The Majority is saved sect, they affirmed tafwid

[aMuslimForLife]

The majority of the ummah affirm tafwid.

The Asharis, Maturidis, the Muhaditheen and the rightly guided among the Atharis.

[Madarijas-Salikeen]

salamu alaykum

akhi abu zubayr arent most of these qoutes speaking of tafwid?

Some Sayings from the Salaf concerning the Falsehood of Ta’weel

1. Al-Awzaa’ee (d. 157H) said: "I asked az-Zuhree and Makhool abaout the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are." [Reported by al-Laalikaa’ee in Sharh Usool ul-I’tiqaad (3/430) and Ibn Qudaamah al-Maqdisee in Dhamm ut-Ta’weel (p.18) and the isnaad is Hasan. ]

2. Al-Waleed ibn Muslim (d. 194H) said: "I asked Maalik, al-Awzaa’ee, Layth ibn Sa’d and Sufyaan ath-Thawree - may Allaah have mercy upon them - concerning the reports related about the Attributes, so they all said: Leave them as they are without asking how?" [Reported by al-Aajurree in ash-Sharee’ah (p.314), al-Bayhaqee in al-Asmaa was-Sifaat (p.453) and also al-I’tiqaad (p/118) and the isnaad is Hasan.]

3. Imaam Ahmad (d. 241H) said: "These ahaadeeth should be left as they are… We affirm them and we do not make any similitude for them. This is what has been agreed upon by the scholars."
[Reported by Ibn al-Jawzee in Manaaqib Imaam Ahmad (p.155-156).]

4. Nu’aym bin Hammaad (d. 228H) said: "Whoever makes tashbeeh (resemblance) of Allaah to his creation has committed kufr (disbelief), and whoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, or what His Messenger has described Him with, then there is no tashbeeh in it at all." [Reported by Imaam adh-Dhahabee in al-Uluww (no.217)]

And in this is a clear proof from the Salaf that whatever Allaah has affirmed for Himself and what His Messenger (sallallaahu alaihi wasallam) has affirmed for Him, then there is no tashbeeh in it whatsoever. And in this, is an exposition and an uncovering of the Ahl ul-Bid’ah amongst the Jahmiyyah, the Mu’tazilah, the Ash’ariyyah, the Maatooreediyyah and others like them who accuse those upon the aqeedah of the Salaf, that they are Mushabbihah and Mujassimah (Anthropomorphists). Rather, it is they who are the Mushabbihah and the Mujassimah due to the disease in their hearts. It is not possible for them to affirm the Attributes of Allaah without their hearts resembling them to the creation and this is why Ta’weel (interpolation of the Attributes) is one of their hallmarks, their claim being: ‘We are declaring Allaah free from defects,’ but in fact they are stripping Allaah of His Attributes, until Allaah is but nothingness.

As Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), the companion of Abu Haneefah said: "All the Fuqahaa , from the east to the west are agreed upon: [The obligation of] having faith in the Qur’aan and the ahaadeeth which the reliable and trustworthy narrators have come with from the Messenger of Allaah (sallallaahu alaihi wasallam) - in describing the Lord, the Mighty and the Majestic - without explaining them (tafseer) or likening them to the creation (tashbeeh). So whoever explains anything from them today, then he has departed from that which the Prophet (sallallaahu alaihi wasallam) and his Companions were upon for verily, they did not explain them but they gave verdicts with whatever is in the Book and the Sunnah and then they remained quiet. So whoever speaks with the saying of Jahm [bin Safwaan] then he has separated from the Jamaa’ah since he [Jahm] describes Him [Allah] with nothingness." Reported by al-Laalikaa’ee in Sharh Usool il-I’tiqaad (3/432).

And this is also the basis for their accusation against the Ahl us-Sunnah, that they are Dhaahiriyyah (Literalists) since they, due to the aforementioned sickness in their hearts, resort to Ta’weel with respect to the Attributes of Allaah and explain them in a way unknown to the Messenger (sallallaahu alaihi wasallam) and his Companions.

