An Issue Concerning the Attributes of Allaah

By al-Haafidh Aboo Bakr al-Khateeb al-Baghdaadee (d.463H)
Translated by Maaz Qureshi [1]

“PIVOTAL QUOTE“

So the basic principle (asl) is that speech about the Attributes is speech about the Essence (dhaat) of Allaah, so it follows it in that and takes it as a model of example.

INTRODUCTION:

Verily the praise is for Allaah, we seek His aid and guidance.  And we seek refuge from the evils of our own selves and from the evils of our actions.  Whomsoever Allaah guides, then none can misguide him.  And whosoever He misguides, then there is no guide for him.  And I testify that there is no deity worthy of worship besides Allaah alone, without any associates.  And I testify that Muhammad is His servant and Messenger, may the complete and perfect greetings and peace of Allaah be upon him.  To proceed:

So this is the treatise, Mas‘alah fis-Sifaat which covers two issues.  Firstly, there is a narration from al-Haafidh al-Khateeb concerning an issue from the Masaa‘il of Imaam Aboo ’Abdullaah Ahmad Ibn Hanbal (d.241H) with respect to belief in the Speech of Allaah the Mighty and Majestic and a refutation of the statement of the Jahmiyyah.  Secondly, there is a fatwaa from al-Khateeb concerning an issue related to the Attributes.  In it he mentions the general ’aqeedah (creed) of the Salaf in the Attributes of Allaah the Mighty and Majestic.  And in it he affirms that the path of the Salaf is the moderate path, just as he affirms the foundation of Salafiyyah, ‘Speaking about the Attributes is a branch of speaking about the Dhaat (Essence of Allaah).’  So he affirmed the Attributes, along with tanzeeh (negating anthropomorphism) and he nullifies ta‘weel (figurative interpretation).

And he opposes the People of Innovation in their attacks upon Ahlus-Sunnah wal-Athar, due to the fact that they narrate the ahaadeeth about the Attributes and explain the obligation of referring the mutashaabih (unclear) back to the muhkam (clear) in all of that and submitting to it.  Then he resorted to a division of the ahaadeeth that mention the Attributes into three categories by way of acceptance and rejection.  And he explained that whatever is confirmed from them must be carried in the same manner as what is mentioned of them by the Qur‘aan: upon ithbaat (affirmation) and negating tashbeeh (resemblance).  So this quality that al-Haafidh al-Khateeb al-Baghdaadee was upon is the i’tiqaad (creed) of the Salaf, Ahlus-Sunnah wal-Hadeeth.  He was not as some claim, when they connect him to some of the companions of al-Ash’aree.  His statement concerning al-Ithbaat (affirmation) generally agrees with the statement of al-Ash’aree in al-Ibaanah, [2] since that is what he traversed therein.  So this does not amount to evidence in attaching him to Abul-Hasan al-Ash’aree, since the madhhab of ithbaat (affirmation) was the madhhab of the Salaf before the existence of al-Ash’aree.  And al-Khateeb was an imaam of Ahlul-Hadeeth in his time, so attaching him to them (Ahlul-Hadeeth) is an obligation besides which nothing else is befitting.  Rather, you will see in the issue discussed in this treatise that which completely frees al-Khateeb from being upon the Ash’aree madhhab; since he did not take the position concerning the creation of the Qur‘aan by which the Ash’ariyyah left the ’aqeedah of the Salaf, Ahlus-Sunnah wal-Hadeeth.  I ask Allaah the Mighty and Majestic to protect you and I from misguidance, and there is no might, nor power except for Him.

THIS TREATISE:

In the checking of this treatise I utilized the sole preserved manuscript in Daarul-Kutubudh-Dhaahiriyyah in Damascus found entirely under (no. 16).

ATTRIBUTING THE TREATISE TO THE AUTHOR:

The treatise deals with two issues as I mentioned in the introduction.  Firstly, from the narration of al-Haafidh Ibn Naasir as-Sulaamee with his isnaad leading up to the narration of al-Khateeb.  And the second is from the narration of Abee Taalib as-Sayrafee with his isnaad leading up to the speech of al-Khateeb.  And the narrator from whom I extracted the two of them is not particular to me, because he connected the treatise: I’tiqaadus-Sunnah of al-Ismaa’eelee (d.371H), and that was from the narration of Imaam Muwaffiqud-Deen Ibn Qudaamah (d.620H) that was used by a later group of scholars.  Indeed, the second issue from this tre
atise is narrated by Ibn Qudaamah in his book, Dhammut-Ta‘weel (no. 15), as is narrated through him by adh-Dhahabee in al-’Uluww (p. 185) from Abee Taalib as-Sayrafee with his isnaad and he mentioned a portion from it.  So to convey through his narration is a strong conveyance.

