The Censure of Ta‘wîl

Some Saying from the Salaf Concerning Allâh’s Attributes and their Ijmâ’ (Consensus) Concerning the Falsehood of Ta‘wîl

[1] Al-Awzâ’î (d. 157H) rahimahullâh - said:
“I asked az-Zuhrî and Makhûl about the âyât pertaining to the Sifât (Attributes of Allâh), so they said: Leave them as they are.” [1]

[2] Al-Walîd ibn Muslim (d.194H) - rahimahullâh - said:
“I asked Mâlik, al-Awzâ’î, Layth ibn Sa’d and Sufyân ath-Thawrî - rahimahumullâh - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.” [2]

[3] Imâm Ahmad (d.241H) - rahimahullâh - said:
“These ahadîth 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.” [3]

[4] Nu’aym ibn Hammâd (d.228H) - rahimahullâh - said:
“Whosoever makes tashbîh (resemblance) of Allâh to His creation has committed kufr (disbelief), and whosoever denies what Allâh has described Himself with has also committed kufr. Indeed, all that Allâh has described Himself with, or what His Messenger has described Him with, then there is no tashbîh in it at all.” [4]

[5] Imâm at-Tirmidhî (d.279H) - rahimahullâh - said:
“It has been stated by more than one person from the People of knowledge about such ahadîth, that there is no tashbîh (resemblance) to the Attributes of Allâh, and our Lord - the Blessed, the Most High - Descends to the lowest heaven every night, So they say: Affirm these narrations, have îmân (faith) in them, do not deny them, nor ask how. The likes of this has been related from Mâlik ibn Anas, Sufyân ath-Thawrî, Ibn ’Uyaynah and ’Abdullâh ibn al-Mubârak, who all said about such ahadîth: “Leave them as they are, without asking how.” Such is the saying of the People of Knowledge from Ahlus-Sunnah wal-Jamâ’ah.

However, the Jahmiyyah oppose these narrations and say: This is tashbîh! However, Allâh - 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‘wîl of these Âyât, explaining it in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allâh did not create Âdam with His own Hand -they say that Hand means the Power of Allâh.” [5]

[6] Al-Khattâbî (d.388H) - rahimahullâh - said:
“The madbhab of the Salaf (the Pious Predecessors) with regard to the Sifât (Attributes of Allâh) is to affirm them as they are ’alâ dhâhir (with their apparent meaning), negating any tashbîh (resemblance) to them, nor takyîf (asking how they are).” [6]

[7] Imâm as-Sâbûnî (d.448H) - rahimahullâh - said:
“Indeed, Ashâbul-Hadîth (the Scholars of Hadîth), [those who hold fast to the Book and the Sunnah] - may Allâh protect their lives and shower mercy upon those that have died - bear witness to the Tawhîd of Allâh and to the Messengership and Prophethood of His Messenger sallallâhu ’alayhi wa âlihi wa sallam. 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 sallallâhu ’alayhi wa sallam ... They affirm for Allâh - the Mighty and Magnificient - what He affirms for Himself in His Book, or upon the tongue of His Messenger sallallâhu ’alayhi wa sallam. They do not believe in tashbîh (resemblance) to His Attributes from the attributes of the creation They say: Indeed, He created Âdam with His own Hands, as He - the Most Perfect - textually stated: “O Iblîs! What prevents you from prostrating to one whom I have created with My Own Hands.” [Sûrah Sâd 38:75] So they do not distort the words from their context, by carrying the meaning of Yadain (the two Hands of Allâh) to mean ni’matain (two bounties) or quwwatain (two powers) - which is the tahrîf (distortion) of the Mu’tazilah and the Jahmiyyah - may Allâh destroy them. They do not ask how the Attributes are, nor do they resemble them to His creation ... Allâh - the Most High -protected Ahlus-Sunnah from such tahrîf; takyîf and tashbîh, and favoured them with knowledge and understanding.” [7]

[8] Qâdî Abû Ya’lâ (d.458H) - rahimahullâh - said:
“The proof for the futility of ta‘wîl is that the Sahâbah, and those who followed them from the Tâbi’în, understood them (the Attributes) ’alâ dhâhir (upon their literal meaning), and they did not take recourse to taw‘îl, nor did they move away from the dhâhir meaning. If ta‘wîl were permissible, then they would have preceded us in it ... ” [8]

