Clarification that the methodology of the Salaf is not tafwid, along with a clarification of the ugliness of tahrif and ta'til.
Machine translationRead the Arabic original
The Shaykh : And whoever says: "The methodology of the Salaf is tafwid," has lied about them. The strange thing is that I read today, I was reviewing, I read in the book *Al-Tadhkar fi Ahkam al-Quran* by al-Qurtubi, the famous exegete, a statement from him that I found strange. He says this regarding the issue of tafwid, that we do not say anything about the verses of the attributes. Shaykh al-Islam said about this statement, he said about this statement from al-Qurtubi in the book *Al-Aql wa al-Naql*: "It is one of the worst statements of the people of innovation and deviation", one of the worst statements of the people of innovation and deviation. And he said: "This statement allowed the people of tahrif to dominate, saying: 'We know the Qur'an better than you.'" Rather, he said: "It allowed the people of philosophy and imagination to dominate, saying: 'We know the Qur'an better than you, because we say the meaning of the Qur'an is such-and-such, and what do you say? We do not know what its meaning is; we are unlettered.'" And this is the truth. What Shaykh (may Allah have mercy on him) said in his book *Al-Aql wa al-Naql*, about which Ibn al-Qayyim said:
"And he has a book on reason and transmission *** for which there is no second like in existence"
It is reasonable speech, because there is no doubt that the knowledgeable one is the one who says: "I know the meaning of the verses," and the ignorant one is the one who says: "I do not know." And this cannot be from the Salaf. The Salaf are the most knowledgeable people regarding the meanings of the entire Qur'an, what relates to the attributes and otherwise; they are the most knowledgeable of creation regarding this. So much so that Mujahid said: "I presented the Qur'an to Ibn Abbas from its beginning to its end, stopping at every verse and asking him about its meaning". For this reason, Mujahid (may Allah have mercy on him) was the most knowledgeable of the Tabi'un in tafsir. So the result, my brothers, is that we have pointed this out. And you do not say: "The lesson is a grammar lesson, why are you giving us this speech?" Because this is more beneficial than grammar, especially since we now find those who speak of this in the study halls, in the study halls, and they establish the methodology of the Asha'irah or the methodology of tafwid. And they say about the methodology of tafwid: "It is the methodology of the Salaf." And this is a matter that requires awareness and caution. I do not say that everyone who establishes this in our study halls and for our students is of bad intent; he may be of good intent, but he is of bad understanding and perception. He grew up with this methodology, which is found in the books of the Asha'irah, and he thought that this was the truth, so he began to say it and establish it and establish it. So we must be cautious and know the methodology of the Salaf. The methodology of the Salaf, praise be to Allah, is simple and easy, and it does not cause a person fatigue. I do not believe that those who distort have hearts that are at rest and that there is tranquility in them at all. Because, simply put, we say to him: "What makes you know that Allah intended this and not that?" Can a person be at ease with this meaning when he does not know? It is not possible for him to be at ease while knowing that he will stand before Allah and Allah will say to him: "Do you testify that I intended this with My speech?" Who is able to give this testimony? Who is the one who can answer correctly? It is the one who says: "Yes, You intended, O Lord, with this speech of Yours which the Salaf followed, because the Qur'an was revealed in the language of the Arabs, in a clear Arabic tongue." Allah the Exalted said:[Az-Zukhruf 43:3] And He said in the other verse: [Yusuf 12:2] Look at the distinction between the two verses. The Jahmiyyah used it as evidence that the Qur'an is created. They said: "Because Allah said: [Al-An'am 6:1] [Al-An'am 6:96] But the other verse came to refute them, saying: [Yusuf 12:2] And the meaning becomes: [Az-Zukhruf 43:3], meaning: We made it in the language of the Arabs, meaning: We spoke with it in the language of the Arabs so that you may understand. So it is now clear that the person who follows the Qur'an in its apparent meaning, befitting Allah Mighty and Majestic, in the verses of the attributes, did he take the Qur'an or did he not take it?
The student: Yes, he took it.
