The Condition of the Latter ScholarsAs for the adherents to the Madhhabs excluding the Hanbalîs, many of them opposed the path of the Salaf while following the path of the Khalaf. This is why we narrated the statements by the Imâms of the Hanafîs, Mâlikîs, and Shâfi'îs and also the Imâms of the philosophers such as Ibnu Kullâb, al-Ash'arî, Abu'l Hasan bin Mahdî, and al-Bâqillânî. Thus, the one who comes across this shall know that these Imâms follow the Salaf, affirm the attributes for Allâh, and negate from Him resembling the creation.
Thereby, it will also be recognized that this creed we have narrated from our Shaykh, Muhammad bin Abd'il Wahhâb and his followers, is the true creed denoted by the Book, the Sunnah, and the sayings of the companions and the rest of the Ummah.
We describe Allâh only by what He described Himself with or with what as His Messenger described Him and we do not exceed the Qur'ân and Hadîth. We interpretate (explain) what was interpretated by the first and forefront, and we refrain from interpretating on what they refrained from. We know that there is nothing like Allâh Subhânahu in His essence, attributes, and actions.
Just as we know with certainty that Allâh Subhânahu possesses a real essence and real actions, likewise, He possesses real attributes and nothing is like Him. Allâh is in truth far above everything that necessitates deficiencies or new things occurring in Him. This is because Allâh Subhânahu is deserving of unlimited perfection. It is also impossible for new things to occur to Him, as being non-existent is impossible regarding Him.
In opposition to the opinion of the adherents of Ta'tîl and Tamthîl, we do not resemble the attributes of Allâh with the attributes of the creation just as we do not resemble the essence of Allâh with the essence of the creation, we do not negate from Him what He described Himself with, nor do we negate His beautiful names and exalted attributes.
The Mu'attalah understand the attributes of Allâh in a manner that only befits the creation. In order to negate this understanding, they delved into various interpretations. Thus, they negated the reality of the names and attributes. They also resembled the Rabb Tabâraka wa Taâlâ with the inanimate beings that are devoid of attributes of perfection and specifications of majesty. Thus, they combined between Ta'tîl and Tamthîl; they first did Ta'tîl, then they did Tamthîl.
The Mumaththilah negated the reality of what Allâh describe Himself with, consisting of the attributes of perfection and specifications of majesty. Then they resembled His attributes with the attributes of the creation. Thus, they first did Tamthîl, then they did Ta'tîl.
So, whoever comprehends the textual proofs of the Book and Sunnah regarding the attributes of the Rab Jalla wa Alâ in the manner he comprehends the attributes of the creation has deviated both in his mind and in his religion and he has resembled Allâh with His creation. Glorified and high above is Allâh from what the oppressors and deniers say by sublime greatness.﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾
"There is nothing like unto Him, and He is as-Samî, al-Basîr." (ash-Shûrâ, 42/11)
Whoever negates the apparent of the textual proofs deeming that they do not possess an internal meaning which denotes the attribute of Allâh, deems that Allâh has no affirmed attribute, or affirms some attributes such as the seven attributes and interprets the rest, such as saying that the meaning of Istiwâ is conquering or being elevated in status and power, or that the meaning of Allâh's statement,﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾
"Rather, both His hands are extended." (al-Mâ'idah, 5/64)
Is both of His blessings, being the blessing of this world and the blessing of the Hereafter, and etc. that is known to be from the school of the Mutakallimûn; those who say these are the negators of the attributes and their school is taken from Jahm bin Safwân.
The first known to deny the attributes was al-Ja'd bin Dirham. Al-Jahm bin Safwân took this view from him and manifested it. The view of the Jahmiyyah is thus ascribed to him. Al-Ja'd, on the other hand, took this view from Abân bin Sam'ân. Abân took this view from Tâlût, the son of the sister of Labîd Ibn'ul A'sam. Tâlût took this view from the Jew Labîd Ibn'ul A'sam, who is the magician that performed magic on the Nabî Sallallâhu Alayhi wa Sallam.
The views of the Jahmiyyah prevailed in the second century by means of Bishr bin Giyâth al-Marîsî and his contemporaries. The statements by scholars -such as Mâlik, Sufyân bin Uyaynah, Abû Yûsuf, ash-Shâfi'î, Ahmad, Ishâq, and others- are ample regarding condemning him and expressing his deviance.
These forceful interpretations found in the hands of people today are exactly the same forceful interpretations mentioned by Bishr al-Marîsî in his book. Later, the Khalaf took these views from him, supported them, and settled on this view.
Many of them mention these two statements, they mention the Madhhab of the Salaf and the Madhhab of the Khalaf and then they say, "The Madhhab of the Salaf is safer, yet the Madhhab of the Khalaf is more knowledgeable and wiser."
They have spoken the truth while saying that "the Madhhab of the Salaf is safer," yet, they have lied and slandered while saying "the Madhhab of the Khalaf is more knowledgeable and wiser." On the contrary, as we have already mentioned, the Madhhab of the Salaf is safer, more knowledgeable, and wiser.
We ask Allâh to guide us and our brothers to the straight path. The path of those upon whom Allâh has bestowed blessings, consisting of the prophets, truthful, martyrs, and righteous. We also ask Him to keep us away from the path of those who deviate from the straight methodology, consisting of those who have earned His anger and have gone astray.
May Allâh send peace and abundant blessings upon our master Muhammad, his family, and his companions!
[The writing of this blessed answer ended on Sunday, the first day of Muharram, the month of Allâh in the year one thousand two hundred and twenty-three, in the year 1223 H.
O Allâh! Send peace and blessings upon Muhammad and his family!]We have completed the translation of the book "The Madanî Gift Regarding the Salafî Creed" authored by the Shaykh, Hamad bin Nâsir Âl Mu'ammar Rahimahullâh. Endless praise is due to Allâh.