Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
Sign in to follow this  
SoRoUsH

God Hesitates/Doubts?

Rate this topic

Recommended Posts

Salam, 

 

 

عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن إسماعيل بن مهران عن أبي سعيد القماط ، عن أبان بن تغلب ، عن أبي جعفر عليه‌السلام قال لما أسري بالنبي صلى‌الله‌عليه‌وآله قال يا رب ما حال المؤمن عندك ـ قال يا محمد من أهان لي وليا فقد بارزني بالمحاربة وأنا أسرع  شيء إلى نصرة أوليائي وما ترددت عن شيء أنا فاعله  كترددي عن وفاة المؤمن يكره الموت وأكره مساءته 

 

“When the Prophet (s.a.w) was taken to visit the heavens, he  asked, ‘O Lord, how is the condition of the believers before you?’ He (Allah azwj) said, ‘O Muhammad, whoever insults any of My friends has declared war against Me. I am the quickest to help My friends. I have not hesitated in any of My acts as much as I do at the time of the death of a believer who dislikes death and I dislike to disappoint him. ...

[Kitab Al Kafi - Volume 2 ] [Grading:  Saheeh. Mirat Al Uqul]

 

Doubt/hesitation means lack of certainty. In simpler words, God isn't sure what to do. 

Why? Isn't this a shortcoming in God's omniscience and omnipotence? 

 

Thanks!

Share this post


Link to post
Share on other sites
1 hour ago, SoRoUsH said:

Doubt/hesitation means lack of certainty. In simpler words, God isn't sure what to do. 

Salam. Naoozibillah. Allah Subhana wa Ta'ala might choose to hesitate in His action, as a mercy and kindness, in order to give someone more time to repent and do good deeds. 

Share this post


Link to post
Share on other sites
20 minutes ago, SoRoUsH said:

God chooses to not be sure? 

Whether God chooses to be unsure or doesn't, that doesn't change the fact that He's unsure.

How can God's lack of certainty be reconciled with His omniscience? 

God cannot have lack of certainty, He's always sure of everything without hesitation. 

Share this post


Link to post
Share on other sites
25 minutes ago, SoRoUsH said:

God chooses to not be sure? 

Whether God chooses to be unsure or doesn't, that doesn't change the fact that He's unsure.

How can God's lack of certainty be reconciled with His omniscience? 

You as a human have doubt and hesitation. Allah is not unsure. Allah can hesitate if it is His Will, in order to delay your punishment.   

Share this post


Link to post
Share on other sites
7 minutes ago, wolverine said:

You as a human have doubt and hesitation. Allah is not unsure. Allah can hesitate if it is His Will, in order to delay your punishment.   

OK. So God hesitating is different than human hesitating. Ya? 

If that's the case, what does it mean for God to hesitate? Because if God's hesitation is completely different than human hesitation, then this statement within the hadith is meaningless to us. (Of course people can make assumptions, but if that's all we have, assumptions, then every different interpretation based on assumptions could be correct.)

Edited by SoRoUsH

Share this post


Link to post
Share on other sites
18 minutes ago, wolverine said:

You as a human have doubt and hesitation. Allah is not unsure. Allah can hesitate if it is His Will, in order to delay your punishment.   

Hesitation means pausing before saying or doing something through uncertainty. God does not hesitate because He is never uncertain, He's always certain.

Share this post


Link to post
Share on other sites
3 minutes ago, SoRoUsH said:

Then how do you reconcile the content of this hadith with God's omniscience?

The hadith has to be wrong, nobody can deny the fact that God is omniscient.

Edited by Hassan Y

Share this post


Link to post
Share on other sites
55 minutes ago, SoRoUsH said:

If we accept the hadith must be weak, then other issues appear. Because [1] all narrators in this hadiths are thiqa. Also, [2] Allama Majlisi has graded it as Saheeh. 

 

 

A hadith can be rejected if it contradicts the Holy Qur'an, even if it has a golden chain.

Share this post


Link to post
Share on other sites
19 minutes ago, E.L King said:

A hadith can be rejected if it contradicts the Holy Qur'an, even if it has a golden chain.

This issue is more complicated than that. 

[1] Did Allama Majlisi know this before grading this hadith as Saheeh?

[2] We rely on hadiths to properly understand the Quran. In other words, we don't know and can't know how to properly interpret Quran without relying on hadiths. 

