al-Qawaa`id al-Muthlaa : The Dangers Of Tamtheel And Takyeef

The Sixth Principle Concerning Allaah’S Attributes
The Dangers Of Tamtheel And Takyeef

al-Qawaa`id al-Muthlaa – by Shaykh Saalih al-`Uthaymeen
Ustaadh Moosaa Richardson Class 08
Notes by Umm Sufyaan Faatimah @ istijabah.com

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Read other principles related to Allaah’s attributes:

• Principle 1: All of Allaah’s Attributes are Attributes of Perfection
• Principle 2 & 3:
  Knowledge of Allaah’s Attributes is More Expansive than Knowledge of His Names &
  Two Kinds of Attributes – attributes of Affirmation And Attributes Of Negation
• Principle 4 : Points of Wisdom Behind the Negation of Certain Attributes
• Principle 5 : Allaah’s Attributes Can Be Divided Into Two Kinds – Permanent, Continuous Attributes And Chosen Actions
• Principle 7 : The Attributes of allaah are Tawqeefiyyah – There is no place for intellectual free-thinking regarding them

Praiseworthy and Blameworthy “Ta-weel”

The meanings of “ta-weel”

 Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah comments on the meaning of “ta-weel”  in his explanation of al ‘Aqeedah al Waasitiyyah:

“Not all ta’weel is blameworthy. The Prophet sall Allaahu ‘alaiyhi wa sallam said:
O Allaah, grant him understanding of the religion, and teach him the  ta-weel.
(Reported by al Bukhaaree in the Book of Wudhoo and by Muslim).

And Allaah, the Most High, said:
And none knows its ta-weel except Allaah and those firmly grounded in knowledge. Soorah aale ‘Imraan (3) aayah 7

So He praised them due to their knowing the ta-weel.

And not all ta-weel is blameworthy, because ta-weel has several meanings.

It can have the meaning of tafseer (explanation).

And it can have the meaning of the end result and final outcome.

And it can have the meaning of taking a word away from its apparent meaning… and this type can be divided into that which is praiseworthy and that which is blameworthy. So if there is a proof to support it, then it is a praiseworthy type and it is in fact from the first type (of ta-weel mentioned above) and this is tafseer (explanation). And if there is no proof to support it, then it is blameworthy and it falls under the category of tahreef (distortion) and not under the category of ta-weel.

(Sharh al ‘Aqeedah al Waasitiyyah p70-71, translated by Nasser ibn Najam)

http://ittibaa.com/5/post/2011/12/the-meanings-of-ta-weel.html

Related Links:

• Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz
• At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh
• Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)

Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz

Ruling on Ta’wil (Figurative Interpretation) of Allah’s Attributes

Q 4: What is the ruling on ta’wil (allegorical interpretation) of Allah’s Attributes?

A: Ta’wil of Allah’s Attributes is Munkar (disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. In fact, it is obligatory for the Attributes of Allah to be accepted as stated, according to their apparent meaning that befits Allah’s Glory (Glorified and Exalted be He), without Tahrif (distortion of the meaning), Ta‘til (denial), Takyif (describing how), or Tamthil (likening His Attributes to those of His Creation).

Allah (Glorified and Exalted be He) informs us of His Names and Attributes, saying: [There is nothing like Him]; and [He is the All-Hearer, the All-Seer]. As Muslims, we have to accept them as they are, according to the opinion of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). They advise Muslims to acknowledge Allah’s Attributes as they are, without Takyif. They should be accepted as they are, without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributes as they were revealed, according to their apparent meaning and as befits Allah’s Stature, without any Takyif or Tamthil. For example, Allah says: [The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, we are told that Allah rose over the Throne, which is in a manner that suits His Majesty and Grandeur, and the manner of this cannot be compared to that of any of His creatures. The scholars who follow Al-Haqq (the Truth) see this as signifying His Highness and Exaltedness.

The same applies to other Attributes of Allah, such as His Eye, Hearing, Sight, Hand, Foot, and other Attributes that are authentically reported in Nas (Islamic texts from the Qur’an or the Sunnah). All of these Attributes are as befits Allah (Exalted be He) and are not comparable to those of any creature. This is the opinion of the scholars from among the Sahabah (Companions of the Prophet) and those after them from the Imams (initiators of a School of Jurisprudence), such as Al-Awza‘y, Al-Thawry, Malik, Abu Hanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be merciful to them all).

Allah says, when relating the story of Prophet Nuh (Noah, peace be upon him): [And We carried him on a (ship) made of planks and nails, Floating under Our Eyes] He (Glorified be He) also says when relating the story of Prophet Musa (Moses, peace be upon him): [in order that you may be brought up under My Eye]. Ahl-ul-Sunnah wal-Jama‘ah explained the Ayah where Allah says: Floating under Our Eyes by saying that He (Glorified be He) let the ship float under His Care until it rested on Mount Judy. Similarly, when Allah says: in order that you may be brought up under My Eye. they say that He (Glorified be He) means that Musa (peace be upon him) will be brought up under His Care and with His Guidance to those in charge of raising him.