The Shaykh : He took it, and his heart is at rest and calm, with tranquility upon him, firm and established. Unlike the one who distorts or hesitates and says: "By Allah, I do not say anything; I do not say anything about them without meaning, without believing them to have a meaning." This is an error. The most perfect is for Allah (Exalted and Majestic is He). Now, for example, a book comes from a friend of yours; do you benefit from it when you do not know what its meaning is? You do not benefit from it or take anything from it at all. So the Qur'an, praise be to Allah, is clear and distinct, and we must devote our efforts to knowing the methodology of the Salaf in this matter so that no one comes to disturb us regarding the creed. Because I am certain, without doubt, that those students to whom this is established, which we mentioned, will retain it in their hearts if Allah the Exalted does not save them with one who informs them of the truth. And this is a greater matter than you see, greater than major sins; this is not a trivial matter. Therefore, we must know the truth in this matter completely, as it was practiced by the Companions and those who followed them in excellence.
"And he has a book on reason and transmission *** for which there is no second like in existence"
It is reasonable speech, because there is no doubt that the knowledgeable one is the one who says: "I know the meaning of the verses," and the ignorant one is the one who says: "I do not know." And this cannot be from the Salaf. The Salaf are the most knowledgeable people regarding the meanings of the entire Qur'an, what relates to the attributes and otherwise; they are the most knowledgeable of creation regarding this. So much so that Mujahid said: "I presented the Qur'an to Ibn Abbas from its beginning to its end, stopping at every verse and asking him about its meaning". For this reason, Mujahid (may Allah have mercy on him) was the most knowledgeable of the Tabi'un in tafsir. So the result, my brothers, is that we have pointed this out. And you do not say: "The lesson is a grammar lesson, why are you giving us this speech?" Because this is more beneficial than grammar, especially since we now find those who speak of this in the study halls, in the study halls, and they establish the methodology of the Asha'irah or the methodology of tafwid. And they say about the methodology of tafwid: "It is the methodology of the Salaf." And this is a matter that requires awareness and caution. I do not say that everyone who establishes this in our study halls and for our students is of bad intent; he may be of good intent, but he is of bad understanding and perception. He grew up with this methodology, which is found in the books of the Asha'irah, and he thought that this was the truth, so he began to say it and establish it and establish it. So we must be cautious and know the methodology of the Salaf. The methodology of the Salaf, praise be to Allah, is simple and easy, and it does not cause a person fatigue. I do not believe that those who distort have hearts that are at rest and that there is tranquility in them at all. Because, simply put, we say to him: "What makes you know that Allah intended this and not that?" Can a person be at ease with this meaning when he does not know? It is not possible for him to be at ease while knowing that he will stand before Allah and Allah will say to him: "Do you testify that I intended this with My speech?" Who is able to give this testimony? Who is the one who can answer correctly? It is the one who says: "Yes, You intended, O Lord, with this speech of Yours which the Salaf followed, because the Qur'an was revealed in the language of the Arabs, in a clear Arabic tongue." Allah the Exalted said:
Indeed, We have made it an Arabic Qur'an that you might understand.
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَIndeed, We have sent it down as an Arabic Qur'an that you might understand.
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَand made the darkness and the light
وَجَعَلَ الظُّلُمَاتِ وَالنُّورَand has made the night for rest
وَجَعَلَ اللَّيْلَ سَكَنًاIndeed, We have sent it down as an Arabic Qur'an
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّاWe have made it an Arabic Qur'an
جَعَلْنَاهُ قُرْآنًا عَرَبِيًّاThe student: Yes, he took it.
The Shaykh : He took it, and his heart is at rest and calm, with tranquility upon him, firm and established. Unlike the one who distorts or hesitates and says: "By Allah, I do not say anything; I do not say anything about them without meaning, without believing them to have a meaning." This is an error. The most perfect is for Allah (Exalted and Majestic is He). Now, for example, a book comes from a friend of yours; do you benefit from it when you do not know what its meaning is? You do not benefit from it or take anything from it at all. So the Qur'an, praise be to Allah, is clear and distinct, and we must devote our efforts to knowing the methodology of the Salaf in this matter so that no one comes to disturb us regarding the creed. Because I am certain, without doubt, that those students to whom this is established, which we mentioned, will retain it in their hearts if Allah the Exalted does not save them with one who informs them of the truth. And this is a greater matter than you see, greater than major sins; this is not a trivial matter. Therefore, we must know the truth in this matter completely, as it was practiced by the Companions and those who followed them in excellence.