What, When & to Who evidences could be from the Mutashaabih

Benefit:

On the topic of :

What, When & to Who evidences could be from the Mutashaabih

“What will clarify this is that:
Imaam Ahlussunnah Ahmed bin Hanbal, may Allah have mercy upon him, named his book “A refutation upon the heretics and the Jahmiyyah in what they were casting of doubts with the Mutashaabih (ambiguous, not entirely clear) of the Quraan and explaining it with other than its correct explanation”.

While the verses that he mentioned, like the statement of the Most High:

(وَهُوَ ٱللَّهُ فِى ٱلسَّمَٰوَٰتِ وَفِى ٱلْأَرْض)

“And He is Allah (to be worshipped Alone) in the heavens and on the earth.”

And the statement of the Most High:

(لَيْسَ كَمِثْلِهِۦ شَىْءٌ)

“There is nothing like unto Him”

And the statement of the Most High:

(لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ)

“No vision can grasp Him”

=are Muhkam (entirely clear) it’s meaning are known with the Salaf and the Imaams, but when those people used the wording and used the generalities and literalness of those verses as an evidence, without returning to what restricts it and constricts and binds it of the other proofs which are Muhkam[*1], it became correct to attribute them with the attribution of following the Mutashaabih[*2], even though in reality those verses are Muhkam with the Salaf, due to returning back to the Muhkam results in the removal of it being Mutashaabih, and the evidences would then all come to agreement.

Shaykh-Ul-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said:

“Verily whats intended with Mutashaabih could be that which is a continous descriptive quality of a verse, and it could be that which is relative; meaning it could be Mutashaabih with this person and not be Mutashaabih with another, and the speech of Imaam Ahmed and other than him from the Salaf could mean this type, because Ahmed [may Allah have mercy upon him] mentioned in his “refutation upon the Jahmiyyah”: that they used as evidence [for their misguidance] three Mutashaabih verses:

The statement of the Most High:

(وَهُوَ ٱللَّهُ فِى ٱلسَّمَٰوَٰتِ وَفِى ٱلْأَرْض)

“And He is Allah (to be worshipped Alone) in the heavens and on the earth.”

And His statement :

(لَيْسَ كَمِثْلِهِۦ شَىْءٌ)

“There is nothing like unto Him”

And His statement:

(لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ)

“No vision can grasp Him”

And Ahmed explained [the correct meaning of] the statement of Allaah :

(وَهُوَ ٱللَّهُ فِى ٱلسَّمَٰوَٰتِ وَفِى ٱلْأَرْض)

“And He is Allah (to be worshipped Alone) in the heavens and on the earth.”

So if we came to know of the meanings of these verses, then they are not Mutaashabih with us.

While it is Mutaashabih with those that use it as a evidence, and it’s upon this person to return it, to that which he knows from the Muhkam (clear cut).”
[End of speech from Majmuu’ Fatawa v7 p380-381]”

FOOTNOTES IN THE BOOK:
[*1]: As is the situation of Dr Rabee’ Al-Madkhali’s usage of some of the wording of the “Intercession” and the “Card” in establishing the salvation of the abandoner of outward actions of the limbs in totality.

[*2]: As the usage of Mutashaabih in their regard is relative to them.

An an excerpt from the book:

Of our Shaykh Abu Hatim Yusuf Al-‘Inaabi Al-Jazaa’iree – may Allah preserve him -:

“Al-Hujaj As-Salafiyyah ‘ala rukniyati al-‘Amal fil Eemaan..” pg 289-290

View the PDF here:
t.me/abouhatem/42

Translated by:
Abu ‘Abdirrahman ‘Abdullaah bin Ahmed Ash-Shingaani.