IALSL kCAGANDA ACCUSA1ICNS

A common accusaLlon of Lhe wahabls and oLher anLhropomorphlsLs LhroughouL hlsLory ls

LhaL Lhe malnsLream scholars of lslam Lhe Sunnls Lhe AshArlyys and MaaLurlldlyys Look
Lhelr bellefs from Lhe ArlsLoLlean phllosophers lor someone wlLh lnslghL lnLo Lhe sclence of
bellef Lhls ls obvlously rldlculous as Lhey are blLLer enemles buL Lhose who do noL have Lhls
lnslghL mlghL be affecLed by such fear mongerlng
IAC1 1
ln reallLy however Lhe reason why Sunnl scholars engaged deeply lnLo argumenLs based on
pure reasonlng was Lo refuLe Lhe bellefs of Lhe phllosophers Accordlngly Lhey sLudled Lhelr
concepLs and Lermlnology and Lhen showed how Lhe ArlsLoLlean argumenLs were wrong
uslng Lhe Lermlnology of phllosophy
IAC1 2
Cn Lhe oLher hand lbn 1aymlyyah also sLudled ArlsLoLlean argumenLs parLlcularly as
presenLed by Lhe Spanlsh phllosopher lbn 8ushd (Lhe grandson) Pls purpose however was
qulLe dlfferenL WhaL he wanLed was Lo flnd argumenLs agalnsL Lhe Sunnls LhaL could be
used Lo defend and supporL hls anLhropomorphlsL bellef LhaL Aaah ls someLhlng wlLh a slze
ln a locaLlon LhaL moves and goes Lhrough changes uurlng Lhls process he even adopLed
some bellefs LhaL are ldenLlcal or equlvalenL Lo Lhose of Lhe ArlsLoLleans
Pe was however a rheLorlLlclan of proporLlons knowlng how Lo sound convlnclng Lo Lhe
naive wlLhouL acLually saylng much aL all Pe rarely deflnes hls Lerms or clarlfles exacLly
whaL Lhe polnL of dlsagreemenL ls Pe sldeLracks a loL and makes long and useless
dlscusslons argulng abouL Lermlnology lf you by Lhls word Lhls Lhen l say LhaL even when
he knows very well LhaL Lhls ls noL whaL hls opponenL means Pe also hldes hls own vlews by
argulng Lhrough quoLlng oLhers or by saylng lL could be sald Lo LhaL or Lhe llke 1haL ls
why you flnd hlm exLremely long wlnded and lncredlbly vague lL ls because he beaLs around
Lhe bush so much LhaL many scholars never dlscovered hlm and caughL hlm red handed
wlLh hls anLhropomorphlsL agenda








A SUMMAk CI IAC1S CCMAkING MUSLIM 8LLILIS I8N
1AMIAn VS 1nL nILCSCnLkS
A UICk LCCk kLGAkDING 1nL kLSUL1S C81AINLD
MUSLIM say|ngs versus
those of the ph||osophers
Ibn 1aym|yyahs say|ngs
versus those of the
ph||osophers
Number of d|sagreements 13 7
Number of agreements 1 S
Number of s|m||ar|t|es 0 2
1ota| number of be||efs
compared
14 14
of agreements 7 36
of s|m||ar say|ngs 0 14

ANALSIS CI CCMAkISCN CI MUSLIM I8N 1AMIAn 8LLILIS VS nILCSCnLkS
1he below Lable ouLllnes some of Lhe baslc prlnclples and quesLlons of kalaam LhaL are
dlspuLed beLween Lhe phllosophers Lhe Sunnls and lbn 1aymlyyah Lo see who resembles
one anoLher more 8e forewarned LhaL Lhe Wahabls wlll Lry Lo skew Lhe below by maklng
one of Lhe prlnclple lssues lnLo many 1hls prlnclple lssue ls LhaL Aaah ls noL a body le noL
someLhlng ln a dlrecLlon LhaL can be polnLed aL lL ls based on Lhls prlnclple LhaL Lhey denled
LhaL any of Lhe words ascrlblng meanlngs Lo Aaah ln Lhe Curaan and Lhe Sunnah such as
nazala [aa lsLawa wa[h yad aynayn [anb qadam l;bl and yamlln can be undersLood
ln Lerms of movemenL shape parLs llmbs or Lhe llke

