Posted - Tuesday, February 13, 2007 - 2:02 PM
Raushan UNITED ARAB EMIRATES Posted - Tuesday, February 13, 2007 - 7:30 AM
……..he may be passing by or sitting next to you ,you may see him but cant realise …………
Allaah created the creation outside Himself and has never dwelled in them. Therefore please try to get a clear conception as to ‘Where Allaah is and Where He is not’.
Allaah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger sallallaahu 'alayhi wa sallam as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.
Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.
UNITED ARAB EMIRATES
Posted - Tuesday, February 13, 2007 - 2:27 PM
I can understand what you mean,I also say astaghfirullah.
Normallay we use H in capital letter and not small h to address almighty.if you read the post again u ll find this difference.
Moreover it was a philosophical example and my intention was to clear my viewpoint.May Allah forgive me if its wrong.
Posted - Tuesday, February 13, 2007 - 3:14 PM
Here ‘testing’ refers to the means by which individuals are compared and judged: benchmark, criterion, gauge, mark, measure, standard, touchstone, yardstick.
perv1 UNITED KINGDOM Posted - Saturday, February 10, 2007 - 1:42 PM
Usmani....Why exactly does God want to test us. What purpose will that serve. Since we are Gods creation by testing us is God trying to check how well we have been created?
This life, which we are living, is the testing ground for which there shall be only two consequences, Paradise or Hellfire. Unfortunately more than often we disregard death, as we are so attached to this world and the love of which has been established in our hearts.
Similarly, Medical dictionary, therasus, hacker slang, chemical dictionary, dictionary of sports etc. have their own definitions of the words’ test’ and ‘testing’ which are irrelevant here.
Posted - Tuesday, February 13, 2007 - 3:32 PM
raushan UNITED ARAB EMIRATES Posted - Tuesday, February 13, 2007 - 2:27 PM
...May Allah forgive me if its wrong...
Brother Raushan, I did observe the small h but did not try to figure out your intention.
I still feel it would not be proper to make such statements.
Wa s salam,
UNITED ARAB EMIRATES
Posted - Wednesday, February 14, 2007 - 12:49 PM
|An important part of good thinking is to understand the point at which something requires no further explanation. Most people are aware of the series of questions that a child may ask as explanations of the world are given to him or her. The child continually asks "Why?" no matter what answer is given. Usually the parent runs out of answers at some point and says something like "It just is!" or "Because I say so!". These are not good answers. They are, in the first case, unreasonable and in the second case a bold-faced lie. It is much more accurate and reasonable to say "I don't know" once you reach the point at which you have no more answers. |
We should always expect that answers exist to the question 'Why?' (or 'How?') - it is an essential part of our reasoning nature. If at any stage in the explanation I answered by saying 'It just is.' I would rightly be accused of being unreasonable. No one could reason with me because I would be stating that there is no reason for the explanation I have just given. To take such a position is to assert that your explanation is the truth. This, besides being unreasonable, is very arrogant. It doesn't recognise the limitations of human knowledge as mentioned in the section on the basis of knowledge. In Islam the first characteristic of the faithful (muttaqin) is belief in the unseen (al-ghaib). This stresses that the first characteristic of a Muslim is acknowledgement that his knowledge is in principle limited and that part of reality is always unknown because it is unseen.
Asking 'why?' can be split into 2 meanings. The first is to mean 'How?'. This question digs ever deeper into understanding the causes and descriptions of reality. The second meaning is 'So What?!' and boils down to asking what is the value of something. I have partially dealt with this element earlier. The ultimate answer to the 'So What?!' type of question is the purpose of all existence. It is why we exist.
In searching for ever better explanations of how existence behaves we always expect a deeper level of description. Whatever answer I give to describe some aspect of reality, it is always rational to ask why in the sense of how. For example, Why is this piece of paper white? - Because the molecules in it scatter the light. Why? Because the chemicals in the paper reflect all wavelengths of light so that on average all wavelengths combine to make the reflected light white. Why do the molecules reflect light?.... and on and on and on. There are still many, many unanswered questions in science.
The point at which our reasoning comes to a stop is where our knowledge ends. Asking for explanations beyond that must yield the answer "I don't know". However, you may still theorise and ask 'what if ...' type questions. The point at which this questioning could end would be the point at which the concepts are beyond human understanding; when the explanation lies outside of human experience and therefore is in essence inexpressible in human language. This is the thing of which we cannot rationally ask 'how?'; it is that which, by its nature, we have to say we can't know.
This point in our explanations is the ultimate explanation of reality. It is the ultimate metaphysical reality.
