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So, do not invent similitudes for God (do not liken Him to others to associate partners with Him, for there is nothing similar to Him). Surely God knows and you do not know (the exact truth about Him and the exact nature of things).
Muslims believe that God is the only true reality and sole source of all creation, everything including its creatures are just a derivative reality created out of love and mercy by God's command, "..."Be," and it is." and that the purpose of existence is to worship or to know God. It is believed that God created everything for a divine purpose; the universe governed by fixed laws that ensure the harmonious working of all things. Everything within the universe, including inanimate objects, praises God, and is in this sense understood as a Muslim. An exception are humans, who are endowed with free-will and must live voluntarily in accordance with these laws to live to find peace and reproduce God's benevolence in their own society to live in accordance with the nature of all things, known as surrender to God in the Islamic sense.
Here Ibn Kathir is diverting the meaning of the text from its apparent meaning, and implicitly affirming that one valid definition of the term zahir is its literal linguistic meaning, which is anthropomorphic. However, some modern followers of Ibn Taymiyya claim that bi lā takyīf would only mean tafwid of modality not of meaning (ma'na), but according to the Ash'ari/Maturidi position, modality (kayfiyya) is a part of meaning and without detailing which aspect of meaning remains after de-anthropomorphizing a term, one ends up with tafwid. In addition to that the imams of the salaf (the righteous early generations of Muslims) used to say bila kayf (without how or modality at all). On the other hand, both Ibn Taymiyya (d. 728/1328) and his student Ibn al-Qayyim (d. 751/1350) argued that the anthropomorphic references to God, such as God's hands or face, are to be understood literally and affirmatively according to their apparent meanings. In their footsteps and following them come the Salafi groups of modern times such as the followers of Muhammad ibn 'Abd al-Wahhab (d. 1201/1787) who closely follow Ibn Taymiyya's approach regarding the Divine names and attributes.
The doctrine of the Salaf[Note 4] that Ibn Taymiyya derives from his traditionalist sources consists in describing God as he describes himself and as his messenger describes him, neither stripping the attributes away (ta'til) in the fashion of kalam (rational or speculative theology), nor likening (tamthil) them to the attributes of creatures because there is nothing like God [Q. 42:11]. For Ibn Taymiyya, this means that the Salaf knew the meanings of the Divine attributes, and they do not merely delegate them to God. However, certain formulaic statements attributed to them do not appear to support his position unequivocally. Ibn Taymiyya notes that al-Awza'i (d. 157/774), Sufyan al-Thawri (d. 161/778), and others said concerning the attributes, "Let them pass by as they came", and "Let them pass by as they came, without how". He explains that letting the attributes pass by (imrār) means leaving them intact and not stripping away their meanings, while affirming the attributes "without how" or "without modality" (bi-lā kayf) means not assimilating them to the attributes of creatures. With this, Ibn Taymiyya holds affirmation of the meanings of God's attributes together with denial of their likeness to creatures in a double perspective by drawing a distinction between the known meanings of the attributes and their inscrutable modalities.
Ibn Taymiyya does not clarify how modality (kayfiyya) and meaning (ma'na) relate to each other semantically. Rather, he deploys the two terms in tandem to maintain the seemingly paradoxical conviction that God is completely different and beyond human experience on the one hand while God's attributes do signify something real and meaningful in human language on the other. In denying knowledge of the modality and affirming knowledge of the meaning, Ibn Taymiyya does not resolve the paradox, nor even acknowledge it, but simply holds its two sides together in the conviction that this is the most faithful and rational set of beliefs.
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He is also distinct from the creatures in his attributes, neither is there anything besides himself in his essence, nor is his essence in any other besides him. He is too holy to be subject to change or any local motion; neither do any accidents dwell in him, nor any contingencies before him; but he abides with his glorious attributes, free from all danger of dissolution. As to the attribute of perfection, he wants no addition. As to being, he is known to exist by the apprehension of the understanding; and he is seen as he is by immediate intuition, which will be vouchsafed out of his mercy and grace to the believers in the paradise, completing their joy by the vision of his glorious presence.
Al-Sha'rawi stated that God's statement in verse 56:85 "but you do not see" proves clearly and unequivocally that Ma'iyyatullah (meaning 'companionship of God', literally: 'togetherness with God') is true/real with his essence (dhat), which is not like the essence of created beings, and his companionship is not only with knowledge, if so, then God wouldn't say "but you do not see".
Since God in Islam is transcendental and sovereign but also immanent and omnipresent, the Sufi view holds that in reality, only God exists. Thus everything in creation is reflecting an attribute of God's names. Yet these forms are not God themselves. The Sufi Saint Ibn Arabi stated: There is nothing but God. This statement was mistakenly equalized to Pantheism by critics; however, Ibn Arabi always made a clear distinction between the creation and the creator. Since God is the Absolute Reality,the created worlds and their inhabitants are merely illusions. They just exist because of God's command Kun, but everything that would be, was already known by God.
Dear God, the world seems so dark and foreboding. Where are the signs of hope? What are you calling us to do? Wars, uprisings, displacements, hunger, poverty, and disease continue to claim victims by the millions around the world each year. Our ears do not want to hear their stories and our eyes do not want to see their plight because the suffering and destruction is so massive and cruel. In our hearts and minds there is a desire to help somehow, but the crisis seem so overwhelming that we shake our heads in dismay and we wonder what the point is for us even to attempt to be witnesses for healing and hope in this hellish morass. We beg with the song writer to open our eyes that we may see glimpses of truth you have for us. Help us to follow the path of Jesus, the Suffering Servant. Give us the courage to be willing to walk the path of depression and pain with the victims of injustice here at home as well as abroad. Help us to seek ways to light candles of hope, however small, through our words, our deeds, and our prayers, to encourage our sisters and brothers to hold onto the faith in spite of the pain and suffering they are facing. And help those of us who are among the fortunate ones, who have enough bread to eat, good health, and who live in relative peace, to open our heart to learn from our sisters and brothers who are living lives of grace and forgiveness in the horrid circumstances which surround them. O God, help us to light one candle rather than to curse the darkness. We pray this in the name of Jesus, who knows what being a light in this dark world is all about.
Blessed are the Peacemakers, for they shall be known as the Children of God. But I say to you that hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To those who strike you on the cheek, offer the other also, and from those who take away your cloak, do not withhold your coat as well. Give to everyone who begs from you, and of those who take away your goods, do not ask for them again. And as you wish that others would do to you, do so to them.
In the name of Allah, the beneficent, the merciful. Praise be to the Lord of the Universe who has created us and made us into tribes and nations, that we may know each other, not that we may despise each other. If the enemy incline towards peace, do thou also incline towards peace, and trust in God, for the Lord is the one that heareth and knoweth all things. And the servants of God, Most Gracious are those who walk on the Earth in humility, and when we address them, we say "PEACE."
Although the people living across the ocean surrounding us, I believe, are all our brothers and sisters. Why are there constant troubles in this world? Why do winds and waves rise in the ocean surrounding us? I only earnestly wish that the wind will soon puff away all the clouds which are hanging over the tops of the mountains.
O God, Creator of the universe, who extends your paternal concern over every creature and guides the events of history to goals of salvation, we acknowledge your Fatherly love when you break the resistance of mankind and, in a world torn by strife and discord, you make us ready for reconciliation. Renew for us the wonders of your MERCY; send forth your Spirit hat He may work in the intimacy of our hearts, that enemies may begin to dialogue, that adversaries may shake hands and peoples may encounter one another in harmony. May all commit themselves to the sincere search for true peace which will extinguish all arguments, for charity which overcomes hatred, for pardon which disarms revenge.