So with regards to the modes of transmission that are confirmed, it becomes clear that this treatise comes from the narration of Abul-Hasan ’Alee Ibn Abee ’Abdullaah Ibn ’Alee al-Muqayyar al-Baghdaadee, with his ijaazah (license to narrate) from Ibn Naasir and from Abee Taalib as-Sayrafee.  And Ibnul-Muqayyar is musnad (supported), mukaththar (having many narrations) and saalih (righteous).  Indeed, a group heard this treatise from him in 633H.  And Ibnul-Muqayyar has an ijaazah for this treatise as well from Ibnul-Ma’aalee al-Fadl Ibn Sahl al-Isfaraayeenee, with his ijaazah (license to narrate) from al-Khateeb, as is found in the transmission of another manuscript.  I say, Ibnul-Ma’aalee is authentic in transmission, but he was charged with lying through his dialect. [3] There is a transmission by another group dated Saturday, the twenty-ninth of Dhul-Hijjah 730H, upon the righteous Shaykhah Umm ’Abdullaah Zaynab Bint Ahmad Ibn ’Abdur-Raheem as-Saalihiyyah, with her ijaazah from the noble Musnadah ’Ajeebah Bint Muhammad Ibn Abee Ghaalib al-Baaqadaaree al-Baghdaadiyyah, with her ijaazah from Abul-Farj Mas’ood Ibnul-Hasan ath-Thaqafee with his ijaazah from al-Khateeb.

This is the third isnaad for the treatise, but it is weak since they have spoken of the ijaazah of al-Khateeb for ath-Thaqafee and its feebleness (wahn). [4] And in what has preceded is sufficient confirmation of the authenticity of this treatise to al-Khateeb.  Indeed, al-Haafidh Aboo Taahir as-Silafee followed Aboo Taalib as-Sayrafee, so he related the second issue from az-Za’faraanee.  It was related by adh-Dhahabee in Siyar A’laamun-Nubalaa‘ (18/283-284) and in Tadhkiratul-Huffaadh (3/142-143) and he mentioned the issue up until his statement,

“There is none equal to Him.” [Sooratul-Ikhlaas 112:4]

NAMING THE TREATISE:

The treatise was not named in its original form purposely.  So I have named it due to its contact and due to the beginning of the answer from al-Khateeb, ‘As for speech concerning the Attributes…’

NOTES UPON THE TREATISE:

I have added footnotes to the treatise in terms of notes to places where they were needed.  They include explaining the narration and the ruling upon its isnaad, explaining a benefit, and in front of you is the text:

THE TEXT OF THE TREATISE:

We were informed by al-Haafidh Abul-Fadl Muhammad Ibn Naasir Ibn Muhammad Ibn ’Alee al-Baghdaadee [5] who said, we were informed by Abul-Husayn al-Mubaarak Ibn ’Abdul-Jabbaar Ibn Ahmad as-Sayrafee [6], reading aloud to him whilst I was listening in Shawwaal of the year 494H, that Aboo Bakr Ahmad Ibn ’Alee Ibn Thaabit al-Khateeb informed us: Aboo Mansoor Muhammad Ibn ’Eesaa al-Bazzaar [7] informed us saying, Saalih Ibn Ahmad al-Haafidh [8] relates to us saying, I heard ’Abdullaah Ibn Ishaaq Ibn Sayaamarad [9] saying, I met al-Marroodhee [10] in Tarsoos, so I said to him, ‘How did you hear Abaa ’Abdullaah [11] speaking about the Qur‘aan?’  He said, ‘I heard Abaa ’Abdullaah saying, ‘The Qur‘aan is the Speech of Allaah, it is not created. So whoever says, ‘It is created,’ then he is a disbeliever.”  I said, ‘How did you hear him speaking about the one who stops?’ He said, ‘This is an evil man, and I fear that he calls to the creation of the Qur‘aan.’  I said to him, ‘O Abaa Bakr, how did you hear Aboo ’Abdullaah speaking about al-Lafdh (the wording of the Qur‘aan)?”  He said, “Whoever says the wording of the Qur‘aan is created, then he is a Jahmee.”  I said to him, ‘And who is the Jahmee?’ [12] He said, “He is the one who doubted in Allaah for forty days.” [13] I said, “Whoever doubts in Allaah, then he is a disbeliever?” He said, “Yes.” [14]

