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Ibn Taymiyyah's blasphemous believes about Allah (SWT) are categorized
QURAN as below.
HADITH
Allah (SWT) needs
SHAIKH ASEDULLAH QUADRI Allah (SWT) is divisible
TRG. OF SHAIK'S MURIDEEN
Allah (SWT) settles in a place
Allah (SWT) has six limits
SHAIKH'S TEACHERS
Allah (SWT) has a size
QUESTIONS / ANSWERS BANK Allah (SWT) must be creating continuously, though He can choose
RELIGIOUS HERETICS what to create, but cannot choose whether to create or not.
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PROSTITUTION LEGALIZED Ibn Taymiyyah says Allah (SWT) needs , He is divisible and Settles in a
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- Abu Abdullah Muhammad ibn
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Umar ibn al-Husayn al-Taymi al-Bakri al-Tabaristani Fakhr al-Din ar-Razi
CIF MEMBERS BLOG or Fakhruddin Razi was a well-known Persian Sunni Muslim theologian.
PHOTO GALLERY He was born in 1149 AD (543 AH) in Ray of Persia (presently located in
Iran) and died in 1209 AD (606AH) in Herat (now located in
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Ar-Razi said - " The evidence (from Quran and Ahadith) shows that the
one who says 'Allah (SWT) is a body', has denied Allahs (SWT)
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existence.
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The reason is that the God of the World exists, and is not a body or
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Recent Videos Therefore, anyone who says that Allah (SWT) is a body, denies His
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Pagan Dances of Saudi Salafis body, does not believe in Allah (SWT) ".
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Imam Abu 'Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-
Qurtubi ( ( ) 1214 - 1273 AD) was a famous classical Sunni
Maliki Scholar. He was born in Cordoba, Spain and was an eminent
Maliki scholar specialized in Fiqh and Hadith. Many Muslim scholars say
that the breadth and depth of his scholarship are evident in his writings.
The most famous of them is his twenty-volume Tafsir al Jami' li-ahkam
al-Qur'an. He died in 1273 in Munya Abi'l-Khusavb, Egypt.

Al-Qurubi, in his commentary of Quran stated about those who say Allah
(SWT) has a body, as follows.

"The sound verdict is that they are blasphemers, (Kuffar) because there is
no difference between them and those that worship idols and pictures.
(Tafsir Al-Qurubi, 4/14).

) :
14 / 4 )

Ibn Taymiyyah criticizes Fakhruddin Ar-Raazi's arguments against

anthropomorphism (the attribution of human form and character to
Allah -SWT) in his book "Bayaan Talbiis Al-Jahmiyya."

.(33 1 )

(Bayaan Talbiis Al-Jahmiyyah, Ahmad Ibn Taymmiyyah, Matba Al-

Hukuumah, Makkah - 1392)

:
: 1392 - - : 728 :
:

Fakruddin Ar-Raazi says - If He (Allah - SWT) was divisible, then He

would be composed (meaning attributed with multitude, which
contradicts oneness and we have already showed that this is an invalid
claim.).

Ibn Taymiyyah responds - Rather, it is clear that if this was impossible

(divisibility of Aah-SWT), then this would mean, nothing could exist".

Ibn Taymiyyah is saying that if something is not divisible in some sense,

then it cannot exist, even Allah (SWT). In other words he is affirming his
belief that Allah is indeed divisible.

Ibn Taymiyyah continues - "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 what is meant by this, is something all existing things must be
attributed with, whether necessary in existence ( Allah - SAWT) or
possible in existence (Creation). Verily to say that this is impossible (for
Allah - SWT), to be attributed with, is pure sophistry (literalism).

Ibn Taymiyyah is saying that nothing can exist, not even Allah (SWT),
unless it has a place, parts (such as different physical sides) and needs.
This is indeed an ugly belief as far as Islamic faith is concerned.

