We suggest our readers to read articles about facts of Allah (SWT) on

our site (Click Here) before reading the information on this page
for their easy understanding of the issues discussed below.
Ibn Taymiyyah's blasphemous believes about Allah
(SWT) are categorize as belo!"
Allah (SWT) needs
Allah (SWT) is divisible
Allah (SWT) settles in a place
Allah (SWT) has six limits
Allah (SWT) has a size
Allah (SWT) must be creating continuously though !e can
choose what to create but cannot choose whether to create or
not.
Ibn Taymiyyah says Allah (SWT) nees# He is ivisible
an Settles in a $lace
Abu Abullah %uhamma ibn &mar ibn al'Husayn al'
Taymi al'(akri al'Tabaristani )akhr al'*in ar'
+azi or )akhruin +azi was a well"#nown
$ersianSunni %uslim theologian. !e was born in &&'( A) (*'+ A!)
in ,ay of$ersia (presently located in -ran) and died in &./( A)
(0/0A!) in !erat (now located in Afghanistan).
Ar'+azi sai - " The evidence (from Quran and Ahadith) shows
that the one who says 'Allah (SWT) is a body', has denied Allahs
(SWT) eistence!
The reason is that the "od of the World eists, and is not a body or
#ositioned in a body!
Therefore, anyone who says that Allah (SWT) is a body, denies $is
eistence (which is free from the considerations of body and form)!
%n other words, he has denied Allahs (SWT) eistence (alto&ether)!
(Therefore) it is correct to say that the one who says Allah (SWT) is
a body, does not believe in Allah (SWT) "!
(%a,aati- Al'./ayb# 01234)
Imam Abu 'Abullah %uhamma ibn Ahma ibn Abu
(akr al'Ansari al'5urtubi ( ) (&.&' " &.1+ A))
was a famous classical Sunni %ali#i Scholar. !e was born
in 2ordoba Spain and was an eminent %ali#i scholar specialized in
3i4h and !adith. %any %uslim scholars say that the breadth and
depth of his scholarship are evident in his writings. The most famous
of them is his twenty"volume Ta,sir al 6ami' li'ahkam al'
5ur'an" !e died in &.1+ in %unya Abi5l"6husavb7gypt"
Al'5ur8ubi# in his commentary of 7uran stated about those who
say Allah (SWT) has a body as follows.
"The sound verdict is that they are blasphemers#
(9u,,ar) because there is no difference between them and those
that worshi# idols and #ictures!(Ta,sir Al'5ur8ubi# 4204)"

Ibn Taymiyyah criticizes 3a#hruddin Ar",aazi5s arguments
againstanthropomorphism (the attribution of human form and
character to Allah "SWT) in his boo# :(ayaan Talbiis Al'
6ahmiyya":
,! ,- ~- ,- -, ; =! ~ - - -, ;
' V = >~' _- - J ,' =! - ~ J=! J- -= V; '
J=' -=' ; , - =- ~-, ,; ,; ,-V;
J=V ,!; - - ~ - - ~ ,' ~ J- -= - ,- =; ;'
-- ,!; J _- - ,~ =~-~ ~ ) , , | 1 33 .(
(8ayaan Talbiis Al"9ahmiyyah Ahmad -bn Taymmiyyah %atba Al"
!u#uumah %a##ah " &+(.)
, , | - ,' | >- :; ='
, ' , :-- 728 ,- ,~- : = - - - ,- - 1392
= : ;V _ : =,
)ak/ruin Ar'+aazi says - : -f !e (Allah " SWT) was
divisible then !e would be composed (meaning attributed with
multitude which contradicts oneness and we have already showed
that this is an invalid claim.);.<
Ibn Taymiyyah respons ' :,ather it is clear that if this was
impossible (divisibility of A==ah"SWT) then this would mean
nothing could exist>.
-bn Taymiyyah is saying that if something is not divisible in some
sense then it cannot exist even Allah (SWT). -n 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 i,,erent sies or parts) annee, and that what
is meant by this, is somethin& all eistin& thin&s must be attributed
with whether necessary in existence ( Allah - SAWT) or possible in
existence (Creation). ?erily to say that this is impossible (for Allah "
SWT) to be attributed with is pure sophistry (literalism).
-bn 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 -slamic faith is
concerned.
8ased on the above statement of -bn Taymiyyah it is no wonder that
a number of -slamic scholars as mentioned by Ta4iyyud)iin Al"
@uAniyy gave a fatwa that :Ibn Taymiyyah !as an absolute
apostate (kaa,ir)":
-slamic scholars were so upset with -bn Taymiyyah5s blasphemous
beliefs that AlaaBud)in Al"8u#Cari said ;!hosoever calls Ibn
Taymiyyah as S/ayk/ul Islam# is himsel, a 9aa,ir"<

