The Wahabi-type belief was that of a fringe group in hiding throughout most of this nation’s history

January 6, 2010

Ibn Jibriin, major wahabi, admits this in his book here stating:

When the third century of the Hijrah ended, the last of the best (three) centuries, these books (the books he likes[1]) were unfortunately left for dead, and were stored away without anyone recognizing, reading, or studying them except rarely, and only in hiding. The Asħˆariyy school and Muˆtazilite schools[2] were firmly established and people pored over their study everywhere.[3]

He admits here that his belief system was only taught in hiding! In other words, it was a baaţiniyy[4] type of sect, and not the majority Sunni sect at all. Then he says:

And by careful study of these centuries: the fourth, the fifth, the sixth, and most of the seventh, you do not find anyone that is upon the school of the Sunnah![5]

What is this “School of the Sunnah” that disappeared for 4 centuries?(!!!) We get an idea when he speaks about the books written in those centuries that are so terrible in his view. He takes the Creed of Aţ-Ţaĥaawiyy as an example of the least worst of them (although Aţ-Ţaĥaawiyy was actually among the Salaf, born in the 3rd century) He says about it:

Aţ-Ţaĥaawiyy mentioned in it some terrible statements that were widespread in his time through the kalaam scholars, such as his statement: “Verily Aļļaah is clear of the having limits, extremes, corners, limbs or instruments. The six directions (up, down, front, back, left and right) do not contain Him (un)like all created things.[6]

What we can understand then, is that anthropomorphist creed of believing that Aļļaah is a bodily being, something to be pointed at in a direction, and with parts, and dimensions is what was only taught in hiding during those centuries.

So what, you may ask, happened in the 7th century? Well, who other than Ibn Tayimiyyah? Ibn Jibriin says about him:

He did not care about the people of his time, or about who opposed him. Rather, he spoke openly about what he believed, and renewed that belief of the Salaf, and wrote books that no one can oppose, and clarified in them what is more obvious than the sun…. No doubt, he spoke openly, because Aļļaah gave him knowledge, and ability to explain, so no one in his time could resist him. So he is the one that renewed the Sunni school.[7]

In short, he is telling us above that what he calls the “Sunni belief” was almost extinct for 4 centuries, and was only taught in hiding, due to fear of persecution. So the question then becomes, how can this be sect be called Sunnis in any reasonable persons vocabulary? Moreover, how does that fit with the majority of scholars being Sunnis?

Most importantly: How could this belief of Ibn Taymiyyah possibly be collaboratively, mass-narrated from the salaf, without possibility of perversions by mistakes or otherwise, when it was hidden for four centuries???

That is, how can they claim to know for sure that a belief system that went into hiding has been absolutely reliably narrated from the Salaf? It has only been narrated by a handful of Hanbali pretenders, and in hiding, so it is like the gospel of the christians during their persecution by the jews and the Romans. We all know what happened to their books.

Of course, after Ibn Taymiyyah’s demise in jail for heresy, the school once again became a hidden sect. So much for the, “books that no one could oppose,” and “no one could resist him.” In fact, even christians, who have one of the most irrational belief system on earth, cannot be fended off based on Ibn Taymiyyah’s belief principles. Why? Because his deity is a something with size, shaped by a border that can change, so why couldn’t this deity be Jesus or anything else proposed? This is what some christians are asking. They are of course right. There is no fundamental difference between them and Ibn Taymiyyah.

Ibn Al-Qayyim realized this, and that is why he put on an Asħˆariyy coat when arguing with the christians in his book Hidaayatu-l-Ĥayaaraa Fii ‘Ajwibatu-l-Yahuudi wa-Naşaaraa, “the guidance of the confused regarding answering the christians and jews”:

Fourth, verily Aļļaah does not change[8].[9]

As well known, Ibn Taymiyyah and Ibn Al-Qayyim taught that Aļļaah brings things into existence in Himself, such as changing location and movement. This is one of their main contentions against the ‘Asħˆariyys, who are honest when they say they believe that Aļļaah does not change.

In fact, Ibn Taymiyyah hid his beliefs to a great extent, and that is why some scholars praise him – they did not know about his outrageous beliefs. For example, you find him in one place saying it is kufr to say Aļļaah is a body, then in another that it is not allowed to forbid saying it, and in yet another that Aļļaah has six boundaries and a shrinkable size!

The belief of Ibn Taymiyyah went into hiding again after his death. His books were burned and forbidden to teach, and anyone who spread his teaching faced punishment. Ibn Al-Qayyim, as an example, was jailed and almost executed at one point. That is why even for that period it is hard find books by scholars that support the beliefs of Ibn Taymiyyah.

So we also have the 8, 9th, 10th, 11th centuries free of what Ibn Jibriin calls Sunnism, until the rebellion of Muĥammad ibn ˆAbdilWahhaab in the 12th century after the Hijrah. Since then they have only grown stronger through support from the imperialist powers. It was the British that first supplied them with weapons, and thereby helped to renew the call to the so called “Salafi” version of religion. After that the books of Ibn Taymiyyah were gradually brought out from their hiding places and published.

All Ibn Jibriin says fits perfectly with what TaajudDiin As-Subkiyy[12] said some 600 years ago:

We have already mentioned what Ibn ˆAbdisSalaam and others before and after him mentioned, which is that the Sħaafiˆiyys, Maalikiyys, Ĥanafiyys and the honorable among the Ĥanbaliyys are all ‘Asħˆariyys. This is what was stated by Ibn ˆAbdisSalaam, the leader of Sħaafiˆiyys of his time, and Ibn Al-Ĥaajib, the leader of the Maalikiyys of his time, and Al-Ĥaşiiriyy, the leader of the Ĥanafiyys at the time. Among what was stated by Ibn ˆAsaakir, the great ĥadiitħ master of this Muĥammadan nation, the solid and trustworthy man: “are there any among the jurists, among the Ĥanafiyys, Maalikiyys and Sħaafiˆiyys that do not agree with him and do not related themselves to him, and pleased with his efforts for the religion of Aļļaah, praising him for great knowledge? That is, except for a tiny group that hide anthropomorphism, and make an enemy of those who believe in tawĥiid and clear Aļļaah of likeness to creation. Another exception are those that imitate the saying of the Muˆtazilites in speaking ill of him.[10][11]

As-Subkiyy states regarding the anthropomorphists:

The state of the Kħaţţaabiyyah (as Shiite sect), and they are (i.e. their role is taken over by) the anthropomorphists in this time of ours, (in the sense that they) went to the extent of permitting lying against their religious opponents. Especially those that hurt them in person or property. I was told that their leader was asked about a Sħaafiˆiyy:

“Should I testify against him with a lie in court?”