Based on the above statement of Ibn Taymiyyah, it is no wonder that a

number of Islamic scholars, as mentioned by TaqiyyudDiin Al-uniyy,
gave a fatwa that "Ibn Taymiyyah was an absolute apostate (kaafir)."

Islamic scholars were so upset with Ibn Taymiyyah's blasphemous beliefs

that AlaaudDin Al-Bukari said, whosoever calls Ibn Taymiyyah as
Saykul Islam, is himself a Kaafir.

Ibn Taymiyyah says Allah (SWT) has 6 limits and one of which is adjacent
to the Arsh

Ibn Taymiyyah says: " This moderate saying, among the three sayings of
Al-Qaai Abu Yalaa, is the one that agrees with what (Imam) Amad
says and others among the Imaams. He has stated (this is a lie and
allegation on Imam Amad), Allah (SWT) is in a particular direction,
and He is not spread out in all directions. Rather, He is outside the
world, distinct from His creation, separate from it, and He is not in
every direction. This is what Amad (may Allah have mercy upon him)
meant when he said, He has a limit that only He knows. (This is a clear
cut mis-interpretation of Imam Hanbal's statement). If Amad had meant
the direction towards the Ars (Throne) only, then this would be
known to Allahs slaves, because they know that Allahs limit from this
direction is the Ars, so we know then that the limit they do not know is
unqualified, and is not specified for the direction of the Ars (Bayaan
Talbis Al-Jahmiyyah, 1/438).

Click Here to read Imam Ahmad's beliefs about Allah (SWT)

:




438/1 ,) ) .

In other words, Ibn Taymiyyah is claiming that Allah (SWT) is in a

particular direction, and that Allahs (SWT) limit from this direction is
Ars. According to Ibn Taymiyyah this is a known limit.

Then by saying, He is not spread in all directions, Ibn Taymiyyah

claims that Allah (SWT) has limits in all other directions, ie, (i) up, (ii)
left, (iii) right, (iv) back and (v) front and further says that these are
unknown in term of where.
 Ibn Taymiyyah says Allah (SWT) has a size

Ibn Taymiyyah says " 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 " (Bayaan Talbiis Al-Jahmiyyah,
3/146).

:
146/3 ,) )

Here, Ibn Taymiyyah is saying that everything that exists, including

(Allah -SWT), must have a size. This means, Allah (SWT) has a size that
is limited by 6 limits (Astaghfirullah)

Ibn Taymiyyah says that Allahs (SWT) acts of creating come into existence
in Him (Zaat)

Ahle Sunnah Wal Jama'a believe that Allah (SWT) creates by His Power
without (self) changing or going through time. This is because anything
that has a beginning is only created.

To believe that Allahs (SWT) actions have a beginning implies that His
actions need to be created by another act, and that act by another act, and
so on.

Thus an infinite number of acts have to be completed before anything can

be created. This is an impossibility, because an infinite loop cannot be
completed.

An-Nasafi was a great Muslim scholar who lived over 900 years ago. He
explained the Qu'ran and authored many books. He says:
"TheKarraamiyyah (pre - Ibn Taymiyyah anthropo-morphists ) all claimed
that Allahs creating is an event in Allah with a beginning, and that
events occur in Allah (SWT). (He quotes this Qranic verse ) - Transcendent
(magnificent) is your Lord, the Lord of All-Greatness, far above what they
ascribe to Him. (As-Saaffaat 180)". (Tabiratu-l-Adillah, 141)."

An-Nasafi also says: " I really do not know how these unbelievers in God
speak the chatter (talk) of atheists and Greek philosophers and affirm
the beginning of the world, and then accept to believe that the
beginning-less and eternal ( Allah - SWT) is something in which events
(anything with a beginning) take place. How can they, when this
necessitates either believing that the Creator has a beginning, or that the
world (anything other than Allah) has no beginning.(Tabiratu-l-
Adillah, 501-502).