1he be||ef of the
ph||osophers
1he be||ef of the Sunn|s
%Ashar|yys Maatur||d|yys
and nob|e anba||yys)
1he be||ef of Ibn 1aym|yyah
1 Most of the
ph||osophers be||eved
that the wor|d |s
eterna| 1hey be||eved
that matter |s eterna|
and that there are one
or more eterna| bod|es
%someth|ng w|th s|ze)
%AdhDhakh||rah 13)
-oLhlng ls eLernal oLher Lhan
Aaah and Pe ls noL a body
A(|ahaawlyy sald ne |s
now as ne a|ways was
eterna||y w|th n|s attr|butes
before n|s creat|on came
|nto be|ng 1he exlsLence of
a body wlLhouL a beglnnlng ls
lmposslble because lL needs
Pe belleved LhaL Aaah ls an
eLernal body (le llmlLed ln
all 6 dlrecLlons a 3
dlmenslonal shape) and LhaL
Lhere have always been
oLher bodles wlLh Plm
comlng lnLo exlsLence one
afLer anoLher eLernally
wlLhouL a beglnnlng
1


1
Ibn Taymiyyah said:
-~`' +=~ -~ -~+=' - '- - ) 1 / 438 ( ` '=~' - ```' -'-' .' ~ =~' .-' '~+ --= ~~=
-= +-= .---~ -= = -~~ '' _'= - . '+=' '-'~ - - --=~ += _' - .' ~ ~-`' ~
a creaLor Lo speclfy lLs shape
A(|ahaawlyy sald ln
brackeLs 1he slx
dlrecLlons up down fronL
back lefL and rlghL do noL
conLaln Plm because LhaL
would make Plm llke all
creaLed Lhlngs

Accordlngly Lhere ls one
eLernal body whlle oLher
bodles are eLernal ln klnd ln
hls vlew
S|m||ar|ty to ph||osophers 7 D|sagree Ident|ca| (lo meooloq bot
oot lo oomloq be colls tbe
etetool boJy Alloob wblle
tbe pbllosopbets Jo oot)
2 1he ph||osophers sa|d
that the wor|d %anyth|ng
lL ls raLlonally posslble for
Lhe world Lo cease Lo exlsL
lbn 1aymlyyah sald lL ls noL
raLlonally posslble LhaL Lhere