Their leader said, “Do you not believe that it is allowed to spill his blood?”

The interrogator answered, “Yes I do.”

The leader said, “Then whatever is less than that is less than spilling his blood, so testify and defend the Muslims from his evil.“

So this is their belief, and they think themselves Muslims, and that they are Sunnis (i.e. the anthropomorphists, those that call themselves “salafis” today.”) Yet if their scholars were counted in number, although they are not in reality scholars (because they are deviant), they would not reach a number of any significance. They consider most of the scholars of the Muhammadan nation as non-Muslims, and then they relate themselves to the Imaam ‘Aĥmad ibn Ĥanbal, may Aļļaah please him, but he has nothing to do with them. However, his situation is as some of the enlightened said, as I saw written in hand by Sħaykħ Taqiyyu-d-Diin ibn Aş-Şalaaĥ (the famous author of Muqaddimah ibn Aş-Şalaaĥ[13]: “Two imaams were afflicted in their companions that they were surrounded by, and are clear of them: ‘Aĥmad ibn Ĥanbal was afflicted with anthropomorphists, and Jaˆfar Aş-Şaadiq was afflicted with shiites.[14][15]

Note that the wahabi’s, like their predecessors among anthropomorphists, like to twist things to fit their purpose, and even tend to blatant lies and forgery. As-Subkiyy says:

The state of some anthropomorphists have reached the stage in our time where they wrote a copy of An-Nawawiyy’s commentary on Şaĥiiĥ Muslim, and took out the parts where An-Nawawiyy spoke about ĥadiitħs mentioning attributes. For verily An-Nawawiyy is an Asħˆariyy in belief, so this writer did not find it in himself to copy the book as it was composed by its author. This is an enormous sin, for it is perverting the religion, and opening the door for the loss of confidence in what is written in what people have of books, so may Aļļaah make the one who does that ugly and humiliated[16].[17]

The anthropomorphists continue on this evil path to destroy the correct belief in the Creator. They lie when they claim to be Sunnis, as Ibn Jibriin has just unintentionally implied.

In short, if you are a follower of Ibn Jibriin, Ibn Baaz, Ibn ˆUtħaymiin, and other so-called “Salafis,” know that you are a follower of a sect that has been in hiding for most of history since the Hijrah. They claim to know and follow what the Salaf believed, although they are in opposition to 95% of all scholars of all the major Islamic sciences. Part of this belief includes:

1. Denying the use of rational proof to prove that the Creator exists,

2. Questioning the mind as a tool for knowing right from wrong,

3. Believing that despite the mind being unreliable, a belief that has been narrated in hiding over several centuries is known with absolute certainty to be correctly narrated.

If you think that is just fine, and doesn’t sound like a setup for making you accept blindly, then I can’t help you.

References:

Ibn Al-Qayyim Al-Jawziyyah. Hidaayatu-l-Ĥayaaraa Fii ‘Ajwibatu-l-Yahuudi wa-Naşaaraa. 1 vols. Kairo, Egypt: Daar Ar-Rayyaan li-t-Tutaatħ.

Taajuddiin As-Subkiyy (771 AH). Ţabaqaat Asħ-Sħaafiˆiyyah Al-Kubraa. 10 vols. 2nd ed. Hajr li-l-tibaaˆ wa-nashr wa-t-tawziiˆ, 1413.


[1]Some of these books are by anthropmorphists, some are forgeries attribute to Imam Aĥmad, while others are just following the Asħˆariyy methodology of tafwiiđ, which is to narrate scriptures that could be misunderstood as ascribing created and bodily attributes to Aļļaah, and keep silent about their meaning, while believing that such unfitting meanings are not meant.

[2] Actually, the Muˆtazilite school was never very big, but Ibn Jibriin likes to put them side by side in order to make the impression that they are similar.) In reality there are only a handful of Muˆtazilites that have contributed to any of the Islamic sciences. Most notably Az-Zamakħsħariyy, the famous Quran commentator and linguist. They only had significant influence during a period of the ˆAbbaasiyy dynasty; the subsequent rulers Ma’muun, Al-Muˆtaşim, Al-Waaţħiq and then ended during the rule of Al-Mutawakkil. These were the heydays of this sect, and they achieved influence mainly through getting close to certain rulers. “From the appearance of Al-‘Asħˆariyy on, it was a downhill slope for them, and they eventually became virtually extinct as a sect.

[3]لما انقضى القرن الثالث آخر القرون المفضلة أميتت هذه الكتب مع الأسف، وأصبحت مخزونة لا يعترف بها ولا تُقرأ، ولا تُدرَّس إلا نادرًا وبصفة خفية، وتمكن مذهب الأشاعرة ومذهب المعتزلة أيما تمكن، وانتشر الإكباب عليه، وكثرت الدروس والكتب التي تؤلف فيما يتعلق بهذه العقائد؛ عقيدة الأشعرية وعقيدة المعتزلة، وكادت السُّنة وكُتبها أن لا يكون لها ذكر، بل كاد مذهب الإمام أحمد أن يضمحل، ولم يبق أحد عليه إلا قلة.

[4]Baaţiniyy sects are those that keep their true beliefs hidden from public through lies, deception and hypocrisy.

[5]وبالتتبع لهذه القرون: الرابع والخامس والسادس وأغلب السابع لا تجد فيها من هو على مذهب السنة

[6]وذكر فيها بعض العبارات المنكرة التي اشتهرت في زمانه عن المتكلمين، مثل قوله: إن الله مُنَزَّه عن الحدود والغايات، والأبعاض، والأعراض، لا تحويه الجهات الست كسائر المبتدعات .

