truth about a lie

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The picture on the cover is from page 119 of Shar Al-Dawwnl qdah al-Audiyyahand othersupercommentaries. 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 anythingthat 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.


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Table of ContentsPreface ------------ 1

A. Introduction ------------ 2

B. The Issue ------------ 5

C. The Ahl as-Sunnah View ------------ 6

D. Primer on Kalm Terminology ------------ 8

E. Kalm Terminology: A Summary ------------ 14

F. Is Mul included in Divine Power? ------------ 18

G. Allh, Most High, is Transcendent from all flaws ------------ 22

H. Definition of Kadhib / Falsehood ------------ 28I. Statements of Scholars that Kadhib is Mul ------------ 30

J. Ex Falso Sequitur Quodlibet ------------ 39

K. The Issue of Khulf fil Wad (Waiving Punishment) ------------ 41

L. What Sharif Al-Jurjn Said ------------ 45

M. Conclusion ------------ 49

Appendix A. Kellers Talk ------------ 51

Appendix B. Some More Clarifications ------------ 60

Appendix C. Obscure Statements in Books of Kalam ------------ 61

Appendix D. Transliteration Table ------------ 74

Appendix E. Bibliography ------------ 77

Appendix F. Facsimile of Deception ------------ 81

Appendix G. Shaykh Butis Statement ------------ 82

Afterword ------------ 83


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1 | Truth About a Lie

The Truth About A Liebismillhir ramnir ram

alamdulillh rabbil lamn; was altu was salmu l sayyidil anbiya wal mursalnallhumma 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 theworld. 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 tostrive to save his own self from eternal hellfire. And that is not possible except by knowing the correct belief and truetawd 1, as described and explained by the leaders of Ahlus Sunnah scholars andpious 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 thusenlightened; his innermost secret is radiant, illuminated by the light of truth. He, who has distancedhimself completely from all deviant groups and their evil, until death takes him away, delivered andliberated 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 byHis Grace, guided us to the right and correct opinion in those matters in which, even those who areconsidered 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 completingthis 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 amultitude, 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 toaccept 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 tawd : belief in One God, Allah2 corrupt beliefs, bl 3 dr al-amn4 This is an almost verbatimtranslation from the preface of Shar al-ughr by Imm al-Sans


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A. IntroductionThe Apostle of Allh allAllhu layhi wa sallam foretold of a time when truth and falsehood would beso mixed up that it would be difficult to tell, which is which. And that we would hear of strange thingsour forebears had never heard of; that mischief and heresies would be widespread and Muslims willcome 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: Heresies 6 will be presentedto [peoples] hearts slowly and repeatedly 7; and in that heart which accepts it, a dark mark ismade; and in the heart which rejects it, a white mark. So much so that, hearts will be of twokinds: the white, like marble - no heresy or evil can harm it, as long as the heavens and earthabide. [The second kind] black: like the tipped over and dirty water jug 8 - [which] neitherrecognizes 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 itstrace, 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, oneafter another. The white [heart] like marble, to which dirt does not stick; and dark [heart] like thesoiled 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 (andevil) descend as dark parts of the night. a man shall be a Muslim in the morning and becomes akafir 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 Muslim 231/144; Mishkt al-Mab, no.5380.6 fitan: pl. or fitnah : mischief or evil. In this context, heresies and innovation in belief. [Al-Qr inMirqtul Maft, Vol.10 Pg.405]7 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) andwith dhl (with the dot); also, yn with nab or with raf. The possibilities mentioned are:

a. dan d : like the spinning of individual stalks one by one while making a straw mat.

b. wdan wda : again and again.

c. wdhan wdh : seeking refuge8 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 saysmirbdd (with kasrah of mm and shaddah of dl); Q y saysmurbd (with ammah of mm) is also a variant.9 Ikml al-Mlim, Vol.1 Pg.45310 A metaphor for someone without knowledge nor gnosis neither lm nor mrifah (Al-Qr)11 Muslim, 186-118; Abu Dwd 4259; Tirmidhi 2195; Ibn Mjah 3954; Musnad Imm Amed 2:304.12 Mirqt al-Maft , l al-Qr. Vol.10, Pg.12 adth 5383.13 From Ibn Mardawh, in Ashr as-Sh by Muammad ibn bd ar-Rasul al-Barzanj; Pg.169 And another narration by Al-Muf narrating fromAb s al-Tirmidh in his Al-Jals al-Ans.


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These are times when people demand proof for even fundamental articles of belief; and peoplecasually admit opposition to such basic beliefs and claim that difference of opinion exists on thismatter. Common folk are misled because knowledge has depleted and the knowledgeable arebecoming scarce. So it is necessary for Muslims to be mindful of their religion and not be taken in bywayward 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 inclinedtowards a position that cannot be supported with hard proof. They confuse common Muslims byvague statements and dismissing it as an unimportant issue.

In Iatul Dujn14 by Al-Maqirri:15

fal trifil wjiba wal mulwa jyizan f aqqihi tlfa lmuh farun layn sharwa mithluh f aqqi rusulin tur

Know what is necessary and impossibleAnd what is permissible [concerning Attributes] of Allh tlThis knowledge is made obligatory upon us by the sharhAnd also, knowledge of such things about Messengers

Imm bd al-Ghan an-Nabls16 comments that it is made obligatory by the sharh to learn theseaspects. And to know what is necessary, impossible and possible; on what is allowed or prohibited tosay about Allh tl concerning His Attributes.17

It is also necessary to know that certain attributes are impossible for Allh tl. One cannot have acorrupt belief and use the lame excuse of not knowing it in the first place. Because, it is obligatory tolearn these things and therefore necessary for those who know, to dessiminate the true qdah andrefute false beliefs.In a adth18 narrated by bdAllh ibn mr ibn al-, the Prophet allAllhu layhi wa sallam said:

How will you be when you will remain [living] among the scum 19 of the people, whose covenantsand trusts are all entangled and mixed up? And they will dispute and differ until they becomelike this [the Messenger allAllhu layhi wa sallam] gestured by entwining the fingers [of onehand with the other]. And he said: What do you bid me do? He said allAllhu layhi wasallam: 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.

l al-Qr says in its commentary20 that it means that such differences will arise, and then it will bedifficult to tell the righteous from the evil, the trustworthy from the dishonest. Matters of religion willget entangled and all mixed up.

14 Iatul Dujn f Itiqd Ahlis Sunnah, Pg.1315 Amed al-Maqirr al-Maghrib al-Mliki (992-10141 AH / 184-1631CE)16 An-Nabls, anaf Imm. Passed away in 1143AH.17 R-iatul Jannah Shar Iatul Dujn f Itiqd Ahlis Sunnah, Pg.3018 Mishkt 5398; Bukhr 6434.19 uthlah : chaff; also means rubbish, refuse, garbage, vile, nasty.20 Mirqt al-Maft, vol.10/Pg.28


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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 allAllhulayhi wa sallam when he said21:

There shall be, among the last ones in my ummah, people who will narrate [those things] whichyou 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. Moreoften than not, some phrases in Arabic defy a verbatim translation; the translator is thenforced to convey the meaning in his own words. At this point, it is more important to try toconvey 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 thetranslator of not being faithful to the text.

