I have read Umm-ul-Barahin of Imam Sanusi.It says about attribute of hearing and seeing:-Hearing and seeing pertain to whatever exists.
Ya Sheikh please clarify what is correct to say:
.A says:- Allah’s seeing and hearing pertain to whatever exists and will exist in future but not to what will not exist even if it is possible.
2.B says:- Allah’s seeing and hearing pertain to whatever does or may possibly exist I.e. necessary in existence and every possible in existence (even if it is not going to exist).
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We have considered your query and assuming that you are an ‘Ālim (scholar) and you have studied your entire ‘Ālim course in a traditional institute where Arabic grammar is taught in the first two years, Fiqh, Usūl-ul-Fiqh, ‘Aqīdah in the subsequent years and Hadīth and Usūl-ul-Hadīth in the final years. This is apart from the host of other Kitābs taught in the course of these years under the expert guidance of senior teachers. If so, then hereunder is our response:
The text of Al Imām Al Sanūsī which you refer to is,
والسمع والبصر المتعلقان بجميع الموجودات
The clause of “Mawjūdāt” has been mentioned objectively. Many other ‘Ulamā of ‘Aqīdah have mentioned the same. For example,
Al Imām Ibrāhīm Al Laqqānī mentions in Jawharah Al Tawhīd,
و كل موجود أنط للسمع به كذا البصر (البيت ٣٦)
Al Imām ‘Abd Al Salām Al Laqqānī mentions in Itĥāf Al Murīd bi Jawharah Al Tawĥīd,
السمع…و هو صفة أزلية قائمة بذاته تعالى تتعلق بالمسموعات أو بالموجودات…البصر…صفة أزلية تتعلق بالمبصرات أو بالموجودات (إتحاف المريد بحوهرة التوحيد ص-١٠٧،١٠٩، مكتبة دار الفلاح)
Al Shaikh Aĥmad Al Ŝāwī mentions in his Sharĥ on Al Jawharah,
اعتقد تعلق السمع بالموجودات تعلق إحاطة و انكشاف (شرح الصاوي على الجوهرة ص-٢٠٧، دار ابن كثير)
Al Imām Al Dardīr Al Mālikī mentions in his Sharĥ on Al Kharīdah (his own book),
السمع و البصر صفتان أزليتان ينكشف بهما جميع الموجودات (شرح الدردير مع حاشية بخيت ص-٨٧، دار البصائر)
It is clear from these texts that the Sam’ and Basr of Allāh Ta’ālā pertain to “Mawjūdāt” (things which are existent, whether past, present, or future). In order to further understand this, consider the following:
The “Ta’alluq” (connection) of the Sam’ and Basr of Allah Ta’ālā with his creation is of two types[1]:
- Sulūhī Qadīm: Allāh Ta’ālā from “Qidm” (eternity) had the capability of Sam’ and Basr.
- Tanjīzī Hādith: As people speak and come into existence, this Ta’alluq (connection) becomes apparent.
N.B. These are mere connections with the Sam’ and Basr, as such, there is no effect of Hudūth upon the Dhāt or Sifāt of Allāh Ta’ālā.
Referring to the question, it is incorrect to say that Sam’ and Basr pertain to Ma’dūmāt (things which do not/will not exist). Yes, the ‘Ilm (knowledge) of Allāh Ta’ālā pertains to both Mawjūdāt and Ma’dūmāt as well as Mustahīlāt (the impossible).[2]
If you are not an ‘Ālim of Deen, then you should not delve in to the details of ‘Aqāid. General belief (Ijmālī) will suffice.
And Allah Ta’āla Knows Best
Hisham Dawood
Student, Darul Iftaa
Chicago, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
شرح الصاوي على جوهرة التوحيد ص-٢٠٨، دار ابن كثير
تحفة المريد على جوهرة التوحيد ص-٢٠٥، مكتبة دار البيروتي
و أنه تعالى يعلم الجهر و السر و ما يكون أخفى منه من المغيبات بل أحاط بكل شيء علما من الجزئيات و الكليات و الموجودات و المعدومات و الممكنات و المستحيلات (شرح الفقه الأكبر للقاري ص-٦٨، دار البشائر الإسلامية)
فقدرة بممكن تعلقت بل تناهي ما به تعلقت. ووحدة أوجب لها…و العلم لكن عم ذي. و عم أيضا واجبا و الممتنع (جوهرة التوحيد: الأبيات ٣٥-٣٣)