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Featured Questions for Muslims

Discussion in 'Religions Q&A' started by watrewks, Sep 3, 2017.

  1. Epic Beard Man

    Epic Beard Man Bearded Philosopher

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    Interesting. I'd be happy to read any verse or Hadith that backs these scholars claims up. According to Islamic philosophers especially Averroes, Allah is unlike anything he has created, therefore these scholars disagree with early Islamic philosophers regarding this. In addition according to aboutislam.net it is stated in the following:

    "Allah is not like any creature that He Created whether it is human or jinn. Nor do the creatures look like Him."

    With billions upon billions of galaxies teeming with possible life and possible advanced life more advanced than us, with a better society why would God have a humanoid form? No disrespect God could look like a Pokémon or he could look like Cthulhu...We don't know.....

    How do those scholars reconcile their views of a humanoid likeness of Allah with the following verse:

    "there is nothing whatsoever like Him.” (42:11)
     
    #81 Epic Beard Man, Sep 4, 2017
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  2. Epic Beard Man

    Epic Beard Man Bearded Philosopher

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    "Though honor killings are commonly misconceived as an exclusively Islamic practice, laws that promote violence against women for the expression of sexual autonomy are notable in Assyrian law codes dating back to 6000 BCE and in the codes of Hammurabi (Honor Based Violence Awareness Network n.d.). In Ancient Rome, fathers maintained cultural and legal power over the life and death of all members of their families, and were in fact penalized if they did not take violent action against female relatives who were considered to have violated the sexual code. In medieval Albania, the legal structure permitted the killing of women believed to have committed adulterous acts (Honor Based Violence Awareness Network n.d.). Clearly, honor killings drastically predate Islamic religion and maintain historical roots across the globe."

    History « Honor Killings: Tradition and Law
     
  3. arthra

    arthra Baha'i

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    For me one of the interesting American writers who wrote about Prophet Muhammad was Washington Irving who wrote Muhammad and His Successors which is online at

    Washington Irving, Mohammed and His Successors

    You can see from the contents how Irving approached the subject in detail and especially it was remarkable for the time he wrote (1849)!

    Irving's appraisal of Prophet Muhammad:

    "He was sober and abstemious in his diet and a rigorous observer of fasts. He indulged in no magnificence of apparel, the ostentation of a petty mind; neither was his simplicity in dress affected but a result of real disregard for distinction from so trivial a source.
    In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints."


    Irving travelled to southern Spain and wrote "The Alhambra". He was accompanied in his travels by a Russian aristocrat Prince Dimitri Ivanovich Dolgorukov who served Russia in diplomacy in the Ottoman Empire and later Persia.

    Dimitri Ivanovich Dolgorukov - WikiVisually
     
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  4. Desert Snake

    Desert Snake Veteran Member

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    You wrote in another thread that the deity in the bible, isn't your 'god', why are you saying that the biblical deity is this or that, when you even know that your personal deity isn't biblical? Or did you miswrite? Which deity do you adhere to?
     
  5. Muslim-UK

    Muslim-UK Well-Known Member
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    It's the same Deity for everyone, just known by different names and understandings.
     
  6. Notanumber

    Notanumber A Free Man

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    Surely killing anyone unlawfully is a serious matter and a grave crime.

    Why do Muslims have special protections over anyone else against being killed?

    As a woman’s worth, is half that of a man, where does that leave infidels especially infidel women?

     
  7. Spiderman

    Spiderman Veteran Member

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    I believe God is love, rational, and merciful. The God of the Bible is not. I do admire much of the Gospels however
     
  8. Spiderman

    Spiderman Veteran Member

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    I'll correct myself. The God of the Bible is loving, rational, and merciful in some places, but at times is the opposite.
     
  9. Muslim-UK

    Muslim-UK Well-Known Member
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    You asked about 'honour killings' and I supplied the Islamic response from Scholars.

    Murder is a heinous crime and one of the major sins:

    A questioner asks, "I took part in a murder, but I was not caught for this crime. I want to expiate for my sin. Will Allaah accept my repentance without me having to hand myself in to the police?"

    Published Date: 2001-05-15
    Praise be to Allaah.

    Murder (killing a person deliberately), if the victim is a believer, is one of the greatest of major sins, because Allaah says (interpretation of the meaning):

    “And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allaah are upon him, and a great punishment is prepared for him”

    [al-Nisaa’ 493]

    And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said:

    “A man will continue to be sound in his religion so long as he does not shed blood which it is forbidden to shed.”

