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Will we see Allah on the day of judgement

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A wahabi used this verse in the quran to prove that we will see Allah(swt). How would a shia refute this

 

“Some faces that Day shall be Naadirah (shining and radiant).

Looking at their Lord (Allaah)”

[al-Qiyaamah :22-23] 

 

 

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Ayatullah Murtadha Mutahari r.a

For instance, the specific mode and style of the Qur'an may be noticed from the distinction drawn between al-ayat al-muhkamat (the firm verses) and al-ayat al-mutashabihat (the ambiguous verses). There is a prevalent view regarding the muhkamat and the mutashabihat. Some people imagine that al-ayat al-muhkamat are such verses as whose meaning is quite simple and clear, whereas the meaning of al-ayat al-mutashabihat is cryptic, enigmatic and puzzling. According to this notion, men are only permitted to cogitate upon the meaning of al-ayat al-muhkamat, and al-ayat al-mutashabihat are basically inscrutable and beyond their understanding.

Here, the question arises, what is the philosophy underlying al-ayat al-mutashabihat? Why has the Qur'an put forward such verses that are incomprehensible? A brief answer to this question is that neither muhkam means “simple” and “clear”, nor mutashabih means “ambiguous”, “cryptic” and “enigmatic.” “Ambiguous” and “enigmatic” are adjectives applicable to sentences that do not convey the meaning in a direct and simple manner, as are sometimes met in the writings of various authors.

The Qur'an makes use of the verb “looking,” and no other word more suitable could be available for the expression of the desired sense. But to avert the possibility of any doubt, the Qur'an explains in other place:

Vision perceives Him not, and He perceives all vision. (6:104)

The second verse makes the reader distinguish between two different meanings conveyed by the same word. In order to avoid any possibility of ambiguity in its exalted themes, the Qur'an asks us to check the mutashabihat against the mahkamat:

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ

He sent down upon thee the Book, wherein are verses firm (ayat mahkamat) that are the essence of the Book. (3:6)

Thereby, the Qur'an means that there are certain verses whose firmness cannot be denied and other meanings cannot be derived from them, except their real ones. Such verses are the 'mother' of the Book (umm al-kitab). In the same way as a mother is the refuge to her child, or a cosmopolitan city (umm al-qura) is the center of small cities, al-ayat al-muhkamat are also regarded as the axes of the mutashabihat.

Al-ayat al-mutashabihat are, of course, to be cogitated upon and understood, but they are to be pondered upon with the help of al-ayat al-muhkamat. Any inference drawn without the help of the mother-verses would not be correct and reliable.

Quran: " It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous"

 

http://www.al-islam.org/al-tawhid/vol1-n1-3/understanding-uniqueness-quran-ayatullah-murtadha-mutahhari/three-distinguishing

 

Edited by Tawheed313

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10 minutes ago, Tawheed313 said:

Ayatullah Murtadha Mutahari r.a

For instance, the specific mode and style of the Qur'an may be noticed from the distinction drawn between al-ayat al-muhkamat (the firm verses) and al-ayat al-mutashabihat (the ambiguous verses). There is a prevalent view regarding the muhkamat and the mutashabihat. Some people imagine that al-ayat al-muhkamat are such verses as whose meaning is quite simple and clear, whereas the meaning of al-ayat al-mutashabihat is cryptic, enigmatic and puzzling. According to this notion, men are only permitted to cogitate upon the meaning of al-ayat al-muhkamat, and al-ayat al-mutashabihat are basically inscrutable and beyond their understanding.

Here, the question arises, what is the philosophy underlying al-ayat al-mutashabihat? Why has the Qur'an put forward such verses that are incomprehensible? A brief answer to this question is that neither muhkam means “simple” and “clear”, nor mutashabih means “ambiguous”, “cryptic” and “enigmatic.” “Ambiguous” and “enigmatic” are adjectives applicable to sentences that do not convey the meaning in a direct and simple manner, as are sometimes met in the writings of various authors.