So, perhaps, we have not properly understood what God's omniscience implies? Perhaps we've been relying on a conventional yet flawed interpretation for ages without questioning it?

 

 

Share this post


Link to post
Share on other sites
22 minutes ago, E.L King said:

A similar hadith is narrated by the Sunnis, and some Salafis like Ibn Baz took it literally.

Some of our Ulama offered different interpretations to this Hadith, other than the literal one.

What are some other feasible interpretation of this hadith that don't completely change the definition of "hesitate"?

Edited by SoRoUsH

Share this post


Link to post
Share on other sites
1 hour ago, SoRoUsH said:

This issue is more complicated than that. 

[1] Did Allama Majlisi know this before grading this hadith as Saheeh?

[2] We rely on hadiths to properly understand the Quran. In other words, we don't know and can't know how to properly interpret Quran without relying on hadiths. 

So, perhaps, we have not properly understood what God's omniscience implies? Perhaps we've been relying on a conventional yet flawed interpretation for ages without questioning it?

 

 

[1] What did he say in his commentary on the Hadith in Mir'at Al-Uqul?

[2] This is different. There is a difference between something which contradicts the Holy Qur'an clearly, and something which can interpret the Holy Qur'an. If a hadith tells us that Prophet Nuh (AS) lived to only about 200 years, we would reject the content of that hadith without even needing to look at the chain of narrators, because it contradicts the Holy Qur'an clearly.

Share this post


Link to post
Share on other sites
37 minutes ago, Qa'im said:

It is not a physical hesitation, it is just an expression saying that Allah dislikes bringing death upon a believer. Every soul will taste death, Allah has decreed it, and there is no stopping it. He just does not enjoy seeing harm done to His friends.

This is, of course, the convenient approach to this issue. 

We take the problematic term and assume it must be interpreted metaphorically. 

This happens often and it's a problem. It's a mere conjecture to assume what doesn't seem reasonable to us must be interpreted metaphorically so we could continue to believe what we always believed. 

Couldn't the Imam (as) use a different term to avoid confusion? Has any of the Imams (as) interpreted this term the way as you do?

Do you see the problem?  

Share this post


Link to post
Share on other sites
7 hours ago, hameedeh said:

Salam. Naoozibillah. Allah Subhana wa Ta'ala might choose to hesitate in His action, as a mercy and kindness, in order to give someone more time to repent and do good deeds. 

Also, the word "hesitate" also has a Time dependence measurement --- and Allah-swt is not dependent on anything.

Share this post


Link to post
Share on other sites
9 hours ago, SoRoUsH said:

Salam, 

 

 

عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن إسماعيل بن مهران عن أبي سعيد القماط ، عن أبان بن تغلب ، عن أبي جعفر عليه‌السلام قال لما أسري بالنبي صلى‌الله‌عليه‌وآله قال يا رب ما حال المؤمن عندك ـ قال يا محمد من أهان لي وليا فقد بارزني بالمحاربة وأنا أسرع  شيء إلى نصرة أوليائي وما ترددت عن شيء أنا فاعله  كترددي عن وفاة المؤمن يكره الموت وأكره مساءته 

 

“When the Prophet (s.a.w) was taken to visit the heavens, he  asked, ‘O Lord, how is the condition of the believers before you?’ He (Allah azwj) said, ‘O Muhammad, whoever insults any of My friends has declared war against Me. I am the quickest to help My friends. I have not hesitated in any of My acts as much as I do at the time of the death of a believer who dislikes death and I dislike to disappoint him. ...

[Kitab Al Kafi - Volume 2 ] [Grading:  Saheeh. Mirat Al Uqul]

 

Doubt/hesitation means lack of certainty. In simpler words, God isn't sure what to do. 

Why? Isn't this a shortcoming in God's omniscience and omnipotence? 

 

Thanks!

3

I dont think Allah is referring to hesitation as in not knowing what to do himself. From its context, it seems as a form of expression to the compassion to the believer, as in Allah is saying in no decision does he hesitate but when it comes to a believer out of love for his Believers, when it comes to the time of death the word hesitation is being used to show you Allah does not want to execute death upon them out of love for them, and so the hesitation is because he will execute a negative when he wants to provide a positive, only in this case as everything else Allah knows exactly what hes doing. Its a form of expressing if you realise it, that the lord of the worlds dosent want to punish a believer with death as he loves them and dosent want to disappoint them, the real message here is that its not us who dont want to disappoint Allah at this point but he dosent want to disappoint us!

