Answering Daniel Majazi-tjou (As he does not seem to accept the Attributes of Allāh upon their Haqiqah)
Daniel has been refuted for his views previously by our elder Mashayikh Shaykh Abu Khadeejah and Shaykh Abu Iyaad. See here:
This series of articles is a refutation of part of his recent debate with Sam Shamoun and Jay Dyer, wherein he was not able to answer simple claims made by the Christians (which were effectively additions to a Jahmee argument previously espoused centuries before), and also similarly allowed Ash'ari claims regarding Attributes of Allāh to be portrayed as being legitimate.
The fourth issue:
Sam Shamoun espoused a doubt that in the Qur'ān it actually mentions that Allāh has 3 or more eyes. Again, this was not answered by Daniel, and he left this doubt to fester in the minds of his viewers.
This is refuted from a number of angles:
a) The Hands of Allāh (as well as the Eyes of Allāh) come in the Qur'ān either in singular form, dual form or plural form.
The singular does not contradict the dual, nor the plural, because the singular Mudāf (connected to Allāh) is general and includes everything that Allāh has established of Hands and Eyes, one or more.
b) Clarification of the dual form and plural form: The smallest of a plural is 2, so there is no contradiction between the two and uniting their meanings.
c) If it is said that the smallest of a plural is 3, and this is more commonly known, then we combine between them saying: The plural form meaning is not the 3 or more, but its intent is glorification (i.e., like the royal we), and this is more appropriate, and Allāh knows best.
Shaykh Khalīl Harrās, may Allāh have mercy on him, said in his explanation of al-Wāsitiyyah pg. 118-9:
"His statement: "And be patient for the decision of your Lord, for indeed, you are under Our Eyes" (Surah At-Tur: 48), and "We carried him on a [construction of] planks and nails, sailing under Our Eyes, as a reward for he who had been denied" (Surah Al-Qamar: 13-14), and "I bestowed upon you love from Me, so that you would be brought up under My Eye" (Surah Ta-Ha: 39).
Explanation:
The phrase, "And be patient for the decision of your Lord..." etc. In these three verses, Allah, Exalted be He, affirms for Himself an "Eye" through which He sees all that is visible. This is a real attribute of Allah, the Mighty and Majestic, befitting His Majesty, without implying that it is a physical organ composed of flesh, nerves, or other such components.
The interpretation of the "Eye" by the Mu'attilah (those who negate Allah's attributes) as merely referring to vision, or to protection and care, is an act of negation and distortion.
As for the fact that it is mentioned in the singular in some texts and in the plural in others, this does not serve as evidence for them (the Mu'attilah) to negate it. The Arabic language accommodates such usage, where the dual may be expressed with the plural, and the singular may take the place of the dual, as we previously explained regarding the hands. Moreover, the term "Eye" cannot be applied to any of the meanings they have mentioned unless it is for someone who possesses an actual eye.
So do these Mu'attilah wish to claim that Allah praises Himself with something that He does not possess, affirming for Himself an "Eye" while being devoid of it?! Do they wish to claim that His seeing of things does not occur with a specific attribute, but rather that He sees them with His entire essence, just as the Mu'tazilah say that He is capable with His essence, wills with His essence, and so on?!
In the first verse, Allah commands His Prophet to be patient with His decree and to endure the harm he receives from his people, justifying this command by stating that the Prophet is under His observation, care, and protection.
In the second verse, Allah, the Mighty and Majestic, informs us about His Prophet Noah, peace be upon him, that when his people denied him, and the word of punishment became justified against them, Allah took them with the flood. He carried Noah and those with him, the believers, on a ship made of great wooden planks and nails (dusr, plural of disar), which fastened the planks together. The ship sailed under the watchful Eye and protection of Allah.
In the third verse, Allah addresses His Prophet Musa (Moses), peace be upon him, saying that He cast upon him love from Himself, meaning He loved him, made him beloved to His creation, and raised him under His Eye, nurturing him in a way that prepared him for the task he was to undertake, delivering the message to Pharaoh and his people."" End of Quote.
