Worshiping something with size or shape is blatant idol worship
There is no difference between someone who believes that Aļļaah is a body, and says “but I don’t know how,” and a hindu that only worships one idol that he has not seen yet, and says about it “I don’t know how.”
Both are worshiping something physical that they don’t know the shape of, but that has a shape; they are two things of the same kind.
Al-Qurtubīy in his commentary in the Qur’ān narrates from his Shaykh Ibn Al-’Arabīy, the famous ĥadiitħ scholar of Andalus, regarding those who say Allāh has a body:
“The sound verdict is that they are blasphemers, because there is no difference between them and those that worship idols and pictures. ” (4/14).
Note that the meaning of “body” or “jism” in Arabic is something with size.
For more on this, see “The difference between the Wahabi creed and Islam” and do not miss the comments here and here if you want to an exposure of the word games this sect employs.
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Allaah’s attribute of non-resemblance
to creation
Aļļaah is not
attributed with attributes like those of creation. He must be attributed with
non-resemblance to creation. This is the meaning of the statement in the Quran:
ليس كمثله شيء
Meaning: “He absolutely does not resemble anything at all in any
way” (Asħ-Sħuuraa, 11)
Created
things may differ from one another. However, their uniqueness towards one
another is not like Aļļaah’s attribute of non-resemblance to creation.
It must be
understood that Aļļaah is not different from creation in the same way that
created things differ from one another [1].
Otherwise He would resemble His creation in
the attribute of non-resemblance to creation.
It becomes
important then to have a look at how created things may achieve uniqueness from
one another. For example, if two entities differ, this difference will be
detectable through one of our five senses as follows:
1.
Eyes: color and shape
2.
Hearing: sound
3.
Touch: temperature, softness, wetness, heaviness
4.
Taste: sourness, bitterness, sweetness, and other qualities of taste.
5.
Smell: sharpness, mildness, and other qualities of smell.
Created
uniqueness then, is through shape, color, sound and other physically tangible
qualities as mentioned here [2].
There are
also two other ways created things may differ from one another, even if they
are identical in all of the senses mentioned above. Namely, they may differ in
space and in time. There may even be other ways of created uniqueness, but that
is not important here. What is important is the following:
Aļļaah’s
attribute of non-resemblance to creation involves denying that He is something
that has color, shape or any other physically tangible quality. It also
involves denying that He is in space or time.
[1] The wahabis beg to differ, see: http://sunnianswers.wordpress.com/2010/08/16/the-difference-between-the-wahabi-creed-and-islam/
[2] Another way of saying this is that such
qualities involve possibilities. That is, they are not necessarily the way they
are in the mind’s eye; one could have imagined them to be different. This is
true for all things that may change. Such things need specification of their
aspects, such as:
Which
shape?
What
color?
What
sound?
What
place?
At what
time? Etc.
This means
that they need a Creator to bring them into existence according to
specification. See also the article: Bodies have limits but not Allaah.
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Clarity on the different sayings about the Qur’aan
To bring absolute clarity to the deviant claim of Aļļaah’s Eternal Speech, the Qur’aan, being created.
There are 3 main sayings:
Sunnis, the Ashˆariyys and Maaturiidiyys, say that the Qur’aan is the eternal Speech of Aļļaah. This Speech is an eternal attribute of Aļļaah and is not created, i.e. not brought into existence. It is not letters or sounds, and is not something sequential or divisible into parts.
“The book of the Qur’aan, which is letters and words, expresses some of what Aļļaah’s attribute of Speech refers to. That is why it is called “Aļļaah’s Speech.”
Note again that Aļļaah’s attribute of Speech is not divisible. It is what it refers to that is divisible, just as Allaah’s attribute of Will is not divisible; it is what it refers to that is divisible.
The Muˆtazilah say that Aļļaah’s Speech is letters and sounds that He brought into existence not in Himself, because it is impossible that something should come into existence in Him.
They also claim that speech can only be sounds and letters. For this reason, they say that Aļļaah does not have an eternal Speech, and that the Qur’aan is created.
The Hashawiyyah, like the wahabis, say that Aļļaah’s Speech is letters and sounds that He brought into existence in Himself. They disagree with the Muˆtazilah only on where it emerged, not on the claim that it was brought into existence.
Issue: The meaning of the word “Qur’aan”
Muˆtazilites say: They say the Qur’aan is the Arabic expression that is printed in books.
Wahabis say: They say the Qur’aan is the Arabic expression that is printed in books and was brought into existence in Aļļaah himself.
Sunnis say: The Qur’aan is Aļļaah’s eternal attribute of Speech that is not letters, sounds or words, because what is not created cannot consist of parts or be composed in any sense. However, it is also used to refer to the words that express some of what Aļļaah’s attribute of Speech refers to. Like when it is said, “please get me the Qur’aan on the bookshelf.”