2. Definite articles in transliterated Arabic terms are omitted as a rule. Thus,al-wjib al-dht iswjib 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 beinferred, 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 toAmerican spellings by way of books and journals, I have come to use both. The fastidiousreader 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 beappended in the bibliography in the next version.

Wa billahit tawfq

21 In the preface of a Muslim, adth 6.


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B. The Issue1. 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 termimkn ekizb22 (imkan al-kadhib).

2. Whenlama of Ahlus Sunnah refuted them, they tried a justification:it is not mustal dht though it ismustal 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 ismustal ra and NOTmustal dht .

4. So, iskadhib(falsehood)mustal dht or mustal ra ? What is the position of scholarsuntil the 12th century?25

5. The Deobandis claimed that kadhibincluded in the Divine Power; and argued that if it isnot, it necessitates26 that the Creators Power is lesser than the power of the creation.

6. When refuted, some Deobandis switched the argument and said that kadhib is a corollaryof khulf fil wad ; and since some Ashrs differed that it is permissible(khulf fil wad ),the Deobandis stretched it to includekadhib. Thus, the Deobandi argument is:

a. khulf fil wad is differed upon by Ashr mutakallimnb. kadhibis a corollary of khulf fil wad c. therefore,imkn al-kadhibwas differed upon by Ashr scholars.

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:

a. either held the belief themselves (as they said it)b. or did not refute this and accepted it as a valid difference among Ahlus Sunnah

8. Another issue that Deobandis rake up is that falsehood is permissible inkalm laf ,though it is impossible inkalm nafs .27

22 The word iskadhib in arabic; Tj al-rsincludes 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 askizb, but kazib is also acceptable. It is perhaps erroneously mentioned as kizabin F ayruzul-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 thisodious belief.24mustal dht is translated as Intrinsically Impossible;mustal ra is translated as Contingently Impossible.25Of the Islamic Calendar coinciding with the 18th century of the Common Era. 12th Century because, that is when Ismayil Dihlawi proposed this inhis books.26This 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 inthe 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 thescience of kalm came into being, and indeed the eponym, on account of the complex and complicated discussions concerning the kalm or Speechof Allh tl.


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17. Everybody agrees that the first,khulf al-wad (reneging on promise of reward) ismustal .18. But some Ashrs disagreed that khulf al-wad (waiving the threat of punishment) is also

mustal . They said that it ismustal ra and not mustal dht (not intrinsicallyimpossible.) However, this does not mean that kadhibis also possible.

19. The Deobandis say that kadhibis 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 b. Some Asharis deemed it mul ra , contingently impossible.c. Kadhib is a corollary of khulf fil wad d. Ergo, kadhib ismul ra , contingently impossible.

20. The Mturd contention is that khulf will implykadhib;but the Ashrs responded to it and said that it does not; and then provide their answers to such contentions. This clearlyshows that they dont believe inkadhib. Else, why would they refute this Mturdobjection?30

21. It is incorrect to includekadhib/falsehood as a corollary of khulf al-wad (waiving thethreat 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 absolutelyimpossible (mustal dht ) and that it is not included in the Divine Power because it is aflaw; and that the Lord Almighty exalted is He is free from all flaws and faults.

23. It is not necessary to follow any scholar who makes this kind of mistakes and rather, it isobligatory to reject this heretical idea, irrespective of the standing of that scholar whoproposes, attests or abets this view. Imm Sans in hisMuqaddimt says31 describing thebasic reasons for infidel and heretical beliefs:

Taqld ar-Radiyy/ Reprobate following: to blindly follow someone else merely out of bias andprejudice; 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 amongthe earliest, if not the first, to state this abominable belief. Other Deobandi elders followed him in hisheresy. Many scholars in the subcontinent refuted this neo-paganism, and among those who refutedthem was Imm Amed Rida Khan32 al-Barelwi(1272-1340AH) who wrote extensively on the subject and three well-known books on this subject are:

i. Subn as-Subb n Kadhibi ybun Maqb33

ii. Dmn e Bgh e Subn as-Subb34

iii. Qama al-Mubn Li ml al-Mukadhdhibn35This paper has benefitted immensely from the above works, particularly the first. Those interested inan in-depth analysis of the issue and a comprehensive discussion, are recommended to read the book

Subn as-Subb.

30 See the commentary of Jawharah al-Tawd and a section further in this paper.31 Al-Muqaddimt , Pg.4732 Popularly known as Alahazrat in the subcontinent33 Glorious is Subb From the Ugliness and Flaw of Falsehood (Subb: free from all flaws, His Divine Name)34 The Courtyard of the Garden of Subn as-Subbh35 An Articulate Reprimand: Dashing the (false) Hopes of Beliers


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D. Primer on Kalm TerminologyIt is necessary to understand the terms used in order to understand the argument and the flaws in thecounter-argument. Much of the confusion is due to the lack of clarity about the key terms in thisdiscussion. Imm Sans wrote many books on doctrine (qdah) and theology (kalm.) Three arewell known and commentaries36 have been written on these books. In fact, Al-Sans himself wrotecommentaries on these books.37

The opening lines of Al-Sans inUmm al-Barhn:Know that these three definitions cover the rational argument: 38

i. wujb [wjib]: necessaryii. istilah [mustal]: impossibleiii. 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 arule is due to these reasons: revealed law (sharh), habit 39 (dah) and intellect (ql). Therefore, aruling falls into one of these three classes:shara , d or ql . It is necessary to know that the first two classes, namelyshara 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 orattributes; the attributes that exist 43 or attributes that cannot exist; 44 or about something beingpre-eternal 45 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-Kubr37Each of these has a commentary by Imm Sans himself. Initially, he wrote a book ( Al-Kubr) on qdah which was a complex treatise andrequired simplification, so he wrote a s impler 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 The phrase used is ukm al-ql : literally, the rational ruling, which is further explained in the commentaries.39 What is observed and is commonly known by habit.40 Summarized from Al-Sanss explanation of Al-ughr41 Three terms that describe three categories; the words term definition category are used interchangeably.42 dhawt , plural of dht meaning essence; when used with Allh tl it is better translated as Person or Self.43 ift wujdiyyah : attributes that exist and are attested44 ift salabiyyah: attributes that are absent and are negated45 qadm: pre-eternal opposite of dith.46 adith : that which is occurred, happened and it was non-existent prior to this47 of wjib, mustal and jyiz/mumkin


