Truth About A Lie

The picture on the cover is from page 119 of Shar Al-Dawwn l qdah al-Audiyyah and other supercommentaries.
The manuscript is from the Diaber collection. The manuscript is signed 1094 AH. The text reads thus: I say: falsehood is a flaw and a flaw for Allh tl is mul. It is not included in the mumkint and neither is it included in Divine Power. And this just as His Divine Power does not include anything that implies that there is a flaw in Him exalted is He like ignorance [jahl] and powerlessness [jz] or negation of the attribute of Speech or any other such attribute of perfection.
Table of Contents
Preface --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------1 2 5 6 8 14 18 22 28 30 41 39 45 49 51 60 61 74 81 82 83 77
A. B. C.
Introduction The Issue The Ahl as-Sunnah View
D. E. F.
Primer on Kalm Terminology
Kalm Terminology: A Summary
G. I. J.
Is Mul included in Divine Power? Definition of Kadhib / Falsehood Ex Falso Sequitur Quodlibet What Sharif Al-Jurjn Said Conclusion Kellers Talk
H.
Allh, Most High, is Transcendent from all flaws Statements of Scholars that Kadhib is Mul The Issue of Khulf fil Wad (Waiving Punishment)
K. L. M.
Appendix A. Appendix B. Appendix C.
Some More Clarifications Transliteration Table Bibliography
Appendix D. Appendix E. Appendix F. Afterword
Obscure Statements in Books of Kalam
Appendix G.
Facsimile of Deception
Shaykh Butis Statement
The Truth About A Lie

