The difference between wahabi creed and Islaam III: what the scholars said about their belief

September 29, 2010

An important reply has been posted at this link regarding takfiir of anthropomorphists.


Ibn Taymiyyah approves of the claim that Aļļaah sits

December 16, 2009

Ibn Taymiyyah condones of the claim that Aļļaah sits saying:

It has been narrated through the acceptable scholars and Muslim saints (‘awliyaa’) that Muĥammad, the Messenger of Aļļaah (صلى الله عليه وسلم) will be seated by His Lord on His throne with Him. 1

قال ابن تيمية في مجموع الفتاوى – (4 / 374) فَقَدْ حَدَثَ الْعُلَمَاءُ الْمَرْضِيُّونَ وَأَوْلِيَاؤُهُ الْمَقْبُولُونَ : أَنَّ مُحَمَّدًا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُجْلِسُهُ رَبُّهُ عَلَى الْعَرْشِ مَعَهُ .

This is further to the quotes we have shown earlier regarding Ibn Taymiyyah’s extremely blasphemous anthropomorphism, which includes affirming 6 physical boundaries, divisibility in the mind’s eye due to size, ability to shrink, possibility of being hit by a bucket, having the world physically inside of Him, and more. See the table of contents for details.

All of this, of course, he claims is affirmed by the Qur’aan and the Sunnah and the Salaf and Muslim saints! Such statements of his are buried in ridiculously long books saying very much about very little, and that is why some scholars did not discover him, and praised him based on other things. Those who did discover him, however, such as Taqiyyu-d-Diin Al-Ĥuşniyy, the famous Shaafiˆiyy jurist and author of the widely studied fiqh manual “Kifaayatu-l-‘Akħyaar” called him “an absolute kaafir (zindiiq – which originally means fire worshiper, but later used to mean a particularly mean kaafir),” and alluded to how he considered having his remains extracted from his grave and burned in public as an admonition to the public.

1Aĥmad Ibn Taymiyyah (728 AH) Al-Ĥarraaniyy, Majmuuˆu-l-Fataawaa, 4 / 374.


Wahabi contention: Al-Baaqillaaniyy believed Aļļaah’s aboveness to be in the sense of location

December 13, 2009

The wahabis are claiming that Al-Baaqillaaniyy is an “early ‘Ashˆariyy” and quote him to show, as they claim, that the so called “early ‘Ashˆariyys” believed Aļļaah to be in a location above the Arsh. They quote him, saying:

And if someone says: Where is He? It is said to him: Asking where (al-ayn) is asking about place (al-makaan) and He is not one that a place (makaan) is permitted to enclose (yahwee), and nor [one that] places can encompass. Except that we say: Indeed He is Above His Throne, [but] not with the meaning of a body [being as such] through contact and adjacency, Exalted is He above that with a Lofty Exaltation.

As you can see, Al-Baaqillaaniyy explicitly denies place, and even the validity of asking “where?” Yet the wahabis claim that this is somehow different from saying Aļļaah’s aboveness is not in the sense of direction or location. In other words, they claim that he means that Aļļaah is located above the throne, in a direction to be pointed at, yet not a body. We have shown previously that this is a nonsensical idea.

This is not what Al-Baaqillaaniyy means, and I suspect they know that, but they will go very far in defending their ideas, even forgery and lies. An example being when they claim that there is a difference between “bringing into existence in Himself” and “creating in Himself” to defend their idea that Aļļaah brings about changes in Himself, a plain kufr belief. The father of their kufr and verbose word games, Ibn Taymiyyah, was much more explicit than they are, openly stating that Aļļaah has a size and six limits, i.e. a body, even if he does not usually call it that.