Ibn Taymiyyah says Allah (SWT) has 1 limits an one
o, !hich is a=acent to the Arsh

Ibn Taymiyyah says> " This moderate sayin&, amon& the three
sayin&s of Al'Qaa(i Abu )a*laa, is the one that a&rees with what
(%mam) A+mad says and others amon& the %maams! $e has
stated (this is a lie an allegation on Imam
A-ma), ,Allah (SWT) is in a #articular direction, and $e is not
s#read out in all directions! -ather, $e is outside the world, distinct
from $is creation, se#arate from it, and $e is not in every
direction!. This is what A+mad (may Allah have mercy u#on him)
meant when he said, ,$e has a limit that only $e /nows!. (This is
a clear cut mis'interpretation o, Imam Hanbal's
statement)" %f A+mad had meant the direction towards the *Ars0
(Throne) only, then this would be /nown to Allahs slaves, because
they /now that Allahs limit from this direction is the Ars0, so we
/now then that the limit they do not /now is un1ualified, and is not
s#ecified for the direction of the Ars0 (2ayaan Talbis Al'3ahmiyyah
&D'+E)!

Click Here to rea Imam Ahma's belie,s about Allah
(SWT)

-n other words -bn Taymiyyah is claiming that :Allah (SWT) is in a
#articular direction,. and that ,Allahs (SWT) limit from this
direction is Ars0!. According to -bn Taymiyyah this is a #nown limit.
Then by saying ,$e is not s#read in all directions,. -bn Taymiyyah
claims that Allah (SWT) has limits in all other directions ie (i) up
(ii) left (iii) right (iv) bac# and (v) front and further says that these
are un#nown in term of where.

Ibn Taymiyyah says Allah (SWT) has a size

Ibn Taymiyyah says " That somethin& eistin& should not be
increasin&, or decreasin&, or neither increasin& nor decreasin&, and
yet eist and not have a si4e 5 this is im#ossible " (2ayaan Talbiis
Al'3ahmiyyah +D&'0)!
!ere -bn 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 0 limits (Astaghfirullah)
Ibn Taymiyyah says that Allahs (SWT) acts of creating come into existence in Him
(Zaat)
Ahle Sunnah Wal 9ama5a believe that Allah (SWT) creates by !is
$ower without (self) changing or going through time. This is because
anything that has a beginning is only created.
To believe that AllahBs (SWT) actions have a beginning implies that
!is 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'?asa,i was a great %uslim scholar who lived over (// years
ago. !e explained the 7u5ran and authored many boo#s. !e
saysF:The9arraamiyyah (pre ' Ibn Taymiyyah anthropo'
morphists) all claimed that Allahs creatin& is an event in Allah
with a be&innin&, and that events occur in Allah (SWT)! (He
@uotes this 5ranic verse) 'Transcendent (magnificent) is your
Gord the Gord of All"Hreatness far above what they ascribe to
!im. (As'Saa,,aat A 0BC):. (TabDiratu'l'Aillah# 040).:
An'?asa,i also says> : % really do not /now how these
unbelievers in "od s#ea/ the chatter (tal/) of atheists and "ree/
#hiloso#hers and affirm the be&innin& of the world, and then acce#t
to believe that the be&innin&'less and eternal ( Allah ' SWT) is
somethin& in which events (anythin& with a be&innin&) ta/e #lace!
$ow can they, when this necessitates either believin& that the
6reator has a be&innin&, or that the world (anythin& other than
Allah) has no be&innin&7!(TabDiratu'l'Aillah# EC0'EC3).
In contrast to the above# Ibn Taymiyyah says> %t has
become clear that nothin& can come into eistence ece#t from an
actor (he means Allah 'SWT) that does somethin& one after
another!.
Ibn Taymiyyah also says> ,An act is im#ossible ece#t bit by
bit! (AD'Fa,aiyyah# 32040)
According to -bn Taymiyyah acts of creating come into existence in
Allah (SWT) from non"existence. This is a blasphemous
belief (A@ia'e'9u,r).
Ibn Taymiyyah says creation is eternal, and that Allah (SWT) has no choice, but to
create things

