Continuation of the translation from 'Maqalat al-Kawthari' [The Articles of Kawthari] by Muhammad Zahid ibn al-Hasan al-Kawthari (Riyadh and Beirut: Dar al-ahnaf, 1414/1993) p. 350-353.

In another place [of Ibn Taymiyya's book 'al-Ta'sis fi radd asas al-taqdis', written to refute Fakhr al-Din al-Razi's 'Asas al-taqdis'], he says: "It is obligatorily known that Allah did not mean by the name of 'the One' (al-WaaHid) the negation (salb) of the Attributes (al-Sifaat)." Ibn Taymiyyah is here alluding to all that entails (God's) "coming" to a place and the like.

[Ibn Taymiyya continues,] "Nor did He mean by it the negation that He can be perceived with the senses (wa la salba idraakihi bi al-Hawass), nor the denial of limit and dimension (wa la nafi al-Haddi wa al-qadr) and all such interpretations which were innovated by the Jahmiyya and their followers. The negation or denial of the above is not found in the Book nor the Sunna." And this is on an equal footing with what came before with regard to pure anthropomorphism and plain apostasy.

And in his book 'Muwaafaqat al-ma`qool' [full title: 'Bayaan muwaafaqat SaHeeH al-manqool li SareeH al-ma`qool', The Exposition of the Conformity of Sound Transmitted Proof-Texts With What Is Evidently Reasonable] that is in the margin of his 'Minhaaj' [full title: Minhaaj al-sunna al-nabawiyya fi naqdi kalam al-shee`a wa al-qadariyya, The Road of the Prophetic Sunna in the Criticism of the Sayings of Shi`as and Predestinarians] Ibn Taymiyya asserts (2:75, 1:264) that things occur newly in relation to God (SarraHa bi qiyaami al-Hawaadith billahi subHaanah) and that God has a direction according to two kinds of conjecture (wa SarraHa bi annahu ta`aala fi al-jihati `ala al-taqdeerayn). And you know, O reader, what the Imams say concerning Him who deliberately and intently establishes that God has a direction, unless his saying such a thing is a slip of the tongue or a slip of the pen.

Then (2:26, 2:13) there is his establishing that the concept of movement applies to God, along with all the others who establish such a thing. Then his denial that there is an eternal sojorn in hellfire (inkar al-khuloodi fi al-naar) has filled creation, and so has his saying concerning the different kinds of pre-existence (al-qidam al-naw`i: i.e. for God and the world). Refer to what he says in his criticism of the book 'Maraatib al-ijmaa` ' [The Grades of Consensus] by Ibn Hazm p.169...

There is amply more salutary material for him who burns with thirst to know more in our continuation of (Subki's) 'al-sayf al-Saqeel' [The Burnished Sword], God willing, concerning the disgraces of Ibn Taymiyya and of his student Ibn al-Qayyim...

The Imam Abu Mansur `Abd al-Qaahir al-Baghdaadi says in his book 'al-asmaa' wa al-Sifaat' that al-Ash`ari and most of the theologians (mutakallimeen) have pronounced every innovator whose innovation consists in or leads to disbelief, a disbeliever. This is the case for one who declares that the One he worships has a form/image (Sura), or that He has a limit or a boundary (Haddan wa nihaaya), or that movement and stillness may be applied to Him. There is no ambiguity for anyone endowed with a conscience that they are unbelievers, the Karrami anthropomorphists of Khurasaan who said that "God is a body with a limit and an end under Him" (inna Allaha jismun lahu Haddun wa nihaayatun min taHtihi) and that "He is in contact with His Throne" (wa innahu mumassun li `arshihi), and that "He is the locus of newly occurred events" (wa innahu mahallu al-Hawaadith), and that "His speech and His will are created in Him" (wa annahu yaHduthu feehi qawluhu wa iraadatuhu).

And God Most High knows best.

Peace and Blessings upon the Prophet, his Family, and his Companions

Refuting Ibn Taymiyya:  1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 |

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