[7]لم يبال بأهل زمانه ولا بمن خالفه بل أفصح بما يعتقده، وجدد عقيدة السلف، وكتب فيها المؤلفات التي لا يستطيع أحد أن يعارضه فيها، وبين فيها ما هو أجلى من الشمس….لا شك أنه ما أفصح بذلك إلا لأن الله – تعالى – وهبه علمًا وقدرة على البيان، فلم يستطع أهل زمانه أن يقاوموه، فهو الذي جدد مذهب أهل السنة

[8]المثلثة خالفت أصول الأنبياء في تقديس الله ووصفه بصفات الكمال أحدها إن الله سبحانه وتعالى قديم واحد لا شريك له في ملكه ولا ند ولا ضد ولا وزير ولا مشير ولا ظهير ولا شافع إلا من بعد إذنه. الثالث أنه غنى بذاته فلا يأكل ولا يشرب ولا يحتاج إلى شيء مما يحتاج إليه خلقه بوجه من الوجوه. الرابع إنه لا يتغير ولا تعرض له الآفات من الهرم والمرض والسنة والنوم والنسيان والندم والخوف والهم والحزن ونحو ذلك. الخامس إنه لا يماثل شيئا من مخلوقاته بل ليس كمثله شيء لا في ذاته ولا في صفاته ولا في أفعاله. (هداية الحيارى في أجوبة اليهود والنصارى – (1 / 310)

[9]Ibn Al-Qayyim Al-Jawziyyah, Hidaayatu-l-Ĥayaaraa Fii ‘Ajwibatu-l-Yahuudi wa-Naşaaraa, 310.

[10]وحكينا لك مقالة الشيخ ابن عبد السلام ومن سبقه إلى مثلها وتلاه على قولها حيث ذكروا أن الشافعية والمالكية والحنفية وفضلاء الحنابلة أشعريون هذه عبارة ابن عبد السلام شيخ الشافعية وابن الحاجب شيخ المالكية والحصيرى شيخ الحنفية ومن كلام ابن عساكر حافظ هذه الأمة الثقة الثبت “هل من الفقهاء الحنفية والمالكية والشافعية إلا موافق الأشعرى ومنتسب إليه وراض بحميد سعيه فى دين الله ومثن بكثرة العلم عليه غير شرذمة قليلة تضمر التشبيه وتعادى كل موحد يعتقد التنزيه أو تضاهى قول المعتزلة فى ذمه…”

[11]Taajuddiin As-Subkiyy (771 AH), Ţabaqaat Asħ-Sħaafiˆiyyah Al-Kubraa, 3/373-374.

[12]ِTaajudDiin As-Subkiyy (771 AH/ 1370 AD) the great judge, jurist and historian. Author or such famous books as Jamˆu-l-Jawaamiˆ in fiqh methodology and Ţabaqaat Asħ-Sħaafiˆiyyah on the biographies of the scholars of the Shafiˆiyy school of fiqh. He is the son of ˆAliyy ibn ˆAbdilKaafii As-Subkiyy, who was the head of the scholars of his time.

[13]Ibnu-ş-Şalaaĥ (643 AH/ 1245 AD) is one of the most important scholars of tafsiir, ĥadiitħ and fiqh. He is famous for his Muqaddimatu Ibn Aş-Şalaaĥ, which became the standard for all later books in Ĥadiitħ science.

[14]طبقات الشافعية الكبرى ـ هجر للطباعة والنشر والتوزيع – 1413هـ – (2 /16-17): وقد تزايد الحال بالخطابية وهم المجسمة فى زماننا هذا فصاروا يرون الكذب على مخالفيهم فى العقيدة لا سيما القائم عليهم بكل ما يسوءه فى نفسه وماله. وبلغنى أن كبيرهم استفتى فى شافعى أيشهد عليه بالكذب فقال ألست تعتقد أن دمه حلال قال نعم قال فما دون ذلك دون دمه فاشهد وادفع فساده عن المسلمين. فهذه عقيدتهم ويرون أنهم المسلمون وأنهم أهل السنة ولو عدوا عددا لما بلغ علماؤهم ولا عالم فيهم على الحقيقة مبلغا يعتبر ويكفرون غالب علماء الأمة ثم يعتزون إلى الإمام أحمد بن حنبل رضى الله عنه وهو منهم برئ ولكنه كما قال بعض العارفين ورأيته بخط الشيخ تقى الدين ابن الصلاح إمامان ابتلاهما الله بأصحابهما وهما بريان منهم أحمد ابن حنبل ابتلى بالمجسمة وجعفر الصادق ابتلى بالرافضة

[15]Ibid., 2/16-17.

[16]طبقات الشافعية الكبرى ـ هجر للطباعة والنشر والتوزيع – 1413هـ – (2 / 19): وقد وصل حال بعض المجسمة فى زماننا إلى أن كتب شرح صحيح مسلم للشيخ محيى الدين النووى وحذف من كلام النووى ما تكلم به على أحاديث الصفات فإن النووى أشعرى العقيدة فلم تحمل قوى هذا الكاتب أن يكتب الكتاب على الوضع الذى صنفه مصنفه. وهذا عندى من كبائر الذنوب فإنه تحريف للشريعة وفتح باب لا يؤمن معه بكتب الناس وما فى أيديهم من المصنفات فقبح الله فاعله وأخزاه

[17]Ibid., 2/19.

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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.


Ibn Taymiyyah’s Bucket theology

September 9, 2009

Ibn Taymiyyah’s Bucket theology

Background

We have shown earlier irrefutable proofs that Ibn Taymiyyah was an extreme anthropomorphist. This was done in the following articles:

Ibn Taymiyyah says Aļļaah needs, is divisible, settles in a place, has 6 limits, has a size, and must be creating (though He can choose what to create – but not whether to create or not.)