8ased on his idea that AllahBs (SWT) actions have a beginning -bn
Taymiyyah argues that Allah (SWT) has always been doing one act
after another (i.e. creating) without a beginning.
Ibn Taymiyyah says> "%t is a necessity of Allahs self (8aat'e'
9lahi) to act, but not an act in #articular, and not havin& somethin&
done in #articular, so there is no eternal ob:ect in the world, and $e
(Allah) is not eternally a com#lete in,luencer for anythin& (to
eist) in the world, but $e (Allah) has in be&innin&'less eternity
always been a com#letein,luencer for somethin& (to eist), one
after another7 (A;'<afadiyyah, =>?@)!
) 2 / 97 :( - , ^- _- J V J -
V - - > ,- -~ V ,- ,V -;- - -~ -
- , -;- - -~ -~ J- - = - -'- ^ .

-bn Taymiyyah is saying " :%t is a necessity of Allahs self to act, but
not an act in #articular<. 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 li#e this cannot be called a %uslim.
The Correct Islamic )aith is that Allah (SWT) oes not
nee# an is not compelle to or obligate to o
anything"
The in,luence for something (to exist) that -bn Taymiyyah spea#s
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 -bn Taymiyyah Allah is the only eternal body
among an eternal series of other bodies that !e was compelled to
create although the type of bodies and events in them was !is
choice.
-n other words -bn 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 o, all
things# an that He i not have to create anything#
because He oes not nee anything an is not
obligate to o anything" %eaning# it is not a
necessity ,or AGGah to act# i"e create# anything at all"
This is because Allah is per,ect# an it is not
compulsory ,or him to o anything# !hatsoever"
Ibn Taymiyyah# however does not accept the above and
comments on a statement of Ibn Hazm ((('"&/0' A) D +E'"'*0
A!) F "And even stran&er than that is his (%bn Aa4ms) claim that
the scholars are in consensus about declarin& a /aafir the one that
does not believe that ,$e (Allah 'SWT) was eternally the only one in
eistence, and there was nothin& eistin& with $im, then $e created
everythin& as $e willed! (Ba1d Caraatibi'l'%:maa*, DED)
: ~= - 4- ^-- _=( _- - - _,- ^- ^-=~ " , -
V -~ -- ^- - _-= -~V - -~ ). - ~- _=( , 303 )

Ibn Ha=ar Al'As@alaani is regarded to be one of the rare people
in -slamic history. Salalfi scholar al'Albaani says# :-bn !aIar
was the strongest of those JKlama who had memorised !adith< 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 Ha=ar Al'IAs@alaani says "Fur shai/0, in his e#lanation
of At'Tirmid0iyy said, ,7!! and it has been related by Al'Qaa(ii
%iaa( and others that the one who says that the world (anythin&
other than Allah) is eternal is a /aafir (non'Cuslim) by scholarly
consensus!.
= ~ _ ~ - - : _= - - - _ = ( - , - - \ - - ^ = -
- , ~ ~ - - , = | - - , - - \ - - ^= - ^ -
~ = _- - - _ = ( _- - -

Ibn *a@i@ Al'Ii says> ,%t ha##ened from some of those who
claim to master intellectual matters, and incline towards
Ghiloso#hy, to thin/ that the one that disa&rees with the world
havin& a be&innin& is not declared a /aafir7! and this is from
blindness, or #retended blindness, because the world havin& a
be&innin& is one of those thin&s that are established by scholarly
consensus and une1uivocal (mutawaatir) narrational evidences!
(Hat+u'l'2aarii, I=>=E=)

_ - : - _ = ~V J _! ~ - = ,
~= ~ V - ^ -V - J = - _ = ( 4 ~ , ! - - _ = (
V - _- _> ( _- ~ - J 4 - - ~ ~ _ ~ 4 ~ = ~ - !
_ - , , V ~ - J - - = ^ _ = ( - J
) _- , - ->~ , 12/202