THE SECOND TREATISE:

We were informed by Shaykh Aboo Taalib al-Mubaarak Ibn ’Alee as-Sayrafee, [15] granting permission, who said Abul-Hasan Muhammad Ibn Marzooq Ibn ’Abdur-Razzaaq az-Za’faraanee [16] informed us, reading it out whilst I was listening in Rabee’ul-Awwal of the year 560H, he said, al-Khateeb al-Haafidh Aboo Bakr Ahmad Ibn ’Alee al-Baghdaadee who said, “So the people of Damascus wrote to me asking me about some issues – and he mentioned them – so I answered them about that – and he read to us the answers to what he was asked about.  So he said, “I stand upon what the noble Shaykh wrote, may Allaah continue to aid him and to make good his success and correctness, and I sufficed with what had been presented to me of knowledge about him.  I traverse…[17] upon his footsteps.  I answered with that which I hope will fall into agreement with his choice.  And I ask Allaah for protection from humiliation and the success to recognize the correct statement and action by His bounty and mercy.

SPEECH CONCERNING THE ATTRIBUTES:

As for speech concerning the Attributes, then whatever is related about them from the authentic Sunan in the madhhab of the Salaf – may Allaah be pleased with them all – is to be affirmed and conveyed upon its apparent (dhaahir) meaning, and the kayfiyyah (modality) and tashbeeh (resemblance) must be negated from it.  Indeed, a group has neglected them, thus nullifying what Allaah the Glorified had affirmed.  And a group affirmed and actualized them to such an extent that they left from that and fell into performing tashbeeh (resemblance) and takyeef (asking how).  However, the correct view is only to tread the moderate path between the two affairs.  And the true Religion of Allaah stands be
tween extremism and neglect.

THE BASIC PRINCIPLE:

So the basic principle (asl) is that speech about the Attributes is speech about the Essence (dhaat) of Allaah, so it follows it in that and takes it as a model of example.  So when it is known that the affirmation of the Lord of the Worlds, the Mighty and Majestic, is affirmation of existence, then likewise, affirmation of His Attributes is only an affirmation of existence, not an affirmation of limitation (tahdeed) and modality (takyeef).  So when we say, ‘Allaah has a Hand, Hearing and Seeing,’ then these are only Attributes that Allaah has affirmed for Himself.  And we do not say that the meaning of Hand is Power, nor do we say that the meaning of Hearing and Seeing is Knowledge.  And we do not say that these are bodily limbs and tools to perform actions.  Rather, we say that it is obligatory to affirm them, but to make tawqeef [18] of what is mentioned concerning them, due to the statement of Allaah the Blessed and Exalted,

“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Sooratush-Shooraa 11]

And there is the statement of Allaah the Mighty and Majestic,

“And there is none equal to Him.” [Sooratul-Ikhlaas 112:4]

So when the people of innovation find fault with the People of Narration due to their quoting the likes of the ahaadeeth, and they fool the one with weak knowledge, by claiming that whatever they (Ahlus-Sunnah) relate is not befitting for Tawheed, nor is it correct in the Religion.  And they charge them with the disbelief of the people of tashbeeh and the neglect of the people of ta’teel (denial). [19] So they answer by stating that in the Book of Allaah the Exalted, there are muhkamaat (clear) aayaat whose meaning is understood by taking them upon their apparent (dhaahir) sense, and there are unclear (mutashaabihaat) aayaat, whose meaning cannot be comprehended, except by referring them back to the clear ones.  And it is obligatory to have tasdeeq (attestation) and eemaan (faith) in all of them.  So likewise, the narrations of the Messenger (sallallaahu ’alayhi wa sallam) are to be conveyed in the same manner and they are to be treated the same as the Revelation (Qur‘aan), the mutashaabih from it must be referred back to the muhkam, and all of it is to be accepted.

