"It is said above that it is possible (Wiz) to see Allahu twain with the eyes in this world. Then why should a person who says something happened whic

Question: "It is said above that it is possible (Wiz) to see Allahu twain with the eyes in this world. Then why should a person who says something happened which is possible be a zindiq'! If a person who says so becomes a disbeliever, can it be said to he possible" Answer: in its literal meaning 'ja'iz' means 'possible to happen or not.' But to the madhhab of al-Ash'ari [Abu 'Hasan 'Ali ibn [isma'il, passed away in Baghdad in 330 (941 A.D.)] the possibility of ru'ya means that Allahu ta'ala is capable of creating in man quite a different sense for seeing in this world, different from seeing closely or face to face with Him, and different from seeing through the physical laws He created in this world. For example, He is able, so it is possible, to show a mosquito in Andalusia to a blind man in China, and anything on the moon or on a star to a man on the earth. Such a power is peculiar to Allahu ta'ala only. Furthermore. to say, "i saw in this world," is incompatible with the aunt al-karima and with the consensus of the 'ulam8'. Therefore, he who says such a word is a mulhid or a zindiq. Thirdly, the phrase "it is possible to see Allahu ta'ala in this world" does not mean "it is possible to see Him on the earth within the physical laws." Whereas, a person who says he saw Allahu ta'ala means that he saw Him as he sees other things; this is a seeing which is not possible ja'iz). A person who says words that cause disbelief is called a mulhid or a zindiq.'" [After these answers, Hadrat Mawlana Khalid stated, "Be careful!" Thus he directs attention to the soundness of the second answer.] The elapse of time, day or night, cannot he related to Allahu ta'ala. There can he no change in Dim In any respect. nor can it he said that He was in this manner in the past or He will be like * The mulhid or zindiq says that he is Muslim. The mulhid is sincere in his words; he believes that he is Muslim and is on the right path. However, the zindiq is an enemy of Islam. He feigns being Muslim in order to harm Islam from within and to deceive Muslims. that in the future. He does not penetrate (hulul) into anything. He does not unite with anything. He never has an opposite. reverse, likeness, partner, assistant or guide. He does not have a father. mother, son. daughter or wife. He is always present with everybody, surrounds and overlooks everything. To everyone He is closer than the big artery in one's neck. However. His surrounding us, His presence or togetherness or closeness, is not like what we understand from these words. His closeness cannot be comprehended with the knowledge of 'ulama', with the - intellect of scientists or with the kashf or shuhud of awliya'. Human reason cannot understand their inner meanings. Allahu ta'ala" is unique in His Person and in His Attributes. No change or differentiation takes place in any of them. Allahu ta'611s Names are tawqifi, that is, it is permissible to use His Names shown by Islam and not permissible to use other words.* Allahu ta'ala's Names are infinite. It is well-known that He has one thousand and one names; that is, He revealed one thousand and one names of His to human beings. In the religion of Muhammad ('alaihi's-salarn), ninety-nine of them, called "al-Asma' al-husna;' were resealed, The Sifat ath•Thubutiyya of Allahu ta'ala** arc eight in the Maturidiyya madhhab and seven in the Ash'ariyya madhhab. These attributes of His are eternal and everlasting like His Person: that is, they exist eternally. They are sacred. They are not like the attributes of creatures. They cannot he comprehended through reasoning or assumption or by comparing them with the things in the world. Allahu ta'ala has endowed upon human beings an example of each of His Attributes. Seeing these examples, the Attributes of Allan ta'ala can be understood to a small extent. Since man cannot comprehend Allahu ta'ala it is not permissible to think of or to attempt to comprehend Allahu ta'ala. The eight attributes of Allahu ta'ala are neither the same as nor other than His Person; that is, His Attributes do not make For instance. AIi3huta'ala may be called •"Alim" (the 'Omniscient.). but we cannot use'faqih' which also means "Alim' (scholar, one trained in Islamic sciences'), for Islam does not use 'faqih' for Allahu ta'S1a. Likewise. it is not permissible to say 'God' instead of Allah. because 'god' means 'idol'; "Ox is the god of Hindus," is said, for example. It is permissible to say, "Allah is one; there is no god but He." Words like Dieu (French) any Gott (German) can he used for god or idol, hut not for Allah. ** See the footnote or page It for Mc Sifat adh-dhatiyya, which are six.