Salafis Say:
“Allah is Attributed with Hesitation”:
'A conflict between Two Wills'
أما صفة التردد فهي تُثْبَتُ لله على ما جاء، لكن تَرَدُّدُهُ بحق، وتردده ليس تَعَارُضَاً بين علمٍ وجهل أو بين علمٍ بالعاقبة وعدم علمٍ بالعاقبة، وإنما هو تردُّدٌ فيما فيه مصلحة العبد، هل يقبض نفس العبد أم لا يقبض نفسه، وهذا تردّدٌ فيه رحمة بالعبد، وفيه إحسان إليه ومحبة لعبده المؤمن وليس من جهة التردد المذموم الذي هو عدم الحكمة أو عدم العلم بالعواقب.
يعني تردد فلان في كذا، صفة مذمومة أنه يتردّد، إذا كان تردده أنه ما يعلم، أتردد والله أفعل كذا أو أروح ولا ما أروح، لأنه إما عنده ضعف في نفسه أو أنه يجهل العاقبة، فتردد أتزوج ولا ما أتزوج، أشتري أم لا أشتري لأنه ما يدري هل فيه مصلحة له، أم ليس فيه مصلحة، هذا هو التردد الذي هو صفة نقص في من اتصف بها، ترددٌ ناتجٌ عن عدم العلم بالعاقبة، أما التردد الذي ورد في هذا الحديث هو تردد بين إرادتين لأجل محبة العبد "ما ترددت في شيء أنا فاعله ترددي في قبض نفس عبدٍ مؤمن يكره الموت وأكره مساءته ولابد له من ذلك"، وهو تردد لا لأجل عدم العلم ولكن لأجل إكرام العبد المؤمن ومحبة الرب ? لعبده المؤمن.
فهو إذاً ترددٌ بحق وصفة كمال لا صفة نقص فيُثبَتُ على ما جاء في هذا الحديث مُقَيَّدَة لا مطلقة.
Rough translation: As for the attribute of Taraddud (hesitation), it is affirmed for Allah as it came, but His taraddud is with haqq, His hesitation is not a conflict between knowledge and ignorance, or knowledge of the outcome or not knowing what the outcome will be, but it is a hesitation in what is good for the slave, does He take away the soul of the slave or not, and this hesitation is of mercy to the slave, kindness to him, and love for His believing slave, and isn't the condemned hesitation, which is non-wisdom, or having no knowledg eof the outcome.
Meaning, the hesitation of someone for something, is a condemned attribute that he is hesitant, because his hesitation is because he does not know, (saying) "I am hesitant, do I do this, or I go or I don't go", because he has a weakness in himself or because he is ignorant of the outcome, so he is hesitant, "do I get married or don't I" or "do I buy or not", because he doesnt' know if there is a benefit in it for him or not, this is the hesitation that is the attribute of imperfection for whomever is described with it, a hesitation that is a result of ignornace of the outcome, but the hesitation mentioned in the hadith is the hesitation between two wills because of His love for His slave, (here he quotes the hadith:
"I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him, and it is a must for him.")
It is a hesitation not because of ignorance, but because of honoring the believer and the love of the Lord for His believing slave, so it is a hesitation of haqq, and is an attribute of perfection not an attribute of imperfection, so it is to be affirmed as it has come in this hadith, restricted not absolute (general).
الأسئلة:
س: أحسن الله إليكم هل يوصف الله بالتردد كما في الحديث القدسي (وما ترددت في شيء أنا فاعله ترددي في قبض نفس عبدي المؤمن…) الحديث؟
ج: نعم كما وصفه الرسول -عليه الصلاة والسلام- لكن هذا التردد ليس كتردد المخلوق الذي يدل على الضعف، ولكنه تعارض الإرادتين كما بين في الحديث، فالله تعالى يريد ما يريده عبده المؤمن، والمؤمن يكره الموت، فالله يريد ما يريده عبده المؤمن، ولكن الله قضى وقدر أنه يموت، فهذا تعارض إرادتين إرادة الموت؛ لأن الله قدره، وإرادة ما يريده العبد وهو كراهة الموت ولا ينافي هذا التردد ترجيح إحدى الإرادتين؛ لأن الموت لا بد منه نعم.
Answer: yes, as the Messenger -Alayhi As-Salatu Wa-Salam- described Him, but this taraddud (hesitation) isn't like the hesitation of creation that indicates weakness, but it is a conflict between two wills as the hadith explains. Allah Ta'ala wants what the believing slave wants, and the believer does not like death, so Allah wants what His believing slave wants, but Allah Has decreed that He die, so this is a conflict between two wills, the will for him to die, because Allah decreed it, and the will of what the slave wants, which is hating death, and this hesitation does not go against the outweighting of one will over the other, because death is a must.
http://www.ahlalhdeeth.com/vbe/showthread.php?t=5817
Quote:
Moderator of Salafi/Wahabi Aqeedah Forum
"Question: 'Is Allah (swt) attributed with Hesitation (taraddud)......?'
Answer (tr. Um Abdullah): Yes, as the Messenger -Alayhi As-Salatu Wa-Salam- described Him, but this taraddud (hesitation) isn't like the hesitation of creation that indicates weakness, but it is a conflict between two wills as the hadith explains.
