Al-Nawawī

I'll try to bring only what he said himself, not what he transmitted from other people. Although he wouldn't fill his sharḥ with those nuqulāt if he didn't agree with them.

 

Tajahhum

a) Denial of ʿuluww

He said: 

قَوْلُهُ ﷺ: "أَيْنَ اللَّهُ؟" قَالَتْ: "فِي السَّمَاءِ" قَالَ : "مَنْ أَنَا؟" قَالَتْ : "أَنْتَ رَسُولُ اللَّهِ" قَالَ : "أَعْتِقْهَا فَإِنَّهَا مُؤْمِنَةٌ."

هَذَا الْحَدِيثُ مِنْ أحَادِيثِ الصِّفَاتِ ، وَفِيهَا مَذْهَبَانِ تَقَدَّمَ ذِكْرُهُمَا مَرّاتٍ فِي كِتَابِ الْإِيمَانِ . أَحَدُهُمَا : الْإِيمَانُ بِهِ مِنْ غَيْرِ خَوْضٍ فِي مَعْنَاهُ ، مَعَ اعْتِقَادِ أَنَّ اللَّهَ تَعَالَى لَيْسَ كَمِثْلِهِ شيْءٌ وَتَنْزِيهِهِ عَنْ سِمَاتِ الْمَخْلُوقَاتِ .

وَالثَّانِي تَأْوِيلُهُ بِمَا يَلِيقُ بِهِ... 

His statement ﷺ: "Where is Allāh?" She replied, "Above (fis-samāʾ)" He said, "Who am I?" She said, "You are the Messenger of Allāh." He said, "Set her free, for she is a believer."

This Ḥadīth is one of the aḥādīth related to the attributes, and regarding them are two madhhabs, which have been mentioned multiple times in Kitāb al-Īmān. One of them: Belief in it without delving into its meaning, while maintaining the conviction that Allāh, the Almighty, is unlike anything else and is free from the attributes of created beings.

And the second one: Interpreting it in a manner befitting His majesty, aligning with His transcendence...

 

Then he said:

مَذْهَبُ مُعْظَمِ السَّلَفِ أَوْ كُلِّهِمْ أَنَّهُ لَا يُتَكَلّم في مَعنَاهَا بَلْ يَقولُونَ يَجِبُ عَلَيْنَا أَنْ نُؤْمِنَ بِهَا وَنَعْتَقِدَ لَهَا مَعْنَى يَلِيقُ بِجَلَالِ اللَّهِ تَعَالَى وَعَظَمَتِهِ مَعَ اعْتِقَادِنَا الْجَازِمِ أَنَّ اللَّهَ تَعَالَى لَيْسَ كَمِثْلِهِ شَيْءٌ وأَنَّهُ مُنَزَّهُ عَنِ التجَسمِ  وَالانْتِقال وَالتَّحَيُّزِ فِي جِهَةٍ.

The belief of the majority of the Salaf or all of them is that its meaning should not be discussed, rather they say we must believe in it and attribute to it a meaning that befits the majesty and greatness of Allāh, while firmly believing that there is nothing like Him and that He is Exalted from tajassum (tajsīm), moving, and taḥayyuz (confinement) in a direction.

 

I said: And the Jahmiyyah use this term to refer to ʿUluww.

 

He said:

قَوْلُهُ ﷺ: "فَرَجَعْتُ إِلَى رَبِّي" مَعْنَاهُ رَجَعْتُ إِلَى الْمَوْضِعِ الَّذِي نَاجَيْتُهُ مِنْهُ أَوَّلًا فَنَاجَيْتُهُ فِيهِ ثَانِيًا وَقَوْلُهُ ﷺ "فَلَمْ أَزَلْ أَرْجِعُ بَيْنَ رَبِّي تبارك وتعالى وَبَيْنَ مُوسَى ﷺ مَعْنَاهُ بَيْنَ مَوْضِعِ مُنَاجَاةِ رَبِّي وَاللَّهُ أَعْلَمُ.

