13. THE MYSTERY BEHIND CONCEALING THE ESSENCE OF ALLAH
I have noticed many people as well as a group of scholars who seem not to stop their attempts investigating and searching for the details, origins and basis of things that they are ordained to know about in the general sense without conducting further investigation about such knowledge. For instance, Allah concealed the matter of the soul (rub) and so He said,
“Say, ‘The soul is of the affair [i.e., concern] of my Lord.”’ [al-Isra (17): 85]
but that has not sufficed them therefore they began to search for its essence and reality without finding any information or even acquiring a single proof to support what they may suggest about it. Another example is the mind (intellect) of humans, which exists similar to how the soul exits without a doubt, but both of them are recognised by their effect and impact, and not by their actual entities.
If someone asks, what is the wisdom for hiding (sirr) such knowledge? I reply: ‘It is because the ‘self (nafs) of a person continues to gradually elevate from one stage to another. Thus, if it was informed of the details of this hidden knowledge, it would have elevated to the rank where it will be fully acquainted with its Lord. Because of that, hiding what is below the Lord is to amplify His Glory and Greatness (la’zim) to show humans that if some of His creation cannot be known by details, then it befits to know that they cannot know Him in details for He is Higher and more exalted.’
I f someone asks, “What are thunders, lightning and earthquakes?” I say, “Annoying events, and that should be enough to know”. The wisdom behind hiding such knowledge is that by having revealed the reality of such events will cause people to have less magnification towards them.
W hoever pays attention to this section will understand how precious and valuable it is because since humans have the inability and incapacity to acquire the knowledge of some of the mysteries of creation, then acquiring the knowledge about the Creator, whose nature and essence is Higher and Superior, would be impossible. Humans should however, look for evidence by which His existence is proven and then establish the reason for sending 11 is Messengers; then take the knowledge of His Attributes from the revealed Books through His Messengers, and then investigate it no further. Many people have investigated and discussed the Attributes of Allah based on their mere opinions and interpretations causing them a severe harm in their religion.
The fact that we know He exists and that He said (about Himself being) Hearing (sami*), Seeing {basir). Living (buy)) and Powerful (qadir) etc, should suffice us regarding His [Divine] Attributes {Sifat). We should thus not delve into additional matters; and also assume the same in relation to the Qur’an; we say, ‘He speaks and the Qur’an is His speech’ without adding anything beyond that. The righteous predecessors neither said the Qur’an is made of a recitation and recited nor it is a reading and read. Nor did they say “He is above His throne in His Essence (Dhai)” or “He descends in His Essence”. Rather, they perceived such texts related to His Attributes as is (upon the apparent), without adding anything to them.
The above are just examples you should apply to all other Attributes. Should you succeed in doing so, you will be safe from both, denying any of His Attributes or believing that any of His Attributes are similar to His creation.
(source: al-Hafiz Abu’l-Faraj ibn al-jawzl [d. 597AH] “CAPTURED THOUGHTS being” a translation of his masterpiece ‘Sayd al-K hatir)
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