COMMENTARY ON THE CREED OF AT-TAHAWI PART 3 pdf

COMMENTARY ON THE CREED OF AT-TAHAWI PART 3 – Sample Book

What has missed someone was not to befall him, and what has befallen him was not to miss him.

This follows from what was stated earlier, that whatever Allah has decreed must come to pass. A poet expressed this point beautifully when he said:

“What Allah has ordained will certainly happen. Ignorant and wretched are those who blame their lot.”

Another poet said:

“Be content, young man, with what is given you, for Allah does not forget even an ant.

If things turn in your favor welcome them, but if they go against you, don’t worry.”

Everyone must know that Allah already knows everything that is going to happen in His creation and He has fixed their measures definitively and irrevocably. There is nothing He has created in either the heavens or the earth that can contradict it, add to it, erase it, change it, decrease or increase it in any way.

This is founded upon what has already been mentioned, that Allah knew about the creation before its existence and fixed its measure before its creation. The Messenger of Allah (peace be upon him) said, “Allah ordained the measures of things fifty thousand years before He created the heavens and the earth, while His Throne was on the waters.”26 0

This means that Allah knew that things would come into existence at the time and in the form His consummate wisdom has fixed. They come into existence just as He knew. The world, with its wonders, could not have been created except by one Who had minutely planned it in advance. Allah says, “Should He not know it, He that created it? And He is the one Who understands the finest mysteries and is well acquainted with them” [67:14].

The extremists among the Mu’tazila deny that Allah knew all things from eternity. They say that Allah does not know of the actions of a human until he does it. Well exalted be Allah above what they say. imam Ash-Shafi’i said, “Debate the Qadariyyah with (the concept of) knowledge. If they acquiesce in it, you will pull the

ground from under their feet. If they deny it, they are infidels.” Allah knows that “A” has the ability to do something and that he will do it. He, furthermore, rewards him when he does that act. He knows too that “B” can do it but will not do it, so He will punish him for not doing it. Allah punishes him because he does not do the things that he actually has the ability to do. Allah knows that in advance. Obviously, He does not punish anyone for not doing the things that they were not capable of performing, nor does He enjoin such things upon such people.

one could argue that this necessitates that the servant has the ability to change Allah’s knowledge because if Allah knows that he will not do something, but he has the ability to do something, then he has the ability to change what is Allah’s knowledge. This is fallacious. The response to this argument is that just because a man has power over an act, it does not mean that he produces a change in the knowledge of Allah.

Those who claim such a change can only do so when the act is actually done. But when the act is actually done, Allah already knew that that act will be done, not that it would not be done. it is never the case that an act occurs which Allah “knew” would not happen.

On the contrary, if it happens, Allah knew beforehand that it would happen. If it does not happen, Allah knew beforehand that it would not happen. As for us, we do not know if Allah knew about a thing until it happened. His knowledge corresponds to the actual event. it is inconceivable that things happen such as to change His knowledge. Whatever happens is what He knew beforehand. Hence, if a person did not perform a specific act, this does not alter His knowledge whatsoever. All that it shows is that one could do a thing which did not occur. But if it had actually occurred, Allah would have been aware that it will happen rather than that it will not happen.

one might also say that when a thing does not happen, Allah knows that it will not happen, but if a person was able in the first place to do it, it means he altered God’s knowledge. This is not correct. it only means that he had power over it but did not do it. If he had done it, then what Allah would have known is that it will happen. Hence, if something in the power of man occurs, it is its occurrence that Allah knew beforehand.

COMMENTARY ON THE CREED OF AT-TAHAWI PART 3, COMMENTARY ON THE CREED OF AT-TAHAWI PART 3, COMMENTARY ON THE CREED OF AT-TAHAWI PART 3

These people presume, on the contrary, that the act happened whereas Allah knew that it would not happen. This is false. it is just like saying let us suppose that something happens whereas it does not happen. This is simply a self-contradicting assumption.

Some might still say that if it is impossible that a thing should happen which Allah knew beforehand would not happen, then it cannot be said to be within the power of man. This confusion arises because the term “impossible” is ambiguous. Here the thing is impossible not because one does not have power over it, or because one cannot do it, or that it is something impossible in itself. On the contrary, it is very much possible, it is within one’s power and one can do it.

But if it were to happen, Allah knew beforehand that it would happen. And if it does not happen, Allah knew beforehand that it would not happen. But when it was assumed that it would happen, although its prerequisites were not fulfilled, it became impossible, impossible in the sense that something was posited without its necessary prerequisites being realized. When this occurs, everything is impossible!

one of the consequences that follows from the view these people hold is that no one can have power over anything, neither man or Allah, for, if Allah knows in Himself that He will do something, it does not mean that He has lost the power not to do it. Similarly, if He knows in Himself that He will not do a thing, it does not mean that He has no power to do it. The same is true for human acts that He has ordained. And Allah knows best.

(58) This is a fundamental aspect of faith, a necessary aspect of knowledge and of our realizing Allah ‘s Oneness and Lordship. As Allah has said, “He created all things and ordained them in due measures” [25:2]; and, “Allah’s command is always a decided decree” [33:38].

Here the author is alluding to what has been discussed concerning belief in qadr and Allah’s fore-knowledge of things before their creation. The Messenger of Allah (peace be upon him) stated while responding to a question about faith, “(Faith) is that you believe in Allah, His angels, His books, His messengers and the Last Day, and to believe in fore-ordainment of both good and bad.” At the end of the hadith, the Messenger said, ‘”Umar, do you know who the questioner was?” He said, “Allah and His Messenger know best.” the Prophet (peace be upon him) told him, “It was Gabriel who had come to teach you your religion.” Muslim recorded this l_ıadlth.26 1

The words, “(This is) our realizing Allah’s Oneness and Lordship” mean that one’s belief in tawhid and recognition of

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