THE AHAADEETH ABOUT THE ATTRIBUTES ARE DIVIDED INTO THREE CATEGORIES:

So the ahaadeeth that are narrated about the Attributes are divided into three categories.  From them are the narrations whose authenticity was affirmed by all of the Scholars due to their abundancy and trustworthiness in narration.  So it is obligatory to accept them and to have faith in them, along with preserving the heart against that which inclines towards the belief in what necessitates resembling Allaah to His creation and describing Him with that which does not befit Him from bodily organs and parts and changing and movements.  The second category consists of narrations whose asaaneed (chains of narration) are not of good repute and they contain repugnant statements.  The people of knowledge have united upon the rejection of these narrations.  So it is not permissible to occupy oneself with them, nor to give them any consideration.  The third category contains narrations over whose conditions and transmissions the people of knowledge have differed.  So some of them accepted them, whilst others did not.  So in this case it becomes obligatory to strive hard and to look into the affair so as to discern whether it is to be associated with the people of acceptance, or if it is to be placed within the confines of corruption and falsehood.  As for pointing out such ahaadeeth, then I have not pre-occupied myself with that, nor has anything emanated from me in terms of an attempt to compile them.  Perhaps that will occur in the future, if Allaah wills. [20]

Footnotes:

[1] The following is taken from the al-Hikmah quarterly (issue 1/p.   ).

[2] Translator’s Note: Imaam Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said, “If it is said: Why do you deny His statement,

‘‘Do you not see that We have created for them what our Own Hands have created.’’ [Soorah Yaa Seen 36:71]

And His statement,

‘‘Whom I have created with My Own Hands.’’ [Soorah Saad 38:75]

are majaaz (methaphorical)? To him it is said: The ruling concerning the Speech of Allaah – the Mighty and Majestic – is that it is taken upon its dhaahir (apparent) and haqeeqah (real) meaning. Nothing is moved from its dhaahir meaning to a majaaz (metaphorical) one, except with a proof…Likewise, the statement of Allaah – the Mighty and Majestic, ‘‘Whom I have created with My Own Hands,’’ its dhaahir and haqeeqah meaning is affirming the Yadayn (two Hands of Allaah). So it is not permissible to alter it from the dhaahir meaning of Yadayn to that which our opponents claim, except with a proof…Consequently, about His statement, ‘‘Whom I have created with My Own Hands.’’ It is obligatory to affirm two hands for Allaah – the Most High – in its haqeeqah (real) meaning, not with the meaning of ni’matayn (two bounties of Allaah).” Taken from al-Ibaanah ’an Usoolid-Diyaanah (p. 133). The ascription of this book to Abul-Hasan al-Ash’aree, and that it was his final book concerning ’aqeedah (creed) – has been testified to by a number of Scholars, and from them:
al-Haafidh Ibn ’Asaakir in Tabyeenul-Kadhibul-Muftaree (p. 152), al-Bayhaqee in al-I’tiqaad (p. 31), Imaam adh-Dhahabee in al-’Uluww (no. 276) and Ibnul-’Imaad in Shadharaatudh-Dhahab (p. 303).

[3] Refer to Siyar A’laamun-Nubalaa‘ (20/226).

[4] Refer to Siyar A’laamun-Nubalaa‘ (18/285), (30/47).

[5] He is commonly-known as ‘as-Salaamee’ (d.550H), he is reliable, a precise memorize, a person of the Sunnah, a zaahid (not concerned with the world).  He used to be Ash’aree in the first part of his affair, then he re-located to the way of Ahlus-Sunnah wal-Hadeeth.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (20/265).

[6] He is commonly known is Ibnut-Taywaree (d.500H), a firm and reliable Baghdaadee, upon correct principles along with steadfastness upon the Religion and good manners.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (19/213).

[7] He is al-Hamdhaanee (d.431H), he is truthful and reliable, a righteous man.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (17/563).

[8] He is at-Tameemee al-Hamdhaanee (d.431H), he is truthful and reliable, a righteous man.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (16/518).

