And the people have divided into three groups regarding this: the first group
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The Shaykh :"And the people have divided into three groups regarding this" Regarding this apparent meaning, the people have divided into three groups.
"The first: those who made the apparent, immediate meaning of these attributes a true meaning befitting Allah (Mighty and Majestic), and they kept their indication to that. These are the Salaf who agreed upon what the Prophet (peace and blessings be upon him) and his Companions were upon, and those upon whom the title of the people of the Sunnah and the community is truly applicable" These people made the immediate meaning of the texts the true meaning befitting Allah, and they said that this meaning is true in reality, but it is befitting Allah. In their statement that it is true in its reality, they refuted the deniers of the divine attributes, and in their statement that it is befitting Allah, they refuted those who liken Allah to creation, who made it similar to the created beings.
The second group. Yes, "And they agreed upon this, as Ibn 'Abd al-Barr transmitted" They agreed upon what? Upon taking the apparent meaning of the texts, that it is true in its reality, and that it is what is befitting Allah (Mighty and Majestic). "They agreed upon this, as Ibn 'Abd al-Barr transmitted, saying: 'The people of the Sunnah are in agreement on affirming all the attributes mentioned in the Qur'an and the Sunnah, believing in them, and taking them as truth rather than metaphor, except that they do not ask how any of that is, nor do they define a limited attribute therein'".
This is a consensus reported by one who follows the words of the scholars and looks into their disagreements, saying: "They agreed upon this." "And Qadi Abu Ya'la said in his book *Refuting Figurative Interpretation*: 'It is not permissible to reject these reports, nor to occupy oneself with their figurative interpretation. It is obligatory to take them by their apparent meaning, and that they are the attributes of Allah, not resembling the attributes of the other described beings among the creation, and one should not believe in likening Allah to creation therein, but rather as is narrated from Imam Ahmad and the other Imams'" It is narrated that they said: "We leave them as they came, without asking how." This necessitates keeping their indication as it is, without asking how or likening Allah to creation, because they did not come for likening, but rather to establish the meanings befitting Allah the Exalted. He said: "End of quote. Shaykh al-Islam Ibn Taymiyyah transmitted this from Ibn 'Abd al-Barr and the Qadi in *Al-Fatawa al-Hamawiyyah*, page such and such, volume 5 of *Majmu' al-Fatawa* by Ibn Qasim. And this is the correct school of thought and the straight, wise path, for two reasons".
"The first: those who made the apparent, immediate meaning of these attributes a true meaning befitting Allah (Mighty and Majestic), and they kept their indication to that. These are the Salaf who agreed upon what the Prophet (peace and blessings be upon him) and his Companions were upon, and those upon whom the title of the people of the Sunnah and the community is truly applicable" These people made the immediate meaning of the texts the true meaning befitting Allah, and they said that this meaning is true in reality, but it is befitting Allah. In their statement that it is true in its reality, they refuted the deniers of the divine attributes, and in their statement that it is befitting Allah, they refuted those who liken Allah to creation, who made it similar to the created beings.
The second group. Yes, "And they agreed upon this, as Ibn 'Abd al-Barr transmitted" They agreed upon what? Upon taking the apparent meaning of the texts, that it is true in its reality, and that it is what is befitting Allah (Mighty and Majestic). "They agreed upon this, as Ibn 'Abd al-Barr transmitted, saying: 'The people of the Sunnah are in agreement on affirming all the attributes mentioned in the Qur'an and the Sunnah, believing in them, and taking them as truth rather than metaphor, except that they do not ask how any of that is, nor do they define a limited attribute therein'".
This is a consensus reported by one who follows the words of the scholars and looks into their disagreements, saying: "They agreed upon this." "And Qadi Abu Ya'la said in his book *Refuting Figurative Interpretation*: 'It is not permissible to reject these reports, nor to occupy oneself with their figurative interpretation. It is obligatory to take them by their apparent meaning, and that they are the attributes of Allah, not resembling the attributes of the other described beings among the creation, and one should not believe in likening Allah to creation therein, but rather as is narrated from Imam Ahmad and the other Imams'" It is narrated that they said: "We leave them as they came, without asking how." This necessitates keeping their indication as it is, without asking how or likening Allah to creation, because they did not come for likening, but rather to establish the meanings befitting Allah the Exalted. He said: "End of quote. Shaykh al-Islam Ibn Taymiyyah transmitted this from Ibn 'Abd al-Barr and the Qadi in *Al-Fatawa al-Hamawiyyah*, page such and such, volume 5 of *Majmu' al-Fatawa* by Ibn Qasim. And this is the correct school of thought and the straight, wise path, for two reasons".