Thats what I can understand from it.

Share this post


Link to post
Share on other sites
34 minutes ago, HayderM said:

I dont think Allah is referring to hesitation as in not knowing what to do himself. From its context, it seems as a form of expression to the compassion to the believer, as in Allah is saying in no decision does he hesitate but when it comes to a believer out of love for his Believers, when it comes to the time of death the word hesitation is being used to show you Allah does not want to execute death upon them out of love for them, and so the hesitation is because he will execute a negative when he wants to provide a positive, only in this case as everything else Allah knows exactly what hes doing. Its a form of expressing if you realise it, that the lord of the worlds dosent want to punish a believer with death as he loves them and dosent want to disappoint them, the real message here is that its not us who dont want to disappoint Allah at this point but he dosent want to disappoint us!

Thats what I can understand from it.

Allah does not want to do it, but does it anyways? 

He does something that He doesn't want to do?

Is this out of obligation? Is God bound to law that He must adhere to? 

If He doesn't want to, why do it then? He's omnipotent. 

Share this post


Link to post
Share on other sites

Hesitate is same word as a word used in Quran "Shame". God does not feel shame to put before you a sign like Mosquito. It shall not be taken as we take for humans. There is no one before whom Allah (SWT) should be ashamed of. Sometimes, words like these try to explain the "flawlessness of minor creation like mosquitoes", and sometimes to show "importance of the believer before Allah (SWT)". It shows that how much Allah (SWT) care for the Momin.   

Share this post


Link to post
Share on other sites
5 hours ago, SoRoUsH said:

Allah does not want to do it, but does it anyways? 

He does something that He doesn't want to do?

Is this out of obligation? Is God bound to law that He must adhere to? 

If He doesn't want to, why do it then? He's omnipotent. 

 
 

God promised everybody death, so he must follow his order. Allah doesn't find joy in putting the prophets through death for example, however, to be fair to everyone, we all get the same treatment. Hence, Allah would be doing something against a believer which he may not want to do, but would need to for the sake of being fair to everyone. 

Another scenario of this is when believers are tested, a personal struggle and test for me is at University when temptations are sent my way, does Allah enjoy seeing me struggle and suffer? No, but he is doing me a favour in testing me for a greater reward, regardless whether I enjoy it or not. It's a mutually understood relationship so to speak.

Share this post


Link to post
Share on other sites
5 minutes ago, HayderM said:

God promised everybody death, so he must follow his order. Allah doesn't find joy in putting the prophets through death for example, however, to be fair to everyone, we all get the same treatment. Hence, Allah would be doing something against a believer which he may not want to do, but would need to for the sake of being fair to everyone. 

Another scenario of this is when believers are tested, a personal struggle and test for me is at University when temptations are sent my way, does Allah enjoy seeing me struggle and suffer? No, but he is doing me a favour in testing me for a greater reward, regardless whether I enjoy it or not. It's a mutually understood relationship so to speak.

It is not proper to say that must follow his order, It should be said that "God does not go against his promises". This shows the unity in his decision too. Whatever he determines, He (AWJ) does it.

Share this post


Link to post
Share on other sites
4 hours ago, Irfan1214 said:

Hesitate is same word as a word used in Quran "Shame". God does not feel shame to put before you a sign like Mosquito. It shall not be taken as we take for humans. There is no one before whom Allah (SWT) should be ashamed of. Sometimes, words like these try to explain the "flawlessness of minor creation like mosquitoes", and sometimes to show "importance of the believer before Allah (SWT)". It shows that how much Allah (SWT) care for the Momin.   

As I previously stated, this is a convenient approach to this issue. You're explaining away the problem by interpreting the word in a specific metaphorical way. However, before doing so, you must justify this approach or re-interpretation. And to justify it, you can only rely on the Quran and the Ahlul Bayt (as).

Lastly, I've never heard or seen anyone use تردد to mean "shame." Which verse in the Quran are you referring to?