Here is an explicit statement showing that Al-Baaqillaaniyy did not mean that Aļļaah is in a direction:

And Aļļaah, (تعالى) is neither ascribed with directions, nor that He is in a direction. 1

قال الباقلاني في كتابه الإنصاف : والله تعالى لا يوصف بالجهات، ولا أنه في جهة. 2

He also said:

If someone said, “How is He?” then it is said to him, “If you mean by howness composition, form or kind, then (the answer is that) He has no form or kind to tell you about. If you meant by “how is He?” to ask, ”What is His attribute?” then the answer is that He is attributed with Life, Knowledge, Power, Hearing and Seeing. If you meant by “How is He?” to say, “How does He deal with His creation?” then the answer is: “By justice and grace.” 3

قال الباقلاني (ت 403 هـ) في [التمهيد : "فإن قال قائل وكيف هو قيل له إن أردت بالكيفية التركيب والصورة والجنسية فلا صورة له ولا جنس فنخبرك عنه. وإن أردت بقولك كيف هو أي على أي صفة هو فهو حي عالم قادر سميع بصير. وإن أردت بقولك كيف هو أي كيف صنعه إلى خلقه فصنعه إليهم العدل والإحسان" اهـ

So for those who need to be spoon-fed, I hope that would be enough. All Al-Baaqillaaniyy is doing is saying that Aļļaah is ascribed with aboveness, but not in the sense of direction, just as many of the Salaf did, like Aţ-Ţabariyy. They did not explain it further, and simply left it at that. This is what we call tafwiiđ. Then there are those that explain it further, such as Al-Qurţubiyy in this quote.

Note that the wahabis have also claimed explicitly or implied that Abuu Ĥaniifah, Al-Qurţubiyy, An-Nawawiyy and Al-ˆAsqalaaniyy believed Aļļaah to be in a direction. We have shown previously shown this to be false. If you are interested, click on their names to see.

1Abuu Bakr Al-Baaqillaaniyy (338 h. – 403 h.), Al-Inşaaf, 177.

2الباقلاني, الإنصاف, 177.

3Abuu Bakr Al-Baaqillaaniyy (338 h. – 403 h.), Tamiid, 300.


It is impossible for anthropomorphists to prove the existence of a Creator that is not brought into existence.

October 22, 2009

When we look around us, we see two things: borders (physical limit/ spacial limit/ shape) and color. There is nothing else that is seen by our eyes. We do not need to consider color, because color is secondary to borders in that they fall within borders.

What we are left with then, for proving the need of creation for a Creator, is borders. We must prove that all borders, not matter the shape, must have a Creator, in order to show that the Creator exists[1]. Why all? Because border only differ in their size and shape; there is no difference between them based on which one could claim that one of them needs a creator, while another does not. There is no such difference between them.

Accordingly, if someone says that Aļļaah has a border, then he is forced to either say that Aļļaah, like everything else with a border, needs a creator, or that He cannot prove that borders needs a creator. If he can’t prove that borders need a creator, then he can’t prove that what we see with our eyes around us needs a creator.

All anthropomorphists believe that Aļļaah is something that can be pointed at in a direction. This means they believe that He has a border in that direction. They also believe that Aļļaah is not created. Accordingly, they are forced to say that borders do not need a creator. This again means that they cannot prove the createdness of anything that is seen.

They want us to believe that this is the path of truth and reason, and the way of the Qur’aan, the Prophets and the pious Salaf. This is nothing less than an insult to the religion and the Creator, and a denial of Islam being in agreement with sound reason. It reduces it to the guesswork that all other religions are. It is an endorsement of the idea that science and reason cannot agree with religion. What an enormous price to pay just to hold onto the idea that Aļļaah’s aboveness is one of relative spacial positioning, instead of just saying that His aboveness is in power and status, not in location.


[1] All borders need a creator, because their shape is intrinsically possible. After all, a physical limit is conceptually just a connection of dots forming a line or surface. Each dot is connected to the next at one of its sides. The choice of placement of a connected dot to another is for any available space at any angle and from any angle. That’s it. The placement of connected dots form limits, and since the way the dots are placed next to each other needs specification in terms of ‘where’, it must be true that all limits need to be specified.

More simply put: anything that has a physical limit (or size), has a shape, because the limit has to have some shape. Anything that has a certain shape could have had any other shape, because any shape isn’t intrinsically of higher priority than any other shape, so having a certain shape means that there must be someone who specified it and chose it among all other possibilities.