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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 inShar al-Wust:Undoubtedly, the idea 49 of these three concepts and the knowledge of the quiddity 50 of theseterms, is the fundamental principle of the science of kalm. Because, when a scholar 51 discussesan 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, hewill 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 fundamentalintelligence, and one who does not understand these three is not counted among the sane anddiscerning. 52

Thus, the basic requirement for any discussion inqdah is a thorough understanding of these threeterms. Imm Ibn shir says inMurshid al-Mun:

aqsmu muqtahu bil ari tumzwa hiyal wujbul istilatul jawaz

fa wjibun l yaqbalun nafyiya bi lwa m ab al-thubta qlan al-mul

wa jyizan m qabilal amrayni simlid arari wan naar kullun qusim

the requirement of the (rational categorization) is covered under distinct categorieswhich are (three): wjib (necessary), istilah (impossible) and jawz (contingent)

wjib is something that cannot be non-existentthat 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 inferred 54

As explained by Mayrah in Al-Durr al-Thamn, these three terms are the basis of all discussions inrational theology; and any issue or rule has to be described in these three terms. And theclassification of each of these terms is due to two reasons: imperative and inferred. That is, a thing isclassified aswjib, mustal or jyiz due to an imperative reason (that which is obvious; for exampletwo is greater than one); or an inferred reason (that which is not established initially,55 but uponexamination and other evidence, it is inferred; for example, that iswjibfor Allh tl to beqadm).

48 Shar al-Wust,Pg.7849 taawwur which in this context, is to have an idea, the notion or the concept in the mind.50 aqyiq, pl. of aqqah meaning reality of something or quiddity51 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.52 qil , sane, intelligent, discerning. in this context, he means one who can discern the arguments of kalm as he concludes in the followingsentences.53 arri : imperative; absolutely necessary or required; unavoidable.54 naar : inferred; that is, to derive by reasoning; conclude or judge from premises or evidence.55 that is, one cannot classify a thing as wjib or mustal initially; but upon examination, it is eventually classified as one of the three.


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He further says that wjibmentioned by the author (Ibn shir) is alwayswjib dht (intrinsically56necessary) and NOTwjib ra (conditionally57 necessary); the author did not specify that wjibiswjib dht simply because, when it is said that it iswjib, it means nothing but wjib dht and willnot be considered aswjib ra except when explicitly mentioned.58

Mayrahs conclusion then demolishes the argument of thekadhdhbiyyah.59 He says60 that similarly,mustal mentioned ismustal dht and not mustal ra . He also gives an illustration to describethe 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 ; orif its being ordained impossible is made known by a report from shara source that it shall nothappen, it is mustal ra ;61 however jyiz does not mean permissible 62 or one is allowed to doa certain act.

We have seen earlier that the focus inkalm 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 specifiedotherwise. So the many texts that we shall quote hereafter meanwjib dht [essentially/intrinsicallynecessary] or mustal dht [essentially/intrinsically impossible] when mentioned without anyspecification.

Mayrah quotes Al-Sans from his Al-ughrthus:Know that, for every sane person who wishes to succeed in [gaining] knowledge about Allhtl and His messengers may Allh tl bless them and give them peace it is mandatory togain in-depth knowledge of these three categories and to practice them well and understand it byiteration 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 inrecalling the [meaning and description of the] three categories when mentioned. 63

l al-Qr inaw al-Ml :64Mul : whose existence is impossible as deemed by the intellect; and it is said: mul andmustal 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 andabsolutely for additional emphasis, and is thus closer to the literal translation.57 similarlyra is translated varyingly as hypothetically and contingently; I prefer to use conditionally because the previous two translatedwords cause confusion with the third term j yiz/mumkin. However, for the purpose of this article, we will continue to use intrinsically fordht ,as used by Nuh Keller and other apologists; and hypothetically/contingently for ra . However, in various places (particularly in translations), I willuse, what I consider a more accurate term. Allh tl knows best.58 Summarized from Al-Durr al-ThamnVol.1, Pg.16-1859 Alahazrat referred to those who believe and advocate, that falsehood is possible for Allh tl , as kadhdhabiyyah: the Falsifiers, the Falsists.60 Al-Durr al-Thamn, Vol.1, Pg.1761 That is, something which is not by naturewjib or mustal but it has been ordained so for some reason [ ra ] and this is conveyed by thesharh. This does not mean that anything that is conveyed by the sharh is automatically wjib ra or mustal ra .62 because j yizis a term used in jurisprudence to mean permissible or allowed.63 Mayrah in Al-Durr al-Tham n Vol1, Pg.17 quoting from Al-Sans from hisShar al-ughr64 aw al-Ml , Pg. 63 explaining underwa lkin laysa yar bil muli


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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 ] andattestation [ 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 dht 67 and wjibra ; 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 twenty-four 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:

...the example of taawwur /conceptualization is our understanding of the world, that everythingthat exists except Allh tl; the example of tadq /attestation is that the world is an accidentand its Creator is Pre-Eternal; the example of arr is that one is half of two; or that space isrequired for size; the example of naar is that one is the tenth part of fourth of forty;

The example of wjib dht is the Existence 68of the Creator; the example of wjib ra is the

existence of the creation;69

the example of ithbt /affirmative is the affirmation that everythingexcept Allh tl is created and came into being; 70 and that ten is an even number; the exampleof nafyi /negation:negation of seven being an even number; or negation of a partner unto Allhtl.

In the commentary of Umm al-Barhn, Al-Dasq says describing the statement mustal is that whose existence cannot be conceived:

...by wujd (existence) he means, affirmation. 71 That is, it includes every thing impossiblewhether in essence 72 or attributes of existence or of the state of being 73

Muammad al-Shihristn in hisNihyat al-Iqdm fi lm al-Kalmwrites explaining these terms in aslightly different manner:74

we say: the rational argument is covered in three definitions: wjib, mustal and jyiz . wjib isthat, which should necessarily exist; such that even hypothetically, its annihilation/non-existenceis impossible; mustal is that which should necessarily not-exist; such that, its existence isimpossible, even hypothetically; jyiz is that which is not necessary to either exist or not-exist.

65 a marginalia on Al-Muqaddimt by Al-Sans.66 wajib, mustal and mumkin67 Al-Bannn is usingwjib as an illustration, because dht and ra applies for all the three categories as we have seen in Mayrahs explanationearlierand as Al-Bannn himself explains further.68 wujd69 See Mayrahs commentary and Al-Sanss own commentary on his Al-Muqaddimt for a s impler explanation.70 udth71 thubt 72 dht 73 wujd or l 74 Nihyat al-Iqdm fi lm al-KalmPg.15


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Here he emphasizes that mustal is that which cannot exist even hypothetically. It is also necessaryto note that the terms mustal li dhatih(intrinsically impossible) andmustal li ghayrih(extrinsicallyimpossible) 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 theintellect; 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 andnon-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 toconstraints; 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 );3. whenever,mustal / mul (impossible) is mentioned, it is alwaysmustal dht / mul

dht;4. and NOTmustal ra / mul ra unless explicitly specified.