~~= . _-~ '~- '+=' . .='~ - ` ~- ` ~= ' =~ ' =- ' += ~ ~=' -' ~= ~~= ~'~ '
-~' '~~ ' += =- ` =~ -~- ` ~' ~=' ' - +=' -~- ~ -~= '= ~ +-'
'This middle saying among the three sayings oI Al-Qaadii Abuu Ya`laa is the one that agrees with
what Ahmad says and others among the imaams. He |i.e. Ahmad ibn Hanbal and this is a lie, Ahmad
believed what Muslims believe, but that is another matter (Trans.)| has stated,
'Ajjaah is in a particular direction, and He is not spread out in all directions. Rather, He is
outside the world, distinct from His creation, separate from it, and He is not in every
direction.
This is what Ahmad, may Aaah have mercy upon him, meant when he said,
'He has a limit that only He knows.
II Ahmad had meant the direction towards the `Arsh (Throne) only, then this would be known to
Aaah's slaves, because they know that Aaah's limit Irom this direction is the `Arsh, so we know then
that the limit they do not know is unqualiIied, and is not speciIied Ior the direction oI the `arsh.
(Bayaan Talbiis Al-Jahmiyyah, 1/438)
Accordingly, Ibn Taymiyyah's saying was that Aaah has one limit which is known, and that is the
`Arsh, and that the other directions are also limited, but these are unknown to us. This is understood
Irom his support to the expression 'He is not spread out in all directions. This is made even clearer in
his statement:
-~`' +=~ -~ -~+=' - '- - ) 1 / 601 ( -~' '~ - =~ ~ ` '---' ~'-' --~ -=
.-- ` '~+ ~ ~ - ~=~
"That something existing should not be increasing, or decreasing, or neither increasing nor decreasing,
and yet exist and not have a size this is impossible." (Bayaan Talbiis Al-Jahmiyyah, 1/601)
In other words, he is oI the opinion that everything that exists, including the Creator, must have a size.
According to Ibn Taymiyyah then, Aaah has a size limited by 6 limits.
He is also oI the opinion that creation as a kind has always existed without a beginning, because he
believes that Aaah's creating happens in time. ThereIore, he argues, Aaah has always been doing one
act aIter another (i.e. creating) without a beginning. He says:
-~--' - ) 2 / 97 ( : ` ~---= -~ -~ '' - ` -~ .-~ ` -~ . ` .-' _- '~ ' ~ - ~' ~---=
' ~ -~ '~' '`~ .`' - -~ ~ -~ '~' '`~ .- '
'It is a necessity oI Aaah's selI to act, but not an act in particular, and not having something done in
particular, so there is no eternal object in the world, and He is not a complete cause Ior anything in the
world, but He has in beginningless eternity always been a complete cause Ior something, one aIter
another..." (A-Safadiyyah, 2/97) Since nothing exists in his belieI, except what has a size, we can
understand that he believes bodies to be eternal in kind, even iI each individual body has a beginning,
except the Creator's.
other than A[[aah)
cannot cease to ex|st
%AdhDhakh||rah 6S) In
other words |t |s a must
to them that other than
A[[aah ex|sts
compleLely We only know
LhaL lL wlll conLlnue by Lhe
scrlpLures LhaL Lell us abouL
resurrecLlon and eLernal llfe
ln aradlse or LorLure ln Pell
be no creaLlon (someLhlng
oLher Lhan Aaah) because
Aaah musL always creaLe
2

1hls ls because hls acLlons
are noL eLernal accordlng Lo
lbn 1aymlyyah buL happen
one afLer anoLher
3
ln oLher
words lL ls a musL Lo hlm
LhaL oLher Lhan Aaah exlsLs
S|m||ar|ty to ph||osophers 7 D|sagree Ident|ca| |n mean|ng but
not |n nam|ng
3 1he ph||osophers do not
accept to say that A[[aah
has cho|ce |n whether to
create or not %Adh
Dhakh||rah 71)
1he Sunnls say LhaL Aaah
has a Wlll and LhaL lL ls
lmposslble LhaL Aaah
should need/ be compelled
Lo creaLe
lbn 1aymlyyah sald LhaL
Aaah musL always creaLe as
menLloned Pe sald Aaah
has a cholce ln whaL Lo
creaLe buL noL wheLher Lo
creaLe or noL
4

S|m||ar|ty to ph||osophers 7 D|sagree Ident|ca|
4 1he ph||osophers cannot
prove that the wor|d
needs a creator based
on the|r prem|ses 1h|s
|s because they c|a|med
that matter and what
they ca|| the f|rst
m|nd and some other
parts of the wor|d are
eterna| %Adh
Dhakh||rah 87)
1he Sunnls sald LhaL all oLher
Lhan Aaah need Lo be
creaLed by Plm and LhaL Pe
ls noL of creaLed klnd such
as bodles so Pe does noL
need a creaLor
A(|ahaawlyy sald ln
brackeLs 1he slx
dlrecLlons up down fronL
back lefL and rlghL do noL
conLaln Plm because LhaL
would make Plm llke all
creaLed Lhlngs
lbn 1aymlyyah cannoL prove
LhaL Lhe world needs a
creaLor based on hls
premlses 1hls ls because he
sald LhaL Aaah hlmself ls ln
a place and has 6 llmlLs (le 3
dlmenslonal) and yeL ls noL
creaLed (see fooLnoLe 1) Pe
ls Lherefore unable Lo
esLabllsh LhaL Lhlngs wlLh 6
llmlLs need a creaLor le all
Lhe world as we know lL
AfLer all lf such a complex
body can exlsL wlLhouL a
creaLor Lhen whaL abouL
slmpler ones?