bismillhir ramnir ram alamdulillh rabbil lamn; was altu was salmu l sayyidil anbiya wal mursaln allhumma hidayatul aqqi wa awb
Praise be to Allh tl, the Lord of the worlds. Salutations and peace be upon our master Muammad, the prince of the worlds; and the leader of all prophets and messengers sent to guide the world. O Allh! We ask thee to guide us to the truth and on the right path.
One of the most important things a sensible and a wise person ought to do in these difficult times is to strive to save his own self from eternal hellfire. And that is not possible except by knowing the correct belief and true tawd1, as described and explained by the leaders of Ahlus Sunnah scholars and pious gnostics among them. These are times when people following the true creed and staunchly attesting to the right belief are at an ebb; and the seas of ignorance swell. Falsehood2 is rampant and threatening to dominate; truth, the truthful and the righteous are under attack from every corner of the earth as the waves of depravity gush with all force from all sides. Alas! How adorned and bedecked are the false and the flawed, the blemished and the fraud! Truly, fortunate is that person who recognizes the correct creed and immaculate faith and is thus enlightened; his innermost secret is radiant, illuminated by the light of truth. He, who has distanced himself completely from all deviant groups and their evil, until death takes him away, delivered and liberated from this wicked world.
Glory be to Allh tl who has inspired us and given us a clear understanding of such points of belief that few know in our age; and fewer still are scholars who can explain these issues. Allh tl has by His Grace, guided us to the right and correct opinion in those matters in which, even those who are considered as knowledgeable and proficient have erred and made blunders; those, whom one does not expect or suspect to make such mistakes. O Allh! just as you have favored us with true knowledge, increase it for us and aid us in completing this work by Thy Grace. Grant us a beautiful end and make us join our beloved ones, in the world of peace;3 and do not take away from us, that which You have given us. O seeker of truth! Look into this: read, understand and reflect. And when you recognize the truth, then thank Allh tl for bestowing this great fortune upon you; that which was not granted to a multitude, and they returned empty-handed and an enormous calamity upon them4.
In these pages are unequivocal statements of masters of the discipline; ponder and then fear not to accept the truth and forsake the lie. Be not among those who are deceived by glib talkers and the falsifiers. Only Allh tl gives success.
1 2 3 4
tawd: belief in One God, Allah corrupt beliefs, bl dr al-amn This is an almost verbatim translation from the preface of Shar al-ughr by Imm al-Sans
1 | Truth About a Lie
A. Introduction The Apostle of Allh allAllhu layhi wa sallam foretold of a time when truth and falsehood would be so mixed up that it would be difficult to tell, which is which. And that we would hear of strange things our forebears had never heard of; that mischief and heresies would be widespread and Muslims will come to accept them as true faith, while in reality these would be ideas alien to Islam. In the adth5 of Muslim, narrated by udhayfah raiyAllhu nh:
I have heard the Messenger of Allh allAllhu layhi wa sallam say: Heresies6 will be presented to [peoples] hearts slowly and repeatedly7; and in that heart which accepts it, a dark mark is made; and in the heart which rejects it, a white mark. So much so that, hearts will be of two kinds: the white, like marble - no heresy or evil can harm it, as long as the heavens and earth abide. [The second kind] black: like the tipped over and dirty water jug8 - [which] neither recognizes the righteous, nor rejects the evil; except, that fancied by its own desire.
Q y explaining9 the above says that, presented means, mischief will stick to hearts and leave its trace, like the marks imprinted on the sides of a person who has lain upon a mat, and because of pressing close to the mat. This will occur repeatedly until it takes firm hold[in hearts]. Or it means: like reeds that are woven one after the other in a mat, so also will heresies take root in hearts, one after another. The white [heart] like marble, to which dirt does not stick; and dark [heart] like the soiled water jug, tipped over and nothing remains in it [from goodness].10 In another adth11 narrated by Abu Hurayrah raiyAllhu nh :
RaslAllh allAllhu layhi wa sallam said: hasten in doing good deeds before heresies (and evil) descend as dark parts of the night. a man shall be a Muslim in the morning and becomes a kafir in the evening; a man shall be Muslim in the evening and becomes a kafir by the morning. He shall sell his religion for [success] in this [temporal] world.
l al-Qr says that the dark parts of the night is a metaphor to explain that heresies will be black, dark and not easily recognizable, such that it becomes difficult to identify and differentiate the right from the wrong.12 We live in times when the truthful are reviled and liars promoted as defenders of truth. Just as it was foretold13 by the Messenger (Blessings of Allh tl upon him and peace):
..when the truthful will be belied and liars considered as truthful.
5 6 7
Muslim 231/144; Mishkt al-Mab, no.5380. fitan: pl. or fitnah : mischief or evil. In this context, heresies and innovation in belief. [Al-Qr in Mirqtul Maft, Vol.10 Pg.405]
dan d; Imm Nawawi and Q y say that there is a difference of opinion in the declension for this particular phrase; with dl (sans dot) and with dhl (with the dot); also, yn with nab or with raf. The possibilities mentioned are: a. b. c.
8
dan d: like the spinning of individual stalks one by one while making a straw mat. wdan wda : again and again. wdhan wdh : seeking refuge
The adth says: mirbddan kal kz; muj-khiyyan; l al-Qr says, like the tipped over water jug, soiled greyish-black and empty. Al-Qr says mirbdd (with kasrah of mm and shaddah of dl); Q y says murbd (with ammah of mm) is also a variant.
9
Ikml al-Mlim, Vol.1 Pg.453 A metaphor for someone without knowledge nor gnosis neither lm nor mrifah (Al-Qr) Muslim, 186-118; Abu Dwd 4259; Tirmidhi 2195; Ibn Mjah 3954; Musnad Imm Amed 2:304. Mirqt al-Maft, l al-Qr. Vol.10, Pg.12 adth 5383.
10 11 12 13
From Ibn Mardawh, in Ashr as-Sh by Muammad ibn bd ar-Rasul al-Barzanj; Pg.169 And another narration by Al-Muf narrating from Ab s al-Tirmidh in his Al-Jals al-Ans.
These are times when people demand proof for even fundamental articles of belief; and people casually admit opposition to such basic beliefs and claim that difference of opinion exists on this matter. Common folk are misled because knowledge has depleted and the knowledgeable are becoming scarce. So it is necessary for Muslims to be mindful of their religion and not be taken in by wayward men of learning, nor follow them in their blunders. We seek Allhs refuge and ask for His Aid to make the truth apparent to us and guide us in aiding it; and to help us identify falsehood and to reject it. And Allh tl is a sufficient Helper. It is an obligation to investigate the correct qdah and then to follow it. Some scholars try to brush it under the carpet either because they are themselves not aware of it, or because they are inclined towards a position that cannot be supported with hard proof. They confuse common Muslims by vague statements and dismissing it as an unimportant issue. In Iatul Dujn14 by Al-Maqirri:15
fal trifil wjiba wal mul wa jyizan f aqqihi tl fa lmuh farun layn shar wa mithluh f aqqi rusulin tur Know what is necessary and impossible And what is permissible [concerning Attributes] of Allh tl This knowledge is made obligatory upon us by the sharh And also, knowledge of such things about Messengers
Imm bd al-Ghan an-Nabls16 comments that it is made obligatory by the sharh to learn these aspects. And to know what is necessary, impossible and possible; on what is allowed or prohibited to say about Allh tl concerning His Attributes.17 It is also necessary to know that certain attributes are impossible for Allh tl. One cannot have a corrupt belief and use the lame excuse of not knowing it in the first place. Because, it is obligatory to learn these things and therefore necessary for those who know, to dessiminate the true qdah and refute false beliefs. In a adth18 narrated by bdAllh ibn mr ibn al-, the Prophet allAllhu layhi wa sallam said:
and trusts are all entangled and mixed up? And they will dispute and differ until they become hand with the other]. And he said: What do you bid me do? He said allAllhu layhi wa sallam: Take what you recognize as right and abandon that which you [recognize as] false. Take care of your own self and leave the doings of the common folk.
How will you be when you will remain [living] among the scum19 of the people, whose covenants like this [the Messenger allAllhu layhi wa sallam] gestured by entwining the fingers [of one
l al-Qr says in its commentary20 that it means that such differences will arise, and then it will be difficult to tell the righteous from the evil, the trustworthy from the dishonest. Matters of religion will get entangled and all mixed up.
14 15 16 17 18 19 20
Iatul Dujn f Itiqd Ahlis Sunnah, Pg.13 Amed al-Maqirr al-Maghrib al-Mliki (992-10141 AH / 184-1631CE) An-Nabls, anaf Imm. Passed away in 1143AH. R-iatul Jannah Shar Iatul Dujn f Itiqd Ahlis Sunnah, Pg.30 Mishkt 5398; Bukhr 6434. uthlah: chaff; also means rubbish, refuse, garbage, vile, nasty. Mirqt al-Maft, vol.10/Pg.28
This short paper discusses an irrational issue which was unknown to Muslims until the recent past. Neither did reliable scholars of kalm and qdah hold this belief. Indeed, it is one which even ancient philosophers and other faiths consider abominable. This was also foretold by RaslAllh allAllhu layhi wa sallam when he said21:
There shall be, among the last ones in my ummah, people who will narrate [those things] which you would not have heard, nor your forefathers. Beware of them!
Allh tl knows best and guidance rests with Him. -----------------------Notes: 1. Much of what has been translated seeks to be as close to a literal translation as possible. More often than not, some phrases in Arabic defy a verbatim translation; the translator is then forced to convey the meaning in his own words. At this point, it is more important to try to convey the meaning than merely translating words. In our paper, such instances are rare if there are any at all; but still the reader is requested to bear this in mind before accusing the translator of not being faithful to the text. 2. Definite articles in transliterated Arabic terms are omitted as a rule. Thus, al-wjib al-dht is wjib dht and al-mustal al-ra is mustal ra. 3. Most quotes selected for this document are direct quotes; plain and obvious and which do not require further interpretation. Quotes, which are not explicit but from which the same can be inferred, will be avoided as far as possible and to pre-empt the accusation of misinterpretation. 4. Initially, I used only British spellings as taught in school; but due to an overexposure to American spellings by way of books and journals, I have come to use both. The fastidious reader is requested not be bothered with this little quirk.
5. In an effort to release this early, I have not mentioned the specific editions and names of publishers in the books cited, so that page numbers can be compared. InshAllh, this will be appended in the bibliography in the next version. Wa billahit tawfq
21
In the preface of a Muslim, adth 6.
B. The Issue 1. The Deobandis (and their elders) in their various books and fatw said that falsehood is possible for Allh taala exalted is He from such attributes. They used the term imkn e kizb22 (imkan al-kadhib). 2. When lama of Ahlus Sunnah refuted them, they tried a justification: it is not mustal dht though it is mustal ra, they said. 3. Some contemporary scholars23 have also bought into this befuddling and claim that falsehood is an impossibility for Allh tl but only contingently; not intrinsically24. That is, they claim that it is mustal ra and NOT mustal dht. 5. The Deobandis claimed that kadhib included in the Divine Power; and argued that if it is not, it necessitates26 that the Creators Power is lesser than the power of the creation. a. khulf fil wad is differed upon by Ashr mutakallimn b. kadhib is a corollary of khulf fil wad
4. So, is kadhib (falsehood) mustal dht or mustal ra? What is the position of scholars until the 12th century?25 6. When refuted, some Deobandis switched the argument and said that kadhib is a corollary of khulf fil wad; and since some Ashrs differed that it is permissible (khulf fil wad), the Deobandis stretched it to include kadhib. Thus, the Deobandi argument is: c. therefore, imkn al-kadhib was differed upon by Ashr scholars. a. either held the belief themselves (as they said it)
7. The Deobandis cite certain passages from books of kalm (incomplete and out of context) and insist that this is conclusive proof that difference exists and insist that these scholars: 8. Another issue that Deobandis rake up is that falsehood is permissible in kalm laf, though it is impossible in kalm nafs.27 b. or did not refute this and accepted it as a valid difference among Ahlus Sunnah
22
The word is kadhib in arabic; Tj al-rs includes a few more variants including kidhb (and notes that it is not commonly used), kidhb (like kitb) and kidhdhb (like jinnn); in Urdu, it is commonly pronounced as kizb, but kazib is also acceptable. It is perhaps erroneously mentioned as kizab in Fayruzul-Lught; Platts doesnt consider this variant.
23
Nu Keller is well-known in the English speaking world as a scholar, translator and a sufi shaykh; and who has made statements supporting this odious belief.
24 25
mustal dht is translated as Intrinsically Impossible; mustal ra is translated as Contingently Impossible.
Of the Islamic Calendar coinciding with the 18th century of the Common Era. 12th Century because, that is when Ismayil Dihlawi proposed this in his books.
26
This is the claim of the Deobandis and those who followed them in their mendacity. It is cited here as their statement, which will be refuted in the following pages Allh tl willing.
27
This is a red herring because, we now move from relatively straightforward concepts to a much complex subject. Suffice it to say, that the science of kalm came into being, and indeed the eponym, on account of the complex and complicated discussions concerning the kalm or Speech of Allh tl.
C. The Ahlus Sunnah View 1. Kadhib is falsehood, lying. That is, saying something which is unlike or contrary to what has actually occurred. 2. Kadhib/falsehood is a flaw. This is by consensus of all sensible people. 3. For the Creator exalted is He to have any flaw is impossible: whether in His Person (dht) or in His Divine Attributes (ift). 5. It is mustal dht. And it is not just mustal ra. 6. That which is subject to Divine Power, is only mumkint (contingent) not mustalt (impossibile) nor wjibt (necessary). 7. Kadhib/falsehood is classified as mul / mustal ; it is therefore not included in the Divine Power. 8. Mul/ mustal mentioned in kalm books, is mustal dhti and not ra unless specified otherwise.
4. Therefore, it is mustal (or mul) for kadhib/falsehood to exist in any divine attribute.
9. It is clearly and unambiguously said in Sunni books of qdah that kadhib is mul for Allh tl.
10. By point 8 above, we know that anything labeled as mul is mul dht; thus, applying it to point 9, kadhib is mul dht for Allh tl. Translated, it means that falsehood is intrinsically impossible for Allh tal. 11. Falsehood is an attribute of speech/kalm itself. It is not a separate entity in itself nor an action. 12. Kalm or Divine Speech is a divine attribute and transcends all constraints and flaws that can occur in created speech.
13. Kalm or Divine Speech is pre-eternal28. And its associated attributes are also pre-eternal. a. Divine Speech is dependent on an external and an accident (dith) and thus is subject to change (taghyr) c. And if not, Divine Speech becomes dith; and not pre-eternal.
14. Falsehood/kadhib is dependent on the occurrence of a particular event or its nonoccurrence. If the possibility of falsehood/kadhib exists in pre-eternal Divine Speech, then it would necessitate that: b. Divine Speech (which is qadm) being dependent on an external factor, an accident would then become pre-eternal (azal/qadm) 15. The Deobandis try to deceive the public by claiming that a valid difference of opinion exists and drag in the argument about usn-qub the property of something being inherently praiseworthy or inherently ugly. The Mtazilis say that falsehood is impossible 29because it is ugly. Ahl as-Sunnah say, it is mul not because it is ugly, but because it is a flaw. In the course of this discussion certain statements are made by lam of kalm; these quotes, stripped of their context, are presented by Deobandis as evidence. 16. Khulf fil wad (reneging on promise of reward) and khulf al-wad (waiving the threat of punishment) are two concepts debated upon by theologists.
28 29
qadm Even the Mutazilah agree that it is mul; however, their reasoning to arrive at this conclusion is disputed by us.
17. Everybody agrees that the first, khulf al-wad (reneging on promise of reward) is mustal. 18. But some Ashrs disagreed that khulf al-wad (waiving the threat of punishment) is also mustal. They said that it is mustal ra and not mustal dht (not intrinsically impossible.) However, this does not mean that kadhib is also possible. 19. The Deobandis say that kadhib is a corollary of khulf fil wayid and then equate the two. Their argument restated is: a. Ashrs differed on the matter of khulf fil wad c. Kadhib is a corollary of khulf fil wad b. Some Asharis deemed it mul ra, contingently impossible. 20. The Mturd contention is that khulf will imply kadhib; but the Ashrs responded to it and said that it does not; and then provide their answers to such contentions. This clearly shows that they dont believe in kadhib. Else, why would they refute this Mturd objection?30 21. It is incorrect to include kadhib/falsehood as a corollary of khulf al-wad (waiving the threat of punishment) as explained in various books of qdah. 22. Even if such a statement is found in a book of kalm, whether by error or by corruption of the text, it is still incumbent upon every muslim to believe that falsehood is absolutely impossible (mustal dht) and that it is not included in the Divine Power because it is a flaw; and that the Lord Almighty exalted is He is free from all flaws and faults. d. Ergo, kadhib is mul ra, contingently impossible.
23. It is not necessary to follow any scholar who makes this kind of mistakes and rather, it is obligatory to reject this heretical idea, irrespective of the standing of that scholar who proposes, attests or abets this view. Imm Sans in his Muqaddimt says31 describing the basic reasons for infidel and heretical beliefs:
Taqld ar-Radiyy/ Reprobate following: to blindly follow someone else merely out of bias and prejudice; and not because of seeking the truth [and aiding it].
Isml Dihlawi, the founder of Wahabism in India and an elder of the Deobandis was perhaps among the earliest, if not the first, to state this abominable belief. Other Deobandi elders followed him in his heresy. Many scholars in the subcontinent refuted this neo-paganism, and among those who refuted them was Imm Amed Rida Khan32 al-Barelwi(1272-1340AH) who wrote extensively on the subject and three well-known books on this subject are: iii. ii. i. Subn as-Subb n Kadhibi ybun Maqb33 Dmn e Bgh e Subn as-Subb34 Qama al-Mubn Li ml al-Mukadhdhibn35
This paper has benefitted immensely from the above works, particularly the first. Those interested in an in-depth analysis of the issue and a comprehensive discussion, are recommended to read the book Subn as-Subb.
30 31 32 33 34 35
See the commentary of Jawharah al-Tawd and a section further in this paper. Al-Muqaddimt, Pg.47 Popularly known as Alahazrat in the subcontinent Glorious is Subb From the Ugliness and Flaw of Falsehood (Subb: free from all flaws, His Divine Name) The Courtyard of the Garden of Subn as-Subbh An Articulate Reprimand: Dashing the (false) Hopes of Beliers
D. Primer on Kalm Terminology It is necessary to understand the terms used in order to understand the argument and the flaws in the counter-argument. Much of the confusion is due to the lack of clarity about the key terms in this discussion. Imm Sans wrote many books on doctrine (qdah) and theology (kalm.) Three are well known and commentaries36 have been written on these books. In fact, Al-Sans himself wrote commentaries on these books.37 The opening lines of Al-Sans in Umm al-Barhn:
Know that these three definitions cover the rational argument:38 i. wujb [wjib]: necessary ii. iii. istilah [mustal]: impossible jyiz [mumkin]: contingent
wjib is that, whose non-existence is inconceivable; mustal is that, whose existence is inconceivable; jyiz is that, whose existence and non-existence are both conceivable and possible.
Al-Sans explains that rule in this context means to attest to something or to negate it. And such a rule is due to these reasons: revealed law (sharh), habit39 (dah) and intellect (ql). Therefore, a ruling falls into one of these three classes: shara, d or ql. It is necessary to know that the first two classes, namely shara and d are not dealt with in rational theology (kalm); in this science, we deal only with the rational argument, that is, ukm al-ql.40 Al-Sanss explains: the rational ruling falls in one of the three categories41 thus:
everything that the intellect percieves, comprehends or imagines; about essence 42 of things or attributes; the attributes that exist43 or attributes that cannot exist;44 or about something being pre-eternal45 or an accident;46 all of these will fall in one of the three categories.47
36
See Appendix E for list of other books and commentaries; many commentaries are cited in this article. i) a short beginners text named Umm al-Barhn; also known as Al-Sansyah al-ughr ii) an intermediate text known as Al-Sansyah al-Wust iii) an advanced text named qdatu Ahl al-Tawd; better known as Al-Sansyah al-Kubr
37
Each of these has a commentary by Imm Sans himself. Initially, he wrote a book (Al-Kubr) on qdah which was a complex treatise and required simplification, so he wrote a simpler version (Al-Wust); even this was not sufficient and he simplified it further (Al-ughr). His student, Al-Mall writes that upon request of his father, the Imm simplified it further (ughr al-ughr).
38 39 40 41 42 43 44 45 46 47
The phrase used is ukm al-ql: literally, the rational ruling, which is further explained in the commentaries. What is observed and is commonly known by habit. Summarized from Al-Sanss explanation of Al-ughr Three terms that describe three categories; the words term definition category are used interchangeably. dhawt, plural of dht meaning essence; when used with Allh tl it is better translated as Person or Self. ift wujdiyyah : attributes that exist and are attested ift salabiyyah: attributes that are absent and are negated qadm: pre-eternal opposite of dith. adith: that which is occurred, happened and it was non-existent prior to this of wjib, mustal and jyiz/mumkin
And in Al-Wust, he says:48
(an understanding) of these three terms is essential for any discussion in the science of kalm.
Explaining the above, he writes in Shar al-Wust:
Undoubtedly, the idea49 of these three concepts and the knowledge of the quiddity50 of these terms, is the fundamental principle of the science of kalm. Because, when a scholar51 discusses an issue, he will have to describe it in one of these three terms, to attest or negate or derive a corollary of the issue; and if that scholar does not know the true (definition) of these terms, he will not be able to understand what has been attested or negated (in this science of kalm). Imm al-aramayn considered that the comprehension of these three terms as fundamental intelligence, and one who does not understand these three is not counted among the sane and discerning.52
Thus, the basic requirement for any discussion in qdah is a thorough understanding of these three terms. Imm Ibn shir says in Murshid al-Mun:
aqsmu muqtahu bil ari tumz wa hiyal wujbul istilatul jawaz fa wjibun l yaqbalun nafyiya bi l wa m ab al-thubta qlan al-mul wa jyizan m qabilal amrayni sim lid arari wan naar kullun qusim the requirement of the (rational categorization) is covered under distinct categories which are (three): wjib (necessary), istilah (impossible) and jawz(contingent) wjib is something that cannot be non-existent that which the intellect refuses that it can exist, is mul and jyiz is that which can be either way (possible to exist or not-exist) and each of these terms are classified as: imperative 53 and inferred54
As explained by Mayrah in Al-Durr al-Thamn, these three terms are the basis of all discussions in rational theology; and any issue or rule has to be described in these three terms. And the classification of each of these terms is due to two reasons: imperative and inferred. That is, a thing is classified as wjib, mustal or jyiz due to an imperative reason (that which is obvious; for example two is greater than one); or an inferred reason (that which is not established initially,55 but upon examination and other evidence, it is inferred; for example, that is wjib for Allh tl to be qadm).
48 49 50 51 52
Shar al-Wust,Pg.78 taawwur which in this context, is to have an idea, the notion or the concept in the mind. aqyiq, pl. of aqqah meaning reality of something or quiddity mutakallim - a scholar of kalm; scholar can be used in English to mean either an erudite master or a student, which is befitting in this case.
qil, sane, intelligent, discerning. in this context, he means one who can discern the arguments of kalm as he concludes in the following sentences.
53 54 55
arri: imperative; absolutely necessary or required; unavoidable. naar: inferred; that is, to derive by reasoning; conclude or judge from premises or evidence. that is, one cannot classify a thing as wjib or mustal initially; but upon examination, it is eventually classified as one of the three.
He further says that wjib mentioned by the author (Ibn shir) is always wjib dht (intrinsically56 necessary) and NOT wjib ra (conditionally57 necessary); the author did not specify that wjib is wjib dht simply because, when it is said that it is wjib, it means nothing but wjib dht and will not be considered as wjib ra except when explicitly mentioned.58
Mayrahs conclusion then demolishes the argument of the kadhdhbiyyah.59 He says60 that similarly, mustal mentioned is mustal dht and not mustal ra. He also gives an illustration to describe the difference to clear any confusion or misunderstanding of these terms by novices and unskilled scholars.
The conclusion of this [cautionary] note is: wjib mentioned is wjib dht and not wjib ra; and mustal is mustal dht not ra; and jyiz is jyiz dht [by nature, contingent]. If a certain thing is ordained wjib by the Lawgiver that it shall happen thus, it is wjib ra; or if its being ordained impossible is made known by a report from shara source that it shall not happen, it is mustal ra;61 however jyiz does not mean permissible62 or one is allowed to do a certain act.
We have seen earlier that the focus in kalm literature is the rational argument; and that it is covered in three key terms. And it is clear from the above that these definitions are considered absolutely, intinsically and essentially necessary, impossible or possible; unless it has been explicitly specified otherwise. So the many texts that we shall quote hereafter mean wjib dht [essentially/intrinsically necessary] or mustal dht [essentially/intrinsically impossible] when mentioned without any specification. Mayrah quotes Al-Sans from his Al-ughr thus:
Know that, for every sane person who wishes to succeed in [gaining] knowledge about Allh tl and His messengers may Allh tl bless them and give them peace it is mandatory to gain in-depth knowledge of these three categories and to practice them well and understand it by iteration and illustration such that ones heart is at rest regarding their description; and such that one doesnt have to ponder upon its meaning or that one should not have any difficulty in recalling the [meaning and description of the] three categories when mentioned.63
l al-Qr in aw al-Ml:64
Mul : whose existence is impossible as deemed by the intellect; and it is said: mul and mustal are essentially that which should NOT-EXIST.
56
dht is translated as intrinsically. I have preferred the word essentially because it conveys both meanings of pertaining to the essence and absolutely for additional emphasis, and is thus closer to the literal translation.
57
similarly ra is translated varyingly as hypothetically and contingently; I prefer to use conditionally because the previous two translated words cause confusion with the third term jyiz/mumkin . However, for the purpose of this article, we will continue to use intrinsically for dht, as used by Nuh Keller and other apologists; and hypothetically/contingently for ra. However, in various places (particularly in translations), I will use, what I consider a more accurate term. Allh tl knows best.
58 59 60 61
Summarized from Al-Durr al-Thamn Vol.1, Pg.16-18 Alahazrat referred to those who believe and advocate, that falsehood is possible for Allh tl , as kadhdhabiyyah: the Falsifiers, the Falsists. Al-Durr al-Thamn, Vol.1, Pg.17
That is, something which is not by nature wjib or mustal but it has been ordained so for some reason [ra] and this is conveyed by the sharh. This does not mean that anything that is conveyed by the sharh is automatically wjib ra or mustal ra.
62 63 64
because jyiz is a term used in jurisprudence to mean permissible or allowed. Mayrah in Al-Durr al-Thamn Vol1, Pg.17 quoting from Al-Sans from his Shar al-ughr aw al-Ml , Pg. 63 explaining under wa lkin laysa yar bil muli
Al-Bannn in Al-Mawhib ar-Rabbniyyah65 after describing the three classes of shara, d and ql briefly, says about the rational argument which is comprised of three categories66 says:
Know that each of these three categories are further categorized as conceptual [taawwur] and attestation [tadq]; each of taawwur and tadq is further categorized as imperative [arr] and inferred [naar]; each of these is further categorized in two other: wjib dht67 and wjib ra; and each of wjib dht and wjib ra is further classified in two as affirmation [ithbti] and negation [nafy]; so these three main categories are sub-divided making a total of twentyfour categories.
He then lists illustrations for the sub-categories of shara, ql and d. The examples for the eight sub-categories of rational categories are described by Al-Bannn thus:
and its Creator is Pre-Eternal; the example of arr is that one is half of two; or that space is required for size; the example of naar is that one is the tenth part of fourth of forty; The example of wjib dht is the Existence68of the Creator; the example of wjib ra is the
...the example of taawwur/conceptualization is our understanding of the world, that everything that exists except Allh tl; the example of tadq/attestation is that the world is an accident
existence of the creation;69 the example of ithbt/affirmative is the affirmation that everything
except Allh tl is created and came into being;70 and that ten is an even number; the example of nafyi/negation:negation of seven being an even number; or negation of a partner unto Allh tl.
In the commentary of Umm al-Barhn, Al-Dasq says describing the statement mustal is that whose existence cannot be conceived:
whether in essence72 or attributes of existence or of the state of being73
...by wujd (existence) he means, affirmation.71 That is, it includes every thing impossible
Muammad al-Shihristn in his Nihyat al-Iqdm fi lm al-Kalm writes explaining these terms in a slightly different manner:74
is impossible; mustal is that which should necessarily not-exist; such that, its existence is
we say: the rational argument is covered in three definitions: wjib, mustal and jyiz. wjib is that, which should necessarily exist; such that even hypothetically, its annihilation/non-existence impossible, even hypothetically; jyiz is that which is not necessary to either exist or not-exist.
65 66 67
a marginalia on Al-Muqaddimt by Al-Sans. wajib, mustal and mumkin
Al-Bannn is using wjib as an illustration, because dht and ra applies for all the three categories as we have seen in Mayrahs explanation earlier and as Al-Bannn himself explains further.
68 69 70 71 72 73 74
wujd See Mayrahs commentary and Al-Sanss own commentary on his Al-Muqaddimt for a simpler explanation. udth thubt dht wujd or l Nihyat al-Iqdm fi lm al-Kalm Pg.15
Here he emphasizes that mustal is that which cannot exist even hypothetically. It is also necessary to note that the terms mustal li dhatih (intrinsically impossible) and mustal li ghayrih (extrinsically impossible) are also used outside kalm literature. Al-Zuayl75 explains this in context of jurisprudence76.
mustal li dhatih / intrinsically impossible is that whose existence cannot be concieved by the intellect; like the concurrence of two opposites;77 or the coincidence of two mutual contradictions;78 or to exist in two spaces at the same time. for example: the permissibility and non-permissibility of the same thing on the same person at the same time. mustal li ghayrih / extrinsically impossible: that which is imaginable but it is not possible due to constraints;79 for example, the flying of a human without flying machines, or his creation of bodies, or his carrying a huge mountain.
The summary of the discussion above is:
1. impossible (mul/mustal) is categorized as intrinsically or extrinsically (dht/ra); 2. these two arabic terms can be translated as essentially and conditionally ( dht/ra); 4. and NOT mustal ra/mul ra unless explicitly specified. 3. whenever, mustal/mul (impossible) is mentioned, it is always mustal dht/mul dht;
We end this section with a few more quotes80 from Al-Sans:
This wjib that is mentioned is wjib dht [intrinsically necessary]. As for wjib ra, it is that which is related to the Divine Will of Allh tl like the punishment of Abu Jahl. Because, when we look at the innate nature81 of this thing it is jyiz, possible; both the possibility 82 of punishment and its absence is rational. However, when we look at the Divine Will of Allh tl to punish him, as has been informed to us by the truthful83 and veritable Messenger blessings of Allh tl upon him and peace this becomes necessary [wjib] and it cannot be conceived that it84 will not come to be.85
75 76 77 78
Dr. Wahbah Al-Zuayl, a contemporary Syrian scholar and author of Fiqh al-Islm wa Adillatuh Al-Wajz f Usl al-Fiqh, Al-Zuayl, Pg.149. that is two opposite things existing in the same place: like day and night at the same time which is absurd.
that is two contradictory things occurring at the same time in the same thing at the same place. like fire and water to exist in the same bowl at the same time.
79 80 81 82 83 84 85
literally, contrary to Shar al-Muqaddimt, p.77 dhtih wujuduh wa damuh diq, muaddaq : The prophet allAllhu layhi wa sallam. He is truthful and his being truthful is attested and evident. punishment of Abu Jahl dam; thus a contingent thing becomes wjib due to the extrinsic reason of Divine Will. This is wjib ra.
Verily, it is not necessary to consider something wjib dht only upon proviso, because by default and absolutely, wjib does not mean anything except wjib dht. And it cannot be considered wjib ra except with an express qualification.86 Only Allh tl gives success.
He further says after giving the definition of mustal:
Similarly, this mustal is also mustal dht;87 as for mustal ra it is separate from this because it is actually a form of jyiz, like the impossibility of the faith of Ab Lahab, which is so, because of the extrinsic reason that is the Divine Will88 of Allh tl.
Finally, Imm Sans describing the reasons for heretical ideas says:
is necessary, what is contingent and what is impossible.90
[One of the reason] is ignorance of principles of rational rulings:89 that is the knowledge of what
That is, if one doesnt understand these categories properly, they are well on their way to confuse them and retain a heretical idea or belief. Worse, lose their way and advocate such ideas to make a multitude to go astray. We seek Allhs refuge from such malady.
86 87 88
taqyd that is unless an express qualification is mentioned, it is by default mustal dht. It is mustal ra only with an explicit proviso.
that is, by nature Ab Lahab is a man and his faith is possible. But because of Divine Will that it shall not be, it becomes impossible. This is mustal ra.
89 90
qawd al-qliyyah bi wujb al-wjibt,wa jawzil jyizt, wa istilatil mustalt.
E. Kalm Terminology: A Summary Any student of kalm should know these concepts well like the back of their hand. And they are described adequately in various beginner, intermediate and advanced texts. Those who do not understand or confuse these terms are ineligible to discuss these issues. I will try to summarize these concepts, as a quick reference for students like myself and as a handy guide to laymen. Remember that there are three classes of rulings: 1. Shara: That which is ordained by scripture and revelation. This is also known as something ordained by Dall Sam. 3. ql: That which is known and proven by rational argument.
2. d: That which is understood by habit and is considered as common knowledge. Like, fire burns and water extinguishes fire and so on. Rulings in each of these classes fall in these three basic categories: 4. Wjib: That which is necessary to exist; it is impossible for something wjib to NOT exist. 5. Mustal:91 That which is impossible to exist; it is impossible for something mustal to exist. 6. Mumkin:92 That which is contingent can or cannot exist; it is not necessary for a contingent thing to exist and nor is it impossible for it to exist.
Each of these rulings can be established as being fundamentally necessary [arr] or arrived upon by reflection and analysis [Naar].
The lexical meaning of li-dhatih means: in itself, intrinsic, by nature, essentially and so forth. And the meaning of li-ghayrih is:93 because of an external dependency, extrinsic, because of external influence and so forth. 7. Wjib Dht: That which is wjib in itself; essentially necessary or intinsically necessary. 8. Wjib Li Ghayrih or Wjib ra: That which not wjib in itself, but because of an extrinsic reason it becomes wjib. 9. Mul Dht: That which is mul by itself; essentially impossible or intrinsically impossible. This is also known as Imtin Bidh Dht.
10. Mul ra also Mumtani bil Ghayr or Mustal ra:94 That which is not mul/mustal in itself; but because of extrinsic reasons it becomes mustal. This is also known as Imtin Bil Ghayr.
Unlike the two categories of wjib and mul, mumkin doesnt change into the previous two categories and it is not right to say, Mumkin bil Ghayr. So anything that is mumkin is mumkin dht, and since this is a category of ukm ql rational argument, this is mumkin ql or jawz ql.
11. Mumkin Dht: That which is contingent in itself. Also known as Imkn Bidh Dht. This is also known as Jyiz, and one way of saying it is Jawz.
91 92 93 94
Also known mumtani or mul. Also known as jyiz. Also known as ra Notice the mumtani and mustal are used interchangeably and mean the same thing.
That is Jawz ql is just another way of saying any of the following:95 a. b. c. d. Imkn Dht Imkn Mumkin Jyiz
The above is a condensed form of various books of Imm Sans: Muqaddimt and its commentary, ughr, Wust, Kubr, ughr al-ughr and his own commentaries on all of these; Imm Sanss other work, Shar Al-Jazyiriyyah; the commentaries of laysh, Hud-Hudi, Dasq and Al-Bannani on Sanss books; Mayrahs commentary on Ibn shirs book; Al-Mawqif of j, its Shar by Sharf AlJurjn and the supercommentary by Siylkt. Indeed, the older works of kalm (like books by AlBayw, Al-Shihristn, Al-Rz are indicative of this idea.) Though some latter ulama did say that imkn bil ghayr or mumkin ra is a possible category, upon examination it is found that it is not a proper term.
In Al-Mawqif, Al-j discusses96 the concept of mumkin li dhtih, contingent by nature. It should be noted that the dhtih (intrinsically) here is not vis--vis mumkin li ghayrih. In his marginalia of Shar al-Mawqif, asan Chalpi says:97
{I say, imkn dht (contingent intrinsically)...}98 here, the specification of intrinsic for imkn dht (intrinsically contingent) is to caution against imkn istidd;99 not against imkn bil ghayr.100
Al-Jurjn explains the concept in his commentary thus:101
so imkn dht is not supposed here at all, simply because there is no mumkin bil ghayr, extrapolating [on the categories of] wjib bil ghayr102 or imtin bil ghayr.103 The secret here is: that wjib bil ghayr and imtin bil ghayr are effected upon a mumkin104 and that which is not mustal. Because it is the mumkin that can exist or not exist; and is equally poised concerning the essence of that thing [the contingent thing] to exist or not exist.105
95
See Shar al-Muqaddimt of Al-Sans, Pg.79: In the terminology of kalm scholars, jyiz ql and mumkin ql are synonyms and refer to the same thing. However, he adds that in the parlance of logicians/philosophers there are two categories: jyiz m general contingency and jyiz kh specific contingency. We do not consider this category following Imm Sanss lead.
96 97 98 99
Al-Mawqif, Pg.71 Shar al-Mawqif, Vol.3/Pg.179 This is the text of Shar al-Mawqif.
imkn istidd is also known as imkn al-wuq. Note that a thing can be contingent intrinsically does not necessarily mean that it will come into existence; however, it can be transformed to wjib bil ghayr or mumtani bil ghayr due to an external reason. Contingent existentially means: that if its existence is supposed, it cannot be transformed into either wjib or mustal; whether dht or ra in either cases of existence and nonexistence.
100 101 102 103 104
That is there is no thing as imkn bil ghayr. Shar al-Mawqif, Vol.3/Pg.180 ; The Third Rank; The Fourth Objective: Discussion about mumkin li dhtih. wjib ra mul ra or mumtani bil ghayr
that is: only a mumkin can be transformed into mustal ra/imtin bil ghayr or wjib ra/wjib bil ghayr because of extraneous reasons. and this because only mumkin can either exist or not exist; when an extraneous constraint is applied, it simply becomes impossible to exist or necessary to exist.
105
can go either way
Siylkt106 in his marginalia on Al-Jurjns commentary writes:
that is if it was intrinsically contingent [imkn dht], this extraneous clause would then have an influence on the contingent nature of that thing. And what follows is invalid because, we do not have conditional contingent107 [mumkin li ghayrih] in describing contingent as it is in the case of necessary and impossible [wjib, imtin] which are caused due to an external condition or dependency or its absence.108
12. Kalm Nafs: The Divine Attribute of Allh tl, Divine Speech. This is pre-eternal, selfsubsistent, unchangeable and wjib; all properties that are valid for attributes of Allh tl are applicable here and conversely, all properties that are impermissible to be admitted for the Attributes of Allh tl are impossible.
It should be noted that the above sub-categorization of nafs and laf are merely superficial. This was mentioned in relation to Mutazili objections. As explained in various books and indeed Shar alMawqif110 itself there is no real difference: So the kalm nafs according to him [Al-Ashr] includes
both words and their meanings and are Pre-eternal.
13. Kalm Laf: The letters and words that convey Divine Speech. Or letters and words that are indicative, denotive of the Divine Speech of Allh tl. The words and letters are accidents but the meaning they convey is pre-eternal and self-subsisting.109
This categorization was brought up also to refute the anthropomorphist heresies, some who went as far as to claim that the letters, words, sounds, ink, paper and binding [of the book] are all pre-eternal [qadm]. One scholar quipped, Then, what stopped him from saying that the hands that made those covers are also pre-eternal? Most Ashr imams wrote a separate section in their books clarifying that there is no difference in both and that the Speech of Allh tl is one. How can words that are indicative of Divine Speech be false, without entailing it in Divine Speech? It is like saying the words can be false but the meaning is true. al-ydhu billh! 14. usn: Praiseworthy or something inherently beautiful. 15. Qub: Deplorable or something inherently ugly.
The Mtazilah say that things are inherently beautiful and ugly. And because something is ugly, Allh tl does not do ugly things. The Ashr argument here is that something is ordained beautiful or ugly by the Will of the Lord Himself. If He says that something is ugly, it is ugly. For example, fasting in Ramadan is praiseworthy and beautiful; but fasting on the first of Shawwl (Eid day) is ugly. Telling lies is ugly in general; however, if someone is pursuing a Prophet seeking to kill him, it is not ugly to tell a lie to save the Prophet. In this case telling a lie is not ugly. The point Ashrs make is that anything is beautiful or ugly as declared by the Sharh111 not by the inherent nature of a thing.112
106 107 108 109 110 111 112
Marginalia of Abdul akm Siyalkt on Shar al-Mawqif, Vol.3/Pg.180 which is absurd because contingent itself means that its existence is dependent, and is neither necessary nor impossible. that is wjib li ghayrih or mumtani li ghayrih are caused due to an external factor. qiymuhu bi nafsih. Shar al-Mawqif, Vol.8, Pg.117 [Marad ar-Rbi:Maqad al-Sbi] that is the commandments or ordaining of the Lord Almighty Allh.
The difference between Mtazilah, Mturd and Ashr scholars on this topic requires a detailed study and those interested can look up in books of kalm.
Mtazilah say that falsehood in the speech of Allh tl is mul because it is ugly. Sunnis object that it is not because it is ugly, but rather because it is a flaw. One tells a lie either out of natural vileness, or fear, or greed, or some other reason which are all flaws and the Creator is free from them. Notice, that both agree it is mul, but the only difference is the type of evidence. Sunnis object and show the problem with the Mutazili position and say, if falsehood ceases to remain ugly, as in the case of saving a Prophet, then falsehood becomes possible. And our original standpoint the foregone conclusion - that falsehood is mul for Allh tl becomes invalid. Therefore, it is necessary to rule that falsehood is a flaw and therefore mul for Allh tl. 16. Naq: Flaw, imperfection, defect, deficiency. 17. Kaml: Perfection; opposite of flaw and imperfection. 19. Khulf fil Wad: Reneging on the promise of reward. 18. Maqdr: That which is included in Divine Power and this is only the Mumkin. 20. Khulf fil Wad: Foregoing the threat of punishment. 21. Irdah: Divine Will, it is that attribute which specifies [or chooses] some of the contingent to bring it into existence or make it non-existent. 22. Qudrah:Divine Power: It is that Divine Attribute, which can bring into existence anything contingent, or annihilate it according to Divine Will. 23. dith: that which came into existence and is not pre-eternal. Everything except the Person and Attributes of Allh tl are dith. 25. dam: Non-existence. 27. Wujd: Existence. 24. Qadm / Azal: that which is pre-eternal and has existed without a beginning. Only Allh tl and His Attributes are qadm; everything else is dith. 26. Mdm: That which in non-existent. 28. Mawjd: That which is existent.
F. Is Mul included in Divine Power? It is clearly mentioned in books that mul or mustal by definition, is not included in Divine Power. Just as wjib is not included and governed by Divine Power.
The preclusion of mustal from Divine Power does not cause a deficiency in Power, but rather, the very thing that was not included in Divine Power is flawed and on account of its defect, it is not included in Divine Power. Keep in mind from the previous discussion that mul is mul dht unless explicitly mentioned otherwise. The following citations emphatically prove that none has disagreed on the principle that: Divine Power113 includes everything that is contingent (mumkin); it does not include or govern the impossible (mustal/mul) and the necessary(wjib). 1. In Jawharah al-Tawd , verse 33:
fa qudratun bi mumkinin tllaqat bil tanh m bih tllaqat
The Divine Power governs only the contingent And without any limits to that which it governs (that is mumkint or the contingent)
2. Al-Bjr in Tufatul Murd114explains the above verse:
..as if he is saying: It (Divine Power) is not concerned (with anything) except the contingent (mumkin). That is, every possible thing (or every thing that is contingent.) Even though the noun115 is indefinite, within the context of attestation (such indefinite nouns are) used as a term of generalization. As it is said in Qurn: the soul shall know what it has sent forth116 means every soul. So, Power, is concerned with all contingent things; because, if any contingent thing was beyond this Power, then it would necessitate powerlessness117 which is mul for Allh tl.
3. He further says:
The following are excluded from mumkin: wjib (necessary) and mustal (impossible) as Divine Power is not concerned with these two kinds. Because, if it concerns the existence of wjib, it necessitates bringing into existence that already exists; and if it concerns with its 118 annihilation, then it overturns the very nature of wjib; because by definition and by its very essence, wjib means that which cannot be non-existent.119 And if Divine Power concerns the mustal, it would be opposite to the case of wjib.120
113 114 115 116 117 118 119 120
qudrah Tufatul Murd Pg.116, published by Al-Maktabah al-Azhariyyah lit Turth mumkin is indefinite in the verse, but actually means all mumkint limat nafsun m aarat, Srah Al-Takwr, Verse 14 jz the wjib dam
That is mustal were to be in existence, this would overturn the nature of mustal; because by definition and by its nature, it is that which cannot exist; and if mustal were to be annihilated, it is already the case.
4. Al-Sans says in Al-Muqaddimt:
The Eternal Divine Power:121 is the description of the Attribute by which every contingent thing is brought into existence or annihilated (or not brought into existence) according to the Divine Will.
5. Al-Bannn explaining this, says:122

