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 Chapter 3: The Belief in Allah Part 2

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Ahmed
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PostSubject: Chapter 3: The Belief in Allah Part 2   Chapter 3: The Belief in Allah Part 2 Icon_minitimeTue Oct 02, 2007 5:03 am

Chapter 3: The Belief in Allah Part 2

To call these things “gods,” does not make them gods. Allah said about some
idols, Al-Lat, Al-’Uzzaa and Manat, “They are but names which you have named,
you and your fathers, for which Allah has sent down no authority"
[53:23].




Yousef (Joseph) said to his two companions in jail, as was mentioned in the
Quran, “Are many different lords (gods) better or Allah the One, the
Irresistible? You do not worship beside Him but only names, which you have
forged, you and your fathers, for which Allah has sent down no authority.”

[12:39-40].



All Messengers used to say to their nations, “Worship Allah! You have no
other God but Him.”
[23:23]. However, the disbelievers refused to accept
this call. They took others as gods besides Allah. They worshipped them besides
Allah, calling them when aid and help were needed. Allah refuted the
disbelievers in their taking these idols as gods besides Him, using two logical
arguments:



The first argument: These idols, that were taken by the disbelievers as gods, do
not have any attributes that qualify them to be gods. These false gods were
created and do not create. They can neither bring about benefit for whoever
worships them, nor can they fend harm off. They cannot give life or take it
away. They neither own nor are they partners in the kingdom of the heavens and
earth. Allah said, what translated means, “Yet, they have taken besides Him
other gods that created nothing but are themselves created, and possess neither
hurt nor benefit for themselves, and possess no power
(of causing) death,
nor
(of giving) life, nor of raising the dead)" [25:3],



“Say (O Muhammad): ‘Call upon those whom you asset (to be associate gods)
besides Allah, they possess not even the weight of an atom, either in the
heavens or on the earth, nor they have any share in either, nor is there for Him
any supporter from among them.”
[34:22-23] and,



“Do they attribute as partners to Allah those who created nothing but they
themselves are created? No help can they give them, nor can they help
themselves.”
[7:191-192].



If this is the case with false gods, then taking them as gods is a true
misguidance and the lowest of all acts. The second argument: The Mushrikeen
(polytheists) are among those who confirmed that Allah, alone, is the Lord, the
Creator, the One Who Has the ownership of everything and the One Who gives
protection and no one can give protection to anyone from His Might. This
confirmation requires from these disbelievers to worship Allah alone. He said,
what translated means, “O Mankind! Worship your Lord (Allah), Who
created you and those who were before you so that you may become among the
pious. Who has made the earth a resting place for you, and the sky as a canopy,
and sent down rain from the sky and brought forth therewith fruits as a
provision for you. Then do not set up rivals unto Allah
(in worship)
while you know
(that He Alone has the right to be worshipped).”
[2:21-22],



“And if you ask them who created them, they will surely say: “Allah". How
then are they turned away
(from His worship)?” [43:87]



and, “Say (O Muhammad): “Who provides for you from the sky and from
the earth? Or who owns hearing and sight? And who brings out the living from the
dead and brings out the dead form the living? And who disposes the affairs?”
They will say: ‘Allah.” “Say: “Will you not then be afraid of Allah’s
punishment?” Such is Allah, your Lord in truth. So after the Truth, what else
can there be, save error? How then are you mined away?
[10:31-32].



4 - The Belief In Allah’s Names and Attributes. This belief
requires accepting whatever Allah described of Himself in His Book or in the
Sunnah of His Messenger (sallallahu alaihi wa-sallam). The Names and Attributes
must be accepted without alteration [1], rejection [2], and precise description
of their true nature or equating them with attributes of the creation. Allah
said, what translated means, “And (all) the Most Beautiful Names belong to
Allah, so call on Him by them, and leave the company of those who deny His
Names. They will be requited for what they used to do.” [7:180],



“His is the highest description in the heavens and in the earth. And He is
the All-Mighty, the All-Wise.”
[30:27] and, “There is nothing like unto
Hint, and He is the All-Hearer, the All Seer.”
[42:11].



