Upon the Dhaahir Meaning!

[danish al hyderabadee]

What does the term Dhāhir mean?
taken from posts on IA Forums by Abuz Zubair
also available at Aqeedah Blog here and also here.

The question is, what does the term: dhāhir mean?

Ibn Qudāma al Maqdisī (d. 620 AH) says in Rawdhat al-Nadhir (2/25 with Ibn Badran’s comments):

القسم الثاني الظاهر وهو ما يسبق إلى الفهم منه عند الإطلاق معنى مع تجويز غيره وإن شئت قلت ما احتمل معنيين هو في أحدهما أظهر

"The second type: al-Dhāhir (literal), and that is the meaning that comes first to the mind when uttered, while other meanings might also be possible. If you wish, you may say: That which has two possible meanings, one of them more obvious than the other"

Ibn Badran al-Dimashqī al-Hanbalī (d. 1346 AH) says in his Madkhal (p. 187, al-Turkī’s edition):

اعلم أن اللفظ إما أن يحتمل معنى واحدا فقط أو يحتمل أكثر من معنى واحد والأول النص والثاني إما أن يترجح في أحد معنييه أو معانيه وهو الظاهر

‘Know, that the word may either only have one meaning, or more than one meaning. The first type is called al-Nass. The second type is the obvious of the two or more meanings, and that is the dhāhir.’

To give you an example of a dhāhir; If one says: ‘He went to the training camp and met the Lion’
The dhahir of this is that he went to the training camp and met someone brave and courageous, because this is what comes first to the mind.
The less possible meaning is that met a four legged predator called ‘Lion’, and the reason why it is less possible because it is assumed that Lions aren’t usually located in training camps, and they are not domestic enough to meet and have a cup of tea with human beings.

Therefore, when Ibn Qudāma (d. 620 AH), al-Saffarinī (d. 1188 AH) or other Hanbalī scholars relegate the meaning unto Allāh, while believing in the dhāhir, they believe in the literal meanings of the texts, the first and the most obvious meaning that comes to mind.

Al-Dhahabī (d. 748 AH), a Shāfi'ī adds in his book, al-‘Uluw:
“The latter ones from the speculative theologians (ahl al-nadhar) invented a new belief, I do not know of anyone preceding them in that. They said: ‘These attributes are passed on as they have come and not interpreted (la tu’awwal), while believing that the literal meaning is not intended (dhahiruha ghayr murad).’

This follows that the literal meaning (dhāhir) could mean two things:
First: that it has no interpretation (ta’wīl) except the meaning of the text (dilalat al-khitab), as the Salaf said: ‘The rising (al-Istiwa) is known’, or as Sufyan and others said: ‘Its recitation is in fact its interpretation (tafsīr)’ – meaning, it is obvious and clear in the language, such that one should not opt for interpretation (ta’wīl) or distortion (tahrīf). This is the Madhab of the Salaf, while they all agree that they do not resemble the attributes of human beings in any way. For the Bari has no likeness, neither in His essence, nor in His attributes.
Second: that the literal meaning (dhāhir) is what comes to imagination from the attribute, just like an image that is formed in one’s mind of a human attribute. This is certainly not intended, for Allah is single and self-sufficient who has no likeness. Even if He has multiple attributes, they all are true, however, they have no resemblance or likeness”

Here is what al-Juwaynī (d. 478 AH), another Shāfi'ī, says about the Madhab of the Salaf in his last work he wrote after his repentance, al-‘Aqīda al-Nidhamiyya – published by al-Kawtharī (d. 1371 AH):
“The Imams of the Salaf believed in abstaining from interpretation (ta’wīl) and passing the literal meanings of the texts as they have come (ijra’ al-dhawahir ‘ala mawaridiha), while relegating (tafwīdh) the meanings to the Lord Most High”

This I hope highlights the problem with many of us that haven’t learned the basics, due to which we fall into such errors.

[danish al hyderabadee]

The Apparent (Dhāhir) Meaning of the Qur’ān and Sunnah
by Abû Hudhayfa

In continuation of his relentless attack on ibn Taymiyyah, Kabbani says:

"The evidence for this claim (i.e. Kabbani's accusations of anthropomorphism) is found in ibn Taymiyya's writings... Here and in other works he indicates that Allah's 'Hand', 'Foot', 'Shin' and 'Face' are literal (haqiqi) attributes, and that He is upon the Throne in person (bi al-dhāt). His error was in believing such attributes are literal, and declaring as divesters-of-Allāh's-attributes (mu'atilla) all the Ahl al-Sunna who believed them to be metaphorical. These are amongst his unwarranted innovations in faith..."(Kabbani, p. 45)

Consider also what Jamal al-Zahawi writes:

"Since clear reason and sound theory clash in every way with what the Wahhabis believe, they are forced to cast reason aside. Thus by their taking the text of the Qur'ān and Sunna only in their apparent meaning (dhāhir) absurdity results. Indeed, this is the well spring of their error and misguidance." (The Doctrine of Ahl al-Sunna, p.42 of the English translation, with notes from Hisham Kabbani, 1996)

What reply can one begin to give to al-Zahawi if he believes that the apparent meaning of either the Qur'ān or the Sunnah leads to absurdity? What benefit, therefore, is there in quoting Qur'ānic or hadeeth texts in reply to the accusations he and his followers have made?

