Jannah

[rahat]

Interesting!

Here's the Shia view from "A Shi'ite Creed" by Shaikh Saduq, a highly respected Shia Mujtahid from earlier centuries. (its one of my fave books, and favo authors)

Available in easier to read format: www.wofis.com/asset/Books/003.pdf

Says the learned divine Abu Ja'far Muhammad b. `Ali
b. Husayn b. Musa Ibn Babawayhi al-Qummi, the jurist,
the author of this book: Know that our belief concerning
tawhid is that Allah, exalted is He, is One (wahid) and
Absolutely Unique (ahad)32. There is naught like unto
Him; He is Prior (qadim, Ancient)33; He never was, and
never will be, but the Hearing (sami`) and the Seeing One
(basir) ; the Omniscient (`alim) ; the Wise (hakim) ; the
Living (hayy) ; the Everlasting (gayyum) ; the Mighty
(`aziz) ; the Holy (quddus) ; the Knowing One ('alim);
the Powerful (qadir); the Self-sufficient (ghani). He cannot
be described by His Essence (jawhar); His Body (jism);
His Form (sura) [94], or by His Accidental Qualities
(`aradh)34. Nor in terms of length (khatt ) , breadth ( `ard) ,
surface (sat-h), weight (thiqal), lightness (khiffa ), quiescence
(sukun), motion (haraka), place (makan) or time
(zamdn ). He, exalted is He, trascends all the attributes of
His creatures; He is beyond both the limitations (hadd) of
transcendence (ibtal) and of immanence (tashbih) 35 .
He is a Thing (shay'), but not like other things36.
He is Unique (ahad), Eternal Refuge (samad), He begets
not, lest He may be inherited; nor is He begotten, lest He
may be associated (with others). There is no one like unto
Him; He has no equal (nidd) or opponent (dhidd), compeer
(shibh) or consort (sahibah ). Nothing can be compared
with Him ( mithl) ; He has no rival (nazir), no partner
(sharik)37. "Human eyes cannot behold Him; while He
discerns (the power of) eyes."38 The thoughts of men
cannot compass Him; while He is aware of them. "Slumber
overtakes Him not, nor sleep" [2, 255] ; and He is the
Gracious (latif)39 and the Knowing One (khabir), the
Creator (khaliq) of all things. There is no diety (ilah)
other than Him; to Him (alone) belongs (the power of)
creation (khalq) and authority (amr). Blessed (tabaraka )
is Allah, the Lord of the worlds. And he who believes in
tashbih (immanence) is a polytheist ( mushrik). And he,
who attributes to the Imamis (beliefs) other than those
that have been stated concerning the Unity of Allah
(tawhid), is a liar. And every report (khabar) contrary
to what I have stated concerning tawhid is an invention
( mawdu' / mukhtara'). Every tradition (hadith) which
does not accord with the Book of Allah is null and void
(batil), and if it is to be found in the books of our doctors,
it is apocryphal ( mudallas) 40 .
As for the reports (akhbar) which lead ignorant persons
to imagine that Allah is comparable to His creatures,
their meanings can be understood by the significance of
similar passages in the Qur'an. For example, in the Qur'an
(we have) : "Everything is perishable except His Face
(wajh)" [28,88]. Now the meaning of wajh, in this
context, is din (religion). And wajh is that whereby Allah
is attained [95] and wherewith one can turn to Him41.
And in the Qur'an (we have): "On the day when
the leg shall be bared42 and they shall be summoned to
prostrate themselves, but they cannot; humbled shall be
their eyes, and abasement shall overspread them for they
had been summoned to prostrate themselves while they
were yet unhurt" [68,42-43]43 . Now saaq (leg) means
the result or consummation of the affair and its intesity.
And (there occurs) in the Qur'an: "Lest a soul
should say: Oh woe to me! for what I neglected in my
duty (janb) towards Allah!" [39, 56]. Here janb means
obedience 44.
And (we have) in the Qur'an : "And I breathed into
it of My spirit" [ 15, 29] 45 . Now that spirit (ruh) was