In the same manner, when Allah (may He be Praised) says to the Prophet (peace be upon him): [So wait patiently (O Muhammad Sallalaahu Alahi wa Sallam) for the Decision of your Lord, for verily, you are under Our Eyes] He means that Muhammad is under Allah’s Protection and Care. These interpretations do not fall under the prohibited Ta’wil; rather, they fall under Tafsir (explanation/exegesis) well-known in the Arabic language and its styles.

A third example is in a Hadith Qudsy (Revelation from Allah in the Prophet’s words)where Allah (Glorified be He) says: “[Anyone who comes nearer to Me by a span, I come nearer to them by a cubit; and anyone who comes nearer to Me by a cubit, I come nearer to them by a fathom; and anyone who comes to Me walking, I come to them running].” These words are accepted as they were revealed from Allah (may He be Praised and Exalted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted by Allah. The same thing can be said about Allah’s Descent at the end of the night, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and other authentically established Attributes of Allah. They all must be accepted as they were revealed, in the manner that befits Allah, without any Takyif, Tahrif, Ta‘til or Tamthil. This is because Allah says: [There is nothing like Him; and He is the All-Hearer, the All-Seer]. and many Ayahs to the same effect.

As for Ta’wil of Allah’s Attributes and diverging them from apparent meaning, this is the methodology of those who follow Bid‘ah (innovations in religion), such as the Jahmiyyah and the Mu‘tazilah (deviant Islamic sects), and those who follow them. Their Madh-habs (Schools of Jurisprudence) are Batil (null and void), and have been denied and renounced by Ahl-ul-Sunnah wal-Jama‘ah, who have warned people against their promoters. And Allah is the Grantor of success.

Source: alifta.com – Fatwas of Ibn Baz

Related Links:

The Censure of Ta’weel – Troid.org
A brief article containing statements from the Salaf about the Attributes of Allaah and their consensus concerning the futility of ta‘weel (figurative interpretation), and a refutation of the ridiculous scandal that the way of the Salaf was one of tafweedh (affirming the wording of the Attributes, without the meaning).

Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah

Source : alifta.com – Fatwas of Ibn Baz

Allah (Glorified be He) mentions two types of Maiyyah (Allah being with His creation): general and particular.

The first is mentioned in the Ayah (Qur’anic verse): And He is with you (by His Knowledge) wheresoever you may be. The second is mentioned in the Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am with you both, hearing and seeing. There are other Ayahs to the same effect.

Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) are of the opinion that Ma`iyyah is one of the Attributes of Allah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’s Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him), His `Uluw (Allah being high above His creation) and His Glorification above mixing with His creations. Allah (Glorified be He) is the Most High despite His Nearness and the Most Near despite His Highness.

The two Attributes of Ma`iyyah and `Uluw – in a manner that befits Allah – do not involve Tashbih (comparison) to one of His creations or negate one another.

Jahmiyyah and Mu`tazilah (deviant Islamic sects) uses the Ayahs to prove Allah’s Ma`iyyah, deny Allah’s `Uluw and claim that He is Omnipresent.

The Salaf (righteous predecessors) denied these claims and agreed that Allah’s Ma`iyyah entails His Knowledge of His servants’ affairs despite His Istiwa’. That is why Allah begins and ends the Ayahs referring to general Ma`iyyah by mentioning His Knowledge in order to inform His servants that His Ma`iyyah entails His encompassing Knowledge of their affairs. Based upon this, the majority of the Salaf scholars have interpreted the Ayahs which mention Ma`iyyah as referring to Allah’s Knowledge. Other scholars have discussed Ahl-ul-Sunnah wal-Jama`ah’s consensus on interpreting Ayahs talking about Ma`iyyah as referring to Allah’s Knowledge and denying the claims of Jahmiyyah and Mu`tazilah, who say Allah is Omnipresent and who deny His Attributes of `Uluw and Istiwa’ (May Allah curse them! How can they deny the Truth).

Thus, we know that interpreting the word “Ma`iyyah” as Knowledge is not only the opinion of Shaykh Taqiy Al-Din only, but is also the opinion of Ahl-ul-Sunnah wal-Jama`ah. The Shaykh (may Allah be merciful with him) wrote in his book “Al-Wasitiyyah” what supports the obligation of believing in the two Attributes of Allah, namely `Uluw and Ma`iyyah without Tahrif (distortion of the meaning) and false claims. You can refer to the book if you are interested. In general, the Shaykh (may Allah be merciful with him) meant that it is obligatory to confirm the Ma`iyyah and `Uluw of Allah above the Throne in a manner that befits Him and does not compare Him to any of His creations.

Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpreting the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) he said, “The majority of scholars agree that what is meant in this Ayah,regarding Ma`iyyah, is Allah’s Knowledge and there is no doubt in this”. These words do not negate interpreting Ma`iyyah as knowledge, since it is what is meant and intended by it. This is the true meaning of it.

Ma`iyyah refers to Allah’s Knowledge of all things related to the affairs of His servants, as for its manner, it is only known to Allah just as the rest of His Attributes.

Ahl-ul-Sunnah wal-Jama`ah believe in the Names and Attributes of Allah and understand their meanings but do not know their manner. Only Allah knows the exact manner of assuming His Attributes, as He alone knows His Dhat (Essence). Exalted and Glorified be He above the false claims of those who deny or compare His Attributes to those of humans.

Imam Malik (may Allah be merciful with him) and other scholars among Ahl-ul-Sunnah wal-Jama`ah said,

“Allah’s Istiwa’ is known, its manner is unknown, and believing in it is obligatory.”

This is the adopted view in relation to all of Allah’s Attributes and Allah knows best.

Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)

Q 5: What is the difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)?

Ans:

The meaning of Takyif (questioning Allah’s Attributes) regarding Allah’s Attributes is close to that of Tamthil (likening Allah’s Attributes to those of His Creation), except that Tamthil is to believe that Allah’s Attributes are the same as those of His Creation.

Takyif means believing that Allah’s Attributes are in such and such way even if they are not like one of the creatures’ attributes. If someone says that the attribute of the Hand of Allah (Exalted be He), for example, is like their hand or is like the hand of so and so, in this way they have likened Allah’s Attributes to those of His Creation (Tamthil). If they say that the hand is in the shape and form of such and such thing but does not liken it to any creature, in this way they have questioned the way and mode of Allah’s Attributes (Takyif).

The outcome is that all these forms are invalid and deviation of the words from their real meanings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.com

At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh

AT-TAHREEF

In the Language – to change or alter.
Technically here – to change the texts in wording or meaning. This is of 3 kinds.

1. Altering the words so the meaning changes: e.g. What some innovators do to the Saying of Allaah in (4):164 – changing the Dammah on the last letter of “Allaah” with a Fathah, in order to change the meaning to “Moosaa spoke to Allaah…”
2. Altering the words with no change of meaning: e.g. changing the Dammah on the last letter of “al Hamd” in (1):2, to a Fathah. This usually occurs out of ignorance.
3. Altering the Meaning: taking the meaning of the words away from their most apparent meaning without any proof. e.g. Saying Allaah’s Two Hands means “His Power” or “His Blessing”.

AL-TA’TEEL

In the Language – to discharge and to make empty.

Technically here – to reject or deny all or some of that which is obligatory for Allaah regarding His Names and Attributes. This is of 2 types.

1. Complete Ta’teel – like the Jahmeeyah who deny the Attributes and some of them deny the Names.
2. Partial Ta’teel – like the Ash’areeyah who deny some of the Attributes.

The first of this Ummah to do this was Ja’d ibn Dirham.

AT-TAKYEEF

To try to describe “how” an Attribute is. e.g. To say: How Allaah’s Hand is, is like this and that, or How His Descending is, is like this and that.

Takyeef differs to Tamtheel and Tashbeeh in two ways:

01. Takyeef is to Relate How Something is, with Restriction or Not by way of resembling. While Tamtheel and Tashbeeh indicate how something is in a restricted sense, by way of a likeness or resemblance respectively.

- Takyeef is more general.
- All who do Tamtheel, are doing Takyeef. But vice versa is NOT the case.

02. Takyeef is Particular to Allaah’s Attributes, while Tamtheel is concerned with His Decree, Description and Self.

AT-TAMTHEEL

To affirm something is alike another in every way.

AT-TASHBEEH

To affirm a resemblance in most attributes.

Note: The terms Tamtheel and Tashbeeh are sometimes interchangeable.

Tashbeeh is of two kinds:

01. Tashbeeh of the creation with the Creator – to affirm for the creation that which is particular to the Creator

(1) Tashbeeh concerning His Rights – e.g. to say that others have the right to be worshipped alongside Allaah.
(2) Tashbeeh concerning His Lordship – e.g. to say that there are other creators alongside Allaah.
(3) Tashbeeh concerning His Attributes – to give others His Attributes that are particular to Him – e.g. see quoted poetry.

02. Tashbeeh of the Creator with the creation – to affirm for Allaah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation.

e.g. to say that Allaah’s Two Hands are like the creation’s hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidee.

Source : The above definitions are taken from “Creed of Hamawiyyah”, Author: Shaikh ul-Islam Ibn Taymiyyah
http://www.salafipublications.com/sps/