More Wahabi nonsense about Aļļaah’s attributes being emergent

December 19, 2008

Wahabi said: “If one were to call the arabic language created as it is the action and implementation of the ilm of Allah, Read the rest of this entry »

Wahabi claims: Allaah needs to create to be perfect

September 21, 2008

Wahabi says: If you believe that infinite regress in the past is impossible, then this dictates that Allah was completely actionless doing absolutely nothing, and in fact, not able to do anything prior to the creation of the world.

Comment: The statement “this dictates that Allah was completely actionless” is based on your own premise that Aļļaah exists in time and that His act of creating is itself an event, none of which Sunnis claim. You are also implying that Aļļaah must create to avoid imperfection.

Your claim “and in fact, not able to do anything” does not make sense even according to your own premise, which is the belief that Aļļaah’s actions are like ours, i.e. with a beginning and end. For example, I may want to do something tomorrow, in which case I will do nothing right now, but that does not mean I do not have the ability now. I have the ability, but I choose to do nothing. In any case, you are again saying that Aļļaah must create to have power.

According to your claims, you are saying that Aļļaah could not have chosen to not create anything, because that would make him something you call “actionless” and even powerless. In other words, He has no choice but to create in your view. In fact, you are saying that Aļļaah is imperfect if He does not create. This is a plain denial of the Aayah:

“يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ”,
Meaning: “O People, you are the desolate in absolute need of Aļļaah, and Aļļaah is the One that does not need anything or anyone, and He is the One that deserves all praise.” (Faaţir ,15)

How is having no choice compatible with godhood according to you people? Come back to Islam and believe that Aļļaah has no need to create.

Q & A: How do we respond to those who say that Allah “changed” when He created the creation

June 17, 2008


Someone said: “you said that Allah does not change, but before the universe He was not creating anything and then He created the water, the `arsh, etc. So He changed from status of “no-creation” to creation (from inactivity to activity) even if He was always Al-Khaliq”

I said : “Only the makhluqat change.”

But I don’t know how to answer when he said: “So He changed from status of “no-creation” to creation (from inactivity to activity)”

Barakallahu fikum, I need a explanation.

Answer: The answer is that Allah’s actions are not something that have a beginning or an end. Allah’s actions are not like our actions. His actions are not sequential or bounded by time. That is why it is stated in Al-`aqidah Al-Murshidah, which is the `aqiidah that the famous hadith scholar Ibn `Asaakir used to teach in Jerusalem: it is not asked “where is He?”, or “when was He?”

An-Nasafi said: “He is not established in a place, and is not measured in time.” This is because time is estimating renewal or change by renewal or change in something else. For example, days are measured in terms of changes in the sun or moon’s positions. If a sunrise is followed by a sunset, we say that a day has passed, and if this happens seven times, then we say that a week has passed and so on. Elements and bodies are in a constant state of renewal, because their existence in every new moment is only a possibility; you do not know with absolute certainty that they will exist in the next moment or not. They are therefore in a continuous state of renewal of their own existence. That is why the concept of time always applies to them; they cannot break free of it. They are in a state of continuous state of existence after existence instead of non-existence, as long as they exist. This is what it means to pass through time. This is not so with Aļļaah, because Aļļaah’s existence is a must, and it is impossible that He should cease to exist, as shown by proofs elsewhere. In other words, His existence is not in time, because His existence is not in a state of renewal. It is also clear then that He is not measurable in terms of time, because time is a measure of relative change or renewal between two things, and Aļļaah is not attributed with change or renewal.
In another article “Foundations of the Religion”I have stated regarding this topic: “Note that the actions of Allah Himself are not describable, as they are actions not bounded by time. They are actions without a how (bilaa kayf). Our lack of understanding this is not a problem for the argument presented, because we have already shown, and we can definitively understand, that no action of Allah has a beginning. Then we stop there, and do not delve on it, or say “how?” There are things in creation that are beyond our grasp, such as the behavior of the Quarks, so what about the Creator, who does not resemble anything?

An example of something beyond our grasp, is what the following aayah tells us:

وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ

Meaning: “Allah created darkness and light” (Al-An`aam, 1)

Yet the scholars mention other things as the first creation of Allah, such as water. Definitely water, or any other physical thing, without darkness or light is beyond our understanding, even beyond our imagination, but that does not make it untrue, as verified in this aayah and the fact that they are events that thus need a Creator, as was established earlier.”

Another way of saying all this is that when the world came into existence Aļļaah did not change, and that His bringing of it into existence does not have a how, as is the case for all His attributes. As you can see, your answer was the right one.