concerned with these two
And he cautiously says mumkin, so that it is understood that wjib dht and mustal dht are not included [in Divine Power] because Divine Power in its perfection and Divine Will are not
6. In Shar al-Maqid123: 7. Imm Yfii says124:
Nothing which is mul is included in Divine Power
all the rational impossibilities125 are not subject to Divine Power
8. In Shar Fiqh al-Akbar126:
The furthest in the matter is that such a thing is by itself impossible 127 like the coinciding of opposites, or the overturning of the realities or the annihilation of the pre-eternal; all of these things are not included in the Divine Power that is Pre-eternal.
9. In Shar al-Mawqif:128
The Knowledge of Allh tl, in general, encompasses everything that is comprehensible: whether contingent, necessary or impossible; this is even more generic (and all-inclusive) than Divine Power because, Power governs only the mumkin (contingent); not the wjib(necessary) and impossible (mumtani).
10. In Al-Musmarah129:
Thirdly: that which concerns Divine Knowledge is much more general in scope than that which is governed by Divine Power. Because, Divine Knowledge is inclusive of [everything:] wjib, mumkin and mumtani [mustal]; whereas, Divine Power is concerned with only the mumkin and not the wjib and mumtani.
121 122 123 124 125 126 127 128 129
qudrah al-azaliyyah Al-Mawhib ar-Rabbniyyah fi Sharil Muqaddimt al-Sansyah Shar al-Maqid, Divine Power: The Second Discussion Vol.2/Pg.353 onwards Cf. Subhn as-Subb, Imm Amed Ri al-Baraylaw. mustalt al-qliyyah Mina al-Raw al-Azar Shar Fiqh al-Akbar, l al-Qr. Pg.56 that is, it is a basic premise itself without requiring additional proof Shar al-Mawqif, Al-Marad al-Rbi, Al-Maqad al-Thlith. Vol.8, Pg.70 Al Musmarah Shar al-Musyarah, The Second Pillar: Knowledge of the Attributes of Allh tl. Pg.85
11. In Shar al-qid130, Usl al-Dn131 and in Al-Inf:132
He has [absolute] Power over all things that can be governed 133 by Divine Power.
12. This statement: qdirun l jam al-maqdrt is explained by the Ashr Imm Abul Muaffar al-Isfaryin134 in Al-Tabr:135
Just as it is permissible to say that He is the Knower of all things, it is permissible to say that
Allh tl has Power over all things that can be governed136 by Divine Power. It is impossible to say that He has Power over everything absolutely. Because the Pre-eternal137 is a thing and it is impossible (mustal) for Divine Power to be concerned with it. And that which is in the Qurn that [is apparently all-inclusive]: He has Power over all things, is an expression that has a specification.138 And it actually means: He has Power over all things that are governed by His Power. It is therefore, that the people of knowledge have said that the verse of knowledge139 [is general] and has no exception and there is no specification; but the verse of power140 has a specification. And when it is said that Knowledge and Power [are general] and have no specification it is actually meant that: Knowledge is general [without any specification/ takh] and encompasses everything that can be known. And Power is general in all things that are governed 141 by Divine Power.
13. Finally, Mayrah in Durr al-Thamn citing Shar al-ughr of Al-Sanusi:142

mumkint/contingent and not [does not concern] wjib and mustal.
That which is governed by Divine Power [qudrah] and Divine Will is just one [category]: that is
Further he says:
The people of truth say that mumkin is governed in three ranks. That which is related to Divine Power; that which is related to Divine Will and that related to Knowledge concerning mumkin. The first is on account of the second and the second on account of the third.143
130 131 132 133 134 135 136 137 138 139 140 141 142 143
Shar al-qid, Al-Taftzni. Pg.58: His Eternal Attributes. Usl al-Dn, Abdul Qhir al-Baghdd. Pg.115 Al-Inf, Al-Baqilln, pg.51 maqdrt. Abul Muaffar al-Isfaryini, d.471AH
Al-Tabr fid Dn Pg.142 maqdrt qadm takh And Allh has the Knowledge of all things. Qurn, Al-Azb v.40 And Allh has Power over all things. Qurn, Al-Myidah, v.17 jami al-maqdrt Durr al-Thamn, Vol.1, Pg.24 That is, His Power governs according to His Will which is according to His Knowledge
Divine Power and Divine Will do not concern wjib and mustal because, Power and Will are two influencing Attributes; so that which necessitates influence to bring something into existence after non-existence, then it is necessary for it [such influencing attribute] to not be non-existent in the first place, like wjib. Thus qudrah and irdah do not have influence on wjib. Else, it would be attempting to achieve what is already present. 144 And that whose existence cannot be accepted at all - the mustal - does not accept influence of the two attributes [of qudrah and irdah] as well. Otherwise, the reality [of definitions] becomes topsy-turvy and that which is [classified] as mustal becomes contingent [jyiz] itself! So, it is not a shortcoming of the two eternal attributes of qudrah and irdah, if they do not concern wjib and mustal; rather, if they are concerned with them,145 then it necessitates a shortcoming in these two Divine Pre-eternal attributes, according to this corrupt logic146 that it becomes possible to annihilate the very two attributes 147 themselves; rather, to annihilate the Self of Allh tl, Himself! And to attest an accident to goodhood, which is not the attribute of God 148(of ilh); and to accept that attributes which are necessary can be made void. Exalted and glorified is Our Lord from such things. Where is any flaw or mischief greater than this? In summary, this corrupt idea leads to grave confusion; and then, nothing remains from faith [iman] alongside [this idea] nor anything rational remains.
So, they key point to remember is that only mumkin is included in Divine Power; not mul and wjib.
144
That is, wjib is pre-eternal and has always existed. Then what is the point of Power and Will to effect upon it as wjib doesnt accept any influence.
145 146 147 148
wjib and mustal at-taqdir al-fasid qudrah and iradah ilh
G. Allh, Most High, is Transcendent from all flaws One of the fundamental premises of Islamic doctrine is that Allh tl is free from all defects and flaws. It is a postulate from which further rational rulings in qdah are derived and understood. This is the basic belief which even a child can understand. Almost every qdah book describes this and it is automatically assumed. It is incredible to believe that a person who claims to be a scholar and from the Sunni creed can doubt this postulate. Even disbelievers negate imperfection to their own false gods; even though they try to prove certain things as perfection, which we Muslims believe are imperfections. So, the argument is not whether the Creator is free from flaw; everyone agrees that He is. The argument is about what constitutes an imperfection. Yet, one person defending the Deobandi position in an argument said: Where does it say that the Creator cannot have a flaw?. Al-ydhu Billh!
jahN meiN koyi bhi kfir ke kfir ays ho jo apney rabb pey safhat150 ka dgh le ke chaley is there anyone, even the worst infidel, who proudly walks around claiming the blemish of vileness upon his lord?
We seek Allhs refuge. It is this kind of heretical audacity that prompted Imm Amed Ri to say:149
Statements from ulama that say that Allh tl is free from all flaws: 1. In Al-Mawqif151 of Al-j:
The Attributes of Allh tl are all attributes of perfection and they are free from [every] flaw
2. In its commentary, Al-Jurjn writes:152 3. The first line of Al-Jazyiriyyah:153
..it is mul for Him to have any flaw and this is unanimously agreed upon [fact]
subnahu jalla n shibhin wa n mathali Sanctified is He and Exalted is He from similitude and examples.
4. Imm Sans in the commentary of Al-Jazyiriyyah:154
as if answering the question on the proof for the sanctification of Allh taala and that He is transcendent from all flaws. As if he [the author] is saying: He is transcendent from all flaws; because He is exalted from having any similitude or example. And one way to prove this is that if He is attributed with a flaw exalted is He from such things then He would be dependent on something that would make Him [or His Attributes] perfect as the flaw would negate perfection; this would necessitate that He is powerless and dependent and this is the character of the awdith; that would make Him similar to accidents. And how can this be when you have demonstrated His being free from similitude.
149 150 151 152 153
adyiq e Bakhshish, Imam Ahmed Ri al-Baraylaw Because in Juhd al-Muqill, a Deobandi author tries to prove that it is in Divine Power. Al-Mawqif, Shar al-Mawqif Vol.8, Pg.38 Kifyatul Murd, Imm Amed Al-Zawww, d.884 AH Al-Manhaj al-Sadd, Al-Sans p.29
154 154
5. Al-Sans in the explanation of Divine Names:155

Al-Qudds: That He is transcendent from all flaws.
6. Q y in Al- Ilm:156
And flaws, defects cannot approach His Attributes.
7. Ibn Humm in Al-Musyarah:157
Every semblance of flaw, like ignorance and falsehood, are mustal for Allh tl.
8. Ibn Abish Sharf in its commentary Al-Musmarah:158
it is {essentially impossible}159 for Him (Allah sub'Hanahu wa ta'ala) {all attributes of flaw like ignorance and falsehood}; rather it is also absolutely impossible for Him {to have} any attribute that has neither perfection nor flaw because every attribute of the Lord Almighty Allh is that of perfection.
9. Ibn Abish Sharf in the same book:160
We say: There is no difference of opinion among Ashrs or others that, anything that is considered as a flaw for creation, then the Creator is also Transcendent from that. He is free from it and it is essentially impossible [mul] for Allah tl. Falsehood is an attribute of flaw/fault for creation. [Hence it is mul for Allh tl as well]
10. Q al-Bqilln in Al-Inf:161

them to be accidents.162
Belief in Allh tl comprises of [belief in] Oneness of Allh, Sanctified is He; and to attest His Divine Attributes and negation of flaws from His Attributes; as flaws necessitate anyone having
11. Imm al-aramayn explaining Divine Names:163 12. Al-Tnis in Al-Nukat al-Mufdah:165
Al-Qudds: .. it means that He is Transcendent from any attribute of flaw, and anything that leads to [the conclusion that it is] an accident164
The verdict [derived from] intellect and evidence from revelation is that it is necessary to attribute Allh tl with Attributes of Perfection; and these two evidences mandate the impossibility [istilah] of flaw or anything that is not befitting His Majesty.
155 156 157 158 159 160 161 162 163 164 165
Al-Asn fi Shari Asma Allh al-usn Al-Ilm bi udd al-Islm Pg.37 Al-Musyarah with Al-Musmarah, Pg.326 Al-Musmarah with Musyarah as inline text, Pg.326 : The Description of the Ahlus Sunnah Doctrine. mustal, that is mustal dhti Ibid, Pg.178 Al-Inf, Pg.34 that is, Allh tl and His Attributes are all pre-eternal; if there was a flaw in any attribute, it would be an accident which is mul. Al-Irshd, Al-Juwayn. Pg.145 dith; that is anything that is opposed to His Attribute of being Pre-Eternal, qadm. An-Nukat al-Mufdah Shar Khutbatul qdah of Al-Qayrwn, Al-Tnis Pg.90
13. Imam Ibn ajar al-Haytam in his Al-Ilm says: 166 14. In Badyi'l Aml it is said:167
ilh al-khalqi mawlna qadmun wa mawfun bi awfi'l kamli Our Lord, the Creator is Eternal and His Attributes are attributes of Perfection.
whoever attests or denies something that will explicitly attribute a flaw to Allah is a kafir.
15. l al-Qr writes:168
All of Allah's attributes Exalted is He are that of Perfection and He is transcendent from every sign or indication of flaw or decline or decay.
16. Imm al-aramayn in Lum al-Adillah:

from that.170
The Lord Sanctified and Exalted is He is transcendent from every semblance of flaw169 Anything that suggests accident or an indication of flaw, then the Lord Almighty is transcendent
17. In Jawharah it is said:171
qiyamuhu bi'n nafsi wadniyyah munazzahan awafuhu saniyyah His Existence is by Himself, and He is Alone His Lightsome Attributes are Transcendent
18. Al-w172 commenting on this:173

Beautiful and Majestic.
..or san with elongation, meaning exaltedness. Because His Attributes are Exalted and transcendent, free from all flaws. Thus His Attributes, Sanctified is He and Exalted, are Lofty,
19. Imm Rz in Lawmi al-Bayyint explaining the Divine Name Al-Qudds:174

transcendent from all flaws and defects.
When you understand this, then, the meaning of this name is that Allh tl is free from,
166 167 168 169 170 171 172 173 174
Al-Ilm li Qawai al-Islam, Pg. Badyil Aml, Verse 2 aw al-Ml, Pg.59 Lum al-Adillah, Imm Juwayn. Pg.97 Ibid, Pg.107 Jawharah al-Tawd, Verse 25 Amed ibn Muammad al-w al-Khalwat, (1175-1241 AH) Shar Jawharah Al-w, Pg.161 Lawmi al-Bayyint Shar Asma Allahi was ift, Pg.194
20. Al-Jurjn in Shar al-Mawqif:175
and anything that is among attributes whose non-existence is praiseworthy and existence a flaw176, then it is necessary to believe Allh tl free and transcendent from it [such attribute].
21. Imm Sans in Shar al-Kubr:177

revelation.
And He Exalted and Glorified is He is free from every flaw; [known] rational and by
22. Al-Isfaryin in Al-Tabr:178
And know that it is not possible to attribute Allh Sanctified is He with any flaw, or a pitfall. Because a pitfall is a kind of obstacle, and an obstacle necessitates someone creating or causing that obstacle and there is no one above Allh tl to prevent Him [from doing what He Wills.] He has cautioned about this when He says: And He is Allh, there is no God except He, The Malik179, The Qudds180, The Salm181, The Mumin182, The Muhaymin183, The zz184, The Jabbr185, The Mutakabbir.186 Glorified and Sanctified is He from the partners they ascribe to Him.
187
As-Salm is one who is Immune from flaws, defects and pitfalls. Al-Qudds is one who is transcendent from all flaws and obstacles; He has described Himself as: The Lord of the Throne, The Majd:188 Majd, in the parlance of the Arabs means immense glory, such that if anything has a flaw or something that prevents perfection, then such an entity cannot be called Majd. When He has attributed Himself as Majd, Sanctified is He, we know that no flaw or defect can approach Him [or His Attributes].
175 176
Shar al-Mawqif, Vol.8, Pg.156
Falsehood is one such thing. Its non-existence is praiseworthy and its existence a flaw, ergo it is wjib to consider Him transcendent from such attribute. I say: Did Sharf al-Jurjn forget this in the space of a few pages? (See Appendix C for discussion on a problematic quote)
177 178 179 180 181 182 183 184 185 186
Shar al-Kubra w. Marginalia of mid, Pg.194 Al-Tabr, Pg.137-138 The King The Absolutely Transcendent Immune from defects One who attests to the veracity of His Prophets and Messengers One whose dominion encompasses everything, by His Knowledge, Will and Power He who has Power upon all contingent things and to do or forsake anything He Wishes One who can impose on His creation what He likes, whether they like it or not.
One whose Greatness of Self, Attributes and Actions are made known by intellect and revelation. These meanings from Al-Asn of Al-Sans, Pg.28-30.
187 188
Srah Al-ashr, Verse 23 Srah Al-Burj, Verse 51
23. Al-Bayw in awli al-Anwr:189
The second reason: Verily everything that can be attributed to Allh tl is an attribute of perfection (by agreement). And if [such attribute] is bereft [of perfection] then it would be a flaw and it is mul [for Allh tl to have a flaw in His Attributes].
An unsuspecting reader may wonder why these quotes are being translated. Isnt it a fundamental principle of faith, that Allh tl is transcendent from flaws? one may ask. It is because, this issue and Deobandi blind following has reached such nadir that one of their apparently better-knowing fellows said on an internet forum190:
Where does it say it is intrinsically impossible for Allah to have a flaw? I quoted shaykh Buti earlier as saying "He is not disabled to do so, but He is exalted to commit indecencies and all misdeeds...by His own free decision". Hence since lying is a flaw Allah chooses to be free of it.
SubnAllh! Exalted is Allh tl from such things irreligious people attribute Him with. In that argument, I struggled to rationalize Shaykh Butis and Kellers comments. After failing to find some plausible excuse for these two well-known personalities, I realized that it was a mistake to rationalize those words. Let the reader be aware that before Kellers own admission came to the fore, we tried to find an excuse for him and respected him and kept calling him Shaykh Nuh. We still withold from criticizing Shaykh Buti as the attribution to him is doubtful.191 Concerning Nuh Keller, we said: perhaps, he was explaining the other position in the article... perhaps he didnt believe it himself... But alas! Keller flushed away our excuses down the drain with his confession. One irreligious person wrote192
What makes you so sure my view is blasphemous and problematic and abu Hasan's view isn't? He hasn't provided a single quote (neither from shaykh Ahmad Rida Khan or the kalam scholars) contradicting what I or shaykh Buti have said. Allah is munazzah from lying and it is impossible for Him to lie, but our contention is that it remains in His power, and this is a result of His choice. My point simply is since shaykhs Buti and Nuh advocate this opinion and attribute it to the scholars of Asharis (and abu Hasan has not shown anything contrary) why do you not accept this position?
and he kept digging the pit further193:
Allah is munazzah from all flaws - I do not deny this. But why is Allah free of all flaws? Is it because of intrinsic impossiblity or contingent? You have not addressed this question from the words of the scholars. You have seen shaykh Buti's comments - are those comments kufr?
189 190 191
awli al-Anwr, Pg.171 it is not necessary to point who said it, but only that it was said. wa billahit tawfq.
I had written a cautionary footnote, when a a brother brought to my notice that Shaykh Buti has remonstrated against this vile accusation. This was published on a website recently and a translation can be found in Appendix G.
192 193
and he was offended that I told him he was lying! in the same argument, circa 2008.
The reason is because, when the lam of kalm mention mul, they mean mul dht. Or intrinsic impossibility. When they say that it is mul for Allh tl to have a defect or flaw, they mean mul dht. And this is a basic belief and fundamental premiss. I have given quotes above and Alamdulillah, I can cite a hundred more,194 if not more it should be clear to a Muslim that flaw is impossible for Allh tl. Let us summarize the position of Ahl al-aqq: 1. Allh tl is transcendent from all flaws 2. It is mul for Allh tl to have a flaw 3. Unless specified,195 it is mul dht.
4. Therefore, it is intrinsically, essentially impossible for Allh tl to have a flaw.
But, O Muslim, think! Do you still need a scholar to ratify this basic idea? And you will turn back if a scholar in these perilious times and patchy knowledge of latter scholars claims otherwise? Read the adth of RaslAllh allAllhu layhi wa sallam quoted earlier and be warned; flee with your faith from the influences of corrupt scholars. Only Allh tl gives guidance.
5. Also note, that the Person and Attributes of Allh tl are wjib and not subject to Divine Power.
194
which I have omitted here for brevity and hoping that it is enough for a Muslim, whose belief is not shackled in taqlid ar-radiy, reprobate blind following of blundering scholars. Al-ydhu billah.
195
see the section above: a primer on Kalm terminology.
H. Definition of Kadhib / Falsehood Kadhib is falsehood. To say something which is contrary to the actual happening. 1. Imm Sans in his Muqaddimt says:
idq / Truth: Describes that information which conforms to what has actually occurred; whether it is contrary to the belief [of the utterer/informer] or not. Kadhib / Falsehood, Lie: That information which is contrary to what has actually occurred; whether it conforms to the belief [of the utterer/informer] or not.
2. In the commentary of Muqaddimt, Al-Bannn writes: 3. Zabd in Tj al-rs:196
Truth and falsehood are diametric opposites: where truth is [that saying] which is according to the occurrence and falsehood is [that saying] which is contrary to the occurrence.
Imm Raghib said: Truth and falsehood [idq - kadhib] are actually related to speech, whether in the past or in the future; whether related to promise or otherwise. And these two are not in the former197 except in speech. And they are not in speech except in information given[ khabar], unlike other forms of speech. Therefore Allh tl has said: Who is more Truthful than Allh in Speech?198 Who is more Truthful than Allh in what He Says?199
4. In Shar al-Mawqif:200
...because falsehood is an attribute of speech/information [being given] 201
5. Al-Shihristn in Nihyatul Iqdm:202

that is contrary to the actual occurrence.
Truth and falsehood are nothing in reality except when associated with something, like it is said: Truth is information that conforms to what has actually occurred and falsehood is information
6. Al-Farhr in Al-Nibrs:203
..truth and falsehood are attributes of information [khabar]
196 197 198 199 200 201 202 203
Tj al-rs, Vol.26, Pg.5; entry: s-d-q: Truth and falsehood Srah An-Nisa v.87 Srah An-Nisa v.122 Shar al-Mawqif v8,p211 khabar Nihyatul Iqdm f lm al-Kalm, p Al-Nibrs , bd al-zz al-Farhr Pg.49.
The reason why I have deemed it necessary to include these definitions is to clarify that truth and falsehood are not things that are separate entitites in themselves and when it is said: power over truth or power over falsehood, it should not be thought that these can be isolated from speech. These are not attributes of actions unless speaking is considered as an action; even then, these are attributes that define that action of speech.
Since falsehood is an attribute of speech, it lends its attributes to that speech in which it is found. If falsehood is dith, then that speech is also dith. And if falsehood is mumkin, then that speech also becomes mumkin. And that which is mumkin is also dith. But we know that the Divine Speech is wjib; because it is an attribute of Allh tl Most High. So, falsehood would render it mumkin and therefore dith which are both invalid. 7. Saduddn Taftzn says,204 citing Imm Rz:
Because we believe that Truth in the Speech of Allh tl is pre-eternal, therefore it is impossible for falsehood (to occur); because, when something is proven that it is pre-eternal, it is impossible for its annihilation or non-existence.205
And as we have seen by the definitions above, idq is the absence of kadhib and vice-versa.
The other thing is that kadhib is a flaw. There is a difference between the Sunni and the Mtazili argument even though, we both consider kadhib as impossible for Allh tl. Our basis of ruling impossibility is that kadhib is a flaw; and Mtazili argument is that it is an ugly thing. I will avoid repeating quotes as they shall be mentioned elsewhere, but here are a few to complete this section. 8. In awli al-Anwr,206 under the discussion of Divine Speech
Falsehood is a flaw, and a flaw for Allh tl is mul.
9. In Al-Mawqif, discussion of Divine Speech207
[this issue] that it is impossible for falsehood for Allh tl is agreed by all; the Mtazilah say that falsehood is ugly and Allh tl does not do ugly things; as for us208 it is because it is a flaw, and a flaw for Allh tl is mul by unanimous agreement209
10. Kaml ibn Humm in Al-Musyarah210:
11. Imm Rz211writes explaining a verse:
the second attribute of the Word of Allh is, that it is Truthful; and the proof is that falsehood is a flaw, and a flaw for Allh tl is impossible.
204 205
Shar al-Maqid, Vol.5, Pg.154
dam: annihilation. that is, if Truth is pre-eternal, then its dam/non-existence is impossible. Because if falsehood is considered at any point of time, then Truth is non-existent at that point.
206 207 208 209 210 211
awli al-Anwr Al-Bayw, Pg.172 Al-Mawqif, Pg.295 Ahl as-Sunnah
Ijm of Ahl as-Sunnah scholars. Or the Ijm of all mutakallimun. Or the Ijm of all sane people. in Tafsr al-Kabr, under Srah Al-Baqarah, Verse 80: Do you say about Allh tl, that which you do not know? Fakhruddn Muammad ibn mar ar-Rz (d.606AH), the Imm of kalm scholars.
I.
Statements of Scholars that Kadhib is Mul
I will now list, InshAllh, the quotes from books of Kalm that clearly say that kadhib is mul; remember, that mul is dht and not ra unless explicitly mentioned. 1. In Shar al-Maqid, under the discussion of Speech:212
Falsehood is Mul by the unanimity of all scholars; because falsehood is a flaw as agreed by all rational people; and it (falsehood) is Mul for Allh tl [summarized]
2. Under the discussion of usn-qub, in the same book:213

without causing a circular argument.
We have clarified earlier in the discussion of Speech that falsehood is impossible for Allh tl
3. In the same book,214 under the discussion of taklf bil mul215 4. In the same book:216
Ignorance and falsehood are both impossible for Allh tl; Eixalted is He from such things.
(Considering) falsehood in the saying217 of Allh tl is ugly even if it is on account of a beneficial objective; and this would prevent many other kinds of good as this would cause untold problems and patent nuisance; and an invitation for the revilement and vilification of Islam, as is obvious. Among such examples218 are the sayings of the philosophers concerning hereafter and the denial of the irreligious. This also invalidates the ijm that the infidels will stay in hell forever219 as this is among the clear messages given by Allh tl.
5. In awli al-Anwr,220 under the discussion of Divine Speech