This means that any physical limit needs a creator and cannot be eternal, because its existence depends on prior specification, and all such limits are equal in this dependence. So if someone claims that one such limit does not require a creator, or to be specified, then He can no longer logically prove that another limit does need a creator. This means that he can no longer logically prove that shapes need someone to give them a form. To be able to do that, rather, he must hold on to the premise that all limits need a creator. He must hold that since Aļļaah is not specified or created, and is definitely eternal, it must be true that Aļļaah exists without physical limits.


An-Nawawiyy did not believe that Aļļaah is something that is in a location/direction

October 1, 2009

An-Nawawiyy said in his commentary on Muslim’s ĥadiitħ collection:

المنهاج شرح صحيح مسلم بن الحجاج , النووي , دار إحياء التراث العربي , 1392 – (3 / 19): اِعْلَمْ أَنَّ لِأَهْلِ الْعِلْم فِي أَحَادِيث الصِّفَات وَآيَات الصِّفَات قَوْلَيْنِ : أَحَدهمَا : وَهُوَ مَذْهَب مُعْظَم السَّلَف أَوْ كُلّهمْ أَنَّهُ لا يُتَكَلَّم فِي مَعْنَاهَا ، بَلْ يَقُولُونَ : يَجِب عَلَيْنَا أَنْ نُؤْمِن بِهَا وَنَعْتَقِد لَهَا مَعْنًى يَلِيق بِجَلَالِ اللَّه تَعَالَى وَعَظَمَته مَعَ اِعْتِقَادنَا الْجَازِم أَنَّ اللَّه تَعَالَى لَيْسَ كَمِثْلِهِ شَيْء وَأَنَّهُ مُنَزَّه عَنْ التَّجَسُّم وَالِانْتِقَال وَالتَّحَيُّز فِي جِهَة وَعَنْ سَائِر صِفَات الْمَخْلُوق ، وَهَذَا الْقَوْل هُوَ مَذْهَب جَمَاعَة مِنْ الْمُتَكَلِّمِينَ ، وَاخْتَارَهُ جَمَاعَة مِنْ مُحَقِّقِيهِمْ وَهُوَ أَسْلَم . وَالْقَوْل الثَّانِي : وَهُوَ مَذْهَب مُعْظَم الْمُتَكَلِّمِينَ أَنَّهَا تُتَأَوَّل عَلَى مَا يَلِيق بِهَا عَلَى حَسَب مَوَاقِعهَا ، وَإِنَّمَا يَسُوغ تَأْوِيلهَا لِمَنْ كَانَ مِنْ أَهْله بِأَنْ يَكُونَ عَارِفًا بِلِسَانِ الْعَرَب وَقَوَاعِد الْأُصُول وَالْفُرُوع ، ذَا رِيَاضَة فِي الْعِلْم

Know that the scholars, with regard to the ĥadiiths and aayahs that mention attributes, have two sayings:

One of them, and it is the saying of most of the Salaf, or all of them, is that one does not speak about their meaning. Instead they say, “we must believe in them and be sure that they have a meaning that befits the greatness and glory of Aļļaah, with the firm belief that Aļļaah does not resemble anything, and that He is clear of having a size, movement, a location in a direction, and all other attributes of creation. This saying is the saying of a number of the Kalaam scholars, and it is the chosen saying of a number of scholarly authenticators and verifiers, and it is the safest path.

The second saying, and it is the choice of most kalaam scholars, is that they are interpreted according what befits the context. This interpretation, however, is only acceptable from someone that is qualified by being an expert in the Arabic language (i.e. as used and understood by the companions) as well as the rules and principles of the religion, both in fundamentals and details, and this (work of interpretation) is a kind of exercise of (one’s) knowledge (i.e. for those qualified). [1]

