دعونا نصحّح العقيدة الاسلامية




Ibn Qudama affirmed Tafweed al-Ma’nawiyya and showed it to be the way of Imam Ahmad ibn Hanbal by quoting him; hence this way of affirming the Sifat of Allah is in line with the Asha’ira and Maturidiyya, the real way of As-habe Rasulullah (SAWS).

Hanbali Faqih: Muwaffaqud-Din Ibn Qudama al-Maqdisi (died 620 AH – 1223 AD), though he was anti-Ash'ari in certain creedal respects, nevertheless held to the belief like the Ash’ari’s and Maturidi's, that the best way to affirm the Attributes of Allah is by:

Consigning the Meaning (Tafweed al-Ma'nawiyya) and Consigning the How-ness of the Sifat (Tafweed al-Kayfiyya) to Allah (SWT) alone. This is also known as the doctrine of Bila Kayf wala Ma’na: Without describing the How of it or delving into its meaning when related to the Sifat of Allah (SWT). By definition the one who adheres to this methodology is thus known as a Mufawwid on the Sifat of Allah (SWT).

Ibn Qudama was also vehemently anti-Ta'wil, though his contemporary Hanbali: Ibn al-Jawzi, who was more greater in overall rank as an accomplished scholar took the line that Ta'wil of the Sifat when called for,  has a basis in the way of the Salaf and classical Arabic language. Ibn al Jawzi's line has close resemblance to some of the Asha'ira in this respect.

The following attachment contains crystal clear evidence from a recent pseudo-Salafi work  acquired printed under the title :"Fundamentals of the Salafi Methodology: An Islamic Manual for Reform" ascribed to the late Nasir al-Albani with numerous footnotes. On p. 57 of this work, there is a long footnote which affirms a fact already known to us, that Ibn Qudama al-Maqdisi al-Hanbali, affirmed, like many of the Asha'ira/Maturidiyya, that Tafweed of the Meaning of the attributes of Allah (SWT) was His Way in Aqeeda.

Ali al-Timimi (a pseudo-Salafi)  from US gave a lesson on ibn Qudama’s Luma a few years ago at al-Muntada al-Islami (London), and this is how he translated the points  which prove that Ibn Qudama affirmed the reality of Tafweed al-Ma’nawiyya:

All what is mentioned in the Qur'an or is authentically reported upon "the Chosen One" (al-Mustafa) - 'alayhis-salam - from among the attributes of al-Rahman, it is incumbent [upon us]: to believe in [that report] to receive it with submission and acceptance and to forsake resisting it by (i) rejection, (ii) allegorically interpretation (at-ta'wil, or by resembling (at-tashbih) or likening (at-tamthil) [the attribute to that of His creation].

Whatever of [these reports that we find] difficult [to comprehend] it is required to affirm its  wording and to forsake delving into its meaning. We [rather] entrust knowledge of its reality to He who has spoken it and we place the responsibility [of our faith in it] upon he who transmitted it. Thereby following the way of those firmly grounded in knowledge whom Allah has praised in His Clear Scripture by His statement - subhanahu wa ta'ala, "And those firmly rooted in knowledge say, `We believe in it; all is from our Lord."' (3:7) While He has said in condemnation of those who seek the interpretation (at-ta'wil) of the ambiguous (mutashabih) of His revelation: "As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only Allah." So He made seeking its interpretation an indication of perversity [of the heart] and He linked it in its condemnation with seeking dissension (fitna). He then veiled them from that which they sought and He cut off their hope [of ever reaching that] by His statement - subhanahu, "And none knows its interpretation, save only Allah."

Imam Abu `Abdullah Ahmad b. Muhammad b. Hanbal - may Allah be pleased with him - has said regarding the Prophet's statements - sallallahu 'alayhi wa sallam- that Allah (SWT) descends to the lowest heaven, that Allah (SWT) will be seen on the day of Resurrection, and what resembles such statements. "We have faith and believe in them without [saying] how [is their modality] or [interpreting their] meaning. We do not reject any of [these reports]. We know that what the Messenger came with is the truth. We do not reject what the Messenger of Allah - sallallahu 'alayhi wa sallam - has brought. Nor do we describe Allah with more than what He has described Himself without [ascribing to Him] a limit or an end. 'Like Him there is naught. And He is the All-hearing, the All-seeing.' (42:11). We say as He has said and we describe Him as He has described Himself. We do not transgress that. The descriptions of men do not reach Him. We believe in the whole of the Qur'an - its definitive (mukham) and its equivocal (mutashabih). We do not separate from Him any of His attributes due to the protests of anyone. We do not transgress the Qur'an and the Hadith. Nor do we know the reality of [these attributes] except by believing the Messenger - sallallahu `alayhi wa sallam - and affirming the Qur'an."

The rabble rousing abuser and calumniator, calling himself with the bogus name, Son of Abu Yala, put out the Dhamm al-Ta’wil of ibn Qudama on the net.  and I saw this from p. 7 of his edition, where Imam Ahmad ibn Hanbal affirms the Sifat of Allah be taken without delving into the Kayf or the Ma’na (wala Kayf wala Ma’na).

Note well this was mentioned by Ibn Qudama via a route leading back to Hanbal ibn Ishaq, who is Thiqa (trustworthy), and his report was not rejected by ibn Qudama, unlike later people who try to reject these types of narrations from Hanbal (like they did with the Ta’wil from Imam Ahmad as recorded by al-Bayhaqi with his sanad that he authenticated, and mentioned as such by Ibn Kathir in al-Bidaya wal Nihaya from al-Bayhaqi):

I am surprised that the “Son of Abu Yala” did not comment on this, as this point from ibn Qudama, as well as what is in the Luma on Tafweed al-Ma’nawiyya is a slap in the face of the manhaj adopted by the likes of ibn Taymiyya, ibn Qayyim al-Jawziyya and virtually all of today’s pseudo-Salafiyya, who reject Tafweed al-Ma’nawiyya as being the way of the pious Salaf. Take note, that Hafiz al-Dhahabi had no problem with Tafweed al Ma’nawiyya (as a quote in his Siyar a’lam an-Nubala shows) in contradistinction to Ibn Taymiyya and his ilk!

Do not be surprised O Sunni, that these people who attack those who affirm Tafweed al-Ma’nawiyya are labeled with derogatory remarks like “Neo-Jahmiyya” etc.

Will they dare call Imam Ahmad ibn Hanbal and Ibn Qudama al-Maqdisi the same?

The answer is obvious and so some of them will make excuses and write much to explain it away (as the likes of ibn Uthaymin attempted with baseless deductions)!

Pseudo-Salafi Shaykh: Abdar Razzaq Afifi affirmed by passing a fatwa that Imam ibn Qudama was a Mufawwid based on what is in his Luma al-I’tiqad.

The Sunni position of Tafweed bila Kayf wala Ma’na has also been ascribed to Imam Ahmad ibn Hanbal by Hanabila like: ibn Batta al-Ukbari and Abu Ya’la (the one accused of Tashbih by Ibn al Jawzi and others).

I also wish to mention to the enemies of the Hanafi Madhhab, that Imam ibn Qudama was a Hanbali faqih who said that there is Ijma on the validity of Taqleed in his Rawdat al-Nazir, he also has no problems like his Imam: Ahmad ibn Hanbal on placing the hands beneath the navel in Salah and he also said that 20 Rak’ats of Taraweeh is like an Ijma (see his al-Mughni and other works).

Courtesy : Abul Hasan


السلام عليكم و رحمة الله و بركاته

Translate Website