Explanation of the author's statement: "Chapter on the doubts upon which the deniers rely. The deniers of the attributes rely on false doubts, the falsity of which is known to everyone whom Allah has granted
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The Shaykh : And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
"Chapter on the doubts upon which the deniers rely" In my view, "deniers" (nafa) has a connected ta, and "doubts" (shubuhat) has an absolute ta, correct? Why? Because the ta in "doubts" is not a plural ta, but a feminine ta, since "deniers" is not a sound feminine plural, but a plural of a denier, like "raider" (ghazin) and "raiders" (ghazat), or "judge" (qadi) and "judges" (qudat). However, "doubts" is a feminine plural, as it is the plural of "doubt" (shubhah). So the ta in "deniers" is a feminine ta, and the feminine ta is connected, unlike the plural ta, for the ta of the feminine plural is open.
And his saying "of doubts" is with respect to their reality. As for how they are considered by these deniers, they consider them to be proofs and arguments, but in reality, they are doubts and not clear evidence.
And everyone who claims a statement claims a proof for it, because a statement without a proof is rejected from the outset.
But one must look: is this proof a true, valid one, or is it not valid? This is the test and the scale for things: are they accepted or rejected?
The intended meaning of "deniers" here is the deniers of the attributes of Allah (Mighty and Majestic), whether they are the absolute deniers who deny every attribute, or the qualified deniers who deny some attributes and affirm others.
These people say: "The deniers of the attributes rely on false doubts". These doubts upon which they rely are either transmitted proofs or rational proofs, which they consider rational or claim to be rational.
As for the transmitted proofs, you will find them arguing with ambiguous verses and leaving aside the clear, explanatory verses. They follow what is ambiguous therein and leave aside what is clear.
For example, they say: We do not affirm any attribute of Allah, because any attribute you affirm for Allah contradicts His saying (Glorified and Exalted is He):[Maryam 19:65] and His saying: [Ash-Shuraa 42:11] and His saying: [Al-Ikhlas 112:4], claiming that affirming an attribute necessitates...? Likening Allah to creation or comparing Allah to creation.
So he says, for example: If you affirm hearing for Allah, you have affirmed a like for Him; if you affirm satisfaction for Him, you have affirmed a like for Him. This is contrary to the indication of the Qur'an, because Allah says:[Ash-Shuraa 42:11] [Maryam 19:65] [Al-Ikhlas 112:4] and the like. Is that clear? Good.
The answer to this doubt has already been given, clarifying that it is false, and that affirming the attributes does not necessitate comparing Allah to creation. We say to them: His hearing is not like our hearing, and His sight is not like our sight, and so on. Just as we observe that some of the created things do not resemble others, despite their agreement in being created, all being created, and their agreement in that attribute. The hearing of a human is not like the hearing of another animal, and his sight is likewise. A bird sees a grain while it is in the sky and the grain is on the ground; you do not see it, do you? And so with the rest of the attributes of the created things: it does not follow from their sharing a name that they are identical in reality.
It has also been established for us that if we deny the attributes of Him, what do we liken Him to? Yes? To non-existent things. We likened Him to non-existent things. Did you understand?
It has also been established for us that some people were stubborn and said: I neither affirm nor deny. We said: This is likening Him to impossible things, because a thing is either affirmed or denied.
The important point now is that we have finished speaking about their transmitted doubts, which are the auditory proofs.
"Chapter on the doubts upon which the deniers rely" In my view, "deniers" (nafa) has a connected ta, and "doubts" (shubuhat) has an absolute ta, correct? Why? Because the ta in "doubts" is not a plural ta, but a feminine ta, since "deniers" is not a sound feminine plural, but a plural of a denier, like "raider" (ghazin) and "raiders" (ghazat), or "judge" (qadi) and "judges" (qudat). However, "doubts" is a feminine plural, as it is the plural of "doubt" (shubhah). So the ta in "deniers" is a feminine ta, and the feminine ta is connected, unlike the plural ta, for the ta of the feminine plural is open.
And his saying "of doubts" is with respect to their reality. As for how they are considered by these deniers, they consider them to be proofs and arguments, but in reality, they are doubts and not clear evidence.
And everyone who claims a statement claims a proof for it, because a statement without a proof is rejected from the outset.
But one must look: is this proof a true, valid one, or is it not valid? This is the test and the scale for things: are they accepted or rejected?
The intended meaning of "deniers" here is the deniers of the attributes of Allah (Mighty and Majestic), whether they are the absolute deniers who deny every attribute, or the qualified deniers who deny some attributes and affirm others.
These people say: "The deniers of the attributes rely on false doubts". These doubts upon which they rely are either transmitted proofs or rational proofs, which they consider rational or claim to be rational.
As for the transmitted proofs, you will find them arguing with ambiguous verses and leaving aside the clear, explanatory verses. They follow what is ambiguous therein and leave aside what is clear.
For example, they say: We do not affirm any attribute of Allah, because any attribute you affirm for Allah contradicts His saying (Glorified and Exalted is He):
Do you know of any similarity to Him?"
هل تعلم له سمياThere is nothing like unto Him
ليس كمثله شيءNor is there to Him any equivalent."
ولم يكن له كفوا أحدSo he says, for example: If you affirm hearing for Allah, you have affirmed a like for Him; if you affirm satisfaction for Him, you have affirmed a like for Him. This is contrary to the indication of the Qur'an, because Allah says:
There is nothing like unto Him
ليس كمثله شيءDo you know of any similarity to Him?"
هل تعلم له سمياNor is there to Him any equivalent."
لم يكن له كفوا أحدThe answer to this doubt has already been given, clarifying that it is false, and that affirming the attributes does not necessitate comparing Allah to creation. We say to them: His hearing is not like our hearing, and His sight is not like our sight, and so on. Just as we observe that some of the created things do not resemble others, despite their agreement in being created, all being created, and their agreement in that attribute. The hearing of a human is not like the hearing of another animal, and his sight is likewise. A bird sees a grain while it is in the sky and the grain is on the ground; you do not see it, do you? And so with the rest of the attributes of the created things: it does not follow from their sharing a name that they are identical in reality.
It has also been established for us that if we deny the attributes of Him, what do we liken Him to? Yes? To non-existent things. We likened Him to non-existent things. Did you understand?
It has also been established for us that some people were stubborn and said: I neither affirm nor deny. We said: This is likening Him to impossible things, because a thing is either affirmed or denied.
The important point now is that we have finished speaking about their transmitted doubts, which are the auditory proofs.