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Thoughts on Meroit’s influence on the study of Maya attributes
The author Muhammad bin Khalifa bin Ali Al-Tamimi, in his study of the meaning of God’s companionship, first mentioned the verses that mention God’s companionship, indicating that it is a general companionship and a specific companionship. , he said:
"First requirement: the meaning of the poem
The adjective “ma’iya” appears in the Quran with two meanings:
The first meaning: public awareness.
This is mentioned several times in the Quran:
* First: In Surat Al-Hadid (verse 4), God Almighty says, “He created the heavens and the earth in six days, then sat on the throne. He knows what goes into the earth and what comes out of it. He comes down from heaven and is with you wherever you are. God sees what you do.”
*Second: In Surah Al-Mujadila (verse 7), God the Almighty says, “Do you not see that God knows everything in the heavens and on the earth? He is the sixth of the heavens and on the earth and there is nothing? There is no one nearer or greater than this, but He will tell them, wherever they are, what they did on the Day of Resurrection. Verily, Allah is All-Knowing.”
* Third: In Surat An-Nisa (verse 108), Allah the Almighty says: “They hide from people, but they do not hide from Allah, and He is with them in their surroundings when they solve problems with words that disapprove of their skin color.
This knowledge means that God is present with all creation through His knowledge, He knows His creation, is a witness to them, and knows them. It is called universality because it applies to all creation."
Al-Ma’iyah has a specific meaning here, which is knowledge, and it applies to humans because they are mentioned in the verse, and it does not apply to other types of creation in the verse because they are not mentioned. Although it is limited to all types, these verses specify humans, and this is what happens with the verses of Al-Ma’iyah, who calls it specific, so he says:
"The second meaning: special connection.
The Holy Quran mentions this in many places, including but not limited to the following verses: Allah the Almighty says: “Verily, Allah is with those who fear Him and do good.” (128) of the Quran. Allah the Almighty says: “Verily, Allah is with those who are patient” (153) of Surah Al-Baqarah. Allah the Almighty says: “The second time, while they were in the cave, he said to his companions: ‘Do not grieve, Allah is with us.’” (40) of Surat Al-Tawbah. This is the accompaniment of knowledge, support and support, and it is called special because it belongs to the Prophets and Saints of God and not to any other creation."
The meaning of the first two verses refers only to Muslims, who are pious, do good and are patient, while the last verse refers only to the Messenger (peace be upon him) and his companions, who all have one meaning, which is to support the Muslims, that is, to defend them, as Allah the Almighty says:
" God protects those who believe "
He then mentioned the narration about the companionship of God, which is peculiar to servants, as shown in the following hadith:
One of the hadiths that mentions this is the hadith of Abu Hurairah, may Allah be pleased with him, who said: “The Prophet, may Allah bless him and grant him peace,” he said. "God Almighty says: As my servant thinks of me, so am I; and when he remembers me, I am with him." "
Tamimi cites the depths of the ancients’ books, showing their familiarity both in general and in specific, saying:
"Based on this division of the groups mentioned in the text, many scholars mentioned this in their books, including Sheikh al-Islam Ibn Taymiyyah, who said:
"The word (with) appears generally and specifically in the Qur’an, so it is generally present in this verse (which means the verse of iron) and in the verse of the argument, so he begins the speech with knowledge and ends it with knowledge, and for this reason, Ibn Abbas, Dahak, Sufyan Tauri and Ahmad ibn Habar said: He is with them because of his knowledge.
As for "Special assistance" Allah the Almighty said: {Indeed, Allah is with those who fear Him and do good}, Allah the Almighty said to Moses: {I have indeed heard and seen, and I am with you} Allah the Almighty said: {When he said to his companions, “Indeed, Allah is with us, may Allah bless him and grant him peace, Abu Bakr, may Allah be pleased with him,” he was with Moses and Aaron, and not with Pharaoh; he was with Muhammad and his companions, and not with Abu Jahn and his other enemies. He was with those who fear Allah and do good, and not with those who do wrong and transgress."Imam Ibn al-Qayyim (may Allah have mercy on him) said: " …There are two types of companionship between Allah Almighty and His servants, general and specific, and the Qur’an includes both types, not through verbal participation, but its reality is the proper companionship mentioned earlier."1.
He said elsewhere: " …where the special meaning is that he says {Indeed, God is with those who are patient}, {Indeed, God loves those who do good}, {Indeed, God is with those who fear him and do good}, {and know that God is with those who fear} 2, {Do not grieve, for God is with us}, and from the general meaning: {He is with you wherever you are}, he says: {There is no secret conversation between three men, but he is the fourth among them} this verse"3.
