The Salaf’s Interpretation of Qadam, Rijl, and Saq
The following mainstream islamic scholars are, according to uthaymin, actually outside the mainstream for denying Allah bodily appendages and the position of sitting on a seat.
-Ibn abbas, who calls Allah’s Kursi “His knowledge,” according to the authorities of Quranic commentary already mentioned
-Al-Hasan al-basri, who calls Allah’s qadam “Those whom Allah has sent forth (qaddamahum Allah) from the most evil of creatures, and has established as inhabitants of the fire,” which is also the understanding of ibn al-jawzi. (Daf Shubah al-tashbih p15)
-The lexicographer al-hafiz al-nadr ibn Shumayl (b122), who said, “Qadam means those whom Allah in His foreknowledge knows to be the inhabitants of the fire.”
-Al-hafiz al-bayhaqi who relates ibn Shumayl’s saying in his al-asma wa al-sifat. (Al-bayhaqi, al-asma wa al-sifat, p.352)
-Ibn Hibban (D354), who says in his sahih, “The arabs use qadam to mean ‘repository’ (mawdi). Exalted is Allah far above placing His ‘foot’ in the fire or any other such meaning!” (Ibn hibban, sahih 1:502)
-Al-khattabi, who adheres to the eexplanation of al-hasan al-basri, taking for its elucidation the verse 10:2 “They have a sure foundation (qadam) with their Lord” with reference to one’s good works. (Al-Khattabi, Maalim al-sunan ala sunan abi dawud 5:95. Cf. Buti. al-salafiyya p.140.)
All of these scholars ar epart of mainstream Islam. What they say is correct and their way is the path of truth.
Ibn abbas said, when he was asked about Allah’s saying “On the day the leg shall be uncovered” (68:42), “If you find something from the Quran to be obscure, seek its meaning from poetry; verily poetry is the register (diwan) of the arabs. Have you not heard the poet’s saying:
Your people have opened the way
of sword-blows upon the necks
and war or battle rose on every leg
(Ie. it was impossible to flee)”
Then he said, “This is a day of affliction and violence.” Thus th emeaning of verse 68:42 is, “On the day when affliction befalls them in earnest.” (It was mentioned by ibn hajar in fath al-bari 13:428 and Ibn jarir al-tabari in his tafsir 29:38 from Mujahid, Said ibn jubayr, and Qatada.)