His statement ﷺ: "I returned to my Lord", its meaning is I returned to the place in which I conversed with Him at first, and I conversed with Him in it another time. And his statement ﷺ: "I then kept going back and forth between my Lord and Mūsā ﷺ", its meaning is between the place of my conversation with my Lord, and Allāh knows best.

 

He said: 

.بَلْ يَرَاهُ الْمُؤْمِنُونَ لَا فِي جِهَةٍ كَمَا يَعْلَمُونَهُ لَا فِي جِهَةٍ

Rather, the believers see him not in a direction, just like they know him not in a direction.

 

b) Denial of ḥadd and ḥijāb

He said:

وَحَقِيقَةُ الْحِجَابِ إِنَّمَا تَكُونُ لِلْأَجْسَامِ المحدودة والله تعالى مُنَزَّهٌ عَنِ الْجِسْمِ وَالْحَدِّ.

And the reality of the ḥijāb (veil) is only for limited bodies, and Allāh Exalted is beyond having a body or a ḥadd.

 

c) Denial of nuzūl

He said:

قَوْلُهُ ﷺ: "يَنْزِلُ رَبُّنَا كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا فَيَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ"

هَذَا الْحَدِيثُ مِنْ أحَادِيثِ الصِّفَاتِ وَفِيهِ مَذْهَبَانِ مَشْهُورَانِ لِلْعُلَمَاءِ سَبَقَ إِيضَاحُهُمَا فِي كِتَابِ الْإِيمَانِ وَمُخْتَصَرُهُمَا أَنَّ أَحَدُهُمَا وَهُوَ مَذْهَبُ جُمْهُورِ السَّلَفِ وَبَعْضِ الْمُتَكَلِّمِينَ أَنَّهُ يُؤْمِنُ بِأَنَّهَا حَقٌّ عَلَى مَا يَلِيقُ بِاللَّهِ تَعَالَى وَأَنَّ ظَاهِرَهَا الْمُتَعَارَفُ فِي حَقِّنَا غَيْرُ مُرَادٍ وَلَا يَتَكَلَّمُ فِي تَأْوِيلِهَا مَعَ اعْتِقَادِ تَنْزِيهِ اللَّهِ تَعَالَى عَنْ صِفَاتِ الْمَخْلُوقِ وَعَنِ الِانْتِقَالِ والحركات وسائر سمات الخلق والثاني مذهب أكثر المتكلمين وَجَمَاعَاتٍ مِنَ السَّلَفِ وَهُوَ مَحْكِيٌّ هُنَا عَنْ مَالِكٍ وَالْأَوْزَاعِيِّ أَنَّهَا تُتَأَوَّلُ عَلَى مَا يَلِيقُ بها بِحَسَبِ مَوَاطِنِهَا فَعَلَى هَذَا تَأَوَّلُوا هَذَا الْحَدِيثَ تَأْوِيلَيْنِ أَحَدُهُمَا تَأْوِيلُ مَالِكِ بْنِ أَنَسٍ وَغَيْرُهُ مَعْنَاهُ تَنْزِلُ رَحْمَتُهُ وَأَمْرُهُ وَمَلَائِكَتُهُ كَمَا يُقَالُ فَعَلَ السُّلْطَانُ كَذَا إِذَا فَعَلَهُ أَتْبَاعُهُ بِأَمْرِهِ وَالثَّانِي أَنَّهُ عَلَى الِاسْتِعَارَةِ وَمَعْنَاهُ الْإِقْبَالُ عَلَى الداعين بالإجابة واللطف والله أعلم.

His statement ﷺ: "Our Lord descends every night to the lowest heaven so he says: who calls upon me so that I may answer him."

This Ḥadīth is from the aḥādīth of the attributes, and in it are two well-known madhhabs by the scholars, they have been clarified in Kitāb al-ʾĪmān and their conclusion: One of them is the approach of the majority of the Salaf and some of the Mutakallimīn, that this is believed to be true in a way that befits Allāh the Exalted, and that its apparent meaning as understood in our case is not intended, and there should be no discussion regarding its interpretation, with the belief that Allāh is free from the attributes of the creation, and from transition, movements and the rest of the characteristics of the creation.