    If you killed a believer deliberately, then there are three rights which are connected to that: the rights of Allaah, the rights of the victim and the rights of the victim’s next of kin.

    With regard to the rights of Allaah: if you repent sincerely to your Lord, then Allaah will accept your repentance, because He says (interpretation of the meaning):

    “Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful” [al-Zumar 39:53]

    With regard to the rights of the victim, he is not alive so you cannot put things right with him. The matter has to wait until the Day of Resurrection, i.e., the settling of scores with you on behalf of the victim will take place on the Day of Resurrection. But I hope that if your repentance is correct and is accepted by Allaah, then Allaah will compensate the victim with what He wills of His bounty until he is satisfied, and you will be reprieved.

    With regard to the rights of the victim’s next of kin, which is the third right, you cannot be absolved of this until you hand yourself over to them. Therefore you have to hand yourself over to the victim’s next of kin, and tell them that you are the one who killed him, then they have the choice. If they want to they can exact vengeance upon you, if the conditions of qasaas are met; or if they want to they may take the diyah (blood money) from you; or if they want to they can forgive you.

    Murder is one of the greatest of major sins - islamqa.info

    That's not what the verse says when read in context, and applies to business deals. Women's rights in Islam dwarf those in Christianity. They are not blamed for Adam's pbuh fall from Heaven, they are not cursed with child birth pains, they are not to be quiet in the House of God etc.

    This is likely why so many Educated Western Women Revert to Islam every year:

    http://www.dailymail.co.uk/femail/a...rn-British-career-women-converting-Islam.html

    Ecclesiasticus-Chapter-25
    16 I had rather dwell with a lion and a dragon, than to keep house with a wicked woman.

    17 The wickedness of a woman changeth her face, and darkeneth her countenance like sackcloth.

    18 Her husband shall sit among his neighbours; and when he heareth it shall sigh bitterly.

    19 All wickedness is but little to the wickedness of a woman: let the portion of a sinner fall upon her.

    20 As the climbing up a sandy way is to the feet of the aged, so is a wife full of words to a quiet man.

    21 Stumble not at the beauty of a woman, and desire her not for pleasure.

    22 A woman, if she maintain her husband, is full of anger, impudence, and much reproach.

    23 A wicked woman abateth the courage, maketh an heavy countenance and a wounded heart: a woman that will not comfort her husband in distress maketh weak hands and feeble knees.

    24 Of the woman came the beginning of sin, and through her we all die.

    25 Give the water no passage; neither a wicked woman liberty to gad abroad.

    26 If she go not as thou wouldest have her, cut her off from thy flesh, and give her a bill of divorce, and let her go.

    Genesis 3
    16 To the woman he said,

    “I will surely multiply your pain in childbearing;
    in pain you shall bring forth children.
    Your desire shall be contrary to[a] your husband,
    but he shall rule over you.”

    Ephesians 25
    22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24 Now as the church submits to Christ, so also wives should submit in everything to their husbands.
     
  10. Mohsen

    Mohsen السلام عليكم ورحمة الله وبركاته

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    "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword." - Mathew 10:34

    He said to them, "But now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one." Luke 22:36

    Peace... uh, I mean, war?
     
  11. Mohsen

    Mohsen السلام عليكم ورحمة الله وبركاته

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    Although you're not a Muslim, you sure do sound like one.

    Peace
     
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  12. Mohsen

    Mohsen السلام عليكم ورحمة الله وبركاته

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    Which scholars are these?

    Anthropomorphising Allah is not a part of the Muslim tradition!

    Peace
     
  13. Shia Islam

    Shia Islam Quran and Ahlul-Bayt a.s.
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    Hi,
    Firstly, as of Aysha, here is the Shia view:
    Aysha was married to another man before prophet Muhammad has married her...We have many evidences of this..even some Sunni scholars has mentioned this..Such as Ibn-Saad. Also, she joined the prophet when he moved to the Battle of Badr, and only people over 15 were allowed to join. All in all, we have many proofs for this, and I have previously mentioned some here in RF.