In contrast to the above, Ibn Taymiyyah says: It has become clear that
nothing can come into existence except from an actor (he means Allah -
SWT) that does something one after another.
Ibn Taymiyyah also says: An act is impossible except bit by bit. (A-
afadiyyah, 2/141)

:
2/141 ,). : .)

According to Ibn Taymiyyah, acts of creating come into existence in

Allah (SWT) from non-existence. This is a blasphemous belief (Aqida-e-
Kufr).

Ibn Taymiyyah says creation is eternal, and that Allah (SWT) has no choice,
but to create things

Based on his idea that Allahs (SWT) actions have a beginning, Ibn
Taymiyyah argues that Allah (SWT) has always been doing one act after
another (i.e., creating) without a beginning.

Ibn Taymiyyah says: "It is a necessity of Allahs self (Zaat-e-Elahi) to act,

but not an act in particular, and not having something done in
particular, so there is no eternal object in the world, and He (Allah) is
not eternally a complete influencer for anything (to exist) in the world,
but He (Allah) has in beginning-less eternity always been a complete
influencer for something (to exist), one after another (A-afadiyyah,
2/97).

:( 97 / 2)

.

Ibn Taymiyyah is saying - It is a necessity of Allahs self to act, but not

an act in particular. This means that Allah (SWT) has no choice but to
create something.

This is a plain ascription of flaw in Allah (SWT). A person who believes

like this cannot be called a Muslim.

The Correct Islamic Faith is that Allah (SWT) does not need, and is not
compelled to or obligated to do anything.

The influence for something (to exist) that Ibn Taymiyyah speaks of, will
be for a body to exist, or something to exist in a body, because he believes
nothing can exist except bodies.

Thus, according to Ibn Taymiyyah, Allah is the only eternal body among
an eternal series of other bodies that He was compelled to create,
although the type of bodies and events in them was His choice.

In other words, Ibn Taymiyyah says that the world is eternal, because
Allah (SWT) is eternally compelled to create something or another.

Ahle Sunnah believe that Allah is the Creator of all things, and that He did
not have to create anything, because He does not need anything and is not
obligated to do anything. Meaning, it is not a necessity for Aah to act, i.e
create, anything at all. This is because Allah is perfect, and it is not
compulsory for him to do anything, whatsoever.
Ibn Taymiyyah, however, does not accept the above and comments on a
statement of Ibn azm (994-1064 AD / 384-456 AH) : "And even
stranger than that is his (Ibn azms) claim that the scholars are in
consensus about declaring a kaafir the one that does not believe that
He (Allah -SWT) was eternally the only one in existence, and there was
nothing existing with Him, then He created everything as He willed.
(Naqd Maraatibi-l-Ijmaa, 303)

" :
303 ,) . )

Ibn Hajar Al-Asqalaani is regarded to be one of the rare people in Islamic

history. Salalfi scholar al-Albaani says, Ibn Hajar was the strongest of
those Ulama who had memorised Hadith and so there was no one really
the same as him in regards to what he memorized and to the precision
that he done it.

Ibn ajar Al-Asqalaani says "Our shaik, in his explanation of At-

Tirmidiyy said, .. and it has been related by Al-Qaaii Iiaa and
others that the one who says that the world (anything other than Allah)
is eternal is a kaafir (non-Muslim) by scholarly consensus.

Ibn Daqiq Al-Iid says: It happened from some of those who claim to
master intellectual matters, and incline towards Philosophy, to think
that the one that disagrees with the world having a beginning is not
declared a kaafir. and this is from blindness, or pretended blindness,
because the world having a beginning is one of those things that are
established by scholarly consensus and unequivocal (mutawaatir)
narrational evidences. (Fatu-l-Baarii, 12/202)

:


- )
12/202 ,

Ibn Taymiyyah says Allah is divisible into quantities and areas

Some Salafis are scrambling around the web like headless chicken, trying
to deny that Ibn Taymiyyah, said that Allah (SWT) is divisible. They are
frustrated to see that their real beliefs are getting exposed.