The second one: The approach of most of the Mutakallimīn and groups of the Salaf, and it is narrated here on the authority of Mālik and al-Awzāʿī, that it is interpreted in a way that suits the specific context. Based on this, they interpreted this narration with two interpretations, one of which is the interpretation of Mālik ibn Anas and other than him. Its meaning is that His mercy, His command and His angels descend, just like it is said the Sulṭān did this when his followers did it by his command. And the second one is that it is a metaphor, and its meaning is turning to the callers with answers and kindness. And Allāh knows best.

 

d) Denial of ityān and majīʾ

He said:

فَعَلَى هَذَا الْمَذْهَبِ يُقَالُ فِي قوله ﷺ: "فيأتيهم الله" أَنَّ الْإِتْيَانَ عِبَارَةٌ عَنْ رُؤْيَتِهِمْ إِيَّاهُ لِأَنَّ الْعَادَةَ أَنَّ مَنْ غَابَ عَنْ غَيْرِهِ لَا يمكنه رؤيته الا بالاتيان فعبر بالاتيان والمجئ هُنَا عَنِ الرُّؤْيَةِ مَجَازًا وَقِيلَ الْإِتْيَانُ فِعْلٌ مِنْ أَفْعَالِ اللَّهِ تَعَالَى سَمَّاهُ إِتْيَانًا وَقِيلَ المراد ب"يأتيهم اللَّهُ" أَيْ يَأْتِيهِمْ بَعْضُ مَلَائِكَةِ اللَّهِ.

According to this madhhab, it is said regarding his statement ﷺ: "Allāh comes to them", that coming is an expression of them seeing Him, because it is customary that when someone is absent, they cannot be seen except by coming. Thus, the term coming and arrival here is used metaphorically to mean seeing. It has also been said that coming is an action of Allāh, which He has called coming. And it was said that what is intended by "Allāh will come to them" is that some of Allāh's angels will come to them.

 

e) Denial of ruʾyah

He said:

ثُمَّ مَذْهَبُ أَهْلِ الْحَقِّ أَنَّ الرُّؤْيَةَ قُوَّةٌ يَجْعَلُهَا اللَّهُ تَعَالَى فِي خَلْقِهِ وَلَا يُشْتَرَطُ فِيهَا اتِّصَالُ الْأَشِعَّةِ وَلَا مُقَابَلَةُ الْمَرْئِيِّ وَلَا غَيْرُ ذَلِكَ لَكِنْ جَرَتِ الْعَادَةُ فِي رُؤْيَةِ بَعْضِنَا بَعْضًا بِوُجُودِ ذَلِكَ عَلَى جِهَةِ الِاتِّفَاقِ لَا عَلَى سَبِيلِ الِاشْتِرَاطِ وَقَدْ قَرَّرَ أَئِمَّتُنَا الْمُتَكَلِّمُونَ ذَلِكَ بِدَلَائِلِهِ الْجَلِيَّةِ وَلَا يَلْزَمُ مِنْ رُؤْيَةِ اللَّهِ تَعَالَى إِثْبَاتُ جِهَةٍ تَعَالَى عَنْ ذَلِكَ بَلْ يَرَاهُ الْمُؤْمِنُونَ لَا فِي جِهَةٍ كَمَا يَعْلَمُونَهُ لَا فِي جِهَةٍ.

The madhhab of the people of truth is that ruʾyah is a power that Allāh, the Exalted, creates in His creation, and it does not require the emission of rays, the direct facing of the seen object, or other than that and our Mutakallimūn scholars have established this with clear evidence and seeing Allāh, the Exalted, does not necessitate affirming a direction, He is far above that. Rather, the believers see him not in a direction, just like they know him not in a direction. 

 

f) Denial of ṣūrah

He said:

وَاخْتَلَفَ الْعُلَمَاءُ فِي تَأْوِيلِهِ فَقَالَتْ: طَائِفَةٌ الضَّمِيرُ فِي "صُورَتِهِ" عَائِدٌ عَلَى الْأَخِ الْمَضْرُوبِ وَهَذَا ظَاهِرُ رِوَايَةِ مُسْلِمٍ.

