Abstract:
The attributes that Almighty God has attributed to Himself in the Holy Quran are known among theologians as 'khabariyya' attributes. These attributes have created a field for discussion and fundamental, deep disagreements among theologians. Dealing with this category of attributes has raised many questions in the minds of scholars of kalam; including whether God truly possesses such attributes or not? And whether the appearance of these attributes in verses, traditions, and religious texts regarding God is in the literal sense? Do these words imply other meanings? In this brief study, the views of theologians are examined with the approach of the absolute literalism of Ahl al-Hadith, the restricted literalism of the Ash'ari, the rationalism of the Mu'tazila (Muwawwila), a brief critique of the Tafwidiyya, and finally, the profound insight of the Imami and a number of scholars from other theological sects. Ultimately, by classifying appearances into conceptual (harfi) and assertive (jumli), precise and logical answers to the above questions are provided.
Machine summary:
Dictionary of Beliefs and Religions, Vol: 1, Page: 267, 1378 AH, Islamic, Qom - Iran, Tawhid) In the verses of the Quran and the Hadiths, God has been described with attributes for which there is intense disagreement among Islamic theologians regarding the precise understanding of the meanings of those descriptions, and we shall recall the instances of verses containing such attributes in order: فسبحان الذي بيده ملکوت کل شي ء وإليه ترجعون ؛ So exalted is He in whose hand is the dominion of all things, and to Him you shall be returned!
, Al-Milal wa al-Nihal (Shahristani), Vol: 1, page: 104) 2 Ahl al-Hadith (Hanbalis) The Hanbalis believe that the attributes mentioned in the Quranic verses and hadiths and attributed to God are in the same sense that is conveyed and understood from the literal meaning of the words, without any other interpretation or justification, but they are not like created beings.
؛ As for Ahmad ibn Hanbal, Dawud ibn Ali al-Asfahani, and a group of the Imams of the Salaf, they actually believe according to the methodology of the preceding Salaf from the Ahl al-Hadith, such as Malik ibn Anas and Muqatil ibn Sulayman, and have followed the path of safety; they have said that we believe in the literal meanings of what has come in the Quranic verses and the Sunnah, and we do not engage in interpretation, after knowing that God is not like any of the creatures".
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