[9] Ibn ’Abdul-Barr (d.463H) - rahimahullâh - said:
“Ahlus-Sunnah are agreed in affirming all the Sifât (Attributes) which are related in the Qur‘ân and the Sunnah, having îmân (faith) in them and understanding them ’alal-haqîqah (in a real sense), not ’alal-majâz (metaphorically). How they are is not to be asked. However, the Jahmiwah, the Mu’tazilah and the Khawârij all deny them and do not carry them ’alal-haqîqah; claiming that whosoever affirms them has made tashbîh (resemblance), and they claim that whosoever recites them (as they are) is a mushabbih (a person doing tashbîh).” [9]

[10] Ibn Qudâmah (d.620H) - rahimahullâh - said:
‘‘The way of the Salaf is to have îmân (faith) in the Names and Attributes of Allâh that He has described Himself with in His Revelation, or upon the tongue of His Messenger sallallâhu ’alayhi wa sallam - without increasing, nor decreasing upon it, nor exceeding the limits, nor explaining them (i.e. like the Mu’tazilah), nor making a ta‘wîl of them in a way that opposes the dhâhir meaning.’’ [10]

[11] Ibn Taymiyyah (d.728H) - rahimahullâh - said:
‘‘From îmân (faith) in Allâh is: Îmân in what He described Himself with and with what His Messenger Muhammad sallallâhu ’alayhi wa sallam described Himself; without tahrîf and ta‘wîl, and without takyîf and tamthîl … ’’ [11]

Affirming the Sifât with their Apparent and Real Meanings and a Reputation that the Way of the Salaf of the Salaf was Allegedly Tafwîdh [12]

[1] Rabî’atur-Ra’î (d.136H) - rahimahullâh - said:
‘‘Al-Istiwâ (Allâh’s Ascension) is not unknown, and how (it occurs) is not comprehendible, and from Allâh is the Message, upon the Messenger is to convey, and upon us is to affirm.’’[13]

[2] Imâm Mâlik Ibn Anas (d.179H) - rahimahullâh - said:
‘‘Al-Istawâ is known, and how is unknown, and to have îmân (faith) in it is obligatory, and to question it is an innovation.’’  Then he said to the questioner, ‘‘I do not think, except that you are an evil man.’’  So he ordered him to be expelled. [14]

[3] Imâm al-Bukhârî (d.256H) - rahimahullâh - said:
‘‘Mujâhid (d.104H) said about Istawâ: Rising over the throne.’’ [15]

[4] Ibn Jarîr at-Tabarî (d.310H) said concerning the statement of Allâh - the Most High: “The Most Merciful made Istawâ over the Throne.” Meaning, Rising above and ascending.’’ [16]

[5] Imâm Abûl-Hasan al-Ash’arî (d.324H) - rahimahullâh - said:
‘‘If it is said: Why do you deny His statement,   “Do you not see that We have created for them what our Own Hands have created.” [Sûrah Yâ Sîn 36:71] And His statement: “Whom I have created with My Own Hands.” [Sûrah Sâd 38:75] are majâz (methaphorical)?  To him it is said: The ruling concerning the Speech of Allâh - the Mighty and Majestic - is that it is taken upon its dhâhir (apparent) and haqîqah (real) meaning.  Nothing is moved from its dhâhir meaning to a majâz (metaphorical) one, except with a proof…Likewise, the statement of Allâh - the Mighty and Majestic, ‘‘Whom I have created with My Own Hands,’’ its dhâhir and haqîqah meaning is affirming the Yadayn (two Hands of Allâh). 

So it is not permissible to alter it from the dhâhir meaning of Yadayn to that which our opponents claim, except with a proof…Consequently, about His statement, ‘‘Whom I have created with My Own Hands.’’  It is obligatory to affirm two hands for Allâh - the Most High - in its haqîqah (real) meaning, not with the meaning of ni’matayn (two bounties of Allâh).’’ [17]  

[6] al-Khattâbî (d.388H) - rahimahullâh - said:
‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifât (Attributes of Allâh) is to affirm them as they are ’alâ dhâhir (with their apparent meaning), negating any tashbîh (resemblance) to them, nor takyîf (asking how they are).’’ [18]

[7] Imâm at-Talamankî (d.429H) - rahimahullâh - said:
‘‘There is ijmâ’ (consensus) from Ahlus-Sunnah that Allâh ascended over His Throne bi-Dhâtihi (by His Self)… There is ijmâ’ (consensus) from Ahlus-Sunnah that Allâh ascended over His Throne ’alâ haqîqah (in a real sense), not ’alal-majâz (metaphorically).’’ [19]  