And the scholars differed regarding its interpretation, so a group said: The suffix in "his image" goes back to the beaten brother, and this is the apparent of the narration of Muslim.

 

He said:

 وَأَمَّا قَوْلُهُ ﷺ: "فَيَأْتِيَهِمُ اللَّهُ فِي صُورَتِهِ الَّتِي يَعْرِفُونَ"

فَالْمُرَادُ بِالصُّورَةِ هُنَا الصِّفَةُ وَمَعْنَاهُ فَيَتَجَلَّى اللَّهُ لَهُمْ عَلَى الصِّفَةِ الَّتِي يَعْلَمُونَهَا وَيَعْرِفُونَهُ بِهَا وَإِنَّمَا عَرَفُوهُ بِصِفَتِهِ وَإِنْ لَمْ تَكُنْ تَقَدَّمَتْ لَهُمْ رُؤْيَةٌ لَهُ لِأَنَّهُمْ يَرَوْنَهُ لَا يُشْبِهُ شَيْئًا مِنْ مَخْلُوقَاتِهِ وَقَدْ عَلِمُوا أَنَّهُ لَا يُشْبِهُ شَيْئًا مِنْ مَخْلُوقَاتِهِ فَيَعْلَمُونَ أَنَّهُ رَبُّهُمْ فَيَقُولُونَ: "أَنْتَ رَبُّنَا" وَإِنَّمَا عَبَّرَ بِالصُّورَةِ عَنِ الصِّفَةِ لِمُشَابَهَتِهَا إِيَّاهَا وَلِمُجَانَسَةِ الْكَلَامِ

As for his statement ﷺ: "Then Allāh will come to them in the image they recognise".

What is intended by "image" (ṣūrah) here is "the characteristic" (ṣifah), its meaning is that Allāh, the Exalted, will manifest Himself to them in the characteristic they know and recognise Him by, and they recognise Him by His characteristic, even though they had not previously seen Him, because they see Him in a way that does not resemble anything from His creation. They already know that He does not resemble anything from His creation, so when they see Him, they will know that He is their Lord and will say: "You are our Lord". And he expressed with "image" (ṣūrah) for "characteristic" (ṣifah) due to their similarity in meaning and for coherence in speech.

 

g) Denial of wajh

He said:

 وَالْمُرَادُ بِالْوَجْهِ الذَّاتُ.

And what is intended by the "wajh" (face) is the essence.

 

h) Denial of naẓar

He said:

وَمَعْنَى: "لَا يَنْظُرُ إِلَيْهِمْ" أَيْ يُعْرِضْ عَنْهُمْ وَنَظَرُهُ لِعِبَادِهِ رَحْمَتُهُ وَلُطْفُهُ بِهِمْ.

And the meaning of: "He doesn't look at them" is that He turns away from them, and His looking at His servants is His mercy and kindness towards them.

 

i) Denial of yad

He said:

قوله تعالى بل يداه مبسوطتان أَيْ نِعْمَتَاهُ عَلَى تَأْوِيلِ الْيَدِ بِالنِّعْمَةِ هُنَا.

His statement, the Exalted: {Rather His two hands are extended} meaning His two blessings, according to the interpretation of hand by blessing here.

 

He said:

وَأَمَّا إِطْلَاقُ الْيَدَيْنِ لِلَّهِ تَعَالَى فَمُتَأَوَّلٌ عَلَى الْقُدْرَةِ وَكَنَّى عَنْ ذَلِكَ بِالْيَدَيْنِ لِأَنَّ أَفْعَالِنَا تَقَعُ بِالْيَدَيْنِ فَخُوطِبْنَا بِمَا نَفْهَمُهُ لِيَكُونَ أَوْضَحَ وَأَوْكَدَ فِي النُّفُوسِ وَذَكَرَ الْيَمِينَ وَالشِّمَالَ حَتَّى يَتِمَّ الْمِثَالُ لِأَنَّا نَتَنَاوَلُ بِالْيَمِينِ مَا نُكْرِمُهُ وَبِالشِّمَالِ مَا دُونَهُ.