5. Imaam at-Tirmidhee (d. 279H) said: "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama’ (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta’weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." [Sunan at-Tirmidhee (3/24)]

6. Al-Khattaabee (d. 338H) said: "The madhhab of the Salaf (the Pious Predecessors) with regard to the Sifaat (Attributes of Allaah) is to affirm them as they are alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are)." [Al-Ghuniyah an Kalaam wa Ahlihi - as quoted in Mukhtasir al-Uluww (no.137).]

7. Imaam as-Saaboonee (d. 449H) said: Indeed Ashaabul Hadeeth (the Scholars of Hadeeth), [those who hold fast to the Book and the Sunnah] - may Allaah protect their lives and shower mercy upon those that have died - bear witness to the Tawheed of Allaah and to the Messengership and Prophethood of His Messenger (sallallaahu alaihi wasallam). They know their Lord -the Mighty and Majestic - by the Attributes which He has spoken of in His Revelation, and by what He has sent down, or testified to, by His Messenger (sallallaahu alaihi wasallam). They do not believe in tashbeeh (resemblance) of His Attributes with the attributes of the creation. They say: Indeed, He created Aadam with His own Hands, as He - the Most Perfect - textually stated:

O Iblees! What prevented you from prostrating to one whom I have created with My Own (Two) Hands. [Soorah Sa’d 38:75]

So they do not distort the words from their (proper) context, by carrying the meaning of Yadain (the two Hands of Allaah) to mean ni’matain (two bounties) or quwwatain (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how these Attributes are, nor do they resemble them to His creation … Allaah, the Most High, protected Ahl us-Sunnah from such tahreef, takyeef and tashbeeh, and favoured them with knowledge and understanding." [Aqeedat Ahl us-Sunnah wa Ashaab ul-Hadeeth wal A’immah (no.3)]

8. Qaadee Abu Ya’laa (d. 458H) said: "The proof for the futility of ta’weel is that the Sahaabah, and those who followed them from the Taabi’een, understood them (the Attributes) alaa dhaahir (upon their literal meaning), and they did not take recourse to ta’weel, nor did they move away from the dhaahir meaning. If ta’weel were permissible, then they would have preceded us in it…" [Ibtaal ut-Ta’weelaat li-Akhbaar is-Sifaat (p.21 - manuscript form)]

9. Ibn Abdul Barr (d. 463H) said: "Ahl us-Sunnah are agreed in affirming all the Sifaat (Attributes of Allaah) which are related in the Qur’aan and the Sunnah, having eemaan (faith) in them and understanding them alal-haqeeqah (in a real sense) not alal-majaaz (metaphorically). How they are is not to be asked. However, the Jahmiyyah, the Mu’tazilah, and the Khawaarij all deny them and do not carry them alal-haqeeqah; claiming that whoever affirms them has made tashbeeh (resemblance), and they claim that whoever recites them (as they are) is a mushabbih (a person doing tashbeeh)." [At-Tamheed (7/145) of Ibn Abdul Barr]

10. Ibn Qudaamah (d. 620H) said: "The way of the Salaf is to have eemaan (faith) in the Names and Attributes of Allaah that He has described Himself with in His Revelation, or upon the tongue of His Messenger (sallallaahu alaihi wasallam) - without increasing nor decreasing in it, nor exceeding the limits, nor explaining them (i.e. like the Mu’tazilah), nor making ta’weel of them in a way that opposes the dhaahir (apparent) meaning." [Dhamm ut-Ta’weel of Ibn Qudaamah al-Maqdisee (p.11)]

11. Shaikh ul-Islaam Ibn Taymiyyah (d. 728H) said: "From eemaan (faith) in Allaah is: Eemaan in what He has described Himself with and what His Messenger Muhammad (sallallaahu alaihi wasallam) described Him with without tahreef (distortion) and ta’teel (denial and negation), and without takyeef (asking how) and tamtheel (likening them)…" [Al-Aqeedat il-Waasitiyyah (p.3)]

Source: Foundations of the Sunnah, Salafi Publications 1997

If we attribute Hand to Allaah and say its not limb then we arent attributing the Haqiqi mana

[WM]

All of our pious salaf affirmed tawhid

The (early) Asharis, (early) Maturidis, the Muhaditheen and the Atharis

May Allah protect us from the atheism of comparing Him to non-existence, Ameen

[aMuslimForLife]

Below are all different expressions of Tafwid. And Allah knows best.

