Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-TawhidAbd al-Razzaq ibn Abd al-Muhsin al-Badr

O Ibn al-Qayyim”; and on p. 19: “For any discerning reader, this is conclusive evidence of the idolatry to which these people call in the name of affirming Allah’s oneness in His names and attributes”; on p. 32: “the lying innovators”; on p. 37: “those who ascribe a body to Allah”; on p. 40: “those who ascribe a body to Allah and liken Him to His creation”; and on p. 60: “and that what these self-styled Salafis mean by it is what we have seen of ascribing a body to Allah and establishing the idolatry that Islam opposed and came to destroy.”

Such are his words. There is no doubt that one of the clearest marks of the people of innovation is their disparagement of the people of the Sunnah and transmitted tradition. Ishāq ibn Rāhawayh said: “A distinguishing mark of Jahm and his followers is their habitual false accusation that the people of the Sunnah and the community liken Allah to His creation. Rather, Jahm and his followers are themselves the ones who deny His attributes.” Likewise, many leading scholars of the early generations said: “A distinguishing mark of the Jahmiyyah is their description of the people of the Sunnah as those who liken Allah to His creation”1.

What, then, of someone who accuses them of holding idolatrous beliefs?!

Fifth: He venerates and exalts the people of innovation and lavishes praise on them, especially his leader and teacher, the leading proponent of Jahmism in our time, Muhammad Zāhid al-Kawtharī. Indeed, he is among those who supply him with ammunition, lend him support, and strive to champion his cause. Hence, he quotes him extensively, sometimes naming him explicitly, as on (pp. 38, 39), and sometimes without naming him, as on (p. 11), where the passage is taken from al-Kawtharī’s marginal notes on al-Sayf al-Saqīl (The Polished Sword) (p. 27). Likewise, the passage on (p. 14) is taken from al-Kawtharī’s marginal notes on al-Sayf al-Saqīl (p. 115). He describes him as “the imam and hadith scholar.”

Sixth: His disparagement of certain hadiths, as on p. 55, where he says: “As reported in the hadith of the slave girl, which they so pompously cite”!!

1 See Ibn Abī al-ʿIzz, Sharh al-ʿAqīda al-Tahāwiyya (Commentary on al-Tahāwī’s Creed), vol. 1, p. 85.
يا ابن القيم" وص: ١٩ "وهو دليل قاطع عند أيّ قارئ لبيب على الوثنية التي يدعو إليها هؤلاء باسم توحيد الأسماء والصفات" وص: ٣٢ "المبتدعة الخراصون" وص: ٣٧ "المجسمة" وص:٤٠ "المجسمة المشبهة" وص: ٦٠ "وأن المراد منه عند هؤلاء المتمسلفين ما رأينا من التجسيم وإقامة الوثنية التي حاربها الإسلام وجاء بهدمها". هكذا يقول، ولا ريب أنَّ من أكبر علامات أهل البدع الوقيعة في أهل السنة والأثر، قال إسحاق بن راهويه: علامة جهم وأصحابه دعواهم على أهل السنة والجماعة ما أولعوا به من الكذب أنَّهم مشبهة، بل هم المعطلة، وكذلك قال خلق كثير من أئمة السلف: علامة الجهمية تسميتهم أهل السنة مشبهة١. فما حال إذاً من يجعلهم أهل عقائد وثنية!؟ خامساً: يمجد أهل البدع ويعظمهم ويكثر من الثناء عليهم ولاسيما إمامه وشيخه قائد التجهم في عصرنا محمد زاهد الكوثري بل هو من رائشي نبله والحاطبين في حبله والساعين في نصرته؛ ولهذا يكثر من النقل عنه فأحياناً يصرح باسمه كما في (ص: ٣٨، ٣٩) ، وأحياناً لا يصرح باسمه كما في (ص: ١١) فهو منقول من هامش السيف الصقيل للكوثري (ص: ٢٧) ، وكما في (ص: ١٤) فهو منقول من هامش السيف الصقيل للكوثري (ص:١١٥) ويصفه بالإمام المحدث. سادساً: استخفافه ببعض الأحاديث كما في ص: ٥٥ حيث قال: "كما جاء في حديث الجارية الذي يتشدقون به"!!
١ انظر: شرح العقيدة الطحاوية لابن أبي العز (١/٨٥) .

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