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 thatwhich is related to the Divine Will of Allh tl like the punishment of Abu Jahl. Because,when we look at the innate nature 81 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 tous by the truthful 83 and veritable Messenger blessings of Allh tl upon him and peace thisbecomes necessary [ wjib] and it cannot be conceived that it 84 will not come to be. 85

75 Dr. Wahbah Al-Zuayl, a contemporary Syrian scholar and author of Fiqh al-Islm wa Adillatuh76 Al-Wajz f Usl al-Fiqh, Al-Zuayl, Pg.149.77 that is two opposite things existing in the same place: like day and night at the same time which is absurd.78

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 atthe same time.79 literally, contrary to80 Shar al-Muqaddimt , p.7781 dhtih82 wujuduh wa damuh83 diq, muaddaq : The prophet allAllhu layhi wa sallam. He is truthful and his being truthful is attested and evident.84 punishment of Abu Jahl85 dam ; thus a contingent thing becomes wjib due to the extrinsic reason of Divine Will. This iswjib ra .


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Verily, it is not necessary to consider something wjib dht only upon proviso, because bydefault and absolutely, wjib does not mean anything except wjib dht . And it cannot beconsidered 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 thisbecause 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 Will 88 of Allh tl.

Finally, Imm Sans describing the reasons for heretical ideas says:

[One of the reason] is ignorance of principles of rational rulings: 89 that is the knowledge of whatis necessary, what is contingent and what is impossible. 90

That is, if one doesnt understand these categories properly, they are well on their way to confusethem and retain a heretical idea or belief. Worse, lose their way and advocate such ideas to make amultitude to go astray.

We seek Allhs refuge from such malady.

86 taqyd 87 that is unless an express qualification is mentioned, it is by default mustal dht . It ismustal ra only with an explicit proviso.88 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 ismustal ra .89 qawd al-qliyyah90 bi wujb al-wjibt,wa jawzil jyizt, wa istilatil mustalt .


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E. Kalm Terminology: A SummaryAny student of kalm should know these concepts well like the back of their hand. And they aredescribed 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 theseconcepts, 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 assomething ordained byDall Sam .

2. d: That which is understood by habit and is considered as common knowledge. Like,fire burns and water extinguishes fire and so on.

3. ql: That which is known and proven by rational argument.Rulings in each of these classes fall in these three basic categories:

4. Wjib: That which is necessary to exist; it is impossible for somethingwjibto NOT exist.5. Mustal:91 That which is impossible to exist; it is impossible for somethingmustal 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 uponby reflection and analysis [Naar].

The lexical meaning of li-dhatih means: in itself, intrinsic, by nature, essentially and so forth. And themeaning of li-ghayrih is:93 because of an external dependency, extrinsic, because of externalinfluence and so forth.

7. Wjib Dht: That which iswjibin itself; essentially necessary or intinsically necessary.8. Wjib Li Ghayrihor Wjib ra: That which not wjibin itself, but because of an

extrinsic reason it becomeswjib.9. Mul Dht: That which ismul by itself; essentially impossible or intrinsically

impossible. This is also known asImtin 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 becomesmustal . This is alsoknown asImtin Bil Ghayr.

11. Mumkin Dht : That which is contingent in itself. Also known asImkn Bidh Dht . This isalso known asJyiz, and one way of saying it isJawz.

Unlike the two categories of wjiband mul , mumkindoesnt change into the previous two categoriesand it is not right to say,Mumkin bil Ghayr. So anything that ismumkinis mumkin dht , and sincethis is a category of ukm ql rational argument, this ismumkin ql or jawz ql .

91Also knownmumtani or mul .92 Also known as jyiz.93 Also known asra 94 Notice the mumtani and mustal are used interchangeably and mean the same thing.


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That isJawz ql is just another way of saying any of the following:95

a. Imkn Dhtb. Imknc. Mumkind. Jyiz

The above is a condensed form of various books of Imm Sans:Muqaddimt and its commentary ,ughr, Wust, Kubr, ughr al-ughrand his own commentaries on all of these; Imm Sanssother work,Shar Al-Jazyiriyyah; the commentaries of laysh, Hud-Hudi, Dasq and Al-Bannani onSanss books; Mayrahs commentary on Ibn shirs book; Al-Mawqif of j, its Shar by Sharf Al-Jurjn and the supercommentary by Siylkt. Indeed, the older works of kalm (like books by Al-Bayw, 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 aproper term.

In Al-Mawqif , Al-j discusses96 the concept of mumkin li dhtih, contingent by nature. It should benoted that the dhtih (intrinsically) here is not vis--vismumkin li ghayrih. In his marginalia of Sharal-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 imknbil ghayr .100

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

soimkn dht is not supposed here at all, simply because there is no mumkin bil ghayr ,extrapolating [on the categories of] wjib bil ghayr 102 or imtin bil ghayr. 103

The secret here is: that wjib bil ghayr and imtin bil ghayr are effected upon a mumkin104 andthat which is not mustal . Because it is the mumkin that can exist or not exist; and is equallypoised 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 thesame thing. However, he adds that in the parlance of logicians/philosophers there are two categories: jyiz m general contingency and jyizkh specific contingency. We do not consider this category following Imm Sanss lead.96 Al-Mawqif , Pg.7197 Shar al-Mawqif , Vol.3/Pg.17998 This is the text of Shar al-Mawqif.99imkn istidd is also known as imkn al-wuq . Note that a thing can be contingent intrinsically does not necessarily mean that it will comeinto 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 non-existence.100 That is there is no thing as imkn bil ghayr .101 Shar al-Mawqif , Vol.3/Pg.180 ; The Third Rank; The Fourth Objective: Discussion aboutmumkin li dhtih.102 wjib ra 103 mul ra or mumtani bil ghayr 104 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 ornecessary to exist.105 can go either way


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Siylkt106 in his marginalia on Al-Jurjns commentary writes:

that is if it was intrinsically contingent [ imkn dht ], this extraneous clause would then have aninfluence on the contingent nature of that thing. And what follows is invalid because, we do nothave conditional contingent 107 [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, self-subsistent, unchangeable andwjib; all properties that are valid for attributes of Allhtl are applicable here and conversely, all properties that are impermissible to beadmitted for the Attributes of Allh tl are impossible.

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 areaccidents but the meaning they convey is pre-eternal and self-subsisting.109

It should be noted that the above sub-categorization of nafs and laf are merely superficial. This wasmentioned in relation to Mutazili objections. As explained in various books and indeedShar al-

Mawqif 110

itself there is no real difference:So the kalm nafs according to him [Al-Ashr] includesboth words and their meanings and are Pre-eternal.