    (P.S. : Also, please note that the first wife of the prophet was 15 years older than him. and also Um-Salamah, another wife of him, was an old woman when he married her. She has even explained that she is old when the prophet proposed to her, the prophet said I am also not young. So, anyone who will study the prophet history with women will realized that we are not talking about a man who is after the young women..)

    As of of the Jews and Christians, they are referred to in the Quran as the people of the book..They lived in the Islamic land during and after the time of the prophet..Their ancient places of worship are still intact..Just compare this to how the Muslim mosques in Spain and Europe were demolished and how Muslim were exterminated from Europe before around five centuries!!

    As of the Islamic conquests, I will post a new thread about it, from a Shia point of view in my earliest chance..Although I have talked about it here in RF before..I have a long history here in RF..My posts tend to be very serious and some times loooong!
     
    #93 Shia Islam, Sep 6, 2017
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  14. Epic Beard Man

    Epic Beard Man Bearded Philosopher

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    Thanks....

    I've read a lot of Al-Ghazali and Ibn Rushd and I have a transliteration of the Holy Qur'an. As I have told people here, I am agnostic-theist and if I were to join a faith it would be Islam, however because of my questioning and my lifestyle (I like to drink after work) I don't. I still question God which I guess is why I don't join no faith.
     
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  15. Epic Beard Man

    Epic Beard Man Bearded Philosopher

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    "Without a doubt."

    How about showing me what Ismaili school of thought says about this in comparison to Maliki school of thought. I have studied this and just to let you know they have great disagreement so please school me on Shari'ah Law on these particular schools of thought. I want sources not anecdotes.
     
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  16. Muslim-UK

    Muslim-UK Well-Known Member
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    salamu alaikum, Yes Anthropomorphising is not a Islamic tradition, Allah swt is unlike His creation, or anything we could possible imagine/comprehend.

    Surah 5:64
    YUSUFALI: The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.

    Surah 38:75
    PICKTHAL: He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?

    Surah 39:67
    YUSUFALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!

    Sahih Bukhari:

    Volume 6, Book 60, Number 206:

    Narrated Abu Huraira:

    Allah's Apostle said, "Allah said,'Spend (O man), and I shall spend on you." He also said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending night and day." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Nevertheless, what is in His Hand is not decreased, and His Throne was over the water; and in His Hand there is the balance (of justice) whereby He raises and lowers (people)."

    allah has a shin
    Surah 68:42

    YUSUFALI: The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able

    Volume 9, Book 93, Number 532s:

    Narrated Abu Sa'id Al-Khudri:

    Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say,'I am your Lord,' and they will say,'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them,'Do you know any sign by which you can recognize Him?' They will say.'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell." We, the companions of the Prophet said, "O Allah's Apostle! What is the bridge?...

    A questioner asked, "I am a teacher of Arabic language, and based on my literary perceptivity and my study of metaphor, I think that some of the verses which speak of the divine attributes are more metaphorical than literal. For example, when Allah, may He be exalted, says (interpretation of the meaning), “The Hand of Allah is over their hands” [al-Fath 48:10], what is meant is might and power; I do not think that it is a hand in the real sense of the word. Similarly, when He, may He be exalted, says (interpretation of the meaning), “for verily, you are under Our Eyes” [at-Toor 52:48], what is meant is under Our care and protection. My sense of the language refuses to accept that it is referring to an eye in a real sense. Can you explain this matter to me?"

    The response given:

    Published Date: 2014-04-14
    Praise be to Allah.


    Correct belief should be based on what is proven in the Qur’an and Sunnah, as understood by the early generations (salaf) of this ummah, namely the Sahaabah, Taabi‘een and leading scholars. They were unanimously agreed that the divine attributes mentioned in the Qur’an and Sunnah are to be affirmed without discussing how or likening Him to His creation, and without denying any of His attributes or interpreting them in a way different from the apparent meaning. We do not differentiate between any of the divine attributes, no matter what category they come under. Every divine attribute that is mentioned in a saheeh text must be affirmed.

