THE MEANING OF GOD BEING THE ALL-HEARING AND THE ALL-SEEING.

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THE TERMS ALL HEARING AND ALL SEEING IN ISLAMIC TRADITIONS AND NAHJUL BALAGHATHE CONCLUSION

The thinkers of Islam mention God being all hearing and all seeing because these attributes have been oft-repeated in the Qura’n but there is a great conflict in their interpretations. The scholars believe that God being all-hearing and all seeing means His knowledge of all sound worth hearing and all things worthy seeing. (This is a part of His knowledge) Since these two words have been created for the powers of hearing and seeing so there is a need for ears and eyes but when the term is sued for God there will be no conception of physical things because His entity is far above having any physical form.

These attributes when used for God should not be taken as mere assumptions but if it taken to be so then this assumption will abnormal ( above the real meaning) because His encompassment of all sound and sights and deeds is such that it is above all kinds of seeing and hearing. In the prayers God is referred to as “The one who hears the most among the listeners” and the one who sees more than all those who see. (1)

The ancient orators believed that the term all hearing and all seeing are unattached to the attribute of knowledge (and not a part of it) so they are bound to describe these more for God and thus begin believing in many numbers but this will be a form of polytheism for other wise all hearing and all seeing simply connected to hearing and seeing and nothing else (therefore these attributes too will be a part of His knowledge) (2)

 

THE TERMS ALL HEARING AND ALL SEEING IN ISLAMIC TRADITIONS AND NAHJUL BALAGHATHE CONCLUSION
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