20. CONFUSIONS RELATED TO MATTERS OF BELIEF (’AQAID)
I pondered upon confusions related to matters of belief (‘aqaid) and found the source to be applied senses (his), and comparisons (qiyas) made between the unseen to the seen.
Some people denied the Maker because they were unable to sense Him. They neglected that He was manifested through His Actions [af’al).
When a wise person passes through an empty desert and sees a building, he must conclude that someone must have built this building for it could not have built itself.
Then there were those who confirmed the Maker, but compared Him to themselves. Some of them said that “Allah descends to the lowest heaven” means that He moved, because Arabs only know descent by movement.
Many people became misguided in matters of Allah’s Attributes {Sifdi) just as they were misguided regarding His Essence (Dhat).
Some thought that He is affected by others; they said this because they learned of Him becoming angry and pleased, and they forgot that [all] His Attributes are eternal, and nothing of His Attributes are accidental.
Others were misguided regarding His Acdons, so they resorted to the concept of “ruling basis”. They did so to the point of stripping Allah’s Actions of any wisdom. Allah is elevated above this.
He who has been granted assistance (from Allah) let him by mindful of what I sav, “Know that Allah’s Essence is not like others’, His Attributes are not like others’, and His Acdons must not be compared to those of creation.”
As for His Essence (Dhat), we only know essences that are bodies requiring to be assembled. This does not apply to Allah because He is the Assembler! If we confirm Allah’s Essence to be ancient and not typical of what we know, then it must be known that His Attributes are linked to His Essence.
We must not compare anything related to Him to things which we do not comprehend. We must only believe and surrender.
His Actions (.Afal) are similar as well. If a human does something that brings him no benefit, then this action would be considered foolish. Yet, He has created the creation not because it benefits Him, for benefit does not reach Him, and harm cannot affect Him.
If someone says, ‘Allah created people in order to benefit them.’ We respond, ‘This is not true because He created nonbelievers and will punish them.’
We see that He makes children and animals feel pain. He creates harm although He is able not to.
If someone says, ‘He rewards people for suffering from harm.’ We respond, ‘He is able to reward people without them going through harm and hardships.’
If a leader were to injure a person in order to reward him financially afterwards, he would be blamed for doing so, because he is able to give him wealth without injuring him.
And then we see what the Messenger and his Companions (radiyAllahu ‘anhum) went through hunger and some were murdered, while Allah was able to protect them. And Allah forbade the Messenger to visit the grave of his mother. These are things of which we cannot comprehend the wisdom behind.
Allah’s Actions should not be compared to our actions, and they are in no need to have any basis from them. We must surrender to His Wisdom (hikmah) that governs intellects {‘aqt), while intellects cannot govern His Wisdom.
Whoever compares His Actions to ours has committed a grievous mistake. The Mu’tazilites went astray because of this.
They said, ‘How could Allah order something yet decree that it does not get done. If a person invites us to his home and then locks the door so we are unable to enter, this would be unacceptable.’
What they said was true in relation to that which is seen. But His Actions aught not be compared to what we see. We may never know the wisdom behind His Actions.
If someone says, ‘How can I lead my intellect toward what goes against it?’
We respond, ‘There is no contradiction, because intellect has clearly dictated that Allah is Wise (al-Hakim), and that He is the Owner (al-Mdlik). The Wise (a!-Hakim) will enact with wisdom, even if our intellects are unable to comprehend it.
Do not you see how Al-Khidr made a hole in the boat, and killed someone. Then [Prophet] Musa (‘alayhi as-salam) condemned him for doing so based on what he saw and knew. Once Al-Khidr revealed the wisdom, [Prophet] Musa (alayhi as-salam) surrendered to it. And to Allah is the best of examples.
So never compare His Actions to those of people, or His Attributes to those of people, and His Essence to those of people. If you understand this then you will be safe from drawing similitude (tashbih) between Allah and His creation; and you will also be safe from objections that led some to disbelief (kufr) by objecting to Allah’s Wisdom.
The first of such creatures was Iblis who claimed that it is unwise to consider clay (tin) to be of a higher status than fire (nar). He forgot that he had arrived at this conclusion by using the intellect granted to him by the Giver (al- Wahhab) who is more knowledgeable:
“See they not that Allah, Who created them was mightier in strength than them.” [al-Fussilat (41): 15]
Ibn Al-Rumi objected to dwelling in the Hellfire (al-ndr) for eternity by saying: ‘Such would be an excessive revenge not acceptable by sound intellect. We must accept everything the sound intellect implies and not accept some and reject some. Such eternal punishment is not beneficial for Allah or the nonbeliever (kuffdr).’
I responded, ‘This person claims that intellect exists when he has none!’
I would respond to his claims by saying, ‘If you do not accept what the Qur’an and Sunnah say, then this is the real problem and issue. There is no sense in discussing minor issues when there is a problem with major ones. And if you accept Qur’an and Sunnah, then you must look for a weak excuse not to accept what they say.’
This person goes by what he sees, but we have demonstrated that Allah is different than His creatures, and that His Attributes are different than theirs, and His Actions do not need basis for them.
As for wisdom behind having the disbelievers dwell in Hell forever; it is possible that the continuous punishment is in order to prove the accuracy of the threat. Allah said, ‘Whoever disbelieves in Me will dwell in Hell eternally, and there is no sin greater than disbelief, and no punishment is worse as being burnt constantly.’
Then He proves the accuracy of His threat by fulfilling it.
It is also plausible for the wisdom behind such punishment to be the additional reward for the believers, who are enemies of disbelievers:
“and heal the breasts of a believing people.” [al- Tawbab (9): 14]
Many people are very angry at what Abu Jahl did to ‘Ammar [Ibn Yasar] (radiyAllahu ‘anhu) and Sumayyah [bint Khayat] (radiy Allahu ‘anha), so his continued suffering would heal believers’ hearts.
It is also plausible that the reason for the continued punishment is that those being punished increase in disbelief while being punished, and therefore, they are punished even more. The proof for their continued disbelief is the verse:
“They will swear to Him as they swear to you.” [al-Mujadillah (58): 18]
Meaning their disbelief remains and they will continue to be evil. This is why punishment continues,
“If they were returned (to the world), they would certainly revert to that which they were forbidden.” [al-An’am (6):28]
(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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