Hafiz ibn Rajab Hanbali said: "His association with those who obey Him is special, for He (glory be to Him) is with those who fear Him and do good.
Public consciousness needs to be alerted to his learning, scholarship, abilities, cruelty and vengeance.
Special consciousness needs to be sincerely responded to, satisfied, preserved and maintained"4.
Shokni said in his hadith explanation "My servant is what I think of me, and I am with him when he remembers me".
He said: "It clearly shows that when His servants mention Him, God Almighty is with Him, and one of the meanings is that if you say: He is with all His servants, He will look upon him with His mercy and extend His success and guidance. The Almighty says: {Wherever you are, He is with you}, the Almighty says: {Whatever secrets happen… three, except that He is the fourth of them} this verse. I say: This is a general association, this is a special association, especially after the people who are in the general association, he needs more care and full honor and favor, and in this special association there is a mention in His Book of the Almighty that He is with those who are patient and with those who are fearful, and this source mentioned in the Holy Quran or Sunnah, so there is no contradiction between proving private assistance and proving public assistance"1.
Sheikh Abdul Rahman bin Nasser al-Saadi, may God have mercy on him, said: "There are two types of God’s existence that he mentions in his book:
He is accompanied by knowledge and awareness, which is universal companionship, because wherever His servants are, He is with them.
There is also a special association, which is the association between him and his creative characteristics, which is supportive, kind, and supportive.""
He quoted this sentence and said:
"These are some of the statements I mentioned just for representativeness, not as a limitation, to prove the authenticity of this division and the verification of scholars, and some of them are what we said from another group of scholars, all of them said that the reason I gave up this division of Mayiyah was because I was worried that it would be prolonged, but I wanted to point out the warning of this division in the words of scholars."
Then he talks about the views of the people on this matter, showing that people are divided into those who say that God is in the heavens, those who say that God is neither in the world nor outside the world, those who say that God is everywhere, and those who say that God Himself is on the throne and God Himself is everywhere, so he says:
"People’s evaluation of Maya’s quality
It is well known that the question of essence is closely connected with the question of transcendence, so that whatever statements appear on the question of ascension will, in turn, give rise to similar statements on the question of consciousness.
There are four opinions on this:
First version: Sunni and communal versions
They say: God is above the heavens and above His creation, sits on His throne and is separate from His creation. This is also shown in the Qur’an, the Sunnah and the consensus of the predecessors.
Second sentence: The statement of Jahmiyyah’s muta’la and its negation.
They say: He is neither in the world nor outside it, neither above it nor below it, neither different from it nor within it. In saying this, they deny the two opposite descriptions that exist for any being, and go to extremes in the denial of similes. Until this leads them to deny its existence altogether, for fear of imitating it, they say that the passage is an escape from – as they claim – proving direction, place and space. As they claim, there is an embodiment in it, which is a simile, and they say: Our existence is required to be what those who affirm the attributes require, so we completely close the door.
The statements of the proponents of this view are based on what they claim to be reasonable arguments that they have established, invented and presented before each text. They do not have any evidence from the Quran or Hadith to prove the validity of their statements. In this regard, Sheikh al-Islam Ibn Taymiyyah said: "All the innovators may stick to the text, such as the Kharijites, Shias, Qadariyyas, Murjiyas and others, except the Jamiyas, because they do not have any word about the Prophet that agrees with them. Words they deny."1.
The third sentence: What Haluliya Al-Jahmiyyah says.
They say: God Himself is everywhere
This is the view of Al-Najjariya2, many of the Jamiyas are their worshippers, Sufis and common people.
They say: This is the essence of living being. As the pantheists say, existence is one, whose statement consists of solutions and unions.
They use close and proximate texts as evidence, they interpret texts of height and level, and every text they use as evidence works against them.
The fourth type of statement: the statements of theologians and Sufis.
They say that God himself is on the throne and that He is everywhere. These people say: We recognize these verses and do not deviate from their apparent meaning. This is the statement of the sect mentioned by Al-Ash’ari in the article of the Islamists, and is also found in the words of the Salimiyyas and one of the Sufis, which is similar to the words of Abu Talib. Al-Makki and Ibn Burjan determine the type of accompaniment according to the context of the speech. The text of Al-Ma’iyah specifies two types of accompaniment, namely:
1- With knowledge
2- With the support of Nusra"
Of course, all these statements contradict the text of the Quran because God is not in any place, because if he were in this place, he would be in a certain place like creation, and if he were in a certain direction, he would be like creation, which is contrary to what the Almighty says:
" There’s nothing better than this "
The author Muhammad bin Khalifa bin Ali Al-Tamimi, in his study of the meaning of God’s companionship, first mentioned the verses that mention God’s companionship, indicating that it is a general companionship and a specific companionship. , he said:
"First requirement: the meaning of the poem
The adjective “ma’iya” appears in the Quran with two meanings:
The first meaning: public awareness.
