Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

It seems to me that this ignorant detractor of the early generations sensed the gravity of the description he had just advanced and realized that it is untenable both according to revelation and to reason. Accordingly, he resorted to hoodwinking his readers with another expression that achieves the same hidden purpose, yet passes unnoticed by the general public. In his marginal notes on the aforementioned work of Ibn al-Jawzi (p. 127) he writes:

“Here is a matter of extreme importance: we absolutely do not say that Allah is present in every place—indeed, we deem whoever says so to be a disbeliever. Rather, we believe that Allah, exalted is He, exists without being bound to any place, for He is the Creator of place!”

I say: this statement flatly contradicts your previous declaration that Allah is not outside the universe, for outside the universe there is no place. If you are sincere in this new assertion, then you have been guided and have returned to the creed of the Salaf—the very creed whose adherents you have long accused of unbelief and anthropomorphism, such as Ibn Taymiyyah and, in lesser measure, people like myself. Otherwise, we will recite over you the Almighty’s words, “So woe to those who disbelieve, because of the Fire” (1), while reminding you of the common proverb: “If your house is made of glass, do not hurl stones at others!”

Among the baleful effects of the scholastic theologians and those beguiled by their philosophy—like that conceited Saqqāf who parrots them—is that they give no weight whatsoever to the labors of the hadith imams, their scholars, and their critics. They subject whatever those masters have graded—sound or weak—to the whims of their own desires: whatever appeals to them they accept and cite as evidence, even if it is weak, and whatever displeases them they reject, even if it is authentic! This attitude is glaringly obvious among both the earlier and the later members of their school. The clearest examples are Shaykh al-Kawtharī and ʿAbd Allah al-Ghumārī, for they declared weak

(1) Sad, 38:27.
ويبدو لي أن ذلك الجاهل الطاعن في السلف شعر بخطورة الوصف المذكور، وأنه مرفوض نقلاً وعقلاً؛ لذا لجأ إلى التدليس على القراء بعبارة أخرى تؤدي الغرض الكمين في نفسه دون أن ينتبه له عامة قرائه، فقال في تعليقه له على كتاب ابن الجوزي المتقدم (ص ١٢٧) : "وهنا أمر مهم جدّاً، وهو أننا لا نقول بأن الله موجود في كل مكان ألبتة، بل نكفر من يقول ذلك، ونعتقد أن الله سبحانه موجود بلا مكان؛ لأنه خالق المكان"! فأقول: هذا تصريح منك يناقض تصريحك السابق: أن الله تعالى ليس بخارج العالم، وذلك أنه لا مكان خارج العالم، فإن كنت صادقاً في قولك هذا؛ فقد اهتديت ورجعت إلى عقيدة السلف التي كنت ولا تزال -فيما نعلم- تتهم من دان بها بالكفر والتجسيم؛ مثل ابن تيمية وغيره كمثلي، وإلا قرأنا عليك قول الحق: ﴿فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ﴾ (١) ؛ مذكِّرين بالمثل العامي: من كان بيته من زجاج؛ فلا يرم الناس بالحجارة! وإن من تلك الآثار السيئة لعلماء الكلام والمتأثرين بفلسفتهم كذاك السقاف المغرور بهم: أنهم لا يقيمون وزناً لجهود أئمة الحديث وعلمائهم ونقادهم؛ فإنهم يسلطون أهواءهم على ما صححوا من الأحاديث أو ضعفوا، فما راق لهم منها قبلوه واحتجوا به، ولو كان ضعيفاً، وإلا رفضوه ولو كان صحيحاً!! وهذا ظاهر جدّاً في المتقدمين منهم والمتأخرين، وأوضح مثال على ذلك الشيخ الكوثري، وعبد الله الغماري؛ فقد ضعفوا
(١) ص: ٢٧.

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