المنهاج شرح صحيح مسلم بن الحجاج , النووي , دار إحياء التراث العربي , 1392 – (6 / 36-37): قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( يَنْزِل رَبّنَا كُلّ لَيْلَة إِلَى السَّمَاء الدُّنْيَا فَيَقُول : مَنْ يَدْعُونِي فَأَسْتَجِيب لَهُ ) هَذَا الْحَدِيث مِنْ أَحَادِيث الصِّفَات ، وَفِيهِ مَذْهَبَانِ مَشْهُورَانِ لِلْعُلَمَاءِ سَبَقَ إِيضَاحهمَا فِي كِتَاب الْإِيمَان وَمُخْتَصَرهمَا أَنَّ أَحَدهمَا وَهُوَ مَذْهَب جُمْهُور السَّلَف وَبَعْض الْمُتَكَلِّمِينَ : أَنَّهُ يُؤْمِن بِأَنَّهَا حَقّ عَلَى مَا يَلِيق بِاَللَّهِ تَعَالَى ، وَأَنَّ ظَاهِرهَا الْمُتَعَارَف فِي حَقّنَا غَيْر مُرَاد ، وَلَا يَتَكَلَّم فِي تَأْوِيلهَا مَعَ اِعْتِقَاد تَنْزِيه اللَّه تَعَالَى عَنْ صِفَات الْمَخْلُوق ، وَعَنْ الِانْتِقَال وَالْحَرَكَات وَسَائِر سِمَات الْخَلْق . وَالثَّانِي : مَذْهَب أَكْثَر الْمُتَكَلِّمِينَ وَجَمَاعَات مِنْ السَّلَف وَهُوَ مَحْكِيّ هُنَا عَنْ مَالِك وَالْأَوْزَاعِيِّ : أَنَّهَا تُتَأَوَّل عَلَى مَا يَلِيق بِهَا بِحَسْب مَوَاطِنهَا . فَعَلَى هَذَا تَأَوَّلُوا هَذَا الْحَدِيث تَأْوِيلَيْنِ أَحَدهمَا : تَأْوِيل مَالِك بْن أَنَس وَغَيْره مَعْنَاهُ : تَنْزِل رَحْمَته وَأَمْره وَمَلَائِكَته كَمَا يُقَال : فَعَلَ السُّلْطَان كَذَا إِذَا فَعَلَهُ أَتْبَاعه بِأَمْرِهِ . وَالثَّانِي : أَنَّهُ عَلَى الِاسْتِعَارَة ، وَمَعْنَاهُ : الْإِقْبَال عَلَى الدَّاعِينَ بِالْإِجَابَةِ وَاللُّطْف . وَاللَّهُ أَعْلَم .

The saying of the Prophet (صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ) (literal unmeant translation):”Our Lord descends every night to the sky of the world, then says ‘who calls me, so that I will answer him?” This ĥadiitħ are one of the ĥadiitħs mentioning attributes. There are two famous ways of the scholars regarding them, that have been explained previously in the chapter on belief. Their brief description is that one is the approach of most of the Salaf, and some Kalaam scholars, which is to believe it is true in a sense that befits Aļļaah, and that its apparent, usual meaning for us, is not meant, and one does not speak about its meaning. This is accompanied with the belief that Aļļaah is clear of having attributes of created things, and of movement, movements, and all descriptions that are for created things. The other approach is that of most Kalaam scholars, and groups among the Salaf, and they are narrated here from Maalik and Al-‘Awzaaˆiyy, is to interpret these according to what befits the context. Accordingly, they interpreted this ĥadiitħ in two ways. One of them is that of Maalik and others, which is to say that it means: Aļļaah’s mercy, orders and angels descend, just as it is said, “the king did so and so”, when it was actually his followers that did it. The other interpretation is metaphorical, and its meaning is: “accepting those who call by answering them and showing them mercy.”[2]


[1]Al-Nawawiy, Sharĥ Saĥiiĥ Muslim Li-l-Nawawiy (Beirut, Lebanon: Dar Ihyaa’ Al-Turath Al-Arabi, 1392), 3/19.


Ibn Taymiyyah denies Tajsiim?