Furthermore, affirming the texts upon their apparent (dhāhir) meaning, he would have us believe, is the well spring of error and misguidance.

What then of the views of the following scholars

Imām Ahmad ibn Hanbal (d.241H):
"The hadeeth, in our estimation, is to be taken by its apparent (dhāhir) meaning, as it has come from the Prophet sallallāhu 'alayhi wa sallam..."
(Usūl as Sunnah no.27 of Imām Ahmad)

Al-Khattābī (d.388H) said:
"The madhab of the Salaf with regard to the Attributes of Allāh is to affirm them as they are with their apparent (dhāhir) meaning, negating any resemblance to the creation and without asking how they are."
(Al-Ghuniyah 'an Kalām wa Ahlihī, as quoted in Mukhtasar al-'Uluww (p.257/no.311). See also al-Asmā was-Sifāt (2/p.198) of al-Bayhaqī)

Al-Khatīb al-Baghdādī (d.463H) said:
"As for speech about the Attributes (of Allāh), what is authentically related about them in the Sunnah, then the way of the Salaf, may Allāh be pleased with them all, was to affirm them all as they are, upon their apparent (dhāhir) meaning..."
(Al-Kalām 'alas-Sifāt (pp.19-20) of al-Baghdādī)

Shaykh 'Abdul-Qādir al-Jīlānī (d.561H) said:
"It is essential to carry the Attribute of al-Istawā (Allāh's ascending) upon its apparent sense... it is related from them (i.e. the Salaf) that they carried the meaning of Istawā with its apparent meaning."
(Al-Ghuniyatut-Tālibīn (1/50) of 'Abdul-Qādir al-Jīlānī)

Ibn Qudāmah (d.620H) said:
"The way of the Salaf is to have faith in the Names and Attributes of Allaah that He has described Himself with in His Revelation, or upon the tongue of His Messenger sallāllahu 'alayhi wa sallam, without increasing or decreasing upon it, nor exceeding the limits, nor explaining them, nor making ta'weel of them in a way which opposes the apparent (dhāhir) meaning."
(Dhammut-Ta'wīl (p.11) of Ibn Qudāmah)

Al-Hāfidh ibn 'Abdul-Barr (d.463H) wrote:
"Ahlus-Sunnah are agreed in affirming all of the Attributes which are related in the Qur'ān and the Sunnah, having faith in them and understanding them in a real sense ('alal-haqīqah) not metaphorically."
(ibn 'Abdul-Barr, At-Tamhīd 7/145)

Abul Hasan al-Ash'arī (d.324H) who wrote in Al-Ibānah 'an Usūl ad-Diyānah (p.133):
"The ruling concerning the Speech of Allāh, the Mighty and Majestic, is that it is taken upon its apparent (dhāhir) and real meaning. Nothing is removed from its apparent meaning to a metaphorical one except with a proof..."

Or are these scholars not considered from Ahlus-Sunnah wal-Jamā'ah?

[danish al hyderabadee]

please feel free to add more statements of the salaf regarding this issue inshaAllah, where htye explicitly mention affirming the dhaahir meaning. We already have a plethora of statements that say affirming the Attributes.

[aMuslimForLife]

Based on this the Salafus Saleh and Imam Ahmad never said to take the dhahir meaning of the Attributes of Allah.

And it appears that Al Khattabi is the first one to actual or literally (smile) say take the dhahir meaning and he was from the khalif.

Jazakullah Khairan.

Al-Khattābī (d.388H) said:
"The madhab of the Salaf with regard to the Attributes of Allāh is to affirm them as they are with their apparent (dhāhir) meaning, negating any resemblance to the creation and without asking how they are."
(Al-Ghuniyah 'an Kalām wa Ahlihī, as quoted in Mukhtasar al-'Uluww (p.257/no.311). See also al-Asmā was-Sifāt (2/p.198) of al-Bayhaqī)

[danish al hyderabadee]

Based on this the Salafus Saleh and Imam Ahmad never said to take the dhahir meaning of the Attributes of Allah.

And it appears that Al Khattabi is the first one to actual or literally (smile) say take the dhahir meaning and he was from the khalif.

Jazakullah Khairan.