    The Qur’an and Sunnah came to teach people about the attributes of their God, and this can only be done by understanding the words in a real sense; this is the basic principle with regard to statements. The Prophet (blessings and peace of Allah be upon him) conveyed the Holy Qur’an in both wording and meaning; not a single letter was narrated from him to suggest that any of the divine attributes should be interpreted in a way different from its apparent meaning, or that its apparent meaning is not intended, or that it means likening Him to His creation, or other phrases used by those who deny the divine attributes or interpret them in a way other than their apparent meaning. This is casting aspersions upon the Qur’an or upon the Messenger who was enjoined to convey and explain it. If anything of what they had mentioned was essential, then the Qur’an and the Prophet would have explained it and not concealed it. How could it be otherwise when it is proven in a number of saheeh hadeeths, the authenticity of which is agreed upon, that these attributes are to be affirmed, and there are other attributes mentioned in other hadeeths, such as His descending, His foot, His smiling, and His rejoicing, without any word to suggest that they should be understood in a way different from the apparent meaning, and without any Sahaabi having found it problematic to take them as they appear to be and according to what may be understood from them. If there was anything in the apparent meaning that could be regarded as not befitting to the divine or as likening the divine to any created being – and it is not possible for there to be any such thing in the Qur’an or Sunnah – then the infallible Prophet would have pointed it out and highlighted it to people, and the people of reason at that time would have questioned it, for they were more eager to attain good and adhere to it.

    When innovations appeared, and people emerged who said that these attributes were to be understood in a metaphorical, rather than a real, sense – as was the view of the Jahamis and Mu‘tazilah and those who agreed with them – the early generations and leading scholars responded by stating that these attributes are to be understood in a real sense, not in a metaphorical sense. Their comments on this matter are abundant and well-known. We will quote some of their comments here:

    -1-

    ‘Uthmaan ibn Sa‘eed ad-Daarimi (d. 280 – may Allah have mercy on him) said:

    Praise be to Allah, may He be exalted, we know about the concept of metaphors from the language of the Arabs, which you have taken and used to confuse and mislead the ignorant. By means of this concept you denied the reality of the divine attributes, on the basis of the metaphor argument. But we say: It is wrong to judge the most common style in the Arabic language on the basis of its rarest style; rather we should understand the statements of the Arabs on the basis of the most common style, unless you can produce proof that what is meant here is the rarer style (namely metaphor). This is the approach that is most fair, and it is not right to approach the divine attributes that are well known and understood as they appear to be by people of common sense, and twist the meaning on the grounds that these are metaphors.

    End quote from Naqd ad-Raadirmi ‘ala Bishr al-Mireesi, 2/755

    -2-

    Imam Abu Ja‘far Muhammad ibn Jareer at-Tabari (d. 310 – may Allah have mercy on him) said:

    If someone were to say: What is the proper approach with regard to the meaning of these attributes that you have mentioned, some of which are mentioned in the Book and revelation of Allah, may He be glorified and exalted, and some were mentioned by the Messenger of Allah (blessings and peace of Allah be upon him)? Our response is: The correct approach in our view is to affirm the meaning in a real sense, without likening Him to His creation, as Allah said of Himself in the Qur’an (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11]. … So we affirm all of the meanings that we said are mentioned in the reports and the Qur’an and the revelation according to their apparent meaning, and we reject any likening of Him to His creation. Hence we say: He, may He be glorified and exalted, hears all sounds, but not through a hole in an ear or through any physical faculty like those of the sons of Adam. Similarly, He sees all people with vision that is not like the vision of the sons of Adam, which is a physical faculty of theirs. He has two hands, a right hand, and fingers, but not in a physical sense; rather His two hands are outstretched, bestowing blessings upon creation, not withholding good. And He has a countenance or face, but it is not like the physical faces of the sons of Adam that are made of flesh and blood. We say that He smiles upon whomever He will of His creation, but we do not say that this is showing teeth (like a human smile); and He descends every night to the lowest heaven.

    End quote from Tabseer fi Ma‘aalim ad-Deen, p. 141-145

    -3-

    Imam Abu Ahmad Muhammad ibn ‘Ali ibn Muhammad al-Karji who is known as al-Qassaab (d. 360 AH) said concerning the Qaadari belief in a letter that he wrote for the caliph al-Qaadir bi Amr-Allah in 433 AH, which was signed by the scholars of that time to confirm its content, which was sent to the various regions:

    Allah is not to be described except as He has described Himself or as His Prophet has described Him. Any attribute that He has ascribed to Himself or that His Prophet has ascribed to Him, is an attribute in a real sense, and is not metaphorical. If it was metaphorical, then it would have been necessary to explain it in a manner different from the apparent meaning, so it would have been said: What is meant by vision is such and such, what is meant by hearing is such and such, and so on; it would have been explained in a way different from what one would understand from the apparent meaning. As the approach of the salaf is to affirm the attributes without interpreting them in a way different from the apparent meaning, this proves that they are not to be understood in a metaphorical sense; rather they are plain facts.