2
He says:
-~--' - ) 2 / 97 ( : ' ~ - ~' ~---= ` ~---= -~ -~ '' - ` -~ .-~ ` -~ . ` .-' _- '~
-~ ~ -~ '~' '`~ .- '' ~ -~ '~' '`~ .`' -
'It is a necessity oI Aaah's selI to act, but not an act in particular, and not having something done in
particular,... (A-Safadiyyah, 2/97)
3
Ibn Taymiyyah said:
-~--' - ) 2 / 141 ( ~= ~- ` - - -~ ~ '--~ .-- .=' = ` ~'=' ~ -~
'It has become clear that nothing can come into existence except Irom an actor that does something one
aIter another. (A-Safadiyyah, 2/141) He also said:
-~--' - ) 2 / 141 ( : '--~ '--~ ` ~- ` .-- ` .-'
'An act is impossible except bit by bit." (A-Safadiyyah, 2/141)
4
See Iootnote 2.
S|m||ar|ty to ph||osophers 7 D|sagree Ident|ca|
S 1he ph||osophers sa|d
that |t |s on|y poss|b|e
for A[[aah to create one
s|ng|e th|ng and ne
cannot create a body
%AdhDhakh||rah 99)
Aaah has Lhe power Lo
creaLe lnflnlLely many
creaLlons appearlng over
Llme
Aaah has Lhe power Lo
creaLe lnflnlLely many
creaLlons appearlng over
Llme
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree
6 1he ph||osophers
refused to ascr|be to
A[[aah attr|butes that
aff|rm mean|ngs to
A[[aah n|mse|f and are
not mere negat|ons
1hat |s know|edge
power ||fe w|||
hear|ng see|ng and
speech Lven when they
use these words they
|ntend by them the
negat|on of some
mean|ng %Adh
Dhakh||rah 106)
Sunnls sald LhaL Aaah ls
aLLrlbuLed wlLh knowledge
power llfe wlll hearlng
seelng and speech LhaL are
noL merely negaLlons of Lhelr
opposlLes 1hey sald LhaL
Lhese are eLernal and
unchanglng aLLrlbuLes LhaL
are noL ln Llme and afflrm
meanlngs LhaL are eLernally
Lrue of Aaah and are noL
mere negaLlons of flaws
Pe sald LhaL Aaah ls
aLLrlbuLed wlLh knowledge
power llfe wlll hearlng
seelng and speech LhaL are
noL merely negaLlons of Lhelr
opposlLes Pe sald however
LhaL Lhese change over Llme
because Lhey are bodlly
aLLrlbuLes as he belleved
LhaL Aaah ls a body
(fooLnoLe 1)
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree
7 1he ph||osophers agreed
to say that the creator |s
not a body nor ||ke a
body and ne |s not |n
t|me p|ace d|rect|on or
AlLhough Lhere are
dlfferences regardlng Lhe
deLalls of Lhls lssue Sunnls
sald LhaL Aaah ls noL ln Llme
or ln place or dlrecLlon 1he
lbn 1aymlyyah belleved LhaL
Lhe creaLor ls a body locaLed
above creaLlon
3
wlLh
creaLed evenLs ln lL such as
movemenL
6
Pls basls for Lhls