Ibn Taymiyyah says Allah is ivisible into @uantities
an areas

Some Salafis are scrambling around the web li#e headless chic#en
trying to deny that -bn Taymiyyah said that Allah (SWT) is divisible.
They are frustrated to see that their real beliefs are getting exposed.
Get us loo# at what they generally 4uote from -bn Taymiyyah. (we are
providing below Salafi translation)
The Sala,is @uote Ibn Taymiyyah as saying : And these
two meanings of divisibility (at'ta=azzee an al'in@isaam) are
from those (meanings) that the %uslims are agreed upon that Allah
(SWT) should be purified and sanctified from for indeed Allah the
Sublime is >Ahad> and >Samad>. !e does not separate into parts
(yata:a44ee, yataba'ad) and is not divisible (mun1asim) with the
meaning that part of !im separates from another (part) Iust li#e a
divided split"up body is separated L li#e what is divided of the
connected bodies such as bread meat and clothing and so on.
A part of !im does not separate (from !im) li#e what separates from
thehawayaan (animate mammals) of its superfluities. And !e
(Allah) is purified of such meanings with the meaning that they are
non"existent (regarding !im) and are impossible for !im. Thus !is
Mssence does not accept tafree1 or tabeed (meanings of division
separation)". 2ayaan Talbiis Al'3ahmiyyah +D&.)
, ,- |= ,~' | ->- ) 3 / 12 : ( ,
, - _ ,-~ ^- _- -, ^~ | ,\ ^-=~ ) (
) ~ ( V ,=- - ~ _ ^- J ^~ - J ~= ~
_~ J-- - ~ ~=V -- ,=- =- ~- =- 4- V J ,=
- J - ^>~ - - -,- | _ |- -- |- -- ^ >
J ^- _- -

The above 4uotation is confusing isnBt not because we have already
described ample 4uotes of him saying that Allah (SWT) needs he is
divisible settles in a place has 0 limits has a size and must be
creating (though !e can choose what to create " but he cannot choose
whether to create or not.
-s -bn Taymiyyah contradicting himself as is so often the case of a
deviant trying to escape 3a#Crud)in Ar",azis compelling
argumentsN Or is there something elseN
Jet us evaluate Wahhabis' claim
Ibn Taymiyyah says: >Allah (SWT) does not separate into parts
and is not divisible with the meaning that part of !im separates
from another (part) Iust li#e a divided split"up body is
separated;.!e (Allah"SWT)) is purified of such meanings with the
meaning that they are non"existent (regarding !im) and are
impossible for !im>.
$ay attention to this line in the above statementF :with the meaning
that part of him separates from another part Iust li#e a divided split"
up body is separated.<
What -bn Taymiyyah claims from the above statement is as follows.

o Actual separation " :!e (Allah "SWT) does not separate into
parts and is not divisibleP with the meaning that part of !im
separates from another<.
o >The practical possibility of actual separation is impossible for
Allah (SWT).<
o These two meanings of divisibility are from those (meanings)
that %uslims have agreed upon that Allah should be purified
and sanctified from.
Qote also that there are other meanings of divisibility that -bn
Taymiyyah does not deny as being true of Allah.
Ibn Taymiyyah says> >;.the -mams behind this saying (he
means Ar",aazi and others) of negating divisibility and separation is
not the (meaning) of the presence of divisibility (al'in1isaam) where
part of !im separates from another part or the possibility of that
(actual separation). (2ayaan Talbiis Al'3ahmiyyah +D&.)
The e,inition o, ivisibility# i"e" ivisibility into
measurable @uantities an areas# is !hat he a,,irms
to Allah !hen he sai "7this (i!e! 1uantitative divisibility, as
stated by Ar'-aa4i and the others) is somethin& all eistin& thin&s
must be attributed with, whether necessary in existence (he means
Allah) or possible in existence (creation.) ?erily to say that this is
impossible (for Allah to be attributed with) is pure sophistry>.
(2ayaan Talbiis Al'3ahmiyyah &D++)
In essence# Ibn Taymiyyah is saying that nothing can exist
not even Allah (SWT) unless it is 4uantitative 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 L this is
impossible". (2ayaan Talbiis Al'3ahmiyyah +D&'0).
: -' ,- -~ - ~~- --, , V 4- -=-
, , | V J ) , ,- |= , 3 / 1!
!ere -bn 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 !ith siK bounaries# He is not
ivisible" An" #i$ %o"&, (a''or"in( to hi)) altho*(h
+*antitati,e an" "i,i$i%le %& )ea$*rin( into hal- a $i.e, a
+*arter $i.e an" $o on, no /o0er 'an a't*all& )a1e it $/lit
at 2 or 3.
This divisibility into 4uantities and areas is the definition of
divisibility of which -bn Taymiyyah claims ARmad ibn @anbal said
(Sala-i tran$lation) > They s#ea/ with the ambi&uous of s#eech,
and they deceive the i&norant #eo#le on account of the doubts they
#lace over them>.

