[Thread 🧵]
We have a new ʼAshʻarī player asking to be refuted.
I’ll be providing proofs to show that the salaf did in fact affirm the apparent meaning through explicit quotes.
We have a new ʼAshʻarī player asking to be refuted.
I’ll be providing proofs to show that the salaf did in fact affirm the apparent meaning through explicit quotes.
I have previously shown how the salaf used the saying, “Pass it on as it came,” to affirm a meaning.
My main argument there was that they also used this statement about seeing Allah and the Quran. Nobody denies the meaning of “seeing Allah.” Likewise, nobody denies the meaning of the Quran being uncreated. We apply this same logic to the attributes.
Another argument that I had made there was that the salaf made it explicit that they understood these in the Arabic language, this itself shows that they affirmed a meaning.
Read the thread for more details and sources.
Read the thread for more details and sources.
Now for additional proofs. ʼAbū Manṣūr al-ʼAzharī, a great linguist, explains what the salaf meant when they said, “Pass it on as it came.” He writes, “Leaving it upon its apparent meaning as it came.”
Do note that he says this both about seeing Allah and His Descent.
Do note that he says this both about seeing Allah and His Descent.
Now, the objection is that the word ẓāhir doesn’t mean “apparent meaning” but rather the “apparent wording.”
This argument is completely illogical, and it is quite easy to refute. I’ll refute this through three different angles.
This argument is completely illogical, and it is quite easy to refute. I’ll refute this through three different angles.
[1] Let’s start with what the word ẓāhir actually means in the language.
ʼImām al-Mardāwī said, “The [word] ẓāhir in the language is the opposite of what is hidden. It is clear, exposed, and from it is the appearance of a matter if it became clear and revealed.
ʼImām al-Mardāwī said, “The [word] ẓāhir in the language is the opposite of what is hidden. It is clear, exposed, and from it is the appearance of a matter if it became clear and revealed.
![[1] Let’s start with what the word ẓāhir actually means in the language.
ʼImām al-Mardāwī said, “Th...](https://pbs.twimg.com/media/FXxDDkGVsAE6Ouf.jpg)
It is said about something that is elevated, and the apparent of individuals. Likewise, the ẓāhir of the people is what is elevated, that which is seen. [The same applies] with meanings.”
He clearly says that it’s the meaning that first comes to mind.
He clearly says that it’s the meaning that first comes to mind.
[2] The definition agrees with what ʼImām aḏ-Ḏahabī said about the maḏhab of the salaf.
He writes, “This is what taught me that the maḏhab of the salaf is that the intended meaning is the apparent and not the hidden meanings of the words in the Kitāb and Sunnah.”
He writes, “This is what taught me that the maḏhab of the salaf is that the intended meaning is the apparent and not the hidden meanings of the words in the Kitāb and Sunnah.”
![[2] The definition agrees with what ʼImām aḏ-Ḏahabī said about the maḏhab of the salaf.
He writes,...](https://pbs.twimg.com/media/FXxDEU5VQAIUSeV.jpg)
[3] If it meant, “the apparent wording,” why do we find scholars saying that the ẓāhir of Allah’s Attributes is anthropomorphism. They are negating the apparent meaning of the word, not the wording itself.
Take ʼImām an-Nawawī for example:
Take ʼImām an-Nawawī for example:
![[3] If it meant, “the apparent wording,” why do we find scholars saying that the ẓāhir of Allah’s At...](https://pbs.twimg.com/media/FXxDE8SUEAEoQ0z.jpg)
Now that I have established the principle that we take the apparent meaning, let’s see how the salaf implemented this principle.
ʼImām al-Bukhārī mentions that ʼAbū ʻĀliyah said that istiwāʼ means rose over. He also mentions that Mujāhid said it means above.
ʼImām al-Bukhārī mentions that ʼAbū ʻĀliyah said that istiwāʼ means rose over. He also mentions that Mujāhid said it means above.
ʼImām aḏ-Ḏahabī mentions that Khalīl ibn ʼAḥmad, the great linguist, said that istiwāʼ means rose over.
ʼImām al-Lālakāʼī mentions that az-Zahrānī said that he heard many mufassirīn saying that istiwāʼ means rose over.
ʼImām al-Lālakāʼī mentions that az-Zahrānī said that he heard many mufassirīn saying that istiwāʼ means rose over.
ʼAbū Bakr al-Khallāl mentions that aḍ-Ḍubiʻī said istiwāʼ can only mean sitting.
Ibn al-ʼAʻrābī was quite literally asked, “What is the meaning of ﴾الرحمن على العرش استوى﴿” to which he responded that it means Allah is above His throne.
Ibn al-ʼAʻrābī was quite literally asked, “What is the meaning of ﴾الرحمن على العرش استوى﴿” to which he responded that it means Allah is above His throne.