Allah Ta'ala wants what the believing slave wants, and the believer does not like death, so Allah wants what His believing slave wants, but Allah Has decreed that He die, so this is a conflict between two wills, the will for him to die, because Allah decreed it, and the will of what the slave wants, which is hating death, and this hesitation does not go against the outweighting of one will over the other, because death is a must.
[End of quote]
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and here:
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No! Hold on ...she's here:
NMS
The great Imâm
`Izz al-Dîn Ibn `Abd al-Salâm
wrote a treatise on the principles of metaphorical interpretation of the Holy Qur'an according to the Ash`arî School entitled:
al-Ishâra ilâ al-Ijâz fi Ba`d Anwâ` al-Majâz
(Ed.Uthmân Hilmî, Cairo: al-Matba`at al-`Amira, 1313/1895) which recently received a new edition.
In it he states:
15. His hesitancy (taraddud) = In the hadith qudsî
(5)
"Nor do I hesitate to do anything as I hesitate to take back the believer's soul, for he hates death and I hate to hurt him,"
(6)
a metaphor of the superlative rank of the believer in the Divine presence and synechdoche for a lesser hurt to prevent a greater harm, as in the case of a father's severance of his son's gangrened hand so as to save his life.
[...]
The hadith in Sahih Muslim clearly indicates that the time of death for everything has already been written and decided way before we were even created:
‘Abd Allah ibn ‘Amr ibn al-‘As narrated that the Prophet [sallallahu alayhe wa sallam] said:
“Allah foreordained (qaddara) all the destinies (al-maqâdîr) before creating the heavens and the earth by fifty thousand years.”
{Narrated from ‘Abd Allah ibn ‘Amr ibn al-‘As by al-Tirmidhi (hasan sahîh gharî and Ahmad; also by Muslim with the following wording:
“Allah inscribed kataba) the destinies of all created things before creating the heavens and the earth by fifty thousand years, while His Throne stood over the water (wa‘arshuhu ‘alâ al-mâ’)
...
Also hadith #19 from the Forty Hadith of al Imam An Nawawi [RH] says:
Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported:
One day I was behind the Prophet, sallallahu ‘alayhi wasallam, and he said to me:
"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi relates this and says: It is a good, genuine Hadith]
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In the attribution of literal hesitancy to Allah Most High there is a hodgepodge of not just one but several heresies presupposing that Allah Most High has two conflicting wills, is not sure what to do, checks with His servant first, does not know in advance then finds out, feels remorse or regret.... Some of that resembles the doctrine of bada' (change of Divine will through 'finding out' something new) which is a classic Rafidi stance, some of it resembles the creature's khalq of his own actions, which is a Qadari stance, some of it Christian anthropomorphism/union, and some of it is just old Greek/Latin/pre-Islamic paganism, making up human emotions and affects for one's ma`bud as they go along.
The hidden blessing of their coming out with such heresies is that they lay bare the utter dalal and iflas of Wahhabi doctrines and illustrate Imam al-Razi's (rahimahullah) statement that the mujassim does not worship Allah Most High, but some body sitting on some chair somewhere. It makes it easier for the common public to distinguish between kufr posing as iman in our midst.
Imam al-Baydawi rahimahullah said in his Tafir on the explanation of {al-rahman al-rahim}: "Compassion (al-rahma), lexically, is the tenderness of the heart and an inclination that entails the showing of favor and good treatment, whence 'womb' (al-rahim) since it curves around its content. But the Names of Allah Most High are taken only in consideration of outcomes (bi-i`tibar al-ghayaat), which are acts (af`al), and not of inceptions (mabadi'), which are affects (infi`alat)."
Imam al-Suyuti rahimahullah in his unfinished Hashiya [to Surat al-Tawba] on al-Baydawi entitled Nawahid al-Abkar comments:
"Its upshot is that it is impossible to attribute literal compassion to Allah Most High, therefore it is explained as 'that which it necessitates' (tufassaru bi-lazimiha)."
A few lines down, on the last verse of Surat al-Fatiha, al-Baydawi states:
"Anger is the flaring of the psyche wanting revenge. When attributed to Allah Most High the intent is culmination and outcome as already discussed."
This method and its examples are demonstrated by Imam al-`Izz Ibn `Abd al-Salam rahimahullah in his treatise al-Ishara ila al-Ijaz fi Ba`d Anwa` al-Majaz, ed. `Uthman Hilmi ([Cairo:] al-Matba`at al-`Amira, 1313/1895) p. 104-112 in which he states:
"According to the Shaykh [al-Ash`ari], rahma means God's willing (irada), for His servant, of whatever one showing compassion wills for the one who is shown it" and so for all states or acts that connote affect (infi`al),need, spatiality or corporeality such as friendship (mahabba), love (wudd), good pleasure (rida), gratitude (shukr), laughter (dahik), happiness (farah), patience (sabr), jealousy (ghira), shame (haya'), testing (ibtila'), sarcasm (sukhriyya), mockery (istihza'), scheming (makr), deceit (khid`), astonishment (`ajab), distance (as when referred to as dhalika, dhalikum), hesitancy (taraddud), establishment over the Throne (istiwa'), leisure (faragh), baring ofthe shin (kashf al-saq), wrath (ghadab), resentment (sukht or sakhat), grief (asaf), hatred and spite (qila, maqt, bughd), enmity (`adawa), and malediction (la`n).
Al-Hamdu lillahi al-ladhi hadana li-hadha wa-ma kunna li-nahtadiya lawla an
hadana Allah!
Was-Salam,
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