Explanation of the author's statement: "And the refutation of them is from several angles: The first is that we ask them what they mean by the ambiguity (tashabuh) they have attributed to the verses of attributes.
Machine translationRead the Arabic original
The Shaykh : We refute them from several angles:
The first is that we ask them what they mean by the ambiguity (tashabuh) they have attributed to the verses of attributes, so that we may look into it in order to refute them after their position is established. Do they mean by this that the meaning is ambiguous and obscure, or do they mean that the reality is ambiguous and obscure?
We say: You are now saying that the verses of attributes are among the ambiguous (mutashabih). What do you mean by ambiguous? Do you mean that the reality is ambiguous and that it is ambiguous for us to know the reality of these names and attributes, or do you mean by ambiguity that the meaning is ambiguous? That is, the meaning is ambiguous to us and we do not know what is intended? And I think we know the difference between the meaning and the reality to which a thing leads.
We know the meaning of the hand, and the meaning of rising above (istiwa'), but have we known the reality of the hand of Allah and how it is? No, absolutely not. So we must know the difference between the meaning and the reality.
So we ask these people what you mean by ambiguity? Do you mean that the meaning is ambiguous and obscure, or do you mean that the reality is ambiguous and obscure?
If they mean the first, which is their intent, that they want the ambiguous (mutashabih) meaning that its meaning is not known, then the verses of attributes are not of this kind because their meaning is clear, as Malik said: "The rising above (istiwa') is not unknown, and the how is not conceivable".
Now, our statement: If they mean the first, which is their intent, how do we refer to the first and then establish the second? For the sake of detail. If they say, "We mean the first, which is that the verses of attributes and their hadiths are ambiguous in meaning," this is their intent, so what is the answer? Yes.
"And if they mean the second, then the verses of attributes are of this kind, because no one knows their reality and how they are except Allah the Exalted. And by this, it is known that it is not correct to attribute ambiguity to the verses of attributes, but rather the aforementioned detail is necessary".
What is the aforementioned detail? That if by this is meant the ambiguity and obscurity of the meaning, then the verses of attributes are clear in meaning and are not of this kind. And if by this is meant the ambiguity of the reality upon which the matter is, then this is true and they are among the ambiguous (mutashabih).
And what do these people want? These people want the first meaning.
The first is that we ask them what they mean by the ambiguity (tashabuh) they have attributed to the verses of attributes, so that we may look into it in order to refute them after their position is established. Do they mean by this that the meaning is ambiguous and obscure, or do they mean that the reality is ambiguous and obscure?
We say: You are now saying that the verses of attributes are among the ambiguous (mutashabih). What do you mean by ambiguous? Do you mean that the reality is ambiguous and that it is ambiguous for us to know the reality of these names and attributes, or do you mean by ambiguity that the meaning is ambiguous? That is, the meaning is ambiguous to us and we do not know what is intended? And I think we know the difference between the meaning and the reality to which a thing leads.
We know the meaning of the hand, and the meaning of rising above (istiwa'), but have we known the reality of the hand of Allah and how it is? No, absolutely not. So we must know the difference between the meaning and the reality.
So we ask these people what you mean by ambiguity? Do you mean that the meaning is ambiguous and obscure, or do you mean that the reality is ambiguous and obscure?
If they mean the first, which is their intent, that they want the ambiguous (mutashabih) meaning that its meaning is not known, then the verses of attributes are not of this kind because their meaning is clear, as Malik said: "The rising above (istiwa') is not unknown, and the how is not conceivable".
Now, our statement: If they mean the first, which is their intent, how do we refer to the first and then establish the second? For the sake of detail. If they say, "We mean the first, which is that the verses of attributes and their hadiths are ambiguous in meaning," this is their intent, so what is the answer? Yes.
"And if they mean the second, then the verses of attributes are of this kind, because no one knows their reality and how they are except Allah the Exalted. And by this, it is known that it is not correct to attribute ambiguity to the verses of attributes, but rather the aforementioned detail is necessary".
What is the aforementioned detail? That if by this is meant the ambiguity and obscurity of the meaning, then the verses of attributes are clear in meaning and are not of this kind. And if by this is meant the ambiguity of the reality upon which the matter is, then this is true and they are among the ambiguous (mutashabih).
And what do these people want? These people want the first meaning.