Ibn Taymiyyah says Allaah needs, is divisible, and settles in a place

Ibn Taymiyyah says Allaah is divisible into quantities and areas

In the following excerpt from one of Ibn Taymiyyah’s books, this anthropomorphistطs belief is clarified further in his understanding of a ĥadiitħ narrated by At-Tirmidħiyy. This ĥadiitħ if literally translated states: “If one of you lowered a bucket by a rope, then it would fall on Aļļaah.” Muslim scholars did not take this ĥadiitħ literally, because Aļļaah is not a body for something to bump into. They said it means that it would fall by Aļļaah’s knowledge. This is after hypothesizing its authenticity. In the below Ibn Taymiyyah’s understanding, based on hypothesized authenticity, is clarified. It is a literal and anthropomorphic understanding.

Ibn Taymiyyah’s understanding of the ĥadiith of lowering a bucket

Ibn Taymiyyah says in Majmuuˆu-l-Fataawaa1:

فَإِنَّ قَوْلَهُ : { لَوْ أُدْلِيَ أَحَدُكُمْ بِحَبْلِ لَهَبَطَ عَلَى اللَّهِ } إنَّمَا هُوَ تَقْدِيرٌ مَفْرُوضٌ ؛ أَيْ لَوْ وَقَعَ الْإِدْلَاءُ لَوَقَعَ عَلَيْهِ لَكِنَّهُ لَا يُمْكِنُ أَنْ يُدْلِيَ أَحَدٌ عَلَى اللَّهِ شَيْئًا ؛ لِأَنَّهُ عَالٍ بِالذَّاتِ وَإِذَا أُهْبِطَ شَيْءٌ إلَى جِهَةِ الْأَرْضِ وَقَفَ فِي الْمَرْكَزِ وَلَمْ يَصْعَدْ إلَى الْجِهَةِ الْأُخْرَى لَكِنْ بِتَقْدِيرِ فَرْضِ الْإِدْلَاءِ يَكُونُ مَا ذَكَرَ مِنْ الْجَزَاءِ .(مجموع الفتاوى – (6 / 571)

Verily his (the Prophet’s) statement: “If one of you lowered a bucket by a rope, then it would fall on Aļļaah.” This is a hypothetical consideration, that is, if the lowering happened, then it would fall on Him. It is not possible for anyone to lower anything on Aļļaah, however, because His self is high, and if anything was lowered in the direction of the Earth, then it would stop at the center, and would not go up in the opposite direction (from there). However, if there was a hypothesized lowering, then what he said would happen. (6/571)

He explains more about his problem with the concept of “lowering”, which is that it would in reality be rising, saying:

فَكَذَلِكَ مَا يَهْبِطُ مِنْ أَعْلَى الْأَرْضِ إلَى أَسْفَلِهَا – وَهُوَ الْمَرْكَزُ – لَا يَصْعَدُ مِنْ هُنَاكَ إلَى ذَلِكَ الْوَجْهِ إلَّا بِرَافِعِ يَرْفَعُهُ يُدَافِعُ بِهِ مَا فِي قُوَّتِهِ مِنْ الْهُبُوطِ إلَى الْمَرْكَزِ فَإِنْ قُدِّرَ أَنَّ الدَّافِعَ أَقْوَى كَانَ صَاعِدًا بِهِ إلَى الْفَلَكِ مِنْ تِلْكَ النَّاحِيَةِ وَصَعِدَ بِهِ إلَى اللَّهِ وَإِنَّمَا يُسَمَّى هُبُوطًا بِاعْتِبَارِ مَا فِي أَذْهَانِ الْمُخَاطَبِينَ أَنَّ مَا يُحَاذِي أَرْجُلَهُمْ يَكُونُ هَابِطًا وَيُسَمَّى هُبُوطًا…. وَهُوَ إنَّمَا يَكُونُ إدْلَاءً حَقِيقِيًّا إلَى الْمَرْكَزِ وَمِنْ هُنَاكَ إنَّمَا يَكُونُ مَدًّا لِلْحَبْلِ وَالدَّلْوِ لَا إدْلَاءَ لَهُ…. وَلَكِنَّ فَائِدَتَهُ بَيَانُ الْإِحَاطَةِ وَالْعُلُوِّ …. وَالْمَقْصُودُ بِهِ بَيَانُ إحَاطَةِ الْخَالِقِ سُبْحَانَهُ وَتَعَالَى كَمَا بَيَّنَ أَنَّهُ يَقْبِضُ السَّمَوَاتِ وَيَطْوِي الْأَرْضَ وَنَحْوَ ذَلِكَ مِمَّا فِيهِ بَيَانُ إحَاطَتِهِ بِالْمَخْلُوقَاتِ. (مجموع الفتاوى – 6 / 572-573)

Likewise, what descends from a high point on Earth to its lowest point, which is it’s center, does not rise from there in that direction, except by someone lifting it, resisting its downwards pull down towards the center (i.e. the gravity pull.) If it was hypothesized that the lifter was stronger (than the gravity pull), then it would be rising towards the celestial sphere from there, and would rise to Aļļaah. It was only called lowering from the viewpoint of what is in the minds of the listeners in that what faces their feet is called falling…. even if it was actually lowering only to the point of the (Earth’s) center, and from there one would only be giving rope to the bucket, and there would be no actual lowering….. However, the beneficial point is to clarify the surrounding and highness from all directions (of the Earth)…. The purpose (of the ĥadiith) is to clarify the meaning of the Creator’s surrounding (سُبْحَانَهُ وَتَعَالَى) just as He said that He grabs the Skies and folds the Earth and the like, which all explains His surrounding of created things. (6/572-573)

In other words, according to Ibn Taymiyyah, this surrounding is the physical surrounding of something with physical boundaries, size and shape.