created by Him, and Allah had breathed of it into Adam
and Jesus. He only said: "My ruh" and He said: "My
house", "My slave", "My garden"46, "My fire", and
"My earth".
And in the Qur'an (we have): "Nay, but both His
hands are outspread" [5, 64] ; by which is meant "the
good of this world and the good of the next world"47:
And in the Qur'an (we have): "And the sky, We
built it by (Our) hands" [ 51, 47 ] . Now ayd (hand) means
"strength". And similarly, His Word, exalted is He: "And
remember Our slave David, possessed of ayd " [38, 17], -
that is, possessed of strength (quwwa). And in the Qur'an
(we have): "O Iblis, what prevents thee from adoring
what I have created with my two Hands (yadayy)" [38,
75]. (By two Hands), He means "My power and My
strength (qudra, quwwa) " 48. And in the Qur'an (we have)
"And on the Day of Resurrection the whole of the earth
(will be) in His possession (qabda)" [39, 67] ; that is to
say, it will be His property and no one will share the earth
with Him. And in the Qur'an (we have): "And the Heavens
shall be rolled up in His right hand (yamin)" [39,
67]. (By "right hand") is meant "His power" (qudra).
And in the Qur'an (we have): "And Thy Lord shall
come, while the angels shall be arranged rank on rank"
[89, 22]. This means that "the command" of Thy Lord
shall come.
And in the Qur'an (we have): "Nay verily, from
their Lord on that day are they veiled " [83, 15] . That is,
"from the reward (thawab) of their Lord". And in the
Qur'an (we have): "What do they expect but that Allah
should come unto them in the shadows (zulal) of a cloud"
[2, 210] 49 ; [ 96] that is, "the punishment of Allah".
And in the Qur' an (we have) : "Faces on that day
shall be bright (nadira), gazing (nazira) on their Lord"
[75, 22-23]. That means (the faces) will be lighted up
(mushriga), looking at their Lord's reward.
And in the Qur'an (we have): "And he on whom
My wrath (ghadhab) cometh, is lost indeed" [20,81].
Now the wrath of Allah is His punishment and His pleasure
(rida) is His reward.
And in the Qur'an (we have) : "Thou knowest what
is in my soul, but I know not what is in Thy soul" [5,
116]50; that is, Thou hast knowledge of my inmost
secrets, but I have no knowledge of Thy secrets.
And in the Qur'an (we have) : "Allah biddeth you
beware of Himself (nafs) " [3, 28] ; by nafs He means
His revenge.
And in the Qur'an (we have) : "Verily Allah and
His angels shower blessings on the Prophet" [33, 56],
and also: "He it is Who blesseth you, and His angels
(bless you)" [33,43]. Now salat from Allah means
His mercy; and (salat) from angels is (their) asking for
(your) pardon and purification 5l; and (salat) from men
is prayer (du'a).
We have in the Qur'an: "And they (the unbelievers
or Jews) schemed, and Allah schemed (against them),
and Allah is the best of schemers" [3, 54] ; and also:
"Verily the hypocrites seek to beguile Allah, but it is Allah
Who beguileth them" [4, 142]; 52 and "Allah doth mock
them" [2, 15] ; and we have: "Allah will deride at (sakhira )
them" [9, 79] ; and we have: "They have forgotten Allah,
so He hath forgotten them" [9, 67]. And the meaning of
all this is that He, the Glorious and Mighty, shall requite
them for their scheming (makr), beguiling (mukhada'a),
mockery (istihza'), and forgetfulness (nisyan); and that
is, He will make them forget themselves, as He, the Mighty
and Glorious, has said: "And be not ye as those who forgot
Allah, therefore He caused them to forget their souls"
[59, 19]. For in reality Allah, the Glorious and Mighty,
does not scheme, nor does He beguile, deride, or forget.53
Exalted is Allah beyond all this by His Greatness and
Glory.
In the traditions which are attacked [ 97] by opponents
and heretics, there do not occur any except words
similar to these, and their meaning is the meaning of the
words of the Qur'an.