Al-Awzaa’ee (d. 157H) said: "I asked az-Zuhree and Makhool abaout the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are." [Reported by al-Laalikaa’ee in Sharh Usool ul-I’tiqaad (3/430) and Ibn Qudaamah al-Maqdisee in Dhamm ut-Ta’weel (p.18) and the isnaad is Hasan. ]

Al-Waleed ibn Muslim (d. 194H) said: "I asked Maalik, al-Awzaa’ee, Layth ibn Sa’d and Sufyaan ath-Thawree - may Allaah have mercy upon them - concerning the reports related about the Attributes, so they all said: Leave them as they are without asking how?" [Reported by al-Aajurree in ash-Sharee’ah (p.314), al-Bayhaqee in al-Asmaa was-Sifaat (p.453) and also al-I’tiqaad (p/118) and the isnaad is Hasan.]

Imaam Shafi, said: “I believe in Allah and in what has been reported concerning Allah, upon what was intended by Allah. And I believe in the Messenger of Allah and in what has been reported concerning the Messenger of Allah, upon what was intended by the Messenger of Allah.”

Imam Ahmad said: “We believe in them and we attest to their verity, without saying how and without ascribing a meaning for them. Nor do we reject any part from them. We know that whatever the Messenger came with is the truth. We do not reject what Allah’s Messenger came with, nor do we describe Allah with more than He has described Himself, without limits. Allah says: ‘There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer.’ We say as He has said. We describe Him with what He has described Himself and we do not transgress that. The description of those who (attempt to) describe Him, cannot grasp Him. We believe in the Qur’aan, all of it, its clear verses as well as its unclear verses. We do not reject any of His Attributes due to a discomfort (that we may perceive towards it).

Nu’aym bin Hammaad (d. 228H) said: "Whoever makes tashbeeh (resemblance) of Allaah to his creation has committed kufr (disbelief), and whoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, or what His Messenger has described Him with, then there is no tashbeeh in it at all." [Reported by Imaam adh-Dhahabee in al-Uluww (no.217)]

Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), the companion of Abu Haneefah said: "All the Fuqahaa , from the east to the west are agreed upon: [The obligation of] having faith in the Qur’aan and the ahaadeeth which the reliable and trustworthy narrators have come with from the Messenger of Allaah (sallallaahu alaihi wasallam) - in describing the Lord, the Mighty and the Majestic - without explaining them (tafseer) or likening them to the creation (tashbeeh). So whoever explains anything from them today, then he has departed from that which the Prophet (sallallaahu alaihi wasallam) and his Companions were upon for verily, they did not explain them but they gave verdicts with whatever is in the Book and the Sunnah and then they remained quiet. So whoever speaks with the saying of Jahm [bin Safwaan] then he has separated from the Jamaa’ah since he [Jahm] describes Him [Allah] with nothingness." Reported by al-Laalikaa’ee in Sharh Usool il-I’tiqaad (3/432).

Imaam at-Tirmidhee (d. 279H) said: "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama’ (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta’weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." [Sunan at-Tirmidhee (3/24)]

Al Bayhaqi in his book Asma Wa Sifat said, “The rule is that every attribute mentioned in the Book or authentically convey in mass-narrated (mutawatir) reports, or in lone-narrated one (ahad) but having an origin (asl) in the book or being inferable from one of its meanings: We affirm such an attribute and we let it pass as stated in its external wording, without addressing modality.”

