Translation: Al-Sarakhsī on the Doctrine of Tafwīḍ:
Shams al-Aʾimma said in *Tamhīd al-Fuṣūl:
"The ambiguity regarding attributes, such as [the vision of God], does not undermine the knowledge of the foundational concept nor invalidate it. Likewise, the face and hand,
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Shams al-Aʾimma said in *Tamhīd al-Fuṣūl:
"The ambiguity regarding attributes, such as [the vision of God], does not undermine the knowledge of the foundational concept nor invalidate it. Likewise, the face and hand,
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as explicitly mentioned by Allah in the Qur'an, are known, while the [how / quiddity] of such attributes remains ambiguous (mutashābih), but this ambiguity does not invalidate the established foundational concept [The Asl]. The Muʿtazilah, may God disgrace them,
due to their confusion on the [how / quiddity,] became deniers (muʿaṭṭilah) by rejecting the attributes of Allah. As for Ahl al-Sunnah wa al-Jamāʿah, they affirmed what is foundationally known through the texts and refrained from delving into the ambiguous,
which is "the reality / Kayfiyyah". Thus, they did not permit engagement with such matters." End quote. You should check this book, it is beneficial and worth reviewing.
Uṣūl al-Sarakhsī, Vol. 1, p. 511.
From this, we deduce:
Uṣūl al-Sarakhsī, Vol. 1, p. 511.
From this, we deduce:
1. The author affirms the foundational concept and suspends judgment on the *how* (kayfiyyah), intending by "foundational concept" the essence of the meaning, not merely the wording, as indicated by his rebuttal of the Muʿtazilah.
2. He treats all attributes similarly (vision, face, hand), in accordance with the principle of Ahl al-Sunnah: the stance on one attribute is analogous to the stance on others.
3. He identifies the "mutashābih" as the "kayfiyyah". If one uses the term "mutashābih" broadly,
3. He identifies the "mutashābih" as the "kayfiyyah". If one uses the term "mutashābih" broadly,
it either refers to the "kayfiyyah" or requires clarification if it refers to the meaning. [I say, even the broad indication of "M'na" could be understood as the complete meaning or full reality of the meaning, which is connected to quiddity and in that sense only God knows it.]
4. The ignorance of the "kayfiyyah" does not negate knowledge of the foundational meaning, which is the expression of Imam Mālik. This is also the intent of Shaykh al-Islām: the shared principle [Al-qadr al-mushtaraq,] is knowledge of the universal meaning
or foundational meaning, while the knowledge beyond that is entrusted to Allah.
Shaykh ʿAbd al-Bāqī al-Ḥanbalī stated in "al-ʿAyn wa al-Athar": "Ignorance of the "kayfiyyah" does not negate knowledge of the foundational meaning."
Shaykh ʿAbd al-Bāqī al-Ḥanbalī stated in "al-ʿAyn wa al-Athar": "Ignorance of the "kayfiyyah" does not negate knowledge of the foundational meaning."
Shaykh Ibn Taymiyyah also alluded to this in some of his treatises."
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