So if Allah knows this tensed fact, His knowledge must be changing constantly as He knows when certain statements become true and false. However, if Allah is absolutely changeless, that would mean that Allah cannot know tensed facts, hence compromising His attribute of omniscience.”
This pseudo-argument that this wahabi enemy of himself, and of Aļļaah, feels so happy about, originates from likening the Creator to the created.
Again and again they come back to their basic belief in the Creator, which is that He is something limited to a place (i.e. a body) with changes in it over time.
They thought they could know the reality of Aļļaah’s knowledge by imagination and drawing inferences from their own existence.
That is why, for example, they believe that His Will is a series of different wills over time, just like ours. Now even the belief in His perfect Knowledge is subject to their blasphemous attacks
They argue as above, because they cannot imagine perfect knowledge not in time, and think that reality is limited to what they can imagine. It is because they base their arguments upon imagination that they make so many mistakes.
...to be continued in Part2
Quote, Wahabi sheikh says:
“I noticed that many are asking about the reality of “time” and “place”.
So let us discuss both concepts beginning with “place” …
A place of something is a mere concept that only exists in our minds. There is nothing outside the mind that is “place”.
wahabi says: "Let me explain …
Wahabi forgot: “Day of Misaq” ?
Wahabi scholar says:
"The answer is that you would not have a place, because you do not exist.
Wahabi says:
Therefore, it is ridiculous to ask:
how could Allah assume a place when a place is a creature of Allah?”
This is what the Mutakallimeen ask.
It is ridiculous, because a place is not something that you assume.
It is a concept that results from your existence.
A relationship between you and the universe.
A “place” of something cannot exist in our minds if that something did not exist.
Wahabi says:
It will result in making Allah SWT into a mere mental being that has no existence outside the mind."
----------------------
Imam Ibn Hamdan al-Hanbali
on one who says Allah ta’ala in a place!
“Whoever says He is, with His essence, in every place or in a place is a Kafir, because the statement necessitates pre-eternity of place…”
[Nihayatul Mubtadi’in li Ibn Hamdan Pg. 33]
As the hadith states, “Allah ta’ala was, and nothing was with Him…” If someone says He was in a place always, we ask him for textual proof, for if Makan was always there, it means place which is besides Allah ta’ala, was pre-eternal as well. And if someone says He wasn’t always in place, but put Himself in place then he has put Allah ta’ala in creation, both of which are impossible.
----------------
Wahabi sheikh says:
"Now as for “time” …
The relationship between: place and matter … is the same relationship between: time and action.
Time is a measure of action, and the measurements of the series of actions makes Time (uppercase).
The duration of an action locates it in Time, just as the place of an object locates it in space.
So time is not something that exists outside the human mind. It is only associated with actions. If there is no action there would be no time.
Wahabi sheikh says:
"Allah SWT has always existed, so there was always a “place”,
and He has always acted,
so there was always “Time”.
"To say that “time” and “place” are creatures of Allah is not correct.
They are mental beings that exist as an extension to the existence of action and matter, respectively. Wallahu A’lam.
"My comments: The 'time' and 'place' in the context of the above is referring to metaphysical concepts”
{End of Quote} ahlalhdeeth.com also The Lost Notes in the "Sands of Time"
"If Allah (SWT) is ultimately perfect, why does he act?!
"The simple answer was presented by Shaikhul Islaam Ibn Taymiyyah (RA) and others.
"Allah (SWT) is never free from ultimate perfection. Prior to His action, the ultimately perfect thing was for Him (SWT) not to perform this action.
---
Allaah is not in Time, let alone time itself!
Volume 8, Book 73, Number 200:
Narrated Abu Huraira:Allah's Apostle said, "Allah said, "The offspring of Adam abuse the Dahr (Time),
and I am the Dahr; in My Hands are the night and the day." !
http://www.usc.edu/d…tml#008.073.200
Book 027, Number 5585:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: None of you should abuse Time for it is Allah Who is the Time, and none of you should call 'Inab (grape) as al-karm, for karm is a Muslim person.
http://www.usc.edu/d…t.html#027.5584
Book 56, Number 56.1.3:
Malik related to me from Abu'z-Zinad from al-Araj from Abu Hurayra that the
Messenger of Allah, may Allah bless him and grant him peace, said, "Let none of you complain about time, for Allah is time.
http://www.usc.edu/d…html#056.56.1.3[1]
First, the word dahr means in Arabic "a long time."
Are they then going to tell us that Allah is "a long time???"
Second, the ĥadith is not of the kind that one affirms attributes by!
Third, an obvious understanding is as the first narration says:
Allah's Apostle said, "Allah said, "The offspring of Adam abuse the Dahr (Time),
and I am the Dahr; in My Hands are the night and the day." !
So it means, don't cuss time, because it is not time that gives you afflictions, it is Allah that creates them, just as He is the creator of everything.
So it means, don't cuss time, because it is not time that gives you afflictions, it is Allah that creates them, just as He is the creator of everything.
Narrated Abu Huraira: Allah’s Apostle said, "Allah said, "The offspring of Adam abuse the Dahr (Time), and I am the Dahr; in My Hands are the night and the day." !
Book 027, Number 5585:
Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should abuse Time for it is Allah Who is the Time, and none of you should call ‘Inab (grape) as al-karm, for karm is a Muslim person.
Book 56, Number 56.1.3:
Maalik related to me from Abu’z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said,"Let none of you complain about time, for Allah is time.’
“وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ [الجاثية : 24]”
Meaning: “They said: ‘This is only our worldly life, we die and we live, and nothing destroys us other than time,‘ and they have no certain knowledge of this, they are only thinking that this is so.”[2] (Al-Jaatħiyah, 24) . (Tafsiiru-n-Nasafiyy, 4/198).
The Prophet (ˆalayhissalaam) therefore forbade them from this practice, and said that what you claim is time, is not time at all. It is the Creator that has willed and created whatever happens to you.
This essence of this problem is that people do not know Aļļaah, because they have not learned. Consequently, whenever they are told something like this, they have no firm principles to understand that it is not literally meant, so they can avoid falling in kufr before asking scholar what the real meaning is.
Now bring a literal translation, and you have brought it out of the context of the Arabic language as well, which leaves little or no room for a sound figurative understanding.
A true recipe for disaster."
