Discussion of the Mufawwidah and the refutation of them, and the difference between delegating the manner and delegating the meaning, and which of the two is praised and which is condemned?
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The Shaykh : Because some of the people of religious innovation follow the path of tafwid, meaning the delegation of the meaning, not the delegation of the manner. It is the delegation of the meaning. And there is a difference between the delegation of the meaning and the delegation of the manner. The delegation of the manner is obligatory, while the delegation of the meaning is forbidden. It is forbidden. You see, these issues are subtle, so pay close attention to them.
The delegation of the manner is when someone asks you, "How did Allah rise above the Throne?" What do you say? "Allah knows best." "Allah knows best" how He rose, because the manner is unknown. The delegation of the meaning is when someone asks you, "What is the meaning of Allah rising above the Throne?" Do you say, "Allah knows best"? No, it is not permissible to say, "Allah knows best." It is not permissible. Because if you say, "Allah knows best" in this case, it means that you do not know. "Allah knows best"—there is no doubt that no one says that Allah is not the most knowledgeable. But if you say, "Allah knows best," it means that you do not know the meaning of istiwaa. And istiwaa, istiwaa is known. Istiwaa is known. We know that istiwaa means rising above the Throne in a manner specific to the Throne. Because we have a general rising above all creation, and this is established for Allah (Glorified and Exalted is He) above all creation. It is one of the essential attributes established by transmission and reason. But istiwaa upon the Throne is one of the action attributes specific to what? To the Throne. And it is that which is indicated by transmission, not by reason. Transmission, not by reason.
I say now that there are people who say, "We delegate the meaning just as we delegate the manner." Who are these people? These are the people of tafwid. And Shaykh al-Islam Ibn Taymiyyah said about them, "Their statement is among the worst of the statements of the people of religious innovation and atheism", despite the fact that many authors say that this is the doctrine of the people of the Sunnah and the community. And this is incorrect, it is not correct. This is not the doctrine of the people of the Sunnah and the community; rather, they disavow it.
Now, there are those who say that the attributes of Allah (Mighty and Majestic) are not intended in their apparent meaning, but they distort them into other meanings. Who are these people? These are the people of ta'wil, the people of ta'til, who interpreted the texts into meanings they designated with their minds. Are these meanings they designated with their minds explained in the Book and the Sunnah, or are they not explained? They are not explained. So it follows from the statement of the people of tafwid and the statement of the people of ta'wil that the names of Allah and His attributes are not explained, neither in the Book nor in the Sunnah.
And we mentioned these aspects from the words of Shaykh al-Islam in al-Hamawiyyah (may Allah have mercy on him), so that it becomes clear that knowledge of the names of Allah, His attributes, and His actions exists in the Book and the Sunnah, or does it not? It exists. Why? For these aspects, two of which have preceded.
The delegation of the manner is when someone asks you, "How did Allah rise above the Throne?" What do you say? "Allah knows best." "Allah knows best" how He rose, because the manner is unknown. The delegation of the meaning is when someone asks you, "What is the meaning of Allah rising above the Throne?" Do you say, "Allah knows best"? No, it is not permissible to say, "Allah knows best." It is not permissible. Because if you say, "Allah knows best" in this case, it means that you do not know. "Allah knows best"—there is no doubt that no one says that Allah is not the most knowledgeable. But if you say, "Allah knows best," it means that you do not know the meaning of istiwaa. And istiwaa, istiwaa is known. Istiwaa is known. We know that istiwaa means rising above the Throne in a manner specific to the Throne. Because we have a general rising above all creation, and this is established for Allah (Glorified and Exalted is He) above all creation. It is one of the essential attributes established by transmission and reason. But istiwaa upon the Throne is one of the action attributes specific to what? To the Throne. And it is that which is indicated by transmission, not by reason. Transmission, not by reason.
I say now that there are people who say, "We delegate the meaning just as we delegate the manner." Who are these people? These are the people of tafwid. And Shaykh al-Islam Ibn Taymiyyah said about them, "Their statement is among the worst of the statements of the people of religious innovation and atheism", despite the fact that many authors say that this is the doctrine of the people of the Sunnah and the community. And this is incorrect, it is not correct. This is not the doctrine of the people of the Sunnah and the community; rather, they disavow it.
Now, there are those who say that the attributes of Allah (Mighty and Majestic) are not intended in their apparent meaning, but they distort them into other meanings. Who are these people? These are the people of ta'wil, the people of ta'til, who interpreted the texts into meanings they designated with their minds. Are these meanings they designated with their minds explained in the Book and the Sunnah, or are they not explained? They are not explained. So it follows from the statement of the people of tafwid and the statement of the people of ta'wil that the names of Allah and His attributes are not explained, neither in the Book nor in the Sunnah.
And we mentioned these aspects from the words of Shaykh al-Islam in al-Hamawiyyah (may Allah have mercy on him), so that it becomes clear that knowledge of the names of Allah, His attributes, and His actions exists in the Book and the Sunnah, or does it not? It exists. Why? For these aspects, two of which have preceded.