Thread by @DarthAshari

𝐒𝐚𝐥𝐚𝐟𝐢𝐲𝐲𝐚𝐡 - 𝐀𝐧𝐭𝐫𝐨𝐩𝐨𝐦𝐨𝐫𝐩𝐡𝐢𝐬𝐦 🧵

Ibn ‘Uthaymin (d. 1421 AH) said [as mentioned in the book Majmu’ Fatawa wa Rasa`il Ibn ‘Uthaymin]:

The expression of denying attributing likeness [between the Creator and the creation] is better than expressing the denying of attributing similarity and this is from three sides:

The first: Attributing likeness (Tamthil) is that which the Qur`an came to deny absolutely unlike attributing similarity (Tashbih), which the Qur`an did not deny.

The second: Denying attributing similarity in an absolute way is not correct, because every two existing beings / things must have [at least] a common degree between them where they are similar to each other while every one of them is different in that which makes him special.

Life (Hayat) for example is a proven description for the Creator and the creation, so there is a common degree (Qadar Mushtarak) between them, but the life of the Creator is [one] befitting Him and the life of the creation is [one] befitting them.

The third: That the people have disagreed regarding that which is named as “Tashbih” to the degree that some of them turned the affirmation of the attributes that Allah affirmed for Himself as attributing similarity (Tashbih). So if we say “without attributing similarity”

some would understand from this statement the negation of the attributes that Allah affirmed for Himself.

He also said in the same book:

If it is asked: What is the image (Sura) that Allah and Adam are [both] upon?
Then we say: Allah – ‘azza wa jall – has a face, an eye, a hand, a foot -‘azza wa jall-,

but this does not necessitate that these [descriptions] are like that of human beings, for there is some [sort of] of similarity, but not upon the way of likeness just like the first group from the people of paradise are similar to the moon (i.e. shining), but without likeness.

In Fatawa al-Aqida Muhammad b. Salih b. Uthaimin, page 112, is quoted saying:

“What could forbid us from believing that Allah performs jogging/trotting [harwala]?”

In Masā’il al-imām Ibn Bāz:

I asked our Sheikh about the hadith affirming “fingers” for Allah and if it [the hadith] is for restriction, in that the fingers are five [in number]?
Answer: Yes, because the fingers contain all of creation (and the rest of creation is on a finger).

Questions and answers by Shaykh Ibn Baz, page 278 No. 770, first edition 1428 H:

Question: Can it be understood from the hadith “the smell from the mouth of a fasting person is more fragrant to Allah than the smell of musk” that we can attribute to Allah the attribute of smell?

Answer: This is not far-fetched [laysa bi ba’eed]

Abdullah bin Aqeel says in his book “Tanbihat ala al-Akhta’a Al-‘aqadiyyah fi Fath Al-Bari” (Warnings about the Mistakes in Aqidah mentioned in Fath Al-Bari), 1/31, as a refutation of Al-Hafidh Ibn Hajar who made ta’wil of haqw the following:

What is obligatory is to believe in that which is indicated in the hadith and to pass it it along as it has come in its literal sense, as is the case for the other texts that pertain to the divine attributes,

and to believe in the implication of this hadith, which is that Allah has a waist."

He also says in response to the claim that Allah is trancendent above having limbs saying:

“As for declaring Allah transcendent above limbs, such words are ambiguous and there are no sound texts from Allah or His Messenger (salla Allah ‘alaihi wa sallam) negating it, so on that basis it is not permissible to negate it or affirm it.”

Ibn Baz on his ‘commentary’ on al-`Aqida al-Tahawiyya states:

All the evidence from the Book and the authentic Mutawatir Sunnah prove that He is in the direction above us. Dear reader, be alert to this point which is the sole truth and anything else is falsehood.

Similar statements are found in his website:

"He is High, in the direction of upwards, over the creation”.

binbaz.org.sa/old/39222

To show how they contradict actual Sunni ulama- Imam al-Khattabi [319 H-388 H] in A’lamul Hadith pg. 1474 explains the meaning of the statement ‘Allah is above the throne’ saying:

“And the statement of the Muslims, Allah is ‘alal ‘arsh (upon the throne) does not mean that He is touching it or is in the place above it, or that He is located in a direction from it. But He is separate / distinct from all of His creations”

Imam al-Baqillani [338 – 403H] said in at-Tamhid (pp.300-301):

And if someone says: Where is He? It is said to him: Asking where (al-ayn) is asking about place (al-makaan) and He is not one that a place (makaan) is permitted to enclose (yahwee),

and nor [one that] places can encompass. Except that we say: Indeed He is Above His Throne, [but] not with the meaning of a body [being as such] through contact and adjacency, Exalted is He above that with a Lofty Exaltation.

Ibn Baz on his ‘commentary’ on al-`Aqida al-Tahawiyya:

By hudood (limits) the author means such as known by humans since no one except Allah Almighty knows his limits.