Ibn Taymiyyah enies Ta=sim

Ibn Taymiyyah says " > Al"ARad and AA"Samad (are two names
that) Allah did not mention except in this Surah and they negate
from Allah what does not befit !im in terms of li#eness and
resemblance and composition and separation and being a body
(TaIsiim) for verily !is name Al"ARad negates a li#e or something
similar>. (2ayaan Talbiis Al'3ahmiyyah ' D 0&)
The above is indeed an strange statement from -bn Taymiyyah. !ow
come -bn Taymiyyah is denying a 8ody for Allah (SWT) because he
says that Allah has borders in all six direction and that !e has a size
and a buc#et might bump into !imN
!ow come he is saying all of a sudden that Allah (SWT) is not a
bodyTN
Well# he is beating aroun the bush# as usual"

Ibn Taymiyyah says at another place ' >And the purpose is
to say that whatever the %essenger ( _-~ ^ - -~ ) brought is not
denied by vague utterances such as 9ism (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>. (Ca:muu*u'l'Hataawaa
*D'++)
- : , - - = ^ ~ _-~ ^ - -~ V = V - = = --
~ = - - - - ~ - _ - > ^ _ = J ) . _=- - , 4
/ 33

-n the above statement -bn Taymiyyah is affirming a body for Allah
(SWT). Therefore meaning of 9ism -bn 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
ta#ing on different shapes.
-bn Taymiyyah li#es to say that his opponents were influenced by
Hree# $hilosophy. !owever from the above discussion it is
abundantly clear that -bn Taymiyyah himself was heavily influenced
by Hree# %ythology.
5 - Why word games are played by -bn TaymiyyahN Why is he fond
of twisting the meanings of the statements of -bn !anbalN
We all #now -bn Taymiyyah is famous for rhetorical acrobatics.
There are several reasons for these twist and turns in his writings in
his various boo#s. The following two reasons loo# very prominent.
o The first by having a special and restricted definition of
divisibility he can hide his belief whenever he wants.
-bn Tymiyyah was a highly controversial figure in his life time and he
often served 9ail terms for propagating outrageous beliefs.
3re4uently he had to face 9udges to explain his controversial beliefs.
So if a Iudge as#ed himP does he believe Allah (SWT) to be divisibleN
!e would answer :Of course notT< and thereby saving his nec#. 3or
this purpose he has his own definitions of what words li#e :body< or
:create< means. And when he comes bac# to his followers he would
tell them what he actually means by divisibility of Allah (SWT).
The followers of -bn 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.
o The second reason is to confuse innocent %uslims who were
impressed by a lot of words phrases misinterpreted
statements of -mams and 7uranic verses and Ahadith. Mven
now followers of -bn Taymiyya do the same thing.
Click Here ,or etails

-bn Taymiyyah5s attempted refutation of Ar",aazi is a multi"volume
wor# with several hundred pages of beating around the bush as we
have described above. A glaring example is his boo# :8ayaan Talbiis
Al"9ahmiyyah> which was written by -bn Taymiyyah to refute Ar"
,aaziBs small boo# 5Asaas At"Ta4dis5 of &*/ pages.
Ibn (a8u8ah# the famous historian who met -bn Taymiyyah has
written in his memoirs - ;There !as something !rong
!ith his (Ibn Taymiyyah's) min"<
-ndeed it is more than a fair assessment of -bn Taymiyyah by a
celebrated !istorian.
What is Ahle Sunnah's cree (,aith) as compare to
the belie,s o, Ibn TaymiyyahL
AU"VaRaawi5s statements below best describe ahle Sunnah5s creed.
A8'Ma-aa!i's state> Allah is above the status of having limits
extremes corners limbs or instruments. The six directions " up
down front bac# left and right do not contain !im because that
would ma#e !im Gi#e all created things.
At"Tahaawiyy also agreed that believing anything else is an insult to
-slam. !e 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 !ors# the Sunni belie, is that attributing a
limit to Allah makes the person an un'believer"
Ibn TaymiyyahNs (ucket theology

