Divine attributes mentioned in the Qur’an and Sunnah are to be affirmed (as understood by the early generations (salaf) of this ummah, namely the Sahaabah, Taabi‘een, and leading scholars) without discussing how or likening Him to His creation, and without denying any of His attributes or interpreting them in a way different from the apparent meaning.
Imam Abu Ja‘far Muhammad ibn Jareer at-Tabari said:
If someone were to say: What is the proper approach with regard to the meaning of these attributes that you have mentioned, some of which are mentioned in the Book and revelation of Allah, may He be glorified and exalted, and some were mentioned by the Messenger of Allah (salla'Allaahu 'alayhi wa sallam)?
Our response is: The correct approach in our view is to affirm the meaning in a real sense, without likening Him to His creation, as Allah said of Himself in the Qur’an: “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11]. So we affirm all of the meanings that we said are mentioned in the reports and the Qur’an and the revelation according to their apparent meaning, and we reject any likening of Him to His creation. Hence we say: He, may He be glorified and exalted, hears all sounds, but not through a hole in an ear or through any physical faculty like those of the sons of Adam. Similarly, He sees all people with vision that is not like the vision of the sons of Adam, which is a physical faculty of theirs. He has two hands, a right hand, and fingers, but not in a physical sense; rather His two hands are outstretched, bestowing blessings upon creation, not withholding good. And He has a countenance or face, but it is not like the physical faces of the sons of Adam that are made of flesh and blood. We say that He smiles upon whomever He will of His creation, but we do not say that this is showing teeth (like a human smile); and He descends every night to the lowest heaven.
End quote from Tabseer fi Ma‘aalim ad-Deen
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❌TYPO: minute 03:03 Soorah Al-Ikhlaas 112:4
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Clip from:
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