The reason for this question is, due to the following point:
ربيت هذا الولد بيدي
I raised this child with my hands.
NOTE: This is not to discuss any specific Sifah of Allah, moreover is it about the Murad what one person makes.
In the above example, we know what Yadayy means and we know I am talking about hands > which are body parts (but this is not the point). However, what is my Murad when I make this statement?
My Murad with this is, that I raised this kid personally myself.
Let's apply the same principle with saying Allah is above.
One can say:
يد الله فوق أيديهم
or
هو فوق العرش and then state يعني هو عليه
The mere mentioning of the term على is giving an synonymous effect.
But what difference did it make?
Statement 1:
Allah is above the Arsh
explanation:
Meaning: He is above it
This is still not clarifying the Murad for us and it remains upon that which has been passed down by the Shariah to us, upon which we debate.
If I made something unclear, please do ask me!
The same for the first Ayah I used:
Allah's hand is above their hands.
Yani: It is above it.
*What is meant by this phrase is the question that remains*
This is why, the citing Imam Tabaris statement where he states about Istawa meaning rose above, not being enough to tell us if it is المكانية أو صلطانية thats why I am asking you now what you understand from it.
We go into the Tafsili once you go into the Tafsili. And this is what we have held for centuries. They (early generations) did not go into the Tafsil of things as there was no need for it and no groups of deviance had risen.
As long as you do not go into Tafsil we say
الله أعلم
You also highlighted a section where Imam Tabari discusses the different opinions on the word العلي When you look above that section, look at the opinion he himself holds not what others say.
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Recently, I was listening to a discussion about the issue of Kalamullah where one Salafi brother threw in the claim that the actions of Allah are Muhdath in support of his claim that the Qur'an is Muhdath, and something Muhdath can be applied to Allah.
Oftently, when we see the Mutakallimeen and opposite cross paths, they roll over each other due to their terminological differences.
Pleaseeeeee I beg you to read my threads more carefully. Where did I say we don't understand anything from this? I even stated it is less Mutashabih than the others. I gave you that which we understand for ourselves in this.
As you like to call it, the رسم understanding of the Sifāt. Affirming the attributes of السمع and البصر is not related to which meaning we are affirming, but we all unanimously agree with the رسم I have stated.
I'm guessing you are blocked but I am adding this in anyways for people to see.
"He was a Murji', they (the people of knowledge) were silent upon him, in what regards his opinion and his (knowledge of) Hadith." [Tarikh al-Kabir]
Under the scope of Ahl as-Sunnah, we find many definitions of Iman. The Ahl al-Hadith would say:
“Imān is to be convinced with the inner heart, to affirm with the tongue and to carry out actions with various parts of the body.” This description has been
Do Maturidiyah affirm a known meaning for Sifāt like As-Sam' and Al-Basar? [Part 1]
They do not affirm the specific meaning, rather they only affirm that which connects Allah with the creation (not a defined literal connection). For example as Allamah Taftazani in his famous Sharh Aqāid an-Nasafiyyah He says:
As-Sam', it is the Sifah which associates with that which can be heard. Al-Basar, it is the Sifah which associates with that which can be seen.
It literally says, to say Yad, like a Yad.. (any yad as the word is Nakirah) is Tashbih. So what can we say now? We can say Allah has a Yad which is unlike any Yad, meaning there is no known meaning from معاني البشر to apply to Allah and he has his own meaning of Yad.
And as for your statement asharis say we know the meaning of Hearing and Seeing, this is wrong. It is said that this is less Mutashabih as the other, as the other as we have been told about its functionalities in a clear manner. Juz 28
We only say what this means for us,
meaning he perceived, perceives and will perceive anything that is hearable.
Hearing for the created Ma'na is a total different Ma'na than that from Allah. We get to hear by sounds and perceive them through the ear and all the components found within. We hear it in the moment