It is in Haith ' $rophet %ohammad (SAWS) said >-f one of you
lowered a buc#et by a rope (into a well) then it would fall on Allah.<
narrated by At'Tirmihi"
%uslim scholars did not ta#e literal meaning of this !adith because
Allah(SWT) is not a body for something to bump into. They said it
means that it would fall by AllahBs #nowledge. This meaning was the
consensus after hypothesizing the authenticity of this !adith (as this
!adith has a wea# narration).
Ibn Taymiyyah's unerstaning o, the Haith is as
,ollo!"
!e says in his boo# 5Ca:muu*u'l'Hataawaa5 " ?erily his (the
$rophetBs (SAWS)) statementF :-f one of you lowered a buc#et 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).
-t is not possible for anyone to lower anything on Allah however
because Allah5s self is high and if anything was lowered in the
direction of the Marth then it would stop at the center and would not
go up in the opposite direction (from there).
!owever if there was a hypothesized lowering then what he (the
$rophet "SAWS) said would happen". (0D*1&)
, \ ^ 6 : - - J = = | _- 7 -! - - V - (
^ - ^ - V - , _- ~ ^ -V , ~ - ! = - ~ _! | =
, V ~ , - _! | = = V - - - V - ( , - - - - -
- , = ). _=- - ) ! / 471
-bn Taymiyyah explains further by sayingF
>Gi#ewise what descends from a high point on Marth to its lowest
point which is itBs 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.)
-f 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.
-t 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;.
Mven if it was actually lowering only to the point of the (MarthBs)
center and from there one would only be giving rope to the buc#et
and there would be no actual lowering;..
!owever the beneficial point is to clarify the surrounding and
highness from all directions (of the Marth);.
The purpose (of the !adith) is to clarify the meaning of the 2reatorBs
surrounding ( ^ - = ~ _ ) Iust as !e said that !e grabs the S#ies and
folds the Marth and the li#e which all explains !is surrounding of
created things. (0D*1."*1+)>
4 - - = | - _- , V _! | - ~ , - V - 4 _! 4 - ^ =
V ! ^ ^ - ^ - = | _! , - , \ , , , - ~
^ _! 4 - - 4 - ~ ^ _! -! _ ~ , - - , - =
, - - = | -= , , - = _ ~ 8 . - ! , - - V - ! _! , - -
4 -! , - - J = - V - V - ! ^ 8 . - ^ - , ( - 8 . -
^ , ! _ = ^ - = ~ _ - ^ - ~ ~ = , V = - 4 - -
^ , ^ - ! ~ -= ) . _=- - ! / 472 - 473 )
The above statement shows that the > surrounding of Allah (SWT) is
the physical surrounding of something with physical boundaries size
and shape.
Ibn TaymiyyahNs vie! on the Haiith ,rom a vie!point
o, his belie,
-n the final analysis of this !adiith -bn Taymiyyah saysF
>Gi#ewise interpreting this !aditC in term of #nowledge (i.e falling
by AllahBs #nowledge it is clearly false and of the 9ahmiyy #ind of
interpretation.
,ather based on the assumption that the !aditC is authentic then it
explains (AllahBs) surrounding and it is #nown that Allah is able to
surround and that it is going to be on the )ay of 9udgment as stated
in the 7urBan and the Sunnah. There is nothing in general in
affirming this !adiith that is in conflict with reason or -slamic Gaw.>
(0D*1')
4 - ^ - ' - J ' = - ~ - , = ~ > ' | = J - ^ - , - V -
_- ( . ( - , , - | - - | - , - - ~ - - ~
, | - ! - = - ~ = J V _ ~ .