 

Share this post


Link to post
Share on other sites
9 minutes ago, Qa'im said:

It is not being interpreted metaphorically merely out of convenience, it is being interpreted in light of other strong and established narrations on the subject. The Quran says that Allah has two hands and a face, but we know that He is unlike everything in existence. The Quran says that the Prophet was brought closer than two bow lengths on the mi`raj, but we know that nothing can be physically closer or further away from Him.

 

محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن أبي عبد الله عليه السلام في قول الله عز وجل: " فلما آسفونا انتقمنا منهم " فقال: إن الله عز وجل لا يأسف كأسفنا ولكنه خلق أولياء لنفسه يأسفون ويرضون وهم مخلوقون مربوبون، فجعل رضاهم رضا نفسه وسخطهم سخط نفسه، لانه جعلهم الدعاة إليه والادلاء عليه، فلذلك صاروا كذلك وليس أن ذلك يصل إلى خلقه، لكن هذا معنى ما قال من ذلك وقد قال: من أهان لي وليا فقد بارزني بالمحاربة ودعاني إليها " وقال " من يطع الرسول فقد أطاع الله " وقال: " إن الذين يبايعونك إنما يبايعون الله، يد الله فوق أيديهم " فكل هذا وشبهه على ما ذكرت لك وهكذا الرضا والغضب وغيرهما من الاشياء مما يشاكل ذلك، ولو كان يصل إلى الله الاسف والضجر، وهو الذي خلقهما وأنشأهما لجاز لقائل هذا أن يقول: إن الخالق يبيد يوما ما، لانه إذا دخله الغضب والضجر دخله التغيير، وإذا دخله التغيير لم يؤمن عليه الابادة، ثم لم يعرف المكون من المكون ولا القادر من المقدور عليه، ولا الخالق من المخلوق، تعالى الله عن هذا القول علوا كبيرا، بل هو الخالق للاشياء لا لحاجة، فإذا كان لا لحاجة استحال الحد والكيف فيه، فافهم إن شاء الله تعالى.

Muhammad b. Yahya from Muhammad b. al-Husayn from Muhammad b. Isma`il b. Bazee` from his uncle Hamza b. Bazee` from Abu `Abdillah عليه السلام.
[I asked] regarding the saying of Allah عز وجل, “When they invoked Our anger, We took revenge on them” (43:55). So he said: Allah عز وجل does not become frustrated like our frustration, rather, He created the awliya’ for Himself, who then become frustrated and satisfied. They are created and they have a Lord. So He made their satisfaction His satisfaction and their anger His anger, because He has made them the callers to Him and the guides to Him. For that they became this way, and it (i.e. anger) does not reach [Him the way it reaches] His creatures. Rather, this meaning is what has been said about it. And He says, “Whoever humiliates My wali has declared war against Me and has called Me to it”. And He says, “Whoever obeys the Messenger has obeyed Allah” (4:80). And He says, “Those who have pledged allegiance to you have pledged allegiance to Allah”. “The hand of Allah is above their hands” (48:10). All of this and that which is similar apply to what has been mentioned to you. And this is satisfaction, anger, and other than that from the things that take this form. Had it been possible for despair and weariness to reach Allah – even though He is the one who has created the two and implemented them – a person may say, “Allah may vanish one day, because if anger and weariness entered Him, then change would have entered Him; hence He would not remain safe from perish. Thus, there would be no distinction between His component and another’s, nor between the Able and those subject to His ability, nor between the Creator and the creation”. Allah is exalted above this saying with a great highness. Yea, He is the Creator of all things, not because He needed them, for since it is not needed, it is impossible to limit and condition Him. So understand this, by Allah’s تعالى will. (al-Kafi, Volume 1, hadith 354)

(hasan) (حسن)

 

This hadith shows that when Allah speaks of His emotions, these are not physical states that He enters and leaves, because He is Perfect and beyond time and space.