[LEGALEAGLE]

Originally Posted by rahat

Interesting!

Here's the Shia view from "A Shi'ite Creed" by Shaikh Saduq, a highly respected Shia Mujtahid from earlier centuries. (its one of my fave books, and favo authors)

Available in easier to read format: www.wofis.com/asset/Books/003.pdf

Says the learned divine Abu Ja'far Muhammad b. `Ali
b. Husayn b. Musa Ibn Babawayhi al-Qummi, the jurist,
the author of this book: Know that our belief concerning
tawhid is that Allah, exalted is He, is One (wahid) and
Absolutely Unique (ahad)32. There is naught like unto
Him; He is Prior (qadim, Ancient)33; He never was, and
never will be, but the Hearing (sami`) and the Seeing One
(basir) ; the Omniscient (`alim) ; the Wise (hakim) ; the
Living (hayy) ; the Everlasting (gayyum) ; the Mighty
(`aziz) ; the Holy (quddus) ; the Knowing One ('alim);
the Powerful (qadir); the Self-sufficient (ghani). He cannot
be described by His Essence (jawhar); His Body (jism);
His Form (sura) [94], or by His Accidental Qualities
(`aradh)34. Nor in terms of length (khatt ) , breadth ( `ard) ,
surface (sat-h), weight (thiqal), lightness (khiffa ), quiescence
(sukun), motion (haraka), place (makan) or time
(zamdn ). He, exalted is He, trascends all the attributes of
His creatures; He is beyond both the limitations (hadd) of
transcendence (ibtal) and of immanence (tashbih) 35 .
He is a Thing (shay'), but not like other things36.
He is Unique (ahad), Eternal Refuge (samad), He begets
not, lest He may be inherited; nor is He begotten, lest He
may be associated (with others). There is no one like unto
Him; He has no equal (nidd) or opponent (dhidd), compeer
(shibh) or consort (sahibah ). Nothing can be compared
with Him ( mithl) ; He has no rival (nazir), no partner
(sharik)37. "Human eyes cannot behold Him; while He
discerns (the power of) eyes."38 The thoughts of men
cannot compass Him; while He is aware of them. "Slumber
overtakes Him not, nor sleep" [2, 255] ; and He is the
Gracious (latif)39 and the Knowing One (khabir), the
Creator (khaliq) of all things. There is no diety (ilah)
other than Him; to Him (alone) belongs (the power of)
creation (khalq) and authority (amr). Blessed (tabaraka )
is Allah, the Lord of the worlds. And he who believes in
tashbih (immanence) is a polytheist ( mushrik). And he,
who attributes to the Imamis (beliefs) other than those
that have been stated concerning the Unity of Allah
(tawhid), is a liar. And every report (khabar) contrary
to what I have stated concerning tawhid is an invention
( mawdu' / mukhtara'). Every tradition (hadith) which
does not accord with the Book of Allah is null and void
(batil), and if it is to be found in the books of our doctors,
it is apocryphal ( mudallas) 40 .
As for the reports (akhbar) which lead ignorant persons
to imagine that Allah is comparable to His creatures,
their meanings can be understood by the significance of
similar passages in the Qur'an. For example, in the Qur'an
(we have) : "Everything is perishable except His Face
(wajh)" [28,88]. Now the meaning of wajh, in this
context, is din (religion). And wajh is that whereby Allah
is attained [95] and wherewith one can turn to Him41.
And in the Qur'an (we have): "On the day when
the leg shall be bared42 and they shall be summoned to
prostrate themselves, but they cannot; humbled shall be
their eyes, and abasement shall overspread them for they
had been summoned to prostrate themselves while they
were yet unhurt" [68,42-43]43 . Now saaq (leg) means
the result or consummation of the affair and its intesity.
And (there occurs) in the Qur'an: "Lest a soul
should say: Oh woe to me! for what I neglected in my
duty (janb) towards Allah!" [39, 56]. Here janb means
obedience 44.
And (we have) in the Qur'an : "And I breathed into
it of My spirit" [ 15, 29] 45 . Now that spirit (ruh) was