Issue: Aļļaah’s attribute of Speech
Muˆtazilites say: They say that Speech is not an eternal attribute of Aļļaah, because Speech cannot be other than letters and sounds.
Wahabis say: They say that Speech is an eternal attribute of Aļļaah, in that it is a series of statements without a beginning brought into existence bit by bit.
Sunnis say: Speech is an eternal attribute of Aļļaah that is not brought into existence. It is not letters and sounds, but an eternal attribute by which Aļļaah tells, orders and forbids.
Issue: Letters and sounds
Muˆtazilites say: Letters and sounds cannot be beginninglessly eternal. Not a single one of them, and not a series of them.
Wahabis say: They say letters and sounds can be in a beginningless series of continuous speech.
Sunnis say: Letters and sounds cannot be beginninglessly eternal. Not a single one of them, and not a series of them.
Note that the wahabi belief that Aļļaah’s speech is a speech of letters and sounds that is brought into existence bit by bit without a beginning is identical to their saying about the world being beginninglessly eternal. The only difference between what they call created and uncreated speech, is the claimed place of its emergence into existence.
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The Wahabi Box Theory of Emergence
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(WBTE)
The below article is written to clarify what the wahabis are aiming at in some of their writings. This is needed, since they almost never really define their terms, or clarify what exactly the different viewpoints are in meaning (as opposed to wording).
What I have written below aims to clarify what they are aiming at in one particular word game:
their concept of
“bringing into existence” vs. “creating”.
Before delving into this discussion two fundamental points should be clear regarding the belief of Muslims:
- Muslims believe that everything that has a beginning must have been created by Aļļaah, i.e. brought into existence by His Will and Power. This includes every and any beginning of any kind, such as a movement or thought, or a change in shape or color. To claim that any beginning of any kind was not created by Aļļaah is to commit shirk, and makes one a non-Muslim.
- Muslims believe that Aļļaah is not in a location, because He is not a body, not something that fills space. He exists without being in space, or in a location in any sense. He is neither in a specific location, nor everywhere. This belief is clarified here in terms of the reasons why this belief is of great importance. However, the following point should be extra clear:
The wahabis falsely believe that Aļļaah has a location. Sometimes they say they do not believe that Allah is a body, but this is just a play with words. Being in a location means being limited to that location, and that necessitates having borders and therefore either being a small dot, or something larger.
This is issue is important, because every Muslim must believe that Aļļaah does not resemble His creation. Moreover, believing Aļļaah to be limited in any sense is an invitation to atheism, because the proof of Aļļaah’s existence is based on the existence of bodies.
This is why wahabis are often against learning the detailed proofs of Aļļaah’s existence, as has been discussed here.
Having made the above points clear, let us get back to the main topic: the wahabi understanding of the concept of bringing into existence and the word creating.
In short, the wahabi theory is that there are two types of things that have a beginning, i.e. events:
- Whatever Aļļaah brings into existence in the world. These are called “created” or “brought into existence”.
- Whatever Aļļaah brings into existence, as they falsely believe, in Himself. I.e. in the entity that they worship that is limited to a specific location “up there” and claim is “Aļļaah”. This is the type of event they are referring to when they say that “not everything that has a beginning is created.”
To sum up the wahabi position:
- If something is brought into existence in the world, then this can be called both “brought into existence” and “created”.
- If something is brought into existence in the thing they falsely believe to be Aļļaah, then this is called “brought into existence”, but it is not “created”.
In other words, according to the wahabis, whether something brought into existence is called “created”, or not, is only a matter of the location of this new existence. I.e. it is a matter of which box it emerges in. This is what I have called, “The Wahabi Box Theory of Emergence”.
There is a very serious problem with this pathetic play with words. It means they believe that Aļļaah is a location for created events. Yes, I said “created” events.
After all, the essential meaning of creating is that Aļļaah brings into existence by His Power and according to His Will. Where the thing or event comes into existence makes no difference to the essence of this meaning. I.e. bringing something into existence is to create, no matter where it comes into existence, and believing that Aļļaah is partially created is another blasphemous belief.
The Arabic language does not allow for the wahabi understanding of the word “create”, where it is restricted to only specific locations. Besides being quite obvious, this has been discussed more fully in this article.
The correct Islamic understanding is that:
- When one says that Aļļaah brings something into existence, it means that He brings it into existence by His Will and Power.
- When one says that Aļļaah creates something it also means that He brings it into existence by His Will and Power.
- Where the event brought into existence emerges makes no difference whatsoever to the use of the two phrases “Aļļaah creates” or “Aļļaah brings into existence”.
Why do the wahabis play these word games?
It is because they know they cannot say that anything is created in Aļļaah. It will be too obvious to lay people that they are wrong. They thrive on being vague and imprecise.
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SALAFI GOD
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THE PSEUDO-SALAFI SAYS:
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THE
REFUTATION OF HIM (IBN TAYMIYYAH)
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TIME-SPACE-PLACE-DIRECTION-LIMIT
(Edited by ADHM)