The above sho!s that Ibn Taymiyyah !as an
eKtremeanthropomorphist (one !ho attributes
human ,orm an character to Allah 'SWT)"
!e believed that Allah is a body with a shape that surrounds things.
!e saw no problem in claiming that the world could be inside Allah
(SWT) and one could hypothetically bump into Allah5s (SWT) alleged
borders.
J , \- : } : - ' - = ' J = | ! { , ;, - '
; - V - ( -- V - , ' = ' - ~ V J, - - !; = '
- ~ ! | = , V ; - , - , ; ~ ! | , = V - , , - - V - (
, - , - - - , - - | - . - , - - J - ~ - ! : , , ' - ~ | , -
~ > - , - ; | = ! - - - - - , = - , V ~ - ~
~ - - ~ - ~ - - , ' | - - - _) ;- - 6 / 571 )
| - ~ - - - ~ V - - - - ~ J - ' - ; , ' = | ! ~ =
, V - - - ~ ! = - - | V - - , - = | - , ' |
- - , ~ | ! J - > - ~ J - V ! - , - , - -
= | - - - = | ' , V ! | - ' - ; , - , - V ~ 4 - ! -
= V ! - , - , - - = | ! , - , , \- , , ' - ' , -
~ ! - = - ~ ; ! !; ~ , - , - '
, ' - | = , ' , - = ~ ; ~ ! - V - ! ; !
, - - V - ! = ! , - , ; 4 - ! , - J ; V - V - ! - - ,
= , ~ ; , , V , \- . J : - ' = | ' , - , ' 4 - - V - ! , - , '
4 - ; , - - V - ! ; - ! , , ' ~ , V - ; , , -
- ; - - , = ( ; J - ~, = - ; ;, - - - - = V , > -
, ~ , ' V ; , ~ , ' = | - ~ - , - , ' , - ! 4 -
J - ; V , - - = - V - ! > - , - - = - . , = J ~ =
! ~ = ; ' , ~ , ~ ! | , _) ;- - 6 / 572 )
, ; , ' J , - = ; , V , \- , - - - V ; , - ~ - ! -
, , ' , ~ = - ! ~ = , ~ ; ' | = - ' ! | = - - = ; '
| = - ;- , ! | = - = , ' - ! , J , V - J - ,, , = J ~ =
= ! = , = , = , - , , ; = ! ~ ~ , V ; J - -
, ' , = J ~ ; ! V ; ~ - ~ - ~ - ! - V - ! V ; '; .
~ - - ! , \- - = , ' - ; - - ;- , - - ; = - ;- ,
! = - = , ' J ' = - \- , , ' = ' - ' J , - = 4 - - -
, - - - = - ~ ; , = ! _ ; - '
~ = ; , V ; - - , = ! - | ; . ', - -
} J ; V , = ; , ; ; ; J - -, ~ - ; . { - , ~
, \- - , - ; , J - , ~ - ; : J ' ' = ;
-V; , ' - - J | J ; ' J = - - J - ,, -
, '; - - = ; - = ; - - V ; - _ ; . , ' : V J -, ~ - , ! , -
, \- _) : ;- - 6 / 573 )
{ - ' J = | J { ' , - V ; - J V ; - V ; - , -
| '; ~ ' = - - - ; ; ' J ; ' , - ~ - , - = > ; '
| J , , - V - = ( = ( ; . , ' , - | ;
| ' , - ~ - -~ ; , ; - | ! - J V ; _ , ~
- V - V ! ; V - - ~ ' - ; , - - - - ~ | - -
, - , - = , ' ~ - = _ V !; - ~ - _) . ;- -
6 / 57

As'Sanusi oes not agree !ith Ibn Taymiyyah
regaring composition an nee o, Allah (SWT)

Salafis and their li#e minded groups in their desperation are trying
to ma#e people thin# that As'Sanusi 9Sd Muammad ibn
Al al-Sans al-Mujhir al-asan al-Idrs, born &1E1 in
Qorthern Africa and died &E*( 2yrenaica.: agrees with -bn
Taymiyyah regarding Ar",aaziBs argument of the need for
composition for something with size.
The need for composition Ar",aazi spea#s of and denies could be
true of Allah is an argument As"Sanusi accepts and validates. That
is his 4uoted 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 enies that a,,irming that Allah has
attributes such as kno!lege# implies composition"
The context in which As"Sanusi criticizes Ar",aazi is for the latterBs
wea#ness 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 thatN 8ecause the attributes are necessary perfect eternal
and unchanging. This is the essence of what As"Sanusi says.
As'Sanusi a,,irms that things !ith size o nee
composition# an valiates this argument"
Ar",aazi is not tal#ing about Allah having attributes in the argument
against anthropomorphists which -bn Taymiyyah responds to.
-n essence Ar",aazi says that declaring Allah to be something that
can be pointed at means that !e would then have a border and
therefore be in need of composition li#e 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. !is boo#s 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"SanusiBs 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 a,,irms implie composition an
neeL
Since Allah has a size in -bn TaymiyyahBs view and its shape is
possible there is an implied need for composition. !e says in
affirmation of sizeF >That something existing should not be
increasing or decreasing or neither increasing nor decreasing and
yet exist and not have a size L this is impossible>. 2ayaan Talbiis Al'
3ahmiyyah +D&'0).
: -' ,- -~ - ~~- --, , V 4- -=-
, , | V J ) , ,- |= , 3 / 1! ).

In a,,irming 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). ?erily to say that this is impossible
(for A==aah to be attributed with) is pure sophistry> (2ayaan Talbiis
Al'3ahmiyyah &D++)
: 4 ,! ,- ~- ,- -- ^=! ~= ^-~
-- ^- V = >~ _- _-- 4- J , ! 4- ~- =! J- -=- V
^- _- - - ^- , - = ~-- ,=- ,-V -
-V ,! _ ^- 4 ~= , ~- ^ J- -=- -~ ,- = --
,! _-- 4- ,--~ =~~ ~= ) , ,- |= 1 33 ).

