(All quotations from Kabbani, unless otherwise stated, are taken from his
work ‘Islamic Beliefs and Doctrine According to Ahl al-Sunna’, Vol.
1, as-Sunna Foundation of America publication, Second Edition, 1997)
KABBANI’S WAY IS IN ACCORD WITH THE TEACHINGS OF THE JAHMIYYAH AND IN OPPOSITION TO IMAAM ABOO HANEEFAH AND ABUL HASAN AL-ASH’AREE
iv. According to at-Tirmidhee, the Jahmiyyah say: "Indeed, Allaah did not create Aadam with His own Hand. And they say that the meaning of Hand is: Power."
At-Tirmidhee shows how Ahlus-Sunnah have rejected this interpretation. Yet Kabbani disagrees with the likes of this great scholar of hadeeth as well as the Imaams mentioned by him and chooses instead to fall in line with the beliefs of the Jahmiyyah. Kabbani’s interpretation of Hand as meaning Power can be found on p.185 of his book. Earlier in his book (p.110) Kabbani says that Hand could mean Covenant (‘ahd) or ‘care’ (al-’inaya). The same attribute is interpreted as ‘kindness and goodness’ on p.118, and then again, after mentioning Power as a possible understanding, Kabbani, presumably unsure as to its true meaning, gives two further options: it could also mean Mercy or Generosity. Further into the book (p.199) we find Favour being added as yet another alternative. It is surprising then to find Kabbani saying: "There was never nor is there now any disagreement among the Sunni scholars about issues of belief." (p.216). He himself mentions that there are at least six substantive differences between al-Ash’aree and al-Maturidee (p.7, footnote).
Imaam as-Saaboonee (d.448H) also confirms the false interpretation of the Jahmiyyah regarding Allah’s attribute of Hand (in his book detailing the belief of the Scholars of Hadeeth): "So they (the Scholars of Hadeeth) do not distort the words from their context, by carrying the meaning of the two Hands of Allaah to mean two bounties or two powers which is the distortion of the Mu’tazilah and the Jahmiyyah, may Allaah destroy them."
(Aqeedah Ahlus-Sunnah wa Ashaabul-Hadeeth wal-A’mmah, no.3)
And 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. How they are is not to be asked. However, the Jahmiyyah, the Mutazillah and the Khawaarij deny them and do not carry them upon their real sense, claiming that whoever affirms them has made resemblance and they claim that whoever recites them as they are is a mushabbih (a person guilty of making resemblance)."
(ibn ‘Abdul-Barr, At-Tamheed 7/145)
These are the very same Jahmiyyah about whose founder - Jahm ibn Saffwaan - al-Bukhaaree reports with his isnaad in Khalq Af’aalul-’Ibaad (no.70):
"There was a man from the people of Marw who used to
be a friend of Jahm but then cut off from and avoided him. So he was asked: ‘Why do you avoid him?’ So he replied: ‘He has done things which cannot be tolerated. One day I recited a particular verse - the narrator forgot which verse it was - and he (Jahm) said: ‘How eloquent was Muhammad.’ I tolerated this. Then he recited Soorah Taa Haa and when he reached "The Most-Merciful made Istawaa over the Throne" he (Jahm) said: ‘By Allaah, if I could find a way I would erase it from the Mushaf.’ So I tolerated this. Then he recited Soorah al-Qasas and when he came to the mention of Moosaa he said: ‘What is this? The story of Moosaa is mentioned at one place and not completed, then it is mentioned here and not completed.’ Then he (Jahm) kicked the Mushaf out of his room and so I attacked him.’"
Ibn Katheer relates:
"Jahm ibn Saffwaan was killed by the governor of Marw, Salam ibn Ahwaz, in the year 128H."
(Ibn Katheer, al-Bidaayah wa an-Nihaayah 9/364)
Imaam Aboo Haneefah has also long since explained the error of figuratively interpreting the Attribute of Hand:
"For Him (Allaah), the Most High, is a Hand, a Face and a Self, just as he has stated in the Qur’aan. And whatever Allaah, the Most High, has mentioned in the Qur’aan regarding the Face, the Hand and Self, these are Attributes of His without (delving) into the howness. It is not said that His Hand means His ability or His bounty (ni’mah) because this is a nullification (ibtaal) of the Attribute..."
(Al-Fiqh al-Akbar, and see Sharh ‘Aqeedah at-Tahaweeyah p.219 of ibn Abil-’Izz al-Hanafee)