العربية، تم رصدها
الإنجليزية
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It is natural for the topic of constants to have priority and prominence because the expression is understood to mean issues that are recognized either by virtue of the clear Qur’anic text that does not accept interpretation or by experience and expertise that have been proven over the generations and accepted by people and no longer raise controversy or question… etc., and these constants They are the foundations and principles of faith. For this reason, most Islamic thinkers tend to exclude constants from the framework of freedom of thought. As long as they are constants, we are supposed to work to strengthen and consolidate them, not make them subject to accountability and discussion. We had – and still have – our opinion, which is that constants are the topics most worthy of discussion because if they are not discussed, they rust or become fetishized, and that discussing them does not weaken them, but rather gives them new life and ensures that they live with the times, and also prevents myth from touching upon them by virtue of fetishization and sanctification. However, it is always good to specify two things: First: What are these constants specifically? Second: What is the position on these constants? This is what we present in this article. What are constants: First: The essence of God Almighty and His nature are what the human mind cannot reach, and any attempt to do so leads a person to futility and leads him to misguidance, and we refuse to even think about it, and we take it as presented by the Qur’an and do not attach to it the hadiths or interpretations that they add to it. Especially for the verses about the attributes that tore the Muslims apart, and they had a rebuke about this. The Holy Qur’an spoke about the hand and said: “It is nothing but a warner to you at the hands of a severe punishment” (Saba: 46). what is between his hands” (Saba: 31), can it be said that torment has a hand, or that the Qur’an has a hand that does not resemble the hands of people, as the Wahhabis say, and this is the greatest evidence of the error of diligence with regard to God Almighty, for this diligence almost linked them to anthropomorphism. On the other hand, we rule out adopting the method of theology to infer the existence of God or prove His attributes, as it is a method alien to the spirit of Islam because it goes back to the spirit of philosophies that do not believe in God at all, and do not believe in Islam and therefore issue their rulings on God Almighty from the standpoint of their human understanding, and we have said Human understanding is unable to reach this area, and theologians have reached this point of view without them realizing it. We do not find any problem in the issue of predestination and human reparation or choice because it relates to the knowledge of God, which we cannot limit and would be wrong if we judged it with our knowledge, and because the divine will, even if it is absolute, comprehensive and without any restrictions or conditions, and whose regions cannot be encompassed, is – the Almighty – With regard to the earth, man, and his society, he crystallized his will in laws and principles that he “wrote upon himself” in the words of the Qur’an, and made them the basis for the management of this universe. There is nothing clearer than the verse: “And God will not delay a soul when its time has come” (Al-Munafiqun: 11). His will, “and the term,” and likewise, “God does not change the condition of a people until they change what is in themselves,” so He linked His will to the behavior of the people first, and the Qur’an denounced those who said: “And they say, ‘If the Most Gracious had willed, We would not have worshiped them.’ They have no knowledge of that. They only deceive.” (Decoration: 20) . In many verses, the Qur’an makes it clear that God Almighty created in man a mind that distinguishes between good and bad, and sent him the prophets, and sent down with them the holy books to teach him good and evil, and to complete for him what the mind is unable to do, and to grant him a free will with which to choose what he wants, and He rewards him if he chooses well, and punishes him. If he does wrong, as for how this relates to God Almighty’s previous knowledge and how freedom fits into His knowledge, this is what we do not concern ourselves with, because we do not understand it. All deviations and arbitrariness in the doctrine came from an attempt to judge God Almighty according to human understanding, even though God Almighty said: “Do not set up examples for God” (An-Nahl: 74), and any attempt to penetrate must end in misguidance and deviation. Second: The world of the unseen is attached to the Essence of God Almighty, starting from death until entry into Paradise or Hell. We believe in it as it is stated in the Qur’an, and we do not add to it what is mentioned in most of the hadiths because the world of the unseen is what God has taken control of, and therefore it is not the subject of hadiths that declare it. People, and we do not bother ourselves with the details of what was mentioned in the Qur’an about him because what the Qur’an wanted was the general impression, but we do not rule out that most of what was mentioned about him is the metaphor that the Qur’an favors when talking about these areas in order to achieve the artistic honesty that it resorts to to intensify the meaning as We say that he is a sea of generosity, and a lion of courage, and he is neither a sea nor a lion, but a man, but we allow each one to understand what his heart is comfortable with without arguing, or trying to force others to accept it. Third: The Holy Qur’an: We believe that the Holy Qur’an is the guidance of God Almighty that was revealed to the Messenger, and we accept it and see that it is the truth that is not addressed by falsehood, and we exclude everything that has been filled with interpretations and what some predecessors mentioned in terms of deleting or adding, and we also exclude abrogations in The Qur’an, as well as the reasons for the revelation, and we see no need for it except to intrude into the text and create misleading suggestions, despite the saying that what is important is the text as a whole, not the reason. Our sanctification of the Qur’an and considering it as a constant does not mean that we should not think about it, because this is what the Qur’an itself obliges us to do, “And those who, when they are reminded of the signs of their Lord, do not fall upon them, deaf and blind.” Looking at the Qur’an as a whole is what brings us closer to the spirit of the Qur’an and its general contents, which we draw inspiration from in setting Rules and derivation of rulings, which may make us freeze a text, because the reason for which it was established has ended, and this is what Omar bin Al-Khattab noticed in some of his jurisprudence. Of course, we do not consider the interpretations of the commentators to be constants. Rather, we see that they occupied the mind with details and fabricated stories far from the core and essence of the Qur’an, and in this way they harmed and harmed it. We do not consider that among the constants are the rulings of schools of thought and the sayings of jurists, but even a