Let us look at what they generally quote from Ibn Taymiyyah. (we are
providing below Salafi translation)

The Salafis quote Ibn Taymiyyah as saying " And these two meanings of
divisibility (at-tajazzee and al-inqisaam) are from those (meanings) that
the Muslims are agreed upon that Allah (SWT) should be purified and
sanctified from, for indeed Allah, the Sublime, is "Ahad" and "Samad". He
does not separate into parts (yatajazzee, yataba'ad) and is not divisible
(munqasim) with the meaning that part of Him separates from another
(part) just like a divided, split-up body is separated like what is divided
of the connected bodies, such as bread, meat and clothing and so on.

A part of Him does not separate (from Him) like what separates from the
hawayaan (animate, mammals) of its superfluities. And He (Allah) is
purified of such meanings with the meaning that they are non-existent
(regarding Him) and are impossible for Him. Thus, His Essence does not
accept tafreeq o r tabeed (meanings of division, separation)". Bayaan
Talbiis Al-Jahmiyyah, 3/12)

: (12 / 3)
) ( ) (

The above quotation is confusing, isnt not, because we have already

described ample quotes of him saying that Allah (SWT) needs, he is
divisible, settles in a place, has 6 limits, has a size and must be creating
(though He can choose what to create - but he cannot choose whether to
create or not.

Is Ibn Taymiyyah contradicting himself, as is so often the case of a

deviant, trying to escape FakrudDin Ar-Razis compelling arguments?
Or is there something else?

Let us evaluate Wahhabis' claim

Ibn Taymiyyah says: "Allah (SWT) does not separate into parts and is not
divisible, with the meaning that, part of Him separates from another
(part) just like a divided, split-up body is separated.He (Allah-SWT)) is
purified of such meanings with the meaning that they are non-existent
(regarding Him) and are impossible for Him".

Pay attention to this line in the above statement: with the meaning that
part of him separates from another part just like a divided, split-up, body
is separated.

What Ibn Taymiyyah claims from the above statement is as follows.

Actual separation - He (Allah -SWT) does not separate into parts

and is not divisible; with the meaning that part of Him separates
from another.

"The practical possibility of actual separation is impossible for Allah

(SWT).

These two meanings of divisibility are from those (meanings) that

Muslims have agreed upon that Allah should be purified and
sanctified from.

Note also that there are other meanings of divisibility that Ibn Taymiyyah
does not deny as being true of Allah.

Ibn Taymiyyah says: ".the Imams behind this saying (he means Ar-
Raazi and others) of negating divisibility and separation, is not the
(meaning) of the presence of divisibility (al-inqisaam) where part of Him
separates from another part, or the possibility of that (actual separation).
(Bayaan Talbiis Al-Jahmiyyah, 3/12)

The definition of divisibility, i.e. divisibility into measurable quantities and

areas, is what he affirms to Allah when he said "this (i.e. quantitative
divisibility, as stated by Ar-Raazi and the others) is something all
existing things must be attributed with, whether necessary in existence
(he means Allah) or possible in existence (creation.) Verily, to say that
this is impossible (for Allah to be attributed with) is pure sophistry".
(Bayaan Talbiis Al-Jahmiyyah, 1/33)

In essence, Ibn Taymiyyah is saying that nothing can exist, not even Allah
(SWT), unless it is quantitative and has an area.

This is clarified even further by his statement "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".
(Bayaan Talbiis Al-Jahmiyyah, 3/146).

:
146/3 , )

Here, Ibn Taymiyyah is affirming his opinion that Allah (SWT) must have
a size.

In a nutshell, Ibn Taymiyyah is saying that, although Allah(SWT) has a size

with six boundaries, He is not divisible. And His body, (according to
him) although quantitative and divisible by measuring into half
a size, a quarter size and so on, no power can actually make it
split at or .

