“The math-hab of the Salaf and the imaams is to describe Allaah with what He describes himself with, and with what His Messenger (sallallaahu ‘alayhe wa sallam) has described Him with, without tahreef (perverting the texts), or ta’teel (denying their meanings), or takyeef (seeking after their specific details), or tamtheel (likening Allaah to His Creation)…and the math-hab of the Salaf is between two math-habs, guidance between two strayings, and that is the affirmation of the Attributes along with the negation of any similarity between Allaah and His Creation. So the statement of Allaah, ( Laysa kamithlihi shay’un ) is a refutation of the people of tash-beeh and tamtheel; and His Statement, ( and He is As-Samee’, Al-Baseer ), is a refutation of the people of negation and ta’teel. So the Mumath-thil is blind at night, and the Mu’at-til is blind in the day; the Mumath-thil worships an (physical) idol, and the mu’at-til worships nothingness.”

- Shaykh Al-Islaam Ibn Taymiyyah from his Fataawaa (5/195-196)

Regarding the recent lectures from the book, Al-Qawaa'id Al-Muthlaa, a number of questions were asked that were not answered, except with “Allaah knows best.” Some of them are answered below, and the others will be posed to the scholars, in shaa’ Allaah.

Q: Regarding Allaah’s Statement ( Laysa kamithlihi shay’un ) [Shooraa:11], doesn’t the phrase “kamithlihi” with the kaaf and the word “mithl” show severe emphasis (tawkeed)?

A: Yes, this was mentioned by At-Tabaree and Al-Qurtubee in their books of tafseer. Some scholars held that the linguistic origin of the sentence was “laysa mithlahu shay’un” and that the kaaf is zaa’idah (additional). This was the position of Ibn An-Nuhaas in his I’raab of the Qur’aan. Others held that the linguistic origin is “laysa (Allaahu) kashay’in” and that the word “mithl” is zaa’idah. Al-Qurtubee mentions both of these positions.

And it is VERY important to note here that their reference to words or letters being zaa’idah, is of course from a purely linguistic standpoint, as there are no “additional” letters or words in the Qur’aan, as it is all from the perfect speech of our Lord. To claim that in the Book of Allaah there are extra or excess letters, or additional or superfluous ones, is a claim that Allaah’s Speech is deficient, as it has unnecessary additions. So please understand this, and Allaah knows best.

Q: What is the proof for Shaykh Ibn ‘Uthaymeen’s statement that the Speech of Allaah is from the THAATIYYAH (permanent, continuous) Attributes of Allaah? He mentioned proof that it is from His FI’LIYYAH (chosen) Attributes, but he did not mention any proof for it being THAATIYYAH.

A: The questioner is referring to the statement of Imaam Ibn ‘Uthaymeen, “As for the essence of His Speech, then it is something that is a permanent, continuous Attribute, since Allaah the Exalted has not ceased, nor will He cease speaking.” [Al-Qawaa’id Al-Muthlaa, p.63]

True, he did not mention a proof for this here, may Allaah have Mercy on him. Shaykh Al-Islaam Ibn Taymiyyah said:

Verily the Salaf and the imaams of the Sunnah
and Hadeeth say, “He (Allaah) speaks according
to His Will and Limitless Capability, and His
Speech is not a created thing, rather it is a
permanent Attribute of His Thaat (Actual Presence).”

And from those who mentioned this position from
the imaams of the Sunnah, Aboo ‘Abdillaah ibn
Mandah, Aboo ‘Abdillaah ibn Haamid, Aboo Bakr
‘Abdul-‘Azeez, Aboo Ismaa’eel Al-Ansaaree, and
others. Likewise, Aboo ‘Umar Ibn ‘Abdil-Barr
mentioned something similar in Al-Istiwaa.

Furthermore, the imaams of the Sunnah, like
‘Abdullaah ibn Al-Mubaarak, Ahmad ibn Hambal,
Al-Bukhaaree, ‘Uthmaan ibn Sa’eed Ad-Daarimee,
and an innumerable number of others, like what
was mentioned by Harb ibn Ismaa’eel
Al-Karmaanee from Sa’eed ibn Mansoor, Ahmad
ibn Hambal, Ishaaq ibn Ibraaheem, and the rest of
Ahlus-Sunnah wal-Hadeeth, they were all in
agreement that He (Allaah) speaks according to His
Will, and that He does not cease speaking, whenever
He likes, and however He likes. [Al-Fataawaa 6/218]

When I was explaining the difference between tamtheel and tash-beeh in the lecture about the Attributes, I mistakenly explained the difference as that which is between tamtheel and takyeef. This was clarified later in the lecture, but for fear that some may have missed the clarification, let me repeat the answer, as stated by Shaykh Ibn ‘Uthaymeen:

“One may differentiate between tamtheel and tash-beeh by saying that tamtheel is total similarity in all attributes, while tash-beeh is a similarity based on most, but not all, attributes.” [Al-Qawaa’id Al-Muthlaa, p.65]

Firstly, TROID has translated some sections from the book we were studying from, Al-Qawaa’id Al-Muthlaa, and their work is available as an e-book:

They are also planning on publishing this book in its entirety very soon. As for other articles available that are related to the Names and Attributes of Allaah, then we have compiled the following list, hoping that you will take the time to read some or all of the links below:

And also there is a printed book available on the subject available:

I hope this follow-up information has been beneficial. May Allaah reward you.

And Allaah knows best.

Abul-‘Abbaas
http://www.bakkah.net