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Ibn Qudamah said:
Pass it on how it came and relegate its knowledge to its sayer and its meaning to the one who said it.
[Dhamm At-Ta'wīl]
Pass it on how it came and relegate its knowledge to its sayer and its meaning to the one who said it.
[Dhamm At-Ta'wīl]
Ibn Kathir states:
Pass over it how it came, without giving a modality, without giving a resemblance, without negating it, and the apparent meaning which comes to the mind of the anthropomorphists is rejected for Allah.
[Tafsīr Ibn Kathīr, 7:54]
Pass over it how it came, without giving a modality, without giving a resemblance, without negating it, and the apparent meaning which comes to the mind of the anthropomorphists is rejected for Allah.
[Tafsīr Ibn Kathīr, 7:54]
Ibn Qudamah said:
And whatever is ambiguous from these, it is obligatory to affirm its words, to refrain from seeking its meaning, and to consign its knowledge to the one who said it.
[Lum'at Al-I'tiqād]
And whatever is ambiguous from these, it is obligatory to affirm its words, to refrain from seeking its meaning, and to consign its knowledge to the one who said it.
[Lum'at Al-I'tiqād]
Mohammed bin Hasan Al-Shaybānī states:
Indeed they (Salaf) did not describe it nor explain it but they believed in what was in the Quran and Sunnah and then remained silent...and so we (also) narrate it and believe in it but do not explain it.
[Dhamm at-Tawīl]
Indeed they (Salaf) did not describe it nor explain it but they believed in what was in the Quran and Sunnah and then remained silent...and so we (also) narrate it and believe in it but do not explain it.
[Dhamm at-Tawīl]
Mullah Ali Qārī said:
The salaf & khalaf agreed on tawīl by their ijmā' of dismissing the apparent meaning of the words but the tawīl of the salaf was general whilst the tawīl of the khalaf was specific due to abundance of innovators
[Mirqāt al-Mafātīh sharh mishkāt al-Masābīh]
The salaf & khalaf agreed on tawīl by their ijmā' of dismissing the apparent meaning of the words but the tawīl of the salaf was general whilst the tawīl of the khalaf was specific due to abundance of innovators
[Mirqāt al-Mafātīh sharh mishkāt al-Masābīh]
Ibn Muflih said:
The muhkam is that which its meaning is clear... the mutashābih is the opposite of this... The majority of our companions (hanābilah) and others have said: that for which its apparent meaning (ظاهر) implies tashbih with the attributes of God.
[Usūl al-Fiqh]
The muhkam is that which its meaning is clear... the mutashābih is the opposite of this... The majority of our companions (hanābilah) and others have said: that for which its apparent meaning (ظاهر) implies tashbih with the attributes of God.
[Usūl al-Fiqh]
Al-Mardāwī states:
The correct view is: the muhkam is that for which its meaning is clear and the mutashābih is the opposite of this due to an association or summation or its apparent meaning implying tashbīh with the attributes of God.
[At-Tahbīr]
The correct view is: the muhkam is that for which its meaning is clear and the mutashābih is the opposite of this due to an association or summation or its apparent meaning implying tashbīh with the attributes of God.
[At-Tahbīr]
Ibn Qudāmah said:
They (Salaf) knew the one who spoke them was truthful without doubt and there is no doubt in his truthfulness so they affirmed it (the text). And they did not know the reality of its meaning so they were silent about what they did not know...
[Dhamm at-Tawīl]
They (Salaf) knew the one who spoke them was truthful without doubt and there is no doubt in his truthfulness so they affirmed it (the text). And they did not know the reality of its meaning so they were silent about what they did not know...
[Dhamm at-Tawīl]
Imām ash-Shāfi'ī said:
I believe in what came from Allah how Allah meant it and what came from the messenger how the messenger meant it.
[Dhamm at-Ta'wīl]
I believe in what came from Allah how Allah meant it and what came from the messenger how the messenger meant it.
