Example of the difference between Divine hadith and makhluq:
And whoever abandons his religion from amongst you and dies whilst he is a disbeliever, then they are the ones whose actions are invalidated in this life and the next. (al-Baqarah 2:217)
"This is because they followed that which angered Allah, and they disliked His pleasure, so He invalidated their actions." (Quran 47:28)
And by necessity, every one with sound perception knows that it is not possible for an action to be invalidated except that it was not invalid (previously) and that it is not possible, ever, that an action is invalidated without it previously being counted (as acceptable).
And likewise, the saying of the Most High:
Allah blots out what He wills and confirms (what He wills), and with Him is the Mother of the Book (Ra'd 13:39)
So it is correct that He does not blot out except what He had already written, and it is impossible that He blot out what was not already written.
Let's say that before creating the Pen, we are able to say that Allah has the power and knowledge to create the Pen, that He is able to bring such a thing into existence from past eternity. Now when He actually created the Pen, that divine action of creating the pen itself is a hadith/occurrence.
Is it possible to email you a question?if so is it possible to get it since i have a question regarding the chapter's title of the famousاللالكائي book , it says " سياق روى عن النبي مما يدل على ان القران من صفات الله القديمة"
Please let me know if I got this correct. Allah's Hadith is His attribute through which He *allows/lets creation to exist after its birth* and 'birth' here is the concept of yakhluqu or creating the creation INITIALLY. Is this correct?
Hadith refers to anything that temporally emerges into existence., but not every thing that is hadith is considered created (Makhluq). So, Atharis would say that Allah speaks over the course of time. That Speech He speaks may be hadith in that it did not exist from eternity, yet that does not mean it is created either.
This distinction is mainly there to respond to those who insist that God must be timeless.
What exactly does Allah's attribute 'emerges into time' entail?
For example:
In Salah when we say the first verse of Al Fatiha, Allah says 'My servant has praised Me.' So, are you saying that Allah saying this happens *at a time*? Meaning can I say to myself during Salah that it's been 10s since I recited the first verse of Al Fatiha, so it's N number of seconds or something *since* Allah said 'My servant has praised Me'? Are you saying that N here is quantifiable ? Sorry for such a question, I'm genuinely confused.
It entails that Allah acts in relation to time with past, present, and future actions. That's all. Yes, Allah spoke to the Prophet Muhammad (peace be upon him) during Isra' wal-Mir'aaj at a specific point IN THE PAST. We don't say what the Mutakallimun say, which is that Allah literally spoke everything from pre-eternity, but merely unveils it over time.
Quran clearly proves Allah has speech and action related to His will and power: "the doer of whatever He wills" (Quran 2:253, 11:107, 22:14 & 85:16).
Many actions by definition are muhdath. So the Volitional Attributes are [newly] happening events in terms of their occurrences. So the Ascending of Allah over the Throne did not take place until after He had created the Throne; the Descending of Allah to the nearest Heaven of this world did not occur except after He had created the Heavens, and [of course] the Coming of Allah will not occur before the Hour is established.
Example of the difference between Divine hadith and makhluq:
And whoever abandons his religion from amongst you and dies whilst he is a disbeliever, then they are the ones whose actions are invalidated in this life and the next. (al-Baqarah 2:217)
"This is because they followed that which angered Allah, and they disliked His pleasure, so He invalidated their actions." (Quran 47:28)
And by necessity, every one with sound perception knows that it is not possible for an action to be invalidated except that it was not invalid (previously) and that it is not possible, ever, that an action is invalidated without it previously being counted (as acceptable).
And likewise, the saying of the Most High:
Allah blots out what He wills and confirms (what He wills), and with Him is the Mother of the Book (Ra'd 13:39)
So it is correct that He does not blot out except what He had already written, and it is impossible that He blot out what was not already written.
Let's say that before creating the Pen, we are able to say that Allah has the power and knowledge to create the Pen, that He is able to bring such a thing into existence from past eternity. Now when He actually created the Pen, that divine action of creating the pen itself is a hadith/occurrence.
السلام عليكم
Is it possible to email you a question?if so is it possible to get it since i have a question regarding the chapter's title of the famousاللالكائي book , it says " سياق روى عن النبي مما يدل على ان القران من صفات الله القديمة"
wa alaykum assalam,
You can see https://islamqa.info/ar/answers/100585/%D8%AD%D9%83%D9%85-%D9%88%D8%B5%D9%81-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86-%D8%A8%D8%A7%D9%86%D9%87-%D9%83%D9%84%D8%A7%D9%85-%D8%A7%D9%84%D9%84%D9%87-%D8%A7%D9%84%D9%82%D8%AF%D9%8A%D9%85#:~:text=%D9%82%D8%A7%D9%84%20(2%2F224)%20%3A,%D8%A7%D9%84%D9%84%D9%87%20%D9%80%20%D9%81%D9%8A%20%D9%84%D9%85%D8%B9%D8%A9%20%D8%A7%D9%84%D8%A7%D8%B9%D8%AA%D9%82%D8%A7%D8%AF%20.
You can also see my section where I discuss "Qadeem" in my Hanbali Aqeedah article.
Please let me know if I got this correct. Allah's Hadith is His attribute through which He *allows/lets creation to exist after its birth* and 'birth' here is the concept of yakhluqu or creating the creation INITIALLY. Is this correct?
Hadith refers to anything that temporally emerges into existence., but not every thing that is hadith is considered created (Makhluq). So, Atharis would say that Allah speaks over the course of time. That Speech He speaks may be hadith in that it did not exist from eternity, yet that does not mean it is created either.
This distinction is mainly there to respond to those who insist that God must be timeless.
What exactly does Allah's attribute 'emerges into time' entail?
For example:
In Salah when we say the first verse of Al Fatiha, Allah says 'My servant has praised Me.' So, are you saying that Allah saying this happens *at a time*? Meaning can I say to myself during Salah that it's been 10s since I recited the first verse of Al Fatiha, so it's N number of seconds or something *since* Allah said 'My servant has praised Me'? Are you saying that N here is quantifiable ? Sorry for such a question, I'm genuinely confused.
It entails that Allah acts in relation to time with past, present, and future actions. That's all. Yes, Allah spoke to the Prophet Muhammad (peace be upon him) during Isra' wal-Mir'aaj at a specific point IN THE PAST. We don't say what the Mutakallimun say, which is that Allah literally spoke everything from pre-eternity, but merely unveils it over time.
Allah acts according to His will.
Quran clearly proves Allah has speech and action related to His will and power: "the doer of whatever He wills" (Quran 2:253, 11:107, 22:14 & 85:16).
Many actions by definition are muhdath. So the Volitional Attributes are [newly] happening events in terms of their occurrences. So the Ascending of Allah over the Throne did not take place until after He had created the Throne; the Descending of Allah to the nearest Heaven of this world did not occur except after He had created the Heavens, and [of course] the Coming of Allah will not occur before the Hour is established.
*existence