Furthermore, you did not quote the full hadith. Here is the rest of it:

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن أبي سعيد القماط، عن أبان بن تغلب، عن أبي جعفر عليه السلام قال: لما اسري بالنبي صلى الله عليه وآله قال: يا رب ما حال المؤمن عندك؟ قال: يا محمدمن أهان لي وليا فقد بارزني بالمحاربة وأنا أسرع شئ إلى نصرة أوليائي وما ترددت عن شئ أنا فاعله كترددي عن وفاة المؤمن، يكره الموت وأكره مساء ته، وإن من عبادي المؤمنين من لايصلحه إلا الغنى ولو صرفته إلى غير ذلك لهلك ; وإن من عبادي المؤمنين من لايصلحه إلا الفقر ولو صرفته إلى غير ذلك لهلك وما يتقرب إلي عبد من عبادي بشئ أحب إلي مما افترضت عليه وإنه ليتقرب إلي بالنافلة حتى احبه فإذا أحببته كنت إذا سمعه الذي يسمع به وبصره الذي يبصر به ولسانه الذي ينطق به ويده التي يبطش بها، إن

When the Prophet (s) ascended the heavens, he asked, "O Lord, what is the status of the believer to You?"

Allah said, "O Muhammad, whoever insults any of My friends has declared war against Me. I am the quickest to help My friends. I have not hesitated in doing good to them like My hesitation to cause the death of a believer who dislikes death - I dislike to disappoint him.

Of My believing servants, there are those who do not perform well without wealth, and if I change his condition, he is destroyed. Also among My believing servants are those who do not perform well unless they are poor, and if I change their condition to something else, they are destroyed.

For seeking nearness to Me, there is no better means for My servants than to fulfill what I have made obligatory for them, and that he should seek nearness to Me through performing voluntary acts of worship so that I may love him. When I will love him, I will be his ears with which he will hear, his eyes with which he will see, his tongue with which he will speak, and his hands with which he will perform his actions. Whenever he prays, I will answer him, and whenever he asks a favour, I will grant it to him.’” (al-Kafi, Volume 2, Chapter 145, Hadith #8)

 

As you can see, the very language of this hadith cannot be literal. Allah is not literally the ears, eyes, tongue, and hands of the believer. Rather, the wali can reach a state where he is in full submission to Allah, and so his will becomes whatever God wills, and he will only see, say, and do what God wants from him.

This was a fantastic reply. Now's let's analyze it. 

From the first hadith, the following can be inferred: 

God's emotions are the result of His Awliya's emotions. If the latter gets frustrated, so does the former. If the latter gets angry, so does the former. We can then take this to mean that when a wali is hesitant, so is God; And a wali is hesitant regarding his/her death, which in turn makes God hesitant regarding his/her death. Is this correct take, in your opinion? 

In short, whenever we hear of any emotions/feelings attributed to God, it must be due to emotions/feelings emanating from awliya.

I didn't quote the rest of the hadith because I didn't see it relevant to my question. The rest of the hadith, and your elaboration, raise another issue: We can "see" God by seeing His wali. His wali is the Revealed God. Is this view acceptable? 

Share this post


Link to post
Share on other sites
1 hour ago, SoRoUsH said:

God's emotions are the result of His Awliya's emotions. If the latter gets frustrated, so does the former. If the latter gets angry, so does the former. We can then take this to mean that when a wali is hesitant, so is God; And a wali is hesitant regarding his/her death, which in turn makes God hesitant regarding his/her death. Is this correct take, in your opinion? 

I understand it a little differently. Allah is above having any emotions, but He is good, and He created a universe in which there is good and evil, and He made His awliya' love the doing of good and hate the doing of evil. So Allah does not actually become "angry" in a literal way, because that would be a change, and something Perfect cannot change. He still loves the good and opposes the evil because He is a good God. Death is a necessity to any creature that has a beginning, and death brings pain and/or misfortune to a person and his loved ones.
 

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن أبان عن أبي بصير قال: قلت لابي عبد الله عليه السلام: شاء وأراد وقدر وقضى؟ قال: نعم، قلت: وأحب؟ قال: لا، قلت: وكيف شاء وأراد وقدر وقضى ولم يحب؟ قال: هكذا خرج إلينا.
`Ali b. Ibrahim from Muhammad b. `Isa from Yunus b. `Abd ar-Rahman from Aban from Abu Baseer.
He said: I said to Abu `Abdillah عليه السلام: Does He wish, will, measure, and decree? He said: Yes. I said: And [does He] love? He said: No. I said: And how does He wish, will, measure, and decree, but not love? He said: This is how it has come to us. (al-Kafi, Volume 1, hadith 379)
(muwathaq kal-sahih) (موثق كالصحيح)
 
