14 – Negation of Food: Making Ta’weel of the
Unseen
Allaah, the Most High, Says:
“No food will there be
for them but a poisonous thorny plant,” [al-Ghaashiyyah 88:6]
And,
44. Will be the food of the sinners,
45. Like boiling oil, it will boil in the bellies,
46. Like the boiling of scalding water.” [ad-Dhukhaan 44: 43-46]
Response: There is a general and specific
understanding to this also.
The scholars have defined the Aayah negating
food as being a specific form of punishment for some and the food from the tree
of Zaqqum as being general for all of the inhabitants of the fire.
It can also refer to the state on the Day of
Judgement, they will have not food or drink but once they enter the fire, that
will be what fills their bellies.
15 – Negation of Having Proctors Besides of
Allaah
Allaah, the Most High, Says:
“That is because Allah is
the Maula (Lord, Master, Helper, Protector, etc.) of those who believe,
and the disbelievers have no Maula (lord, master, helper, protector,
etc.).” [Muhammad 47:11]
And,
“Then they are returned
to Allah, their Maula [True Master (God), the Just Lord (to reward
them)]. Surely, His is the judgement and He is the Swiftest in taking
account.”
[al-An’aam 6:62]
Response: That the Kuffaar have no protector
besides Allaah, this is one meaning of the word Maula. However, the second
Aayah refers to their punishment, i.e. they will return to Allaah as He is the
only One able to punish, this is the second meaning of the word Maula.
16/17 – Denial of the Attribute of Allaah of
Loving
Allaah, the Most High, Says:
“Allah loves those who
are equitable” [al-Hujaraat 49:9]
And,
“And as for the Qasitun
(disbelievers who deviated from the Right Path), they shall be firewood for
Hell,” [al-Jinn 72:15]
They argue that the the
word used in both of these Aayaat is al-Qast, which could mean equitable and
can also mean those who oppress, so which one is the correct understanding? .
Response: this understanding of their
confuses two separate words.
As for the first Aayah, the root word is ‘qa
- sa - ta’, which refers to being just and equitable.
The second Aayah, the root word is different
the same but morphology and context is different. It has the word ‘Qaasit’
which refers to the one makes mixes the truth with falsehood, making them
equal, thus being an oppressor to the truth.
Others stated that the root word ‘qa - sa -
ta’ can also mean those who direct the path, thus the very same word can change
from being positive to negative depending on the context (i.e. those who guide
to guidance or misguidance).
Theres also a third view which is that the
meaning of ‘qa - sa - ta’ refers to recompense, thus again can have a positive
or negative context.
18 – Supporting Your Brother has Nothing to
Do with Emaan
Allaah, the Most High, Says:
“The believers, men and
women, are Auliya' (helpers, supporters, friends, protectors) of one
another”
[at-Tawbah 9:71]
And,
“And as to those who
believed but did not emigrate (to you O Muhammad 
), you owe no duty of
protection to them until they emigrate” [an-Anfaal 8:72]
), you owe no duty of
protection to them until they emigrate” [an-Anfaal 8:72]
Response: Both of these Aayat were revealed
at different times, addressing different situations.
As for the Aayah in Soorah at-Tawbah, then it
is general in its description of brotherhood.
As for the Aayah in Soorah al-Anfaal, then it
refers to inability to support fellow Muslims who live in a non-Muslim land.
19 – Kufr Has Nothing to Do with al-Emaan
Allaah, the Most High, Says:
“"Certainly, you
shall have no authority over My slaves” [al-Hijr 15:42]
And the statement of Moosaa [Peace be upon
him],
"This is of Shaitan's
(Satan) doing” [al-Qassas 28:15]
Their doubt: Allaah, the Most High, negates
any effect of Shaytaan upon his sincere believers so how can Moosaa have been
effected?
Response: Iblees has no supporters except
those who worship him and support him in his spreading of shirk and sin.
However, he is weak and unable to effect the Decree of Allaah. Thus the second
Aayah refers to the spreading of sin and this was the effect of Iblee’s doing.
As for the first Aayah, then this is proof that
those who sincere to Allaah and have Tawheed in Him, can never be harmed by
Iblees and his army.
20 – Proof of Making Ta’weel of the Names and
Attributes of Allaah
Allaah, the Most High, Says:
“This Day We will forget
you”
[al-Jaathiyah 45: 34]
And,
“My Lord is neither
unaware nor He forgets” [Taa Haa 20:52]
Their
doubt: both of these Aayaat contradict each other in describing Allaah, thus
all of his Names and Attributes must be understood Metaphorically and
not literally.
Response: the first Aayah refers to abandon.
The word ‘Na – see – yaa‘ can refer to forgetting as well as meaning
abdandonment.
As for the second Aayah, then this
affirmation that no deficiency can be applied to Allaah, the Most High.
Thus the same word used in these Aayaat are
used in rebuke (Tawbeekh) and glorification (Tanzeeh).
21 – Proof of Making Ta’weel on Matters of
the Unseen
Allaah, the Most High, Says:
“O my Lord!
Why have you raised me up blind, while I had sight (before).” [Taa Haa 20:125]
And,
“and sharp is your sight
this Day”
[Qaaf 50:22]
Their doubt: here there is a contradict
between both reports of the unseen, so we must understand them Metaphorically and
not literally.
Our response: These Aayaat describe general
and specific forms of punishment. So blindness whilst being punished adds to
the intensity of the torture for some whilst visibily seeing the fire and being
casted into it is more server as a punishment for others.
Others also interpreted ‘al-Baseerah’ or
‘sight’ in these Aayaat to insight. Thus, being raised with dumbness on the Day
of Judgement whilst the second Aayah referring to vision, and not insight.
Others stated that it can also refer to the
seeing of Allaah, the Most High. Thus, the first Aayah affirming that they will
not see Allaah and the second Aayah affirming that all they will see is their
punishment.
22 – Proof of Making Ta’weel of the Names and
Attributes of Allaah
Allaah, the Most High, Says:
“He (Allah) said:
"Fear not, verily! I am with you both, hearing and seeing.” [Taa – Haa 20:46]
And,
“Allah said: "Nay!
Go you both with Our Signs. Verily! We shall be with you, listening.”
[ash-Shu’araa 26:15]
Their doubt: in the
first Aayah the singular pronoun was used for Allaah, the Most High, whereas a
plural pronoun used in the second one.
Response: the Arabic
language uses a variation of pronouns to convey elqouency and magnitude
Their doubt however, stems from argument of
al-Haqeeqah and al-Majaaz, meaning, do we understand the Names and Attributes
of Allaah and other aspects of the unseen in their literal meaning or must we
give them a methphorical meaning.
The Jahmiyyah deny any literal Name or
Attribute for Allaah, except affirming the Name and Attribute ‘al-Mawjood’, but
deny everything and also apply their idea of methaphorical understanding to
other aspects of the unseen.
Ibn Taymyyah says classification of literal
and methphorical understanding is an innovation as was not known at the time of
the Salaf.
Imam Ahmad intreperted this Aayah and many
others like them as being from the miraculous nature of the Arabic language in
its degree of elqouency.
Either way, the linguists are agreed that
methphorical meaning can never occur on a single word alone, rather methpahors
and similes are used in sentences and in meaning.
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