Al-Khattābī (d.388H) said:
"The madhab of the Salaf with regard to the Attributes of Allāh is to affirm them as they are with their apparent (dhāhir) meaning, negating any resemblance to the creation and without asking how they are."
(Al-Ghuniyah 'an Kalām wa Ahlihī, as quoted in Mukhtasar al-'Uluww (p.257/no.311). See also al-Asmā was-Sifāt (2/p.198) of al-Bayhaqī)

As Salām Alaykum Wa Rahamtullāhi Wa Barakātuh,

patience my brother, patience. InshaAllah read it over and absorb the information some more, more statements will be presented. you would have recieved your answer if you just see what work is being quoted of Imam Ahmad - Usool As Sunnah. InshaAllah more to come.

[Abu_Abdallah]

Based on this the Salafus Saleh and Imam Ahmad never said to take the dhahir meaning of the Attributes of Allah.

And it appears that Al Khattabi is the first one to actual or literally (smile) say take the dhahir meaning and he was from the khalif.

Based upon what you've stated here above it is clear that you are inadequate to draw such a conclusion. How come you neglect what has been mentioned from Abu'l-Hasan al-Ash'ari concerning Allah's Speech which is filled with Names and Attributes of the Lord?

Or do you consider his words insufficient 'proof' to incl. in it the Attributes of Allah? The same way you consider that for - so it seems - Imam Ahmad b. Hanbal when he stated the dhâhir-approach concerning ahâdith?

What is of importance is not the wording 'dhâhir' or 'majâzi' etc. but what the implications are of these descriptions. You can name it whatever you want. The point is clear: the Attributes are to be taken according to their preponderant meanings, as can be understood by the average Muslim. Just like when you hear: al-Jannah', al-Nâr etc.

[realsalafee]

what is dhaahir of word "yad" which Arab kufaar at time of revelation to Muhammad saw would have understood?

what is "the meaning that comes first to the mind when [yad is] uttered" ?

[qadri]

what is dhaahir of word "yad" which Arab kufaar at time of revelation to Muhammad saw would have understood?

what is "the meaning that comes first to the mind when [yad is] uttered" ?

It all depends on the context. see the post: Kullabi Asharites and the Attributes of Allah

[Abu Hafsa]

It seems like the narration from Imam Ahmad (In Abu Huthayfas article) is speaking about a particular context i.e. Ru'yah (that Allaah will be seen), and not in a general sense as is impiled. As can be seen if you include the points before that;

25. To have faith in the Ru'yah (that Allaah will be seen) on the Day of Judgement has been reported from the Prophet(sallallahu alayhi wa sallam) in the authentic ahaadeeth.

26. And that the Prophet (sallallahu alayhi wa sallam)saw his Lord since this has been transmitted from the Messenger of It has been reported by Qataadah from 'lkrimah from Ibn Abbaas. And al-Hakam ibn Ibaan reported it from 'Ikrimah from Ibn 'Abbaas. Also 'Alee ibn Zaid reported it from Yoosuf ibn Mahraan from Ibn 'Abbaas .

27. And the hadeeth, in our estimation, is to be taken by its apparent meaning (alaa dhaahirihi) , as it has come from the Prophet (sallallahu alayhi wa sallam). And indulging in theological rhetoric with respect to it is an innovation.

(Usool as Sunnah no.25-27 "of Imaam Ahmad")

And the rest of the Aqwaal seem to be from the Khalaf and not the salaf in that same article.

And how do you explain the following from Imam Ahmad which seems to indicate Tafweed, not taking the Dhahir;

I have come across the following which has been quoted from him by the Hanbali Ahmad ibn Muhammad al-Khallal (311/923) in his al-Sunna [The sunna] through his chain of narrators from Hanbal [ibn Ishaq al-Shaybani] (d. 273/886), the son of the brother of Ahmad ibn Hanbal's father, that

Imam Ahmad was asked about the hadiths mentioning "Allah's descending," "seeing Allah," and "placing His foot on hell"; and the like, and he replied:

"We believe in them and consider them true, without 'how' and without 'meaning' (bi la kayfa wa la ma'na)."

And he said, when they asked him about Allah's istiwa' [translated above as established]:

"He is 'established' upon the Throne (istawa 'ala al-'Arsh) how He wills and as He wills, without any limit or any description that be made by any describer

Ibn Qudama also quotes Imam Ahmad as saying:

'We believe in them, affirm them without how and without meaning.' [Lum`at ul-I`tiqaad, p. 6]

[danish al hyderabadee]

First of yall, yal shoudl take these discussion to a new thread, my opinion, I just wanted to post the narratiosna nd nothing more and nothing less.

But to what you are asking, lets approach it in a different manner. How about we ask ourselves, what exactly was it that Imam Ahmed and the salaf, all of them said and believed in that was considered anthropomorphism for the Jahmees , Mu'tazilis and ahl al kalaam??

If you can answer this question, which you shouldnt have a problem because accordign to youselves the Asharis were the ones that destroyed the Mutazilis. You msut be familiar with their beliefs. You will have your answer isnhaAllah.

I woudl prefer you to bring me statements of the mu'tazila mentioning the beliefs of the salaf and attakcign their beliefs, inshaAllah just to add a bit of strength to this.