The Qur'an makes use of the verb “looking,” and no other word more suitable could be available for the expression of the desired sense. But to avert the possibility of any doubt, the Qur'an explains in other place:

Vision perceives Him not, and He perceives all vision. (6:104)

The second verse makes the reader distinguish between two different meanings conveyed by the same word. In order to avoid any possibility of ambiguity in its exalted themes, the Qur'an asks us to check the mutashabihat against the mahkamat:

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ

He sent down upon thee the Book, wherein are verses firm (ayat mahkamat) that are the essence of the Book. (3:6)

Thereby, the Qur'an means that there are certain verses whose firmness cannot be denied and other meanings cannot be derived from them, except their real ones. Such verses are the 'mother' of the Book (umm al-kitab). In the same way as a mother is the refuge to her child, or a cosmopolitan city (umm al-qura) is the center of small cities, al-ayat al-muhkamat are also regarded as the axes of the mutashabihat.

Al-ayat al-mutashabihat are, of course, to be cogitated upon and understood, but they are to be pondered upon with the help of al-ayat al-muhkamat. Any inference drawn without the help of the mother-verses would not be correct and reliable.

Quran: " It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous"

 

http://www.al-islam.org/al-tawhid/vol1-n1-3/understanding-uniqueness-quran-ayatullah-murtadha-mutahhari/three-distinguishing

 

How does that refute the wahabi's argument

 

“Some faces that Day shall be Naadirah (shining and radiant).

Looking at their Lord (Allaah)”

[al-Qiyaamah :22-23] 

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:bismillah:

:salam:

Did Prophet Mosa Peace upon Him saw Allah so wahabis see him, sure they will see Allah torment. Allah is neither physical or metaphysical, nor like the soul and essence of human being.

Better translation: IN THAT DAY, THERE ARE CAREFUL FACES. WHO ARE LOOKING TOWARDS THEIR LORD. 22-23 Trans: Makarem

Explanation of the verses: "THE CHEERFUL FACES OF DOOMS DAY VERSES NO. 20-25

Now, once again the argument drives towards the sinners and good doers, and their position in the Day of Doom.
Evidently, the main cause of their misfortune is their tender love for this transitory life, and its fleeting enjoyable things. To this effect, they ignore the Hereafter, and fix their gaze upon the present life. They want to be free to do anything they want, without considering that there is a reaction for every action; and all our conducts, good or bad, will have their own good or bad consequences. So, the righteous in the Hereafter will have two kinds of blessings:-

1-Physically, they have cheerful faces for having all sorts of physical bounties.
2-Spiritually, he looks towards his Lord, for having him as the main source of all goodness's and spiritual and material blessings.

Here, we ought to add that we can never see our Lord with our physical eyes because God does not have a material substance. So, looking towards our Lord implies some sort of expectation for receiving more of His Grace and Mercy."

Notes: http://makarem.ir/quran/?lid=1&view=1#75:23

"Question: What do narrative attributes mean?

Answer: narrative attributes are those which have been mentioned in Quran and traditions. They have no other document except narration. Some of them are as follows:

1. The hand of Allah(Yadullah)
"Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands."(1)

2. The purpose of Allah(Wajhullah)
"And Allah"s is the East and the West, therefore, whither you turn thither is Allah"s purpose."(2)

3. The eyes of Allah(Aynullah)
"And make the ark before Our eyes and (according to) Our Revelation"(3)

4. Allah is firm in power
"The Beneficent God is firm in power"(4)

According to these verses Allah is a body or a corporeal existence but according to clear defined verses He is not: "Nothing like a likeness of Him."(5) Rational proofs also confirm this matter. Studying the related verses and the signs existing in the words carefully signifies the real meaning of these attributes and gives definite results. Therefore it is cleared that theses words have been used as irony, a metaphor or allegory. This issue has been discussed in more detail in the related sources.(6)"

Notes: http://makarem.ir/main.aspx?lid=1&typeinfo=23&catid=24347&pageindex=0&mid=250177

Edited by Ali.Isa
refinement

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