Ibn Taymiyyah’s view on the ĥadiith from a viewpoint of belief

In the final analysis of this ĥadiith Ibn Taymiyyah says:

وَكَذَلِكَ تَأْوِيلُهُ بِالْعِلْمِ تَأْوِيلٌ ظَاهِرُ الْفَسَادِ مَنْ جِنْسِ تَأْوِيلَاتِ الْجَهْمِيَّة ؛ بَلْ بِتَقْدِيرِ ثُبُوتِهِ يَكُونُ دَالًّا عَلَى الْإِحَاطَةِ . وَالْإِحَاطَةُ قَدْ عُلِمَ أَنَّ اللَّهَ قَادِرٌ عَلَيْهَا وَعُلِمَ أَنَّهَا تَكُونُ يَوْمَ الْقِيَامَةِ بِالْكِتَابِ وَالسُّنَّة وَلَيْسَ فِي إثْبَاتِهَا فِي الْجُمْلَةِ مَا يُخَالِفُ الْعَقْلَ وَلَا الشَّرْعَ .

Likewise, interpreting this ĥadiitħ in term of knowledge (I.e falling by Aļļaah’s knowledge it clearly false, and of the Jahmiyy kind of interpretation. Rather, based on the assumption that the ĥadiitħ is authentic, then it explains (Aļļaah’s) surrounding, and it is known that Aļļaah is able to surround and that it is going to be on the Day of Judgment as stated in the Qur’aan and the Sunnah. There is nothing, in general, in affirming this ĥadiith, that is in conflict with reason or Islamic Law. (6/574)

Conclusion

The above, along with the other articles referred to, shows that Ibn Taymiyyah did not just have anthropomorphist tendencies. He was as extreme as they come. He believed that Aļļaah is a body with a shape that surrounds things. He saw no problem in claiming that the world could be inside the Creator and one could hypothetically bump into His claimed border.

Let us again remind ourselves of what the Sunni creed is regarding these beliefs of Ibn Taymiyyah. Aţ-Ţaĥaawiyy stated {in brackets}: {This is a detailed remembrance of the belief of the People of the Sunnah and following {the Jamaaˆah}. Later he stated, as part of this remembrance:{Aļļaah is above} the status of {having limits, extremes, corners, limbs or instruments.} {The six directions} up, down, front, back, left and right {do not contain Him} because that would make Him {like all created things}. He also agreed that believing that anything else is an insult to Islam, for he said in the same remembrance: {Whoever attributed to Aļļaah an attribute that has a meaning among the meanings that apply to humans has committed blasphemy.} Note that he said this after having already pointed out that the six directions apply to all created things, which includes humans. In other words, the Sunni belief is that attributing a limit to Aļļaah makes one a non-Muslim.

