THE APPARENT (DHAAHIR) MEANING OF THE QUR’AAN AND
SUNNAH
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-dhat). His
error was in believing such attributes are literal, and declaring as
divesters-of-Allah’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’an and Sunna only in their apparent
meaning (zahir) 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’aan or the Sunnah
leads to absurdity? What benefit, therefore, is there in quoting Qur’aanic
or hadeeth texts in reply to the accusations he and his followers have made?
Furthermore, affirming the texts upon their apparent
(dhaahir) meaning, he would have us believe, is the well spring of error and
misguidance.
What then of the views of the following scholars:
Imaam Ahmad ibn Hanbal (d.241H): "The hadeeth, in
our estimation, is to be taken by its apparent (dhaahir) meaning, as it has come
from the Prophet sallallahu ‘alayhi wa sallam..."
(Usool as Sunnah no.27 of Imaam Ahmad)
Al-Khattaabee (d.388H) said: "The madhab of the
Salaf with regard to the Attributes of Allaah is to affirm them as they are with
their apparent (dhaahir) meaning, negating any resemblance to the creation and
without asking how they are."
(Al-Ghuniyah ‘an Kalaam wa Ahlihi, as quoted in
Mukhtasar al-’Uluww (p.257/no.311). See also al-Asmaa was-Sifaat (2/p.198)
of al-Bayhaqee)
Al-Khateeb al-Baghdaadee (d.463H) said: "As for
speech about the Attributes (of Allaah), what is authentically related about
them in the Sunnah, then the way of the Salaf, may Allaah be pleased with them
all, was to affirm them all as they are, upon their apparent (dhaahir)
meaning..."
(Al-Kalaam ‘alas-Sifaat (pp.19-20) of
al-Baghdaadee)
Shaykh ‘Abdul-Qaadir al-Jeelaanee (d.561H) said:
"It is essential to carry the Attribute of al-Istawaa (Allaah’s
ascending) upon its apparent sense... it is related from them (i.e. the Salaf)
that they carried the meaning of Istawaa with its apparent meaning."
(Al-Ghuniyatut-Taalibeen (1/50) of ‘Abdul-Qaadir
al-Jeelaanee)
Ibn Qudaamah (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 sallallahu
‘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 (dhaahir) meaning."
(Dhammut-Ta’weel (p.11) of Ibn Qudaamah)
Al-Haafidh ibn ‘Abdul-Barr (d.463H) wrote:
"Ahlus-Sunnah are agreed in affirming all of the Attributes which are
related in the Qur’aan and the Sunnah, having faith in them and
understanding them in a real sense (‘alal-haqeeqah) not
metaphorically."
(ibn ‘Abdul-Barr, At-Tamheed 7/145)
Abul Hasan al-Ash’aree (d.324H) who wrote in
Al-Ibaanah ‘an Usool ad-Diyaanah (p.133):
"The ruling concerning the Speech of Allaah, the
Mighty and Majestic, is that it is taken upon its apparent (dhaahir) 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-Jamaa’ah?
KABBANI’S TEACHERS AND THE
APPARENT MEANING OF THE QUR’AAN AND SUNNAH
If the apparent wording of the Qur’aanic verses
relating to the Attributes of Allaah are not what is intended, how does Kabbani
explain the following words of his shaykh and teacher, ‘Abdullah
ad-Daghestani (Grandshaykh)?
Exposing Kabbani 9 : Kabbani and the Apparent Meanings of the Book & Sunnah