sv: en: Imam al-Ghazali om Allah's transcendens (tanzih)

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nur.nu
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Joined: 19 Mar 2011, 11:53

sv: en: Imam al-Ghazali om Allah's transcendens (tanzih)

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Vad man ska tro om Allah t'ala som viktig del av al tawhid

Han är inte kropp som har konturer och inte materia som är begränsad och mätbar. Han liknar inte kroppar, inte i mätbarhet och inte i delbarhet. Han är inte materia och materia existerar inte i Honom inte är han heller accidens och accidens existerar inte i Honom. Han liknar inte något som finns och ingenting som finns liknar Honom. Mått begränsar Honom inte och riktningar omfattar Honom inte. Jordar och himlar innehåller Honom inte. Han är upphöjd över det att något utrymme skulle innehålla Honom. Han är likaså upphöjd över det att tiden skulle begränsa eller ha effekt på Honom. Han existerade innan han skapade tid och utrymme, och Han är nu som Han var då. Han skiljer sig från sin skapelse med sina atributer. I Hans väsen existerar inget utom Han och inte heller existerar Hans väsen i något annat förutom Honom. Han är upphöjd över och oberoende av förändring. Han är oberoende av och behöver inte ökning av perfektion. Med förståndet vet man existens av Hans väsen.

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Referens:
Al Tanzih - transcendens, i Imam al Ghazali's Ihya
refererat på svenska av adko
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User avatar
nur.nu
Posts: 801
Joined: 19 Mar 2011, 11:53

en: Imam al-Ghazali on Allah's transcendens (tanzih)

Post by nur.nu »

Texten av Imam al-Ghazali i sin helhet:
http://www.sacred-texts.com/isl/dmt/dmt21.htm
Utdraget på svenska ovan är blåmarkerat i detta citat.
Allah's Attrbut är markerade med med fetstil så att man lätt kan se hur Imam al-Ghazali här förklrarar dem precis i enlighet Imam al-Ash'ari's schema.
We say--and in God is our trust--Praise belongeth unto God, the Beginner, the Bringer back, the Doer of what He willeth, the Lord of the Glorious Throne and of Mighty Grasp, the Guider of His chosen creatures to the right path and to the true way, the Granter of benefits to them after the witness to the Unity (tawhid) by guarding their articles of belief from obscurities of doubt and opposition, He that bringeth them to follow His Apostle, the Chosen one (al-Mustafa), and to imitate the traces of his Companions, the most honored, through His aid and right guidance revealed to them in His essence and His works by His beautiful qualities which none perceives, save he who inclines his ear. He is the witness who maketh known to them that :

He in His essence is One without any partner (sharik). Single without any similar, Eternal without any opposite, Separate without any like. He is One, Prior (qadim) with nothing before Him, from eternity (azali) without any beginning, abiding in existence with none after Him, to eternity (abadi) without any end, subsisting without ending, abiding without termination. He hath not ceased and He will not cease to be described with glorious epithets; finishing and ending, through the cutting off of the ages and .the terminating of allotted times, have no rule over Him, but He is the First and Last, the External and the Internal, and He knoweth everything.

We witness that He is not a body possessing form, nor a substance possessing bounds and limits: He does not resemble bodies, either in limitation or in accepting division. He is not a substance and substances do not exist in Him; and He is not an accident and accidents do not exist in Him, nay He does not resemble an entity, and no entity resembles Him; nothing is like Him and He is not like anything; measure does not bound Him and boundaries do not contain Him; the directions do not surround Him and neither the earth nor the heavens are on different sides of Him.

Lo, He is seated firmly upon His Throne (arsh), after the manner which He has said, and in the sense in which He willed a being seated firmly (istiwa), which is far removed from contact and fixity of location and being established and being enveloped and being removed. The Throne does not carry Him, but the Throne and those that carry it are carried by the grace of His power and mastered by His grasp. He is above the Throne and the Heavens and above everything unto the limit of the Pleiades, with an aboveness which does not bring Him nearer to the Throne and the Heavens, just as it does not make Him further from the earth and the Pleiades. Nay, He is exalted by degrees from the Throne and the Heavens, just as He is exalted by degrees from the earth and the Pleiades; and He, in spite of that, is near to every entity and is "nearer to a creature than the artery of his neck" (Qur. 50, 15), and He witnesseth everything, since His nearness does not resemble the nearness of bodies, just as His essence does not resemble the essence of bodies. He does not exist in anything, just as nothing exists in Him: He has exalted Himself far therefrom that a place should contain Him, just as He has sanctified Himself far therefrom that time should limit Him.

Nay, He was before He had created Time and Place and He is now above that which He was above, and distinct from His creatures through His qualities. There is not in His essence His equal, nor in His equal His essence. He is far removed from change of state or of place. Events have no place in Him, and mishaps do not befall him. Nay, He does not cease, through His glorious epithets, to be far removed from changing, and through His perfect qualities to be independent of perfecting increase.

The existence of His essence is known by reason; His essence is seen with the eyes, a benefit from Him and a grace to the pious, in the Abiding Abode and a completion in beatitude from Him, through gazing upon His gracious face.

