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The Attributes Of God – دفع شبه التشبيه بأكف التنزيه pdf download

THE ATTRIBUTES OF GOD - دفع شبه التشبيه بأكف التنزيه
📘 Book Title The Attributes Of God
👤 Book AuthorIbn Al-Jawzi
🖨️ Total Pages40
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🌐 LanguageEnglish
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 The Attributes Of God (Daf’ Shubah al-Tashbrh bi-Akaff al-Tanzih) by Abd Al-Rahman Ibn Al-Jawzi

دفع شبه التشبيه بأكف التنزيه – الإمام الحافظ أبي الفرج عبد الرحمن بن الجوزي


Errors of the Aforementioned Hanbalīs

After Examination, IT can be seen that the scholars we have been discussing erred in seven matters: The first issue is that they called many of the ḥadīths “Information on Attributes.” However, they are merely possessive forms, while not every possessive form is an attribute.

 For surely, God, Exalted in Highness, said: and, I have blown into him from My spirit (Qur’ān 15:29). And (know that] God does not have an attribute called “a spirit.” So he who has called the possessive form an attribute is guilty of innovation.

The second error is that they said, “These ḥadīths are amongst the ambiguous (and) none know (the true meaning) except God, exalted be He.” However, at the same time they state, “We bear and understand them according to their literal meanings.”

How astonishing! A phrase who’s meaning only God knows (for certain), what literal meaning can it then have? What then are the literal meanings of al-istiwa’ (establishment) except “sitting” and al-nuzūl (descending) anything but moving from one place to another:

The third error is that they affirmed attributes as belonging to God [that are not established by decisive evidence). The attributes of God Almighty, Splendid in His Majesty, are only affirmed by the decisive proofs, by which the essence is affirmed. 3

The fourth error is that they do not differentiate between affirming what is contained in a well-known report (a hadīth whose narrators are between three or four), like (the Prophet’s] saying, “He, Exalted in Highness, descends to the sky of the lower world,” and affirming what is present in a ḥadīth that is not sound, like his saying, “I saw my Lord in the most beautiful form.”

Rather, they affirmed an attribute using the former [hadīth] and also by using the latter hadīth, (which is not a valid approach).

The fifth error is that they did not make a distinction between a hadīth attributed to the Prophet and a hadīth designated to a companion or successor.

Thus, they affirm the second hadīth as if it belongs to the same category as the hadīth mentioned before it.

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