    End quote from al-Muntazam by Ibn al-Jawzi, speaking of the events of 433 AH; Siyar A‘laam an-Nubala’, 16/213
     
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  17. Muslim-UK

    Muslim-UK Well-Known Member
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    -4-

    Imam al-Haafiz Abu ‘Abdullah Muhammad ibn Ishaaq ibn Mandah (d. 395) said, affirming the divine attribute of the two hands:

    Chapter on the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning): “(Allah) said: ‘O Iblees (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands’” [Saad 38:75]. And he quoted words of the Prophet (blessings and peace of Allah be upon him) that could prove that Allah, may He be glorified and exalted, created Adam (peace be upon him) with His two hands in a real sense.

    And he said, affirming the divine attribute of the countenance or face:

    Chapter on the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning): “Everything will perish save His Face” [al-Qasas 28:88]. And Allah, may He be glorified and exalted, says (interpretation of the meaning): “And the Face of your Lord full of Majesty and Honour will abide forever” [ar-Rahmaan 55:27]. And he quoted proven reports from the Prophet which indicate that this is to be understood in a real sense.

    End quote from ar-Radd ‘ala al-Jahamiyyah, p. 68, 94

    -5-

    Imam Haafiz al-Maghrib Abu ‘Umar Yoosuf ibn ‘Abdullah ibn ‘Abd al-Barr al-Andalusi al-Qurtubi al-Maaliki (d. 463) said:

    In principle, words are to be understood in a real sense, unless the ummah is unanimously agreed that something is not to be understood in a real sense, and is rather a metaphor, because there is no way to follow what has been revealed to us from our Lord except on that basis. Rather we should understand the words of Allah, may He be glorified and exalted, on the basis of the most apparent and clearest meaning, unless there is a strong reason to do otherwise. If it were justifiable for anyone to claim that something is a metaphor, then no statement would mean anything. Allah, may He be glorified and exalted, is far above saying anything in the Qur’an except that which is said in a manner that may be understood by the Arabs on the basis of their style of speech. Istiwa’ (rising above (the Throne)) is well known and understood in Arabic; it means rising above something and becoming settled and established.

    He said, narrating that there was consensus among Ahl as-Sunnah concerning this matter: Ahl as-Sunnah are unanimously agreed that all the divine attributes mentioned in the Qur’an and Sunnah are to be affirmed, and we are to believe in them and understand them in a real sense, not as metaphorical. But they do not discuss the nature of any of them. As for the followers of innovation, the Jahamis, all the Mu‘tazilah and the Khaarijis, all of them deny the divine attributes and do not understand them in a true sense; they claimed that the one who affirms them is likening Him to His creation. According to those who do affirm the divine attributes, these people are denying God. The truth is on the side of those who base their understanding on the wording of the Book of Allah and the Sunnah of His Messengers, and they are the leaders of al-jamaa‘ah, praise be to Allah.

    End quote from at-Tamheed, 7/131, 145

    -6-

    Imam al-Haafiz adh-Dhahabi said, after quoting the words of al-Qassaab referred to above:

    As Allah exists in a real sense, not metaphorically, His attributes cannot be taken as metaphorical, because in that case they could not be divine attributes, because the attributes are connected to the one who possesses those attributes. As He exists in a real sense, not in a metaphorical sense, His attributes cannot be metaphorical. As there is nothing equal or similar to Him, there can be nothing like His attributes.

    He said, commenting on the words of Ibn ‘Abd al-Barr mentioned above:

    He spoke the truth, by Allah. Whoever interprets all the divine attributes in a manner other than their apparent meaning, and regards the words as metaphorical, that will inevitably lead him to denying the Lord and likening Him to something non-existent. It was narrated from Hammaad ibn Zayd that he said: The likeness of the Jahamis is that of people who said: On our land there is a palm tree. It was said: Does it have leaves? They said: No. It was said: Does it have branches? They said: No. It was said: Does it have bunches of dates? They said: No. It was said: Does it have a trunk? They said: No. It was said: Then you do not have a palm tree on your land!