1قال ابن تيمية: فَإِنَّ قَوْلَهُ : { لَوْ أُدْلِيَ أَحَدُكُمْ بِحَبْلِ لَهَبَطَ عَلَى اللَّهِ } إنَّمَا هُوَ تَقْدِيرٌ مَفْرُوضٌ ؛ أَيْ لَوْ وَقَعَ الْإِدْلَاءُ لَوَقَعَ عَلَيْهِ لَكِنَّهُ لَا يُمْكِنُ أَنْ يُدْلِيَ أَحَدٌ عَلَى اللَّهِ شَيْئًا ؛ لِأَنَّهُ عَالٍ بِالذَّاتِ وَإِذَا أُهْبِطَ شَيْءٌ إلَى جِهَةِ الْأَرْضِ وَقَفَ فِي الْمَرْكَزِ وَلَمْ يَصْعَدْ إلَى الْجِهَةِ الْأُخْرَى لَكِنْ بِتَقْدِيرِ فَرْضِ الْإِدْلَاءِ يَكُونُ مَا ذَكَرَ مِنْ الْجَزَاءِ . فَهَكَذَا مَا ذَكَرَهُ السَّائِلُ : إذَا قُدِّرَ أَنَّ الْعَبْدَ يَقْصِدُهُ مِنْ تِلْكَ الْجِهَةِ كَانَ هُوَ سُبْحَانَهُ يَسْمَعُ كَلَامَهُ وَكَانَ مُتَوَجِّهًا إلَيْهِ بِقَلْبِهِ لَكِنَّ هَذَا مِمَّا تَمْنَعُ مِنْهُ الْفِطْرَةُ ؛ لِأَنَّ قَصْدَ الشَّيْءِ الْقَصْدَ التَّامَّ يُنَافِي قَصْدَ ضِدِّهِ ؛ فَكَمَا أَنَّ الْجِهَةَ الْعُلْيَا بِالذَّاتِ تُنَافِي (مجموع الفتاوى – 6 / 571) الْجِهَةَ السُّفْلَى فَكَذَلِكَ قَصْدُ الْأَعْلَى بِالذَّاتِ يُنَافِي قَصْدَهُ مِنْ أَسْفَلَ وَكَمَا أَنَّ مَا يَهْبِطُ إلَى جَوْفِ الْأَرْضِ يَمْتَنِعُ صُعُودُهُ إلَى تِلْكَ النَّاحِيَةِ – لِأَنَّهَا عَالِيَةٌ – فَتَرُدُّ الْهَابِطَ بِعُلُوِّهَا كَمَا أَنَّ الْجِهَةَ الْعُلْيَا مِنْ عِنْدِنَا تَرُدُّ مَا يَصْعَدُ إلَيْهَا مِنْ الثَّقِيلِ فَلَا يَصْعَدُ الثَّقِيلُ إلَّا بِرَافِعِ يَرْفَعُهُ يُدَافِعُ بِهِ مَا فِي قُوَّتِهِ مِنْ الْهُبُوطِ فَكَذَلِكَ مَا يَهْبِطُ مِنْ أَعْلَى الْأَرْضِ إلَى أَسْفَلِهَا – وَهُوَ الْمَرْكَزُ – لَا يَصْعَدُ مِنْ هُنَاكَ إلَى ذَلِكَ الْوَجْهِ إلَّا بِرَافِعِ يَرْفَعُهُ يُدَافِعُ بِهِ مَا فِي قُوَّتِهِ مِنْ الْهُبُوطِ إلَى الْمَرْكَزِ فَإِنْ قُدِّرَ أَنَّ الدَّافِعَ أَقْوَى كَانَ صَاعِدًا بِهِ إلَى الْفَلَكِ مِنْ تِلْكَ النَّاحِيَةِ وَصَعِدَ بِهِ إلَى اللَّهِ وَإِنَّمَا يُسَمَّى هُبُوطًا بِاعْتِبَارِ مَا فِي أَذْهَانِ الْمُخَاطَبِينَ أَنَّ مَا يُحَاذِي أَرْجُلَهُمْ يَكُونُ هَابِطًا وَيُسَمَّى هُبُوطًا مَعَ تَسْمِيَةِ إهْبَاطِهِ إدْلَاءً وَهُوَ إنَّمَا يَكُونُ إدْلَاءً حَقِيقِيًّا إلَى الْمَرْكَزِ وَمِنْ هُنَاكَ إنَّمَا يَكُونُ مَدًّا لِلْحَبْلِ وَالدَّلْوِ لَا إدْلَاءَ لَهُ لَكِنَّ الْجَزَاءَ وَالشَّرْطَ مُقَدَّرَانِ لَا مُحَقَّقَانِ . فَإِنَّهُ قَالَ : لَوْ أَدْلَى لَهَبَطَ ؛ أَيْ لَوْ فُرِضَ أَنَّ هُنَاكَ إدْلَاءً لَفُرِضَ أَنَّ هُنَاكَ هُبُوطًا وَهُوَ يَكُونُ إدْلَاءً وَهُبُوطًا إذَا قُدِّرَ أَنَّ السَّمَوَاتِ تَحْتَ الْأَرْضِ وَهَذَا التَّقْدِيرُ مُنْتَفٍ ؛ وَلَكِنَّ فَائِدَتَهُ بَيَانُ الْإِحَاطَةِ وَالْعُلُوِّ مِنْ كُلِّ جَانِبٍ وَهَذَا الْمَفْرُوضُ مُمْتَنِعٌ فِي حَقِّنَا لَا نَقْدِرُ عَلَيْهِ فَلَا يُتَصَوَّرُ أَنْ يُدْلِيَ وَلَا يُتَصَوَّرُ أَنْ يَهْبِطَ عَلَى اللَّهِ شَيْءٌ لَكِنَّ اللَّهَ قَادِرٌ عَلَى أَنْ يَخْرُقَ مِنْ هُنَا إلَى هُنَاكَ بِحَبْلِ وَلَكِنْ لَا يَكُونُ فِي حَقِّهِ إدْلَاءً فَلَا يَكُونُ فِي حَقِّهِ هُبُوطًا عَلَيْهِ . كَمَا لَوْ خَرَقَ بِحَبْلِ مِنْ الْقُطْبِ إلَى الْقُطْبِ أَوْ مِنْ مَشْرِقِ الشَّمْسِ إلَى مَغْرِبِهَا (مجموع الفتاوى – 6 / 572) وَقَدَّرْنَا أَنَّ الْحَبْلَ مَرَّ فِي وَسَطِ الْأَرْضِ فَإِنَّ اللَّهَ قَادِرٌ عَلَى ذَلِكَ كُلِّهِ وَلَا فَرْقَ بِالنِّسْبَةِ إلَيْهِ عَلَى هَذَا التَّقْدِيرِ مِنْ أَنْ يَخْرُقَ مِنْ جَانِبِ الْيَمِينِ مِنَّا إلَى جَانِبِ الْيَسَارِ أَوْ مِنْ جِهَةِ أَمَامِنَا إلَى جِهَةِ خَلْفِنَا أَوْ مِنْ جِهَةِ رُءُوسِنَا إلَى جِهَةِ أَرْجُلِنَا إذَا مَرَّ الْحَبْلُ بِالْأَرْضِ فَعَلَى كُلِّ تَقْدِيرٍ قَدْ خَرَقَ بِالْحَبْلِ مِنْ جَانِبِ الْمُحِيطِ إلَى جَانِبِهِ الْآخَرِ مَعَ خَرْقِ الْمَرْكَزِ وَبِتَقْدِيرِ إحَاطَةِ قَبْضَتِهِ بِالسَّمَوَاتِ وَالْأَرْضِ فَالْحَبْلُ الَّذِي قُدِّرَ أَنَّهُ خَرَقَ بِهِ الْعَالَمَ وَصَلَ إلَيْهِ وَلَا يُسَمَّى شَيْءٌ مِنْ ذَلِكَ بِالنِّسْبَةِ إلَيْهِ إدْلَاءً وَلَا هُبُوطًا . وَأَمَّا بِالنِّسْبَةِ إلَيْنَا فَإِنَّ مَا تَحْتَ أَرْجُلِنَا تَحْتٌ لَنَا وَمَا فَوْقَ رُءُوسِنَا فَوْقٌ لَنَا وَمَا نُدْلِيهِ مِنْ نَاحِيَةِ رُءُوسِنَا إلَى نَاحِيَةِ أَرْجُلِنَا نَتَخَيَّلُ أَنَّهُ هَابِطٌ فَإِذَا قُدِّرَ أَنَّ أَحَدَنَا أَدْلَى بِحَبْلِ كَانَ هَابِطًا عَلَى مَا هُنَاكَ لَكِنَّ هَذَا تَقْدِيرٌ مُمْتَنِعٌ فِي حَقِّنَا وَالْمَقْصُودُ بِهِ بَيَانُ إحَاطَةِ الْخَالِقِ سُبْحَانَهُ وَتَعَالَى كَمَا بَيَّنَ أَنَّهُ يَقْبِضُ السَّمَوَاتِ وَيَطْوِي الْأَرْضَ وَنَحْوَ ذَلِكَ مِمَّا فِيهِ بَيَانُ إحَاطَتِهِ بِالْمَخْلُوقَاتِ . وَلِهَذَا قَرَأَ فِي تَمَامِ هَذَا الْحَدِيثِ { هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ } . وَهَذَا كُلُّهُ عَلَى تَقْدِيرِ صِحَّتِهِ فَإِنَّ التِّرْمِذِيَّ لَمَّا رَوَاهُ قَالَ : وَفَسَّرَهُ بَعْضُ أَهْلِ الْحَدِيثِ بِأَنَّهُ هَبَطَ عَلَى عِلْمِ اللَّهِ وَبَعْضُ الْحُلُولِيَّةِ والاتحادية يَظُنُّ أَنَّ فِي هَذَا الْحَدِيثِ مَا يَدُلُّ عَلَى قَوْلِهِمْ الْبَاطِلِ ؛ وَهُوَ أَنَّهُ حَالٌّ بِذَاتِهِ فِي كُلِّ مَكَانٍ وَأَنَّ وُجُودَهُ وُجُودُ الْأَمْكِنَةِ وَنَحْوُ ذَلِكَ . وَالتَّحْقِيقُ : أَنَّ الْحَدِيثَ لَا يَدُلُّ عَلَى شَيْءٍ مِنْ ذَلِكَ إنْ كَانَ ثَابِتًا فَإِنَّ قَوْلَهُ : (مجموع الفتاوى – 6 / 573) { لَوْ أَدْلَى بِحَبْلِ لَهَبَطَ } يَدُلُّ عَلَى أَنَّهُ لَيْسَ فِي الْمُدْلِي وَلَا فِي الْحَبْلِ وَلَا فِي الدَّلْوِ وَلَا فِي غَيْرِ ذَلِكَ وَأَنَّهَا تَقْتَضِي أَنَّهُ مِنْ تِلْكَ النَّاحِيَةِ ؛ وَكَذَلِكَ تَأْوِيلُهُ بِالْعِلْمِ تَأْوِيلٌ ظَاهِرُ الْفَسَادِ مَنْ جِنْسِ تَأْوِيلَاتِ الْجَهْمِيَّة ؛ بَلْ بِتَقْدِيرِ ثُبُوتِهِ يَكُونُ دَالًّا عَلَى الْإِحَاطَةِ . 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)