See Iootnote #1
6
Ibn Taymiyyah said :
=- '-=' .'~ -~ -'-=`' =' '' .-- -' `- == ,=`' '-'-=' == '~-'~= -'~ '-~ '~ '-
_-~~ .`' =~' _-' `~'= `~'= =' = '=~ - =- ` '' -=' .-- .~ _`'
~~ -'`' ) '' -~ , _ 4 / 160 (
In the above statement, Ibn Taymiyyah addresses his opponent, who has stated that movement must
have a beginning, so it cannot be an attribute oI perIection. Ibn Taymiyyah responds to this:
'Beginning Ior its kind or each distinct movement? The Iirst is impossible, but the second is accepted
as true. (ar Taaarud A-Aql wa-n-Naql, 4/160)
In other words, it is not impossible that there are inIinitely many movements in the past in Ibn
Taymiyyah's view, and it can be an attribute oI Aaah, since it is an attribute oI perIection in his view.
This is based on his belieI that Aaah is a body, because a body that cannot move is 'stuck and it is
better to be able to move than to be stuck. Sunnis believe that Aaah is not a body, so the attributes oI
being able to move or being stuck do not apply to Him. Note that movement is not an attribute oI
perIection, because movement happens due to the need to move, although being stuck is even worse, as
it signiIies inability to do what one needs to to do. Both movement and being stuck are thus attributes
oI imperIection.
Ibn Taymiyyah also said:
ex|st|ng |n someth|ng
e|se 1hat |s to ascr|be
attr|butes to A[[aah that
negate what does not
bef|t n|m 1hey a|so
agreed to ascr|be to n|m
mean|ngs re|ated to
creat|ng such as
prov|d|ng creat|ng
contro|||ng etc %Adh
Dhakh||rah 106)
bases for Lhls ls Lhe Curanlc
Pe does noL resemble
anyLhlng" whlch ls
undersLood llLerally and any
oLher scrlpLure ls undersLood
ln llghL of lL 1he reason for
Lhls ls LhaL Lhe reallLy of Lhe
CreaLors exlsLence musL be
compleLe ln perfecLlon and
creaLed exlsLence ls need ln
each and every sense
because lL needs a creaLor
Slnce Aaah ls noL creaLed
Pe cannoL resemble creaLed
Lhlngs 1hls ls shown by Lhe
Curanlc rheLorlcal ls Lhe
Cne LhaL CreaLes llke whaL
does noL creaLe?"
ls Laklng all scrlpLures
ascrlblng a meanlng Lo Aaah
accordlng Lo Lhe cusLomary
meanlngs Lhe meanlngs LhaL
apply Lo creaLlon Pe Lhen
lnLerpreLs Lhe Curanlc Pe
does noL resemble anyLhlng"
accordlngly Pe undersLands
Lhls nonresemblance Lo
mean dlfferenL from creaLlon
Lhe way creaLed Lhlngs dlffer
from one anoLher so Pe ls
blgger ln slze Lhan anyLhlng
else sLronger eLc
Accordlngly he lnLerpreLed
words ascrlbed Lo Aaah ln
Lhe scrlpLures as meanlng
physlcal aLLrlbuLes and
change such as llmbs place
movemenL emoLlons and so
on
S|m||ar|ty to ph||osophers 7 Ident|ca| D|sagree
8 1he ph||osophers den|ed
that A[[aah knows
part|cu|ars %Adh
Dhakh||rah 172)
Aaah knows everyLhlng
wlLh an eLernal knowledge
LhaL does noL change
Pe sald LhaL Aaah knows
everyLhlng buL LhaL lL
changes over Llme ln Lerms
of parLlculars as Lhe fuLure
becomes pasL
7


