Explanation of the author's statement: "Chapter Twenty: The Method of the Deniers Regarding What Must Be Affirmed or Denied of the Attributes of Allah. The Deniers agreed to affirm for Allah from
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The Shaykh :[Al-Ahzab 33:37] So if you say it is a blessing, we say to the created being: it is a blessing. Thus, you have likened the Creator to the created being, in your claim, and you have fallen into, yes, and you have committed, in addition to that, the distortion of the texts.
And this is comprehensive; everything they interpret other than its proper interpretation, they are compelled in what they affirmed to accept the same as what is compelled upon them in what they denied, with the addition of what? Distortion. Good.
The second: Explaining the contradiction and inconsistency of their statements.
... But what we have does not spoil the objective, if Allah wills.
"The Deniers agreed to affirm for Allah the Exalted from the attributes whatever their minds deemed necessary to affirm".
Meaning: They say that whatever the intellect necessitates affirming from the attributes is affirmed for Allah; we affirm it and do not deny it.
"And to deny of Him whatever their minds deemed necessary to deny" To deny of Him, meaning from Allah, whatever their minds deemed necessary to deny... it must be denied from Allah, whether it agreed with the Book and the Sunnah or contradicted them.
So they made themselves judges over Allah (Glorified and Exalted is He) regarding what is due to Him and what is impossible for Him. If they are told about an attribute that it is in the Book and the Sunnah, they say: But the intellect does not affirm it, so it must be denied. And if they affirm for Allah an attribute that is not found in the Book and the Sunnah, they say: The intellect affirms it, so it must be affirmed for Allah.
For this reason, they named Allah with names that are not found in the Qur'an and the Sunnah. They named Allah "the Ancient," which is not found in the Book and the Sunnah. They named Him "the Cause," which is not found in the Book and the Sunnah. They named Him "the Active Intellect," which is not found in the Book and the Sunnah. Because they see that the criterion is what? The intellect. And there is no doubt that this principle is collapsing and invalid, since the measure of minds is not the same; I may see that the intellect affirms this, and you may see that the intellect denies this. Therefore, you find them themselves inconsistent; at times they affirm that this attribute is obligatory for Allah, and at times they affirm that these attributes are impossible for Allah.
For this reason, Imam Malik denied that, and said: "I wish I knew by what the Book and the Sunnah are weighed? Is it that whenever a man comes to us who is more eloquent than another, we take his statement and leave the Book and the Sunnah?!".
And he spoke the truth, because if we returned to these minds, which are collapsing minds with no foundation or basis, contradiction would occur among us, and indeed contradiction would occur in the speech of one person. For the human being is certainly not always in one state of thought; thought varies from time to time. Sometimes a person is clear-minded, with no external influences affecting him, and Allah opens to him of the truth what He does not open to him when he is what? When he is preoccupied. For this reason, the Prophet (peace and blessings be upon him) said:. If that is the case, then this means that what is obligatory for Allah, what is impossible, and what is permissible is referred to collapsing, contradictory, and divergent minds.
In any case, the invalidity of their statement and what necessitates it will come, if Allah wills, but now we know the principle with them.
The principle: What the intellect necessitates affirming, here? What? It must be affirmed for Allah; it must be affirmed for Allah. And what the intellect necessitates denying, here? It must be what? It must be denied from Allah, and we do not look to the Book and the Sunnah, even if something comes in the Book and the Sunnah that contradicts that, so listen to their method regarding it. Yes, so the method.
and you bestowed favor, "Keep your wife
وأنعمت عليه أمسك عليك زوجكAnd this is comprehensive; everything they interpret other than its proper interpretation, they are compelled in what they affirmed to accept the same as what is compelled upon them in what they denied, with the addition of what? Distortion. Good.
The second: Explaining the contradiction and inconsistency of their statements.
... But what we have does not spoil the objective, if Allah wills.
"The Deniers agreed to affirm for Allah the Exalted from the attributes whatever their minds deemed necessary to affirm".
Meaning: They say that whatever the intellect necessitates affirming from the attributes is affirmed for Allah; we affirm it and do not deny it.
"And to deny of Him whatever their minds deemed necessary to deny" To deny of Him, meaning from Allah, whatever their minds deemed necessary to deny... it must be denied from Allah, whether it agreed with the Book and the Sunnah or contradicted them.
So they made themselves judges over Allah (Glorified and Exalted is He) regarding what is due to Him and what is impossible for Him. If they are told about an attribute that it is in the Book and the Sunnah, they say: But the intellect does not affirm it, so it must be denied. And if they affirm for Allah an attribute that is not found in the Book and the Sunnah, they say: The intellect affirms it, so it must be affirmed for Allah.
For this reason, they named Allah with names that are not found in the Qur'an and the Sunnah. They named Allah "the Ancient," which is not found in the Book and the Sunnah. They named Him "the Cause," which is not found in the Book and the Sunnah. They named Him "the Active Intellect," which is not found in the Book and the Sunnah. Because they see that the criterion is what? The intellect. And there is no doubt that this principle is collapsing and invalid, since the measure of minds is not the same; I may see that the intellect affirms this, and you may see that the intellect denies this. Therefore, you find them themselves inconsistent; at times they affirm that this attribute is obligatory for Allah, and at times they affirm that these attributes are impossible for Allah.
For this reason, Imam Malik denied that, and said: "I wish I knew by what the Book and the Sunnah are weighed? Is it that whenever a man comes to us who is more eloquent than another, we take his statement and leave the Book and the Sunnah?!".
And he spoke the truth, because if we returned to these minds, which are collapsing minds with no foundation or basis, contradiction would occur among us, and indeed contradiction would occur in the speech of one person. For the human being is certainly not always in one state of thought; thought varies from time to time. Sometimes a person is clear-minded, with no external influences affecting him, and Allah opens to him of the truth what He does not open to him when he is what? When he is preoccupied. For this reason, the Prophet (peace and blessings be upon him) said:
The judge does not judge while he is angry.
لا يقضي القاضي وهو غضبانIn any case, the invalidity of their statement and what necessitates it will come, if Allah wills, but now we know the principle with them.
The principle: What the intellect necessitates affirming, here? What? It must be affirmed for Allah; it must be affirmed for Allah. And what the intellect necessitates denying, here? It must be what? It must be denied from Allah, and we do not look to the Book and the Sunnah, even if something comes in the Book and the Sunnah that contradicts that, so listen to their method regarding it. Yes, so the method.