innovators,” enclosing the statement in quotation marks to assert that it was reproduced verbatim from its source. Comparing what the writer quoted here with what al-Qārī wrote in his commentary on al-Fiqh al-Akbar reveals that the writer fabricates and falsifies. Al-Qārī’s remarks concern only the question of Allah’s being above creation—and he is mistaken on this point—whereas the statement presented by the writer is general and unqualified. The difference between the two is obvious.

Second: Another indication that the writer distorts and falsifies is that, when he needed al-Qārī’s remarks to refute Ibn Abī al-‘Izz on the question of Allah’s being above creation, he quoted al-Qārī’s preceding words verbatim, without distortion. This appears on page 60 of his book, where he says:

“And the imam and hadith scholar Mullā ‘Alī al-Qārī, in his commentary on al-Fiqh al-Akbar, denounced this Ibn Abī al-‘Izz, who commented on al-Tahāwī’s creed and distorted it, in these exact words (p. 172): ‘In short, the commentator affirms spatial elevation while denying resemblance to creation, and in this he has followed a group of innovators.’ … etc. End of quotation. Consult the passage.

The eminent scholar al-Qārī also said on page 172: ‘It is strange that he supported his false doctrine by citing the raising of the hands toward heaven in supplication.’” Here end the writer’s words.

Compare the writer’s quotation here with his earlier quotation, noting that both refer to the same page, and his lies, fabrication, deceit, and falsification will become clear to you. As the saying goes: “If you are going to lie, make sure you have a good memory.”

Third: We say to the writer: The very Mullā ‘Alī al-Qārī whose criticism of Ibn Abī al-‘Izz you quoted himself affirms the division of tawhīd (monotheism) into three categories, in the very book from which you quoted. In his commentary on al-Fiqh al-Akbar, pp. (9, 10), Mullā ‘Alī al-Qārī says verbatim:

“I say: Thus, the fact that He—glorified and exalted be He—begins His words in al-Fātihah with ‘All praise is due to Allah, Lord of the worlds’ points to the affirmation of His oneness in lordship, from which follows His exclusive right to worship, requiring His creatures to fulfil their servitude to Him. This is the knowledge of Allah—glorified and exalted be He—that is the servant’s first obligation. In short,