September 12, 2009

Ibn Taymiyyah says:

الأحد والصمد لم يذكرهما الله إلا في هذه السورة وهما ينفيان عن الله ما هو متنزه عنه من التشبيه والتمثيل ومن التركيب والانقسام والتجسيم فإن اسمه الأحد ينفي المثل والنظير (بيان تلبيس الجهمية في تأسيس بدعهم الكلامية – 4 / 61)

Al-Aĥad and Aş-Şamad (are two names that) Aļļaah did not mention except in this Suurah, and they negate from Aļļaah what does not befit Him in terms of likeness and resemblance and composition and separation and being a body (tajsiim), for verily His name Al-Aĥad negates a like or something similar. (Bayaan Talbiis Al-Jahmiyyah, 4 / 61)

Wait a minute, did not Ibn Taymiyyah say that Aļļaah has borders in all six direction and that He has a size, and a bucket might bump into Him? So how come he is saying now that He is not a body!? Well, he is beating around the bush as usual. He says in another place:

وَالْمَقْصُودُ هُنَا : أَنَّ مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُدْفَعُ بِالْأَلْفَاظِ الْمُجْمَلَةِ كَلَفْظِ التَّجْسِيمِ وَغَيْرِهِ مِمَّا قَدْ يَتَضَمَّنُ مَعْنًى بَاطِلًا وَالنَّافِي لَهُ يَنْفِي الْحَقَّ وَالْبَاطِلَ . (مجموع الفتاوى , 5 / 433)

And the purpose is to say that whatever the Messenger (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) brought is not denied by vague utterances such as jism (body) and others that may have meanings that are invalid, while the one how denies them, denies both what is true and what is false. (Majmuuˆu-l-Fataawaa, 5/433)

The meaning of jism that Ibn Tayimiyyah denies then, is that of actual composition and actual separation of parts. What he does not deny is size, shape and taking on different shapes. We already showed the latter in our article on his bucket theology, which also shows his belief that Aļļaah is something very, very big in size. Here is another explanation of his about this idea, in which he says:

قَالَ ابْنُ أَبِي حَاتِمٍ فِي " تَفْسِيرِهِ " : حَدَّثَنَا أَبُو زُرْعَةَ ثَنَا مِنْجَابُ بْنُ الْحَارِثِ ثَنَا بِشْرُ بْنُ عِمَارَةَ عَنْ أَبِي رَوْقٍ عَنْ عَطِيَّةَ العوفي عَنْ أَبِي سَعِيدٍ الخدري رَضِيَ اللَّهُ عَنْهُ { عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قَوْلِهِ سُبْحَانَهُ وَتَعَالَى : { لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ } قَالَ : لَوْ أَنَّ الْجِنَّ وَالْإِنْسَ وَالشَّيَاطِينَ وَالْمَلَائِكَةَ ؛ مُنْذُ خُلِقُوا إلَى أَنْ فَنُوا صُفُّوا صَفًّا وَاحِدًا مَا أَحَاطُوا بِاَللَّهِ أَبَدًا } – فَمَنْ هَذِهِ عَظَمَتُهُ كَيْفَ يَحْصُرُهُ مَخْلُوقٌ مِنْ الْمَخْلُوقَاتِ سَمَاءٌ أَوْ غَيْرُ سَمَاءٍ ؟ حَتَّى يُقَالَ : إنَّهُ إذَا نَزَلَ إلَى السَّمَاءِ الدُّنْيَا صَارَ الْعَرْشُ فَوْقَهُ أَوْ يَصِيرُ شَيْءٌ مِنْ الْمَخْلُوقَاتِ يَحْصُرُهُ وَيُحِيطُ بِهِ سُبْحَانَهُ وَتَعَالَى . فَإِذَا قَالَ الْقَائِلُ : هُوَ قَادِرٌ عَلَى مَا يَشَاءُ ؛ قِيلَ : فَقُلْ : هُوَ قَادِرٌ عَلَى أَنْ يَنْزِلَ سُبْحَانَهُ وَتَعَالَى وَهُوَ فَوْقَ عَرْشِهِ وَإِذَا اسْتَدْلَلْت بِمُطْلَقِ الْقُدْرَةِ وَالْعَظَمَةِ مِنْ غَيْرِ تَمْيِيزٍ فَمَا كَانَ أَبْلَغُ فِي الْقُدْرَةِ وَالْعَظَمَةِ ؛ فَهُوَ أَوْلَى بِأَنْ يُوصَفَ بِهِ مِمَّا لَيْسَ كَذَلِكَ ؛ فَإِنَّ مَنْ تَوَهَّمَ الْعَظِيمَ الَّذِي لَا أَعْظَمَ مِنْهُ يَقْدِرُ عَلَى أَنْ يَصْغُرَ حَتَّى يُحِيطَ بِهِ مَخْلُوقُهُ الصَّغِيرُ وَجَعَلَ هَذَا مِنْ بَابِ الْقُدْرَةِ وَالْعَظَمَةِ ؛ فَقَوْلُهُ : إنَّهُ يَنْزِلُ مَعَ بَقَاءِ عَظَمَتِهِ وَعُلُوِّهِ عَلَى الْعَرْشِ ؛ أَبْلَغُ فِي الْقُدْرَةِ وَالْعَظَمَةِ وَهُوَ الَّذِي فِيهِ مُوَافَقَةُ الشَّرْعِ وَالْعَقْلِ . وَهَذَا كَمَا قَدْ يَقُولُهُ طَائِفَةٌ " مِنْهُمْ أَبُو طَالِبٍ الْمَكِّيُّ " قَالَ : إنْ شَاءَ وَسِعَهُ أَدْنَى شَيْءٍ وَإِنْ شَاءَ لَمْ يَسَعْهُ شَيْءٌ وَإِنْ أَرَادَ عَرَفَهُ كُلُّ شَيْءٍ وَإِنْ لَمْ يُرِدْ لَمْ يَعْرِفْهُ شَيْءٌ ؛ إنْ أَحَبَّ وُجِدَ عِنْدَ كُلِّ شَيْءٍ وَإِنْ لَمْ يُحِبَّ لَمْ يُوجَدْ عِنْدَ شَيْءٍ وَقَدْ جَاوَزَ الْحَدَّ وَالْمِعْيَارَ وَسَبَقَ الْقِيلَ وَالْأَقْدَارَ ذُو صِفَاتٍ لَا تُحْصَى ؛ وَقَدْرٍ لَا يَتَنَاهَى ؛ لَيْسَ مَحْبُوسًا فِي صُورَةٍ وَلَا مَوْقُوفًا بِصِفَةِ وَلَا مَحْكُومًا عَلَيْهِ بِكَلِمِ وَلَا يَتَجَلَّى بِوَصْفِ مَرَّتَيْنِ وَلَا يَظْهَرُ فِي صُورَةٍ لِاثْنَيْنِ ؛ وَلَا يَرِدُ مِنْهُ بِمَعْنَى وَاحِدٍ كَلِمَتَانِ ؛ بَلْ لِكُلِّ تَجَلٍّ مِنْهُ صُورَةٌ وَلِكُلِّ عَبْدٍ عِنْدَ ظُهُورِهِ صِفَةٌ وَعَنْ كُلِّ نَظْرَةٍ كَلَامٌ ؛ وَبِكُلِّ كَلِمَةٍ إفْهَامٌ وَلَا نِهَايَةَ لِتَجَلِّيهِ ؛ وَلَا غَايَةَ لِأَوْصَافِهِ . قُلْت : أَبُو طَالِبٍ رَحِمَهُ اللَّهُ هُوَ وَأَصْحَابُهُ " السالمية " أَتْبَاعُ الشَّيْخِ أَبِي الْحَسَنِ بْنِ سَالِمٍ صَاحِبِ سَهْلِ بْنِ عَبْدِ اللَّهِ التستري – لَهُمْ مِنْ الْمَعْرِفَةِ وَالْعِبَادَةِ وَالزُّهْدِ وَاتِّبَاعِ السُّنَّةِ وَالْجَمَاعَةِ فِي عَامَّةِ الْمَسَائِلِ الْمَشْهُورَةِ لِأَهْلِ السُّنَّةِ مَا هُمْ مَعْرُوفُونَ بِهِ وَهُمْ مُنْتَسِبُونَ إلَى إمَامَيْنِ عَظِيمَيْنِ فِي السُّنَّةِ : الْإِمَامِ أَحْمَد بْنِ حَنْبَلٍ وَسَهْلِ بْنِ عَبْدِ اللَّهِ التستري وَمِنْهُمْ مَنْ تَفَقَّهَ عَلَى مَذْهَبِ مَالِكِ بْنِ أَنَس كَبَيْتِ الشَّيْخِ أَبِي مُحَمَّدٍ وَغَيْرِهِمْ وَفِيهِمْ مَنْ هُوَ عَلَى مَذْهَبِ الشَّافِعِيِّ . (مجموع الفتاوى , 5 / 483-482)