Refuting Yaser Qadi’s opposition to proving Allaah’s existence

August 2, 2009

Islam is a great religion, it does not need to attack reason or logic to hold. It has nothing to hide. It is not based on blind imitation, or blind acceptance. The argument for its correctness agrees with reason from beginning to end, as has been shown in the article “Foundations of the Religion“. There is no argument based on valid premises and sound structure that can put a dent in it. This is what we Sunnis believe, and any religion that does not meet this criteria is not the religion of Aļļaah.

Yaser Qadi is out to show otherwise in his The Theological Implications of the Story of Ibrahim & the Stars (Ibn Taymiyyah vs. the Mutakallimun). He now opposes the proof of the Creator’s existence, not by showing that the premises do not hold or that the argument is false, but by saying in essence: “it is not mentioned in the Qur’aan, is complicated, was not used by the companions and there is no need, because everybody knows by the fiţrah.” Thus he implies that it is prohibited. Of course, it is all based on the talk of arch-anthropomorphist, Ibn Taymiyyah.

To continue reading you may download the article Rational Quranic Islam vs Wahabism in PDF formats. The table of contents is:

Introduction…. p. 3
Circular reasoning is Quranic?!…. p. 3
Different times and different people need different types of proofs…. p. 4
The Imam ˆAbdulQaahir on the Sunni scholars of the science of belief…. p. 5
Kalam scholars used terminology like those of the Aristotelians to show them wrong…. p. 10
The principles of the proofs for the creators existence…. p. 10
About the so called proof of the existence of God through the proof of the createdness of “accidents”…. p. 11
The proof of the creators existence is in compliance with the Qur’aan…. p. 12
Implications of the proof of Allaah’s existence for denying Allaah’s resemblance to creation…. p. 12
A more detailed way of showing that bodies must be created for one to prove that the world is created…. p. 14
Ibn Taymiyyah’ arguments against the proof stating that bodies must have a creator…. p. 15
The anthropomorphist dilemma; the motivation of Ibn Taymiyyah for attacking the proof of Allaah’s existence based on the fact that the world consists of bodies and attributes…. p. 19
Conclusion….   p. 19


Wahabi claims Pharaoh’s saying: “O Haman! Build me a tall building so I that I might reach the paths of the skies, and look upon Moses’ God,” (Ghaaafir, 36-37) proves that Moses believed Allah is placed in the Sky.

July 21, 2009

They also supply some hand picked quotes from scholarly works in support of this idea.  The answer is as follows:

First, it is just not possible to establish an irrefutable Islamic belief based on what the kaafir Pharao says. The fact the Pharao believed that the god Moses spoke of is placed in the Sky does not necessitate that Moses has said this to him, because whatever Pharao says about the “God of Moses” could be something Pharao falsely assumed or misinterpreted.

Second, quotes from books about what other than a Prophet said also does not prove a belief to be true. You need a highly authentic ĥadiith or a Quranic statement (other than quotes of what a kaafir says,) and you need to establish their meaning in a way that does not contradict other narrated texts, or any irrefutably established fact. See this article.

Third, the Sky is below the ˆArsħ and inside the collection of creation. To believe that Allaah is in the Sky is contrary to the “placed above the throne” belief, and pure ĥuluul (believing that Allaah is inside creation.) If they say “in the Sky” means “above the Sky,” then they have interpreted it with other than the linguistically apparent meaning, and chosen an interpretation that contradicts with “He does not resemble anything,” and the Prophet’s saying: “O Aļļaah, You are the First, so there is nothing before You, and You are the Last so there is nothing after You. You are Al-Thaahir so there is nothing above You. And You are Al-Baatin, so there is nothing below you. (Muslim)” See this aricle.

Finally, and most importantly, place is an aspect of particles, or bodies of them. If Allaah was in a place He would be something with size, a particle or a body, and all particles and bodies need a creator, as they need specification. Denying this contradicts the main premise for the proof of the Creator’s existence. See this article with links.


Wahabi contention: Aļļaah is above the Arsh, but we do not say He is a body.

