Tuesday, June 19, 2007


We may present any evidence from Quran , Sunnah , Ijma (consensus of Muslim scholars of Ahlus sunnah) or from Qiyas ( Analogy made by Scholars of Ahlus sunnah on matters which are not directly told in quran and hadith), but a Wahabi ( who shamelessly call themself as Salafi) will not admit unless he finds it from his wahabi scholars.

In order to prove that thier innovations are based upon an Islamic source , Wahabis may misquote great schoalrs of Ahlus sunnah, they may Fabricate books, twist the meaning and then distribute all these books free of cost!!

After reading the Biddah of division in tawheed part one , let us see how Wahabis try to run around the bush.

This is taken from a Wahabi website where they have tried to show that one of the great scholars of Islam Imam al-Tahawi (239-321 AH) made divisions in Tawheed.

But this a lie! A big lie. Read it and find out.



""Tawheed ar Ruboobiyyah From the Commentary of Aqeedah TahawiyyahWritten by Imaam ibn Abil-‘Izz al-HanafiTaken from: His commentary on ‘Aqeedah Tahawiyyah by Imaam at-Tahawi (d.321H)

Tawheed ar-Ruboobiyyah is Recognised by Instinct Allaah the Most High said (what means): “So bring yourself to the upright natural religion of Allaah, the one which He (fatara) created people upon. There will be no changing Allaah's creation, and that is the straight religion, but most people are not aware. Turn to Him, revere Him, and establish prayer, and do not be of the mushrikeen, those who divided their religion and became sects, each party rejoicing with that which is with them. And when people are touched by harm, they call their Lord, turning to Him. Then when He gives them a taste of His mercy, this is when some of them associate partners with their Lord due to their ingratitude for what We gave them. So enjoy! But you will come to know. Or have We revealed some authority to them, speaking of that which they associate with Him? And when We let people taste mercy, then they rejoice in it, but if some evil afflicts them because of what their hands wrought, then they despair!” (30:30) And: “Their messengers said to them: ‘Is there doubt that Allaah is the Originator (Faatir) of the heavens and the Earth?’.” (14:10) ""( END OF QUOTE FROM WAHABI WEBSITE)


1)Ibn Abi al-`Izz's commentary on al-Tahawi's `Aqida.

The latter is a normative classic of Islam but Ibn Abi al-`Izz is an unknown, unacceptable as a source for Ahl al-Sunna teachings. Examples of his unreliability are his rejection of al-Tahawi's articles 35 ("The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known") and §38 ("He is beyond having limits placed on Him, or being restricted, or having parts or limbs, nor is He contained by the six directions as all created things are") by the statements, "Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (`uluw) over His creatures," and "Whoever claims that Allah is seen without direction, let him verify his reason!"2 He also endorses Ibn Taymiyya's view of the finality of Hellfire3 in flat contradiction of the al-Tahawi's statement, §83. "The Garden and the Fire are created and shall never be extinguished nor come to an end." There is also doubt as to Ibn Abi al-`Izz's identity and authorship of this Sharh (cf. 4.1.3).


2)Ibn Abi al-`Izz: Imam Muhammad Zahid al-Kawthari said: "A commentary was published [on the `Aqida Tahawiyya], authored by an Unknown spuriously affiliated with the Hanafi school, but whose handiwork proclaims his ignorance of this discipline and the fact that he is an anthropomorphist who has lost his compass."16 The late Imam of hadith and usûl of Damascus, Sayyid Ibrahim al-Ya`qubi, suspected that "Ibn Abi al-`Izz" of being a pseudonym for Ibn al-Qayyim given away by the author's systematic abandonment of the Maturidi - and even Sunni - position on not one but several key points in favor of Ibn Taymiyya's innovations, as confirmed in the following lines.

Al-Qari said in Sharh al-Fiqh al-Akbar (p. 180): "One must not pay any attention to what the innovators imagine on rational bases. The commentator of al-Tahawi's `Aqida [Ibn Abi al-`Izz in Sharh al-`Aqida al-Tahawiyya (p. 195)] committed a mistake in this regard when he said: `Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (`uluw) over His creatures.' It seems that he applies the upward direction to his Lord, whereas the doctrine of Ahl al-Sunna wa al-Jama`a is that He - exalted is He - is not seen in any direction! The Prophet's saying: 'You shall see your Lord just as you see the moon on the night it is full' [from Abu Hurayra by al-Tirmidhi (hasan gharîb) and Abu Hanifa in his Musnad and, in a slightly different wording, from Jarir ibn `Abd Allah al-Bajali by al-Bukhari and Muslim] is a simile (tashbîh) between two types of sightings generally speaking, not a simile between two objects of vision from every perspective.

Ibn Abi al-`Izz also adopts Ibn Taymiyya's famous invention of three tawhîds: one for Godhead (tawhîd al-ulûhiyya), one for Lordship (tawhîd al-rubûbiyya), and one for the Divine Names and Attributes (tawhîd al-asmâ' wa al-sifât).18 To our knowledge, this is found in no other commentary of the Tahawiyya, not even the "Salafi" commentary by Hasan al-Busnawi, although the latter does follow Ibn Abi al-`Izz in other matters. Abu Hamid ibn Marzuq's critique of Ibn Taymiyya's trinitarian monotheism has been translated and published.

SO , we see that Imam Tahawii NEVER classified division in tawheed . If some one writes a " sharah"( Explainataion) of his book and uses his own classification , ascribing it to Imam Tahawii , then that cannot be taken as Imam Tahawii;s stand. Further more , the position of Ibn Abi al -Izz can be understood from the above reading.