Shaykh al-Uthaymīn said in his explanation of al-Wāsitiyyah pg. 312-4:
"The Eye is among the Attributes of Essence and Khabr of Allāh.
- Attributes of Essence (ذاتية) because He has always been and will always be described with it.
- Attributes of Khabr (خبرية) because its name, in relation to us, refers to parts and components.
For example, the eye for us is a part of the face, and the face is a part of the body. However, with respect to Allah, it is not permissible to say that the Eye is a part of Allah, because, as mentioned earlier, this term has not been reported (in the texts). Furthermore, it implies division within the Creator, and a part or portion is something where the whole can exist without it, and it is possible for it to be absent. However, the attributes of Allah can never be absent; rather, they are everlasting.
A sound hadith from the Messenger of Allah (peace be upon him) indicates that Allah has two Eyes only. This is evident when he described the Dajjal (the False Messiah) and said, 'He is one-eyed, and your Lord is not one-eyed' (Sahih al-Bukhari). In another version, it is stated, 'One-eyed in the right eye' (Sahih Muslim).
Some people have interpreted the term "one-eyed" to mean "defective," rather than referring to the loss of an eye. This is undoubtedly a distortion and an ignorance of the correct wording found in al-Bukhari and other sources, which clearly states "one-eyed in the right eye, as if his eye is a floating grape." This is clear.
Furthermore, in the Arabic language, the term "one-eyed" is only used to refer to the defect of the eye. If it is said "عور" or "عوار" it could perhaps refer to a general defect, but the hadith explicitly refers to the eye.
This hadith indicates that Allah the Exalted has only two Eyes. The reasoning is that if Allah had more than two Eyes, it would have been clearer to explain this using another term rather than emphasizing the characteristic of being "one-eyed." If Allah had more than two Eyes, the Prophet (peace be upon him) would have said, "Your Lord has Eyes," because if He had more than two Eyes, it would make it more obvious that the Dajjal is not the Lord.
Moreover, if Allah the Exalted had more than two Eyes, this would be a characteristic of His perfection, and failing to mention it would be missing out on praising Allah, since plurality indicates strength, completeness, and perfection. Therefore, if Allah had more than two Eyes, the Prophet (peace be upon him) would have clarified this, so that we would not miss out on believing in this aspect of perfection, which would be additional to the two Eyes.
Ibn al-Qayyim (may Allah have mercy on him) mentioned in his book *As-Sawa’iq al-Mursalah* a hadith, but it is weak due to its discontinuity. The hadith states: 'When a servant stands in prayer, he stands between the two Eyes of the Most Merciful...' The term "two Eyes" here is dual, but the hadith is weak. Our belief is based on the sound hadith about the Dajjal, which is clear for those who reflect on it.
This was also mentioned by ‘Uthman ibn Sa‘id ad-Darimi (may Allah have mercy on him) in his refutation of Bishr al-Mirisi, and Ibn Khuzaymah mentioned it in his book *Kitab at-Tawhid*. Abu Hasan al-Ash‘ari (may Allah have mercy on him) and Abu Bakr al-Baqillani also mentioned the consensus of the Salaf on this matter. The matter is clear. Our creed, which we hold as an obligation to Allah, is that Allah the Exalted has two Eyes, and no more.
If it is said that some of the Salaf interpreted Allah’s statement, 'Under Our Eyes' (Surah Al-Qamar: 14), to mean 'Under Our observation,' this interpretation was done by well-known Salafi scholars, while you say that distortion is forbidden and impermissible. What is the response?
The response is that they interpreted it by its necessary implication, while affirming the original attribute, which is the Eye. The people of distortion, however, say 'Under Our observation' without affirming the Eye. The people of the Sunnah and the Jama‘ah say: 'Under Our Eyes' means 'Under Our observation,' while affirming the attribute of the Eye.
But mentioning the Eye here is stronger in emphasis and concern than merely mentioning observation alone. This is why it is said: 'For indeed, you are under Our Eyes' (Surah At-Tur: 48).”" End of Quote.
This shows the level of these youtube and social media personalities that have masqueraded themselves as people of knowledge for too long, yet do not even understand the basics!
More to follow...
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