created by Him, and Allah had breathed of it into Adam
and Jesus. He only said: "My ruh" and He said: "My
house", "My slave", "My garden"46, "My fire", and
"My earth".
And in the Qur'an (we have): "Nay, but both His
hands are outspread" [5, 64] ; by which is meant "the
good of this world and the good of the next world"47:
And in the Qur'an (we have): "And the sky, We
built it by (Our) hands" [ 51, 47 ] . Now ayd (hand) means
"strength". And similarly, His Word, exalted is He: "And
remember Our slave David, possessed of ayd " [38, 17], -
that is, possessed of strength (quwwa). And in the Qur'an
(we have): "O Iblis, what prevents thee from adoring
what I have created with my two Hands (yadayy)" [38,
75]. (By two Hands), He means "My power and My
strength (qudra, quwwa) " 48. And in the Qur'an (we have)
"And on the Day of Resurrection the whole of the earth
(will be) in His possession (qabda)" [39, 67] ; that is to
say, it will be His property and no one will share the earth
with Him. And in the Qur'an (we have): "And the Heavens
shall be rolled up in His right hand (yamin)" [39,
67]. (By "right hand") is meant "His power" (qudra).
And in the Qur'an (we have): "And Thy Lord shall
come, while the angels shall be arranged rank on rank"
[89, 22]. This means that "the command" of Thy Lord
shall come.
And in the Qur'an (we have): "Nay verily, from
their Lord on that day are they veiled " [83, 15] . That is,
"from the reward (thawab) of their Lord". And in the
Qur'an (we have): "What do they expect but that Allah
should come unto them in the shadows (zulal) of a cloud"
[2, 210] 49 ; [ 96] that is, "the punishment of Allah".
And in the Qur' an (we have) : "Faces on that day
shall be bright (nadira), gazing (nazira) on their Lord"
[75, 22-23]. That means (the faces) will be lighted up
(mushriga), looking at their Lord's reward.
And in the Qur'an (we have): "And he on whom
My wrath (ghadhab) cometh, is lost indeed" [20,81].
Now the wrath of Allah is His punishment and His pleasure
(rida) is His reward.
And in the Qur'an (we have) : "Thou knowest what
is in my soul, but I know not what is in Thy soul" [5,
116]50; that is, Thou hast knowledge of my inmost
secrets, but I have no knowledge of Thy secrets.
And in the Qur'an (we have) : "Allah biddeth you
beware of Himself (nafs) " [3, 28] ; by nafs He means
His revenge.
And in the Qur'an (we have) : "Verily Allah and
His angels shower blessings on the Prophet" [33, 56],
and also: "He it is Who blesseth you, and His angels
(bless you)" [33,43]. Now salat from Allah means
His mercy; and (salat) from angels is (their) asking for
(your) pardon and purification 5l; and (salat) from men
is prayer (du'a).
We have in the Qur'an: "And they (the unbelievers
or Jews) schemed, and Allah schemed (against them),
and Allah is the best of schemers" [3, 54] ; and also:
"Verily the hypocrites seek to beguile Allah, but it is Allah
Who beguileth them" [4, 142]; 52 and "Allah doth mock
them" [2, 15] ; and we have: "Allah will deride at (sakhira )
them" [9, 79] ; and we have: "They have forgotten Allah,
so He hath forgotten them" [9, 67]. And the meaning of
all this is that He, the Glorious and Mighty, shall requite
them for their scheming (makr), beguiling (mukhada'a),
mockery (istihza'), and forgetfulness (nisyan); and that
is, He will make them forget themselves, as He, the Mighty
and Glorious, has said: "And be not ye as those who forgot
Allah, therefore He caused them to forget their souls"
[59, 19]. For in reality Allah, the Glorious and Mighty,
does not scheme, nor does He beguile, deride, or forget.53
Exalted is Allah beyond all this by His Greatness and
Glory.
In the traditions which are attacked [ 97] by opponents
and heretics, there do not occur any except words
similar to these, and their meaning is the meaning of the
words of the Qur'an.

