Regarding the attributes of Allah, does the intellect establish any of them?
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The questioner : Regarding the attributes of Allah (Glorified and Exalted is He), does the rational person deny any of them, O Shaykh?
The Shaykh : No, but the intellect may not comprehend them, in the sense that the intellect is baffled as to how it is such and such, and how it is such and such.
The questioner : This is understood, O Shaykh, but regarding, for example, al-Rahman (The Most Merciful), which is a mentioned attribute, namely mercy, does anyone deny it with the intellect?
The Shaykh : No one denies it. Therefore, it is astonishing that those who deny the reality of mercy affirm the will. They said that the will indicates its establishment by the intellect through specification; that is, the fact that Allah specifies the sky as a sky that is distinguished from the earth indicates that He is a Willer. If He had no will, the entire world would be equal. We say, Glory to Allah the Great. Is this rational proof clearer than saying that the blessings present among people and the absence of calamities indicate mercy? Answer, everyone! No, no, absolutely not. The indication of blessings and the repelling of calamities that Allah is Merciful is more eloquent than the indication of the specification of some creations over others that Allah is a Willer. There is no doubt, and nothing prevents the establishment of true mercy. And does mercy, as they say, necessitate weakness? Absolutely not, it does not necessitate weakness. This powerful king in his kingdom and authority shows mercy to some of his subjects and lightens their punishment, for example. Do we say that if he shows them mercy and lightens their punishment, this is a deficiency in his right? Rather, it is perfection. But there is a verse, O Salim, and the speech is for everyone:[An-Nur 24:40] May Allah guide us and illuminate our hearts. Yes.
Raise your hand. No, the one behind, take it. You, the one behind, allow him, but he remained silent. Yes.
The Shaykh : No, but the intellect may not comprehend them, in the sense that the intellect is baffled as to how it is such and such, and how it is such and such.
The questioner : This is understood, O Shaykh, but regarding, for example, al-Rahman (The Most Merciful), which is a mentioned attribute, namely mercy, does anyone deny it with the intellect?
The Shaykh : No one denies it. Therefore, it is astonishing that those who deny the reality of mercy affirm the will. They said that the will indicates its establishment by the intellect through specification; that is, the fact that Allah specifies the sky as a sky that is distinguished from the earth indicates that He is a Willer. If He had no will, the entire world would be equal. We say, Glory to Allah the Great. Is this rational proof clearer than saying that the blessings present among people and the absence of calamities indicate mercy? Answer, everyone! No, no, absolutely not. The indication of blessings and the repelling of calamities that Allah is Merciful is more eloquent than the indication of the specification of some creations over others that Allah is a Willer. There is no doubt, and nothing prevents the establishment of true mercy. And does mercy, as they say, necessitate weakness? Absolutely not, it does not necessitate weakness. This powerful king in his kingdom and authority shows mercy to some of his subjects and lightens their punishment, for example. Do we say that if he shows them mercy and lightens their punishment, this is a deficiency in his right? Rather, it is perfection. But there is a verse, O Salim, and the speech is for everyone:
And he to whom Allah has not granted light - for him there is no light.
من لم يجعل الله له نورا فما له من نورRaise your hand. No, the one behind, take it. You, the one behind, allow him, but he remained silent. Yes.