Manhaj of Ahl al-Sunnah Regarding Allah’s Names and Attributes: Clarification on Ta’wil and the Salafi Position 
Source: Fatāwā Arkān-e-Islām❖ Question:
In some Islamic countries, students in religious seminaries are taught that the Ahl al-Sunnah belief requires faith in the Names and Attributes of Allah without distortion (taḥrīf), denial (taʿṭīl), speculation (takayyuf), or resemblance (tamsīl).
Is it correct to divide Ahl al-Sunnah into two groups—one following Ibn Taymiyyah and the other following the Ashʿarīs and Māturīdīs?
What should a believer’s stance be towards scholars who perform ta’wīl (figurative interpretation) of Allah’s Names and Attributes?
❖ Introduction:
It is absolutely correct that students are taught the creed of Ahl al-Sunnah regarding the Names and Attributes of Allah—that one must believe in them as revealed, without:
✔ Taḥrīf (alteration of meaning)
✔ Taʿṭīl (denial of the attribute)
✔ Takayyuf (describing the how)
✔ Tamsīl (likening to creation)
This approach is in full conformity with:
◈ The consensus of the Salaf al-Ṣāliḥīn
◈ The Qur’an and Sunnah
◈ And sound reasoning
Although proofs are not demanded in the question, the matter of division within Ahl al-Sunnah will be addressed.
❖ Two Major Methodologies Within Ahl al-Sunnah:
➊ First School of Thought:
– Represented by Shaykh al-Islām Ibn Taymiyyah and his students
– They emphasize that texts must be accepted according to their apparent meaning, without figurative reinterpretation
➋ Second School of Thought:
– Represented by the Ashʿarīs and Māturīdīs
– They view ta’wīl (figurative interpretation) of texts as necessary when attributes are mentioned
❖ Example from the Qur’an:
﴿بَل يَداهُ مَبسوطَتانِ يُنفِقُ كَيفَ يَشاءُ﴾
“Rather, His two hands are outstretched—He gives as He wills.”
(Sūrah al-Mā’idah: 64)
﴿قالَ يـإِبليسُ ما مَنَعَكَ أَن تَسجُدَ لِما خَلَقتُ بِيَدَىَّ﴾
“O Iblīs! What prevented you from prostrating to what I created with My two hands?”
(Sūrah Ṣād: 75)
❖ Nature of the Disagreement:
➊ Ibn Taymiyyah’s School:
– Believes that these verses affirm real hands for Allah, befitting His majesty, without likening them to creation.
➋ Ashʿarīs and Māturīdīs:
– Interpret the term "hands" as power or favor, denying its literal meaning.
❖ Who Truly Represents Ahl al-Sunnah?
– The methodological disagreement is fundamental and cannot be reconciled.
– Only the first group, which affirms the texts without ta’wīl, can rightfully be called Ahl al-Sunnah.
– Including the second group under this label contradicts both Sharʿī and rational principles.
❖ On the Legitimacy of Ta’wīl:
Those who support ta’wīl argue that:
– If it does not contradict any textual evidence, then it is permissible.
However:
Interpreting the texts without Sharʿī proof is tantamount to speaking about Allah without knowledge, which is harām.
Qur'anic Proof:﴿وَأَن تَقولوا عَلَى اللَّهِ ما لا تَعلَمونَ﴾
“And that you say about Allah that which you do not know.”
(Sūrah al-Aʿrāf: 33)
﴿وَلا تَقفُ ما لَيسَ لَكَ بِهِ عِلمٌ﴾
“And do not pursue that of which you have no knowledge...”
(Sūrah al-Isrāʾ: 36)
Therefore, ta’wīl without evidence is a form of intellectual deviation.❖ Was Imam Aḥmad Among the Interpreters?
Some claim that Imām Aḥmad did ta’wīl of certain narrations, such as:
– “The hearts of the sons of Ādam are between two fingers of the Most Merciful.” (Ṣaḥīḥ Muslim, 2654)
– “The Black Stone is the right hand of Allah on earth.” (Weak – Musnad al-Firdaws)
– ﴿وَهُوَ مَعَكُم﴾ – “He is with you” (Sūrah al-Ḥadīd: 4)
Clarification:
– Ibn Taymiyyah clarified that these attributions to Imām Aḥmad are false.
– Aḥmad did not perform ta’wīl, but merely explained “maʿiyyah” (with-ness) as pertaining to knowledge, sight, and hearing, based on context.
– The meaning of “maʿiyyah” changes depending on the situation.
❖ Correct Approach to Divine Attributes:
– Ahl al-Sunnah wa’l-Jamāʿah believe in the apparent meanings of the Names and Attributes of Allah, in a manner befitting His majesty.
– For example, Allah’s “fingers” are affirmed, but this does not necessitate contact or resemblance to creation.
❖ On the Ḥadīth of the Black Stone:
– “The Black Stone is the right hand of Allah on earth” is not authentically established from the Prophet ﷺ.
– As per Ibn Taymiyyah, the narration is weak and rejected.
❖ What About the Scholars Who Perform Ta’wīl?
– If scholars perform ta’wīl sincerely and with good intentions, and their ijtihād is based on effort and scholarship, then:
Prophetic Hadith:“If a judge gives a ruling and makes ijtihād and is correct, he will have two rewards. If he errs, he will still have one reward.”
(Ṣaḥīḥ al-Bukhārī, 7352; Ṣaḥīḥ Muslim, 1716)
– Their intention will not be questioned, though their method is incorrect.
– They will not be labeled as misguided innovators, rather excused scholars in error.
❖ Summary:
◈ Only those who affirm Allah’s Names and Attributes without ta’wīl or speculative interpretation are rightfully Ahl al-Sunnah.
◈ Scholars who perform ta’wīl with sincerity may be excused, but their approach is not the truth.
◈ The position of Ibn Taymiyyah is in line with the early Salaf and does not represent a new sect or methodology.
ھذا ما عندي، والله أعلم بالصواب