This divisibility into quantities and areas is the definition of divisibility of

which Ibn Taymiyyah claims Amad ibn anbal said (Salafi
translation) " They speak with the ambiguous of speech, and they
deceive the ignorant people on account of the doubts they place over
them".

Ibn Taymiyyah denies Tajsim

Ibn Taymiyyah says - " Al-Aad and A-amad (are two names that)
Allah did not mention except in this Surah, and they negate from Allah
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-Aad negates a like or something similar". (Bayaan Talbiis Al-
Jahmiyyah, 4 / 61)

61 / 4 ) )

The above is indeed an strange statement from Ibn Taymiyyah. How

come Ibn Taymiyyah is denying a Body for Allah (SWT) because he says
that Allah has borders in all six direction and that He has a size, and a
bucket might bump into Him?

How come he is saying all of a sudden that Allah (SWT) is not a body!?

Well, he is beating around the bush, as usual.

Ibn Taymiyyah says at another place - "And the purpose is to say that
whatever the Messenger ( ) brought is not denied by vague
utterances such as Jism (body) and others that may have meanings that
are invalid, while the one who denies them, denies both what is true and
what is false". (Majmuuu-l-Fataawaa, 5/433)

:
).
433 / 5 ,
In the above statement, Ibn Taymiyyah is affirming a body for Allah
(SWT). Therefore, meaning of Jism, Ibn Tayimiyyah is denying then, is
that of actual composition and the possibility of actual separation of
parts. What he does not deny is the size, shape and taking on different
shapes.

Ibn Taymiyyah likes to say that his opponents were influenced by Greek
Philosophy. However, from the above discussion, it is abundantly clear
that Ibn Taymiyyah himself was heavily influenced by Greek Mythology.

Q - Why word games are played by Ibn Taymiyyah? Why is he fond of

twisting the meanings of the statements of Ibn Hanbal?

We all know, Ibn Taymiyyah is famous for rhetorical acrobatics. There

are several reasons for these twist and turns in his writings in his various
books. The following two reasons look very prominent.

The first, by having a special and restricted definition of divisibility,

he can hide his belief whenever he wants.

Ibn Tymiyyah was a highly controversial figure in his life time

and he often served Jail terms for propagating outrageous
beliefs. Frequently, he had to face Judges to explain his
controversial beliefs. So if a judge asked him; does he believe
Allah (SWT) to be divisible? He would answer, Of course not!
and thereby saving his neck. For this purpose he has his own
definitions of what words like body or create means. And
when he comes back to his followers, he would tell them what
he actually means by divisibility of Allah (SWT).

The followers of Ibn Taymiyyah even now play the same

polemic games. When they face Sunni Scholars, they twist the
meanings of divisibility and when teaching their fellow Salafis
recruits, they teach their implied meaning of divisibility of
Almighty.

The second reason is to confuse innocent Muslims who were

impressed by a lot of words, phrases, misinterpreted statements of
Imams and Quranic verses and Ahadith. Even now followers of Ibn
Taymiyya do the same thing.

Click Here for details

Ibn Taymiyyah's attempted refutation of Ar-Raazi is a multi-volume

work with several hundred pages of beating around the bush, as we have
described above. A glaring example is his book Bayaan Talbiis Al-
Jahmiyyah," which was written by Ibn Taymiyyah to refute Ar-Raazis
small book 'Asaas At-Taqdis' of 150 pages.

Ibn Bauah, the famous historian who met Ibn Taymiyyah has written in
his memoirs - There was something wrong with his (Ibn Taymiyyah's)
mind.

Indeed, it is more than a fair assessment of Ibn Taymiyyah by a

celebrated Historian.

What is Ahle Sunnah's creed (faith) as compared to the beliefs of Ibn

Taymiyyah?

A-aaawi's statements below best describe ahle Sunnah's creed.