As for the affirmation of two hands for Allāh, it is interpreted as referring to His power, and he referred to that by the two hands because our actions are carried out with our hands, so we are addressed in a way that we can understand, making the meaning clearer and more firmly established in our minds. The mention of the right and left hands is to complete the analogy, as we use the right hand for what we honour and the left hand for what is of lesser status.

 

j) Denial of fingers

He said: 

قَوْلُهُ ﷺ: "إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ كَقَلْبٍ وَاحِدٍ يُصَرِّفُهُ حَيْثُ يَشَاءُ"

هَذَا مِنْ أَحَادِيثِ الصِّفَاتِ وَفِيهَا الْقَوْلَانِ السَّابِقَانِ قَرِيبًا أَحَدُهُمَا الْإِيمَانُ بِهَا مِنْ غَيْرِ تَعَرُّضٍ لِتَأْوِيلٍ وَلَا لِمَعْرِفَةِ الْمَعْنَى بَلْ يُؤْمَنُ بِأَنَّهَا حَقٌّ وَأَنَّ ظَاهِرَهَا غَيْرُ مُرَادٍ قَالَ اللَّهُ تَعَالَى ليس كمثله شئ.

وَالثَّانِي يُتَأَوَّلُ بِحَسَبِ مَا يَلِيقُ بِهَا فَعَلَى هَذَا الْمُرَادُ الْمَجَازُ كَمَا يُقَالُ: "فُلَانٌ فِي قَبْضَتِي وَفِي كَفِّي" لَا يُرَادُ بِهِ أَنَّهُ حَالٌّ فِي كَفِّهِ بَلِ الْمُرَادُ تَحْتَ قُدْرَتِي وَيُقَالُ: "فُلَانٌ بَيْنَ إِصْبَعِي أُقَلِّبُهُ كَيْفَ شِئْتُ" أَيْ أَنَّهُ مِنِّي عَلَى قَهْرِهِ وَالتَّصَرُّفِ فِيهِ كَيْفَ شِئْتُ فَمَعْنَى الْحَدِيثِ أَنَّهُ مُتَصَرِّفٌ فِي قُلُوبِ عِبَادِهِ وَغَيْرِهَا كَيْفَ شَاءَ لا يمتنع عليه منها شئ ولا يفوته ما أراده كما لايمتنع عَلَى الْإِنْسَانِ مَا كَانَ بَيْنَ إِصْبَعَيْهِ فَخَاطَبَ الْعَرَبَ بِمَا يَفْهَمُونَهُ وَمَثَّلَهُ بِالْمَعَانِي الْحِسِّيَّةِ تَأْكِيدًا لَهُ فِي نُفُوسِهِمْ فَإِنَّ قِيلَ: "فَقُدْرَةُ اللَّهِ تَعَالَى وَاحِدَةٌ وَالْإِصْبَعَانِ لِلتَّثْنِيَةِ" فَالْجَوَابُ أَنَّهُ قَدْ سَبَقَ أَنَّ هَذَا مَجَازٌ وَاسْتِعَارَةٌ فَوَقَعَ التَّمْثِيلُ بحسب ما اعتادوه غَيْرُ مَقْصُودٍ بِهِ التَّثْنِيَةُ وَالْجَمْعُ وَاَللَّهُ أَعْلَمُ.

His statement ﷺ: "Verily, the hearts of the children of Ādam are all between two fingers of the fingers of the Most Merciful, like a single heart, which He turns as He wills."

This is among the aḥādīth of the attributes, and regarding them are the two previously mentioned madhhabs, One of them is to believe in them without delving into interpretation or seeking to know their meaning, rather the one believes that they are true while acknowledging that their apparent meaning is not intended, Allāh, the Exalted, said {There is nothing like unto Him.}

The second is to interpret them in a manner befitting them, accordingly, the intended meaning is figurative, just as one might say: "So-and-so is in my grasp and in my palm," without meaning that he is physically in the hand, but rather that he is under one's power. Similarly, when it is said: "So-and-so is between my two fingers; I turn him as I will," meaning that he is entirely within one's control and subject to one's will. Thus, the meaning of the Ḥadīth is that Allāh, glorified and exalted be He, has absolute control over the hearts of His servants and all else, directing them as He wills. Nothing escapes His dominion, just as nothing between a person's fingers escapes their grasp. He addressed the Arabs in a manner they could comprehend, using tangible analogies to reinforce the concept in their minds. If it is said: "Allāh's power is one, and the narration mentions two fingers in the dual form?" The response is that this is a metaphor and a form of figurative speech. The analogy is expressed in terms familiar to them, without implying literal duality or plurality. And Allāh knows best.

