Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-Tawhid - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (104)

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

and All-Seeing’ 1, are Jahmī innovators. Allah will call him and this group to account.”

I say: The writer has indeed truncated the words of the eminent scholar Shaykh al-Duwaysh—may Allah have mercy on him—as is the habit of those who follow innovation and their own desires, in order to claim that the shaykh ascribes corporeality and spatial location to Allah and counts them among His attributes. Yet the shaykh—may Allah have mercy on him—neither said nor intended this; indeed, he does not even hold this view, as anyone who reads his words in full will see.

His exact words—may Allah have mercy on him—are:

“I say: His statement about turning to Allah, who is not situated in any place, is the position of the innovators, such as the Jahmiyyah and the Mu‘tazilah. As for Ahl al-Sunnah wa-l-Jamā‘ah, they describe Allah only as He has described Himself and as His Messenger—may Allah bless him and grant him peace—has described Him. They do not go beyond the Quran and hadith. They affirm that the Lord—Mighty and Majestic—is on high and that He rose over His Throne, as He, the Exalted, says:

‘And He is the Most High, the Most Great.’

And He, the Exalted, says:

‘The Most Merciful rose over the Throne.’

As for the innovators, they either do not affirm what has been transmitted or affirm some attributes but not others. They introduce misleading expressions—such as corporeality, spatial location, substance and accident—which may lead people to suppose that they are using them to declare the Lord—Mighty and Majestic—free of shortcomings and defects, whereas their purpose is to negate His attributes. After discussing the refutation of those who say that He is neither a body, nor a substance, nor an accident, Shaykh al-Islām Taqī al-Dīn—may Allah have mercy on him—said: ‘Such terms must not be affirmed or denied without qualification, including the terms substance, body, spatial location and similar expressions …’”

These are the shaykh’s exact words—may Allah have mercy on him. Anyone who reads them will understand that, in mentioning corporeality, spatial location and accident, he intended to give examples of misleading expressions which may lead people to think that the innovators, in denying such things, intend to declare Allah free of shortcomings and defects. This falsifier then came along and truncated the words of

(1) Surah al-Shūrā, verse 11.

الْبَصِيرُ﴾ ١، مبتدعة جهميون، فالله حسيبه وحسيب هذه الطائفة". قلت: لقد بتر الكاتب كلام الشيخ العلامة الدويش ﵀ وهذا من عادة أهل البدع والأهواء ليتوصل من ذلك إلى تقرير أنَّ الشيخ يثبت الجسم والحيز لله ويعدها من صفاته، والشيخ ﵀ لم يقل ذلك ولا يقصده بل ولا يقول به كما يعلم ذلك من قراءة كلامه بتمامه. ونص كلامه ﵀ هو: "أقول: قوله في التوجه إلى الله الذي لا يتحيز في مكان هذا قول أهل البدع كالجهمية والمعتزلة وأما أهل السنة والجماعة فلا يصفون الله إلا بما وصف به نفسه وبما وصفه رسوله ﷺ لا يتجاوزون القرآن والحديث فيثبون علو الرب ﷿ واستواءه على عرشه كما قال تعالى: ﴿وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾ ، وقال تعالى: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ ، وأما أهل البدع فلا يثبتون ما ورد أو يثبتون بعض الصفات دون بعض، ويبتدعون ألفاظاً موهمة يظن الظانّ أنَّهم ينزهون الرب ﷿ بها عن النقائص والعيوب ومقصودهم بها نفي الصفات كالجسم والتحيز والجوهر والعرض، قال شيخ الإسلام تقي الدين بعد كلام له في الردِّ على من قال إنَّه ليس بجسم ولا بجوهر ولا عرض قال ﵀: فهذه الألفاظ لا يطلق إثباتها ولا نفيها كلفظ الجوهر والجسم والحيز ونحو ذلك من الألفاظ ... ". هذا نص كلام الشيخ ﵀، ومن يقرأ كلامه يعلم أنَّ مراده بذكر الجسم والحيز والعرض التمثيل للألفاظ الموهمة التي يظن الظانّ أنَّ أهل البدع يقصدون بنفيها تنزيه الله عن النقائص والعيوب، فجاء هذا المزور وبتر كلام

١ سورة الشورى، الآية ١١.