Wa As-Salamu 'Alaykum
@psyah
brother in nutshell this is how we understand the ayaat of the Qur’an, in this case the Sifaat of Allah Ta’ala:
- the Qur’an
- The Saheeh Sunnah
- sayings of the Salaf
- the Arabic language
this is the order we maintain in order to understand the Qur’an upon its dhahir (apparent). We don’t make the “supposedly” ta’weel (which basically is the dhahir meaning), unless there IS AN EVIDENCE for it! Again, **understanding an ayah upon its dhahir is not ta’weel of the ayah as ta’weel is to negate the dhahir. **When the Salaf said dhahir, they mean the famous apparent meaning which comes to the mind first, it could be madi or majazi. For example, as you can see, in some cases when the Salaf made the “supposdely” ta’weel, they took the dhahri majzi (for lack of better words) meaning. However, we don’t say it because it only creates confusion. So, we say they understood the ayaat upon their dhahir meaning and it is not the ta’weel of the ayah.
No one made ta’weel of the ayah: “O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands” [Surah Sa’d:75 – interpretation of the meaning] because the dhahir of the ayah is that Allah Ta’ala has Two Hands. There is no OTHER interpretation possible and this what has been narrated to us in mutwatir from the Salaf.
As far the other ayah when Allah Ta’ala said “the hand of Allah is over their hands”, the dhahir meaning of the ayah is that His strength. Therefore, no ta’weel here! In fact, here it has two meanings: 1) the bay’ah 2) the strength
I hope this helps, insha’Allah
@hareem
respected sister, now do you affirm the Sifaat of Allah Ta’ala or still insist on blindly following Shaykh Nuh Keller’s deception and distortion, which has been refuted, allhamdulillah? You haven’t answered any of my questions in post # 44 and post # 47. There’s no point of running in circles or discussing an issue if our intention is not to seek the truth.
yes, it is dhahri majazi (for lack of better words) but it is not the ta’weel of the ayah as the ayah is not from the Sifaat of Allah Ta’ala! Understanding the ayah upon its dhahir is not ta’weel of the ayah and this is crux of the matter as it disproves that the Salaf didn’t make ta’weel of it. The dhahir of the ayah is that Allah Ta’ala will abandon them as I explained and so did the other scholars. I clarified the meaning of “neglecting”! The statement of Imam Ibn Kathir (rahimahullah) only refutes Shaykh Nuh Keller as he explained that the ayah is not from Sifaat of Allah Ta’ala; therefore, NO TA’WEEL as ta’weel is to negate the dhahir!
sister, please don’t repeat the same thing; this has been already answered. The word “Aydin” is not plural of “Yad (hand)” as I explained above. I quoted Shaykh ul-Muhadtheen ibn Khuzaimah (rahimahullah), Muhammad ar-Razi, the scholar of Arabic langauge, and Imam Abu’l-Hasan Ash’ari (rahimahullah), your own Imam. What have you brought forth other than the repetition of the same argument? **btw, the early Ash’aris affirmed the Two Hands for Allah Ta’ala: i.e. Imam al-Bayhaqi, al-Baqillani (may Allah have mercy on them). **
In addition, I brought forth an ayah from the Qur’an to make it clear that the word “Aydin” means power and this is the dhahir of the ayah. Moreover, the dhahir of this ayah tells us that Allah Ta’ala is referring to Himself in a majestic manner; hence, there’s no need for ta’weel.
Even if as assume it is, where did you get the idea that it means more than 3? A plural means something more than 1! No sound mind person will say that “Our hands” mean 3 or more just like no one says “We created” means Allah is 3 or more, 'aoudbillah.
and how does this differ from what I said? How does this prove Shaykh Nuh’s argument? Shaykh ul-Islam’s (rahimahullah) argument only disprove you! Here’s a summary for you:
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A number of sahabah thought the ayah is not from the Sifaat of Allah Ta’ala; so, they took the dhahir meaning and interpreted it. THIS IS NOT TA’WEEL as they understood the ayah upon its dhahir.
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A number of sahabah thought this ayah is from the Sifaat of Allah Ta’ala and they did so based on the Saheeh hadeeth found in the two saheeh*