[Dhamm at-Ta'wīl]
Sufyān ibn Uyaynah said:
Whatever God attributed to himself in his book then its recitation is its explanation and nobody should explain it whether in Arabic or Persian.
[Kitāb al-Asmā wa al-Sifāt of Bayhaqī]
Whatever God attributed to himself in his book then its recitation is its explanation and nobody should explain it whether in Arabic or Persian.
[Kitāb al-Asmā wa al-Sifāt of Bayhaqī]
Imam Ahmad bin Hanbal said regarding the ahadith of sifāt mutashābihāt:
We believe in it and affirm it, without how and without meaning.
[Dhamm at-Ta'wīl]
We believe in it and affirm it, without how and without meaning.
[Dhamm at-Ta'wīl]
Sufyān bin Uyaynah said:
Whatever God described himself with in the Quran, its recitation is its explanation and there is no how and no likeness.
[Sharh I'tiqād Ahl as-Sunnah]
Whatever God described himself with in the Quran, its recitation is its explanation and there is no how and no likeness.
[Sharh I'tiqād Ahl as-Sunnah]
Dhahabī on Istiwā:
I say: whoever accepts this with affirmation of the Quran & the ahadith of the Messenger & believes in it whilst consigning its meaning to Allah & the Messenger without interpreting it or delving deeper, he is an established Muslim.
[Siyār A'lam al-Nubalā']
I say: whoever accepts this with affirmation of the Quran & the ahadith of the Messenger & believes in it whilst consigning its meaning to Allah & the Messenger without interpreting it or delving deeper, he is an established Muslim.
[Siyār A'lam al-Nubalā']
Imam al-Bayhaqī (d.384 AH) in his book on creed, states the Ahl al-Hadīth have 2 positions with regards to sifāt mutashābihāt; tafwīd and tawīl.
Adh-Dhahabī states:
Our saying in this and what falls under it is: Submission to the text, passing it on as it came and consigning the knowledge of its meaning (tafwidh ma’nāhu) to its Sacrosanct and Truthful Sayer.
[Siyar a’lam an-Nubala, 8/105]
Our saying in this and what falls under it is: Submission to the text, passing it on as it came and consigning the knowledge of its meaning (tafwidh ma’nāhu) to its Sacrosanct and Truthful Sayer.
[Siyar a’lam an-Nubala, 8/105]
Imām Abdul Qādir al-Gīlānī said:
...as for whatever is ambiguos from these, it is necessary to affirm its words and to leave the seeking of its meaning, and we leave knowledge regarding it to it's Sayer (Allah).
[Al-Ghaniyyah li-Tālibī Tarīq al-Haq 'Azza wa Jal]
...as for whatever is ambiguos from these, it is necessary to affirm its words and to leave the seeking of its meaning, and we leave knowledge regarding it to it's Sayer (Allah).
[Al-Ghaniyyah li-Tālibī Tarīq al-Haq 'Azza wa Jal]
Badr al-Dīn al-Aynī al-Hanafī said:
..the ulema are 2 groups: the first is the mufawwidah who believe in it & consign its interpretation to Allah with the condition of tanzīh..and the second is the mu'awwilah who interpret it in a way that is befitting...
[Umdat al-Qārī, 7:200]
..the ulema are 2 groups: the first is the mufawwidah who believe in it & consign its interpretation to Allah with the condition of tanzīh..and the second is the mu'awwilah who interpret it in a way that is befitting...
[Umdat al-Qārī, 7:200]
Abu Ubayd al-Qāsim said:
The ahadith which say our Lord smiles..that Hell won't be filled until your Lord places His foot on it..are true..But if asked about their meanings, we don't explain them & we have never seen a scholar explain their meanings.
[Asmā wa as-Sifāt, 2/198]
The ahadith which say our Lord smiles..that Hell won't be filled until your Lord places His foot on it..are true..But if asked about their meanings, we don't explain them & we have never seen a scholar explain their meanings.
[Asmā wa as-Sifāt, 2/198]