This is mentioned several times in the Quran:
* First: In Surat Al-Hadid (verse 4), God Almighty says, “He created the heavens and the earth in six days, then sat on the throne. He knows what goes into the earth and what comes out of it. He comes down from heaven and is with you wherever you are. God sees what you do.”
*Second: In Surah Al-Mujadila (verse 7), God the Almighty says, “Do you not see that God knows everything in the heavens and on the earth? He is the sixth of the heavens and on the earth and there is nothing? There is no one nearer or greater than this, but He will tell them, wherever they are, what they did on the Day of Resurrection. Verily, Allah is All-Knowing.”
* Third: In Surat An-Nisa (verse 108), Allah the Almighty says: “They hide from people, but they do not hide from Allah, and He is with them in their surroundings when they solve problems with words that disapprove of their skin color.
This knowledge means that God is present with all creation through His knowledge, He knows His creation, is a witness to them, and knows them. It is called universality because it applies to all creation."
Al-Ma’iyah has a specific meaning here, which is knowledge, and it applies to humans because they are mentioned in the verse, and it does not apply to other types of creation in the verse because they are not mentioned. Although it is limited to all types, these verses specify humans, and this is what happens with the verses of Al-Ma’iyah, who calls it specific, so he says:
"The second meaning: special connection.
The Holy Quran mentions this in many places, including but not limited to the following verses: Allah the Almighty says: “Verily, Allah is with those who fear Him and do good.” (128) of the Quran. Allah the Almighty says: “Verily, Allah is with those who are patient” (153) of Surah Al-Baqarah. Allah the Almighty says: “The second time, while they were in the cave, he said to his companions: ‘Do not grieve, Allah is with us.’” (40) of Surat Al-Tawbah. This is the accompaniment of knowledge, support and support, and it is called special because it belongs to the Prophets and Saints of God and not to any other creation."
The meaning of the first two verses refers only to Muslims, who are pious, do good and are patient, while the last verse refers only to the Messenger (peace be upon him) and his companions, who all have one meaning, which is to support the Muslims, that is, to defend them, as Allah the Almighty says:
" God protects those who believe "
He then mentioned the narration about the companionship of God, which is peculiar to servants, as shown in the following hadith:
One of the hadiths that mentions this is the hadith of Abu Hurairah, may Allah be pleased with him, who said: “The Prophet, may Allah bless him and grant him peace,” he said. "God Almighty says: As my servant thinks of me, so am I; and when he remembers me, I am with him." "
Tamimi cites the depths of the ancients’ books, showing their familiarity both in general and in specific, saying:
"Based on this division of the groups mentioned in the text, many scholars mentioned this in their books, including Sheikh al-Islam Ibn Taymiyyah, who said:
"The word (with) appears generally and specifically in the Qur’an, so it is generally present in this verse (which means the verse of iron) and in the verse of the argument, so he begins the speech with knowledge and ends it with knowledge, and for this reason, Ibn Abbas, Dahak, Sufyan Tauri and Ahmad ibn Habar said: He is with them because of his knowledge.
As for "Special assistance" Allah the Almighty said: {Indeed, Allah is with those who fear Him and do good}, Allah the Almighty said to Moses: {I have indeed heard and seen, and I am with you} Allah the Almighty said: {When he said to his companions, “Indeed, Allah is with us, may Allah bless him and grant him peace, Abu Bakr, may Allah be pleased with him,” he was with Moses and Aaron, and not with Pharaoh; he was with Muhammad and his companions, and not with Abu Jahn and his other enemies. He was with those who fear Allah and do good, and not with those who do wrong and transgress."Imam Ibn al-Qayyim (may Allah have mercy on him) said: " …There are two types of companionship between Allah Almighty and His servants, general and specific, and the Qur’an includes both types, not through verbal participation, but its reality is the proper companionship mentioned earlier."1.
He said elsewhere: " …where the special meaning is that he says {Indeed, God is with those who are patient}, {Indeed, God loves those who do good}, {Indeed, God is with those who fear him and do good}, {and know that God is with those who fear} 2, {Do not grieve, for God is with us}, and from the general meaning: {He is with you wherever you are}, he says: {There is no secret conversation between three men, but he is the fourth among them} this verse"3.