A-aaawi's stated: Allah 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.
At-Tahaawiyy also agreed that believing anything else is an insult to
Islam. He said, whoever attributes to Allah (SWT) an attribute that has a
meaning, among the meanings that apply to humans, has committed
blasphemy.)

The six directions apply to all created things, which includes humans.

In other words, the Sunni belief is that attributing a limit to Allah makes the
person an un-believer.

Ibn Taymiyyahs Bucket theology

It is in Hadith - Prophet Mohammad (SAWS) said, "If one of you lowered

a bucket by a rope (into a well), then it would fall on Allah. narrated by
At-Tirmidhi.

Muslim scholars did not take literal meaning of this Hadith because
Allah(SWT) is not a body for something to bump into. They said it means
that it would fall by Allahs knowledge. This meaning was the consensus
after hypothesizing the authenticity of this Hadith (as this Hadith has a
weak narration).

Ibn Taymiyyah's understanding of the Hadith is as follow.

He says in his book 'Majmuuu-l-Fataawaa' " Verily his (the Prophets

(SAWS)) statement: If one of you lowered a bucket by a rope, then it
would fall on Allah. is a hypothetical consideration, that is, if the
lowering happened, then it would fall on Allah (SWT).

It is not possible for anyone to lower anything on Allah, however,

because, Allah's 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 (the Prophet

-SAWS) said would happen". (6/571)

} { :



571 / 6) ) .

Ibn Taymiyyah explains further by saying:

"Likewise, what descends from a high point on Earth to its lowest point,
which is its 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 Allah.

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 (Earths) 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 Hadith) is to clarify the meaning of the Creators
) just as He said that He grabs the Skies and ( surrounding
folds the Earth and the like, which all explains His surrounding of created
")things. (6/572-573




.
.
.
.
)) 573-572 / 6

The above statement shows that the " surrounding of Allah (SWT) is the
physical surrounding of something with physical boundaries, size and
shape.

Ibn Taymiyyahs view on the Hadiith from a viewpoint of his belief

In the final analysis of this Hadiith Ibn Taymiyyah says:

"Likewise, interpreting this Hadit in term of knowledge (i.e falling by

Allahs knowledge, it is clearly false, and of the Jahmiyy kind of
interpretation.

Rather, based on the assumption that the Hadit is authentic, then it

explains (Allahs) surrounding, and it is known that Allah is able to
surround and that it is going to be on the Day of Judgment as stated in
the Quran and the Sunnah. There is nothing, in general, in affirming this
)Hadiith that is in conflict with reason or Islamic Law." (6/574

.
.

The above shows that Ibn Taymiyyah was an extreme anthropomorphist

(one who attributes human form and character to Allah -SWT).

He believed that Allah is a body with a shape that surrounds things. He

)saw no problem in claiming that the world could be inside Allah (SWT
and one could hypothetically bump into Allah's (SWT) alleged borders.

: } : {




. :

) ) 571 / 6





















. :






) / 6 .
)572








.





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) ) : 573 / 6

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) . 574 / 6

As-Sanusi does not agree with Ibn Taymiyyah regarding composition

)and need of Allah (SWT

Salafis and their like minded groups, in their desperation, are trying to
make people think that As-Sanusi [Sd Muammad ibn Al al-Sans al-
Mujhir al-asan al-Idrs, born 1787 in Northern Africa and died 1859,
Cyrenaica.] agrees with Ibn Taymiyyah regarding Ar-Raazis argument of
the need for composition for something with size.

The need for composition Ar-Raazi speaks of, and denies, could be true of
Allah, is an argument As-Sanusi 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.

As-Sanusi denies that affirming that Allah has attributes such as

knowledge, implies composition.

The context in which As-Sanusi criticizes Ar-Raazi, is for the latters

weakness in facing up to the argument of the philosophers for denying
that Allah has attributes. They argued that since the attributes are many,
they would need to be composed.

As-Sanusi 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-Sanusi says.