Falsehood is a flaw, and a flaw for Allh tl is mul.
6. In Al-Mawqif, under the discussion of Divine Speech:221
[this issue] that it is impossible for falsehood for Allh tl is agreed by all; the Mtazilah say that falsehood is ugly and Allh tl does not do ugly things; as for us222 it is because it is a flaw, and a flaw for Allh tl is mul by unanimous agreement.223
212 213 214
Shar al-Maqid, Vol.2, Pg.293 Shar al-Maqid, Vol.2, Pg.143
Shar al-Maqid, Vol.3, Pg. 299. Even though, it is interspersed as a part of the cited objection, the intention of the author is apparent by his exoneration: tl n dhlik : exalted is He from such things.
215 216 217 218 219
taklf bil mul: does Allh tl holds us responsible by ordering us to do the impossible? Shar al-Maqid, Vol.5, Pg.154-155 akhbr, plural of khabar: is news, message, information; but here it is general for everything said by Allh tl. of potential attacks on Islam, if we considered falsehood possible
it is unanimously agreed that disbelievers will stay in hell forever, as informed by Allh taala. If falsehood is considered possible, then this information will be invalidated.
220 221 222 223
awli al-Anwr, Al-Bayw. Pg.172. Al-Mawqif, Pg.295 Ahl as-Sunnah Ijm of Ahl as-Sunnah scholars.
7. In Al-Mawqif and its exegesis Shar Al-Mawqif in the discussion of usn-qub:224
the basis of our saying that falsehood is impossible for Allh tl is not because it is considered as an ugly thing by intellect225 because, if falsehood is not considered ugly, then it necessitates that falsehood does not remain mul anymore; therefore, there is another basis for this,226 which we have explained earlier.227
8. In the same book, under discussion of miracles:228 9. Kaml ibn Humm in Al-Musyarah:230
It has been mentioned earlier in the discussion of Divine Speech that our position concerning Divine Attributes is that falsehood is impossible 229 for Allh tl, Glorified and Exalted is He.
10. Kamluddin Muammad ibn Abish Sharf in the exegesis of his teachers work mentioned above, titled Al-Musmarah:231
If one objects: The point of contention is that these two [ usn and qub] are [considered] in actions of creation [afl al-bd] not in the Attributes of Allh tl.
We say: There is no difference of opinion among Ashrs or others that, anything that is considered as a flaw for creation, then the Creator is also Transcendent from that. He is free from it and it is essentially impossible [ mul] for Allah tl. Falsehood is an attribute of flaw/fault for creation. [Hence it is mul for Allh tl as well] If one objects: We do not accept that [falsehood] is an attribute of imperfection for creation absolutely; because, sometimes, it is also good for them. Rather, it is obligatory for them to utter a falsehood to save an innocent person when a pursuer asks about him and intends to kill him unjustly. We say: It is obvious that kadhib/falsehood is a flaw according to intellect; and to utter it is on account of some necessity for the weak so as to defend [themselves] with falsehood does not apply for Allah tl. It is not valid to use this analogy for Allh tl, who is Omnipotent, whose Power is Absolute and is Absolutely Independent - Glory to Him.
224 225 226 227 228 229 230 231
Shar al-Mawqif, Sharf al-Jurjn, Vol.8, Pg.214 qub al-ql that falsehood is mul that it is because falsehood is a flaw and a flaw is impossible for Allh tl. Shar al-Mawqif, Sharf al-Jurjn, Vol.8 mumtani Al-Musyarah, Pg.326 Al-Musmarah Shar Al-Musyarah, Pg.178
It is concluded therefore that kadhib or lying is an attribute of flaw, even when you attribute the Hallowed Lord Almighty with it. It is absolutely impossible [ mustal] to attribute Him -Glory to Him - with it [falsehood]
11. Imm Fakhruddn Rz in his Tafsr Al-Kabr:
When Allh tl says: And he shall not renege on His Promise232 proves that Allh tl is free233 from falsehood in His promise of reward and punishment.234 Our scholars235 have said that it is because falsehood is an attribute of flaw, and flaw/defect is mul for Allh tl. The Mtazilah said that because falsehood is ugly, and it is impossible that He does ugly things; therefore, falsehood is mul for Him.
12. Allh tl says:236
The Words of your Lord have been completed with Truth and Justice; none can change His Words, and He is the Hearer, the Knower.
Imm Rz writes explaining the above verse:

flaw, and a flaw for Allh tl is impossible.
the second attribute of the Word of Allh is that it is Truthful; and the proof is that falsehood is a
13. He further says:
The validity of all the evidence237 from revelation, is dependent on [the premise that] falsehood is mul for Allh tl.
14. Allh tl says:Allh tl shall not take a son, glorified and exalted is he from such a thing. The Mtazilah used this verse as their evidence238 (for an idea of theirs) and refuting them, Imm Rzi says:239
Our people240 answered: because falsehood is mul for Allh tl
15. Saduddn Taftzn says,241 citing Imm Rz:
Because we believe that Truth in the Speech of Allh tl is pre-eternal, therefore it is impossible for falsehood (to occur); because, when something is proven that it is pre-eternal, it is impossible for its annihilation or non-existence.242
232 233 234 235 236 237 238 239 240 241 242
Srah Al-Baqarah, Verse.80 munazzah: meaning free from defect, transcendent from all faults. wad wad a-bun: lit. our companions, meaning our scholars of Ahl as-Sunnah or Ashrs. Srah Al-Anm, Verse.115 dalyil al-samiyyah: proof from revelation lit. those things held by the Mtazilah Tafsir Al-Kabr, Imm Rz. Srah Maryam, Verse 35. Ahl as-Sunnah Shar al-Maqid, Vol.5, Pg.154
dam: annihilation. that is, if Truth is pre-eternal, then its dam/non-existence is impossible. Because if falsehood is considered at any point of time, then Truth is non-existent at that point.
16. In Shar al-Muqaddimt, Imm Sans says:243

both by rational and shara proofs.244
And that the informer, our Lord Glorified and Exalted is He is free from the flaw of falsehood
17. In the same book, discussing jyiz he says:245

mustal.
[this would necessitate] falsehood and giving information contrary to its occurrence, which is
After a few lines he says:
And this would necessitate falsehood for Him, and falsehood is rationally impossible for Him.
18. Jalluddn al-Dawwn in his commentary246 of qid al-udiyyah:
I say: falsehood is a flaw and a flaw for Allh tl is mul. It is not included in the mumkint and neither is it included in Divine Power. And this just as His Divine Power does not include anything that implies that there is a flaw in Him exalted is He like ignorance [jahl] and powerlessness [jz]; or negation of the attribute of Speech or any other such attribute of perfection.
19. After a few lines he says yet once again:

and a flaw for Allh tl is mul ql.247
20. In Shar Aqyid an-Nasaf:248
It is mul for falsehood in the Speech of Allh tl.
21. Tafsr Bayw249explaining the verse: And who is more Truthful than Allh tl250
tl.
Here, it is refuted that anyone can be more Truthful than Allh tl. Because falsehood can never approach His message, His Speech; because it is a flaw, and [thus] it is mul for Allh
22. Shar Al-Sansyah:251

thing.
Falsehood for Allh tl is impossible [mul] because it is baseness, and it is a contemptible252
243 244 245 246 247
Shar al-Muqaddimt p.158 qlan wa naqlan Ibid, Pg.79 Shar qid al-udiyyah, Jalluddin Dawn, Pg.65
Before some foolish objection is raised by saying: A ha! it is mul ql, not mul shara one has to understand that anything that is claimed as mul shara should be proven from nu : that is the Qurn and Sunnah. Where is such proof that says: Flaw is Possible? al-ydhu billh.
248 249 250 251 252
Shar Aqyid an-Nasaf, Pg.71 Tafsr Anwrut Tanzl wa Asrr at-Tawl, Al-Bayw Srah An-Nisa, Verse.87 Sansyah l Al-Jazyiriyyah, Pg. therefore, a flaw; and a flaw for Allh tl is mul.
23. Tafsr Madrik:253
And whose Speech is more Truthful than Allh tl: here, the interrogative tense is actually a negation; that is, there is no one more Truthful than Him in His saying, His promise of reward and punishment; because of the impossibility of falsehood for Allh tl due to its ugliness,254 because it is saying something other than what something is in reality.
24. Tafsr Abus Sd md:255
And whose Speech is more Truthful than Allh tl : This is a negation; because none can be more truthful than Allh tl, whether in His Promise or any of His sayings256 because of [falsehood being an] impossibility. And why not! After all, falsehood is mul for Allh tl but not for others.
25. Tafsr R al-Bayn:257

unlike for others258
And whose Speech is more Truthful than Allh tl : is a negation, a rejection that anyone else can be more truthful than Allh tl; because falsehood is a flaw and it is mul for Allh tl
26. Sayfuddin al-Abhar in his commentary259 of Al-Mawqif:

and a flaw for Allh tl is mul.
[Everybody is] in agreement that falsehood is impossible for Allh tl, because lying is a flaw
27. Shar Jalluddin al-Dawwn :260
Falsehood, kadhib is a flaw; and flaw for Allh tl is mul. It cannot be considered among contingent thing [mumkint], nor is it included in the Divine Power just as all other such defects [are not included in His Power] like ignorance and powerlessness, weakness.
28. In the same text:261
Neither ignorance, nor falsehood for they are flaws; and a flaw for Allh tl is mul.
29. l al-Qri in his commentary262 on Fiqh al-Akbar of Imm al-Aam:

Falsehood for Allh tl is mul
253 254
Tafsir Madrikut Tanzl, also known as Tafsr an-Nasaf; Srah An-Nisa, Verse.87
Alahazrat: The Imm, may Allh have mercy on him, said ugly in his evidence, based on the obvious; [not the inherent ugliness as claimed by the Mtazilah] and because, he was an Imm of our Mturd madhhab. The Ashr imams like the author of Al-Mawqif [Al-j] and the author of Maft [Rz] as you have seen their quotes have veered away from this proof for this reason. However, that a thing is considered ugly rationally, as in the above example, [that is falsehood is an ugly thing] is something agreed upon by the rationalists [qal.] These Ashr imms, may Allh have mercy upon them, have themselves attested in their quotes. So do not be distracted by such statements, as we have hinted in our introduction.
255 256 257 258 259 260 261 262
Irshd al-ql al-Salm, Abus Sd md. Srah An-Nisa, Verse.87 Akhbr: message, news, information saying, in general. Srah An-Nisa, Verse.87 that is, kadhib or a flaw for others is not impossible/mul. Cf Subn as-Subb. [Ab Hasan: Texts I cite without verifying it myself as these books are not with me now.] Jalluddn al-Dawwn, Commentary on qdah udiyyah: the discussion of l p.73 Ibid, the discussion of laysa, p.66-67 Mina ar-Raw al-Azhar fi shar al-Fiqh al-Akbar, l al-Qari Pg.23
30. Kanz al-Fawyid:263
Glorified and sanctified is He from falsehood: whether by shara proof or rational proof; because it is such an ugly thing, that the intellect readily recognizes the ugliness of falsehood, and does not require a proof from sharh [to consider its odiousness]. So it [falsehood] is mul for Allh tl, by rational and shara evidence as validated by Ibn Humam and others.
31. In Muibbullh al-Bihris Musallam al-Thubt:264
The Mtazilah said that if it was not a rational argument, it would not be impossible for Allh tl to lie;and the answer to this is: that falsehood is a flaw, and it is necessary to consider Allh tl immaculate from flaws. And why not, as we have previously mentioned that it is a rational argument by the agreement of all rationalists. Because, flaw is among those things which causes a negation in the essentially necessary attributes of the Creator Truthful exalted is He and it [falsehood/flaw] is an impossibility for Allh tl, Glory to Him.
32. Nimuddin Sihlw commenting on the above:265
Falsehood is a flaw because this is a cause for negation in the essentially necessary [ wjib dht] attribute of the Lord Almighty. So it is a rational impossibility 266. Therefore, even philosophers who do not consider themselves bound to the sharh267 deem it an impossibility. Because necessary268 and falsehood cannot be together as we have proved earlier in the discussion of Divine Speech.
33. Shh bd al-zz Dihlawi in Tafsr zz. Explaining the verse And Allh will never renege on His Promise269 says:270
every flaw and defect; to say something other than the actual occurrence [falsehood] is absolutely a flaw
The saying271 of Allh tl is in pre-eternity; falsehood is an enormous defect in [the attribute
of] speech. Therefore, it is absolutely not found in the Attributes of Allh tl as He is free from
34. Mayrah in his commentary of Murshid al-Mun:272

263 264 265 266
... and that is falsehood and contradicting the information given which is mustal
Cf Subn as-Subb
Musallam al-Thubt, Vol.1, Pg.46 Fawti ar-Ramt, Vol.1, Pg.46
the discussion of theology/doctrine is under two important categories: shara : as revealed by the sharh and ql: rational, that which can be perceived and validated by the intellect. There is a third category d: habitual, conventional; but this third category is not relevant to our discussion.
267
that is, philosophers who do not believe in revelation (yet, not atheists) do not admit the shara proof; the shara proof is only for those who believe in revelation. the rational philosopher admits only the rational proof here, dall ql.
268 269 270 271 272
wjib: an intrinsical, essential attribute Srah Al-Baqarah, Verse.80 Cf Subn as-Subb khabar Al-Durr al-Thamn, Pg.17
35. Imm Rz in Muaal:273
Because falsehood is a flaw and it is mul for Allh tl.
36. Even Nar Tsi274 does not object; in his commentary to the above:275
ensues.
I say: ....if kadhib is ruled mul by revealed proof [dall sam] then a circular argument
37. Imm Rz again in his Itiqdt refuting the Mtazil positions:276

with!277
But falsehood is mul for Allh tl Exalted is Allh from such things they attribute Him
38. Abd al-Qahir al-Baghdd in Al-Milal wan Nial commenting on the confusion of the Mtazilah whether falsehood is possible for Allh tl:278
...and they would consider falsehood mul like we consider it mul
39. Al-Shihristn in Al-Milal wan Nial describing a Mtazil faction and their belief that falsehood is included in the Divine Power of Allh tl:279
Exalted is Allh from what He says!
40. Imam Al-Ashr in Al-Maqlt discussing the Mtazilah heresy that Allh tl has power over falsehood:280
These statements are so ugly that no one considers it good to describe a righteous Muslim in Exalted from such things.
such words! Similarly one cannot describe Allh tl with such ascriptions Glorified is He and
41. Again, ImmAhlus Sunnah Al-Ashr in Al-Lum:281
Similarly it is not permissible to attribute Him with falsehood, not because it is ugly but because falsehood is mustal for Him. It is not permissible to attribute Him with Power over falsehood, just like it is not permissible to attribute Him with movement and Ignorance.
and disproves this at length and indicates the odiousness of the idea once again thus:282
...suppose we consider the Creator can lie Exalted is He from such a thing!
273 274
Muaal Afkr al-Mutaqaddimn wal Muta-akhkhirn, Imm Rz. Pg.185
Naruddn Ab Abdullh Muammad al-s, d.672 AH / 1274 CE. Shiite scholar who wrote justifications to the ideas of ancient philosophers attempting to refute Sunni kalm scholars.
275 276 277 278 279 280 281 282
Talkh al-Muaal, Pg.186 Itiqdt Firaq al-Muslimn wal Mushrikn, Imm Rzi. Pg.45 tl Allhu mm yaqlna luwwan kabr Al-Milal wan Nial, Al-Baghdd, Pg.138 Al-Milal wan Nial, Al-Shihristn Pg.54, Mardriyyah among the Mtazilah. Maqlt al-Islmiyyn, Vol.2 Pg.209, Maqlah 260. Kitb Al-Lum , Imm Al-Ashr. Pg.118, Ibid.
42. Imam Ab Manr al-Mturd in Kitb al-Tawd:283

falsehood, vileness and oppression...284
And we have said earlier refuting the Mtazilah which is much more clear than this. Along with what necessitates in another issue: that is they attribute Allh tl with having power over
and then, after criticising their positions, he says:

inclusion of this in Divine Power is mul.
Thereafter, ruling this impossible according to our madhhab is easy: that is, [we say] the
43. Bjr in his explanation of Jawharah says:285

falsehood.
... there is a unanimous agreement286 that in all that He has said, Allh tl is free from
And lastly, two important mutakallimn lucidly explaining why kadhib is mul and it cannot be proved merely by revelation. Imm al-aramayn in his Kitb al-Irshd287 says:
b. that which is known by revealed evidence and not possible to know rationally c. that which can be known either by revealed evidence and by rational proof
Know, may Allh tl guide you: the fundamental principles of doctrine are categorized as: a. that which can be known rationally and it is not possible to know it by revealed evidence
That which cannot be perceived except by the intellect, is every principle of religion which is made known by the Speech of Allh tl and its necessary attribute that it is True;288 because the validity of all revealed proofs rely upon the Speech of Allh tl. So it should be established first that Speech is a necessary attribute. Thus, it is impossible to know this by revealed proof.289 And that which cannot be known except by revealed proof is the ordaining that a certain contingent thing will come into existence. 290 It is not necessary for something to really exist just because it is contingent; and the existence of something which is hidden from us cannot be known except by way of revelation.
283 284 285 286 287 288
Kitb al-Tawd, Imm Ab Manr al-Mturd. Pg.200 kadhib, safh, ulm Tufatul Murd Shar Jawharatut Tawd, pg.145. Ijm Kitb al-Irshd, pg.358: On Proofs from Revelation (samiyyt)
That is, it is necessary [wjib] for the Speech of Allh tl to be Truthful; and only a rational proof can attest it, not the revealed proof as it would cause a circular argument.
289 290
That Allh tl Speaks and His Speech is Truthful; because this causes a circular argument. wuqyi m yajzu fil ql
Imm Rz in the commentary of verse:291
The second attribute: from the attributes of the Word of Allah is that it is truthful. The proof is that because falsehood is a flaw and it is impossible for Allh tl to have an attribute of flaw. It is not permissible to prove that falsehood is mul for Allh tl [just] by revelation [dalyil as-samiyyah] because the validity of proof by revelation [is itself] dependent on the [premise] that falsehood is impossible for Allh tl. Because if we attested impossibility of lying [ imtin al-kadhib] by narrated proofs, it becomes a circular argument and is [therefore] invalid. Know that that just as this proves that it is mul for Allh tl to renege on His promise of reward [khulf fi'l wad], it also proves that it is mul for Him to renege on His promise of punishment [khulf fil wad] unlike what Wid has said in his tafsr of the verse, Whosoever kills a believer deliberately, then his punishment is hellfire, wherein he shall abide forever:292 It is possible for Allah ta'ala to forego His promise of punishment. This is because His promise of reward and punishment [wad and wad] are Words of Allah; and this verse proves that it is mandatory to attribute the Word of Allah with Truth; therefore just as reneging on His promise of reward is impossible [mumtani] so also is not fulfilling His promise of punishment.
And guidance rests only with Allh tl.
291 292
Srah Anm, Verse 115. Srah An-Nisa, Verse 93.
J.
The Principle of Explosion and the Deobandi Proposition
From the point of view of classical logic, the proposition is absurd. This is an attestation of both opposites or admitting contradictions at the same time and same place: He is truthful and speaks the truth absolutely, but still a possibility of falsehood exists. From Wikipedia:293
The principle of explosion is the law of classical logic and a few other systems (e.g., intuitionistic logic) according to which "anything follows from a contradiction"; that is, once a contradiction has been asserted, any proposition (or its negation) can be inferred from it. In symbolic terms, the principle of explosion can be expressed in the following way (where " " symbolizes the relation of logical consequence):
{, }
"If one claims something is both true () and not true (), one can logically derive any conclusion ()." The principle of explosion is also known as ex falso quodlibet, ex falso sequitur quodlibet (EFSQ for short) Latin: "from falsehood/contradiction (follows) anything".
Al-mid explaining the definition294 of tanaqu/contradiction says:

proposition automatically becomes false.
That which describes the opposites such that, if one is deemed possible, the other is impossible and vice versa. For example, if we prove truth for one thing (intrinsically), the opposite
But if you consider both propositions i.e., contradictions valid at the same time, we end up with the principle of explosion. Alahazrat295 explains it thus:
If you understand this premise well, you will see that considering falsehood to be included in the Divine Power of Allh will necessitate a possibility of falsehood in any news given by Him. If one says: After all, the news given by Allh says that He has never spoken an untruth nor will He tell a lie, in spite of having Power to do so, then there is no reliance on this either.296 Because this is also another information coming from Him and because you have already said that there is possibility of falsehood in His speech, it could be nigh possible that His assurance that He will not tell a lie is itself a lie. How then can we be certain that this contingent thing which is included in the Power of Allh did not occur?297
293 294 295 296
http://en.wikipedia.org/wiki/Principle_of_explosion. Al-Mubn f Mn Alf al-lam al-Mutakallimn, entry 53. Subn as-Subb
The reader must remember that Imm Amed Ri is positing these statements for the sake of argument and obviously to refute them by showing the foolishness of such argument.
297
a) The only way to know that a contingent thing can be or cannot be is by being informed by Divine Speech. b) If falsehood is considered as contingent and within Divine Power, then the only way to know that it has occurred or not is by Divine Speech. c) And since the possibility of falsehood exists in Divine Speech, there can be no reliance on the assurance that Divine Speech can never be false.
In summary, if falsehood is rationally contingent [mumkin ql], then it is not rationally impossible [mustal aqli] as you yourself claim. Concerning the impossibility by canon [ mustal shara], then it can be proven only by revealed proof and all revealed evidence is based on the Speech of Allh (as we have seen in Imm a-aramayns quote above). So, to prove that falsehood is mustal shara, you will have to first prove that the evidence which proves it is true. Inevitably, this becomes a circular argument [and hence renders it absurd and invalid]. Thus you cannot prove that falsehood is mustal shara; (and you already claim that it is not mustal ql) so now the Speech of Allh becomes [as unreliable] like that of Zayd and mr.298 Exalted is Allh from such things they attribute Him. When all of this is unreliable, then how can you have faith in Judgement day, Reckoning, Paradise, Hell all proven from revelation?
Deobandis go straight to the comment that it is mumkin and not mustal without proving anything. Note that mustal ra or contingently impossible or imtin bil ghayr is actually a form of mumkin as explained earlier. In their various defence arguments they struggle with basic terminology, but still have the audacity to criticise masters of the discipline! May Allh tl give their followers sense and show them the right way.
298
An Arabic/Persian/Urdu expression equivalent of Tom, Dick and Harry in English.
K. The Issue of Khulf fil Wad / Waiving Punishment This is a well known issue and one of the commonly known differences among kalm scholars. I will not elaborate on this point as it is not the purpose of this paper; those interested can look in relevant books for extensive discussion on the subject. Before we proceed for a brief overview of the issue, the definition of two concepts is necessary:
Khulf fil Wad: Allh tl has promised reward to those who obey him and are righteous. This promise is found in various verses of the Qurn and adth. The question is, can Allh tl renege on his promise of reward? This concept of reneging from the promise of reward is known as khulf fil wad. Khulf fil Wad: Allh tl has promised punishment to those who disobey him and are evil. This promise is described in various verses of the Qurn and adth. The second question is, can Allh tl forego his promise of punishment? This concept of foregoing from the promise/threat of punishment or not fulfilling the threat of punishment is known as khulf fil wad. Sduddn Taftzn in Shar al-Maqid:299
khulf fil wad reneging on promise of reward is not possible, and there is an Ijm on this position. compared to khulf fil wad; and because it is magnanimity and grace, some have allowed it [as possible]. Yes, that this necessitates falsehood and changing ones word is a problem...
Notice that Taftzn does not say, kadhib is accepted by some; but he clearly mentions that this khulf raises the issue of necessitating falsehood and the basic premise is falsehood is impossible therefore, this is a problem. And thereafter proposes many possibilities to ward off this accusation. Just think: if they accept that falsehood is mumkin, the whole discussion is meaningless what are you trying to prove after all? Both are promises, but to differentiate between these two kinds of promises, different words are used in Arabic: wad for promise of reward and wad for promise of punishment. Accordingly in English, we shall use the phrases promise of reward for wad, and threat of punishment for wad. And similarly khulf 300 is reneging for reward and foregoing for punishment in certain places. 1. l al-Qri explaining301 this subtle difference says:
In the lexicon, wad promise [of good] is a more general term than aw-d promise of retribution. It is said: I have promised someone [wadtu] whether good or bad and if it is not qualified by mentioning bad, I would say: wadtu, I promised. And if it is not qualified by good, I would say: awdtu, I promised retribution.
2. Al-Qr summarizes the Ashr position thus:302
Khulf al-Wad is not possible in the case of disbelievers, according to the unanimity of scholars. This is the summarization of what is discussed in Shar al-Maqid and Shar al-qid.
299 300 301 302
Shar al-Maqid, Vol.5, Pg.152 literally, opposing, contradicting, reneging. Al-Qawl al-Sadd fi Khulf al-Wad, l al-Qr. All quotes by Al-Qr in this section are from this book, unless mentioned otherwise. Al-Qawl al-Sadd fil Khulf
3. Imm Bjr says303 in the commentary of the verse:304
wa munjizun liman arda waduh And He shall reward those whom He Willed and [so] promised [them the reward]
The author305indicates by this, that concerning the Divine Promise of paradise for believers, Allh tl will not renege from it (and this is proved by sharh absolutely) as He said: This is the Promise of Allh; and verily Allh will not renege from His promise.306 Some scholars of tafsr said that this refers to His promise of reward. Because, if He reneges on His promise of reward, this would necessitate falsehood, indecency and breaking a promise. This 307 is invalid, therefore that which causes this308 is also invalid. So, khulf fil wad is a flaw; it is necessary [wjib] to believe in the Transcendence of Allh tl [from all flaws]. This is agreed upon by both Ashrs and Mturds. As for khulf fil wad, the Ashrs considered it possible; because this foregoing of promise is not a flaw, but rather considered as a magnanimity which is praiseworthy as a poet 309 says: wa inn in awdtuhu aw wad-tuhu la mukhlifu yd wa munjizu mawid And I, if I promise a reward or threaten retribution I may forego my threat of retribution but I will fulfill my promise of reward And those who objected on the possibility of foregoing threat of punishment, they said it necessitates numerous problems among which is: falsehood in the information given by Allh tl; and there is a unanimous agreement310 that in all that He has said, Allh tl is free from falsehood.
4. In Musmarah/Musyarah:311
{The author of mdah} - he is llmah Abu'l Barakat an-Nasafi {among anafs said: a mu'min to remain forever in hell and a kafir to go to paradise is permissible by intellect according to them} - that is the Ashrs. {They say however, there is a revealed evidence against this occurring.} Therefore it is ruled that it is impossibile [yamtaniy] on account of evidence from revelation [dall as-sama'a] and we, the anafs say: It is not possible. [ends the statement of mdah along with its explanation].
303 304 305 306 307 308 309 310 311
Tufatul Murd Shar Jawharatut Tawd, pg.145. Jawharah at-Tawd, verse 46. Al-Laqqn Srah Ar-Rad v.31 lzim :this is what is necessitated if you suppose khulf possible malzm: that is, reneging on a promise, is the premiss. Ab mr ibn al-la, according to Al-Qr. Ijm Al-Musyarah with Al-Musmarah, Pg.178 , text in brown color is from Al-Musayarah.
5. Jalluddn al-Dawwn in his commentary312 of qid al-udiyyah:
Rather, the answer to this objection313 is what we have indicated earlier that wad and wad314 are based on conditions and restrictions; and these conditions are known by shara evidence315. So it is possible to not fulfilling these promises based on the absence of the conditions and the reason for making His Intention known is persuade [to do good] and dissuade 316 [from evil].
6. He writes a little later:317
Know that some scholars have held the opinion that foregoing the threat of punishment [ khulf fil wad] is contingent [and thus included in His Divine Power] for Allh tl.
7. And cites Al-Wid318 who narrates a adth that RaslAllh allAllhu layhi wa sallam said:
has promised punishment upon his deeds, then it is upto His Choice319 [and He may forego it]
whosoever Allh tl has promised a reward on his deeds, He will fulfill it; and those whom He
There are convincing defence arguments which can be found in books of qdah and kalm for those interested in extensive information about this matter. One of the defence argument is that, the promise of punishment is actually making known the intention320 that He might punish; not saying321 that He will punish. And because it is just an intention the implication of falsehood does not arise. The other explanation given is that it is a conditional and not absolute as explained above. 8. In Radd al-Mutr:322
And that which is preferred position is that the possibility of foregoing the promise of punishment is for Muslims in particular, and not the infidels.
One important thing to note here is, that the Ashrs vociferously reject the implication of falsehood that the Mturds say khulf fil wad necessitates. Ashrs write elaborate proofs refuting that it necessitates falsehood. This clearly shows that they abhor the idea that falsehood is possible. Otherwise, there was simply no need to refute the Mturd objection. All they had to say was: So what? We already believe that falsehood is only contingently impossible; your objection does not apply to us. Move on. In fact, if one were to rely on the statement of Jurjn, the Deobandis plaster everywhere, it is not even contingently impossible. It is straightaway mumkin. Al-ydhu Billh.
312 313
Shar qid al-udiyyah, Jalluddin Dawwn, Pg.102
that khulf necessitates falsehood. Notice that Jalal al-Dawwani is saying that falsehood is mul and cannot be used to justify khulf; rather there be other justifications which he explains.
314 315 316
Promise of reward and Threat of punishment. nu
targhb: to persuade to do good. to interest, attract and induce people towards doing good by promising the reward tarhb: warning from doing evil and to keep away from it by threat of punishment.
317 318 319 320 321 322
Dawwni l Audiyyah, Pg.103 l ibn Amed al-Wid, d.468AH; he was a scholar of tafsr and Qurnic sciences; he has written tafsirs: Al-Bast, Al-Wajz and Al-Wast. khiyr: to choose. that is He may choose to forego the promise of punishment as it is considered Grace and forgiveness. insh khabar Radd al-Mutr, Vol.1,Pg.563
This could be understood by another analogy, but let us restate the Deobandi argument:
a. c. Some Ashrs accepted khulf fil wad is possible. Khulf fil wad necessitates falsehood. Therefore, some Ashrs accepted falsehood is possible. b.
This is a syllogistic fallacy known as the quaternio terminorum or the fallacy of four terms. The problem with the above is that the second statement was an objection by Mturds. I will give a few more examples to illustrate this.
a. c. anafs accepted that fatiah can be omitted in prayer. Omitting fatiah necessitates invalidating alt. Therefore, Hanafis accepted invalidating alt. b.
The problem in the above argument is that the second statement is a Shfi objection. In another example:
a. b. c. Shfis accepted that after blood flows from a cut, one can pray [without renewing ablution]. Flowing blood from a cut breaks ablution. Therefore, Shfis accepted that one can pray after breaking ablution.
Here, the second statement is actually a anaf objection. In a third example:

a. c. b. Shfis said that funeral prayer without the bier is acceptable. Praying without the bier is invalid. Therefore, Shfis said invalid funeral prayer is acceptable.
Here also, the second statement is actually a anaf objection.
I end this section with the verdict from Taftzn who ends his discussion on khulf in the following words:323
...as for those who said that forgiving [the kafir] is rationally possible; and falsehood in his the objective is to do good324, or that anything said about the future cannot be counted as falsehood.325 Along with the fact that there are explicit verses in which Allh tl has informed that He shall not forgive an infidel and that the infidel shall dwell in hell forever. Then, the possibility of reneging on this promise [of punishment] and that it may not occur as informed is hypothetical. When this is invalid326, then it is known that falsehood in the information given by Allh tl is not possible absolutely. promise of punishment either [they said based on] the fact that falsehood is permissible when
323 324 325 326
Shar al-Maqid, Vol.5, Pg.155 the mutazilah position as he explains in a previous page that causes the conclusion: this kind of falsehood is absolutely good. the position of some Ashrs that forgiving a kafir can never happen as informed by Allh tl.
L. What Sharif Al-Jurjn Said In his commentary on Al-Mawqif, Sharif Al-Jurjn has said that falsehood is impossible for Allh tl. By the ground rules (which he also explains elsewhere) of kalm, unless specified, it is mul dht that is essentially impossible or intrinsically impossible. The original passage of Al-Mawqif:327
Allhs Speech.] According to the Mutazilah, it is because of two reasons: a. that it is ugly and Allh tl does not do ugly things; and this is based on their principle of rational ruling328 b. it is against what is good [for the creation]. And that it is necessary for Allh tl to do what is best for the creation. And we answer329 this by saying: It is not necessary for Allh tl to do what is best [for the creation.] As for us, [the reason why kadhib/falsehood is mul]: Firstly: Because it is a flaw; and it is mul for Allh tl to have a flaw. Also, if this were true, then we would be more perfect at certain times than Him. Know that I do not see any difference between flaw in action and that which is rationally ugly.330 Because, the flaw in actions is in itself deemed rationally ugly only these are two different descriptions.331 Secondly: If He were to be attributed with falsehood, then His falsehood would be pre-eternal because nothing which is an accident [dith] can be associated with Allh tl. This would necessitate that truth is impossible for Allh tl because whatever is established as pre-eternal, its annihilation is impossible. Therefore it is invalid.332 And we know by necessity, that one who knows something, it is possible that they can give the information that is conforming to the actual occurrence.333 [Therefore] this argument only proves the truth in kalm nafs but not in that334 which is indicative of it.335 Thirdly: [and upon which is reliance]: The information given by the Prophet allAllhu layhi wa sallam and this is known [the knowledge is among] necessities of religion. If one objects: after all, the Prophets being true is known by the truth (in Allhs speech) and if you say it is impossible for falsehood in Allhs speech (by the Prophets information) then it causes a circular argument. We say: The Prophets veracity is known by miracles.
A sub-section on the discussion of Speech: It is unanimously agreed that falsehood is impossible [in
327 328 329
Al-Mawqif, Pg.295 Mawqif al-Khmis;Marad ar-Rbi;Maqad al-Sbi which makes something beautiful or ugly rationally.
this is another dispute with the Mutazilah wujb al-ala who say that it is necessary for Allh tl to do what is good for us. We reject it and say that He is the Lord and Creator who does what He Wills; it is NOT necessary for Him to do what is good for us.
330 331
naq fil fil / qub al-ql
that is, it is only a semantic difference. one should not hastily conclude by their own take on this sentence. This is in itself a lengthy discussion and dragging it here will needlessly lengthen this paper.
332 333 334 335
lzim, that which necessitates that truth is impossible is invalid. that is it is possible to tell the truth some time, so idq is not mul; he is proving that truth is not impossible. as it is in Jurjanis commentary: that which describes the Eternal Speech
Notice that he presents one evidence in his dialectical argument and also says that this proof only proves truth in kalm nafs and is not adequate to prove truth in kalm laf. This does not mean, however that there can be falsehood in kalm laf.
Notice, that Al-Ij is nowhere considering falsehood as possible. He has categorically stated that it is mul. The argument however is about the proof and how valid it is. Sharf al-Jurjn comments this at length and posits dialectical arguments and even wonders at one stage: how will our companions (the Ashrs) be able to ward of the accusation of falsehood, if this be the case? Which clearly indicates that nobody disputes falsehood as mul. The whole discussion is on how to prove it mul. The following is a lengthy quote from Sharf Al-Jurjn: 336
{and the answer is: it is not obligatory for Him to do what is best for us} because basically, nothing is obligatory for Him He is absolutely free and exalted from all such things.337 {As for} falsehood being impossible338 for Him {we have three proofs for it. The first is that falsehood is a flaw, and flaw for Allh tl is mul} by Ijm by unanimous agreement. {Also, because it necessitates} that is, if falsehood occurs in His speech {it will be that} we {are more perfect than Him at certain times} meaning: when we are truthful in our speech. This argument proves that kalm nafsi which is pre-eternal is truthful. Otherwise, it will necessitate that there is a flaw in the Attribute of Allh tl at the same time perfection in our attributes. This does not lead to truth in letters and words that He creates, in the bodies that are indicative of intended meaning. So when someone says that He created a liar is also a flaw in His Actions; and that which he is warning against comes back {as the position} itself. And to ward this off, he says: {Know, that I do not see any difference between flaw in action and that which is rationally ugly. Because, the flaw in actions is itself deemed rationally ugly} in it. {only these are two different descriptions} So how will our companions who reject rationally ugly defend against falsehood in kalm laf by implicating flaw in the Actions of Allh tl? {Secondly: If He were to be attributed with falsehood, then His falsehood would be pre-eternal because nothing which is an accident can be associated with Allh tl. This would entail that truth is impossible for Allh tl} juxtaposed with such falsehood. Otherwise, that would entail that such falsehood would extinguish, which would be mul339{because whatever is established as pre-eternal, its annihilation is impossible.}
336
Shar al-Mawqif, Vol.8, 114 onwards. Mawqif al-Khmis;Marad ar-Rbi;Maqad al-Sbi: f annahu tl Mutakallim.
Bold text in flower brackets is by Al-j; running text by Sharf al-Jurjn; comments in square brackets meant to clarify the translation inserted by me.
337 338 339
obligations imtin al-kadhib: impossibility, kadhib being mul Notice that here too Jurjn is not making a statement but assuming the premiss already. That is: 1. 2. 3. if kadhib is an attribute, then it is pre-eternal which would require sidq to be impossible otherwise, kadhib would be annihilated which would be mul (because annihilation of all pre-eternal attributes is mul)
Jurjn is not making a statement that absence of kadhib is mul. al-ydhu billh. Understand this, May Allh guide you.
That entails truth is impossible for Him340 and this entailing thing {is invalid because we know by necessity that whosoever knows something, it is possible} for him {to give information corresponding to the actual event and this} second facet is also invalid.341 {Verily this proves that Divine Speech342 is Truth} because it is pre-eternal. As for these descriptions343 that denote [the meaning] of Divine Speech {it does not} provide evidence for its being truthful344 because it is not pre-eternal;345 so it is possible to abate by the [effect] of generation of truth, which is opposed to it.346 Along with the fact that it is important for us to prove its truthfulness.347 {Thirdly: Upon which is reliance} on its veracity and the proof of truthfulness in kalm nafs and kalm laf together {the information given to us by the Prophet allAllhu layhi wa sallam} that He is Truthful in All His Speech. {And this} that is, the information given by the Prophet [salutations upon him and blessings] on the Truthfulness of Allh {is something that is among necessities348 of religion} describing evidence for this [statement] is unnecessary. And its349 veracity itself; and not just to prove that one information 350 true. Rather we say: it is reported by all351 prophets Allhs blessings upon them that Allh tl is Truthful, just as it has been reported by all of them that He Speaks [with His Divine Attribute of Speech]. {If one objects:} the truth of the prophet is known by the attestation of his truth by Allh tl {and this is proof of his attestation} for the Prophet {of his truth} that is, truth of the Prophet [is possible only] {when it is impossible for Him} Exalted is He {to be free from falsehood}. This necessitates that His Speech is Truthful; because the Prophets being truthful, is known only by the Truth of Allh tl {and this is a circular argument} if you attest for
340 341 342 343 344
imtin al-idq that is proposition that falsehood is pre-eternal. kalm nafs which is termed as kalm laf
notice again, that here the discussion is about the quality of evidence: whether it is sufficient to prove both kalm nafsi and laf truthful; or just one.
345 346 347
dith; I have translated it as not pre-eternal. continuing from the previous proposition that supposing falsehood is pre-eternal, truth becomes accident
Siylkt clarifies thusly: [Along with the fact that it is important for us to prove its truthfulness ] because the veracity and feasibility of worldly and religious affairs rest upon it; and there is no way to reach Divine Speech (kalm nafs) except through these words and descriptions that denote kalm nafs. And one of the requirements for these (words and descriptions, i.e., kalm laf) to be indicative of Divine Speech (kalm nafs) is that there should not be any falsehood in it also (just like there is no falsehood in kalm nafs). Because, if there is falsehood in it (kalm laf), this prevents it to be denotive of kalm nafs. This [proof by Al-Jurjn above] needs examination. Because words and descriptions which are indicative with respect to kalm nafs and its truthfulness is established by the above evidence; induces a corollary that falsehood in kalm laf is also impossible, mul as is obvious. To base the conclusion of falsehood being impossible because it is denotive of [Divine Speech] causes a circular argument. Our scholars said:Because, kalm laf is denotive of the meaning of Divine Speech which is Pre-Eternal and Attribute of Allh tl; [the meaning] which is according to the actual occurrence after it was established this according to them is the proof that falsehood is impossible in kalm laf. Ponder.
348 349 350 351
to know and to believe. that is veracity of religion itself depends on the fundamental principle that the word of Allh tl is Truthful that is, information of the Prophet is truthful. tawtur is used here to mean without exception.
the truth of Allh tl relying upon the truth of the Prophet, as you do.352 {We say: testimony to the Prophets truth is in miracles} as it has been discussed earlier.
Notice that Al-Jurjn clarifies that it is impossible for falsehood in both kalm nafs and kalm laf, but still those who fancy their nafs and desire insist otherwise. al-ydhu billh.
I was in the process of making a final review, when a brother brought to my notice, a link where an irreligious person writes, hell-bent on proving the Deobandi aberration right. His newest attempt is putting words in Al-js mouth.353 The person translates from Al-Mawqif, omitting the commentary but still adds his own take:354
The last point refutes the argument that this is circular as the Prophet's own vindication is
through his miracles so his confirmation of the words of revelation, i.e. the uttered-speech, affirm their truthfulness according to al-Iji. Thus, al-Iji denies the "rational impossibility" of falsehood in the uttered-speech, but affirms its contingent impossibility.
Just in case, someone misunderstands, the above passage was translated by a kadhdhb and I am citing it here. It is not mine. al-ydhu billh.
Where did Al-j say that it was a contingent impossibility? We have seen earlier that unless categorically stated and explicitly qualified, the mul mentioned by lam of kalm is mul dht. And Al-j only said that it was mul; so it is mul dht, intrinsic impossibility.
Moreover, the person seems to not understand that the two kinds of impossibility in kalm terminology are : contingent and intrinsic; not contingent and rational. Anyone reading the Arabic text can easily see the tense and that Al-j is only commenting that the evidence is not adequate to prove falsehood emphatically. By shifting the emphasis, he is trying to give a new meaning to the text. It is thus, by twisting and giving fancy interpretations to obscure statements in books of kalm, these deviants try to prove their point. May Allh tl vouchsafe us all from such fitnah. ----
352 353 354
those who bring tadq of naby as proof for the Truthfulness of Allh tl. This was on the 3rd June 2010. A screenshot of the full comment is included in Appendix F
M. Conclusion The specialist and the layman alike should have understood the issue by now and learnt that there cannot be any difference of opinion in this subject at all. The difference is carved out by some people solely to exonerate the erring mull. Summaries have been provided throughout and here, we sum up the issue once again following the example of our elders. For instance, in Al-Musyarah, after detailed arguments, Imm Kaml ibn Humm says:355
{Conclusion} [of the book/our discussion]: An explanation of the qdah of Ahl as-Sunnah wa'l Jamh. The author, may Allh have mercy upon him said: {And we conclude} this {book with an explanation of the beliefs of Ahl as-Sunnah wa'l Jamh;} so that we mention in summary the major points that have been explained in detail earlier; because a concise summary after a detailed exposition in various places gives more clarity and explains the objectives more clearly because of their contiguousness and being in one place [is also] easy to refer; and that is: the creed of Ahl as-Sunnah.
It is as if the Imms are saying: The book was a discussion which also included statements from heretics and mulhidin which were also refuted. However, here in the conclusion is our belief in case you have misunderstood or mixed up any quotes earlier. 1. Allh tl is free from all flaws. It is mul intrinsically impossible for Allh tl to have any flaws. 2. Kadhib falsehood is a flaw. 4. It is a fundamental principle of tanzh that one should believe that flaw is mul for Allh tl. 5. Therefore, it is mul for Allh tl to have falsehood in His Speech.
3. The entire ummah is in unanimous agreement that it is mul for Allh tl to have a flaw.
6. We have seen that falsehood is not an action or a thing, but rather an attribute of speech. And thus, any property of falsehood is relayed to the attribute it is associated with and vice versa. 7. Falsehood is either pre-eternal or an accident. If it is a property of the Attribute of Speech, then it is pre-eternal. And that which is pre-eternal is only wjib. Thus falsehood becomes wjib and ceases to be mumkin anymore. 8. Which entails that if anyone says that falsehood is not included in Divine Speech, he becomes a kafir because he denies an attribute that is wjib for Allh tl.
9. If falsehood is in Divine Speech possible, then its opposite is mul. That is, truth becomes mul for Allh tl which is absurd. 10. Also, what is pre-eternal cannot be annihilated. Which means, falsehood abides in the attributes of Allh tl. Exalted is He from such things. al-ydhu billh. 11. No scholar ever said that it is possible (mumkin) for falsehood to be included in Divine Power.356
355 356
The running inline commentary of Al-Musmarah by his student Ibn Abi'sh Sharif is in blue text. This is the Mtazilah standpoint, that it is included in mumkint. See bd al-Qhirs Al-Milal wan Nial, Pg.137-139
12. All said that it was mul. And mul mentioned is mul dht, unless specified otherwise 13. Some statements in kalm books are quoted by heretics to prove their idea. These statements are either out of context or poorly worded or simply rejected. One cannot abandon the majority opinion for the sake of a mistake in a kalm book. Moreover, qdah is learnt from books of qdah, not kalm.
14. Sharf Jurjn is quoted that he said mumkin. This is one ambiguous sentence mentioned in a different issue; indeed, he wrote pages upon pages proving it mul earlier under the discussion of Speech where it is relevant. A judicious person should abandon that which is pithy, confusing and unclear for that which is lucid and explained in detail. 15. One should not try to look for qdah in books of kalm because a misunderstanding (like this) can lead someone to heresy. This is why lam warned against kalm; Al-Qr citing the anaf Imm, Ab Ysuf that he said:
He who seeks knowledge by way of Kalm will fall into heresy 357 .... .... It is therefore, Ibn Rushd, the grandson and author of Tahfut at-Tahfut said and he was the most knowledgeable about philosophy: The result of [indulging in] kalm and argument causes one to be perplexed in the present state, heresy and doubt in the end. 358
16. The issue of khulf fil wad is different and has nothing to do with falsehood. Some scholars considered that it is possible and not mul.
17. Indeed, those who deem khulf fil wad possible vociferously reject the objection that it necessitates falsehood. From this it is known that they rejected falsehood and rationalized khulf by other means and repeatedly asserted that this is not falsehood. 19. Every man should take care of his own faith and should not be fooled by the devil and follow erring scholars. Imm Sans says:359
Truth weighs in heavy upon their hearts but they are very attentive in listening to the adorned and deceptive words of the devil. Thus, the devil hijacks them from the path of salvation and to them, he makes it appear as if they are in a perfect condition concerning
18. There are elaborate proofs for how khulf does not entail falsehood in books of kalm; some examples have been cited above and those interested in detailed proofs may look up books of Taftzn and Sans.
I have strived to make this a concise guide without saying a wee bit more, eager to maintain the brevity of the text for common benefit. In spite of knowing that for many in our time,
true belief [qid]. And their crime, even if they have become famous because of it, even if that crime is on account of blind following, the devil shows them as accomplished gnosis. And the devil fixes this deception in their hearts and drives them to hear similar [whisperings] from his aides evil scholars and ignorant sufis.
We seek Allhs refuge from evil and beseech Him to guide us on the right path.
357
Shar Fiqh al-Akbar, Pg.6 : One who seeks knowledge by way of kalm will fall into zandaqah, or become a zindq. Like the zindq who tried to justify Deobandis and fell to asking whether it was intrinsically impossible for Allh tl to have a flaw.
358 359
Ibid Pg.10 Shar Sans l Al-Wust, Pg.20
In an audio clip that is purported to be the voice of Nuh Keller, he can be heard saying360:
impossible but only contingently impossible.
Assalam alaykum wa rahmatullahi wa barakatuh. Alhamdulillah, [erm] it seems like you are listening to the shaytan a bit here. Is it possible for Allah to lie? This is not intrinsically
Kellers Talk
Appendix A
All you have to know, Sidi, is that its impossible. Thats sufficient for you. [er..] And, as for the, [er..] its not a genuine aqida issue. You dont have to know whether its intrinsically impossible or contingently impossible; but you only have to know that its impossible. So, thats the only thing that you have to know about it. As for the, [er..] major ulama that have said that its intrinsically impossible, not, and contingently impossible and not intrinsically impossible, as I have; [er..] you can find the same thing with Jurjani in his Sharh of the Mawaqif with Iji. If you know something about the advanced books of, [er..] aqida, [er..] you know very well who these are; and so if theres anything to argue about, its in the top ulama in the field and not just Shaykh Nuh. And, so, all you have to know is that Allah does not lie and it is not possible for Allah to lie and this is contingently impossible. And, if someone were to say: no, its intrinsically impossible, I would not consider him a kafir or a fasiq or anything else but really someone with a different impression than mine and different andso, the Quran is haqq. Allah does not lie, does not lie, but, and for more details and that, you just have to ask someone that has time to waste and has this, [er..] time on his hands to devote to meaningless questions. And nobody busies himself with useless doings but someone who is useless. And, so, try to not be useless yourself, and turn to Allah subhanahu wa taala, and, [er..] inshaAllah taala, Allah will illumine[..ate?] your heart with dhikr and with taah and not with arguments. Thats the least of your effective way to reach Allah subhanahu wa taala. Wa billahit tawfiq. Assalam alaykum wa rahmatullah wa barakatuh.
We dont have to waste time analysing all the implications of this talk. Unfortunately, if this kind of careless talk is left unattended, it becomes an accepted position. Therefore it is necessary to point out the errors in this short speech. And guidance rests with Allh tl.
360
Many thanks to a brother who kindly consented to transcribe the above from the audio found on the Internet.
1. It seems like you are listening to the shaytan a bit here. This kind of Sufism is simply being evasive when one doesnt know the answer or if one is on thin ice and has no proofs for their shaky position. It is an obligation far to investigate genuine qdah and also wjib for one who knows to explain it instead of using emotional blackmail. True, shaytan whispers in ears of people of false qdah like falsehood is only contingently impossible and not intrinsically impossible. It is the duty of a scholar to clarify and eliminate this kind of satanic whispering instead of merely criticising someone with a genuine query.
It was perhaps the devil whispering in the ear of Ismayil Dihlawi who first proposed this qdah. But ironically, Keller chooses to side with the whispering of the devil instead of refuting it. 2. Is it possible for Allah to lie? This is not intrinsically impossible but only contingently impossible.
We have seen earlier in this paper that it is intrinsically impossible mul dht for Allh tl to lie. The same can be listed from books of qdah, Kalm and Tafsr, and a sample has been listed in this paper already. Alahazrat Imm Amed Ri Khan has written extensively on this subject, among which Subn as-Subbh is a 140 page treatise which lists and explains proofs from classical books and ulama proving this fundamental Islamic belief. 3. Its not a genuine aqidah issue. It is related to the fundamental principle upon which everything we believe as Muslims rests; to summarily dismiss it as not being a genuine qdah issue either indicates ignorance of qdah or the implications of such corrupt idea. Alahazrat says in his Subn as-Subbh:
Glory to Allh! If we consider falsehood as a possibility for Allh tl, then Islam will be Atheists will raise objections and bring arguments that will not be answerable. The evidence of the Qurn will become completely unusable. Judgement day, life after death, reckoning on that day of Judgement, heaven, hell, reward, punishment everything becomes questionable. Because after all, our belief in these things is because Allh tl has informed us; and if falsehood is a possibility in His speech (and thus information), then rationally a possibility of untruth exists in every information. That, perhaps He might have said it just like that361; perhaps it might not come true. Glory to Him and Exalted is He from what they362 attribute Him with; there is no power, nor strength except that granted by Allh, the Exalted, the Greatest.363 beleaguered by such accusations and criticism that it would become impossible to refute them.
361 362 363
That is, without its being truth. Heretics, apostates. Subnahu wa tl mm yaifn; wa l awla wa l quwwata ill billah.
This refutation can be restated thus:

a. b. c. d.
Mumkin is that which can exist or not-exist. When something is categorized as Mumkin, then one cannot claim that it can never exist, nor that it has ever existed by merely applying thought. Because this is related to Divine Will (and Divine Knowledge): to bring a certain thing into existence or not. Divine Will is an unknown, unless Allh Himself reveals it.
The claim of heretics that: Allh has never lied, nor shall He lie; even though falsehood is Mumkin becomes absurd because:
a. If falsehood is Mumkin shall never exist] c. d. Because this is related to Divine Will (that He Will never say an untruth). Divine Will is an unknown until He reveals it Himself. b. No one can claim that falsehood can never exist [because only Mul is known that it
The clincher is:

e. f. g.
Has He told us of His Divine Will? And if He has told us of His Will Himself, then has He really said the truth? Because falsehood is deemed a possibility, and it is quite possible that he has told a falsehood (al-iyadhu billah) that He will not lie.
Which is why it is necessary to believe that falsehood is Mul and NOT Mumkin.
Alahazrat quotes Imm Rz in this regard in the commentary of the verse: The Words of your Lord have been completed with Truth and Justice364 who provides rational proof365 that falsehood is impossible for Allh tl and says:
proofs. Because the very basis for the validity of revealed proofs is dependent on the
It is not permitted to bring evidence that falsehood is impossible for Allh tl from revealed366 [fundamental] premise that falsehood is impossible [mul] for Allh tl. If we attested for the impossibility of falsehood by revealed proofs, it would cause a circular argument367 and thus [render it] invalid.
4. You dont have to know whether its intrinsically impossible or contingently impossible; but you only have to know that its impossible.
364 365 366 367
Tafsr Kabr, Srah Al-Anm, Verse.115. dall ql dalyil al-samiyyah lazimad dawr
We have seen earlier from primary qdah texts, that it is obligatory for every Muslim to learn what is possible and impossible for Allh tl and His Messengers. True, an ordinary Muslim cannot learn everything found in books of qdah, but when a doubt on any such thing is raised, it is necessary for him to get it right by asking a scholar.
The other issue is that a Mufti who does not understand his times (or the context) is an ignoramus. When the heretical idea that falsehood is only contingently impossible is being floated around by people without proper knowledge of qdah, one should clarify it, instead of burying ones head in the sand. Keller himself ignores this advice when he repeats it after a while:
And, so, all you have to know is that Allah does not lie and it is not possible for Allah to lie and this is contingently impossible368.
Suppose Keller had left it without qualifying369 the impossible, a useless person would have come to the right conclusion after investigating from books of Kalm that when mul/impossible is mentioned without qualification, it is mul dht; intrinsically, essentially impossible. It is reminiscent of a quote: Paint the cars any color as long as it is black. And Keller is saying: You are not required to know if it is intrisically or contingently impossible; just that it is impossible and this is only contingently impossible. Dont get angry at me, try to figure this out.
5. Major ulama that have said that its intrinsically impossible... not... and contingently impossible and not intrinsically impossible, as I have; you can find the same thing with Jurjani in his Sharh of the Mawaqif with Eeji. Where did major ulama say this? Can he provide proof by citations instead of the fallacious reasoning370 proffered by other Deobandi apologists? Where did Jurjani say it in his Shar of AlMawqif?
We have already seen what is said in Shar al-Mawqif, that kadhib/falsehood is mul by unanimous agreement of the ummah. It is also in the same book that mul ra or wjib ra are actually, mumkin which has been transformed to mul or wjib on account of an extrinsic condition. And note that mul is mul dht : meaning intrisincally, essentially impossible. Anyone who claims that it is mul ra or contingently impossible must prove it starting from definitions. The only way a man can absolve himself of such blame is to prove by quoting what he claims. Sure, one can keep quiet and extol the virtues of silence, but on the Day of Judgement, evasion is not an option.
6. If you know something about the advanced books of ... aqida... you know very well who these are; The advanced books of kalm, whether Musyarah, its Shar Musmarah or Shar al-Maqid or various books of Imm Rz or the Shar al-Mawqif or the half dozen books of Imm Sans on Kalm and its various commentaries all refute the belief Keller proposes. Yet, Keller insists otherwise. This
368 369 370
These are Kellers own words. See the talk above. As he qualifies the impossible: only contingently impossible
If he is referring to an apparently ambiguous statement just one confusing line see Appendix C for a detailed analysis. Still, we would like to see where Sharif al-Jurjn has said that it is contingently impossible.
is either due to genuine ignorance or deliberate misleading. I am restraining myself from suggesting the possibility of falsehood, as Kellers followers and admirers may take offence 371.
Let him list these statements and translate these as he is a well known translator. If he has no time, let him at least mention these advanced books.
7. And so if theres anything to argue about, its in the top ulama in the field and not just Shaykh Nuh. Related to 6 above. He states a false premise that top ulama in the field have this qdah, and derives the fallacious conclusion that Nuh is with them. The truth of the matter is, none of the top ulama have this qdah and it is only with Nuh. However, if Nuh Keller is referring to the Deobandis, it is another issue. The first group372 of wayward scholars to innovate this qdah was that of Deobandis and their elders. Keller is blindly following them. 8. And, so, all you have to know is that Allah does not lie and it is not possible for Allah to lie and this is contingently impossible. Keller has proven himself unreliable for citing sources; he also fumbles with derivations. Alahazrat demolished this mendacious idea in such words 373:
I say, with the guidance of Allh: The definition of possible is, that which is equivalent in relation to existence and non-existence374; anything the intellect considers possible, it cannot rule out the possibility of its existence, no matter how far-fetched and incredible such a thing might be; because every possibile thing [ mumkin] is included in the Divine Power [maqdr]; and everything governed by the Divine Power is related to Divine Will [ irdah]. And the Divine Will is an unknown375 and which is beyond the intellect. Then how can the intellect claim that: even though falsehood is included in Divine Power, I have knowledge of His Will; and thus, He has never spoken a lie nor will He ever tell a lie from the pre-eternity to eternity. One can talk of Divine Will only when He who Wills, Himself reveals that He will never do something, like He has Himself said376: And Allh shall never burden a soul more than its capacity. And He has said377:He wishes ease for you; and He wishes not hardship upon you.
Also see point 4 for Keller pushing his own agenda and being holier-than-thou at the same time.
371
Indeed, suggesting the possibility of falsehood in Allhs speech is faith, and in that of Keller is bad adab? SubnAllh! If you are still unmoved, you may want to weep at the hardness of your heart and the expanse of your ignorance. May Allh tl guide you.
372 373 374 375 376 377
indeed, this is an old controversy. But everyone understood this as a Mtazil belief. No one who claimed to be a Sunni said this. Subn as-Subbh that is, it anything that can be existent or non-existent is considered as mumkin, by the very definition. ghayb Qurn 2:286 Qurn 2:185
9. And, if someone were to say: no, its intrinsically impossible, I would not consider him a kafir or a fasiq or anything else but really someone with a different impression than mine and different and On the contrary, one who does not believe that falsehood is intrinsically impossible is at best a mubtadi heretic and wayward; and at worst, a kafir (al-idhubillh). Keller is trying to trivialize the issue simply because he himself doesnt understand the issue well nor terminology as is obvious from this talk and his screed378 elsewhere. 10. So, the Quran is haqq. Allah does not lie, does not lie, but, and The above is a correct belief. But the requirement for this correct belief is that falsehood is absolutely, and intrinsically impossible for Allh tl. See point 8 above. 11. For more details and that, you just have to ask someone that has time to waste and has this time on his hands to devote to meaningless questions.
This is an attempt to pre-empt any refutation to this meaningless talk. And there is context blindness about the history of the issue. Muslims were not bothered with this meaningless question and a person with a lot of time to waste concocted it; and his followers promoted it and some others are defending this in our age.
So if someone tries to correct this false idea, they are wasting their time. If Keller was sincere in not wasting time he would have abstained completely from making any comments in this issue. If someone messes in things which they have no knowledge of, and even circulates utter lies, they are being useful; but, if someone refutes that false idea, they are useless. The bane of sufis and scholars is that of arrogance and jb. May Allh tl protect us from such illnesses. 12. And nobody busies himself with useless doings but someone who is useless. When fitna rears its head and false, heretical beliefs are introduced in Islam, it is an obligation for every Muslim who knows to fight it. This is what our salaf, our elders did. Ashr, Maturidi, Ghazzali, Rz, Subki and Sans did. Imm Sans wrote and explained qdah books again and again, simplifying, clarifying and writing commentaries to his own books. Perhaps he was being useless as well. 13. And, so, try to not be useless yourself, and turn to Allah subhanahu wa taala, inshaAllah taala, Allah will illumine your heart with dhikr and with taah and not with arguments. Thats the least of your effective way to reach Allah subhanahu wa taala.
The first step in sulk is to investigate and have correct qdah. And this is a part of dhikr itself. Some sufis who have not understood the objectives of Sharh foolishly think that dhikr is only litanies. Amed Ibn yillh as-Sakandar, the leader and spokesman of Sufis, and a Shadhili imm says in the opening lines of Mift al-Fal379:
by having an attentive and mindful heart in the presence of Allh tl. It is also said: that you seek the name of the remembered one, by heart and by tongue.
Dhikr or Remembrance means liberation from negligence and forgetfulness. And this is achieved
378 379
Iman, Kufr and Takfir which has been refuted elsewhere.
Mift al-Fal wa Mibh al-Arwh f Dhikrillhil Karm al-Fatt, on Dhikr/Remembrance of the Lord Almighty. By Imm Amed Ibn yillh as-Sakandar.
It is the same whether you remember [dhikr] Allh tl or any of His Attributes; or any of His commandments; or any of His Divine Actions; or establish evidence that guides you towards them380; or Prayer381; or remembering any of His Messengers, His Prophets or His Friends 382 or anyone related to them; or anyone who tries to come nearer to Him by any means383. Or any action [that bring you closer to the Lord Almighty] like reciting the Qurn, litanies384, poetry385, singing/recitation386, or attending a lecture387 or retelling of stories388. So, the Mutakallim389 is a dhkir [one who is busy remembering his Lord]; the Mutafaqqih 390 is a dhkir; the teacher is a dhkir; the Mufti is a dhkir; the preacher is dhkir; the thinker391 who marvels at the Greatness of Allh and His Glory, His Power, His Signs, the heavens and the earth is a dhkir; one obeys the commands of Allh and abstains from His Prohibitions is a dhkir.
Imm Ghazzl has written a full section on the superiority of ascetism and abstaining from company. Therein he writes392:
That is, he should seek Allh tl by this knowledge; the knowledge about Him, His Attributes, His Actions because knowledge of these is far superior than every good deed [ml]. Rather, the very objective of good deeds is to remove ones heart from the creation and be solely focussed on the gnosis and love of the Almighty. Both deeds and knowledge about deeds are meant to attain this knowledge. 393 And this knowledge is the destination of the seekers394 in this path and as if it is a condition395 on this path.
Al-Sans explaining the importance of refuting heresies396:

380 381 382 383 384 385 386 387 388
that is anything that provides evidence to Attributes, Actions and Commandments of the Lord du awliya Obviously as advised by the Sharh or is compliant with it. dhikr here is used as litany. Permissible by the sharh and that which either educates or is in praise of Allh, His Messengers, His Friends; In general, Islamic poetry. Ghin here means vocal singing of permitted poetry. Like the burdah for example and odes in praise of the Prophet allAllhu layhi wa sallam. Obviously, Islamic lectures.
True stories from the lives of Prophets, Awliya and other righteous Muslims. As the Lord Almighty has said: Verily, in their stories, there are lessons for people of understanding. [Srah Ysuf, 12:111].
389
A scholar or student of Kalm, when it is meant to establish evidence for the Attributes of Allh; to refute false ideas and to remove heretical ideas being planted in the minds of common muslims.
390
Mutafaqqih: one who is learning fiqh. The scholar or student of Jurisprudence. When one becomes a master of this science, he is termed a Faqh. The master of jurisprudence, fiqh.
391
Mutafakkir f amatillh: One who spends time observing, thinking about the creation and marveling at the Greatness and Immense Wisdom of the Creator. The Imm hims
392 393 394 395
Iya lm al-Din, The Second Part, The Sixth Book: On the Merits of Shunning Company. Vol.2/Pg.376 Of Attributes of Allh tl, His Divine Actions. ghyatul murdn That is, a condition to reach the goal is true knowledge about the Attributes of Allh tl.
It is reported that Master Ab Isq al-Isfaryini raiyAllhu nh during the time when heretical ideas were intensely debated [and heresies were rising] went up Mount Lebanon, a place of seclusion and worship, which was the dwelling of friends of Allh [AwliyAllh]. He found them withdrawn from common people and busy in worship of Allh and he said to them: O people who live by eating grass!397
You have fled [to seclusion] here and forsaken the followers of Prophets allAllhu layhi wa sallam [vulnerable] in the hands of heretics? They replied: Master! We dont have the strength to live among people; but Allh tl has given you strength and you are capable to [repel them]. The teacher, raiyAllhu nh returned and busied himself with refuting heretics and wrote his book, Al-Jmi Baynal Jal wal Khaf.398 It is said that Master Ab Bakr ibn Al-Frak spent time learning and after mastering the sciences, withdrew from public into seclusion and worship. He heard someone say: Now, you have become a living proof of [correct doctrine sent by] Allh tl for His creation, but you flee from them? The teacher came back and continued to teach.
Al-Zabidi in its explanation refers back to The Book of Knowledge; where399 he cites the author400 of Qt401 analysing the adth it is obligatory for every Muslim to seek knowledge:
disagreement upon the method of seeking it and the nature of supplementing it.
Among scholars who considered this to be the Knowledge of Tawd402 (or doctrine), there is a
Some said, it is by evidence and reflection;403 some said, by research and examination404; yet some others said, by testimony and tradition405. One group of scholars406 said: This means407 to actively seek knowledge of problematic issues and things that cause doubt408, whenever a man comes across such ideas and hears them.
396 397
Shar Sans l Al-Kubr, Pg.20
aklatu hashsh: grass eaters; one should not confuse this with the modern usage which means drug addicts. These noble people subsisted by eating edible grass and vegetables, hence the address.
398 399 400 401
A Compendium of the Obvious and the Obscure. Itf al-Sdah al-Muttaqn. vol.1/pg.200. Ab lib al-Makk, Imm of Ahl as-Sunnah of his time, d.386AH
Qt al-Qulb, by Al-Makk and one of the earliest books of Tasawwuf; it is said that Imm Ghazzal used Qt as a model for his Iy. Allh tl knows best.
402 403 404 405 406 407
That is Knowledge of Doctrine of Ahlus Sunnah. It is also known by synonyms: lm al-tawd, lm al-ul or lm al-kalm. al-istidll wal itibr al-bath wan naar at-tawqf wa athar that is, scholars of kalm the original says: he intended; that is, he allAllhu layhi wa sallam intended [by saying seeking knowledge is obligatory]
However, he is allowed to refrain from seeking [to learn about] these things as long as he is himself unaware of these issues; and as long as he is upon the fundamental faith of all Muslims, and accepts the standard doctrine409. And as long as nothing disturbs his thought, nor gnaws from the inside, he is allowed to keep away from doubtful and controversial ideas and he is exempted from researching the reality about those things. However, if something falls in his ear from such doubtful, controversial or problematic issues and it takes root in his heart,410 and he himself doesnt have knowledge to resolve it or remove it from his heart, nor does he have sufficient knowledge to differentiate between truth and falsehood, then, it is not permissible for him to sit silent.411 Because, otherwise he may retain a false and heretical belief or negate, repudiate a correct doctrine. Therefore, it then becomes obligatory for him to seek knowledge about it412 from the masters of that science. And get clarification from them until he gains confidence and firm belief in the right doctrine and reject false ideas, thereby resolving those issues that perturb him. He should not neglect seeking knowledge of this kind nor abandon it, because he may then follow his desire because of doubt, or be doubtful of religion and then depart from the way of the believers. Or accept a heretical thought and thus go out of the madhhab of the Ahl as-Sunnah without even realizing it. This is why [Ab Bakr] Al-Siddq said: O Allh make truth apparent to us, so that we can follow it; and falsehood apparent so that we can keep away from it. This is the madhhab of Ab Thawr, Ibrhim ibn Khlid al-Kalb, Dwd ibn l, usayn al-Karbs, arth413 ibn Asad alMusibi among the kalm scholars.
We pray Allh tl to guide wayward Muslims and make them see the truth and recant heretical ideas. We ask Him to make us walk the path of those whom He has guided, and be like those whom He loves in our life and in our death. This by His Immense Favor and that He save us and all Muslims in these difficult times from evil and mischief that is spread. We ask Him, on account of the Best of creation, our Master Muammad allAllhu layhi wa sallam. Allh tl alone gives guidance and success.
408 409 410
mushkilt - shubuht of Ahl as-Sunnah
that is, the idea whether for or against, finds a place in the heart. In this example, no Muslim was bothered about such an odious idea that falsehood is not impossible for Allh tl. And when this was planted by a group of ignorant scholars, it is now obligatory for anyone who hears it to get a clarification; and for those who know the truth to refute it. And Allh tl is a sufficient Helper.
411
Obviously, this means: one should ask the knowledgeable and resolve it. So seeking knowledge about this is obeying the sunnah, not listening to the whispering of the devil. Al-ydhu Billh.
412 413
That particular issue which has been bothering him Two versions of Itf, the Bulaq edition and the modern Dar Kotob al-Ilmiyah edition say arth; however he is widely known as rith.
Some More Clarifications

Did Alahazrat coin the phrase imkn e kizb or was it in use prior to his ruling on it? Was it used by Deobandis themselves or was it mistranslated414 by Alahazrat? 1.
Appendix B
In Fayslah Haft-Masalah, j Imddullh Muhjir-Makk mentions the 6th and the 7th question as:
chaTTa aur saatwaN masalah: imkan e nazir o imkan e kizb ka the sixth and seventh issue: on the possibility of similitude and the possibility of falsehood.
2. In Ek-Rozah by Ismal Dihlaw, on pg.17, he mentions the phrase imkn-ekazib and perhaps is the first salvo in this controversy.
3. In Barhn e Qaih, Khall Ahmed mentions this phrase on page 6: this issue of the possibility of falsehood (imkn e kizb) is not a new one; the difference of opinion on the matter of khulf al-waid has existed among the ancients.. 4. In Fatw Rashdiyyah, a purported letter from j Imddullh Muhjir Makk is presented which mentions the phrase imkn e kizb and that it is included in the Divine Power. 5. In Juhd al-Muqil415 by Mamd al-asan Devbandi, he writes:
khula ye nikla m bihin niz bayn al-farqayn, imkn e kadhib fil kalm al-laf hai, imkn e kazib fil lm hargiz nahN the summary of the dispute between the two groups is in the matter of possibility of falsehood in uttered speech (of Allh tl) not in the possibility of falsehood in His Knowledge.
And thus, tries to prove this corrupt belief; not surprisingly, it is the same fallacious evidence that has been regurgitated ad nauseum to this day some, in few sentences and some in scores of pages. Unfortunately, some contemporary scholars have fallen prey to this deception and are circulating this qdah which has no place in Islam.
414 415
Nuh Keller, a contemporary American scholar accuses Alahazrat of mistranslating this phrase in his article titled Iman, Kufr and Takfir.
Juhd al-Muqill, means hardship of a poor man as mentioned in adth. The Saharanpur edition (published in the lifetime of the author) has diacritics on the title to read: Jahd ul-Muqill, which means: toiling of a poor man. Indeed, this is the toiling of a beggar. It is obvious that similar to contemporary scholars, this scholar from Deoband is ignorant of qdah, kalm and logic. As if, the title of the book already declares the poverty of thought and faith in that book.
Obscure Statements in Books of Kalam

