@alislamproductions 4 ways we know Salaf DIDN'T do Tafweed of Istiwa.Even Taqi Usmani gave a meaning

4 proofs that tafweed of Istiwaa was not done by the Salaf: *The First Approach: Direct Interpretation of Meaning* Early scholars (*Salaf*) actively investigated and interpreted the linguistic meaning of Istiwa using explicit, physical, and elevated terms. *Ibn Abbas:* Interpreted Istiwa as "He rose up" and "sitting". *Abu al-Aliyah:* "He ascended to the heavens, meaning He rose above." *Mujahid:* "He ascended, meaning He rose above the Throne." *Al-Rabbi ibn Anas:* "He rose to the heavens." *Bishr ibn Umar:* "I heard more than one of the commentators say: 'The Most Merciful is established on the throne, [Ta-Ha: 5] He rose up.'" *Ibn al-Arabi & Abu Abdallah:* Abu Abdallah stated, "He is on His Throne as God Almighty has informed us." When challenged that it means taking control, he replied: "Be quiet... It is not said that something has taken control unless it has an opposite." *Abu Ubaydah & Al-Baghawi:* Stated that He "ascended" or "ascended the Throne." *Al-Kalbi & Muqatil:* Interpreted the attribute as "He settled." *Abu al-Abbas Tha'lab:* "He ascended the throne, He rose above it... This is what is known from the speech of the Arabs." *Al-Akhfash:* "'The Most Merciful is established on the throne,' meaning: He is exalted." *Imam al-Kassab:* "He established Himself upon the throne' means: He settled upon it." *Ibn al-Mubarak:* Interpreted Istiwa as Istaqarra (establishment/settled). *Al-Muzani:* Described God as "high above His throne, yet close by His knowledge." *Ibn Qutaybah:* "...'The Most Merciful settled upon the throne,' of meaning: He established Himself..." *Ibn Abd al-Barr:* "*Istiwa means settling in the height..."* *Al-Qurtubi:* "None of the righteous Salaf denied that He truly settled upon His throne..." *Abu Bakr Ibn Muharrab al-Maliki:* "They acknowledge the attribute of being established on His throne and that it is true, not metaphorical." *Ash'ari Views:* Al-Razi, Al-Amidi, and Abu al-Abbas al-Qurtubi criticized these interpretations as anthropomorphism, indirectly confirming that early scholars provided affirmative meanings. --- *The Second Approach: Affirmation of Essential Elevation* Early scholars emphasized that God's Istiwa is "by His essence" (*bi-dhatihi*) or "by Himself," and that He is "separate/distinct from His creation" (*bi-ba'in min khalqihi*). *Hisham ibn Ubayd Allah al-Razi:* Asked: "Do you testify that God is on His throne, separate from His creation?" *Yahya ibn Ma'in:* "God is on the throne, separate from creation, and He has encompassed all things in His knowledge." *Ibn al-Mubarak:* "By Him being above the seventh heaven, on the throne, distinct from His creation." *Ibn Abi Shaybah:* Transmitted reports that "He is above the heavens and above the throne by Himself." *Yusuf ibn Musa al-Qattan:* Confirmed ("Yes") that God is above the seventh heaven on His Throne, separate from creation. *Al-Darimi:* Stated God is "above the heavens on His throne, distinct from His creation." *Ibn Khuzaymah:* "Whoever does not acknowledge that God is on His throne... separate from His creation, is an infidel..." *Al-Tabarani:* Dedicated a chapter in Al-Sunnah regarding God's establishment upon His throne and being separate from creation. *Ibn Abi Zayd al-Maliki:* "He is above His glorious throne by His very nature..." *Abu Nasr al-Sijzi:* Stated the consensus that "God is above His throne in His essence..." --- *The Third Approach: Addressing the Issue of "Limit" (*Hadd*)* Scholars debated whether to affirm or deny a "limit" (*Hadd*) for God in relation to *Istiwa*. Affirming a limit meant He is separate from creation, while negating it meant He cannot be fully encompassed by human knowledge. *Affirmation of Limit:* Affirmed by Abdullah ibn al-Mubarak, Al-Humaydi, Said ibn Mansur, Imam Ahmad, Ishaq ibn Rahwayh, Harb al-Karmani, Uthman ibn Said al-Darimi, and Abdullah (son of Imam Ahmad). *Negation of Limit:* Transmitted from Imam Ahmad (in another narration), Imam Abu Hanifa, and Abu Nasr al-Sijzi. *Ibn Abi Ya'la:* Reconciled both: "A limit is used to describe that by which something is separated... God Almighty is not present within His creation..." --- *The Fourth Approach: Affirmation of the Prophet Seated on the Throne* Early scholars transmitted and defended narrations regarding it *Mujahid:* Explained Maqam Mahmud (Quran 17:79) by stating: "He sits him down with Him on the throne." *Abu Bakr al-Marrudhi:* Authored a book collecting legal opinions (*fatwas*) supporting Mujahid's interpretation. *Supporting Scholars:* Endorsements were issued by Abu Dawud, Abdullah (son of Imam Ahmad), Ibrahim al-Harbi, Yahya ibn Abi Talib, Al-Tirmidhi, Al-Daraqutni, Ishaq ibn Rahwayh, Al-Tabarani, and others. *