Thread by @truthunveilled

Part 2 of response to brother Muhamad (🧵)

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).

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

- 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

explanation in the Qur'an of it.

إن الله على كل شيئ قدير

Allah has power over all things, what is the power? A superior ability of Allah with which the creation gets to know that he encompasses the entire Makhluq with this ability.

If he encompasses the creation with this ability entirely, then we know that Allah also uses this attribute to be above everything else in bringing something about due to the fact him being powerful over everything.

This means he is able to do anything to the creation as He

wishes in accordance to His other fair attributes (meaning he would not be injust).

The same goes for the attribute of Hayy, if Allah was not Hayy, he would be the opposite – dead, if Allah was dead then no actions would occur, and if no actions would occur, then nothing would

exist.

Therefore, this is essential for Allah, yet the المعنى الكلي الحقيقي of this Sifah is unknown while we know that this attribute is only there to know that there is a necessary active being.

لو لم يكن حيا مريدا عالما
و قادرا لما رأيت عالما

In regards to الله الصمد, what is understood from this is that it can never hold a meaning that is ascribable to the creation and according to the lexicographers this would only be ascribable (in this manner) to a necessary existence. Coming from the word roots of 'on which all

depends'. The dependant is عالَم while Allah is the neccasary Dependance.

Secondly, in regards to this attribute and a few others, these are direct in accordance to Allah as he mentions إن الله سميع بصير Allah *IS*... Allah *IS* Samad.

Therefore, this is clearer than the other attributes, however, we can still not say

حقيقتها....
Yes, we can say what this name/sifah means for us since the Shubhah for it is minor, but for Allah it's a different المعنى الكلي الحقيقي.

The division of Sifat did not exist at that time as clear, because as mentioned in our texts (answering this question), at the time of the prophet ﷺ the need of certain divisions, parting and refutations was not necessary because, less division and heresy arose.

Therefore, we did not find certain words and names at the time of the prophet ﷺ. However, this does not mean the concept was existent. How can one say, the attribute of 'Yad' is the same type of attribute as 'Hayy'.

The name 'Wujood' may not have been mentioned at the time of the prophet, but was this not a consistent concept existent at the time of the prophet ﷺ. The words used were 'كان' which is not the same as wujood.

But in this example we can see, just because a certain name or label wasn't found, does not mean the concept behind it existed. Just like in Fiqh we find different types of categorical classifications labeled by terms that were not found at the time of the prophet ﷺ.

To claim that we say 'the obvious meaning is rejected' is a wrong claim against the schools of Ahlus Sunnah as they say, as Ibn Abbas (may Allah be pleased with him said) to the nearest meaning. 'if you find something from the Qur'an to be obscure, seek it's meaning from poetry;

verily poetry is the register of the Arabs.'

We also say the obvious meaning is understood through Ijmaal and what Allah is intending to tell us is the purpose of the verse.

The verse talks about Allah commanding Iblīs to prostrate to Adam (may peace be upon him), where Iblīs denied this. This is an indication of the fact that he had Kibr, and Allah questions him by saying, what held him you back from that which I created with my own hands.

(I chose to translate it like this just for the sake of understanding the message of honour behind the figure of speech). Just like a person would say to another person who destroyed his house, I built this house with my own hands. Or

عملت مما يداك

This is your hands doing.

Yet we don't mean the person hands, it is just an emphasis upon the hands because works and أعمال are carried out with the hands mostly. Therefore, in the Arabic language the lexicographers chose to use hands as it is portrays the meaning of effort or

responsibility. This was just a little side note which could have been elaborated on more in the picture.
So, we do not say the obvious meaning is rejected in some verses, because the obvious meaning is that what is understood correctly for us. Rather, we say the literal meaning

for some is rejected.

Lastly, yes he speaks about Jahm as well, but you have forgotten the reason he gave. He said, he affirmed sifah that were not a thing, in other words, he did not affirm Sifaat and he changed and explained the Alfaadh of Sifaat in the Quranic text as well as in the Hadith.

I hope this brings some clarity.

بارك الله فيكم

/End