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

Ar-Raazi is not talking about Allah having attributes in the argument

against anthropomorphists which Ibn Taymiyyah responds to.

In essence Ar-Raazi says that declaring Allah 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-Sanusi is against. His books are full of
this type of arguments. 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-Sanusis 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 need to be specified and
composed.

Why Ibn Taymiyyah affirms implied composition and need?

Since Allah has a size in Ibn Taymiyyahs 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". Bayaan Talbiis Al-Jahmiyyah, 3/146).

:
146/3 ,) ) .

In affirming composition, Ibn Taymiyyah 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 Allah) or possible in existence (creation). Verily, to say that
this is impossible (for Aaah to be attributed with), is pure sophistry"
(Bayaan Talbiis Al-Jahmiyyah, 1/33)

:



33 1 ) ) .

The proof that Ibn Taymiyyah affirms that his deitys shape is possible and
not necessary, is in his Bucket Theology, where He says: and it is known
that Allah is able to surround. 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. (Majmuuu-l-Fataawaa, 6/574)

:


574/ 6 ) .

Q - Why the scholars of Syria, Jordan etc., do not say Ibn Taymiyyah
(rahimahumullah) but the scholars of (i) Deoband, (ii) Tabhlighee
Jama'at, (iii) Jama'at-e-Islami, (iv) Ahle Hadith, (v) Jama'atut Da'wa, (vi)
Jamiat-e-Ulama-e-Hind, (vii) Millat-e-Islamia, (viii) Tanzeem-e-Islami,
(ix) Jama'atul Muslimeen, etc., and their famous scholars and preachers
do say it?

Isnt saying 'rahmatullah alai' just a dua that may Allah have mercy on
him?

Ans -

If the people who say Ibn Taymiyyah rahimahumullah also believe

in what Ibn Taymiyyah believed about Allah (SWT), their fate may
be decided by Allah (SWT) along with Ibn Taymiyyah on the Day of
Judgment.

Maybe the followers and scholars of the above groups do not know
about Ibn Taymiyyah's anthropomorphism. But this looks a remote
possibility.

May be the followers and scholars of the above groups think that Ibn
Taymiyyah repented for his beliefs before his death. This is also a
remote possibility because we do not find any evidence in Salafi and
other groups' literature that Ibn Taymiyyah repented for his beliefs
before death. As a matter of fact they vigorously propagate his
blasphemous beliefs.

It is a good idea not to say rahimhumullah with his name in order to

keep away oneself from the blasphemous beliefs of Ibn Taymiyyah.
Allah (SWT) has told us in Quran that a kaafir will not have any
mercy in Hereafter, so asking Allah for mercy for a dead kaafir will
amount to disbelieve in Quran, and in that case, the person who
says Ibn Taymiyyah rahimahullah, will also become Kaafir.

A number of the Imams of the Shafi'i school, among them Taqi al-
Din Subki, Ibn Hajar Haytami and al-Izz ibn Jama'a, gave formal
legal opinions (fatawa) that Ibn Taymiya w a s misguided and
misguiding in tenets of faith, and warned people from accepting his
theories.

The Hanafi scholar Muhammad Zahid al-Kawthari has written

"Whoever thinks that all the scholars of his time joined in a single
conspiracy against him from personal envy should rather impugn
their own intelligence and understanding, after studying the
repugnance of his deviations in beliefs and works, for which he was
asked to repent time after time and moved from prison to prison
until he passed on to what he had sent ahead."

In view of Ibn Taymiyyah's blasphemous beliefs, TaqiyyudDin Al-

uni, have given a fatwa that "Ibn Taymiyyah was an absolute
apostate (kaafir)."

The famous Islamic Scholar, AlaaudDin Al-Bukari said,

whosoever calls Ibn Taymiyyah as Saykul Islam, is himself a
Kaafir. Similarly, one who says Ibn Taymiyyah rahimahumullah
may also be treated as Kaafir on the Day of Judgment.