 

 

k) Denial of anger, mercy and pleasure

He said: 

الْمُرَادُ بِغَضَبِ اللَّهِ تَعَالَى مَا يَظْهَرُ مِنَ انْتِقَامِهِ مِمَّنْ عَصَاهُ وَمَا يَرَوْنَهُ مِنْ أَلِيمِ عَذَابِهِ وَمَا يُشَاهِدُهُ أَهْلُ الْمَجْمَعِ مِنَ الْأَهْوَالِ الَّتِي لَمْ تَكُنْ وَلَا يَكُونُ مِثْلُهَا وَلَا شَكَّ فِي أَنَّ هَذَا كُلَّهُ لَمْ يَتَقَدَّمْ قَبْلَ ذَلِكَ الْيَوْمِ مِثْلُهُ وَلَا يَكُونُ بَعْدَهُ مِثْلُهُ فَهَذَا مَعْنَى غَضَبِ اللَّهِ تَعَالَى كَمَا أَنَّ رِضَاهُ ظُهُورُ رَحْمَتِهِ وَلُطْفُهُ بِمَنْ أَرَادَ بِهِ الْخَيْرَ وَالْكَرَامَةَ.

What is intended by the anger of Allāh, the Exalted, refers to what is manifested from His vengeance against those who disobey Him, what is seen of His painful punishment, and what the people of the gathering will witness from horrors that have never been seen before, nor will be seen after that day. There is no doubt that all of this is unprecedented and will never occur again. This is the meaning of the anger of Allāh, just as His pleasure refers to the appearance of His mercy and kindness toward those He desires to bless with goodness and honour.

 

He said: 

قَوْلُهُ تَعَالَى: "إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي" وَفِي رِوَايَةٍ: "سَبَقَتْ رَحْمَتِي غَضَبِي"

قَالَ الْعُلَمَاءُ: غَضَبُ اللَّهِ تَعَالَى وَرِضَاهُ يَرْجِعَانِ إِلَى مَعْنَى الْإِرَادَةِ فَإِرَادَتُهُ الْإِثَابَةَ لِلْمُطِيعِ وَمَنْفَعَةَ الْعَبْدِ تُسَمَّى رِضًا وَرَحْمَةً وَإِرَادَتُهُ عِقَابَ الْعَاصِي وَخِذْلَانَهُ تُسَمَّى غَضَبًا وَإِرَادَتُهُ صِفَةٌ لَهُ قَدِيمَةٌ يُرِيدُ بِهَا جَمِيعَ الْمُرَادَاتِ.

His statement, the Exalted: "Verily My mercy overcomes My anger", and in a narration: "My mercy preceded My anger."

The scholars said: The anger of Allāh, the Exalted and His pleasure go back to the meaning of will, so His will of rewarding the obedient and benefitting the servant is called pleasure and mercy, and His will to punish the disobedient and forsake them is called anger, His will, may He be glorified, is an eternal attribute by which He intends all things that He wills.

 

l) Denial of happiness

He said:

قَوْلُهُ ﷺ (لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ يَجِدُ ضَالَّتَهُ بِالْفَلَاةِ)

 قَالَ الْعُلَمَاءُ: فَرَحُ اللَّهِ تَعَالَى هُوَ رِضَاهُ.

His statement ﷺ: "For Allāh is happier by the repentance of His servant than one of you who finds his lost camel in the desert"

The scholars said: The happiness of Allāh, the Exalted, is His pleasure.

 

m) Denial of laughter 

He said:

وَمَعْنَى: "يَتَجَلَّى يَضْحَكُ" أَيْ يَظْهَرُ وَهُوَ رَاضٍ عَنْهُمْ

And the meaning of: "He manifests laughing" is He appears while being pleased with them.

