So we say to them: Your denial of what you have denied on the grounds that reason does not indicate it can be established by the rational path by which you established what you have established, just as it is established by the textual evidence.
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The Shaykh :"It is said to them, in explaining the contradiction: Your denial of what you have denied on the grounds that reason does not indicate it can be established by the rational path by which you established what you have established, just as it is established by the textual evidence" Also, this means our answer to these people, and pay attention to this answer: we say that it is possible to establish that reason indicates what you have denied. This is one point.
Second: if we assume that reason has not established it, the text has established it. And if the text has established it, it must be accepted by the text, because the text is the source for reason. And if it is the source for reason, then what is established by the text must be said to be acceptable because reason does not contradict it. The intended meaning of reason is clear reason. An example of this is mercy. Yes, "An example of this is that they established the attribute of will and denied the attribute of mercy" They established the attribute of will and denied the attribute of mercy, and yet they did not establish will as the people of the Sunnah established it, but in another way. So let us look at will: they established it and said in its establishment by rational evidence that the difference among created things and the specification of some of them with what they are distinguished by indicates that there is will. Do not all people believe that creation is the creation of Allah? The human being, the livestock, the beasts, and other creation are the creation of Allah; they agree on this. How did this creation differ? By will. So the specification of some created things with what they are distinguished by indicates will. Allah willed that the human being be as he is, so it was. He willed that the horse be as it is, so it was. He willed that the camel be as it is, so it was. And this indicates will. Is this truth or falsehood? It is truth. We believe in it, just as the text indicated the will of Allah in the Qur'an in many places.[Ya-Sin 36:82] But they denied the attribute of mercy and said that mercy cannot be attributed to Allah because it indicates softness, tenderness, bending, and the like of what they mentioned. This is a deficiency, and they were unaware of the indication of reason for it. What is it? These abundant, comprehensive blessings and the repelling of harms—do they not indicate mercy? Yes, they indicate mercy. In fact, their indication of mercy is much clearer than the indication of specification for will. Even the common person goes out of his house after the rain and says, "By the mercy of Allah, we have been rained upon with such-and-such," so he infers the mercy of Allah from the rain. So it is said to them: reason indicates the establishment of mercy because of what we observe of abundant blessings and the repelling of harms. And the indication of reason for mercy is clearer, more apparent, and more evident than the indication of specification for will. Yes.
We take the words of the author: "An example of this is that they established the attribute of will and denied the attribute of mercy. They established the attribute of will due to the indication of both the text and reason. As for the text: from it is the saying of Allah the Exalted:[Al-Baqarah 2:253] And as for reason: the difference among created things and the specification of some of them with what they are distinguished by, whether in essence or description, is evidence of will" Good.
"And they denied mercy because it necessitates the softness of the merciful one and his tenderness toward the one shown mercy, and this is impossible in the case of Allah the Exalted. They interpreted the textual evidences establishing mercy as referring to the action or the will to act, so they defined the Merciful as the Bestower of blessings or the One who wills to bestow blessings" And the blessing, as you know, is a thing separate from Allah the Mighty and Majestic; it is created.
Second: if we assume that reason has not established it, the text has established it. And if the text has established it, it must be accepted by the text, because the text is the source for reason. And if it is the source for reason, then what is established by the text must be said to be acceptable because reason does not contradict it. The intended meaning of reason is clear reason. An example of this is mercy. Yes, "An example of this is that they established the attribute of will and denied the attribute of mercy" They established the attribute of will and denied the attribute of mercy, and yet they did not establish will as the people of the Sunnah established it, but in another way. So let us look at will: they established it and said in its establishment by rational evidence that the difference among created things and the specification of some of them with what they are distinguished by indicates that there is will. Do not all people believe that creation is the creation of Allah? The human being, the livestock, the beasts, and other creation are the creation of Allah; they agree on this. How did this creation differ? By will. So the specification of some created things with what they are distinguished by indicates will. Allah willed that the human being be as he is, so it was. He willed that the horse be as it is, so it was. He willed that the camel be as it is, so it was. And this indicates will. Is this truth or falsehood? It is truth. We believe in it, just as the text indicated the will of Allah in the Qur'an in many places.
His command is only when He intends a thing that He says to it, "Be," and it is.
إنما أمره إذا أراد شيئا أن يقول له كن فيكونWe take the words of the author: "An example of this is that they established the attribute of will and denied the attribute of mercy. They established the attribute of will due to the indication of both the text and reason. As for the text: from it is the saying of Allah the Exalted:
but Allah does what He intends.
ولكن الله يفعل ما يريد"And they denied mercy because it necessitates the softness of the merciful one and his tenderness toward the one shown mercy, and this is impossible in the case of Allah the Exalted. They interpreted the textual evidences establishing mercy as referring to the action or the will to act, so they defined the Merciful as the Bestower of blessings or the One who wills to bestow blessings" And the blessing, as you know, is a thing separate from Allah the Mighty and Majestic; it is created.