Ibn Abii Ĥaatim said in his tafsiir: “….. (the Prophet) said: ‘if the Jinn-, human-, devil- and angel- kind since they were created until they ended made a single row, they would not surround Aļļaah at all.’1

So the one who is that great, how could He be surrounded by something created, whether the Sky or something else so that it might be said that if He descended to the Sky of the World, the ˆArsħ became above Him and some of His creation surrounded Him?

Now, if someone said, “He does whatever he wills….” then it might be said, “say: ‘He is able to descend (سُبْحَانَهُ وَتَعَالَى) while He is above His ˆArsħ.’” Moreover, if you seek evidence in His Power absolutely and His Greatness without distinguishing, then what is more indicative of power is what He is more deserving of being attributed with than otherwise. For verily, the one that imagines the very Great One who nothing is greater than Him (and) is able to make make Himself so small that He is surrounded by His small creation, and said ‘this is indicative of power and greatness….,’ His (the one imaging this Great One’s) saying ‘verily he descend while his greatness and aboveness over the ˆArsħ remain,’ is more indicative of power and greatness, and this is what agrees with Islamic Law and reason. This is what a group of people might say, such as Abuu Ţaalib Al-Makkiyy, he said, “If He wills He will be contained in the smallest of things, and if He wills, nothing can contain Him….”… I say: “Abuu Ţaalib, may Aļļaah have mercy upon him, he and his companions are the Saalimiyyah,… They have knowledge, worship asceticism and following of the Sunnah and the Jamaaˆah in the general matters that are famous among Sunnis…..

So all of this is not believing that Aļļaah is a body?

Ibn Taymiyyah likes to say that his opponents were influenced by Greek Philosophy. From the above, however, it is pretty clear that Ibn Taymiyyah himself was heavily influenced by Greek Mythology. Watching movies like “The Clash of the Titans” gives you a pretty good idea about what Ibn Taymiyyah believed.

1This is weak ĥadiitħ, but in any case, the fact that nothing can surround Aļļaah does not mean that He is big in size. The ĥadiitħ does not state in what sense they are not able to surround. Ibn Taymiyyah, however, quickly concluded that it is terms of size, because this is according to the principles of anthropomorphism.


As-Sanuusiyy does not agree with Ibn Taymiyyah regarding composition and need.

September 10, 2009

Introduction

The wahabis in their desperation are trying to make people think that As-Sanuusiyy agrees with Ibn Taymiyyah regarding Ar-Raaziyy’s argument of the need for composition for something with size. The need for composition Ar-Raaziyy speaks of, and denies could be true of Aļļaah, is an argument As-Sanuusiyy accepts, and validates. That is, his quoted refutation of the argument for implied composition is not absolute, but for its use in a different context than this, and without admitting that there is any implied need for composition at all.

As-Sanuusiyy denies that affirming that Aļļaah has attributes such as knowledge implies composition.

The context in which As-Sanuusiyy criticizes Ar-Raaziyy, is for the latter’s weakness in facing up to the argument of the philosophers for denying that Aļļaah has attributes. They argued that since the attributes are many, they would need to be composed. As-Sanuusiyy refutes this absolutely and says that the argument for need is false, because there is no composition implied. Why is that? Because the attributes are necessary, perfect, eternal and unchanging. This is the essence of what As-Sanuusiyy says.

As-Sanuusiyy affirms that things with size do need composition, and validates this argument.