[8] al-Qâdî Abû Ya’lâ (d.458H) - rahimahullâh - said:
‘‘It is not permissible to repel these narrations - as is the way of a group from amongst the Mu’tazilah.  Nor to become pre-occupied with ta‘wîl - as is the way of the Ash’ariyyah.  It is obligatory to carry them upon their dhâhir meaning; and that the Attributes of Allâh do not resemble anyone from His creation, nor do we have an ’aqîdah (belief) that there is any tashbîh (resemblance) to them.  Rather, [we believe] in what has been reported from our Shaykh and our Imâm, Abû ’Abdullâh Ahmad Ibn Muhammad Ibn Hanbal, and other Scholars of Ashâbul-Hadîth.’’ [20]

[9] al-Khatîb al-Baghdâdî (d.463H) - rahimahullâh - said:
‘‘As for Speech about the Attributes, that which is authentically related about them in the Sunnah, then the Salaf - may Allâh be pleased with them all - was to affirm them all as they are, ’alâ dhâhir (upon their apparent meaning); negating any tashbîh (resemblance) to Allâh, and not asking how they are.  We do not say that al-Yad (the Hand of Allâh) means His Power, nor that as-Sama’ (Allâh’s Hearing) and al-Basr (Allâh’s Sight) meaning His Knowledge, nor do we say that He has jawârih (limbs).’’ [21]

[10] Ibn ’Abdul-Barr (d.463H) - rahimahullâh - said:
‘‘Ahlus-Sunnah are agreed in affirming all the Sifât (Attributes) which are related in the Qur‘ân and the Sunnah, having îmân (faith) in them and understanding them ’alal-haqîqah (upon their real meaning), not ’alal-majâz (metaphorically).’’ [22]

[11] Shaykh ’Abdul-Qâdir al-Jîlânî (d.561H) - rahimahullâh - said:
‘‘It is essential to carry the Attribute of al-Istiwâ (Allâh’s Ascending) by His Dhât (Essence) over the Throne.  Istiwâ does not mean sitting and touching - as the Mujassimah and Karrâmiyyah say; nor does it mean ’uluww (grandeur and highness) - as the Ash’ariyyah say; nor does it mean istîlâ (conquering or dominating over) - as the Mu’tazilah say.  None of this is related in the Sharî’ah.  Neither has this been related from any of the Salafus-Sâlih, from the Companions and the Tâbi’în, nor from the Ashâbul-Hadîth (Scholars of Hadîth).  Rather, it is related from them that they carried al-Istiwâ with its apparent meaning.’’ [23]

[12] Imâm al-Qurtubî (d.671H) - rahimahullâh said:
‘‘Not a single person from the Salafus-Sâlih denied Istawâ (Allâh’s Ascending) over the Throne to be haqîqah (in a real sense) … The reality of its kayfiyyah (how He ascends) is not known.  Imâm Mâlik said that al-Istawâ is known, how is not known, and to ask questions concerning it is an innovation.’’ [24]

[13] Shaykhul-Islâm Ibn Taymiyyah (d.728H) - rahimahullâh - said:
‘‘The Sifât (Attributes) are just like His Dhât (Self).  Thus, just as the Dhât of Allâh is established haqîqah (in a real sense) - without considering it to be like that of His creation, then likewise His Sifât are also established haqîqah - without considering them to be like that of the creation.’’ [25]