) ,' ,'-' , / 127 ( : + ~ -~+=' =~' '~ ` _-- ` '~+ : =- ` - '-- =~ ~'=' .= ` =
-'' ~-- -- '~~ =~ -= ~'--' - -=- '-~~ - ~ ' _= ,~'
"So this is not correct except according to what they innovated by their saying 'Aaah does not move
and things do not come into existence in Him, by which they denied that He settled on the throne
aIter being unsettled and that He comes on the Day oI Judgment and other things that Aaah described
HimselI with in the Qur'aan and hadiith." (Al-Fataawaa Al-Kubraa, /128)
He also said:
- _'-~' `- =' ~=' --= ) . _'+-~ -~' --' , . 182 (
It has become clear that other than the necessary in existence can inIluence the necessary in existence
(the necessary in existence, i.e. Allaah).
This shows that Ibn Taymiyyah considered Aaah to have bodily attributes based on his understanding
oI the scripture texts. He understood them according to the customary meanings that are true oI
creation.
7
Ibn Taymiyyah said regarding Aaah's attribute oI knowledge:
'~ ' '+ --- -= =- ` ' ~ ~-~ -- - --' -~- , ~~' -- '~ .-- '~- ~- -- - :
'~=' '~= ~~= -~= ~=~' ' - '~- _= - - -~ `~= ~=~' - -
~=~ '' - '=' ' ' ~ .-~ -= ~ '~- ) .--' .-' ' -~ - ) / 169 (
"This attribute is beginningless, since it is impossible that He be attributed with it as some particular
time (and not others). However, one should not delve deeply on this and end up saying what the kalaam
scholars say: "Verily He knows the event when it happens with a beginningless knowledge," Ior this
S|m||ar|ty to ph||osophers 7 D|sagree S|m||ar (becoose tbls meoos
be belleveJ tbot Alloobs
koowleJqe ls boooJeJ by
tlme )
9 1he ph||osophers
d|scussed whether the
un|verse |tse|f as a tota|
body has a se|f that
speaks and moves by
w||| %AdhDhakh||rah
179)
1he Sunnls sald Lhere ls no
way of knowlng such a Lhlng
wlLhouL revelaLlon from
Aaah
l havenL seen lbn 1aymlyyah
menLlon Lhls so well glve
hlm Lhe beneflL of Lhe doubL
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree
101he ph||osophers sa|d
that norma| cause
actua||y |nf|uences |n
rea||ty |ts effect |e the
causes between created
th|ngs such as g|ass h|ts
f|oor g|ass breaks |s a
matter of rea|
|nf|uence %Adh
Dhakh||rah 219)
1he Sunnls sald LhaL Lhe hlL
Lo Lhe floor and Lhe breaklng
of Lhe glass are Lwo dlfferenL
creaLlons of Aaah Lhus Lhe
hlL has no real lnfluence
only apparenLly and
accordlng Lo Lhe normal
correlaLlon LhaL Aaah has
creaLed beLween Lhlngs
such as heaL burn hlL
break [ump off cllff fall
down eLc
lbn 1aymlyyah ls exLremely
vague on Lhls lssue
Powever hls vlew seems
close Lo LhaL of Lhe
MuLazllah whlch ls LhaL
Aaah creaLes a power ln
creaLed Lhlngs LhaL Lhey use
lndependenLly by Pls
permlsslon
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree
111he Ar|stote||ans
be||eved that bod|es do
not conta|n |nd|v|s|b|e
e|ements that are not
d|v|s|b|e |n the m|nds
eye
1he Asharlyys agreed LhaL lf
bodles are dlvlded one
would evenLually reach a
parLlcle LhaL ls noL dlvlslble
-oL by force and noL even ln
Lhe mlnds eye
lbn 1aymlyyah agreed wlLh
Lhe ArlsLoLellans and
crlLlclzed Lhe Asharlyys for
Lhelr clalm LhaL all bodles
musL conslsL of lndlvlslble
parLlcles
8