Al Nawawi in his book Al Majmoo said, “Others say that such verses should not be given a definitive interpretation, but rather their meaning should not be discussed, and the knowledge of them should be consigned to Allah Most High, while at the same time believing in the transcendence of Allah Most High, and that the characteristics of created things do not apply to Him. For example, it should be said we believe that

"the All-merciful is 'established' [Ar. istawa,] on the Throne" (Koran 20:5),

but we do not know the reality of the meaning of that, nor what is intended thereby, though we believe of Allah Most High that

"there is nothing whatsoever like unto Him" (Koran 42:11),

and that He is above indwelling in created things (hulul,), or having the characteristics of temporal, contingent existence (huduth,) . And this is the path of the early Muslims, or the vast majority of them, and is the safest, for a person is not required to enter into discussions about this. When one believes in Allah's transcendence above created things, there is no need for debate on it, or for taking risks over what there is neither pressing necessity nor even any real call for.”

Al-Suyuti in his book Al-Itqan said,

“Among the unclear verses [mutashabih] are the verses of the attributes, and Ibn al-Lubban has a book regarding this which is unique, for example… (The Imam quotes several ayat from the Quran) then says, … “and the majority of the Ahlus Sunnah, which includes the Salaf and the people of hadith, have opined that such verses should be believed in but their meanings should be consigned to Allah, and we do not interpret them in such a way that negates their reality.

And a group from amongst the Ahlus Sunnah holds the position that it should be figuratively interpreted according to what befits His Majesty Most High and this is the madhab of the Khalaf.”

Ibn Qudamah said, "He is described by what He has attributed to Himself in His Magnificent Book and upon the tongue of His honorable Prophet. We are obligated to believe in and to welcome with submission and acceptance everything that is mentioned in the Quran or that is authentically reported on the Prophet (sallAllaahu ‘alayhi wa sallam) concerning Allah’s Attributes. And we must abandon opposing it (which is done) by radd (rejection), ta’weel (distortive misinterpretation), tashbeeh (comparison) and tamtheel (representation). As for what appears unclear from that, then we are obligated to affirm its wording and not oppose its meaning."

Ibn Abi Al Izz Al Hanafi said, "The Salaf are in agreement that man cannot define Allah or His Attributes. Abu Dawud Al Tayalisi said that Sufyan, Shubah, Hammad Ibn Zayd, Hammad ibn Salamah, Shuraykh and Abu Uwanah never tried to define Allah or liken Him to nor compare Him with anything. They would simply narrate the hadith and refuse to elaborate on the narration." (Sharh At Tahawiyya)

Feel free to add others and discuss.

[ibn Kamal]

a shaykh said once: فلو كان أكثر الناس اليوم على الحق لم يكن الإسلام غريباً، وهو والله اليوم في غاية الغربة
If most of the people would be on the truth, then the islam wouldnt be gharib, but wallahi he is today in extreme strangeness

[ibnislam]

Still on the "majority" line of thinking? Ibn Kamal (Jazaahullahu khayran)'s post was a good rejoinder to that!

As usual, most of these quotes are statements AGAINST you and not for you, and looks to be another cut-paste job. Until some other brother gets to you, let this post be a placeholder. Note: If i say "tafweed" by itself, it means "tafweed in maa'na".

Below are all different expressions of Tafwid. And Allah knows best.

Al-Awzaa’ee (d. 157H) said: "I asked az-Zuhree and Makhool abaout the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are." [Reported by al-Laalikaa’ee in Sharh Usool ul-I’tiqaad (3/430) and Ibn Qudaamah al-Maqdisee in Dhamm ut-Ta’weel (p.18) and the isnaad is Hasan. ]

Al-Waleed ibn Muslim (d. 194H) said: "I asked Maalik, al-Awzaa’ee, Layth ibn Sa’d and Sufyaan ath-Thawree - may Allaah have mercy upon them - concerning the reports related about the Attributes, so they all said: Leave them as they are without asking how?" [Reported by al-Aajurree in ash-Sharee’ah (p.314), al-Bayhaqee in al-Asmaa was-Sifaat (p.453) and also al-I’tiqaad (p/118) and the isnaad is Hasan.]