Ar-Raaziyy is not talking about Aļļaah having attributes in the argument against anthropomorphists which Ibn Taymiyyah responds to. In essence Ar-Raaziyy says that declaring Aļļaah to be something that can be pointed at means that He would then have a border, and therefore be in need of composition, like all things with size. This is true, because all shapes are possible and in need of specification.

This is not an argument that As-Sanuusiyy is against. His books are full of this type of argument, such as in “A Commentary on the Creed of Al Sanusi“. The need for bodies to be specified in shape and composition is a theme throughout, on which he bases the proof for the createdness of all things with a size. Accordingly, As-Sanuusiyy’s refutation of the argument of the need for composition of parts does not apply for the issue of physical aboveness, and is not intended by him. This is because shapes are possible, and not intrinsically necessary in themselves, so they do indeed need to be specified and composed.

Why Ibn Taymiyyah affirms implied composition and need.

Since Aļļaah has a size in Ibn Taymiyyah’s view, and its shape is possible, there is an implied need for composition. He says in affirmation of size:

That something existing should not be increasing, or decreasing, or neither increasing nor decreasing, and yet exist and not have a size – this is impossible.1 (Bayaan Talbiis Al-Jahmiyyah, 3/146).

In affirming composition etc., he says:

We have already clarified what possibilities (in terms of what they mean) are associated with the words composition, settling in place, being other (having different sides or parts), and need, and that the meaning meant by this is something all existing things must be attributed with, whether necessary in existence (he means Aļļaah) or possible in existence (creation.) Verily, to say that this is impossible (for Aļļaah to be attributed with,) is pure sophistry.2. (Bayaan Talbiis Al-Jahmiyyah, 1/33)

The proof that Ibn Taymiyyah affirms that his deity’s shape is possible,and not necessary, is in his Bucket Theology, where He says: “and it is known that Aļļaah is able to surround3….” i.e. able to take on a shape to do so, which means that it is not a necessary shape, but a possible one, and therefore in need of specification. (Majmuuˆu-l-Fataawaa, 6/574)

1قال ابن تيمية: فأما كون الشيء غير موصوف بالزيادة والنقصان ولا بعدم ذلك وهو موجود وليس بذي قدر فهذا لا يعقل (بيان تلبيس الجهمية, ج3/ص146).

2قال ابن تيمية: قولك إن كان منقسما كان مركبا وتقدم إبطاله تقدم الجواب عن هذا الذي سميته مركبا وتبين أنه لا حجة أصلا على امتناع ذلك بل بين أن إحالة ذلك تقتضي إبطال كل موجود ولولا أنه أحال على ما تقدم لما أحلنا عليه وتقدم بيان ما في لفظ التركيب والتحيز والغير والافتقار من الاحتمال وإن المعنى الذي يقصد منه بذلك يجب أن يتصف به كل موجود سواء كان واجبا أو ممكنا وإن القول بامتناع ذلك يستلزم السفسطة المحضة (بيان تلبيس الجهمية ج 1 ص 33).

3قال ابن تيمية: وَالْإِحَاطَةُ قَدْ عُلِمَ أَنَّ اللَّهَ قَادِرٌ عَلَيْهَا وَعُلِمَ أَنَّهَا تَكُونُ يَوْمَ الْقِيَامَةِ بِالْكِتَابِ وَالسُّنَّة وَلَيْسَ فِي إثْبَاتِهَا فِي الْجُمْلَةِ مَا يُخَالِفُ الْعَقْلَ وَلَا الشَّرْعَ ؛ لَكِنْ لَا نَتَكَلَّمُ إلَّا بِمَا نَعْلَمُ وَمَا لَا نَعْلَمُهُ أَمْسَكْنَا عَنْهُ وَمَا كَانَ مُقَدِّمَةُ دَلِيلِهِ مَشْكُوكًا فِيهَا عِنْدَ بَعْضِ النَّاسِ كَانَ حَقُّهُ أَنْ يَشُكَّ فِيهِ حَتَّى يَتَبَيَّنَ لَهُ الْحَقُّ وَإِلَّا فَلْيَسْكُتْ عَمَّا لَمْ يَعْلَمْ . (مجموع الفتاوى – 6 / 574)