Was ta'wil (figurative interpretation) or tafwid (delegation) of some of the attributes part of the methodology of the Salaf?

The Shaykh : Yes, others.

The questioner: His EminenceThe Shaykh : Here, some claim that ta'wil (figurative interpretation) and tafwid (delegation) were part of the methodology of the righteous Salaf in matters of creed. Is this correct? Did ta'wil (figurative interpretation) or tafwid (delegation) actually occur from the Salaf? And what is the ruling on one who practices ta'wil (figurative interpretation) or tafwid (delegation)?

The Shaykh : First, it appears to me that some of the youth are indeed influenced by the books of this Saqaf, whom some have rightly called a fool, because the doubts raised in this era originate from this Saqaf who lives in this country. First, the scholars of the Salaf: their baseline is neither ta'wil (figurative interpretation) nor tafwid (delegation), but rather interpreting the verses and hadiths in a way that is indicated by their knowledge of the Arabic language and its etiquette.
They interpret, for example, "descent" as descent; they do not interpret it figuratively. They interpret "istiwaa' (rising above the Throne)" as istiwaa' (rising above the Throne), which means exaltation; they do not interpret it figuratively. Rather, it is the later generations (Khalaf) who deviated from the Salaf who interpret it figuratively. But this, of course, requires clarification and detail here. There are many tapes in this field that we have delved into, to a great extent, by giving examples. But I say now that some of the Salaf may have given an interpretation of some texts from the Qur'an or the Sunnah that these ta'wileen (those who interpret figuratively), who deviated from the Salaf, assume to be ta'wil (figurative interpretation), when it is not ta'wil (figurative interpretation) in the sense of diverting the meaning. So I want to mention something here regarding the word "ta'wil." Ta'wil has two meanings: one is linguistic, and the other is customary (technical). Ta'wil in the linguistic sense means exactly interpretation and clarification, meaning what is known to be the ultimate referent and what it returns to. This is the linguistic meaning. As for the other ta'wil, which is customary, i.e., technical, it means diverting the indication of the text to a meaning that is not immediately apparent. This is the ta'wil that is intended
in the speech of the theologians (Ahl al-Kalam).
Based on this, we say: if some of the Salaf interpreted a verse in the Noble Qur'an differently from what some of the ta'wileen (those who interpret figuratively) understand, they say, "Look, the Salaf interpreted the reality figuratively." This, which they call ta'wil (figurative interpretation), i.e., diverting the text from its apparent meaning, is not ta'wil (figurative interpretation); it is interpretation (tafsir). For example, it is mentioned in the tafsir of Ibn Kathir and others, from Ibn Abbas, regarding the interpretation of the verse . Ibn Abbas said, "He is with you by His knowledge, by His knowledge." This is not ta'wil (figurative interpretation); it is interpretation (tafsir), because he looked at the context of the verse from beginning to end and realized that Allah (Mighty and Majestic) is speaking of knowledge-based presence, not of essential presence, which is what appears from this phrase and is intended by His essence. This is not what is immediately apparent from studying the verse from beginning to end. Rather, what is immediately apparent is that our Lord (Mighty and Majestic) meant knowledge-based presence. This was reported from Ibn Abbas, so they cling to this and call it ta'wil (figurative interpretation), when it has nothing to do with ta'wil (figurative interpretation). Similarly, there are many, many texts. For example, . This also is not essential presence, but rather attribute-based presence. "With you" was interpreted by what follows it: "I hear and I see." This is not ta'wil (figurative interpretation) in the sense of diverting the word from its apparent meaning. And so on; there are many, many examples. In summary, those who claim that the Salaf practiced ta'wil (figurative interpretation), if they mean that they made ta'wil (figurative interpretation) their school, as is the school of the later generations (Khalaf), they are lying to themselves with their own words, because the later generations (Khalaf) say, "The school of the Salaf is safer. What is the school of the Salaf? That they do not interpret figuratively. The school of the later generations (Khalaf) is claimed to be more knowledgeable and more wise. Why? Because they interpret figuratively." So the scholars of the later generations (Khalaf) themselves admit that the Salaf did not practice ta'wil (figurative interpretation). But these people, in order to mislead people today and lead them astray from the path of the first believers, claim that the Salaf practiced ta'wil (figurative interpretation). In reality, they did not. The Muslim will find many, many texts collected in the book of the Imam al-Hafiz al-Dhahabi, known as "Al-'Uluw li-Ilahi al-Ghaffar" (The Exaltation of the Forgiving Lord). I abridged it and removed some of the weak and defective narrations and reports. You will find there dozens of Companions, Tabi'un, and their followers, and the Imams of the preservers, all of whom do not practice ta'wil (figurative interpretation) and refute the ta'wileen (those who interpret figuratively). Therefore, this is misguidance from this fool, this Saqaf, to lead astray these people who have no knowledge of what this person, whom people around him today are afflicted with and to whom his messages have reached, is misleading them with his many misguidances scattered in his messages.

The questioner : O Shaykh, there is an inquiry because I read about this book by the so-called Saqaf. I read in the introduction that he says the Imam al-Dhahabi (may Allah have mercy on him) wrote his book "Al-'Uluw" when he was in his twenties. Is this correct?

The Shaykh : O my brother, may Allah reward you. I told you in the car: do not give weight to this man. This man is a deceiver (dajjal). This man is a deceiver (dajjal). If he wrote this book at the beginning of his life, and whether he died while satisfied with it or rejecting it, all of this is just constructing words to mislead the common people. Do not give weight to such things, O my brother. This man is a liar!

The questioner : There is a book recently printed: "Daf' Shubhat Tashbih" (Refuting the Doubt of Likeness). Is it correctly attributed to Ibn al-Jawzi?

The Shaykh : Unfortunately, the attribution to Ibn al-Jawzi is correct. And Ibn al-Jawzi, among the Hanbalis, was Ash'ari in the majority of the Hanbalis regarding the attributes. Then this fool, this Saqaf, printed this book as he pleased, as they say, and added comments to it, "adding to the mud and making the drum sound," as it is said. And whenever Ibn al-Jawzi quoted from some of the later Hanbalis, this fool, in his new printing, placed them between crescent marks, for example, Ibn Abi Ya'la, "the one who ascribes a body to Allah (mujassim)." So the one who does not know the truth assumes that this description is from the author, who is Ibn al-Jawzi, whereas it is the one who printed this book, this Saqaf, who inserted many words in the biographies of many of the Hanbalis, also to mislead the common people. The book is correctly attributed to Ibn al-Jawzi, but Ibn al-Jawzi has words in his tafsir called "Zad al-Masir" that contradict much of what he mentioned in this book.

The questioner: His EminenceThe Shaykh .
AThe Shaykh: Go ahead.