Contrast this to ʼImām Mālik being asked about the modality of Allah’s Ascension. He labelled the man as an innovator. Why didn’t ibn al-ʼAʻrābī label the man asking what the meaning is as an innovator?
All of these reports show that the salaf did indeed go into the meaning of istiwāʼ and held to the principle of carrying the text upon its apparent meaning. There are a lot more reports like these.
I’ll now mention other attributes to further prove this principle of the salaf.
I’ll now mention other attributes to further prove this principle of the salaf.
ʼAbū Jaʻfar at-Tirmiḏī said, “[Allah’s] Descent is comprehensible, its modality is unknown, faith in it is obligatory, and asking about it is an innovation.”
Ibn ʼAbī ʻAṣim said, “The reports of His Descent prove that He is above the heavens without being on earth.”
Ibn ʼAbī ʻAṣim said, “The reports of His Descent prove that He is above the heavens without being on earth.”
![ʼAbū Jaʻfar at-Tirmiḏī said, “[Allah’s] Descent is comprehensible, its modality is unknown, faith in...](https://pbs.twimg.com/media/FXxDJ97UYAEN06U.jpg)
![ʼAbū Jaʻfar at-Tirmiḏī said, “[Allah’s] Descent is comprehensible, its modality is unknown, faith in...](https://pbs.twimg.com/media/FXxDJ97UYAA8M3g.jpg)
Ibn Naṣr al-Marwazī said, “It was narrated that when Allah descends to the lowest heaven, He calls, out, ‘Did the All-Knowing Creator not descend?’ The people of heaven then prostrate. He does not pass by the people of heaven except that they prostrate.”
This all shows that they affirmed a meaning for Allah’s descent because it’s comprehensible, its antonym is ascension, and they describe it by saying Allah passes by the people of heaven.
Why would they be able to say this if the meaning were unknown?
Why would they be able to say this if the meaning were unknown?
ʼImam aṭ-Ṭabarī said, “We affirm all of the meanings that we mentioned in the reports, the Quran, and the revelation in accordance to their literal meanings, and we reject any likening of Him to His creation. Hence we say:
[…]
He has two Hands, a Right Hand, but it is not limbs. Rather, His two Hands are outstretched, bestowing blessings upon creation, not withholding good.
He has a Face, but it is not like the physical faces of human beings that are made of flesh and blood.”
He has two Hands, a Right Hand, but it is not limbs. Rather, His two Hands are outstretched, bestowing blessings upon creation, not withholding good.
He has a Face, but it is not like the physical faces of human beings that are made of flesh and blood.”
Ibn Qutaybah said, "If it were said to us, ‘What are the two hands here?’ We would say that they are two hands that the people know.”
Both of these quotes show that they’re affirming a meaning for these attributes, and that they’re something known in the language.
Both of these quotes show that they’re affirming a meaning for these attributes, and that they’re something known in the language.
Ibn Muṣʻab said, “Whoever claims that You are not spoken to and You will not be seen in the hereafter, then he is a disbeliever in Your Face, and he does not know You! I bear witness that You are above the throne, above the seven heavens unlike what Your enemies, the zanādiqah.”
ʼAbū ʻĀliyah said, “The angels come in the shade of the clouds, and Allah, Blessed and Exalted is He, will come how He wills. Some read it as: ﴾Are they waiting for Allah and the angels to come to them in the shade of clouds?﴿ Like He said:
﴾˹Watch for˺ the Day the heavens will burst with clouds, and the angels will be sent down in successive ranks.﴿
In this report, ʼAbū ʻĀliyah uses a synonym when saying Allah comes. How could he use a synonym if he didn’t know the meaning of the word mentioned in the ʼāyah?
In this report, ʼAbū ʻĀliyah uses a synonym when saying Allah comes. How could he use a synonym if he didn’t know the meaning of the word mentioned in the ʼāyah?
Al-Fuḍayl ibn ʻIyāḍ said, “If a Jahmī were to tell you, ‘I disbelieve in a Lord that moves from a place,’ then tell him, ‘I believe in a Lord that does what He wills.’”
Al-Barbahārī said, “Is [the Jahmī] not rejecting the report when he says, ‘We exalt Allah of moving from place to place.’”
These two quotes show that they understand what Allah’s Descent entails.
These two quotes show that they understand what Allah’s Descent entails.
![Al-Barbahārī said, “Is [the Jahmī] not rejecting the report when he says, ‘We exalt Allah of moving...](https://pbs.twimg.com/media/FXxDbuLVQAEJ4Yi.jpg)
To sum it up, I’ve established that the principle of the salaf is to affirm the attributes as they came upon their apparent meanings, I’ve addressed how there is no such thing as an apparent wording, and I’ve provided examples of the salaf implementing the established principle.
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