You may have other names for it but it is the same thing - the truth - the beginning and end of everything - God - Jehovah- Allah.
Posted - Friday, July 18, 2008 - 2:55 PM
……. this is blasphemous.When Allah says He spoke to Musa.We believe in it without thinking that He has a mouth and tongue etc.It seems that these lines emanates because of thinking Allah to be like us.Exalted is He from all such imperfections.Even salafi scholars don't say this.They affirm what is reported in texts without going into details………….
Allah has a Face
There are many verses in the Holy Qur'an which describe Allah's face. A scrutinizing study of these verses leaves no doubt as to whether Allah has a face.
A prominent Muslim scholar Al-Ashari (9th century AD), declared in his creeds:
"We confess that Allah has a face, without asking how."
For instance, the Holy Qur'an says:
Wa laa tat-rudil-laziina yad-'uuna Rabbahum bil-gadaati wal-'a-shiyyi yuriiduuna wajhah: "Sent not away those who call on their Lord morning and evening, seeking His Face." (6.52)
Walla - zina sabarub - tiga wajhi Rabbi-him: "Those who patiently persevere, seeking the Face of their Lord." (13.22)
Wasbir nafsaka ma-'allazina yad-'una Rabbahum - bil - gadati wal-'ashiyi yuriduna wajhabu: "Keep yourself along with those who call on their Lord morning and evening, seeking His Face." (18.28)
Zalika khayrul-lillazina yuriduna wajhallahi: "That is best for those who seek Allah's face." (30.38)
Wa ma 'ataytum-min zakatin-turiduna wajhallahi: "But that which you give in charity, seeking Allah's face, will increase manifold." (30.39)
One meaning of the word "wajh" is "face" or "self". Abdullah Yusuf Ali in his commentary to 30.39 writes:
"Seeking the Face of Allah, i. e. out of our pure love for the true vision of Allah's own Self." (9, p.1189)
The word "self" indicates individuality. This means Allah has individuality; He is not an abstract object. If we apply the above mentioned interpretation to the words wajhallahi, "Allah's face" this will means that Allah is individual, that is to say He is a Person. Thus the expression "Allah's face" means Allah is a Person and He has a Face.
Furthermore it states in the Holy Qur'an:
Wa lillahi lmasriqu we lmegrib / fa aynami tuwellu fatemma wejhu llah: "To Allah belong the East and the West, and whithersoever you turn, there is Allah's Face." (2.115)
Kullu shay - 'in halikun 'illa wajhah: "Everything will perish except His (Allah's) face." (28.88)
Kullu man 'alay-haa faan
Wa yabqa wajhu Rabbika Zul-Jalali wal-'Ikram:
"All that is on earth will perish.
But will abide (forever) the Face of your Lord full of Bounty and Honor." (55.26-27)
From all these quotations the existence of Allah's Wajh, or "Face", is undeniably apparent. We can understand from the above mentioned verses (55.26-27) that everything in this material world is temporary but only Allah's Face is eternal. The word Wajh, "Face" is the symbol of the Personality and expresses personality. Also the word Ikram, "Honor" is very important in these verses. Two meanings are prominent in this word Ikram. The first meaning is of generosity as proceeding from the person whose attribute it is, and the second meaning is of honor, as given by others to the person whose attribute it is. (7, p. 1400) One who has a face and is called Ikram must be a person. Allah's Face is of the most beautiful beauty of all beauty. His all beautiful face gleams with a smile so radiant it immediately captures and melts the hearts of His devotees. It's stated that anyone who sees the beautiful smile of the Supreme Lord will never forget it. Thus, they obtain perfection as they never forget Allah.
Posted - Friday, July 18, 2008 - 3:08 PM
|Allah has Hands|
In the Holy Qur'an we can find a number of verses which are clearly indicative of Allah's possession of hands. Not only that, in one of the verses the right hand of Allah has particularly been referred to; which means Allah has left hand too. According to the Holy Qur'an Allah has two hands. The existence of His hands make it only too clear that Allah has a form.
A prominent Muslim scholar Al-Ashari (9th century AD), declared in his creeds:
"We confess that Allah has two hands, without asking why."