 

And this is just a fraction of his tajahhum in al-Asmāʾ w-aṣ-Ṣifāt.

 

Not performing takfīr upon the Makhlūqiyyah

He said:

وَأَمَّا مَنْ يَقُولُ بِخَلْقِ الْقُرْآنِ فَهُوَ مُبْتَدِعُ، وَاخْتَلَفَ أَصْحَابُنَا فِي تَكْفِيرِهِ... وَقَالَ الْقَفَّالُ وَكَثِيرُونَ مِنْ الْأَصْحَابِ يَجُوزُ الاِقْتِدَاءُ بِمَنْ يَقُولُ بِخَلْقِ الْقُرْآنِ وَغَيْرِهِ مِنْ أَهْلِ الْبِدَعِ قالَ صَاحِبُ الْعُدَّةِ هَذَا هُوَ الْمَذْهَبُ. قُلْتُ: وَهَذَا هُوَ الصَّوَابُ ...

As for the one who says the Qurʾān is created, he is an innovator, and our companions have differed regarding whether he should be declared a disbeliever... Al-Qaffāl and many of our companions said that it is permissible to follow someone who believes the Qurʾān is created, along with other people of innovation. The author of Al-ʿUddah said that this is the correct position. I said: And this is the correct view....

 

Irjāʾ

He said:

وَفِيهِ دَلِيلٌ عَلَى أَنَّ مَنْ أَقَرَّ بِالشَّهَادَتَيْنِ وَاعْتَقَدَ ذَلِك جزمًا كَفَاهُ ذَلِكَ فِي صِحَّةِ إِيمَانِهِ وَكَوْنِهِ مِنْ أَهْلِ الْقِبْلَةِ وَالْجَنَّةِ.

And in it is evidence that whoever affirms the Shahādatayn, and he believes in that firmly, that is sufficient for the validity of his faith and for him to be considered from the people of the Qiblah and Jannah.

 

Bidʿah Wājibah

He said:

وَمِنْ الْبِدَعِ الْوَاجِبَةِ تَعَلَّمُ أَدِلَّةِ الْكَلَامِ للرّد عَلى مُبْتَدِعٍ أَوْ مُلْحِدٍ تَعَرّض وهُوَ فرْضُ كِفَايَةٍ.

And from the obligatory innovations is learning the evidences of ʿIlm al-Kalām to respond to the innovators or an atheist who has confronted, and it is farḍ kifāyah.

 

Tabarruk

 

He said:

وَفِي هَذَا الْحَدِيثِ دَلِيلٌ عَلَى اسْتِحْبَابِ التَّبَرُّكِ بِآثَارِ الصَّالِحِينَ وَثِيَابِهِمْ.

And in this Ḥadīth, there is evidence for the desirability of seeking blessings through the relics and clothing of the righteous.

 

Bidʿah Ḥasanah

He said:

(كُلَّ بِدْعَةٍ ضَلَالَةٌ) هَذَا مِنْ الْعَامِّ الْمَخْصُوصِ لِأَنَّ الْبِدْعَة كُلّ مَا عُمِلَ عَلَى غَيْرِ مِثَالٍ سَبَقَ قَالَ الْعُلَمَاءُ وَهِيَ خَمْسَةُ أَقْسَامٍ وَاجِبَة وَمنْدُوبَةٌ وَمُحَرَّمَةٌ وَمَكْرُوهة وَمُبَاحةً وَقَد ذَكَرْت أَمْثِلَتَهَا وَاضِحَة فِي تَهْذِيبِ الْأَسْمَاءِ وَاللُّغَاتِ.

"Every innovation is misguidance", this is from the general which is specified because innovation refers to anything done in a manner not established by precedent. The scholars have stated that innovations are of five types: obligatory, recommended, prohibited, disliked, and permissible. I have mentioned examples of these clearly in Tahdhīb al-Asmāʾ w-al-Lughāt.

 

There are still more things, but this is enough for anyone to know that he was a misguided disbeliever.