Imām Sham al-din al-Dhahabī (d.748 A.H) rahimahullāh on the Sifat
A Thread 🧵
A Thread 🧵
“Nuzūl, Kalam, Sam’, Basr, ‘Ilm, Istiwa, are pretty straightforward and clear words to any listener .... how can they be unknown (majhūl) to any man ?”
in his Risālā titled ‘The Highness of the Most High, the Greatly Forgiving’ 213
in his Risālā titled ‘The Highness of the Most High, the Greatly Forgiving’ 213
“Rather, according to him (Abu Ubayd al Qasim b. Sallām d. 143 A.H) there is no interpretation to them (the reports of the attributes) other than what is implied by the obvious Arabic, and God knows best”
Ibid 163
Ibid 163
“The latecomers from the speculative theologians say something I am unaware of anyone ever saying before, they say these attributes are to be carried as they have comes without making ta’wil of them but with the belief that their apparent is not intended”
Ibid 251
Ibid 251
“The apparent can have two meanings, firstly that they have no explanation other than what is implied by the address, just as the Salaf said, ‘istiwa is known’ and just like Sufyan and others said, ‘their recitation is their explanation’ which means they are very clear and...
well known in the language without having to resort to ta’wil or corrupting them”
Ibid 251
“The meaning of ‘apparent’ (in Khatīb al Baghdadi’s words about the attributes of God) is that there is no hidden meaning to the words of the Book and the Sunnah other than what’s been..
Ibid 251
“The meaning of ‘apparent’ (in Khatīb al Baghdadi’s words about the attributes of God) is that there is no hidden meaning to the words of the Book and the Sunnah other than what’s been..
plainly mentioned to you”
Ibid 254
“The same is said for hearing, seeing, knowledge, speech, will, face, etc, these things are well known and don’t require explanations, but the modalities of all of them are unknown to us”
Ibid 254
Ibid 254
“The same is said for hearing, seeing, knowledge, speech, will, face, etc, these things are well known and don’t require explanations, but the modalities of all of them are unknown to us”
Ibid 254
“If you say a hand has come to be well known as a jāriha (limb), we will say likewise knowledge, hearing, seeing (which you already affirm) have come to be well known as ‘aradh (accident), so what is the difference ?”
in his Risala ‘Proving that God the Most High has a Hand’ 44
in his Risala ‘Proving that God the Most High has a Hand’ 44
“God has a real Hand as it befits Him and this is not anthropomorphism”
Ibid 46
Ibid 46
“We pass them as they come and understand from them what is implied from the address as it befits the Most High and we dont say that they have an interpretation contrary to that”
in his ‘Siyar A’lam al Nubala’ 449/19
in his ‘Siyar A’lam al Nubala’ 449/19
See his worthwhile commentary on Hammad’s statement in the thread below.
Did adh Dhahabi repent from his creed ?
End of Thread.
Alhumdulillah
End of Thread.
Alhumdulillah
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