If one observes a pancake maker change his state from “not making pancakes” to that of “making pancakes” then he must have moved from point A in time to point B in time. It is patently absurd to think that at point A in time he was both “not making pancakes” and “making pancakes.” How can one be in two mutually contradictory states at the same point in time? Consequently, if someone said that Aļļaah changes, or that his actions are sequential, and the scholars of Ahlussunnah all agreed that Allah is not in time.

Moreover, if someone said that Allah’s actions have a beginning, then he is saying that they did not exist and then came into existence. This means that the would need a creator, and if the action of creating has a beginning, then that action would also need a creator, and this would lead to saying that the act of creating anything in this world would be preceded by an infinite amount of acts of creating, and this is impossible. The only solution is to say that Allah’s act of creating does not have a beginning.

Authored by Shaykh Abu Adam

Qadari Contenion: Allah does not control our actions

May 14, 2008

Qadari Contention: Allah, of course, created all from the beginning and actively sustains that creation. But that does not mean that He controls the creation as if it were a robot or a mechanical toy.

Sunni Response: You are drawing an analogy between the Creator and the created. This is one of the principles of the Mu`tazila in these issues. In any case, a robot or a mechanical toy is different from a human in many ways, such as having a feeling of self, and a created perception of free choice. You can build all the robots you like, but these things will always be missing. About this issue, At-Tahaawi said {in brackets}:

{The reality of predestination is a secret of Allah pertaining to His creation. Neither a favored angel, nor a prophet sent has ever been given knowledge of it.} This is because predestination is not something observable, and only Allah has complete knowledge of what is not observable. {To become deeply absolved in and pondering about this} matter of the reality of predestination {is a means to failure} in religion, {a ladder to deprivation and a staircase to transgression} against what Allah has prescribed. {So beware, beware} and avoid this {by} busying yourself with {pondering, thinking and} even {random ideas,} concerning other matters, {for verily Allah has hidden the knowledge of} the reality of {predestination from mankind, and forbade them from seeking it. As Allah said in his book:

لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

Meaning: “Allah is not questioned about what He does, but the created beings are.”(Al-‘Anbiyaa’, 23) {So whoever asked} in scorn or objection, {“Why did He do that?” has rejected the judgment of the Book} of the Quran {and whoever rejects the judgment of the Book has become a blasphemer.}

Authored by Shaikh Abu Adam al Naruiji

Qadari Contention: Why is intention so important in our religion if we do not create it?

May 11, 2008

Qadari Contention: If real intention, not created by Allah, does not exist, why is it so prominent in our religion?

Sunni Response: Intention does exist, but it is an action and therefore a creation of Allah:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

Meaning: “Allah created you and what you do.” (As-Saaffaat. 96)

Intention also cannot be without Allah willing it:

وما تشاءون إلا أن يشاء الله

Meaning: “You do not will anything unless Allah has willed it.” (Al-Insaan, 30)

This means that Allah is the creator of our intentions, but we are the one’s that commit the intentions. When we intend something, we feel the ability to intend something else, and we do not feel forced to choose to intend. It is not like, for example, when our bodies shiver from cold temperatures. However, this feeling of ability, the process of choosing to intend, and the intention finally made are all Allah’s creations, while we are the ones that commit these inner actions.

Author: Shaykh Abu Adam al Naruiji

Qadari Contention: Good Deeds are Useless

May 8, 2008

Qadari Contention: “If you say that there is no such thing as one event causing another to exist, then there is no need for good deeds, because good deeds do not bring about the mercy or forgiveness of Allah.

Sunni Response: Only Allah brings anything into existence, because this is the definition of creating, and Allah is the only creator. Nothing influences Allah, because He has no needs. How can someone think of themselves as actually influencing the Creator of this world. Subhan-Allah.

Al-Bukhari narrated through Abu Hurayrah that the Prophet said: “Your deeds will not put you in Paradise.” They asked: “Not even for you, O Messenger of Allah?” He answered: “No, not even for me, except that Allah will cover me with grace and mercy.” (Sahih Al-Bukhaari No 5349, 5/2147; Umdat-al-Qaari 21/227)

What this means is that Allah is not obliged to do anything, and that your deeds do not influence Allah or anything else. It does not mean that you do not need to do anything. It means that if you do not, then this indicates that Aļļaah has not willed good for you, and this is a sign that you are heading for loss in the Hereafter. At-Tahaawi states: “The deeds of creation are created by Allah and acquired (committed) by creation.” Allah says in the Quran:

“وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا”

Meaning: “All created beings are predestined by Aļļaah.” (Al-Ahzaab, 38 )

This means that all things, has been specified and created exactly how they are to be by Allah. To clarify further:

“وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ”

Meaning: “Allah created you and what you do.” (As-Saaffaat. 96)

The truth of this aayah can be seen by looking at yourself. For example, take a simple act like standing up. This simple act requires the contraction and coordination of millions of muscle fibers, through signals from the brain, none of which we are even aware of. It is actually something extremely complex and coordinated. It must therefore be under the control of someone with a will to specify this complex event, and that is none other than Allah.