A drowning man clutches at a straw, hoping that it will save him. When irreligious people are soundly refuted, they cling to some obscure statements found in books of kalm and try to justify their odious belief. It is strange that we have to cite from scores of books to prove that falsehood is mul for Allh tl; but the opposite camp thinks that quoting a couple of problematic passages will absolve them (and their elders who first made these mistakes) from all blame.
Appendix C
The first thing is that kalm books tend to be long winded and the reader is expected to keep track of the original comment, objections, counter-objections and so forth. In many places, Jurjns dialectic gets a bit confusing the casual reader [or the quote-hunter] who is starting from the middle might be misled easily into thinking that this is the position of Jurjn himself. It is important to remember the advice of Al-Ij in his book warning against such dangers:416
it is not necessary to put conditions of light, nor facing or otherwise. We shall not object to such things, relying upon your knowledge418 where it is relevant.
And you know the madhhab of Ahl al-aqq417 that sight is created by Allh tl in the living and
Jurjn in his commentary elaborates:419
{We shall not object to such things, relying upon your knowledge where it is relevant} Thus, it is mandatory for you to make concessions for the principles of Ahl al-aqq in all the discussions we make, even if we do not explicitly mention them.
Al-j and Al-Jurjn are clearly saying that in the course of our discussions we shall state the positions of others without mentioning our objections; and we rely upon your knowledge to recognize this. The rule of thumb in all these discussions is you should measure it against the principles and statements made in the true creed of the righteous folk [and follow it] even if we dont explicitly describe that. In Shar al-Maqid, Al-Taftzn says:420
clarification is required. There are numerous opinions of philosophers that are false and invalid [according to our religious belief] and mentioned without stating [our] objection or refuting them, except where additional
Therefore it is important to always hold the principles of Ahl al-aqq while reading books of kalm; no matter what is said in there, one should not lose track of the correct qdah.
416
Al-Mawqif, Pg.133 Third Standpoint: Third Rank: The First Category: Second Objective. [mawqif al-thlith; marad al-thlith; al-qisam al-awwal, maqad al-thn]
417
Ahl al-Haqq is the phrase used to refer Ahl as-Sunnah Muslims because they are on the Right Path. Literally, The People in the Right [or with the right creed]
418 419 420
That is the position of Ahl al-aqq Shar al-Mawqif, Vol.5, Pg.246 Shar al-Maqid, Vol.2/Pg.273; The Third Objective: First Category: Third Type.
I. The problematic quote of Shar Al-Mawqif as cited by a heretic:421

It is written in Sharh al-Mawaqif: The entire Mutazilah and Khawarij consider punishing the sinner if he dies without repentance necessary (wajib) and do not consider possible Allah will forgive him, by a twofold reasoning: First, He has threatened with punishment for major sins and informed (us) of it and if He does not punish and forgives, reneging on His threat and lying would result, and they are impossible (muhal). The response is: its objective [i.e. the threats] is the incidence (wuqu) of punishment, so where is the necessity of punishment concerning which our discussion is on (?) since there is no doubt that non-necessity and incidence does not entail reneging or lying. It cannot be said: 'it entails their possibility, which too is impossible (muhal)', because we say: 'its impossibility is untrue how so, when they are from the possibilities (mumkinat) which His power include'.
: : : :
II. Context for this quote vis--vis other quotes: Translations were presented earlier and a lengthy one in Section-L above, from the main discussion of Speech and a direct argument against falsehood. Whereas this seemingly problematic quote is found in the discussion of good-ugly as a dialectic argument. It should be obvious from this itself that a subsidiary argument cannot be presented as a statement of faith. Moreover, Al-Jurjn himself states his position prior to this dialectic when he says:422
the basis of our saying that falsehood is impossible for Allh tl is not because it is considered as an ugly thing by intellect;423 because, if falsehood is not considered ugly, then it necessitates that falsehood does not remain mul anymore; therefore, there is another basis for this,which we have explained earlier.424
So, the argument here is about the validity of stating qub al-ql as proof for refuting falsehood; not that falsehood is itself disputed.
Actually, llmah Sharf is using the Mutazilah argument to refute them and then we shall say: actually means, so we bring your other argument to refute this one. Why would Sharf make such blatant mistake when he has himself disproved it at length earlier? And why would he say something without providing proof that which contradicts almost every kalm book?
421 422 423 424
Shar al-Mawqif, Vol.8, Pg.331. This was posted on an internet forum. Ibid, Vol.8, Pg.214 qub al-ql that it is because falsehood is a flaw and a flaw is impossible for Allh tl.
At this point, I will only point out that when Sharf says: Because then we shall say: he is actually saying: If you say so, then we shall say [citing your own principle]: that you cannot claim it is mustal because [according to you] they are mumkin and included in Divine Power. I will engage in a similar dialectic with those who pose this argument. The most important issue here is the explicit statement that it is mumkin. If you already believe that Sharf said it is mumkin and included in Allhs Divine Power, then why do you present so many excuses and confuse commonfolk with terminology? Why dont you explicitly state it as your qdah and do away with all pretenses of imtin bil ghayr etc?
What about Al-Jurjns own assertion that it is mul in the very same book in its appropriate place? Why did he have to prove that kadhib is mul in the first place? All he had to do was just say: kadhib is mumkin, end of story. The fact is that it is the Mtazil principle that kadhib and ulm are included in Divine Power. This is found in various books. bd al-Qhir425 al-Baghdd Al-Milal wan Nial:426
about the issue of Divine Power over oppression and falsehood. Historians narrate about a gathering of seven prominent Mtazil scholars and they were arguing
The whole story and the various arguments and counter-arguments is narrated in three pages and among which are the following statements of some Mtazilah scholars:
He can lie; and because He knows that He will not do them.
[And Abul Hudhayl ] he said: I say that Allh tl has Power on that He can oppress and that
Continuing, he writes:
Bishr ibn Al-Mtamir said: I say that Allh tl has Power over all those things.
In the same story further:
Al-Ashba427 said: I say that He has Power over oppression and falsehood.
He then concludes the discussion thus:
These people [the Mtazilah] were forced to accept their inability to answer in this issue. If they were guided to the correct answer, and returned to our answer that Allh tl has Divine Power over all things subject to His Power [maqdr], and if He did it, it would not be oppression; and they would consider falsehood mul like we consider it mul and would be blessed with [this correct belief]. Praise be to Allh tl who has vouchsafed us and delivered us from such heresy, and because of which they are confused and perplexed, like Jews and Christians are [in issues specific to them].
Notice that bd al-Qhir unequivocally states that the position, Falsehood and opression are included in Allhs Power is the Mtazil position and that falsehood is mul, which is the Sunni position.
425 426 427
Ab Manr bd al-Qhir al-Baghdd, d.429AH He is famous for his other book Al-Farq Bayn al-Firaq. Al-Milal wan Nial, Al-Baghdd Pgs.136-138 In the footnote by Al-Kawthar it is, Al-Ashajj and that he was a contemporary of the prominent Mtazil, Bishr ibn al-Mtamar.
Al-Baghdd in his other work, Al-Farq Bayn al-Firaq listing the heresies of Mtazilah mentions this issue as a belief of the Mtazilah. Under the entry of Iskfi:428
of doing it [that is ugly things].
And he contradicted those of his elders who said that Allh tl has power over oppression and falsehood, but He does not do it because of His knowledge that it is ugly and that His being free
Muammad Al-Shihristn, whom Sharf Al-Jurjn praises as knowledgeable of the positions of the community of kalm scholars, says in his Al-Milal wan Nial discussing Mardriyyah:429
Followers of s ibn ab Al-Mardr, student of Bishr ibn al-Mtamar: The first [among his heresies]: is his position concerning Divine Power of Allh tl and that He has power to lie and to oppress. And if He did lie and oppress, He would be the oppressing and the lying god. Exalted is Allh from what He says!
SubnAllh! Notice how Shihristn dissociates himself from such an ugly belief. It is nothing short of calumny to accuse Sharf al-Jurjn that he did not know this and he held this ugly belief. And finally, let us see what Imm Abl asan al-Ashr himself said about it. Talking about the Mtazil heresies, he mentions many of them who claimed that Allh tl has power to lie and oppress; in the 15 saying he says:430
do such things. These statements are so ugly that no one considers it good to describe a righteous Muslim in such words! Similarly one cannot describe Allh tl with such ascriptions Glorified is He.
Ab Ms431 and many Mtazilah said: Verily Allh tl has power to oppress and lie, but He does not do them. If they are asked: Suppose He does? They said: Fundamentally, He doesnt
Does the zindiq still claim that Jurjn was ignorant of such basic positions? As mentioned in the adth of the Messenger allAllhu layhi wa sallam:432
If you have no shame, do whatever you want.
And only Allh tl gives guidance.
428 429 430 431 432
Al-Farq Bayn al-Firaq, Pg. 125 Al-Milal wan Nial, Al-Shihristn Pg.54, Mardriyyah among the Mtazilah. Maqlt al-Islmiyyn, Vol.2 Pg.209, Maqlah 260. this is Al-Mardr as we learn from Al-Shihristn. a al-Bukhr, adth 3483
III. Translation of the original text and the problematic passage from the commentary: The discussion is about the Mtazil position; in Al-Mawqif:433
The Fifth Objective: The Mtazilah have derivation based on their principle of rational ruling and the obligation upon Allh tl; and that which examined here is about reward and punishment.
He describes the issue and says further:
As for punishment, there are two discussions here: The First Discussion: All the Mtizilah and Khawrij say it is obligatory for Allh tl to punish those who commit major sins for two reasons: The First Reason: Because He has promised punishment and given information about it [that He will punish them]; if He does not punish them, it will entail breaking a promise and falsehood in His information, and this is mul. [Our]Answer: The furthest extent is the occurrence of punishment; where is the obligation?
Let the reader note that the context is not where they are discussing the issue per se; but rather an objection resulting from the Mtazil principle of obligation on Allh tl. We say that there is no obligation on Allh tl whatsoever. In its commentary by Sharf al-Jurjn:434
and Khawrij435 said that it was wjib for Allh tl to punish those who commit
{As for punishment, there are two discussions. The first: All [scholars of] Mtazilah major sins.} That is, when he dies without repentance and they said that it was not possible for Allh tl to forgive them. {This, for two reasons: First because Allh} tl {promised punishment} for those who commit major sins {and gave information about this} that is about the punishment for committing major sins {and if He does not punish them} on their major sins and forgave them, {then it necessitates khulf reneging on his promise of punishment and falsehood in His speech which is mul.} {The answer is: the farthest extent is that punishment to occur, where is the obligation?} in which we dispute; because, there is no doubt that the occurrence [of punishment] without obligation [upon Allh tl] does not necessitate either khulf [reneging on promise] nor kadhib [falsehood]. One cannot say: [But] that will necessitate that considering them both [khulf and kadhib] as contingent, which is also mul.436
433 434 435
Al-Mawqif, Pg.376 Shar al-Mawqif, Vol.8, Pg.331
the Kharijites, extremist faction and forerunners of todays Wahhabis. The derive the name from going out against the fourth and the rightfully guided caliph, l raiyAllhu nh.
436
that is, converting a mul to jyiz is mul.
Then we shall say: ruling that both [khulf and kadhib] as mul is not permitted; how can it be and they are among contingent things which are included in the Divine Power of Allh tl.
This kind of arguments are common437 in both Al-Mawqif and its commentary. l yuql / li ann naql, dont say this/ because then we shall say is usually given as accusative proof where the latter is the statement of those who object. For example, in the chapter on Divine Power, Al-j mentions the Mtazil confusion about free-will and the Creators Power, and says:438
Dont say: That which is subject to Allhs power will happen, because His Power is all encompassing; Because then we will say: The meaning of Encompassing Power in relation to all other things except this thing upon which creation has power [maqdr]. So He has no influence in this thing [maqdr] and both the Creator and the slave are equal with respect to this thing.
Is j saying that Allh tl has no power on actions of creation? Indeed, anyone with a basic understanding of qdah and history of Mtazilah will scoff at such misunderstanding. This is the kind of casual meddling that j lamented in the preface of his book:
bereft of men and mount.440 He collects what he finds from the statements of kalm scholars 441 and copies them blind, without using his mind and does not realize what he has gathered has festered and worthless, or valued and priceless. And [doesnt know whether] that which he has put together is weak and absurd or strong and anchored.
And among such,439 are those similar to a person fetching firewood in a pitch dark night; and one
And he says a little earlier in the same preface, which is very relevant to those who insist on Sharf alJurjns seemingly confusing line:
realizing that there are critics behind him [who will expose him]. Also among them is one who looks at mere premises and propositions442 and chooses what suits his deplorable opinion; and sometimes, he goes back to use a parts of these to disprove another because of his abject confusion.443
Among them is one who fabricates and [cites] mistakes, just to further his own opinion without
No comment would have been as apt as js in this affair. In the above lines he is rejecting those who pick up a line here or there and all perplexed and confused, without a firm grounding in principles, try to apply this piece on another making blunders and ascribing them to lam while in reality, this was never their intention.
437
For some more examples see Shar al-Mawqif: Vol.8, Pg.73, Pg.82; Vol.6, Pg.88 and I skip translations because they are out of scope of our discussion.
438 439 440 441 442
Al-Mawqif, Pg.285 incompetent people, without clear understanding of either kalm or qdah powerless and without aid. kalm al-qawm: here community means scholars of kalm.
muqaddimah al-kubra and muqaddimah al-ughr : major premiss and minor premiss; it could also mean mere introductions, but given the context it is about premises using them here and there and arriving at wrong conclusions.
443
Ibid. I have used Al-Jurjns commentary in the translation itself for clarity.
Any judicious person should be convinced by now; but there are still some people who may adamantly insist that Sharf is stating his position. So, I will try to persuade them with yet another proof. Imm Fakhruddn Rz in his Muaal Afkr al-Mutaqaddimn wal Muta-akhkhirn says:444
Article: The information given by Allh tl is Truth Because falsehood is a flaw and it is mul for Allh tl. And so because, if He were false, then His falsehood would be pre-eternal; and if this were so, then truth would be mul for Him. However, the latter statement445 is itself mul. Because, for everyone who knows something he knows about that information to be true in itself.446 And this is known by necessity.447 Dont say: Alright; that which you mention is proof that the information which is pre-eternal is truth; but this does not prove that these words are also true. 448 Because, then we shall say to the Mtazilah : This also is an entailing proof [against] you. Because according to you, elision and concealment [in kalm laf] which we dont know is possible; and this possibility makes these apparent words unreliable. 449
Notice that this l yuql / li ann naql is the style of mutakallimn. Ignoramuses who have no idea of either correct qdah nor methodology of kalm scholars, strut their ignorance and are causing people to go astray. llmah Sharf is using the similar dialectic only an idiot will claim that Imm Rz believed in hadhaf and imr [elision and hiding] of kalm laf. And in this quote, Imm Rz is not only proving falsehood mul, but also proving that it is mul in both kalm nafs and kalm laf.
444 445 446 447 448 449
Muaal Afkr al-Mutaqaddimn wal Muta-akhkhirn, Imm Rz. Pg.185 that truth is impossible is by way observation of mul; he explains this in the next paragraph. therefore idq cannot be mul. common knowledge. arrah. notice that this claim of possibility of falsehood in kalm laf is also a Mtazilah belief.
Though Nasruddn s in his commentary titled Talkh al-Muhaal contests that this is not the Mtazilah position, he does not deny that kadhib is mul.
IV. Comments on this quote by other scholars 24. Al-Dawwn commenting on this quote summarily rejects it and says:450
I say: falsehood is a flaw and a flaw for Allh tl is mul. It is not included in the mumkint and neither is it included in Divine Power. And this just as His Divine Power does not include anything that implies that there is a flaw in Him exalted is He like ignorance [jahl] and powerlessness [jz]; or negation of the attribute of Speech or any other such attribute of perfection.
25. In a gloss of the above:451
[and I say:]452 so that you dont heed Sharfs objection [upon which Al-Dawwn answers]
26. Al-Siylkti in his supercommentary:
If you say: Falsehood is a flaw which is mustal for Allh tl by ijma; and there is no doubt that it is impossible to convert an impossible thing into a contingent thing.453 I say: It is obvious that this comment is made with respect to the Mutazilah argument and they speak not, except about kalm laf. It was mentioned earlier that flaw in kalm laf is another form of qub ql but we dont say this. Yes, it is proven by the information given by the Prophet allAllhu layhi wa sallam that His Speech [is kalm laf] does not have falsehood absolutely. But the fact that it is mul intrinsically [for kalm laf] based on the fact that it is a flaw cannot be used as an evidence [in this case]. What remains then is the argument of the Mutazilah that something is obligatory [wjib] for Allh tl, The Wise, during appropriate conditions and what befits wisdom; such that He has not power over it and that it is obligatory for Him to do it. In addition to what they consider wjib for Allh tl, they say that He has choice in what He does. There is no difference amongst Mutazilah on this. And using this [argument,] which the posit comprising their answer, their original premiss is being refuted; and that is what is being discussed here. Ponder.
Siyalkuti is clarifying the context in which Al-Jurjn is saying the above. Certainly, this is not the position of Sharf himself, but rather using the Mutazili argument to refute it.
450 451
Shar qid al-udiyyah, Jalluddin Dawn, Pg.65
See the Diaber Manuscript no.1200 of Shar Jalaluddn l ud; the commentary is anonymous or by the various names found there in: m, Muiyuddin ibn al-Khab, Amed aydar, Masd, Muammad Amn, Jamluddin and Mahmd asan. The MS is signed 1094 AH. Page 119.
452 453
This is Dawwn commenting on Sharfs objection. Notice that they are talking about Sharfs objection not his statement. Ponder. jawz al-mul, mul.
V. The Musyarah/Musmarah Problem: Another quote is fished out of Al-Musyarah by Ibn Humm and its commentary by Ibn Abish Sharf. Thus cite the Deobandis454:
Kamal ibn Hummam in Musayarah: The author of al-Umdah then said Allah is not attributed with the Power of injustice, vulgarity or lying since the impossible (muhal) is not included in His Power i.e. their afiliation to it is not right, and according to the Mutazilah He is able to do all these but does not do so. It appears he [the author of Umdah] (inadvertently) confused what the Mutazilah say, since there is no doubt that the detraction from Allahs Power as he mentions is the madhhab of the Mutazilah; and as for its affirmation (i.e. Power) for what was mentioned but its impossibility (imtina) in connection with them out of choice (ikhtiyar) is the madhhab of the Asharis. And it is not hidden that this view also declares transcendence (tanzih) since there is no doubt that the impossibility of them (lying, vulgarity and injustice) is from the topic of Tanzihat which cannot be attributed to His Holiness"
InshAllh, a detailed analysis of this quote will be made separately later, but what I want to say here is that this is an ambiguous and a jumbled quote. One should not use it to claim that this was Ibn Humms belief. Because, in many places both Ibn Humm and the commentator, his own student, Ibn Abish Sharf categorically state that kadhib is mul and clarify their own position. In the text the two Imms say:455
{so much so that, many of them} that is prominent Ashrs {are perplexed in the ruling that falsehood is mul for Allah ta'ala because it is a flaw.}
Notice, that the emphasis is on because. In other words, they dont dispute that it is mul; only perplexed on whether the evidence of flaw is sufficient to answer all objections. Elsewhere the commentator says discussing the Divine Attributes:456
and falsehood is mul for Allh tl
In the same book, again:457
{yes} according to this facet [it is necessary to have belief in Allh taala and] obligatory {to venerate Him and to consider it impermissible to attribute him with ugly things} exalted is He from things like, falsehood and vileness, indecency.
In the same book, again:458
we answer: there is no difference of opinion among Ashrs or others that anything that is counted as a flaw for creation, then the Creator is [also] transcendent from that.
454 455
This is the Deobandi translation.
Al-Musyarah and Al-Musmarah, Pg.176: The Third Pillar. Text in bold and brown color and in square brackets is by Ibn Humm; plain blue is Ibn Abish Sharf.
456 457 458
Ibid. Pg.92: The Second Pillar: Knowledge of the Attributes of Allah Ibid. Pg. 159: The Third Pillar. Ibid. Pg. 178
He is free from it and it is impossible mul for Allh tl. And falsehood is an attribute of flaw/fault for creation.459
As if, this is not sufficient, they write a conclusion to clarify what their own position is:460
{It is absolutely impossible461 for Him} Sanctified is He {from all attributes462 of flaw like ignorance and falsehood;} rather it is also absolutely impossible for Him to have any attribute that has neither perfection nor flaw, because every attribute of the Lord Almighty Allh is that of Perfection.
And still the Falsists insist that Ibn Humam admitted difference of opinion. Even after his own Ashr student categorically stated that it is mul. VI. The Principle Of Good Faith Suppose there is no linguistic basis to claim that it refers to the Mutazilah argument in the commentators statement we say. Still, one should have good faith about early lam and interpret their ambiguous and unclear passages to conform to that which they have clearly expressed. Sharf Al-Jurjn himself says exonerating a seemingly problematic concept attributed to Imm Al-Ashr:463
And this is what they have understood from the statements of the Shaykh; which necessitate a between the two covers of a mu-af464. Even though it is a fact that knowing this is a requirement and among the necessities of religion that it is actually the Speech of Allh tl. [and not doing takfir for one who] objects or challenges the actual Speech of Allh tl; [and not doing takfir of one] who denies that the recited and the memorized is in reality the Speech of Allh tl. And other such things which are not concealed from a smart person who knows the rulings of religion.465 Therefore, it is necessary for us to vindicate the Shaykh by ascribing him that his intention was the second meaning, that is, kalm nafs according to him included both words and meaning and together, are pre-eternal attribute of Allh tl, written in mu-afs, recited by tongues, memorized and safeguarded in bosoms: however that which was written, recited and memorized are accidents. number of problems, like not doing takfir of a person who denies that it is Divine Speech that is
459 460 461 462 463 464 465
Therefore, it is mul for Allh tl. Ibid. Pg.326 Conclusion: The Belief of Ahlus Sunnah. mul in a minor difference in texts, samt and ift are used. Shar al-Mawqif, Vol.8 Pg.117 mu-af: copy of the Qurn. This is clear indication that such things which are commonly known by intelligent and religious people and the standard qdah of Ahl as-Sunnah
VII. The Style of Kalm Books: Books of kalm are full of such dialectical arguments. People should not use these quotes to justify opposition to established qdah. We should not abandon their well articulated position in favor of ambiguous quotes. In Trft, Al-Jurjn describing the term Al-Madh'hab al-Kalmi:466
The methodology of kalm: is to bring evidence similar to the manner of kalm scholars. To state the entailment and demonstrate the exclusion of that conclusion; or by disproving the proposition; or by introduction of a conjunction [with other conjunctions] and derive the conclusion. An example is the saying of Allh tl: if there were [many] gods other than [one] Allh, there would be chaos in [the heavens and the earth.]467 here we see that: a) there is no chaos, b) therefore [the conclusion:] there are not many gods [except one]. Similarly is the verse: and when [the star] waned, he said: I do not like those that wane.468 That is: a) the star wanes b) and my Lord Almighty does not wane; c) therefore, star is not my Lord.
Notice, in the second example, Sayyidun Ibrhm layhis salm did not originally consider the star as his Lord when he said: this is my Lord.469
Books of kalm are full of such jawb ilzm, accusative proofs which will trip a casual browser, who is not acquainted with their method. We have seen j and Jurjn warn about this earlier. Masters in the latter times took a strong exception to this and thus, in the commentary470 of his own Umm al-Barhn, Al-Sans says:
Let the beginner be warned and be careful in his endeavor, that he does not take the fundamental articles of religion from those books which are full of philosophical arguments; in which the respective authors have taken a fancy to narrate the capricious quotes 471 of philosophers. Some of such quotes are outright disbelief; they 472veil this filth [of kufr] in their qdah by burying it in plenty of terms and arcane descriptions which are mere names without any substance. And such473 are found, for example, in books of Fakhr al-Rz in [the science of ] kalm, Tawli of Al-Bayw and those who followed them in their methodology.
466 467 468 469 470 471 472 473
At-Trft, Pg.220 Srah Al-Anbiya, Verse.22 Srah Al-Anm, Verse.76 Ibid. Shar al-Sughr with Al-Dasqs marginalia, Pg.107 hawasihim the philosophers, that is. Al-Dasqi in his supercommentary says: books in which such statements of philosophers are included.
Rarely will anyone succeed among those who fancy the arguments of philosophers; or will be blessed with the light of faith shining in their hearts and tongues. How can one prosper while befriending those who are enemies of Allh and His Messenger allAllhu layhi wa sallam? How can one be successful by tearing up the veil of Divine Respect and throwing the sharh behind him and saying things about our Lord Almighty Allh Exalted is He and things about His Messengers [peace and blessings upon all of them] whatever pleases his own nafs the ego of idiots and morons...
Imm Sans clearly dismisses any such ideas whether by mistake or by misunderstanding that do not conform to established qdah of Ahl as-Sunnah. Particularly those found in books of kalm which cannot be used to justify a false and corrupt qdah. Al-Dasuqi in his commentary 474indicates that such misunderstanding can occur for those who do not understand the style of these books or lack the proper context. Hunting for quotes in kalm books to justify a putrid qdah is not the character of a Muslim. There are parts in the adth of the Prophet allAllhu layhi wa sallam and the Qurn which can cause one to go astray if not understood properly or taken literally. The very mischief of anthropomorphists and other deviant groups is because of literal interpretation of the Qurn and Sunnah.
VIII. Texts from the adth and the Qurn that outwardly contradict established Sunni qdah:
So what does one do when they find such a problematic quote? Do they base their qdah on this or do they do tawl to find a resolution and explain the quote? And this is the Qurn and the Sunnah! Any denial could place one in a very difficult predicament. The ruling concerning such abstruse verses is that we must try to adapt them according to the well established creed of Ahlus Sunnah. Imm Rz commenting on problematic verses and hadith says: 475
Guidance rests with Allh. ...and if we cannot reconcile statements476 we must submit to Allhs knowledge about such things [and keep silent.] This is the general principle concerning all such abstruse verses.
If this be the case with Qurn and Sunnah, then why should we take Al-Jurjns quote literally and adamantly insist that this is a valid qdah? And so what if he really said it?477 One doesnt become a kafir by rejecting a quote in a book of kalm which openly contradicts the qdah of Ahl as-Sunnah. The safest way for a Muslim is to follow the qdah of the Ijm, indeed among which is the opinion of Sharf al-Jurjn himself as it is clear from his books.
474
Al-Dasq commenting on Imm Sanss text above: [Fakhr ar-Rz and Al-Baywi...] that is, those who followed them like Al-Armaw, llmah Sad, Al-Aududdn and Ibn rafah. Burhnuddn Al-Laqqn said in Hidyatul Murd that the discussions of the earlier lam was restricted to Essence [dht], Attributes [ift], Prophethood [nubuwt] and Revealed Evidence [samiyyt]. Various groups of heretics then began debating lam of Islam increasingly, and planted doubts and objections on what the earlier lam had said; they mixed up these objections with philosophical terms and concepts to conceal their heresies. When such things came up, the latter lam like Fakhruddn Al-Rz (and those mentioned along with him earlier) were compelled to include these terms and objections, so as to repel these ideas and refute them. And thus [Sunnis] prevail over them by refuting their heresies using their own terms and the fallacies in their objections and assertions. It is obvious that these lam should be excused for including these concepts in their books and there is no blame on them for doing so; and they are not to be admonished for this. However, the warning of scholars who came after them is for the faltering ones who do not properly understand these arguments.
475 476 477
Ass al-Taqds, Imm Rz. Pg.126 Chapter 32: Concerning the rational proofs contradicting literal meaning of evidence by revelation. do tawl of such verses and adth Let the deviants not point out that I accept Jurjn said so; we dont accept that Jurjn said this or believed in this himself.
IX. The Value of Evidence and the atibul Layl:478 How many more principles will the Falsists sacrifice to save their blundering mullas? Truly, this is a shameful example of blind following. Take these two evidences provided in their claim that this is an Ashr belief using Mturd authors. One may ask, why is it surprising? The answer lies in going back to the reasoning process: 1. Deobandis claimed that falsehood is mumkin. 2. When challenged, they said, it is a sub-division of khulf. 3. And that some Ashrs held that khulf is possible. 4. The Mturds accused that khulf would necessitate falsehood. 5. Therefore, some Ashrs held that falsehood is possible. Whereas in reality, Ashr scholars rejected this accusation and gave their evidence on how it does not necessitate falsehood. Using the evidence of Mturd scholars to implicate Ashrs in a matter which there is an accusation-defence, and claiming that this is the Ashr position is a travesty of examining evidence. Perhaps all these scholars and their blind followers should read basic books of reasoning. Indeed, we have presented evidence from all scholars in our paper to refute the claim that there is a difference of opinion. Allh tl knows best. 6. And to prove 5 above they present evidence from Mturd authors.
478
fetching wood in the night: doesnt know what he has picked firewood or serpents.
Transliteration Table
Arabic Letter Latin Character Arabic Example Transliteration English Equivalent
Appendix D
b t
amr bb tj
amazing basket (soft) thing jam
th j
thbit jasad
kh d
asan khabar dr
guttural, deep like hose no english equivalent similar to german munich guttural ch; no english equivalent (soft) there rose
10
dh r
11
12
z s
rshid zak
dhikr
13
14
sh
shb abr
sahl
zebra solid
full rounded, like somber no english equivalent close to daughter no english equivalent full rounded, soft t no english equivalent
shock
15
iya ibb
16
Arabic Letter
Latin Character
Arabic Example
Transliteration
English Equivalent
17
ulm rab lm mar d ghr fajr
full rounded, soft d no english equivalent
18
, , ,
guttural a no english equivalent
19
gh f
guttural g no english equivalent flower
20
21
q k l
qarb kitb libs ml nr
guttural k no english equivalent kin
22
23
24
25
m n
morning noon
late
26
27
28
w y i
wazr yad
hud
house word
29
30
31
idm atam bb
advent father tree
insight
yellow
32
sarr
Arabic Letter
Latin Character
Arabic Example
Transliteration
English Equivalent
33
34
35
lim d
boot -
36
37
38
39
40
iy or i-y u or u -
a or a-
shsh sh-sh
ashshams ash-shams masr lulu su-lika ab takl ashr biysa bi-ysa
41
to separate letters to distinguish between sounds represented by letter pairs to separate letters to distinguish between sounds represented by letter pairs to break down words when like sounding letters appear with sukun to indicate an elision
42
superscript
a-b tak-l as-hr min
43
ka-batil manar
Bibliography
A. Qurn al-Karm B. Tafsr 1. 2. 3. 4. 5. 6. 7. 8. 9. Mafti al-Ghayb also known as Tafsr al-Kabr, Imm Fakhruddn Muammad ibn mar ar-Rz (d. 606AH) Anwrut Tanzl wa Asrr at-Tawl, Ab Sad bdullh ibn Muammad al-Shrz Al-Bayw (d. 685 AH) Tafsr zz, Shh bd al-zz Dihlawi Irshd al-ql al-Salm il Mazy al-Kitb al-Karm, Abs Sd al-md (d.951 AH) R al-Bayn, Isml aqq al-Bursw (d.1127 AH) Madrikut Tanzl wa aqyiq al-Tawl also known as Tafsr an-Nasaf, Imm Nasaf (710 AH)
Appendix E
C. adth and Commentaries a Bukhr , Ab bdullh Muammad ibn Isml al-Bukhr (194 256 AH) Jmi Tirmidh, Imm Ab s Muammad ibn s al-Tirmidh (d.279 AH) Sah Muslim, Imm Ab al-usayn Muslim ibn al-ajjj al-Qushayr (204 261 AH)
10. Sunan Ab Dwd, Ab Dawd Sulaymn ibn al-Ash-th al-Sajistn (202-275 AH) 12. Musnad Imm Amed ibn anbal, Imm Amed ibn anbal (d.241 AH) 13. Ikml al-Mlim, Ab Fal Q Iy ibn Ms al-Yasub al-Mlik (d.544 AH)
11. Sunan Ibn Mjah, Imm Abdullh ibn Muammad al-Qazwn ibn Mjah (207-273 AH) 14. Mishkt al-Mab, Walyuddn ibn bdullh al-Khatb Al-mari al-Tabrz (died after 737 AH) 15. Mirqt al-Maft Shar Mishkt al-Mab, llmah l ibn Suln al-Qr (d.1014 AH) D. qid and Kalm 16. Mina ar-Raw al-Azar Shar Fiqh al-Akbar, l al-Qr (d. 1014 AH) 17. Al-Irshd, Imm al-aramayn bd al-Malik al-Juwayn (419-478 AH) 18. Al-Inf, Q Ab Bakr al-Baqilln (d.403 AH) 20. Shar Al-Mawqif , Sayfuddin al-Abhar 19. Al-Mawqif, Imm Aududdn bd ar-Ramnal al-j (d.756 AH) 21. Shar Al-Mawqif, Sayyid Sharf l al-Jurjni (d.816 AH) 22. Hshiyah Shar Al-Mawqif, bdul akm Siylkti (died after 1275 AH) 23. Hshiyah Shar al-Mawqif, asan Chalp Muammad Shh al-Fannr 24. Al- Muqaddimt, Imm Muammad ibn Ysuf al-Sans (832-895AH) 25. Shar al-Muqaddimt, Imm Muammad ibn Ysuf al-Sans (832-895AH) 27. Al-Milal wan Nial, Ab Manr bd al-Qhir al-Baghdd (d.429AH)
26. Al-Mawhib ar-Rabbniyyah f Shari Muqaddimt al-Sansyah, Ab Isq Ibrhm al-Bannn 28. Al-Milal wan Nial, Muammad ibn bd al-Karm Al-Shihristn (479 538 AH) 29. Al-Mubn f Mn Alf al-lam al-Mutakallimn, Sayfuddn Al-mid (d.631 AH)
30. Al-Musyarah, Imm Kamluddin Ibn al-Humm (d.861 AH) 32. Al-Nibrs, bd al-zz al-Farhr
31. Al-Musmarah Shar al-Musyarah, Kamluddin Muamad ibn Abish Sharf (d.906 AH) 33. Al-Nukat al-Mufdah Shar Khubatul qdah, Abdullh Al-Qayrawn (310-386 AH) / Muammad ibn Salmah al-Anra Al-Tnis (746) 34. Al-Qawl al-Sadd f Khulf al-Wad, l al-Qr (d.1014 AH) 35. Al-Tabr fid Dn wa Tamz al-Firqatin Njiyati n al-Firaq al-Hlikn, Imm Abl Muaffar al-Isfaryin (d.471 AH) 36. qdah al-Wus, Imm Muammad ibn Ysuf al-Sans (832-895AH) 37. Shar Al-Wus, Imm Muammad ibn Ysuf al-Sans (832-895AH) 38. mdatu Ahl at-Tawfq wat Tasdd Shar Aqdatu Ahl al-Tawd also known as Shar Sansyah lil Kubr, Imm Muammad ibn Ysuf al-Sans (832-895AH) 39. ashiyah al-midiyyah l Shar al-Kubr, Shaykh Isml ibn Ms al-mid 41. Qadah Badyil Aml, l al-sh (d.569 AH) 42. aw al-Ml Shar Badyil Aml, l al-Qr (d.1014 AH) 40. shiyah laysh l Shar al-Kubr, llamah Muammad laysh al-Mlik (d.1299 AH) 43. Dmn e Bgh e Suban as-Subb, Alaazrat Imm Amed Ri al-Barelwi (1272-1340AH/1856-1920 CE) 44. Al-Farq Bayn al-Firaq, Ab Manr bd al-Qhir al-Baghdd (d.429AH) 45. Iatul Dujn f Itiqd Ahlis Sunnah, Amed al-Maqirr al-Maghrib al-Mlik (992-10141 AH/184-1631CE) 47. Jawharah al-Tawd, Burhnuddn Ibrhm al-Laqqn al-Mlik (d.1041 AH)
46. Ryiatul Jannah Shar Iatul Dujn f Itiqd Ahlis Sunnah, Imm bd al-Ghan an-Nabls al-anaf (d.1143AH) 48. Shar Jawharah al-Tawd, Amed ibn Muammad al-w al-Khalwat(1175-1241AH) 49. Tufatul Murd Shar Jawharah at-Tawd, Ibrhm al-Bajr (1198 1272 AH) 50. Kifyatul Murd also known as Al-Jazyiriyyah, Imm Amed ibn bdullh al-Zawww al-Jazyir (800-884 AH) 52. Maqlt al-Islmiyyn, Imm Abul asan al-Ashr (d.330 AH)
51. Al-Manhaj al-Sadd Shar Kifyatul Murd, Imm Sans also known as Shar Al-Jazyiriyyah, Imm Muammad ibn Ysuf al-Sans (832-895AH) 53. Nihyat al-Iqdm f lm al-Kalm, Muammad ibn Abdul Karm al-Shihristn (479 538 AH) 54. Qama al-Mubn Li ml al-Mukadhdhibn, Alaazrat Imm Amed Ri al-Barelwi (1272-1340AH/1856-1920 CE) 56. Shar qid an-Nasafiyyah, Saduddn Masd al-Taftzn (712-793 AH) 58. Shar al-Maqid, Sduddn Masd Taftzn (712-793 AH) 59. ughr al-ughr, Imm Muammad ibn Ysuf al-Sans (832-895AH) 55. Shar ad-Dawwn l qid al-udyyah, Muammad ibn As-d as-iddq al-Dawwn 57. shiyyah Shar qid an-Nasafyyah, llmah Ahmed ibn Ms al-Khayl (died after 862) 60. Shar ughr al-ughr, Imm Muammad ibn Ysuf al-Sans (832-895AH)
61. Subn as-Subb n Kadhibi ybun Maqb, Alaazrat Imm Amed Ri al-Barelwi (1272-1340AH/1856-1920 CE)
62. Tawli al-Anwr, Ab Sad bdullah ibn Muammad al-Shrz Al-Bayw (d. 685 AH)
63. Umm al-Barhn also known as Al-Sansyah al-ughr, Imm Muammad ibn Ysuf al-Sans (832-895AH) 64. Shar Umm al-Barhn, Muammad ibn al-Manr al-Hud-Hudi 67. Usl al-Dn, Abdul Qhir al-Baghdd (d.429AH) 68. Ass al-Taqds, Imm Rz 69. Talkh al-Muhaal, Nasir Tusi. 65. shiyah al-Sharqw l Shar al-Hudhud l Umm al-Barhn, Imm bdullh al-ijz al-Sharqw 66. ashiyah Shar Umm al-Barhn, Amed ibn rafah al-Dasq (d.1230 AH)
70. Muaal Afkr al-Mutaqaddimn wal Muta-akhkhirn, Imm Rz 71. Itiqdt Firaq al-Muslimn wal Mushrikn, Imm Rzi 73. Kitb Al-Lum , Imm Abl asan l Al-Ashr. E. Fiqh and Usl al-Fiqh 74. Al-Durr al-Thamn Shar Murshid al-Mun, Muammad ibn Amed ibn Muammad famously known as Mayrah (d. 1072 AH) 75. Murshid al-Mun lad arr min lmid Dn, Imm Ab Muammad bd al-Wid ibn shir al-Fs (d.1040 AH) 76. Musallam al-Thubt, Muibbullh al-Bihri (d.1119 AH) 77. Fawti ar-Ramt Shar Musallam al-Thubt, bd al-l Muammad ibn Niamuddin Sihlw (d.1225 AH) 78. Radd al-Mutr, Imm Ibn bidn Shm (1198-1252 AH) 79. Al-Wajz f Usl al-Fiqh, Dr. Wahbah Al-Zuayl F. Lexicons 80. Tj al-rs, Imm Murta al-Zabd (1145-1205 AH/ 1732-1790 CE) 81. At-Trft, Sharf l Al-Jurjn (d.816 AH) G. Poetry 82. adyiq e Bakshish, Alaazrat Imm Amed Ri al-Baraylaw (1272-1340AH/1856-1920 CE) H. Taawwuf 83. Iya lm al-Dn, Imm Muammad Ghazl (d.505 AH) 84. Itaf al-Sdah al-Muttaqn, Imm Murta al-Zabid (1145-1205 AH/ 1732-1790 CE) 86. Qt al-Qulb, Abu lib al-Makk (d.386 AH) I. Others 72. Lum al-Adillah, Imm al-aramayn bd al-Malik al-Juwayn
85. Mift al-Fal wa Mibh al-Arw f Dhikrillhil Karm al-Fatt, Imm Amed ibn yillh asSakandar (d.709 AH) 87. Al-Asn f Shari Asma Allh al-usn, Imm Muammad ibn Ysuf al-Sans (832-895AH)
88. Al-Ilm bi udd al-Islm, Q Iy (d.544 AH)
89. Al-Ilm li Qawi al-Islm, Imm Ibn ajar al-Haytam (909-974 AH) 92. Barhn e Qaih, Khall Amed Sahranpr 93. Ek-Rozah, Ismal Dihlaw 95. Juhd al-Muqil, Mamd al-asan Devband 96. Kanz al-Fawyid, Cf Subn as-Subb. 97. www. wikipedia.org
90. Lawmi al-Bayyint Shar Asma Allh was ift, Imm Fakhruddn Rz (d.606 AH) 91. Ashr as-Sh, Muammad ibn bd ar-Rasul al-Barzanj (1040 1177 AH) 94. Fayslah Haft-Masalah, aj Imddullh Muhjir Makk
Facsimile of Deception
Appendix F
Exoneration of Shaykh Buti