Also the Holy Prophet Muhammad (S. A. W.) has been asked by the Almighty in the Holy Qur'an to state that:
Qul 'innalfazla biyadillah: "Say: Generosity is in Allah's hands." (3.73)
Qala ya 'Iblisu ma mana-'aka 'an-tasjuda lima khalaqtu biyaday: "He (Allah) said: 'O Iblis! What prevents you from prostrating yourself to one whom I have created with My hands?'" (38.75)
Wa ma qadarullaaha haqqa qadrihi wal-'arzu jamii-'an-qabzatuhuu Yawmal-Qiyaamati wasama-watu matwiyatum biyaminih: "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." (39.67)
We can understand from this verse that on the Day of Judgment Allah will be able enclose the whole earth in the palm of His hand and he will roll up the heavens with His right hand.
Furthermore the Holy Qur'an says:
Yadullahi fawqa 'aydihim: "The hand of Allah is above their hands." (48.10)
Tabarakalazi biyadihil - mulk / wa huwa 'ala kulli shay-'in qadir: "Blessed be He in Whose hands is the sovereignty, and He is able to do all things." (67.1)
Wa qaa-latil Yahudu yadullaahi magluulah / Gullat 'ay-diihim wa lu-'inuu bima qaaluu / Bal Yadaahu mabsuuta - taani yun - fiqu kayfa yashaaa: "The Jews say: 'Allah's hand is tied up.' Their hands are tied up and they are accursed for saying so. Nay, both His hands are spread out wide in bounty." (5.64)
So the Holy Qur'an gives a clear description of the hands of Allah and His handful. Of course, some people try to give secondary or metaphorical interpretation of the hands of Allah, but first of all, we can see how Allah explains that He has a right hand, this means He must also have a left hand. The second point is that even if we use a metaphorical expressions, these expressions are based on factual objects which exist. For example, we used to say, "The power is in the hands of the King", because the King has hands. The lion is also the king of the animal kingdom but we never say, "The power is in the hands of the lion", because it sounds ridiculous. But we can not joke with Allah. If Allah himself gives so much stress to the existence of His hands, how do we dare to deny their existence? Thus Allah has two hands, right and left.
Edited by: ibrahim on Monday, August 25, 2008 7:45 AM
Posted - Friday, July 18, 2008 - 3:09 PM
|Allah has Eyes |
The form of Allah is different from material bodies, which are full of disease and suffering. Moreover, they are limited and perishable. Allah's form is supreme, blissful, eternal, unlimited and spiritual. Each spiritual sense of Allah can perform all the functions of all His other senses. Allah has sense perceptions and His form is described in the Holy Qur'an as having various senses and parts.
In the Holy Qur'an we find numerous verses which describe the bodily features of Allah. For example, Allah's ability to see and the nature of His eyes are described in the following way:
Wallaahu bimaa ta'-maluuna Basiir: "Allah sees well whatever you do." (2.265)
Wasna-'il-fulka bi-'a'yunina wa wah-yina: "Build the ship under Our (Allah's) eyes and by Our inspiration." (11.37)
This particular verse from sura "Hud", or "The Prophet Hud" corresponds to the story about the prophet of Allah, called Noah (11.25-48). Noah was sent by Allah to his nation. When Noah proclaimed his prophethood, he said to the people, "I am here to impress upon you the need to serve none but Allah, for I fear that service to anyone else will bring upon you severe punishment on the Day of Judgment."
But the chieftains of his nation, who disbelieved, said: "You are a mortal like us. No one will follow you and we deem you a liar."
"O my people," Noah replied, "Allah knows best what is in everyone's heart and he will pay back accordingly."
They said: "O Noah! Now bring upon us that wherewith you threaten us, if you are truthful."
Noah replied: "Only Allah will bring it upon you if He wants and you will not find means for escape."
They again said: "You have invented it."
Then Allah said to Noah: "No one of your nation will believe but him who has believed already. Be not distressed because of what they do. Build the ship under My eyes and by My inspiration and speak not unto Me on behalf of those who do wrong. They will be drowned."
So Noah was ordered to construct a great Ark or Ship, a heavy vessel to remain afloat in the great Flood, so that the righteous could be saved in it. Noah began building the ship, and every time the chieftains of his nation passed him by, they made a mock of him. The ridicule of the sinner, from their own point of view, was natural. Here was a Prophet turned carpenter! Here was a plain in the higher reaches of the Mesopotamian basin, drained by the majestic Tigris, over 800 to 900 miles from the sea Arabian Gulf in a straight line! Yet Noah talks of a flood like the Sea! Thus the mocking continued until water started gushing forth. This was a sign of the coming Flood, water gushing up from the ground as well as falling from the sky.
Allah said to Noah: "Load therein two of every kind, a pair (a male and female), and your household.
Noah cried unto his son who was standing in the distance: "O my son! Come ride with us, and be not with the disbelievers."