May 5, 2009

Wahabi wrote:

Allah is indeed above his Arsh and separate from His creation- all the evidence points to this.  We don’t say Allah is a body or anything- we just affirm what He and His Messenger (sallallahu aleyhi wasallam) affirmed. This is in opposition to Abu Aristotle

If you mean by "above the ˆArsh" in the sense of greatness of status or the like, then this is true, and all Muslims must believe that. This is the most beautiful meaning one can understand from this statement, and is therefore how it should be understood, because Aļļaah has the most beautiful namings.

However, it is not true that evidence shows that Aļļaah is above the Arsh in the sense of location and direction, because Aļļaah told us that He does not resemble anything, and because it is not the most beautiful meaning of the statement.

If He was in a place, then He would have a limit adjacent to the ˆArsh, and this limit would be of some shape. Such a shape would need to be specified and brought into existence, i.e. created by a creator, just like all other shapes, which means that Aļļaah would be in need of a creator, and that would mean that He is like creation. That is why the Salaf said that Aļļaah is without a how, that is, without a shape. This is actually very obvious. See also what Al-Qurţubiyy said in this regard at this link, and see Wahabi contention: Maalik says Aļļaah has a how.

As for your, "We don’t say Allah is a body or anything…." this misses the point. It is not about the words you use. If you say that Aļļaah is in a place/location over the Arsh, then you are saying that He is a body, because being in a location necessitates borders for the thing in that place. This is because something in a location is either in all locations, or in some location(s). If it is in some location, but not others, it must be confined by a border and have a size and shape limiting it to that location i.e. it must be a body. That is why it makes no sense to say that Aļļaah is in a place, but is not a body. We do not care about the word body, as much as we care about its meaning. Or put in another way, we care about the word body, because of its meaning. For more detail see this article: Bodies have limits, but not Aļļaah .


Wahabi contention: Maalik says Allaah has a how.

March 24, 2009

Wahabi says: “Disassociating the unknown ‘how’ from Allah’s Attributes is silly. We shall all learn of the ‘how’ of things like the Ru’yah of Allah in Jannah, Insha’allah. Moses learnt of the ‘how’ of Allah’s speech when he talked to Him. Or is all this done without a ‘how’, according to you? Imam Malik said: “Kayf is Majhul” (unknown). He did not say: “Kayf is Ma’dum” (non-existent).

Answer:

If you mean by its “how” its reality, or “kunh,” then this is agreed. If you mean by “how” a modality, then this is unacceptable.

There are many narrations from Maalik about when asked about the meaning of the istawaa ascribed to Aļļaah. One of them states that he said, “Al-Kayf marfuuˆ”, and yet another “Al-Kayf ghayr maˆquul.” These statements mean that the kayf is impossible, i.e. istawaa cannot have a modality, because Aļļaah’s attributes do not have a modality. These narrations are stronger than the one that says “the kayf is unknown,” and agree with the famous saying of the Salaf “bilaa kayf,” which means “without a how,” i.e. without a modality.

قال القرافي: ومعنى قول مالك الاستواء غير مجهول أن عقولنا دلتنا على الاستواء اللائق بالله وجلاله وعظمته وهو الاستيلاء دون الجلوس ونحوه مما لا يكون إلا في الأجسام. وقوله والكيف غير معقول معناه أن ذات الله لا توصف بما وضعت له العرب لفظ كيف، وهو الأحوال المتنقلة والهيئات الجسمية..فلا يعقل ذلك في حقه لاستحالته في جهة الربوبية (ج.13/ص.242).

Al-Qaraafiyy, who is among the greatest scholars in history, and an expert on the school of Imaam Maalik in particular, said: “The meaning of Maalik’s saying “the istiwaa’ is not unknown” is that our minds guided us to the istiwaa’ that befits Aļļaah and His Majesty and Greatness, which is istiilaa’ (control), and not sitting or the like, which cannot be for other than bodies. As for Maalik’s saying “the kayf is impossible,” it means that Aļļaah Himself is not attributed with what the Arabs used the word “kayf” for, which are temporary states and bodily appearances, and this is impossible, because it is impossible that Aļļaah should be attributed with such meanings (Dħakħiirah, 13/243).”

Note that the word kayf and kayfiyyah later came to be used in the sense of “reality of,” which is synonymous with “kunh,” and does not mean “modality.” Az-Zarkashiyy said in Al-Baĥr Al-Muĥiyţ:

وَأُجِيبُ بِأَنَّ الْمُرَادَ بِالرَّاسِخِينَ في الْعِلْمِ الرَّاسِخُونَ في الْعِلْمِ بِاَللَّهِ وَمَعْرَفَتِهِ وَأَنَّهُ لَا سَبِيلَ لِلْوُقُوفِ على كُنْهِ ذَاتِهِ وَصِفَاتِهِ وَأَفْعَالِهِ بِغَيْرِهِ كما حَكَى عن الصِّدِّيقِ أَنَّهُ قال الْعَجْزُ عن دَرْكِ الْإِدْرَاكِ إدْرَاكٌ وقد قِيلَ:

حَقِيقَةُ الْمَرْءِ ليس الْمَرْءُ يُدْرِكُهَا        فَكَيْفَ كَيْفِيَّةُ الْجَبَّارِ في الْقِدَمِ


“The answer is the what is meant by firm in knowledge is the one’s that are firm in knowledge of Aļļaah, and knowing Him, and that there is no way to comprehend the kunh (reality) of His Self, attributes and actions by other than Him, as in the saying of (Abu Bakr) Aş-Şiddiiq “inability to reach comprehension, is comprehension” and it has been said:

The ĥaqiiqah of a person is not comprehended by a person

So how about kayfiyyah of Al-Jabbaar who has beginningless existence (1/368)”

As one can see, Az-Zarkakshiyy uses ĥaqiiqah and kayfiyyah as synonyms to mean reality or “kunh.” Accordingly, whenever a respected scholar says “the kayf is unknown” then we should understand that he means by it this figurative usage, namely “reality,” and not “modality.”

References:

Al-Qaraafiyy. Adħ-Dħakħiirah. 1st ed. Beirut, Lebanon: Dar Al-Gharb Al-Islaamiyy, 1994.

Az-Zaraksħiyy. Al-Baĥr Al-Muĥiiţ. 1st ed. Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 2000.