We witness that He is living, powerful, commanding, conquering; inadequacy and weakness befall Him not; slumber seizes Him not, nor sleep. Passing away does not happen to Him, nor death. He is Lord of the Worlds, the Visible and the Invisible, that of Force and that of Might; He possesses Rule and Conquest and Creation and Command; the heavens are rolled in His right hand and the created things are overcome in His grasp; He is separate in creating and inventing; He is one in bringing into existence and innovating; He created the creation and their works and decreed their sustenance and their terms of life; not a decreed thing escapes His grasp and the mutations of things are not distant from His power; the things which He hath decreed cannot be reckoned and the things which He knoweth have no end.

We witness that He knoweth all the things that can be known, comprehending that which happeneth from the bounds of the earths unto the topmost heavens; no grain in the earth or the heavens is distant from His knowledge. Yea, He knows the creeping of the black ant upon the rugged rock in a dark night, and He perceives the movement of the mote in the midst of the air; He knows the secret and the concealed and has knowledge of the suggestions of the minds and the movements of the thoughts and the concealed things of the inmost parts, by a knowledge which is prior from eternity; He has not ceased to be describable by it, from the ages of the ages, not by a knowledge which renews itself and arises in His essence by arrival and removal.

We witness that He is a Willer of the things that are, a Director of the things that happen; there does not come about in the world, seen or unseen, little or much, small or great, good or evil, advantage or disadvantage,. faith or unbelief, knowledge or ignorance, success or loss, increase or diminution, obedience or rebellion, except by His will. What He wills is, and what He wills not is not. Not a glance of one who looks, or a slip of one who thinks is outside of His will: He is the Creator, the Bringer back, the Doer of that which He wills. There is no opponent of His command and no repeater of His destiny and no refuge for a creature from disobeying Him, except by His help and His mercy, and no strength to a creature to obey Him except by His will. Even though mankind and the Jinn and the Angels and the Shaytans were to unite to remove a single grain in the world or to bring it to rest without His will, they would be too weak for that. His will subsists in His essence as one of His qualities; He hath not ceased to be described through it as a Willer, in His infinity, of the existence of things at their appointed times which He hath decreed. So they come into existence at their appointed times even as He has willed in His infinity without precedence or sequence. They happen according to the agreement of His knowledge and His will, without exchange or change in planning of things, nor with arranging of thoughts or awaiting of time, and therefore one thing does not distract Him from another.

And we witness that He is a Hearer and a Seer. He hears and sees, and no audible thing is distant from His hearing, and no visible thing is far from His seeing, however fine it may be. Distance does not curtain off His hearing and darkness does not dull His seeing; He sees without eyeball or eyelid, and hears without earholes or ears, just as He knows without a brain and seizes without a limb and creates without an instrument, since His qualities do not resemble the qualities of created things, just as His essence does not resemble the essences of created things.

And we witness that He speaks, commanding, forbidding, praising, threatening, with a speech from all eternity, prior, subsisting in His essence not resembling the speech of created things. It is not a sound which originates through the slipping out of air, or striking of bodies; nor is it a letter which is separated off by closing down a lip or moving a tongue. And the Qur’an and the Tawrat [the Law of Moses] and the Injil [the Gospel] and the Zabbur [the Psalms] are His book revealed to His Apostles. And the Qur’an is repeated by tongues, written in copies, preserved in hearts: yet it, in spite of that, is prior, subsisting in the essence of God, not subject to division and separation through being transferred to hearts and leaves. And Musa heard the speech of God without a sound and without a letter, just as the pious see the essence of God, in the other world, without a substance or an attribute.

And since He has those qualities, He is Living, Knowing, Powerful, a Willer, a Hearer, a Seer, a Speaker, through Life, Power, Knowledge, Will, Hearing, Seeing, Speech, not by a thing separated from His essence.

We witness that there is no entity besides Him, except what is originated from His action and proceeds from His justice, after the most beautiful and perfect and complete and just of ways. He is wise in His actions, just in His determinations; there is no analogy between His justice and the justice of creatures, since tyranny is conceivable in the case of a creature, when he deals with the property of some other than himself, but tyranny is not conceivable in the case of God. For He never encounters any property in another besides Himself, so that His dealing with it might he tyranny. Everything besides Him, consisting of men and Jinn and Angels and Shaytans and the heavens and the earth and animals and plants and inanimate things and substance and attribute and things perceived and things felt, is an originated thing, which He created by His power, before any other had created it, after it had not existed, and which He invented after that it had not been a thing, since He in eternity was an entity by Him-self, and there was not along with Him any other than He. So He originated the creation thereafter, by way of manifestation of His power, and verification of that which had preceded of His Will, and of that which existed in eternity of His Word; not because He had any lack of it or need of it.

And He is gracious in creating and in making for the first times and in imposing of duty--not of necessity--and He is generous in benefiting; and well-doing and gracious helping belong to Him, since He is able to bring upon His creatures different kinds of punishment and to test them with different varieties of pains and ailments. And if He did that, it would be justice on His part, and would not be a vile action or tyranny in Him. He rewardeth His believing creatures for their acts of obedience by a decision which is of generosity and of promise and not of right and of obligation, since no particular action toward anyone is incumbent upon Him, and tyranny is inconceivable in Him, and no one possesses a right against Him. And His right to acts of obedience is binding upon the creatures because He has made it binding through the tongues of His prophets, not by reason alone. But He sent apostles and manifested their truth by plain miracles, and they brought His commands and forbiddings and promisings and threatenings. So, belief in them as to what they have brought is incumbent upon the creation.

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