This categorization was brought up also to refute the anthropomorphist heresies, some who went asfar 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 thosecovers are also pre-eternal? Most Ashr imams wrote a separate section in their books clarifyingthat 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, Allhtl does not do ugly things. The Ashr argument here is that something is ordained beautiful orugly by the Will of the Lord Himself. If He says that something is ugly, it is ugly. For example, fastingin Ramadan is praiseworthy and beautiful; but fasting on the first of Shawwl (Eid day) is ugly. Tellinglies is ugly in general; however, if someone is pursuing a Prophet seeking to kill him, it is not ugly totell 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 Marginalia of Abdul akm Siyalkt onShar al-Mawqif , Vol.3/Pg.180107 which is absurd because contingent itself means that its existence is dependent, and is neither necessary nor impossible.108 that is wjib li ghayrihor mumtani li ghayrih are caused due to an external factor.109 qiymuhu bi nafsih.110 Shar al-Mawqif , Vol.8, Pg.117 [Marad ar-Rbi:Maqad al-Sbi]111 that is the commandments or ordaining of the Lord Almighty Allh.112 The difference between Mtazilah, Mturd and Ashr scholars on this topic requires a detailed study and those interested can look up in booksof kalm.


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Mtazilah say that falsehood in the speech of Allh tl ismul 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 ismul , 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 remainugly, as in the case of saving a Prophet, then falsehood becomes possible. And our original standpoint the foregone conclusion - that falsehood ismul for Allh tl becomes invalid. Therefore, it is

necessary to rule that falsehood is a flaw and thereforemul for Allh tl.16. Naq: Flaw, imperfection, defect, deficiency.17. Kaml: Perfection; opposite of flaw and imperfection.18. Maqdr: That which is included in Divine Power and this is only the Mumkin.19. Khulf fil Wad: Reneging on the promise of reward.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 aredith.24. Qadm / Azal: that which is pre-eternal and has existed without a beginning. Only Allh

tl and His Attributes areqadm; everything else isdith.25. dam: Non-existence.26. Mdm: That which in non-existent.27. Wujd: Existence.28. Mawjd: That which is existent.


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F. IsMul included in Divine Power?It is clearly mentioned in books that mul or mustal by definition, is not included in Divine Power.Just aswjibis not included and governed by Divine Power.

The preclusion of mustal from Divine Power does not cause a deficiency in Power, but rather, thevery 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 unlessexplicitly mentioned otherwise.

The following citations emphatically prove that none has disagreed on the principle that: DivinePower113 includes everything that is contingent (mumkin); it does not include or govern theimpossible (mustal / mul ) and the necessary(wjib).

1. In Jawharah al-Tawd , verse 33:fa qudratun bi mumkinin tllaqatbil tanh m bih tllaqat

The Divine Power governs only the contingentAnd without any limits to that which it governs (that is mumkint or the contingent)

2. Al-Bjr inTufatul Murd 114explains 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 thenoun115 is indefinite, within the context of attestation (such indefinite nouns are) used as a termof generalization. As it is said in Qurn: the soul shall know what it has sent forth 116 means

every soul. So, Power, is concerned with all contingent things; because, if any contingent thingwas beyond this Power, then it would necessitate powerlessness 117 which is mul for Allh tl.

3. He further says:

The following are excluded from mumkin: wjib (necessary) and mustal (impossible) as DivinePower is not concerned with these two kinds. Because, if it concerns the existence of wjib, itnecessitates 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, wjibmeans that which cannot be non-existent. 119 And if Divine Power concerns the mustal , it wouldbe opposite to the case of wjib.120

113qudrah

114 Tufatul Murd Pg.116, published by Al-Maktabah al-Azhariyyah lit Turth115 mumkin is indefinite in the verse, but actually means all mumkint 116 limat nafsun m aarat , Srah Al-Takwr, Verse 14117 jz118 the wjib119 dam120 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 whichcannot exist; and if mustal were to be annihilated, it is already the case.


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4. Al-Sans says in Al-Muqaddimt :The Eternal Divine Power:121 is the description of the Attribute by which every contingent thing isbrought into existence or annihilated (or not brought into existence) according to the Divine Will.

5. Al-Bannn explaining this, says:122

And he cautiously says mumkin, so that it is understood that wjib dht and mustal dht arenot included [in Divine Power] because Divine Power in its perfection and Divine Will are not

concerned with these two

6. In Shar al-Maqid123: Nothing which is mul is included in Divine Power

7. Imm Yfii says124: all the rational impossibilities 125 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 thesethings 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) thanDivine 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 isgoverned by Divine Power. Because, Divine Knowledge is inclusive of [everything:] wjib,mumkin and mumtani [ mustal ]; whereas, Divine Power is concerned with only the mumkinand not the wjib and mumtani .

121 qudrah al-azaliyyah122 Al-Mawhib ar-Rabbniyyah fi Sharil Muqaddimt al-Sansyah123 Shar al-Maqid, Divine Power: The Second Discussion Vol.2/Pg.353 onwards124 Cf.Subhn as-Subb, Imm Amed Ri al-Baraylaw.125 mustalt al-qliyyah126 Mina al-Raw al-Azar Shar Fiqh al-Akbar , l al-Qr. Pg.56127 that is, it is a basic premise itself without requiring additional proof 128 Shar al-Mawqif, Al-Marad al-Rbi, Al-Maqad al-Thlith. Vol.8, Pg.70129 Al Musmarah Shar al-Musyarah, The Second Pillar: Knowledge of the Attributes of Allh tl. Pg.85


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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 AbulMuaffar 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 thatAllh tl has Power over all things that can be governed 136 by Divine Power. It is impossible to

say that He has Power over everything absolutely. Because the Pre-eternal 137 is a thing and it isimpossible (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, isan expression that has a specification. 138 And it actually means: He has Power over all thingsthat are governed by His Power. It is therefore, that the people of knowledge have said that theverse of knowledge 139 [is general] and has no exception and there is no specification; but theverse of power 140 has a specification.

And when it is said that Knowledge and Power [are general] and have no specification it isactually meant that: Knowledge is general [without any specification/ takh ] and encompasseseverything that can be known. And Power is general in all things that are governed 141 by DivinePower.

13. Finally, Mayrah in Durr al-Thamn citingShar al-ughrof Al-Sanusi:142

That which is governed by Divine Power [qudrah] and Divine Will is just one [category]: that ismumkint/contingent and not [does not concern] wjib and mustal.