The Imm and the great scholar, the Muhaddith, Ab Muhammad,

Mahmd Ibn Muhammad Ibn Ahmad Ibn Khattb, Al-Subk, Al-
Azhar (died 1352 AH) the founder of the Association of Islamic
Law in Egypt, the author of Al-Manhal Al-Athb Al-Mawrd Sharh
Sunan Ab Dwd, has given a Fatwa in his book, Ithaf Al-Kint
bi-Bayn Mathhab Al-Salaf wa Al-Khalaf Fi Al-Mutashbiht page 2,
as follows.
 "Anyone who believes that Allh settled in a place, or was in
contact with it or anything else that has a beginning, such as
the Arsh or the Kursy, or the sky, or the earth, or anything
else he is an absolute blasphemer without adoubt. All his
religious works are invalid, such as prayer, fasting and Hajj,
and his wife is separated, and he must repent (by returning to
Islam) immediately. If he dies with this belief, then he is not
washed, not prayed for, and he is not buried in the graveyard of
the Muslims. In addition, all those who believed that this belief
is the truth, take this same judgment (are also Kaafir). May
Allh protect us from the evils of our selves and the liability of
our bad deeds".

Some people believe that Ibn Taymiyyah repented before he died,

which is not true. We did not find any tangible evidence anywhere
to support this claim.

After reading the above facts one can conclude that the scholars and
followers of various Muslim sects whose beliefs are not in line with truthful
Islamic believes run the risk of getting rejected by Allah(SWT) on the Day of
Judgment.

Further Reading - 41 more Articles

The Founders of Salafism

Outrageous beliefs of Muslim Sects

How Allah May view Salafis on the Day of Judgment

Different Muslim Sects

Prophet's warning to people

Imam Ahmad's beliefs about Allah (SWT)

Ibn Taymiyya - A brief History

Ibn Taymiyya and Tajseem

Al-Kawthari on Ibn Taymiyya

Asqalani on Ibn Taymiyya

Muhammad Al-Ghazali (b.1917) on Ibn Taymiyya - 1

Muhammad Al-Ghazali (b.1917) on Ibn Taymiyya - 2.1

Muhammad Al-Ghazali (b.1917) on Ibn Taymiyya - (2.2)

Muhammad Al-Ghazali on Ibn Taymiyya - 3

Abu Haamed Ibn Marzooq on Ibn Taymiyya - 1

Abu Haamed Ibn Marzooq on Ibn Taymiyya - 2

Ibn Taymiyya's Confusions - 1

Ibn Taymiyya's Confusions - 2

Ibn Taymiyya's Confusions - 3

The Sources of Ibn Taymiyya's Ideas (Part -1)

The Sources of Ibn Taymiyya's Ideas (P art -2)

 The Sources of Ibn Taymiyya's Ideas ( Part - 3)

Ibn Taymiyya's Literal Representation of Allah's "Descent"

Ibn Taymiyya Compares Allah to the Moon

Inb Taymiyyah - Biography

Ibn Taymiyyah and Sufism

Ibn Jahbal on Ibn Taymiyyah

Missed Prayers and Ibn Taymiyyah

Ibn Taymiyyah with Hanbali Madhab

Imm Ahmad's `Aqda and Pseudo-H. anbal `Aqda

Debate with Ibn Taymiyya: ON TASAWWUF Ibn Ata Allah al-Iskandari

Wahhabi's are the present-day Khawarij

Did the Wahhabis exist at the time of the Khulafa Rashideen

The Origins of Wahhabism.

The Fitnah of the Wahhabiyyah

The first Wahhabite mission.

The slaughter of Muslims in Ta'if.

Wahhabi persecutions in Makkah.

Who or what is a "Salafi?"

Confessions of a British Spy Who helped Wahhabis to take control of

Arabian Peninsula

Fatwa on the Heresy of Wahhabism.

Certain information in the article courtesy Sunnianswers

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