Explanation of the author's statement: "And it is not permissible to distort their meanings to knowledge and sight, for several reasons, among which are:
Machine translationRead the Arabic original
The Shaykh :"And it is not permissible to distort their meanings to knowledge and sight, for several reasons, among which are: First, that it diverts the speech from its literal meaning to its figurative meaning without evidence". Pay attention: it diverts the speech from its literal meaning to its figurative meaning without evidence. The author has benefited us by saying "without evidence," indicating that it is permissible to divert the speech from its literal meaning to its figurative meaning with evidence. Now, if evidence is found that specifies the figurative meaning, do we say that it is a figurative meaning diverted from its apparent meaning by evidence, or do we say that this evidence makes what contradicts the apparent meaning the literal meaning? This is the correct view. It is known that I wrote this book before it became clear to me the correctness of the position held by Shaykh al-Islam Ibn Taymiyyah, Ibn al-Qayyim, and a group of scholars, namely that there is no figurative meaning in the Arabic language, especially in the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). And Allah knows best.
And that they are two real eyes befitting Allah (Mighty and Majestic), and that they do not resemble the eyes of the created beings, just as with the other attributes. We mentioned the evidence from the Qur'an and the Sunnah. From the Qur'an, Allah the Exalted said: And from the Sunnah, his saying (peace and blessings be upon him): Jami` at-Tirmidhi 2241Sahih (Darussalam) It was previously stated that it is not permissible to distort their meanings to knowledge and sight, as some of the distorters said, because that is contrary to [the truth], because that diverts the speech from its literal meaning to its figurative meaning without evidence. "And because there are texts that prevent this, such as his saying and his saying Jami` at-Tirmidhi 2241Sahih (Darussalam) " And on this basis, it is obligatory for us to believe that Allah has two eyes.
But if someone were to ask, for example, do you say that this eye is like the eyes of the created beings, having whiteness, blackness, and blood vessels, and so on? The answer is no. It is not permissible for us to say that, because there is nothing like Allah. Rather, we believe in the eye and believe that it is befitting Him, and it is not possible to liken it to the eyes of the created beings. And is it possible to ask how it is? It is not possible to ask how it is, as was mentioned at the beginning of the book, that asking how an attribute is is a statement about Allah without knowledge.
And that they are two real eyes befitting Allah (Mighty and Majestic), and that they do not resemble the eyes of the created beings, just as with the other attributes. We mentioned the evidence from the Qur'an and the Sunnah. From the Qur'an, Allah the Exalted said:
It runs with our eyes
تجري بأعينناIndeed your Lord is not blind in one eye
إن ربكم ليس بأعورHe looks at you
ينظر إليكمI would have burned the radiance of His face with whatever His sight reaches of His creation
لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقهIndeed your Lord is not blind in one eye
وقوله إن ربكم ليس بأعورBut if someone were to ask, for example, do you say that this eye is like the eyes of the created beings, having whiteness, blackness, and blood vessels, and so on? The answer is no. It is not permissible for us to say that, because there is nothing like Allah. Rather, we believe in the eye and believe that it is befitting Him, and it is not possible to liken it to the eyes of the created beings. And is it possible to ask how it is? It is not possible to ask how it is, as was mentioned at the beginning of the book, that asking how an attribute is is a statement about Allah without knowledge.