وعنه، عن محمد بن يحيى، عن محمد بن الحسين، عن صفوان بن يحيى، عن عبد الرحمن بن الحجاج قال: سألت أبا عبد الله عليه السلام عن قول الله تعالى: " الرحمن على العرش استوى " فقال: استوى في كل شئ فليس شئ أقرب إليه من شئ، لم يبعد منه بعيد، ولم يقرب منه قريب، استوى في كل شئ.
And from him from Muhammad b. Yahya from Muhammad b. al-Husayn from Safwan b. Yahya from `Abd ar-Rahman b. al-Hajjaj.
He said: I asked Abu `Abdillah عليه السلام about the saying of Allah تعالى, “The Gracious who is established (istawa) upon His throne” (20:5). So he said: He is established in all things, so no thing is closer to Him than any other thing. The far is not far from Him, and the near is not close to Him – He is established in all things. (al-Kafi, Volume 1, hadith 328)
(sahih) (صحيح)

قال أبو قرة: فتكذب بالرواية التي جاءت أن الله إذا غضب إنما يعرف غضبه أن الملائكة الذين يحملون العرش يجدون ثقله على كواهلهم، فيخرون سجدا، فإذا ذهب الغضب خف ورجعوا إلى مواقفهم؟ فقال أبو الحسن عليه السلام: أخبرني عن الله تبارك وتعالى منذ لعن إبليس إلى يومك هذا هو غضبان عليه، فمتى رضي؟ وهو في صفتك لم يزل غضبان عليه وعلى أوليائه وعلى أتباعه كيف تجترئ أن تصف ربك بالتغيير من حال إلى حال وأنه يجري عليه ما يجري على المخلوقين؟! سبحانه وتعالى، لم يزل مع الزائلين ولم يتغير مع المتغيرين ولم يتبدل مع المتبدلين، ومن دونه يده وتدبيره، وكلهم إليه محتاج وهو غني عمن سواه

Imam ar-Rida was asked, "So do you reject the narration that has come [that says], 'When Allah becomes angry, His anger becomes known to the angels that hold the throne. They feel the weight of His anger on their shoulders, so they fall down in prostration. And when the anger goes, it (i.e. the throne) lightens and they return to their places'?"

Imam ar-Rida [a] said: "Inform me about Allah: from when He cursed Satan till your time, He has been angry with him. So when was He pleased during that time? And in your dogma, His anger with him and with his supporters and with his followers is persistent. How dare you describe your Lord with changes from state to state, and say that He experiences what the creatures experience?! May He be glorified and exalted. He does not perish with those who perish, nor does He change with those who change, nor does He replace with those who are replaced and those who are under His hand and His management. All of them require Him, and He is independent from others."
(al-Kafi, Volume 1 hadith 332)

(sahih) (صحيح)

1 hour ago, SoRoUsH said:

We can "see" God by seeing His wali. His wali is the Revealed God. Is this view acceptable? 

We will never see the essence of God with our eyes, but the wali is the greatest sign and indicator to Him. The wali is a servant of God and not the Revealed God, because God's essence is beyond our understanding. But the wali is the chief representative of God and through him we can better recognize God.

Share this post


Link to post
Share on other sites

Another excellent reply brother Qa'im. I love reading the narrations of our Imams (as) as opposed to opinions of people or even "Scholars."

In the last hadith the Imam (as) says: "...  from when He cursed Satan till your time, He has been angry with him. So when was He pleased during that time? ..."

Doesn't this imply that Allah wasn't angry before the time He cursed Satan?

 

 

Share this post


Link to post
Share on other sites
14 hours ago, SoRoUsH said:

As I previously stated, this is a convenient approach to this issue. You're explaining away the problem by interpreting the word in a specific metaphorical way. However, before doing so, you must justify this approach or re-interpretation. And to justify it, you can only rely on the Quran and the Ahlul Bayt (as).

Lastly, I've never heard or seen anyone use تردد to mean "shame." Which verse in the Quran are you referring to?

 

[Shakir 2:26] Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors,

 

Share this post


Link to post
Share on other sites
7 hours ago, Irfan1214 said:

[Shakir 2:26] Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors,

 

Convince me that the issue of hesitation is a parable/metaphor. 

I believe brother Qa'im presented a good argument. I must say, my concerns are mostly dealt with at the moment. 

Thank you.

Share this post


Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Sign in to follow this  

×
×
  • Create New...