    End quote from al-‘Uluw, p. 239, 250

    There are many similar reports. See: al-Ashaa‘irah fi Mizaan Ahl as-Sunnah by Shaykh Faisal ibn Qazzaaz al-Jaasim, in which there are many more such quotations from the early generations and the leading scholars.

    This is the basic principle with regard to the texts that speak of the divine attributes, including the two verses mentioned (in the question). The leading imams of the earlier and later generations quoted them to affirm the divine attributes of the hand and eye, among other evidence, yet they interpreted the verses in a manner that is appropriate to the context, as we shall see below.

    Ibn ‘Uthaymeen (may Allah have mercy on him) said, explaining this concept:

    The words of Allah (interpretation of the meaning), “The Hand of Allah is over their hands” [al-Fath 48:10], are to be understood according to their apparent meaning. The hand of Allah, may He be exalted, is over the hands of those who are swearing allegiance, because His hand is one of His attributes, yet He is above them, above His Throne. So His hand is above their hands. This is the apparent meaning of the words and is the real meaning, which is to affirm that allegiance to the Prophet (blessings and peace of Allah be upon him) is as if it were allegiance to Allah, may He be glorified and exalted. It does not mean that the hand of Allah, may He be glorified and exalted, is directly on top of their hands. Do you not see that we say that the sky is above us, even though it is distant from us? So the hand of Allah, may He be glorified and exalted, is above the hands of those who swore allegiance to His Messenger (blessings and peace of Allah be upon him), even though He is far above His creation.

    End quote from al-Qawaa‘id al-Muthla, in Majmoo‘ Fataawa ash-Shaykh, 3/331

    The words of Allah (interpretation of the meaning), “for verily, you are under Our Eyes” [at-Toor 52:48], were interpreted by some of the early generations as meaning “within Our vision or sight”; this is an explanation as dictated by the context, hence this verse confirms two things, the vision and eye of Allah.

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Sharh al-Waasitiyyah: If it is asked: how do you explain the preposition bi in the phrase bi a‘yunina (translated above as “under Our eyes”, lit. “in our eyes”)? Our response is: we explain it as meaning that the eye is with or accompanying them. If you say “you are under my eye” it means my eye is accompanying you or, in other words, I am watching you and my gaze never shifts away from you. Hence what is meant is that Allah, may He be glorified and exalted, is saying to His Prophet: Be patient with the decree of Allah, for you are surrounded with Our care and We are watching you so that no one can harm you.

    It does not refer to location (being “in” or “inside”), because that would imply that the Messenger of Allah (blessings and peace of Allah be upon him) was inside the eye of Allah! – which is impossible.

    Moreover, this was addressed to the Messenger of Allah (blessings and peace of Allah be upon him) when he was on earth, so if you were to say that he was in the eye of Allah, this interpretation of this verse of the Qur’an is not correct.

    Prior to that he said: If it were to be said that among the salaf there were those who interpreted the words of Allah “under Our eyes” as meaning in Our vision; it was interpreted thus by well-known, leading scholars among the early generations, but you say that interpreting it in a manner other than the apparent meaning is haraam, so what is the answer? Our response is that they interpreted it according to the context, whilst still affirming the basic meaning, which is the attribute of the divine eye. Those who distort the meanings say that it means “in Our vision” without affirming the divine eye, whereas Ahl as-Sunnah wa’l-Jamaa‘ah say that “under Our eyes” means in Our vision, whilst affirming the divine eye.

    End quote from Majmoo‘ Fataawa ash-Shaykh, 8/264

    Shaykh Saalih Aal ash-Shaykh (may Allah preserve him) said: “for verily, you are under Our Eyes” [at-Toor 52:48] means you are in Our vision and sight, and under Our care and protection.

    This interpretation is the interpretation of the salaf for this phrase, because the Prophet (blessings and peace of Allah be upon him) was not in the eye of Allah (in the singular) which is His attribute; rather he (blessings and peace of Allah be upon him) was “under the eyes” of Allah (in the plural); that is because Allah has the attribute of two eyes. Hence Ahl as-Sunnah wa’l-Jamaa‘ah interpreted this as coming under the heading of what is implied by the verse, and implication is one of the ways in which the phrase may be interpreted. A phrase may be interpreted according to its exact meaning, or according to what it implies, or according to what is indicated by the context.

