Al-TisʿīniyyaIbn Taimiya

and We drew him near for intimate conversation.” (1)
“Then their Lord called out to them, ‘Did I not forbid you from that tree?’” (2) – and so on to the end of the verse.

Has anyone ever heard of a believer in Allah and His Messenger who forbids the public recitation of these verses? Is that position anything other than the stance of someone who would likewise ban every other verse whose outward wording, in his view, implies unbelief, anthropomorphism, or contains a report that contradicts his own opinion?

Consider His words:
“Indeed, it is Allah who is the All-Provider, the Possessor of Strength, the Firm.” (3)
“Our Lord, You have encompassed all things in mercy and knowledge.” (4)
“But Allah bears witness to what He has sent down to you—He sent it down with His knowledge.” (5)
“They do not encompass anything of His knowledge except what He wills.” (6)
“He is Doer of whatever He intends.” (7)
“Had We willed, We would have given every soul its guidance.” (8)
“Whomever Allah leads astray, none can guide him, and He leaves them blindly wandering in their arrogance.” (9)
“So whomever Allah wills to guide, He opens his breast to Islam; but whomever He wills to misguide, He makes his breast tight and constricted.” (10)

Likewise, the verses of promise and threat, and the hadiths of promise and threat—are they to be withheld from proclamation because they run counter to the view of the Waʿīdiyyah (11)?

(1) Sura Maryam, 19:52. The initial “wa-” in “wa-qarrabnāhu” is omitted in the ṭ reading, which is an error. (2) Sura al-A‘rāf, 7:22. (3) Sura al-Ḏhāriyāt, 51:58. (4) Sura Ghāfir, 40:7. (5) Sura al-Nisā’, 4:166. (6) Sura al-Baqarah, 2:255. (7) Sura al-Burūj, 85:16. (8) Sura al-Sajdah, 32:13. (9) Sura al-A‘rāf, 7:186. (10) Sura al-An‘ām, 6:125. (11) al-Wa‘īdiyyah: The works on sects do not define it as an independent group with its own doctrines and principles; rather, the term “al-Wa‘īdiyyah” is generally applied to those who affirmed the doctrine of nafādh and to ‘Abd Allāh and his doctrine of wa‘īd, and to those who maintain that the perpetrator of a major sin is a disbeliever or occupies an intermediate station in this world, while in the Hereafter he is eternally condemned to the Fire. It goes without saying that such a position =
وَقَرَّبْنَاهُ نَجِيًّا} (١) ، {وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ} (٢) . . . الآية، فهل سمع أن أحدًا ممن يؤمن بالله ورسوله منع أن يقرأ هذه وتتلى على العامة؟ وهل ذلك إلَّا بمنزلة من منع من سائر الآيات التي يزعم أن ظاهرها كفر وتجسيم وخبر يخالف رأيه؟ كقوله: {إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ} (٣) وقوله: {رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا} (٤) ، وقوله: {لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ} (٥) ، وقوله: {وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إلا بِمَا شَاءَ} (٦) ، وقوله تعالى: {فَعَّالٌ لِمَا يُرِيدُ} (٧) ، وقوله: {وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا} (٨) ، وقوله: {مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ} (٩) ، وقوله: {فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا} (١٠) ، وكذلك آيات الوعد والوعيد، وأحاديث الوعد والوعيد، هل يترك تبليغها لمخالفتها لرأي الوعيدية (١١) ،
(١) سورة مريم، الآية: ٥٢. الواو: من قوله: "وقربناه" ساقطة من: ط. وهو خطأ. (٢) سورة الأعراف، الآية: ٢٢. (٣) سورة الذاريات، الآية: ٥٨. (٤) سورة غافر، الآية: ٧. (٥) سورة النساء، الآية: ١٦٦. (٦) سورة البقرة، الآية: ٢٥٥. (٧) سورة البروج، الآية: ١٦. (٨) سورة السجدة، الآية: ١٣. (٩) سورة الأعراف، الآية: ١٨٦. (١٠) سورة الأنعام، الآية: ١٢٥. (١١) الوعيدية: كتب الفرق لم تذكر تعريفًا لها على أنها فرقة مستقلة لها آراؤها ومبادؤها، وإنما يطلق لفظ "الوعيدية" غالبًا على من قال بنفاذ وعبد الله ووعيده، ومن قال: إن مرتكب الكبيرة كافر، أو في منزلة بين المنزلتين هذا في الدنيا، أما في الآخرة فهو خالد مخلد في النار، ولا يخفى أن مثل هذا القول =

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