References

1. Related by Imâm al-Lâlikâ‘î in Sharh Usûlul-I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (3/430) and also by Ibn Qudâmah al-Maqdisî in Dhammut-Ta‘wîl (p. 18) and the chain of narrators is hasan (good).
2. Related by al-Âjurrî in ash-Sharî’ah (p. 314), al-Bayhaqî in al-Asmâ‘ was-Sifât (p. 453) and also in al-I’tiqâd (p. 118) and the chain of narrators is hasan.
3. Related by Ibnul-Jawzî in Manâqibul-Imâm Ahmad (p. 155-156)
4. Related by Imâm adh-Dhahabî in al-’Uluww (no. 217)
5. Sunanut-Tirmidhî (3/24)
6. al-Ghuniyah ’an Kalâm wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
7. ’Aqîdah Ahlus-Sunnah wal-Jamâ’ah Ashâbul-Hadîth wal-A‘immah (no. 3)
8. Ibtâlut-Ta‘wîlât li-Akhbâris-Sifât (p. 21)
9. at-Tamhîd (1/145) of Ibn ’Abdul-Barr
10. Dhammut-Ta‘wîl (p. 11) of Ibn Qudâmah al-Maqdisî
11. al-’Aqîdatul-Wâsitiyyah (p. 3-4)
12. What is meant by tafwîdh - according to Ahlul-Kalâm (the people of innovated speech and rhetoric) - is: Affirming the wording of the Attributes, but leaving knowledge of their meaning and how the Attribute is, to Allâh.  However, the way of the Salaf was to affirm both the textual wording and the meaning of Allâh’s Attributes - in the way that befits Him - whilst refraining from asking questions concerning how the Attributes are; resigning knowledge of that to Allâh.
13. Related by al-Bayhaqî in al-Asmâ‘ was-Sifât (no. 516) and al-Lâlikâ‘î in Sharh Usûlul-I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (no. 665), Ibn Taymiyyah said in Majmû’ul-Fatâwâ (5/365), ‘‘It is established from Rabî’ah.’’  He also said in al-Hamawiyyah (p. 80), ‘‘Al-Khallâl narrated it with an isnâd (chain of narrators), all of whom are thiqât (precise and reliable).’’
14. Related by al-Bayhaqî in al-Asmâ was-Sifât (p.516) with the wording: “Al-Istawâ is not unknown and how is unknown, to have îmân in it is obligatory and to question it is an innovation.” Al-Bayhaqî also relates (p.516), as does ad-Dârimî in ar-Radd ‘alal-Jabmiyyah (p.55) - with a good isnâd, as Ibn Hajr says in Fathul-Bârî (13/406) - that Imâm Mâlik said: “The Most Merciful ascended as He Himself described, and it is not to be asked: How? Since how is unknown.”
15. Related by al-Bukhârî in his Sahîh (13/403).
16. Jâmi’ul-Bayân ‘an Ta‘wîlil-Qur’ân (16/137).
17. al-Ibânah ’an Usûlid-Diyânah (p. 133).  The ascription of this book to Abûl-Hasan al-Ash’arî, and that it was his final book concerning ’aqîdah (creed) - has been testified to by a number of Scholars, and from them: al-Hâfidh Ibn ’Asâkir in Tabyînul-Kadhibul-Muftarî (p. 152), al-Bayhaqî in al-I’tiqâd (p. 31), Imâm adh-Dhahabî in al-’Uluww (no. 276) and Ibnul-’Imâd in Shadharâtudh-Dhahab (p. 303).
18. al-Ghuniyah ’an Kalâm wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
19. Related by adh-Dhahabî in Siyar A’lâmun-Nubalâ‘ (17/566)
20. Ibtâlut-Ta‘wîlât (p. 4)
21. al-Kalâm ’alas-Sifât (p. 19-20) of al-Khatîb al-Baghdâdî
22. at-Tamhîd (7/145) of Ibn ’Abdul-Barr
23. al-Ghunyatut-Tâlibîn (1/50) of ’Abdul-Qâdir al-Jîlânî
24. al-Jâmi’ li-Ahkâmil-Qur‘ân (18/216)
25. al-Fatwâ al-Hamawiyyatul-Kubrâ (p. 66)

WHO IS AHLUS-SUNNAH WAL-JAMÂ’AH?

Imâm Muhammad Ibn Sâlih al-’Uthaymîn - hafidhahullâh - said in Sharhul-’Aqîdatil-Wâsitiyyah (1/123):

‘‘So - for example - the Ash’arîs and the Mâturîdîs are not considered from Ahlus-Sunnah wal-Jamâ’ah in this particular matter (i.e. concerning the Names and Attributes of Allâh). Rather, they oppose what the Prophe (sallAllâhu ’alayhi wa sallam) and his Companions were upon with regards to accepting the Attributes of Allâh - the Most Perfect - upon their haqîqah (real meaning). This is why, whoever says that Ahlus-Sunnah are three groups: the Salafîs, the Ash’arîs and the Mâturîdîs - then such a person is indeed mistaken. Rather we say: How can all three be considered Ahlus-Sunnah and they differ with each other? What is there after Truth, except misguidance. How can they all be Ahlus-Sunnah, whilst each one of them refutes the other - this is not possible - except if it is possible to reconcile the opposites. There is no doubt however, that one of them is truly Ahlus-Sunnah - but which one? Is it the Ash’arîs, the Mâturîdîs or the Salafîs? Whichever of them agrees with the Sunnah is considered to be Ahlus-Sunnah, whilst whichever of them opposes it is not. So we say: The Salaf are Ahlus-Sunnah wal-Jamâ’ah, and this description cannot be true for anyone else other than them. So how can those who oppose the Sunnah be called Ahlus-Sunnah - this is not possible. How is it possible to say Ahlus-Sunnah are of three differing groups, but we say that they are in agreement? So where is the agreement and consensus? Rather, Ahlus-Sunnah wal-Jamâ’ah are those who hold on to what the Prophet (sallAllâhu ’alayhi wa sallam) and his Companions were upon, and to the ’aqîdah (creed) of the Salaf - until the Day of Judgement - and they are the Salafîs.’’