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Lettris is a curious tetris-clone game where all the bricks have the same square shape but different content. Each square carries a letter. To make squares disappear and save space for other squares you have to assemble English words (left, right, up, down) from the falling squares.
Boggle gives you 3 minutes to find as many words (3 letters or more) as you can in a grid of 16 letters. You can also try the grid of 16 letters. Letters must be adjacent and longer words score better. See if you can get into the grid Hall of Fame !
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|Part of a series on|
Prophethood / Messengership
Holy Books · Angels
Judgement Day · Predestination
|Declaration of Faith · Prayer
Charity · Fasting · Pilgrimage
|Rightly guided Caliphs|
|Abu Bakr · Umar ibn al-Khattab
Uthman ibn Affan · Ali ibn Abi Talib
|Schools of Law|
|Hanafi · Maliki · Shafi'i · Hanbali
Zahiri · Awza'i · Laythi
|Schools of Theology|
|Ash'ari · Athari · Maturidi|
|Salafi · Barelvi · Deobandi|
|Sahih al-Bukhari · Sahih Muslim
Sunan Abu Dawood
Sunan ibn Majah · Al-Muwatta
||This article needs additional citations for verification. (July 2012)|
Athari (Arabic: أثري), or "textualism", is derived from the Arabic word athar, literally meaning "remnant", and also referring to "narrations". Their disciples are called the Atharis. The founding principle is to maintain the theology of the early Muslims known as the Salaf. Their theological viewpoint aspires to assimilate with the beliefs of the early Muslims, being the first three generations otherwise known as the Salaf. This theology was taken from exegesis of the Quran and statements of the early Muslims and later codified by a number of scholars, Imam Ahmad ibn Hanbal, Ibn Qudamah (in his work Lum'at-ul-'Itiqaad which details the creed of the early Imams of the Sunni Muslims), Imam Al-Dhahabi (in his work al-Uloow  which details the opinions of early scholars in matters of creed) and in later generations the most well known being the 13th century Syrian scholar Ibn Taymiyyah (primarily in his work Kitabul Wasitiyyah). This was later upheld by Muhammad ibn Abd al-Wahhab in his various works on theology.
Some criticism accuses this view as being anthropomorphic however Ibn Taymiyyah in his scholarly work Kitabul Wasitiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the methodology of the Salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it secondary/symbolic meaning which is different from the apparent meaning).
The Athari methodology of textual interpretation is to avoid delving into extensive theological speculation. They believe in Allah and his attributes in the exact fashion that they were mentioned in the Quran, the Sunnah, and by the Sahabah. They do not attempt to further interpret the aforementioned texts by giving a literal meaning like in Ẓāhirīya (literalism) or the Tashbih (simile or likening), nor through tahrif (distortion), nor ta`weel (allegory or metaphor), nor ta'teel (denial).
They avoid entering into deep rational philosophical discussions of matters relating to Islamic beliefs that are not supported by the Quran, the Sunnah or the understanding of the Sahabah with specific wording (as this is regarded as a reprehensible innovation or 'Bid‘ah'); rather, their discussion and presentation of beliefs revolves entirely around textual evidences found in these three main sources, while remaining cautious to avoid taking the path of the Ẓāhirīs (literalists) either. The Atharis believe this to be the methodology adhered to by the first three generations of Muslims (i.e. the Salaf).
Due to the emphasis of the Hanbali school of thought on textualism, Muslims who are Hanbali usually prefer the Athari methodology in Aqidah. However, Atharis are not exclusively Hanbali, many Muslims from other schools of thought adhere to Athari methodology.
Atharism is also the select interpretation as followed by the Salafi movement (including the "Ahle Hadith" movement). As such, their theological system of Aqidah is often called Aqidat al-Salaf (or in fewer occasions: Aqidat As-hab al-Hadith).
The athari methodology is originally attributed to Imam Ahmed ibn Hanbal and generally the Hanbali school of thought, and then later on to the well known scholar Ibn Qudama al Maqdasi.which emerged as a result of the consensus of scholars' of Islam at that time in support of him in his stand against the inquisition by the Mutazila. Imam Ahmed relayed the Quran, Hadith of the Prophet, statements of the companions, and the early scholars on this issue in refutation of the rationalist approach of the Mutazila. Al-Saffarini (d. 1188) gave the following definition in his Lawami al-Anwar:
“Ahl al-Sunna consist of three groups: the textualists (al-Athariyya), whose Imam is Ahmad ibn Hanbal, the Ash`aris, whose Imam is Abu al-Hasan al-Ash'ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi and they are all one sect, the saved sect, and they are Ahl al-Hadith.” 
Imam Abu `Abdullah Ahmad b. Muhammad b. Hanbal has said regarding Muhammed's statements that Allah descends to the lowest heaven, that Allah will be seen on the day of Resurrection, and what resembles such statements. "We have faith and believe in them without [saying] how [is their modality] or [interpreting their] meaning. We do not reject any of [these reports]. We know that what the Messenger came with is the truth. We do not reject what the Messenger of Allah - sallallahu 'alayhi wa sallam - has brought. Nor do we describe Allah with more than what He has described Himself without [ascribing to Him] a limit or an end. 'Like Him there is naught. And He is the All-hearing, the All-seeing.' (42:1 1). We say as He has said and we describe Him as He has described Himself. We do not transgress that. The descriptions of men do not reach Him. We believe in the whole of the Qur'an - its definitive (mukham) and its equivocal (mutashabih). We do not separate from Him any of His attributes due to the protests of anyone. We do not transgress the Qur'an and the hadith. Nor do we know the reality of [these attributes] except by believing the Messenger - sallallahu `alayhi wa sallam - and affirming the Qur'an."  In essence the names and attributes of Allah are affirmed on the following principles ;
Ibn Qudamah further states after the hadith “Allah ta’ala will be seen on the day of judgement”, “and similar to these ahadith, we believe in them, and affirm them, without modality and meaning, and we don’t reject any of it”. Ibn Qudamah’s position was of consigning the Meaning (Tafweed al-Ma'nawiyya) and Consigning the How-ness of the Sifat (Tafweed al-Kayfiyya) to Allah alone. This is also known as the doctrine of Bila Kayf wala Ma’na: Without describing the How of it or delving into its meaning when related to the Sifat of Allah ta’ala. By definition the one who adheres to this methodology is thus known as a Mufawwid on the Sifat of Allah.
"The most important Athari text is the Tahawiyah, then the introduction to Aqidah found in the Epistle of Abi Zaid al-Qayrawani, the Lum’a of Imam al-Maqdasi, the works of Ibn Taymiyah and so on. I would also strongly encourage one to read Imam Hassan al-Banna’s Epistle on Aqida and the recent work of Dr. Yusuf al-Qaradawi "The differences between the creed of the salaf and the creed of the khalaf.""