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Aqeedah / Does affirmation of Allah’s Attributes contradict with the idea of Tafwidh?

Does affirmation of Allah’s Attributes contradict with the idea of Tafwidh?

date de publication : 2015-01-29 03:55 PM | Vues : 2466
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Question

By the grace of Allah, we know that the `Aqidah of the Salaf is to allow Allah’s Attributes to pass as they are, which is clear from many of their quotations. However, what is the evidence that they also used to affirm the meanings of the attributes, while only performing Tafwidh (delegating knowledge) of the Kayfiyyah (explaining how they are) to Allah? Because much of what has been transmitted from the Salaf indicates that they used to perform Tafwidh of the meaning, which is apparent from the formation of their words, such as their saying, “I believe in what has come from Allah upon the intent of Allah,” or like their saying, “Allah settles above His Throne as He pleases, draws near to His creation as He pleases and descends to the lower heaven as He pleases.” Yes, in their words there is affirmation of the attributes, but I understand that they used to leave the meanings to Allah Almighty.

هل يتعارض إثبات الصفات مع التفويض

Réponse

In the name of Allah, the Most Beneficent, the Most Merciful.

There is no doubt that the Righteous Salaf from among the Companions and those after them among the people of the best generations, as well as those who followed them in goodness, used to affirm the meanings of what Allah informed of regarding Himself and what the Messenger of Allah (peace be upon him) informed of regarding Him. It is not possible to mention all examples of mention of this in the sayings of the Righteous Predecessors (Salaf Salih), let alone to be aware of every one of them! And whoever attributes something contrary than this to the Salaf, then either he didn’t understand some of what has been transmitted from them and took it out of its context, or he came across ambiguous speech, such as some of their general unspecified statements, “No how (kayfa), nor meaning (ma'naa).” Ambiguous multi-faceted (mushtabi) statements like this must be understood in accordance with the clear unambiguous (muhkam)  statements of theirs. If being ambiguously perceived instances occur with the words of Allah, the All-Wise and All-Knowing, then how about the words of human beings!

In order for this to become clear to you, I advise you to review what our brother Shaykh Dr. Ahmad bin `Abdul-Rahman al-Qadi has written in his book, “Madh'hab Ahl al-Tafwidh fi Nusus al-Sifat” (The Position of the People of Tafwidh on the Texts Concerning Allah’s Attributes), for he dealt with all the points that the people of Tafwidh argued with, and the author discussed (and debated) them.

May Allah grant success to all.

Your brother,

Khalid bin `Abdullah al-Muslih

18 / 11 / 1424 AH

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