Thursday, 01 May 2025 |
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Never see Ash'ariyyah in the same light, ever again! Aristotle of Stageira, Philo of Alexandria, Augustine of Hippo, the Sabeans of Harraan, the Mu'tazilites of Basrah and Baghdad and the Jahmite Ash'ari Heretics of Today Claiming Orthodoxy. Read the first article, the second article, the third article, the fourth article, the fifth article.
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From that which we must realise and understand is that Ahlu-Sunnah wal-Jamaa'ah, the Companions of the Prophet and those who came after them, believed that all of the Attributes of Allaah that are affirmed in the Qur'aan and Sunnah are real (haqeeqiyyah) and not metaphorical (majaaziyah).
Al-Haafidh Ibn Abdul-Barr al-Anduloosee al-Maalikee who was born in 368H mentioned the ijmaa' (consensus) in this affair from the Salaf, in his book At-Tamheed 7/145, he stated:
And many scholars of the earliest of times have mentioned the ijmaa' (concensus) in this affair from the Salaf (the Pious Predecessors). The early Scholars took the apparent meanings of the Attributes and understood them to be real and that they befit the Majesty of Allaah, the Most High. So they affirmed the Attribute and its meaning without claiming to be ignorant of that. It is unheard of for the early scholars to have stated that they were unaware or ignorant of the meanings - as is crystal clear from the statement of Imaam Maalik Ibn Anas (died 179) when he said concerning the Ascension of Allaah over the Throne: "The Ascension (al-Istiwaa of Allaah) is known." So Ahlus-Sunnah wal-Jamaa'ah affirm the Attributes and the meanings such as the word: al-'Izza (Might) in His saying:
And its meaning is Ability (al-Qudrah) and Dominance (al-Ghalabah). Likewise with the word: istiwaa (to Ascend) in His saying:
And its meaning is al-'Uluww (i.e. High above and Ascended above) and we will explain this affair in detail elsewhere, due to the fact that many people have gone astray in this issue. So this is the path of Ahlus-Sunnah wal-Jamaa'ah with respect to all of the Attributes, because Allaah has addressed His servants in His Book in the clear Arabic language - and the Prophet addressed his Ummah in the clear Arabic language. So it incumbent to affirm the real and manifestly clear meanings which the actual Arabic words indicate in the Qur'aan and Sunnah - and this is what true belief and the correct 'aqeedah necessitates. Speaking about those narrations which mention the attributes of Allah, Imaam at-Tirmidhee(d. 279H)said in his Sunan (1/128-129):
Ishaaq ibn Ibraheem ar-Raahawaih (d. 238H) said:
From this one realises the falsehood of the doctrine of the Mufawwidhah - those who say:
This is a newly invented doctrine that came after the first the first three generations. Al-Haafidh adh-Dhahabee said in his book al-'Uluww, page 532, in the biography of al-Qaadhee Abu Ya'laa:
And the 'Allaamah Muhammad Sideeq Hasan Khan said in his book, Qitfuth-Thamar, page 45, after mentioning the doctrine of the Mufawwidhah and the notion that some of them have that Tafweedh (i.e. relegating the knowledge of the meanings of the Attributes to Allaah and claiming ignorance of them) was the way of the earliest generations of Scholars:
The Salaf were free of such falsehoods. It would be the peak of impertinence and brazenness to claim that Allaah's Messenger did not know the meanings of the Words of Allaah that he was reciting and teaching to his noble Companions - that he would recite the verses in which Allaah mentions His 'Ascension', His 'Face', His 'Eyes', His 'Anger', His 'Pleasure' and His 'Coming' yet the Prophet was ignorant of the meanings of these clear words!? We seek Allaah's refuge from ascribing such matters to the noblest of all of mankind! Indeed the narrations from the Salaf are numerous (mutawaatir) in affirmation of the meanings of the Attributes of Allaah. And yes, they made tafweedh - but only in the kayfiyyah of the Attributes (i.e. saying 'how' the Attributes are), which is not known except to Allaah. And this why Imaam Maalik Ibn Anas said:
So what is clear from that which has preceded is that the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah regarding the Names of Allaah and His Attribute in general is:
To believe in everything which Allaah has affirmed for Himself or that which His Messeneger has affirmed for Him from the Names and Attributes. And they are affirmed for Him, the Most Perfect, upon that which befits His Majesty and Greatness - without turning to anything from tahreef (distortion), ta'teel (negation), takyeef (to ask how), tamtheel (resemblance). And:
To negate that which Allaah has negated from Himself or whatever has been negated from Him by His Messenger Muhammad - and to believe in the perfect opposite for Him, the Most Perfect and Most High. And:
To believe that all of His Attributes are true and real Attributes, not comparable to or resembling the attributes of the creation. Explanation of Tahreef, ta'teel, tamtheel, tashbeeh and takyeef The meaning of Tahreef: Changing of a word away from the known meaning without any evidence - such as changing the meaning of al-Yadayn (Two Hands) that are ascribed to Allaah to mean Power or Bounty - or to change the meaning of al-istiwaa (The Ascension) of Allaah over the Throne to mean al-Isteelaa (to conquer) - or alter adh-Dhahak (The Laughter) of Allaah to mean ath-Thawaab (the Reward) of Allaah; and other than that from that which the ash'arees fall into. And the ash'arees claim they do all this to free Allaah from any resemblance to the creation! So they begin by assuming that their is resemblance, then they take the second step which is to explain away, without evidence, that which Allaah has affirmed for Himself! The response of Ahlus-Sunnah is as the great Imaam Ishaaq ibn Ibraheem ar-Raahawaih (died 238H) said:
And the tahreef (distortion) of the misguided sects is from ilhaad (deviation) with respect to the Names of Allaah and His Aayaat - so they interpret (ta'weel) the texts regarding the Attributes upon other than their true interpretation. By by doing so they change the words from their correct meanings to invented meanings, without any evidence. And they claim that they are changing the meaning from one probable understanding to one that is more probable - without any evidence, except that which is from the opinions and intellects of men, which they regard as decisive evidence! This is the reality of the affair: mere doubts of the people of rhetoric, giving precedence to their intellects over the Revelations based upon ancient Greek Philosophy; inventing interpretations and metaphors for the Attributes of Allaah that were unheard of amongst the best of generations, i.e. the Companions and those who followed them. So in reality the ta'weel (interpretation) of the ash'arees of the Attributes of Allaah is tahreef (distortion and changing) of the Speech of Allaah and the speech of His Messenger away from its correct place and understanding. The meaning of Ta'teel: To negate that which is obligatory to affirm for Allaah from His Names and Attributes, or to deny some of them. So it is of two types:
The first person to be known for ta'teel in this Ummah was Ja'd Ibn Dirham and then his disciple Jahm Ibn Safwaan - and everyone who came after them from the people of ta'teel and followed their path whether partially or wholly is a muqallid (blind-follower) of them. The meaning of Takyeef: is to mention how an Attribute is, such as someone saying: Allaah's Hand is like this and like that and Allaah's Descent to lowest Heaven is like this and like that. So a person may not compare Him to a specific and named created thing but he delves into how he perceives the Attribute to be. This delving is forbidden and how an Attribute is, is not known except to Allaah. Sometimes a person may even combine this takyeef with resemblance (tamtheel), so he may say for instance: How does Allaah Descend? He Descends like the rain descends. Allaah is Most High and far removed from such ascriptions. So this misguided one has gathered between takyeef and tamtheel (i.e. between saying how and resembling Allaah with the creation). The meaning of Tamtheel: Affirming a likeness with something, such as if a person was to say: The Hand of Allaah is like the hand of a human - free is Allaah, the Most High, from that. So the reality of the matter is that Allaah is al-Hayy, the Ever Living; He is Living yet we live also, but our life is not in any way like His Living, as He has stated: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. Allaah at the end of this affirms for Himself hearing and seeing. And we have hearing and seeing which is created, and limited, and weak, it cannot encompass except short and small distances; our life which is created, short, limited followed by our death - so none of our attributes are comparable with Allaah, the Perfect, the Most Merciful, All-Powerful and All-Knowing Creator, He is just as He has described Himself, the Most High and there is nothing like unto Him. And all praise is for Allaah, Lord of the worlds, and may the peace and blessings of Allaah be upon the Messenger, his family and his Companions.
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