His son said: "I shall betake me to some mountain that will save me from the water."
Noah replied: "This day there is none who would be saved from the commandment of Allah but him on whom He bestows mercy." And the wave came between them, he was washed away to drown like all the other unbelievers. Thus, the commandment of Allah was fulfilled. The ship came to rest upon the mount Al-Judi.
Allah said to Noah: "Go down from the mountain with peace from Me and blessings upon you and the nations that will spring from those with you."
So those who truly seek Allah's light and guidance and sincerely bend their will to His Will are easily enabled to become the recipients of Allah's grace. Despite their human frailties in them, they are promoted to higher stages on account of their faith, trust, and striving after the right course of actions. They are given Allah's Peace, which gives the soul true high mountainous calmness and strength accompanied by the river of blessings that incessantly flow from spiritual life. Since Noah had served Allah with great devotion, Allah directly guided him, instructed him; and even bestowed him with confidential knowledge of His eyes.
Thus, there are clear evidences from the Holy Qur'an that Allah has Aynun, "Eyes". Of course, the Eyes of Allah are different from our eyes. His Eyes are spiritual, unrestricted and have unlimited potency. Unlike our eyes which are very limited and imperfect. We cannot even see our hand in a dark room. Allah can see the seeable and unseeable. He observes every corner of His creation.
Posted - Friday, July 18, 2008 - 3:10 PM
|Allah has Ears|
There are a number of verses in the Holy Qur'an which explains that Allah hears everything. The fact that Allah can hear automatically suggests that He possesses the sense of hearing; but His hearing and the sense of hearing alike are transcendental. His sense of hearing is neither limited nor conditioned like ours. Allah can simultaneously hear every murmur and sigh in the whole creation.
For instance, in the 50th ayat of the 34th sura ("Saba", or "The City of Saba") it is written that Allah "hears all things":
Innahuu Samii-'un-Qarib: "It is He Who hears all things, and is (ever) near."
Wallaahu Samii-'un 'Alim: "Allah is Hearer, Knower." (2.224)
Thus, Allah is the owner of spiritual senses of hearing. Allah's spiritual Ears are eternal, perfect and have unlimited potency. He can hear everything that is hearable and unhearable.
Posted - Friday, July 18, 2008 - 3:14 PM
|Allah has mouth and Tongue|
In the Holy Qur'an there are many verses which describe how Allah spoke with angels, Prophets and mankind. If one can speak, then he must have the sense of speech. Since Allah can speak, He does have the sense of speech; but it is spiritual and beyond the limits of time and space. He can simultaneously speak with the whole universe which abounds in a wide variety of languages.
For example, in the sura "Al-'Imran", or "The Family of 'Imran" of the Holy Qur'an, it is stated:
Innallaziina yashta-ruuna bi-'ahdillaahi wa 'aymaanihim samanan-qalilan 'ulaa-'ika laa khalaaqa lahum fil-'Akhirati wa laa yukallimu-humullaahu wa la yanzuru 'ilayhim Yawmal Qiyamati wa la yuzakkiihin / wa lahum 'azaabun 'aliim: "As for those who sell the faith they owe to Allah and their own solemn plighted word for a small price, they shall have no portion in the Hereafter. Allah will neither speak to them nor look at them on the Day of Judgment, nor will He cleanse them. They shall have a grievous chastisement." (3.77)
Ustad Abdullah Yusuf Ali comments:
"Even on sinners - ordinary sinners - Allah will look with compassion and mercy. He will speak words of kindness and cleanse them of their sins. But those who are in active rebellion against Allah and sin against their own light, - what mercy can they expect?" (9, p. 163)
This means that in the Day of Judgment Allah will look upon some people and speak with them. Thus Allah has sense of speech.
A very interesting incident described in the sura "Al-Baqarah", or "The Cow":
Wa 'iz qaala Rabbuka lil Malaaa-'ikati "Innii jaa-'ilun fil-'arzi Khalifah" / Qaaluuu 'ataj-'alu fihaa many-yufsidu fiihaa wa yasti-kud-dimaaa? wa nahnu nusabbihu bi-Hamdika wa nu-qaddisu lak / Qaala "Inniii 'a'-lamu ma la ta'-lamuun: "When your Lord said to the angels: 'I will create a viceroy on the earth, they said: 'Wilt You place therein one who will make mischief therein and shed blood, while we hymn Your praises and glorify Your holy (name)?' He said: 'Surely I know what you know not.'" (2.30)
This verse is connected with one incident which happened when Allah decided to create the human being, namely Adam. (2.30-39)
Allah informed the angels about His decision by saying: "I will create a viceroy on the earth." But the angels objected. They predicted that humans will do harm and will shed blood.