The proo, that Ibn Taymiyyah a,,irms that his eityNs
shape is possible an not necessary# is in his (ucket
Theology# !here He says>:and it is /nown that Allah is able
to surround;.< i.e. able to ta#e 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. (Ca:muu*u'l'Hataawaa 0D*1')
: ( - , , - | - - | - , - - ~ - - ~
, | - ! - = - ~ = J V _ ~ - V -- - - V ! - - - V ^ - -
- ~ - ^ - , - - - ^ -- - - ~ - | , , - ^ , 4 ~ ^ _- -
^ _ = V ! ~ - ~ - - ) . _=- - ! / 47

5 - Why the scholars of Syria 9ordan etc. do not say -bn Taymiyyah
(rahimahumullah) but the scholars of (i) )eoband (ii) Tabhlighee
9ama5at (iii) 9ama5at"e"-slami (iv) Ahle !adith (v) 9ama5atut )a5wa
(vi) 9amiat"e"Klama"e"!ind (vii) %illat"e"-slamia (viii) Tanzeem"e"
-slami (ix) 9ama5atul %uslimeen etc. and their famous scholars and
preachers do say itN
-snBt saying 5rahmatullah alai5 Iust a dua that may Allah have mercy
on himN

An$ -
-f the people who say -bn Taymiyyah rahimahumullah also
believe in what -bn Taymiyyah believed about Allah (SWT)
their fate may be decided by Allah (SWT) along with -bn
Taymiyyah on the )ay of 9udgment.
%aybe the followers and scholars of the above groups do not
#now about -bn Taymiyyah5s anthropomorphism. 8ut this
loo#s a remote possibility.
%ay be the followers and scholars of the above groups thin#
that -bn 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 groups5 literature that -bn
Taymiyyah repented for his beliefs before death. As a matter of
fact they vigorously propagate his blasphemous beliefs.
-t is a good idea not to say rahimhumullah with his name in
order to #eep away oneself from the blasphemous beliefs of -bn
Taymiyyah. Allah (SWT) has told us in 7urBan that a #aafir will
not have any mercy in !ereafter so as#ing Allah for mercy for a
dead #aafir will amount to disbelieve in 7urBan and in that
case the person who says -bn Taymiyyah rahimahullah will
also become 6aafir.
A number of the -mams of the Shafi5i school among them Ta4i
al")in Sub#i -bn !aIar !aytami and al"-zz ibn 9ama5a gave
formal legal opinions (fatawa) that -bn Taymiya was misguided
and misguiding in tenets of faith and warned people from
accepting his theories.
The !anafi scholar %uhammad Wahid al"6awthari has written
>Whoever thin#s that all the scholars of his time Ioined 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 wor#s
for which he was as#ed to repent time after time and moved
from prison to prison until he passed on to what he had sent
ahead.>
-n view of -bn Taymiyyah5s blasphemous beliefs Ta4iyyud)in
Al"@uAni have given a fatwa that :Ibn Taymiyyah !as
an absolute apostate (kaa,ir)":
The famous -slamic Scholar AlaaBud)in Al"8u#Cari
said;!hosoever calls Ibn Taymiyyah as S/ayk/ul
Islam# is himsel, a 9aa,ir"< Similarly one who says -bn
Taymiyyah rahimahumullah may also be treated as 6aafir on
the )ay of 9udgment.
The -mXm and the great scholar the Cuhaddith AbO
%uhamma# %ahmO Ibn %uhamma Ibn Ahma
Ibn 9hattPb# Al'SubkQ# Al'AzharQ (died &+*. A!) the
founder of the Association of -slamic Gaw in Mgypt the author
of Al'Canhal Al'Athb Al'CawrJd Sharh Sunan AbK
LMwJd has given a 3atwa in his boo# Ithaf Al-Kint
bi-Ban Mathhab Al-Salaf !a Al-Khalaf "i Al-
Mutashbiht; page . as follows.
"Anyone who believes that AllXh settled in a place or was in contact
with it or anything else that has a beginning such as the NArsh or
the OursKy or the s#y or the earth or anything else L he is an
absolute blasphemer without adoubt. All his religious wor#s are
invalid such as prayer fasting and !aII and his wife is separated
and he must repent (by returning to -slam) immediately. -f he dies
with this belief then he is not washed not prayed for and he is not
buried in the graveyard of the %uslims. -n addition all those who
believed that this belief is the truth ta#e this same Iudgment (are also
6aafir). %ay AllXh protect us from the evils of our selves and the
liability of our bad deeds".
Some people believe that -bn Taymiyyah repented before he
died which is not true. We did not find any tangible evidence
anywhere to support this claim.