This assumes that "leave them as they are" means "don't assign a meaning to them". Al-Waleed's statement says "without asking how?" His tafweed is in the kayf, not the ma'naa. Otherwise, he would have said something like "without giving meaning to it"


Imaam Shafi, said: “I believe in Allah and in what has been reported concerning Allah, upon what was intended by Allah. And I believe in the Messenger of Allah and in what has been reported concerning the Messenger of Allah, upon what was intended by the Messenger of Allah.”


That's how EVERY Muslim's supposed to handle it. But when it comes to certain attributes of Allah, some people are allergic to following Imam Shafi(rh) in this. Do you really think that Imam Shafi did tafweed on anything and everything about Allah from the Quran and Sunnah? Better fear Allah before you slander the Imaams with tafweed.


Imam Ahmad said: “We believe in them and we attest to their verity, without saying how and without ascribing a meaning for them. Nor do we reject any part from them. We know that whatever the Messenger came with is the truth. We do not reject what Allah’s Messenger came with, nor do we describe Allah with more than He has described Himself, without limits. Allah says: ‘There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer.’ We say as He has said. We describe Him with what He has described Himself and we do not transgress that. The description of those who (attempt to) describe Him, cannot grasp Him. We believe in the Qur’aan, all of it, its clear verses as well as its unclear verses. We do not reject any of His Attributes due to a discomfort (that we may perceive towards it).


I think someone else on this board was saying that there are problems in a translation like this (regarding the narrations from him with "hadd" in them).

Does that part in red sound like a neo-mu'tazali who says "Accepting this attribute means our rational proof for Allah's existence is flawed. He can't have that attribute"??


Nu’aym bin Hammaad (d. 228H) said: "Whoever makes tashbeeh (resemblance) of Allaah to his creation has committed kufr (disbelief), and whoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, or what His Messenger has described Him with, then there is no tashbeeh in it at all." [Reported by Imaam adh-Dhahabee in al-Uluww (no.217)]


Let the part in red speak for itself. However I know some people who deny some of Allah's description. Wayl Lahum bi ilhaadihim.


Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), the companion of Abu Haneefah said: "All the Fuqahaa , from the east to the west are agreed upon: [The obligation of] having faith in the Qur’aan and the ahaadeeth which the reliable and trustworthy narrators have come with from the Messenger of Allaah (sallallaahu alaihi wasallam) - in describing the Lord, the Mighty and the Majestic - without explaining them (tafseer) or likening them to the creation (tashbeeh). So whoever explains anything from them today, then he has departed from that which the Prophet (sallallaahu alaihi wasallam) and his Companions were upon for verily, they did not explain them but they gave verdicts with whatever is in the Book and the Sunnah and then they remained quiet. So whoever speaks with the saying of Jahm [bin Safwaan] then he has separated from the Jamaa’ah since he [Jahm] describes Him [Allah] with nothingness." Reported by al-Laalikaa’ee in Sharh Usool il-I’tiqaad (3/432).


Don't you know that the problem of the Jahmiyya is in DENYING attributes and not in Ithbaat? The tafseer he is talking about is not the same tafseer that the Sahaabah did when they said "bi aydin" means "quwwah".


Imaam at-Tirmidhee (d. 279H) said: "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama’ (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta’weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." [Sunan at-Tirmidhee (3/24)]


Have you been reading this before you paste?

Do you know who says "Do not deny them in meaning, but do not go into the how"? Ahl-us-Sunnah!

Who made claims of tashbeeh back then? The Jahmiyyah! Who did ta'weel of hands to power? The Jahmiyyah! Who's doing that today? Jahmiyyah (but they call themselves Asharis).

By the way, if you really believe that this quote is FOR tafweed, you'd have to reject ta'weel. Can you do that?


Al Bayhaqi in his book Asma Wa Sifat said, “The rule is that every attribute mentioned in the Book or authentically convey in mass-narrated (mutawatir) reports, or in lone-narrated one (ahad) but having an origin (asl) in the book or being inferable from one of its meanings: We affirm such an attribute and we let it pass as stated in its external wording, without addressing modality.”