A statement was being circulated by faithless people, claiming it to be that of Shaykh Buti. But, when this was brought to his notice, he disavowed such attribution vociferously and in such words:
Appendix G
Question: A statement has been ascribed to your kindself that you have said, that falsehood is not impossible for Allh tl intrinsically and is included in His Divine Power. However, He has made it necessary upon Himself to not utter a lie. This statement has been translated in English and available on a website. We wish to ascertain the authenticity of this attribution to your kindself. Reply by: Dr. Muammad Sad Raman Al-B
Nobody can even think of asking such a question; and I believe no one has ever brought such a contemptible and base question to my notice. [and may no one ask me in the future]. Nobody is ignorant of the fact that falsehood is a despicable attribute; And none who believes in Allh tl should be ignorant of [the principle] that the Attributes of Allh tl are those of perfection and that He is transcendent from every attribute of flaw. And His Divine Power shall not be attributed with a vain thing. This, upon the fact that His Power is concerned only with contingent things [mumkin] and not impossible things [mustal].
May Allh tl reward Shaykh Buti for clearing this confusion; and give him health and strength to continue serving this ummah. 82 | Truth About a Lie
When I started out writing this, I did not expect the article to be this long. Initially, I thought of writing a few pages with kalm terms and quotes from lam on the issue to clarify it for some brothers who asked but, the scope kept expanding. Alamdulillah, for making this easy for us. I began on the 18th of March 2010 [2nd of Rabi al-Thn 1431AH] and finished a draft by mid May. Thereafter, I kept revising and adding more sections and appendices until finally a first version of the document was released Alamdulillh, on the 5th of June 2010 [22nd Jumd al-khirah 1431AH]. Many thanks to brothers who consented to review the document and enriched it with valuable suggestions and feedback. May Allh tl reward them well for their assistance. O Allh, guide us and keep us on the straight path. We seek your refuge from an ugly end and an evil state in both our beliefs and deeds. We ask Thee, O Allh to grant us a beautiful end and a beautiful hereafter. Guidance rests with Allh tl.
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The picture on the cover is from page 119 of Shar Al-Dawwn l qdah al-Audiyyah and other supercommentaries.

Introduction The Issue The Ahl as-Sunnah View

Primer on Kalm Terminology

Kalm Terminology: A Summary

Appendix A. Appendix B. Appendix C.

Some More Clarifications Transliteration Table Bibliography

Appendix D. Appendix E. Appendix F. Afterword

Obscure Statements in Books of Kalam

Shaykh Butis Statement

The Truth About A Lie

1 | Truth About a Lie

2 | Truth About a Lie

3 | Truth About a Lie

In the preface of a Muslim, adth 6.

4 | Truth About a Lie

mustal dht is translated as Intrinsically Impossible; mustal ra is translated as Contingently Impossible.

5 | Truth About a Lie

6 | Truth About a Lie

7 | Truth About a Lie

8 | Truth About a Lie

And in Al-Wust, he says:48

Explaining the above, he writes in Shar al-Wust:

9 | Truth About a Lie

10 | Truth About a Lie

a marginalia on Al-Muqaddimt by Al-Sans. wajib, mustal and mumkin

11 | Truth About a Lie

The summary of the discussion above is:

We end this section with a few more quotes80 from Al-Sans:

12 | Truth About a Lie

He further says after giving the definition of mustal:

qawd al-qliyyah bi wujb al-wjibt,wa jawzil jyizt, wa istilatil mustalt.

13 | Truth About a Lie

14 | Truth About a Lie

Al-Jurjn explains the concept in his commentary thus:101

can go either way

15 | Truth About a Lie

Siylkt106 in his marginalia on Al-Jurjns commentary writes:

16 | Truth About a Lie

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2. Al-Bjr in Tufatul Murd114explains the above verse:

113 114 115 116 117 118 119 120

18 | Truth About a Lie

4. Al-Sans says in Al-Muqaddimt:

5. Al-Bannn explaining this, says:122

6. In Shar al-Maqid123: 7. Imm Yfii says124:

Nothing which is mul is included in Divine Power

all the rational impossibilities125 are not subject to Divine Power

8. In Shar Fiqh al-Akbar126:

121 122 123 124 125 126 127 128 129

19 | Truth About a Lie

11. In Shar al-qid130, Usl al-Dn131 and in Al-Inf:132

13. Finally, Mayrah in Durr al-Thamn citing Shar al-ughr of Al-Sanusi:142

20 | Truth About a Lie

wjib and mustal at-taqdir al-fasid qudrah and iradah ilh

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2. In its commentary, Al-Jurjn writes:152 3. The first line of Al-Jazyiriyyah:153

4. Imm Sans in the commentary of Al-Jazyiriyyah:154

149 150 151 152 153

22 | Truth About a Lie

5. Al-Sans in the explanation of Divine Names:155

And flaws, defects cannot approach His Attributes.

7. Ibn Humm in Al-Musyarah:157

8. Ibn Abish Sharf in its commentary Al-Musmarah:158