I thought you guys believed he makes mistakes ?

[rahat]

Nope, thats a misconception about us - in our view it is completely impossible in any/every regard for Him to make a mistake.

-
rahat

[Jamroll]

Allah's not an old man with a beard who lives in the clouds by the way. It's not that kind of "seeing".

[LEGALEAGLE]

Originally Posted by Jamroll

Allah's not an old man with a beard who lives in the clouds by the way. It's not that kind of "seeing".

The people of the next world will be the highest of all creation..and the life of the next is different...

[rahat]

Someone asked me to reformat, hope this is good enough. Its also in the PDF link from above:

Says the learned divine Abu Ja'far Muhammad b. `Ali b. Husayn b. Musa Ibn Babawayhi alQummi, the jurist, the author of this book:

Know that our belief concerning tawhid is that Allah, exalted is He, is One (wahid) and Absolutely Unique (ahad). There is naught like unto Him; He is Prior (qadim, Ancient); He never was, and never will be, but the Hearing (sami`) and the Seeing One (basir) ; the Omniscient (`alim) ; the Wise (hakim) ; the Living (hayy) ; the Everlasting (gayyum) ; the Mighty (`aziz) ; the Holy (quddus) ; the Knowing One ('alim); the Powerful (qadir); the Selfsufficient (ghani). He cannot be described by His Essence (jawhar); His Body (jism); His Form (sura), or by His Accidental Qualities (`aradh). Nor in terms of length (khatt), breadth (`ard), surface (sath), weight (thiqal), lightness (khiffa), quiescence (sukun), motion (haraka), place (makan) or time (zamdn). He, exalted is He, trascends all the attributes of His creatures; He is beyond both the limitations (hadd) of transcendence (ibtal) and of immanence (tashbih) . He is a Thing (shay'), but not like other things.

He is Unique (ahad), Eternal Refuge (samad), He begets not, lest He may be inherited; nor is He begotten, lest He may be associated (with others). There is no one like unto Him; He has no equal (nidd) or opponent (dhidd), compeer (shibh) or consort (sahibah). Nothing can be compared with Him (mithl) ; He has no rival (nazir), no partner (sharik). "Human eyes cannot behold Him; while He discerns (the power of) eyes." The thoughts of men cannot compass Him; while He is aware of them. "Slumber overtakes Him not, nor sleep" ; and He is the Gracious (latif) and the Knowing One (khabir), the Creator (khaliq) of all things. There is no diety (ilah) other than Him; to Him (alone) belongs (the power of) creation (khalq) and authority (amr). Blessed (tabaraka) is Allah, the Lord of the worlds. And he who believes in tashbih (immanence) is a polytheist (mushrik). And he, who attributes to the Imamis (beliefs) other than those that have been stated concerning the Unity of Allah (tawhid), is a liar. And every report (khabar) contrary to what I have stated concerning tawhid is an invention (mawdu' / mukhtara'). Every tradition (hadith) which does not accord with the Book of Allah is null and void (batil), and if it is to be found in the books of our doctors, it is apocryphal (mudallas) .

As for the reports (akhbar) which lead ignorant persons to imagine that Allah is comparable to His creatures, their meanings can be understood by the significance of similar passages in the Qur'an. For example, in the Qur'an (we have) : "Everything is perishable except His Face (wajh)". Now the meaning of wajh, in this context, is din (religion). And wajh is that whereby Allah is attained and wherewith one can turn to Him. And in the Qur'an (we have): "On the day when the leg shall be bared and they shall be summoned to prostrate themselves, but they cannot; humbled shall be their eyes, and abasement shall overspread them for they had been summoned to prostrate themselves while they were yet unhurt". Now saaq (leg) means the result or consummation of the affair and its intesity. And (there occurs) in the Qur'an: "Lest a soul should say: Oh woe to me! for what I neglected in my duty (janb) towards Allah!" . Here janb means obedience .