Allah replied to the angels: "Surely I know that which you know not." Then Allah created Adam from the clay and enlivened him by placing a soul in a body. He taught Adam all the names of God as well as the names of the animals and plants.
Allah displayed Adam to the angels, and asked them: "Now you inform me of these names."
But the angels could only reply: "We have no knowledge besides that which You have taught us."
Allah said: "O Adam! Inform them of these names of creation."
When Adam informed the angels about these names as well as their own names, Allah said: "Did I not tell you that I know the secret of the heavens and the earth? I know that which you disclose and which you hide. Now prostrate yourselves before Adam." They fell prostrate. Only Iblis (Satan) disobeyed the order of Allah out of pride.
Allah asked him: "O Iblis! What hinders you from falling prostrate before that which I have created with My hands. Are you too proud or are you of the high exalted?"
Iblis replied: "I am better than Adam. You created me from fire, while him from clay.
Allah said: "Go down from here. Now you are an outcast. My curse is on you till the Day of Judgment."
Iblis replied: "Then, by Your might, I surely will bewilder everyone of them, except the single-minded slaves of You."
Thus it is understood from this statement of Iblis's (Satan) that he has power over only those who are not "single-minded slaves" of Allah or surrendered souls to Him. Those who are devotees of the Supreme Lord cannot be affected by the demoniac influence of Satan. In contrast, those who are non-devotees are easily bewildered by Iblis and fall victim to his plots. This illustrates the glory of pure devotion to Allah.
Allah said: "I shall fill hell with you and with such of them who will follow you."
Then Allah said to Adam: "O Adam! Dwell you and your wife in the Garden, and eat freely of the fruits as you will. But come not near this tree otherwise you will become a wrong-doer. Iblis is an enemy unto you and unto your wife. If you listen to him, he will lead you away from the Garden of Paradise to a life of hardship."
Then Iblis whispered to them that he might manifest unto them that which has been hidden from them. Iblis said: "O Adam! Shall I show you the tree of immortality and power that wastes not away? Your Lord forbade you from this tree so to prevent you from becoming angels or becoming of the immortals." Iblis swore unto them, saying: "I am a sincere adviser unto you." Thus he led them on with deception and cunningness. When they tasted fruits of the tree, their shame became manifest to them and they began to hide by heaping on themselves some of the leaves of the Garden. Thus Iblis bewildered them, causing them to deflect from the righteous path and so they were expelled from the happy state of life.
Then Allah summoned them, saying: "Did I not forbid you from that tree? I informed you that Iblis is an open enemy to you. Fall down from here, one of you will be a foe unto the other. There shall be for you on earth a habitation and provision for a while."
From this incident we can see how freely Allah spoke with angels, Iblis and Adam. This means that Allah has sense of speech, or a spiritual Mouth and tongue. Allah can and does freely speak unlimitedly with His spiritual Mouth.
Posted - Sunday, September 07, 2008 - 2:43 AM
Shilba Posted - Friday, July 18,
Allah has a Face
Allah has Hands
Allah has Eyes
Allah has Ears
Allah has mouth and Tongue
• We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27).
• We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67).
• We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be upon him, said: "His veil is light. Had He removed it, the sublimity of His countenance would have burnt all that His sight reached" (Muslim and Ibn Majah). The Sunnites unanimously have agreed that He has two eyes. This is supported by the Prophet's saying about the Dajjal (the anti-Christ) that "he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).
• We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103).
• We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3).
• We believe that Allah has no equal because His Attributes are perfect: "There is nothing whatsoever like unto Him. He is the All-hearing, the All-seeing" (42:11). € We believe that "no slumber or sleep seizes Him" (2:255), because His life is perfect and eternal.
• We believe that He does not do injustice to anybody, because His fairness is perfect.
• We believe that He is not unaware of his servants' deeds, because He has perfect supervision and comprehensive knowledge.
• We believe that He is capable of doing anything in the Heavens or in the Earth, because of His perfect knowledge and power: "Indeed His command, when He desires a thing, is only to say to it 'Be' and it is" (36: 82).
• We believe that He is free from weariness and weakness, because of His infinite power: "Surely, We created the Heavens and the Earth and all that is between them in six days, and no weariness touched Us" (50: 38).
However, we reject two concepts:
1) To say or believe that Allah's attributes are similar to those of his creatures; and
2) To say or believe that Allah's attributes are like such and such.
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