Just because a word, term or a phrase was not cited; this does not mean that the concept behind isn't existent.
When we say Allah is Ahad with all His attributes, of course we have derived this from the Qur'an. Allah does not and cannot share a meaning, Kayfiyyah, attribute
action and many more with the creation. This is why the Maturidi and Ash'ari scholars emphasise on the point regarding Tawhīd, that one must acknowledge that Allah is ONE in every aspect. If Allah were to even share 0.001% in any aspect, with His creation, this would
also mean that Allah is still not completely different from His creation and His creation is not completely different from Him.
ليس كمثله شيئ
Nothing is like Him.
So if you apply the meanings of creation to Allah, how are you negating similarity in an entity?
If Allah shares something with the creation, then this something of Allah and the creation belongs to the same specie since it is of the same category.
This is all solely based upon the Qur'an Aayaat.
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In the issue of Imam Muhammad's statement, the Sifāt are derived from the Qur'an and Sunnah. Hereby, another principal needs mentioning (I also slightly touched upon this before).
- The Sifāt of Allah have different levels of Shubhah, some contain more ambiguity than others. Yet, all are Mutashabih. For example, the Sifaat Aqliyyah are more easily known due to the fact that they are attributes which can not only be known by the Qur'an and Sunnah, rather
they can be known by mere intellect.
For example, the sifah of qudrah. If Allah had no ability, then we would exist. Yet again, we do not know what this attribute actually is while we are clearer about knowing what Allah would carry out with this attribute due to the clearer
Ahlus Sunnah do not touch upon the Sifaat of Allah and leave them as they are, and pass them on as they came without explanation (of the Sifah) without kayf.
In contrast to this person who is translating the Quranic texts and is doing Tahrif of the attributes of Allah by
Uthmān bin Sa'īd ad-Dārimī (d. 280) mentions in his 'Radd 'alā al Marīsī':
ولو قدشاء لاستقر على ظهر بعوضة فاستقلتْ به بقدرته ولطفه ربوبيته، فكيف على عرش عظيم؟
„If he [Allah] willed, he would have settled upon the back of a mosquito, thereafter it [mosquito] could take a hold of him [meaning fly him away] by His power and kindness of lordship. So how would [it be with Allah] on the throne?“
Misconceptions of Istighathah and Tawassul - Part 1
[Thread]
Misapplying Qur'anic verses-
One of their arguments is that, as the Qur'an says, the idolators believe in Allah and believe that He is the one Who created the heavens and the earth, but despite this, they worship idols and deify them. They say that Muslims who
believe in Tawassul and Istighāthah are no different to these idolators. The truth is however, that there are three key differences between these idolators and Muslims who believe in Tawassul and Istighathah:
Weak narrations in Kitab al Tawhid of Ibn Abdal Wahhab
Some Examples of Hadith Graded Weak by Nasir Al-Din Al-Albani as Found in the Pseudo-Salafi Aqida Text Kitab Al-Tawhid of Muhammad ibn Abdal Wahhab
Forget fada’il al-a’mal, what follows are some examples of Hadith considered weak by ‘Shaykh’ Al-Albani found in the Salafi ‘Aqida text of Muhammad Ibn Abdul Wahhab – Kitab Al-Tawhid:
1. He cites in Chapter 1: The Virtue of At-Tawhid and what Sins it Expiates
Abu Sa’eed AI-Khudri narrated that Allah’s Messenger said,
“Musa (Moses) said: ‘O my Lord, teach me something by which I can remember You and supplicate to You…..”