And (we have) in the Qur'an : "And I breathed into it of My spirit" . Now that spirit (ruh) was created by Him, and Allah had breathed of it into Adam and Jesus. He only said: "My ruh" and He said: "My house", "My slave", "My garden", "My fire", and "My earth".

And in the Qur'an (we have): "Nay, but both His hands are outspread" ; by which is meant "the good of this world and the good of the next world":

And in the Qur'an (we have): "And the sky, We built it by (Our) hands" . Now ayd (hand) means "strength". And similarly, His Word, exalted is He: "And
remember Our slave David, possessed of ayd ", that is, possessed of strength (quwwa). And in the Qur'an (we have): "O Iblis, what prevents thee from adoring what I have created with my two Hands (yadayy)", . (By two Hands), He means "My power and My strength (qudra, quwwa) " .

And in the Qur'an (we have) "And on the Day of Resurrection the whole of the earth (will be) in His possession (qabda)" ; that is to say, it will be His property and no one will share the earth with Him.

And in the Qur'an (we have): "And the Heavens shall be rolled up in His right hand (yamin)",. (By "right hand") is meant "His power" (qudra).

And in the Qur'an (we have): "And Thy Lord shallcome, while the angels shall be arranged rank on rank". This means that "the command" of Thy Lordshall come.

And in the Qur'an (we have): "Nay verily, from their Lord on that day are they veiled " . That is, "from the reward (thawab) of their Lord".

And in the Qur'an (we have): "What do they expect but that Allah should come unto them in the shadows (zulal) of a cloud" ; that is, "the punishment of Allah".

And in the Qur' an (we have) : "Faces on that day shall be bright (nadira), gazing (nazira) on their Lord", . That means (the faces) will be lighted up
(mushriga), looking at their Lord's reward.

And in the Qur'an (we have): "And he on whom My wrath (ghadhab) cometh, is lost indeed",. Now the wrath of Allah is His punishment and His pleasure (rida) is His reward.

And in the Qur'an (we have) : "Thou knowest what is in my soul, but I know not what is in Thy soul", ; that is, Thou hast knowledge of my inmost secrets, but I have no knowledge of Thy secrets.

And in the Qur'an (we have) : "Allah biddeth you beware of Himself (nafs) " ; by nafs He means His revenge.

And in the Qur'an (we have) : "Verily Allah and His angels shower blessings on the Prophet", and also: "He it is Who blesseth you, and His angels (bless you)",. Now salat from Allah meansHis mercy; and (salat) from angels is (their) asking for (your) pardon and purification l; and (salat) from men
is prayer (du'a).

We have in the Qur'an: "And they (the unbelievers or Jews) schemed, and Allah schemed (against them), and Allah is the best of schemers" ; and also:
"Verily the hypocrites seek to beguile Allah, but it is Allah Who beguileth them" ;

and "Allah doth mock them" ; and we have: "Allah will deride at (sakhira) them" ;

and we have: "They have forgotten Allah, so He hath forgotten them" . And the meaning of all this is that He, the Glorious and Mighty, shall requite them for their scheming (makr), beguiling (mukhada'a), mockery (istihza'), and forgetfulness (nisyan); and that is, He will make them forget themselves, as He, the Mighty and Glorious, has said: "And be not ye as those who forgot Allah, therefore He caused them to forget their souls" . For in reality Allah, the Glorious and Mighty, does not scheme, nor does He beguile, deride, or forget. Exalted is Allah beyond all this by His Greatness and
Glory.

In the traditions which are attacked by opponents and heretics, there do not occur any except words similar to these, and their meaning is the meaning of the words of the Qur'an.