Hafiz ibn Rajab Hanbali said: "His association with those who obey Him is special, for He (glory be to Him) is with those who fear Him and do good.
Public consciousness needs to be alerted to his learning, scholarship, abilities, cruelty and vengeance.
Special consciousness needs to be sincerely responded to, satisfied, preserved and maintained"4.
Shokni said in his hadith explanation "My servant is what I think of me, and I am with him when he remembers me".
He said: "It clearly shows that when His servants mention Him, God Almighty is with Him, and one of the meanings is that if you say: He is with all His servants, He will look upon him with His mercy and extend His success and guidance. The Almighty says: {Wherever you are, He is with you}, the Almighty says: {Whatever secrets happen… three, except that He is the fourth of them} this verse. I say: This is a general association, this is a special association, especially after the people who are in the general association, he needs more care and full honor and favor, and in this special association there is a mention in His Book of the Almighty that He is with those who are patient and with those who are fearful, and this source mentioned in the Holy Quran or Sunnah, so there is no contradiction between proving private assistance and proving public assistance"1.
Sheikh Abdul Rahman bin Nasser al-Saadi, may God have mercy on him, said: "There are two types of God’s existence that he mentions in his book:
He is accompanied by knowledge and awareness, which is universal companionship, because wherever His servants are, He is with them.
There is also a special association, which is the association between him and his creative characteristics, which is supportive, kind, and supportive.""
He quoted this sentence and said:
"These are some of the statements I mentioned just for representativeness, not as a limitation, to prove the authenticity of this division and the verification of scholars, and some of them are what we said from another group of scholars, all of them said that the reason I gave up this division of Mayiyah was because I was worried that it would be prolonged, but I wanted to point out the warning of this division in the words of scholars."
Then he talks about the views of the people on this matter, showing that people are divided into those who say that God is in the heavens, those who say that God is neither in the world nor outside the world, those who say that God is everywhere, and those who say that God Himself is on the throne and God Himself is everywhere, so he says:
"People’s evaluation of Maya’s quality
It is well known that the question of essence is closely connected with the question of transcendence, so that whatever statements appear on the question of ascension will, in turn, give rise to similar statements on the question of consciousness.
There are four opinions on this:
First version: Sunni and communal versions
They say: God is above the heavens and above His creation, sits on His throne and is separate from His creation. This is also shown in the Qur’an, the Sunnah and the consensus of the predecessors.
Second sentence: The statement of Jahmiyyah’s muta’la and its negation.
They say: He is neither in the world nor outside it, neither above it nor below it, neither different from it nor within it. In saying this, they deny the two opposite descriptions that exist for any being, and go to extremes in the denial of similes. Until this leads them to deny its existence altogether, for fear of imitating it, they say that the passage is an escape from – as they claim – proving direction, place and space. As they claim, there is an embodiment in it, which is a simile, and they say: Our existence is required to be what those who affirm the attributes require, so we completely close the door.
The statements of the proponents of this view are based on what they claim to be reasonable arguments that they have established, invented and presented before each text. They do not have any evidence from the Quran or Hadith to prove the validity of their statements. In this regard, Sheikh al-Islam Ibn Taymiyyah said: "All the innovators may stick to the text, such as the Kharijites, Shias, Qadariyyas, Murjiyas and others, except the Jamiyas, because they do not have any word about the Prophet that agrees with them. Words they deny."1.
The third sentence: What Haluliya Al-Jahmiyyah says.
They say: God Himself is everywhere
This is the view of Al-Najjariya2, many of the Jamiyas are their worshippers, Sufis and common people.
They say: This is the essence of living being. As the pantheists say, existence is one, whose statement consists of solutions and unions.
They use close and proximate texts as evidence, they interpret texts of height and level, and every text they use as evidence works against them.
The fourth type of statement: the statements of theologians and Sufis.
They say that God himself is on the throne and that He is everywhere. These people say: We recognize these verses and do not deviate from their apparent meaning. This is the statement of the sect mentioned by Al-Ash’ari in the article of the Islamists, and is also found in the words of the Salimiyyas and one of the Sufis, which is similar to the words of Abu Talib. Al-Makki and Ibn Burjan determine the type of accompaniment according to the context of the speech. The text of Al-Ma’iyah specifies two types of accompaniment, namely:
1- With knowledge
2- With the support of Nusra"
Of course, all these statements contradict the text of the Quran because God is not in any place, because if he were in this place, he would be in a certain place like creation, and if he were in a certain direction, he would be like creation, which is contrary to what the Almighty says:
" There’s nothing better than this "
source: Fragment Forum
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