Two groups have fallen into misguidance concerning this matter:



One of them is Al-Mu’attilah (the refuters). This group rejected the Names and
Attributes, or some of them, claiming that to accept them is to equate Allah
with His creation. This claim is false for many reasons following are two of
them:



1. This claim leads to false conclusions that Allah’s Words are in Opposition to
each other. Allah is the One who confirmed these Names and Attributes and denied
that there is anything that resembles Him. If confirming these Names and
Attributes leads to equating Allah with the creation, then this will lead to the
conclusion that Allah’s Words are full of discrepancies and refute each other.




2. For two things to have an attribute of some kind, does not mean that they are
equal or look-likes. One can witness two persons who are both called “a human
who hears, sees and speaks.” However, this description of both does not mean
that they are of equal capabilities in their hearing, sight or speech. One can
also see that animals have hands, legs and eyes. However, this does not mean
that animals are equal in every respect with regards to their hands, legs and
eyes. If disparity is this wide between that which creation possess of
attributes or names, then the disparity between the Creator and creation is even
greater and more evident.



The second misguided group is called “Al- Mushabbihah.” They confirmed the Names
and the Attributes. Yet, they equated them with the names and attributes of the
creation. They claimed that this is what the Texts mean. They claimed that Allah
reveals to His slaves what they can comprehend. This claim is false for many
reasons, some of them are: Allah’s resemblance with His creation is false and is
refuted with the mind and the Laws of Shari’ah. Texts of the Qur’aan and Sunnah
cannot lead to falsehood in their meanings.



Allah revealed what His slaves can understand of the general meaning. However,
the true nature of what these meanings are like is a knowledge that only Allah
possesses, especially with regards to the true nature of His Names and
Attributes. Allah confirmed that He is the All-Hearer. Hearing means to
comprehend sounds. However, the true nature of Allah’s Hearing is unknown.
Creation vary in their hearing capability. The difference between Allah’s
Hearing and the hearing of creation is even greater and more evident. Also,
Allah confirmed that He Istawa (Mounted or Settled) on His Throne. To mount and
settle on a throne is known in the general meaning of the word “mounted,” or
“settled.” The true nature of Allah’s mounting on His Throne is unknown.
Mounting on something varies with regards to different creation. To mount on a
chair is unlike mounting on a wild camel. If Istiwaa’ is this different between
creation, then how can the Istiwaa’ of Allah be compared to the Istiwaa’ of
creation? The difference between them is greater and more evident. Benefits of
Believing in Allah Believing in Allah, in the way described above, leads to many
benefits for the believers:



1. To truly realize the Taw’hid of Allah, by depending only on Him and hoping
in, fearing and worshipping Him alone.

2. To prefect one’s love and reverence of Allah, and according to His Might as
described by His Most-Beautiful Names and Most-High Attributes.

3. To truly give one’s worship to Allah, by adhering to His Commandments and
abandoning His Prohibitions.



--------------------------------------------------------------------------------



FOOTNOTES



[1] TAAWEEL - Introducing change in a statement, leaving out the meaning
understood by it, expressing and accepting such a meaning which the words may
indicate in a doubtful sense. In the present context (i.e. Attributes of Allah)
it means rejecting the true meaning of Attributes of Allaah, as understood by
the companions (radiyallaahu anhum), and giving preferences to one own
understanding.



[2] TA’TEEL (Rejecting, Leaving or Vacating). It means negating the
Attributes of Allah and denying them with His Self. The difference between
Taqweel and Ta’teel is that in the latter case the real meaning is denied which
is proved by the Qur'aan and the Hadith. While in Tahreef the explanation of the
text is done with such meanings that are false and the word does not prove them.
So Ta’teel includes Tahreef. Wherever there is Tahreef, Ta’teel is certainly
there, but the reverse is not true. If someone tries to prove the false meaning
and denies the real meaning, he is committing both Ta’teel and Tahreef

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There is no worthy of worship exept ALLAH and Mohammed is his messenger
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