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The Classical Works
  Aqeedatul Waasitiyyah - Note Form
Author: Shaikh ul-Islaam Ibn Taymiyyah
Source: Explanation of Muhammad Khaleel Haras
Article ID : AQD040004  [24081]  
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4. The consequence of all this is that the Salaf had faith in all such things wh ich Allah had stated about Himself in the Qur'aan and in all such things that the Prophet (sallallahu- alaihi-wasallam) described. This faith is absolutely free from Tahreef, Ta'teel, Takeef and Tamtheel.

5. Their statements on the Self of Allah and His Attributes are the same; the st atement about the Attributes is an offshoot of the statement about the Self in which the statement regarding the Self is perfectly observed. So when the aim to prove the Self is to prove its existence then the same is true regarding the Attributes. They (the Salaf) interpret this in one of their remarks "We will pass them down exactly as we rec eived them, without Ta'weel." Those who do not follow this remark suffer from an illus ion that they mean to say only the word should be read and no controversy should be raised about the meaning, although this is a wrong notion. Negation of Ta'weel here is aimed at the reality of meaning, its details and its state .

6. The saying of Imaam Ahmed: " Allah shall be qualified only with those Attribu tes with which He has qualified Himself or His Messenger (sallallahu-alaihi-wasallam ) has qualified Him with. Nothing should be said beyond the Qu'raan and Hadeeth."

7. The saying of Noaim bin Hammaad: " Whoever described Allah in the likeness of His creatures he has committed Kufr and if someone denied the Attributes by whic h Allah qualified Himself, then he has also committed Kufr. The Attributes by whic h Allah qualified Himsef or those that were narrated about Him from the Prophet (sallallahu-alaihi-wasallam) will not be called Tashbeeh (comparison/metaphor) o r Tamtheel."

8. The reason for the Ahlus-Sunnah wal-Jamaa'ah not committing Takeef or Tamthee l is that there is no parallel to the Self of Allah which is deserving of His Name nor is there anything of such greatness which equals him in height. The verse in Surah Maryam {Do you know of an equal to Him?}

9. The meaning of His having no likeness does not mean that no one will be named after His Name as there are many such names which are common to Allah and His creatures. When Allah uses these names for His Self then their meanings are spec ific to Him. No one other than Allah will be a partner to that meaning. Partnership can only take place in the total sense of the name (i.e. the meaning) and this can only e xist in the mind. In the external cases the meaning is only partial and specific. Its positi on is relative to the meaning. If the relation is with Allah then the meaning is speci fic to Him and the Slave of Allah will not be partner in it and if the relation is with the Slave of Allah then the meaning is specific to him and Allah will not be a partner to it.

10. Kofu: means equal and having co-status. The statement of Allah is witness to its negation, {And there is none that is comparable to Him}.

11. Nid: means equal and of co-status. The statement of Allah {And do no knowing ly set up rivals to Allah}.

12. Not to follow analogy means use of no such measure is allowed which may impl y and analogy made between Allah (The Analogised) and that which is the point of analogy, showing equality and similarity. This analogy is like Tamtheel as shown by the Scholars of Fiqh. Combination of the derived with the original in the precept as a whole. The example of Nabidh and Alcohol. Incorporation of Nabidh into the Haraa m due to the common characteristic which makes it enter into the forbidden which is intoxication. The analogy is based upon similarity. This is not permissible in t he case of Allah in relation to His creatures. Similar to the Shamool (Inclusion: To argue from the standpoint of a whole in relation to a part that this part is a component of the whole along with some other parts.) of the Logicians.

13. There exists no comparability between Allah the Revered, the Exalted and His creatures on any single thing. The highest level of analogy is used for Allah, m eaning that in every quality which is proved for the creature and there is a possibilit y that Allah is also qualified with it, then in that quality Allah is far superior to the cre ature and reaches absolute perfection in it. Similarly for a defect, if a creature is free from a defect, then the Creator is definitely free from that in the first degree.

14. Similar principle for perfection. What is intended is that when two persons are compared and one of whom has the quality of perfection and the other does not, t hen the first will be regarded as being more perfect. Therefore, it is necessary to accept this attribute for Allah also on the condition that the existence of this quality is a perfection and its absence is a defect.

Part 6: The Basis for believing in those Qualities mentioned in the Our'aan and Hadeeth

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