[9] He is an-Nuhaawandee, Aboo ’Abdur-Rahmaan; al-Haafidh Saalih Ibn Ahmad said, ‘I heard from him along with my father.  He was reliable, a respectful possessor of the Sunnah.  He memorized and retained.  He came to us in the year 380H.”  For his biography, refer to Siyar A’laamun-Nubalaa‘ (15/247).

[10] He is Ahmad Ibn Muhammad Ibnul-Hajjaaj, Aboo Bakr (d.275H), a Baghdaadee, an exemplary imaam, a leader in defending the Sunnah and calling to it.  He was from the most particular companions of Imaam Ahmad and at the head of their level.  And Ahmad would not put anyone before him.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (13/173).

[11] Meaning, Ahmad Ibn Hanbal (d.241), may Allaah bestow mercy upon him.

[12] That is to say, who is the Jahmee to whom this statement is attributed?

[13] ’Abdullaah Ibn Ahmad relates in as-Sunnah (no. 189) with an authentic isnaad from Zayd Ibn Haaroon who said, “May Allaah curse al-Jahm and whosoever says what he said.  He was an obstinate disbeliever, he left the Prayer for forty days, claiming that he has apostated from the Religion, and that was due to his doubt about Islaam.”  I say, al-Jahm was Ibn Safwaan, the head of innovation, an imaam of misguidance.  May Allaah disfigure his face.

[14] The isnaad of this issue is authentic from Imaam Ahmad.  And he meant by ‘those who stop,’ those who say, ‘The Qur‘aan is the Speech of Allaah,’ and then they become silent.  So they do not say, ‘It is created,’ nor do they say, ‘It is not created.’  Indeed, this used to be sufficient before the emergence of the statement concerning the creation of the Qur‘aan.  As for after it had emerged and become widespread, then it was not permissible to remain silent.  So it became obligatory to refute the innovation and to make the Sunnah apparent, just as those who remain silent, because they are concealing the creed of the Jahmiyyah.  So they will say, ‘The Qur‘aan is the Speech of Allaah,’ yet their innovation is in their statement, ‘It is created,’ so if they do not deny it, then what distinguishes them from it?

As for the affair of al-Lafdh (the wording of the Qur‘aan), then whoever spoke with it was declared a Jahmee by Imaam Ahmad, because after Allaah the Mighty and Majestic exposed the falsehood of the people of misguidance, they fled form their statement, ‘The Qur‘aan is created,’ to their statement, ‘My recitation (lafdh) of the Qur‘aan is created.’  So this became the belief that the Ash’ariyyah traversed upon when they fled from the innovation of the clear Mu’tazilah to an unclear innovation is opposition to them.  That was because the Ash’ariyyah agreed with the Mu’tazilah in that the Arabic Qur‘aan which is well-known to the common-folk as well as the notables, written with letters, which begins with al-Faatihah and closes with an-Naas is created.  This is that by which they intend the Qur‘aan with words.  And the one that is not created is the meaning which comes from Allaah Himself, not the one with letters and verses.  So you will see Imaam Ahmad opposing this innovation, yet this occurred before any Ash’aree could be found.  Indeed, I have discussed and explained that in my book, al-’Aqeedatus-Salafiyyah fee Kalaami Rabbil-Bariyyah, so refer to it.

[15] He is known as ‘Ibn Khudayr’ (d.562H), a truthful Baghdaadee having many narrations, a righteous man.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (20/487).

[16] He is al-Jalaab (d.517H), a Baghdaadee faqeeh (jurist), a precise muhaddith.  For his biography, refer to Siyar A’laamun-Nubalaa‘ (19/47).

[17] It was not possible to read this word.

[18] This refers to stopping at the texts of the Book and the authenticated Sunnah.

[19] Muhammad Ibn ’Abdul-’Aleem Ab
ul-Hammaam of al-Azhar University said, after addressing the issue of interpolating istiwaa (He ascended) to mean istawlaa (He conquered), “And from this is the danger of ta‘weel (i.e. that it necessitates the consideration of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) to have lied).  And Ibnul-Qayyim explains that it (ta‘weel) is more evil than ta’teel – which is merely ‘denying the Divine Attributes and rejecting their being established with the Essence of Allaah (dhaat) – the Most Perfect.’ This is because it (ta‘weel) contains both tashbeeh, ta’teel and also playing and fooling with the texts as well as having a bad opinion of them. The mu’attil (denier of the Attributes) and the mu‘awwil (one who interpolates them) have shared (with each other) in the denial of the realities of the Names and Attributes. However, the mu‘awwil has exceeded in his playing and fooling with the texts and having a bad opinion of them and also ascribing to the one who speaks with them – that he speaks with their apparent meanings, that he is astray and leads others astray. Therefore, they have combined in (falling into) four dangers:

[1]: Their belief that what is manifest and apparent from the words of Allaah and His Messenger is impossible and is falsehood – therefore they have understood them to be tashbeeh (anthropomorphism) from the very beginning.