    Hence they said: What it means is that the Prophet (blessings and peace of Allah be upon him) was in (or under) the vision and sight of Allah, may He be glorified and exalted, and under His care and protection. This is what is implied by the words “under Our Eyes” [at-Toor 52:48].

    Therefore this does not come under the heading of interpretation in a manner other than the apparent meaning, as was claimed by those who did not understand. Rather it comes under the heading of what is implied, and implication – i.e., understanding the implications of a word – is a clear part of the Arabic language.

    Even though the early generations affirmed the divine attribute of the two eyes, they could interpret something- as in the case of this verse – on the basis of what it implies, or they could interpret it on the basis of what the context indicates, and some may think that this comes under the heading of interpretation in a manner other than the apparent meaning, but that is wrong.

    Implication is one thing and context is something else; these are two ways of understanding the wording of a phrase.

    As for interpreting something in a manner other than the apparent meaning, this is ignoring what the wording indicates.

    End quote from Sharh al-Waasitiyyah

    From the above it is clear that these two verses are to be understood in a real sense, and that in them is an affirmation of the divine attributes of the hand and eye, and there is nothing wrong with interpreting the verse as dictated by its context or what it implies, without denying the divine attributes mentioned in it. Perhaps this is what you sensed by your linguistic perceptivity, i.e., the general meaning that is implied or dictated by the context, but it is wrong to think that this comes under the heading of metaphor, which would lead to denying one of the divine attributes or to denying the apparent meaning of the text.

    And Allah knows best.

    The divine attributes are to be affirmed in a literal sense, not metaphorical - islamqa.info
     
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  18. Faithofchristian

    Faithofchristian Well-Known Member

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    Christ Jesus did teach to love your enemies.
    The Question is, How does a person show love towards their enemies?

    To show love towards your enemies, is to correct them in the error of their way.

    If your enemy was about to fall off a cliff would you stand there yelling to then I Love You. Or would help to show them the error of their way.
    If a person comes to me, and wants to beat on me, I will gladly show them the error of their way, I will pick up a Club and start beating them back. this will show them in the error of their way and an eye for an eye. You show Respect and love towards me and I will gladly show Respect and love towards you. Eye for an eye.
     
  19. Faithofchristian

    Faithofchristian Well-Known Member

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    How can a person trust Muslims, when in their q'uran teaches to deceive and lieing, and the killing of innocent people.

    I know you will say don't your bible teach this. My answer to this, There is no where in the New testament that Christ Jesus ever taught this.

    This is one of the reasons why Christ Jesus came to take away the old testament teachings and to Replace with New testament teachings.

    Does this mean, that Christians are to take a beating No of course not, I have every God given right to defend myself.

    The old testament is there for example, to go by, but if you find in the old testament things being done and in the new testament they are not being done, then we are to by the new testament.
    There were alot of things being done in the old testament that is not being done in the new testament, Then we are to follow the teachings of the new testament and not the teachings of the old testament ways.

    Therefore there is no where in the New Testament that Christ Jesus ever taught to go about killing of innocent people, just because they do not believe in the same way you do.

    But then you may say, what about all those under the cloak of Christianity went about killing people.
    Look not all are Christians are the same, There are two types of Christians in the world.
    You have the True and the False Christians.

    The True Christian knows the teachings of Christ Jesus, that it is forbidden to attack people without a cause.

    This is where if a person comes to attack me without a cause, then I will surely beat them back, to show them in the error of their way, that I will not stand there or lay down all the while they are beating on me.

    The other person will be the aggressor to start whatever First. Then I will defend myself.in whatever manner it takes to defend myself.

    This is what is called, Love your enemies.
    You love your enemies by showing them the error of their way. This is, You show Respect and love towards me, and I will show Respect and love towards you.
    An eye for an eye.
     
    #99 Faithofchristian, Sep 7, 2017
    Last edited: Sep 7, 2017
  20. Faithofchristian

    Faithofchristian Well-Known Member

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    First of all, you have no clue as to how to love your enemies, you think by standing there or laying down and let your enemies walk all over you, that you are showing love towards them, are you freaking kidding me.

    You show love towards your enemies, by showing them the error of their way.
    You show your enemies to have Respect and love towards you and you will gladly show Respect and love towards them.

    This is called an eye for an eye. Show Respect and love and you will get Respect and love in return. An eye for an eye.
     
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