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 Shar al-qid,Al-Taftzni. Pg.58: His Eternal Attributes.131 Usl al-Dn, Abdul Qhir al-Baghdd. Pg.115132 Al-Inf , Al-Baqilln, pg.51133 maqdrt.134 Abul Muaffar al-Isfaryini, d.471AH135 Al-Tabr fid DnPg.142136 maqdrt137 qadm138 takh139 And Allh has the Knowledge of all things. Qurn, Al-Azb v.40140 And Allh has Power over all things. Qurn, Al-Myidah, v.17141 jami al-maqdrt142 Durr al-Thamn, Vol.1, Pg.24143 That is, His Power governs according to His Will which is according to His Knowledge


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Divine Power and Divine Will do not concern wjib and mustal because, Power and Will are twoinfluencing Attributes; so that which necessitates influence to bring something into existenceafter non-existence, then it is necessary for it [such influencing attribute] to not be non-existentin the first place, like wjib. Thus qudrah and irdah do not have influence on wjib. Else, itwould 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] becomestopsy-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 notconcern wjib and mustal; rather, if they are concerned with them, 145 then it necessitates ashortcoming in these two Divine Pre-eternal attributes, according to this corrupt logic 146 that itbecomes possible to annihilate the very two attributes 147 themselves; rather, to annihilate theSelf of Allh tl, Himself!

And to attest an accident to goodhood, which is not the attribute of God 148(of ilh); and to acceptthat attributes which are necessary can be made void.

Exalted and glorified is Our Lord from such things. Where is any flaw or mischief greater thanthis?

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 onlymumkinis 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 anyinfluence.145 wjib and mustal 146 at-taqdir al-fasid 147 qudrah and iradah148 ilh


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G. Allh, Most High, is Transcendent from all flawsOne of the fundamental premises of Islamic doctrine is that Allh tl is free from all defects andflaws. It is a postulate from which further rational rulings inqdah are derived and understood. Thisis the basic belief which even a child can understand. Almost everyqdah book describes this and it is automatically assumed. It is incredible to believe that a person who claims to be a scholar and fromthe Sunni creed can doubt this postulate. Even disbelievers negate imperfection to their own falsegods; even though they try to prove certain things as perfection, which we Muslims believe areimperfections.

So, the argument is not whether the Creator is free from flaw; everyone agrees that He is. Theargument is about what constitutes an imperfection. Yet, one person defending the Deobandiposition in an argument said: Where does it say that the Creator cannot have a flaw?. Al-ydhuBillh!

We seek Allhs refuge. It is this kind of heretical audacity that prompted Imm Amed Ri to say:149

jahN meiN koyi bhi kfir ke kfir ays ho jo apney rabb pey safhat 150 ka dgh le ke chaleyis there anyone, even the worst infidel,who proudly walks around claiming the blemish of vileness upon his lord?

Statements from ulama that say that Allh tl is free from all flaws:

1. In Al-Mawqif 151 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

..it is mul for Him to have any flaw and this is unanimously agreed upon [fact]

3. The first line of Al-Jazyiriyyah:153

subnahu jalla n shibhin wa n mathaliSanctified 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 istranscendent 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 thatif He is attributed with a flaw exalted is He from such things then He would be dependent onsomething 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 theawdith; that would make Him similar to accidents. And how can this be when you have

demonstrated His being free from similitude.

149 adyiq e Bakhshish, Imam Ahmed Ri al-Baraylaw 150 Because in Juhd al-Muqill , a Deobandi author tries to prove that it is in Divine Power.151 Al-Mawqif,152 Shar al-Mawqif Vol.8, Pg.38153 Kifyatul Murd , Imm Amed Al-Zawww, d.884 AH154 154 Al-Manhaj al-Sadd , Al-Sans p.29


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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 likeignorance and falsehood} ; rather it is also absolutely impossible for Him {to have} any attributethat 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 freefrom 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

Belief in Allh tl comprises of [belief in] Oneness of Allh, Sanctified is He; and to attest HisDivine Attributes and negation of flaws from His Attributes; as flaws necessitate anyone havingthem to be accidents. 162

11. Imm al-aramayn explaining Divine Names:163

Al-Qudds: .. it means that He is Transcendent from any attribute of flaw, and anything thatleads to [the conclusion that it is] an accident 164

12. Al-Tnis in Al-Nukat al-Mufdah:165

The verdict [derived from] intellect and evidence from revelation is that it is necessary toattribute Allh tl with Attributes of Perfection; and these two evidences mandate theimpossibility [istilah] of flaw or anything that is not befitting His Majesty.

155 Al-Asn fi Shari Asma Allh al-usn156 Al-Ilm bi udd al-IslmPg.37157 Al-Musyarah with Al-Musmarah, Pg.326158 Al-Musmarah with Musyarah as inline text, Pg.326 : The Description of the Ahlus Sunnah Doctrine.159 mustal , that is mustal dhti 160 Ibid, Pg.178161 Al-Inf , Pg.34162 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 .163 Al-Irshd , Al-Juwayn. Pg.145164 dith ; that is anything that is opposed to His Attribute of being Pre-Eternal, qadm.165 An-Nukat al-Mufdah Shar Khutbatul qdah of Al-Qayrwn , Al-Tnis Pg.90


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13. Imam Ibn ajar al-Haytam in his Al-Ilmsays: 166

whoever attests or denies something that will explicitly attribute a flaw to Allah is a kafir.

14. InBadyi'l Aml it is said:167

ilh al-khalqi mawlna qadmunwa mawfun bi awfi'l kamli

Our Lord, the Creator is Eternaland His Attributes are attributes of Perfection.15. l al-Qr writes:168

All of Allah's attributes Exalted is He are that of Perfection and He is transcendent from everysign or indication of flaw or decline or decay.

16. Imm al-aramayn inLum al-Adillah:The Lord Sanctified and Exalted is He is transcendent from every semblance of flaw 169

Anything that suggests accident or an indication of flaw, then the Lord Almighty is transcendentfrom that. 170

17. In Jawharahit is said:171

qiyamuhu bi'n nafsi wadniyyahmunazzahan awafuhu saniyyahHis Existence is by Himself, and He is AloneHis Lightsome Attributes are Transcendent

18. Al-w172 commenting on this:173

..or san with elongation, meaning exaltedness. Because His Attributes are Exalted andtranscendent, free from all flaws. Thus His Attributes, Sanctified is He and Exalted, are Lofty,Beautiful and Majestic.

19. Imm Rz inLawmi al-Bayyint explaining the Divine NameAl-Qudds:174

When you understand this, then, the meaning of this name is that Allh tl is free from,transcendent from all flaws and defects.

166 Al-Ilm li Qawai al-Islam, Pg.167 Badyil Aml , Verse 2168 aw al-Ml , Pg.59169 Lum al-Adillah, Imm Juwayn. Pg.97170 Ibid, Pg.107171 Jawharah al-Tawd , Verse 25172 Amed ibn Muammad al-w al-Khalwat, (1175-1241 AH)173 Shar Jawharah Al-w , Pg.161174 Lawmi al-Bayyint Shar Asma Allahi was ift , Pg.194


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20. Al-Jurjn inShar al-Mawqif :175

and anything that is among attributes whose non-existence is praiseworthy and existence aflaw176, then it is necessary to believe Allh tl free and transcendent from it [such attribute].

21. Imm Sans inShar al-Kubr:177

And He Exalted and Glorified is He is free from every flaw; [known] rational and byrevelation.