Where's the tafweed here? This is the same as saying "the recitation itself is the tafseer"


Al Nawawi in his book Al Majmoo said, “Others say that such verses should not be given a definitive interpretation, but rather their meaning should not be discussed, and the knowledge of them should be consigned to Allah Most High, while at the same time believing in the transcendence of Allah Most High, and that the characteristics of created things do not apply to Him. For example, it should be said we believe that

"the All-merciful is 'established' [Ar. istawa,] on the Throne" (Koran 20:5),

but we do not know the reality of the meaning of that, nor what is intended thereby, though we believe of Allah Most High that

"there is nothing whatsoever like unto Him" (Koran 42:11),

and that He is above indwelling in created things (hulul,), or having the characteristics of temporal, contingent existence (huduth,) . And this is the path of the early Muslims, or the vast majority of them, and is the safest, for a person is not required to enter into discussions about this. When one believes in Allah's transcendence above created things, there is no need for debate on it, or for taking risks over what there is neither pressing necessity nor even any real call for.”

Al-Suyuti in his book Al-Itqan said,

“Among the unclear verses [mutashabih] are the verses of the attributes, and Ibn al-Lubban has a book regarding this which is unique, for example… (The Imam quotes several ayat from the Quran) then says, … “and the majority of the Ahlus Sunnah, which includes the Salaf and the people of hadith, have opined that such verses should be believed in but their meanings should be consigned to Allah, and we do not interpret them in such a way that negates their reality.

And a group from amongst the Ahlus Sunnah holds the position that it should be figuratively interpreted according to what befits His Majesty Most High and this is the madhab of the Khalaf.”



Never mind what the khalaf said. The differences happened AFTER the salaf.



Ibn Qudamah said, "He is described by what He has attributed to Himself in His Magnificent Book and upon the tongue of His honorable Prophet. We are obligated to believe in and to welcome with submission and acceptance everything that is mentioned in the Quran or that is authentically reported on the Prophet (sallAllaahu ‘alayhi wa sallam) concerning Allah’s Attributes. And we must abandon opposing it (which is done) by radd (rejection), ta’weel (distortive misinterpretation), tashbeeh (comparison) and tamtheel (representation). As for what appears unclear from that, then we are obligated to affirm its wording and not oppose its meaning."



Eating rotten apples and oranges is bad for you. It gives you Jahmite diarrhea. Abuz Zubayr has cleared up Ibn Qudama's stance in "Rotten Apples and Oranges". Also the Hanbalees know themselves better than outsiders, so please be more honest in the future.


Ibn Abi Al Izz Al Hanafi said, "The Salaf are in agreement that man cannot define Allah or His Attributes. Abu Dawud Al Tayalisi said that Sufyan, Shubah, Hammad Ibn Zayd, Hammad ibn Salamah, Shuraykh and Abu Uwanah never tried to define Allah or liken Him to nor compare Him with anything. They would simply narrate the hadith and refuse to elaborate on the narration." (Sharh At Tahawiyya)


We refuse to do the part in red also. Not defining Allah is not the same denying the meaning of what He revealed to us.

Jazaakallahu khayran for showing us the way is ITHBAAT, not tafweed!

[abu imaan an-nepalee]

the fact that a person can even qoute ibn abee al-'izz let alone everyone else as a proponate of tafweed al-ma'na show a lack of research and understanding.

wa ALLAHU Musta'an!

[Um Abdullah M.]

If we attribute Hand to Allaah and say its not limb then we arent attributing the Haqiqi mana

are u taking the meaning of hand from the English dictionary or the Arabic one?
in English the definition includes limb\part, but in Arabic it doesn't.

it is a part that breaks off in regards to creation, but it is not in regards to Allah, but Allah still has a hand that befits His majesty and not like the hands of creation.

Just because we can't comprehend a hand without it being a limb\part, doesn't mean that Allah's hand has to be a part.
our minds are limited and can't comprehend Allah's attributes, that is why we believe in it like it is (being a hand), with no ta'teel (negating it completely), ta'wil (making interpretations like it being power), tashbih (liking it to creation), takiyif (saying how it is), tahreef (twisting its meaning).