S|m||ar|ty to ph||osophers 7 D|sagree Ident|ca|

implies that the knowledge oI something previously non-existing during both its existence and non-
existence one single knowledge. This is irrational, because knowledge Iollows what exists."
He says this, because He believes Aaah to must be in time, since He believes He is a body (see
Iootnote1,) and that Aaah's beginninglessness is a beginningless series oI moments. See one oI Ibn
Taymiyyah's Iollower's argument Ior this with a rebuttal here: Aaah is not in time.
8
Ibn Taymiyyah said:
_'+-~ -~' --' ( . 138): ----~' `' .=- '` -=' ~-' - . -~~~' --- - .
-~=~' '~- ` -`- '- ~ .'`' ~-~' _ -~~~' ` '~ -~= +=-~ .- `' ~=~'
-~' ~' ~~ -~' ~-`' .
"Some oI the authors in Kalaam science make the aIIirmative belieI in the indivisible particle
oI bodies the saying oI the Muslims, and claim that denying it is the saying oI the non-
Muslims. This is because they don't know anything about the sayings oI the Muslims except
what they Iound in the books oI their shaykhs, the people oI kalaam science, the innovation in
religion that the SalaI and the Imams spoke against." (inhaaf As-Sunnah An-Nabawiyyah,
138)
121he |aton|c
ph||osophers be||eved
that the human sou| |s
beg|nn|ng|ess
Ar|stote|eans d|sagreed
%AdhDhakh||rah 248)
lL ls lmposslble LhaL oLher
Lhan Aaah could exlsL
wlLhouL a beglnnlng
Slnce lbn 1aymlyyah allows
for creaLed klnds Lo be
eLernal he would say LhaL
Lhe human soul as a klnd
could be beglnnlngless even
lf he dld noL say Lhls abouL
Lhe soul ln parLlcular
S|m||ar|ty to ph||osophers D|sagree S|m||ar
131he ph||osophers den|ed
bod||y resurrect|on as
we|| as ne|| and
arad|se and sa|d that
what the prophets sa|d
regard|ng th|s are a||
f|gures of speech %Adh
Dhakh||rah 261)
Slnce Lhe apparenL meanlng
of Lhe scrlpLures ls LhaL Lhere
wlll be bodlly resurrecLlon
and Pell or aradlse for
Lhem we musL accepL Lhls
1here ls no rellable evldence
conLrary Lo Lhls 1he
phllosophers reasoned LhaL
Lhe nonexlsLenL cannoL re
exlsL because lL wlll be
someLhlng else 1he answer
ls LhaL ls was posslble ln
exlsLence ln Lhe flrsL place
so one cannoL say lL
becomes lmposslble ln
exlsLence afLer LhaL
lbn 1aymlyyah has no
dlspuLe wlLh Sunnls on Lhls
maLLer as far as l know
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree
141he ph||osophers
deve|oped the|r
op|n|ons on theo|ogy
w|thout support from
reve|at|on %Adh
Dhakh||rah 270)
1he prlmary bases for
rellglous knowledge are Lhe
Curaan and hadllLh
9
As for
Lhe mlnd lLs role ls Lo
concepLuallze and [udge ln
Lerms of Lrue and false lL ls
Lhe Lool by whlch Lhe
scrlpLures can be undersLood
Lhrough sound deducLlve
reasonlng and avoldlng
conLradlcLory ldeas lL ls noL
ln lLself a Lool for knowlng
facLs of rellglon Powever
Lhe knowledge LhaL Aaah
exlsLs has Wlll ower and
knowledge can be achleved
wlLhouL scrlpLure because
creaLlon deflnlLely needs a
creaLor Llkewlse Lhe mlnd
alone can reach Lhe
lbn 1aymlyyah clalms Lo sLlck
Lo Lhe scrlpLures more Lhan
anyone buL due Lo hls
bllndness he ended up
undersLandlng Lhem ln a
conLradlcLory manner
10
and
ln a way LhaL rulns Lhe
premlses for provlng LhaL
Aaah exlsLs by observlng
creaLlon
lor deLalls see Lhe ul
arLlcle
8aLlonal Curanlc lslam vs
Wahablsm
See also
lor chlldren Pow can we
know LhaL all oLher rellglons
Lhan lslam are lncorrecL

9
Scholarly ijmaa` consensus and Islamic legal analogy (qiyaas) are also prooIs, oI course, but these are
established as prooIs by Qur'aan and hadiith.
10
This article addresses this problem: The Simple` Wahabi BelieI II: Contradiction versus narration
concluslon LhaL Muhammad
lbn Abduaah was lndeed
Lhe Messenger of Aaah ln
shorL Lhe premlses for
knowlng LhaL Lhe Curaan
and Lhe ropheLs Leachlngs
are sources of Lrue
lnformaLlon are reached by
Lhe mlnd by observaLlon of
Lhe naLure of creaLlon
when Lhere are so many?"
S|m||ar|ty to ph||osophers 7 D|sagree D|sagree


MUSLIM say|ngs versus
those of the ph||osophers
Ibn 1aym|yyahs say|ngs
versus those of the
ph||osophers
Number of d|sagreements 13 7
Number of agreements 1 S
Number of s|m||ar|t|es 0 2
1ota| number of be||efs
compared
14 14
of agreements 7 36
of s|m||ar say|ngs 0 14














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