That does not mean that we do not have a choice. It means rather, that the choices we perceive as options, the perceived ability to choose one of them, and the choice finally made, is created by Allah. In other words, we commit choices, but Allah creates them. This is different from involuntary acts, such as shivering. In this case we have no choice, not even a created one. Our accountability for our deeds is for deeds for which we had a created choice. We are not accountable for involuntary acts, such as shivering.

With regards to the fact that all which exists is by Allah’s Will and Creating, it is useful to recount the debate between Al-Qadi Abdul Jabbaar of the Mutazili sect, and the great Imam of the Sunnis of the time, Abu Ishaaq Al-Isfaraayiini (418 h.) When the two met, AbdulJabbaar said, “Exalted is Allah, who transcends the obscene.” (While this is a sound expression, what he meant to say was that Allah does not create evil. This is blasphemous, because Muslims must believe that Allah is the only creator, as it is stated in the Quran that He created everything, and that no one wills anything except by His Will.)

Imam Al- Isfaraayiini realized what he had implied and responded, “Exalted is Allah, nothing happens in His dominion but by His Will.” The Mutazili then made another attempt and said, “Does our Lord like to be disobeyed?” Al-Isfaraayiini quickly replied, “Could He be disobeyed against His Will?” Upon that AbdulJabbaar tried again to defeat his adversary and said, “If God denied me guidance, then ruled that I be destroyed for it, has He treated me fairly?” Al-Isfaraayiini calmly answered, “If He denied you something that was yours, then He would have been unfair, but if it was not rightfully yours, then Allah does with His creation what He wills.” AbdulJabbaar fell silent, and could not argue further. After all, Allah is the true owner of all creation. (V.4/ P. 261-262. Tabaqaat-al-Shafi’iyyah-al-Kubraa).

Finally, before one delves more on this, one should remember that Allah said:

لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُون

Meaning: “He is not asked about what He does to creation, but the creation is asked.” (Al-Anbiyaa’, 23).

Qadari Contention: With all due respect to Al-Isfaraayiini, there is a difference between what is fair legally and what is fair morally. Legally, Allah has created all that is, and it is His to do as He wishes. Morally, however, is different.

Sunni Response: The answer is that whether you call it legally or morally, the fact remains that Allah does not have a judge. Allah is neither subject to morals, nor laws, because He does not have a judge. AbdulJabbar did not answer Al-Isfaraayiyni, because he knew that injustice (thulm) is linguistically (in Arabic): “to put something where it does not belong,” and in common usage: “to deal in the rights of others without a right, or to transgress beyond one’s limits.” None of these meanings can apply to the Creator, as all right belong to Him, and all things belong to Him, and He is not limited in any way.

Author: Shaykh Abu Adam al Naruiji

Various Wahhabi Contentions About Allah’s Wisdom

May 5, 2008

Wahhabi Contention: If Allah’s wisdom must have a different meaning than human wisdom, why do the Asharis not apply this principle with all of His Attributes?

Sunni Response: Actually, we do apply this principle with all His attributes. Allah’s wisdom does not have the meaning of need, or achieving benefit, or avoiding harm, because He has no needs and nothing can harm or benefit Him. This is firmly based on the scriptures.

Wahhabi Contention: What is the need for saying “Allah has perfect knowledge, and perfect action” and thus rejecting the attribute of wisdom?

Sunni Response: How does having perfect knowledge and perfect action reject wisdom? Moreover, can there be perfect wisdom without perfect knowledge? Beware that Ibn Faaris states in Al-Mujmal: “Al-hukm comes from the idea of prevention. Al-hikmah (wisdom) also comes from this, because it prevents ignorance.” So in Arabic hikmah is related to knowledge.

Wahhabi Contention: If you affirm that Allah has Wisdom (yet not like our wisdom), then why can you not then affirm that He has a hand (but not like our hand)?

Sunni Response: We affirm that Allah is attributed with “yad”, but we deny “limb,” or any other physical meaning. Note that Abu Hanifah prohibited translating “yad” (which you translated as “hand”) to Persian, even if one added “without a how.” This is mentioned in “Al-Fiqh Al-Akbar”. The difference between wisdom and “yad” is that the former has a known meaning, while the latter does not. Another difference is that “yad” in its literal translation means “hand” and a hand is literally a body, except in expressions like “Its not in my hands.” That is why you find the scholars saying “yad without a how” and they will not usually find it necessary to add “without a how” after “wisdom,” because when a person hears the word wisdom he does not usually think of something physical.

Author: Shaykh Abu Adam al Naruiji