Thread by @truthunveilled

Response to brother Muhamad (🧵)

-What is Tafweedh?

Shaykh Sayf Al Asri writes in his book, Al Qawl At Taman, summarised:

1- To affirm the what has reached us through the Shariah

2- Negate Tashbih

3- Consign the complete meaning of the reality (Ma'na Al Kulli Al haqiqi) to

https://twitter.com/Muhamad_0v/status/1467343734010433540

Allah. (Of the Sifah) By this we mean the meaning that competes the defintion of the attribute, just like when we say about a hand's Ta'reef:

A part of a body, which can be found at the end of an arm (Ta'rif)which can be used for holding, gripping, moving and touching (Tahdid)

The definition of Ta'rif is a complete definition which tells us exactly what something is, this is known as ,المعنى الكلي الحقيقي.

So the in regards to a hand, المعنى الكلي الحقيقي of it is known as a body part.

This applies to,

An ants Hand, a clocks hand and a human.

They all share the same reality, which is being attached to a body, thereby being a body part. This is obviously what is negated from Allah, therefore the المعنى الكلي الحقيقي is dropped for Allah and we cannot know it's meaning in this way.

So what are we left with? If it is not that meaning that bounds the literal meaning of a 'Yad', then we cannot usually translate it as hand as well because a hand is a as defined above.

We therefore, stay at what the Qur'an has said since it is revealed in arabic and do not go

further than this as the المعنى الكلي is unknown, if this is unknown then we can also not use our intellect to conclude this means something which has a المعنى الكلي known as 'hand'.

So what are we aware of what Allah does with this certain attribute?

خلقت بيدي

I created with

my yadayy. (I will explain regarding Tajheel down below)

So through the Āyāt in which Allah mentions this Sifah, we are aware what he carries out with this attribute. However, this does not mean we know what the المعنى الكلي is.

As for Tajheel:

He mentions that there is a for lettered word of which we do not know the meaning, but with the arabic language we are able to extract a Ijmaali Ta'weel, along a few other claims like not knowing what this is except for Allah. This is partially correct.

What disturbs the pattern however, is the fact that we are able to have some knowledge about this four lettered word through the other parts mentioned in the verse, in this case 'creating'. Yet again, there was no mention of the Sifah itself, it was solely mentioned due other

aspects in the Ayah.

The next claim is, as I have understood by him: How can I affirm something to be a Sifah if I don't know what it means?

Before we go into this question we have to understand a few key points.

• What is a Sifah of Allah?
• All Sifāt have Shubhah

What is a Sifah?

It is a particular quality (ma'aani) associated with the essence of Allah, which are preeternal by His being preeternal and everlasting by His being everlasting, free of defects, one and alone in all ways distinct from the creation.

If Allah mentions a certain quality which he associates with Himself in the Qur'an through the meanings of the arabic language, we can get to know what is in its own essence attributable to him and what is not. For instance, the word Yad holds many meanings on its own.

The المعنى الكلي الحقيقي is not attributable to Allah, as it is in fact for المعاني البشر a body part, therefore it has to be either something else besides this from the other possible meanings, where we also do not know the true reality of the attributes. However, it brings one

closer to the fact that this can be attributed to Allah. The claim is not that, one of those meanings is the reality of Allah's Sifah al-Yad, it is only a possibility that the known meaning to us is possible.

Example,

One of the meanings of Yad, is also Qudrah (ability) »

Despite, one saying it is Qudrah, it does not mean it has the same meaning as our Qudrah. The understanding of Qudrah for Allah is, an attribute which he uses to create and bring something into existence while being associated to attributes like, Iraadah and 'Ilm.

Therefore, this term Yad, is still a possibility of a Sifah of Allah as Qudrah is one of the Tanzīhi Sifaat of Allah.

I want to mention what Abul Fadhl at-Tamimi says in short words:

“[Imam] Ahmad censured the one who believed in corporeality [qala bi al-jism], saying, ‘The Names of things are taken from the Shari’a and the Arabic language. The language’s possessors have used this word [body] for something that has height, breadth, thickness, construction,

form, and composition, while Allah Most High is beyond all of that, and may not be termed a “body” because of being beyond any meaning of embodiedness. This has not been conveyed by the Shari’a, and so is refuted ‘

وروى البيهقي في مناقب الإمام أحمد بسنده عن أبي الفضل هذا أنه قال :”أنكر أحمد على من قال بالجسم وقال إن الأسماء مأخوذة من الشريعة واللغة، وأهل اللغة وضعوا هذا الإسم على ذي طول وعرض وسمك وتركيب وصورة وتأليف ، والله تعالى خارج عن ذلك كله فلم يجز أن يسمى جسماً لخروجه عن معنى الجسمية

ولم يجيء في الشريعة ذلك فبطل .”

The fact that I mention this, is not due to anyone saying Allah is a body. The reason for this is as follows:

Imam Ahmad realises himself that according to the language certain things cannot be attributed to Allah.

The two reasons given are

1- It's not mentioned in the Shari'ah
2- It is not attributable due to the defintion in the language

The same in this instance would go for attributes like a literal Yad since according to lexicography it is a body part. However why we can

still attribute it, is due to the fact that this is not the only meaning of Allahs Yad.

The example of ناقة الله وسقياها would not be attributable to Allah because

1- Allah speaks about a she camel that is known by the creation and in fact is a creation.

2- This cannot be attributed to Allah due to the fact that non of the meanings of ناقة الله in their المعنى الكلي could be attributed to Allah without causing defect to Allah like Tajsim.

Related to Tafwidh Haqiqah, when we say Haqiqah in this context we would out it in this wording,

ما هي؟

What is it?

We do not know what it is haqiqatan, rather we only know what it is Tahdidan.

End of Part 1

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