[2]: They have denied the reality of their meanings on the basis that this is such an understanding that does not befit them and nor does it befit the Lord – the Most Perfect.

[3]: Ascribing to the speaker – the perfect in knowledge and elucidation (bayaan) and the perfect in giving advice – and that is Allaah, the Most Perfect – the opposite of elucidation (bayaan), guidance (hudaa) and giving direction (irshaad). This (i.e. resorting to ta‘weel) necessitates that they are more knowledgeable than Him, more eloquent and clear in speech than Him and greater in giving advice to mankind.

[4]: Playing with the texts of the Book and the Sunnah and putting and end to their sanctity and sacredness. Let alone:

[5]: That the mu‘awwil (one who resorts to ta‘weel) is not pleased with – for Allaah the Exalted – what the most knowledgeable of Him amongst the people – and he is the Messenger of Allaah (sallallaahu ’alayhi wa sallam) – was pleased with for Him.

[6]: That this ta‘weel – had Allaah desired it for Himself – then He would have ordered it in His Book or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam) and then ta‘weel of the Attributes of Allaah – the Exalted- would have been obligatory, a necessary part of the Religion; the neglection of which would be forbidden and whoever abandoned it would have been sinful. And this is in addition to the fact that when Allaah – the Exalted – has not permitted it then doing it would be a mistake and it would be a manner that is blameworthy and forbidden – due to what it implies – (that is): Its being a form of correcting and rectifying Allaah – the Most High – and His Messenger (sallallaahu ’alayhi wa sallam).

[7]: That the mu‘awwil of the Attributes of Allaah – in fleeing from tashbeeh (anthropomorphism) and fearing it – has been ignorant of a great reality and this is the impossibility of there being any likeness between the Attributes of Allaah – the Exalted – and the attributes of His servants since there can be no likeness between the Attributes of the Creator and the attributes of the creation ever. And this is due to the fact that Allaah has informed that there is nothing like Him and He is the All-Hearing, All-Seeing, and that He is Unique (Ahad) and that there is none equal to Him. And the mu‘awwil (in resorting to ta‘weel) is a liar (kaadhib) since the reality differs from what he says in its entirety and is also a denier (mukadhdhib) because he has rejected Allaah with respect to His saying,

“There is nothing like Him.” [Sooratush-Shooraa 42:11]

And he is a pagan (mushrik) and a disbeliever (kaafir) due to associating some of the servants of Allaah with some of the Attributes of Allaah the Exalted.

[8]: That this mu‘awwil of the Attributes of Allaah – the Most High – in fleeing from tashbeeh and in fearing it – the mighty difference between the Attributes of the Creator – the Magnificent and Most High – and between the attributes of the weak and incapable servants has become hidden from him.

[9]: And ta‘weel makes the texts (of the Book and the Sunnah) lose their characteristic reverence and prestige since this ta‘weel has not depended upon an authentic text from the Sharee’ah and not a single one of the scholars of the Salaf have spoken with it.

[10]: And likewise this ta‘weel contradicts with the fact of Islaam being a practical religion that is compatible and in harmony with every age and era. And it also contradicts the fact that Allaah the Exalted has described the Qur‘aan as be
ing a discourse (bayaan), an explanation (tibyaan) for every single thing, and something made easy for remembrance – and in whose aayaat – reflection and contemplation has been requested. And for this reason Abul-Qaasim Ibn Mandah said in his book ar-Radd ’alal-Jahmiyyah, ‘To the People of Hadeeth, ta‘weel is a form or rejection (takdheeb),’” Tuhfatul-Ikhwaan fee Sifaatir-Rahmaan (p. 36-38).

[20] The isnaad (chain of narration) of this treatise is authentic up to al-Haafidh al-Khateeb.