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 causingthat 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, TheMalik179, The Qudds 180, The Salm 181, The Mumin182, The Muhaymin183, The zz184, TheJabbr 185, The Mutakabbir. 186 Glorified and Sanctified is He from the partners they ascribe toHim. 187

As-Salm is one who is Immune from flaws, defects and pitfalls. Al-Qudds is one who istranscendent 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 hasa flaw or something that prevents perfection, then such an entity cannot be called Majd. WhenHe has attributed Himself as Majd, Sanctified is He, we know that no flaw or defect can approachHim [or His Attributes].

175 Shar al-Mawqif , Vol.8, Pg.156176 Falsehood is one such thing. Its non-existence is praiseworthy and its existence a flaw, ergo it is wjib to consider Him transcendent from suchattribute. 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 Shar al-Kubraw. Marginalia of mid, Pg.194178 Al-Tabr,Pg.137-138179 The King180 The Absolutely Transcendent181

Immune from defects182 One who attests to the veracity of His Prophets and Messengers183 One whose dominion encompasses everything, by His Knowledge, Will and Power184 He who has Power upon all contingent things and to do or forsake anything He Wishes185 One who can impose on His creation what He likes, whether they like it or not.186 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 Srah Al-ashr, Verse 23188 Srah Al-Burj, Verse 51


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23. Al-Bayw inawli 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 aflaw 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 fundamentalprinciple 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-knowingfellows said on an internet forum190:

Where does it say it is intrinsically impossible for Allah to have a flaw? I quoted shaykh Butiearlier as saying " He is not disabled to do so, but He is exalted to commit indecenciesand all misdeeds...by His own free decision ". Hence since lying is a flaw Allah chooses to befree 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 someplausible excuse for these two well-known personalities, I realized that it was a mistake to rationalizethose words. Let the reader be aware that before Kellers own admission came to the fore, we tried tofind an excuse for him and respected him and kept calling him Shaykh Nuh. We still withold fromcriticizing 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 impossiblefor 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 thescholars of Asharis (and abu Hasan has not shown anything contrary) why do you not accept thisposition?

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 itbecause of intrinsic impossiblity or contingent? You have not addressed this question from thewords of the scholars. You have seen shaykh Buti's comments - are those comments kufr?

189 awli al-Anwr,Pg.171190 it is not necessary to point who said it, but only that it was said. wa billahit tawfq.191 I had written a cautionary footnote, when a a brother brought to my notice that Shaykh Buti has remonstrated against this vile accusation. Thiswas published on a website recently and a translation can be found in Appendix G.192 and he was offended that I told him he was lying!193 in the same argument, circa 2008.


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The reason is because, when the lam of kalm mentionmul , they meanmul dht . Or intrinsicimpossibility. When they say that it ismul for Allh tl to have a defect or flaw, they meanmul dht . And this is a basic belief and fundamental premiss. I have given quotes above andAlamdulillah, I can cite a hundred more,194 if not more it should be clear to a Muslim that flaw isimpossible for Allh tl. Let us summarize the position of Ahl al-aqq:

1. Allh tl is transcendent from all flaws2. It ismul for Allh tl to have a flaw3. Unless specified,195 it ismul dht .4. Therefore, it is intrinsically, essentially impossible for Allh tl to have a flaw.5. Also note, that the Person and Attributes of Allh tl arewjiband not subject to Divine

Power.But, O Muslim, think! Do you still need a scholar to ratify this basic idea? And you will turn back if ascholar in these perilious times and patchy knowledge of latter scholars claims otherwise? Readthe adth of RaslAllh allAllhu layhi wa sallam quoted earlier and be warned; flee with your faithfrom the influences of corrupt scholars.

Only Allh tl gives guidance.

194 which I have omitted here for brevity and hoping that it is enough for a Muslim, whose belief is not shackled intaqlid ar-radiy , reprobate blindfollowing of blundering scholars. Al-ydhu billah.195 see the section above: a primer on Kalm terminology.


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H. Definition of Kadhib / FalsehoodKadhib is falsehood. To say something which is contrary to the actual happening.

1. Imm Sans in hisMuqaddimt 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:Truth and falsehood are diametric opposites: where truth is [that saying] which is according tothe occurrence and falsehood is [that saying] which is contrary to the occurrence.

3. Zabd inTj al-rs:196

Imm Raghib said: Truth and falsehood [ idq - kadhib] are actually related to speech, whether inthe 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? 198Who 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 inNihyatul Iqdm:202

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 informationthat is contrary to the actual occurrence.

6. Al-Farhr in Al-Nibrs:203

..truth and falsehood are attributes of information [khabar]

196 Tj al-rs,Vol.26, Pg.5; entry: s-d-q:197 Truth and falsehood198 Srah An-Nisa v.87199 Srah An-Nisa v.122200 Shar al-Mawqif v8,p211201 khabar202 Nihyatul Iqdm f lm al-Kalm, p203 Al-Nibrs, bd al-zz al-Farhr Pg.49.


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The reason why I have deemed it necessary to include these definitions is to clarify that truth andfalsehood are not things that are separate entitites in themselves and when it is said: power overtruth 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 areattributes 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 isdith, then that speech is alsodith. And if falsehood ismumkin, then that speech also

becomesmumkin. And that which ismumkinis alsodith. But we know that the Divine Speech iswjib; because it is an attribute of Allh tl Most High. So, falsehood would render it mumkinandtherefore 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 isimpossible for falsehood (to occur); because, when something is proven that it is pre-eternal, itis impossible for its annihilation or non-existence. 205

And as we have seen by the definitions above, idqis the absence of kadhiband vice-versa.

The other thing is that kadhibis a flaw. There is a difference between the Sunni and the Mtaziliargument even though, we both considerkadhibas impossible for Allh tl. Our basis of rulingimpossibility is that kadhibis a flaw; and Mtazili argument is that it is an ugly thing. I will avoidrepeating quotes as they shall be mentioned elsewhere, but here are a few to complete this section.

8. Inawli al-Anwr,206 under the discussion of Divine SpeechFalsehood 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 saythat falsehood is ugly and Allh tl does not do ugly things; as for us 208 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:Every semblance of flaw, like ignorance and falsehood, are mustal for Allh tl.

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 aflaw, and a flaw for Allh tl is impossible .

204 Shar al-Maqid , Vol.5, Pg.154205 dam: annihilation. that is, if Truth is pre-eternal, then its dam/non-existence is impossible. Because if falsehood is considered at anypoint of time, then Truth is non-existent at that point.206 awli al-Anwr Al-Bayw, Pg.172207 Al-Mawqif , Pg.295208 Ahl as-Sunnah209 Ijm of Ahl as-Sunnah scholars. Or the Ijm of all mutakallimun. Or the Ijm of all sane people.210 in Tafsr al-Kabr , under Srah Al-Baqarah, Verse 80:Do you say about Allh tl, that which you do not know?211 Fakhruddn Muammad ibn mar ar-Rz (d.606AH), the Imm of kalm scholars.


