What is your opinion on using the terms *jiha* (direction) and *hadd* (limit) with respect to Allah (Mighty and Majestic)? And what is the authenticity of attributing this to Shaykh al-Islam Ibn Taymiyyah?
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Abu Malik: Our Shaykh, regarding the issue of the *hadd* (limit) that is attributed to Ibn Taymiyyah.
The Shaykh: Yes.
Abu Malik: I mean, of course, Ibn Taymiyyah (may Allah have mercy on him). I believe he was accused of this without merit, because those who came after did not know what Ibn Taymiyyah intended in it, and then they attributed this matter to him; is that not so, our Shaykh?
The Shaykh: It is so. The matter of the *hadd* (limit) is like the matter of the *jiha* (direction). Ibn Taymiyyah has good words regarding the *jiha* (direction). First of all, he says, what is this... eggplant?
Abu Malik: This eggplant.
The Shaykh: Eggplant.
He says first that the term *jiha* (direction) did not come in the Sunnah, neither in negation nor affirmation; therefore, we do not say it. This is excellent Salafi logic. But he adds to that and says: However, whoever claims the *jiha* (direction) or affirms it, we look at what he intends by affirming it or negating it. If the one who affirms it means what came in the Book and the Sunnah, affirming the *uluww* (exaltation) of Allah (Mighty and Majestic) above the Throne as an attribute whose reality is known only to Allah, but He has this attribute of exaltation; then we deny the term to him, not the meaning. As for the one who wants to deny the *jiha* (direction) in order to deny this attribute itself, we deny to him both the term and the meaning he intends. This is the correct position in my view. Likewise, the *hadd* (limit). The *hadd* (limit) is narrated from some of the Imams. It does not matter to us whether it is Ibn Taymiyyah or someone else. But the important truth is to understand the meaning of the *hadd* (limit), the meaning of the *hadd* (limit) that this person intends.
Abu Malik: Yes, yes.
The Shaykh: Although this did not come - also - like the *jiha* (direction); it did not come in the Book and the Sunnah; therefore - also - the word "distinct from His creation," "distinct."
Abu Malik: Distinct.
The Shaykh: Ah, "distinct" also did not come, but the word "distinct" is among the necessary implications of the Divine Essence. As I detailed today - may Allah reward you with good - that He is not contained in His creations. So, the one who agrees with us that He is not contained in His creations, then he is distinct. So what do you deny? You deny the term that did not come, and we agreed with you on that. But do you affirm the meaning intended by this term?
Abu Malik: No, he can...
The Shaykh: Yes.
Abu Malik: I mean, of course, Ibn Taymiyyah (may Allah have mercy on him). I believe he was accused of this without merit, because those who came after did not know what Ibn Taymiyyah intended in it, and then they attributed this matter to him; is that not so, our Shaykh?
The Shaykh: It is so. The matter of the *hadd* (limit) is like the matter of the *jiha* (direction). Ibn Taymiyyah has good words regarding the *jiha* (direction). First of all, he says, what is this... eggplant?
Abu Malik: This eggplant.
The Shaykh: Eggplant.
He says first that the term *jiha* (direction) did not come in the Sunnah, neither in negation nor affirmation; therefore, we do not say it. This is excellent Salafi logic. But he adds to that and says: However, whoever claims the *jiha* (direction) or affirms it, we look at what he intends by affirming it or negating it. If the one who affirms it means what came in the Book and the Sunnah, affirming the *uluww* (exaltation) of Allah (Mighty and Majestic) above the Throne as an attribute whose reality is known only to Allah, but He has this attribute of exaltation; then we deny the term to him, not the meaning. As for the one who wants to deny the *jiha* (direction) in order to deny this attribute itself, we deny to him both the term and the meaning he intends. This is the correct position in my view. Likewise, the *hadd* (limit). The *hadd* (limit) is narrated from some of the Imams. It does not matter to us whether it is Ibn Taymiyyah or someone else. But the important truth is to understand the meaning of the *hadd* (limit), the meaning of the *hadd* (limit) that this person intends.
Abu Malik: Yes, yes.
The Shaykh: Although this did not come - also - like the *jiha* (direction); it did not come in the Book and the Sunnah; therefore - also - the word "distinct from His creation," "distinct."
Abu Malik: Distinct.
The Shaykh: Ah, "distinct" also did not come, but the word "distinct" is among the necessary implications of the Divine Essence. As I detailed today - may Allah reward you with good - that He is not contained in His creations. So, the one who agrees with us that He is not contained in His creations, then he is distinct. So what do you deny? You deny the term that did not come, and we agreed with you on that. But do you affirm the meaning intended by this term?
Abu Malik: No, he can...
Source
www.al-albany.com
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