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I. Statements of Scholars that Kadhib is MulI will now list, InshAllh, the quotes from books of Kalm that clearly say that kadhibis mul;remember, that mul is dht and not ra unless explicitly mentioned.

1. InShar 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 allrational people; and it (falsehood) is Mul for Allh tl [summarized]

2. Under the discussion of usn-qub, in the same book:213

We have clarified earlier in the discussion of Speech that falsehood is impossible for Allh tlwithout causing a circular argument.

3. In the same book,214 under the discussion of taklf bil mul 215

Ignorance and falsehood are both impossible for Allh tl; Eixalted is He from such things.

4. In the same book:216

(Considering) falsehood in the saying 217 of Allh tl is ugly even if it is on account of abeneficial objective; and this would prevent many other kinds of good as this would cause untoldproblems and patent nuisance; and an invitation for the revilement and vilification of Islam, as isobvious. Among such examples 218 are the sayings of the philosophers concerning hereafter andthe denial of the irreligious. This also invalidates the ijm that the infidels will stay in hellforever219 as this is among the clear messages given by Allh tl.

5. Inawli al-Anwr,220 under the discussion of Divine SpeechFalsehood 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 saythat falsehood is ugly and Allh tl does not do ugly things; as for us 222 it is because it is aflaw, and a flaw for Allh tl is mul by unanimous agreement. 223

212 Shar al-Maqid , Vol.2, Pg.293213 Shar al-Maqid , Vol.2, Pg.143214 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 hisexoneration: tl n dhlik : exalted is He from such things.215 taklf bil mul: does Allh tl holds us responsible by ordering us to do the impossible?216

Shar al-Maqid , Vol.5, Pg.154-155217 akhbr, plural of khabar: is news, message, information; but here it is general for everything said by Allh tl.218 of potential attacks on Islam, if we considered falsehood possible219 it is unanimously agreed that disbelievers will stay in hell forever, as informed by Allh taala. If falsehood is considered possible, then thisinformation will be invalidated.220 awli al-Anwr,Al-Bayw. Pg.172.221 Al-Mawqif , Pg.295222 Ahl as-Sunnah223 Ijm of Ahl as-Sunnah scholars.


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7. In Al-Mawqif and its exegesisShar 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 consideredas an ugly thing by intellect 225 because, if falsehood is not considered ugly, then it necessitatesthat 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

It has been mentioned earlier in the discussion of Divine Speech that our position concerningDivine Attributes is that falsehood is impossible 229 for Allh tl, Glorified and Exalted is He.

9. Kaml ibn Humm in Al-Musyarah:230

Every semblance of flaw, like ignorance and falsehood, are mustal for Allh tl.

10. Kamluddin Muammad ibn Abish Sharf in the exegesis of his teachers work mentionedabove, titled Al-Musmarah:231

If one objects: The point of contention is that these two [ usn and qub ] are [considered] inactions 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 isconsidered as a flaw for creation, then the Creator is also Transcendent from that. He is freefrom 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 creationabsolutely; 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 killhim unjustly.

We say: It is obvious that kadhib /falsehood is a flaw according to intellect; and to utter it is onaccount of some necessity for the weak so as to defend [themselves] with falsehood does notapply for Allah tl. It is not valid to use this analogy for Allh tl, who is Omnipotent, whosePower is Absolute and is Absolutely Independent - Glory to Him.

224 Shar al-Mawqif , Sharf al-Jurjn, Vol.8, Pg.214225 qub al-ql 226 that falsehood is mul 227 that it is because falsehood is a flaw and a flaw is impossible for Allh tl.228 Shar al-Mawqif , Sharf al-Jurjn, Vol.8229 mumtani 230 Al-Musyarah, Pg.326231 Al-Musmarah Shar Al-Musyarah, Pg.178


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It is concluded therefore that kadhib or lying is an attribute of flaw, even when you attribute theHallowed Lord Almighty with it. It is absolutely impossible [ mustal ] to attribute Him -Glory toHim - with it [falsehood]

11. Imm Fakhruddn Rz in hisTafsr Al-Kabr :When Allh tl says: And he shall not renege on His Promise 232 proves that Allh tl isfree233 from falsehood in His promise of reward and punishment. 234 Our scholars 235 have said

that it is because falsehood is an attribute of flaw, and flaw/defect is mul for Allh tl. TheMtazilah 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 HisWords, and He is the Hearer, the Knower.

Imm Rz writes explaining the above 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 .

13. He further says:The validity of all the evidence 237 from revelation, is dependent on [the premise that] falsehoodis mul for Allh tl.

14. Allh tl says:Allh tl shall not take a son, glorified and exalted is he from such athing. The Mtazilah used this verse as their evidence238 (for an idea of theirs) andrefuting 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 isimpossible for falsehood (to occur); because, when something is proven that it is pre-eternal, itis impossible for its annihilation or non-existence. 242

232 Srah Al-Baqarah, Verse.80233 munazzah: meaning free from defect, transcendent from all faults.234 wad wad235

a-bun : lit. our companions, meaning our scholars of Ahl as-Sunnah or Ashrs.236 Srah Al-Anm, Verse.115237 dalyil al-samiyyah: proof from revelation238 lit. those things held by the Mtazilah239 Tafsir Al-Kabr , Imm Rz. Srah Maryam, Verse 35.240 Ahl as-Sunnah241 Shar al-Maqid , Vol.5, Pg.154242 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.


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16. InShar al-Muqaddimt , Imm Sans says:243

And that the informer, our Lord Glorified and Exalted is He is free from the flaw of falsehoodboth by rational and shara proofs.244

17. In the same book, discussing jyiz he says:245

[this would necessitate] falsehood and giving information contrary to its occurrence, which ismustal .

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 includeanything that implies that there is a flaw in Him exalted is He like ignorance [ jahl ] andpowerlessness [ 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. InShar Aqyid an-Nasaf :248

It is mul for falsehood in the Speech of Allh tl.

21. Tafsr Bayw 249explaining the verse: And who is more Truthful than Allh tl 250

Here, it is refuted that anyone can be more Truthful than Allh tl. Because falsehood cannever approach His message, His Speech; because it is a flaw, and [thus] it is mul for Allhtl.

22. Shar Al-Sansyah:251

Falsehood for Allh tl is impossible [ mul ] because it is baseness, and it is a contemptible 252

thing.

243 Shar al-Muqaddimt p.158244 qlan wa naqlan245 Ibid, Pg.79246 Shar qid al-udiyyah, Jalluddin Dawn, Pg.65247 Before some foolish objection is raised by saying: A ha! it ismul ql , not mul shara one has to understand that anything that is claimedas 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 Shar Aqyid an-Nasaf,Pg.71249 Tafsr Anwrut Tanzl wa Asrr at-Tawl , Al-Bayw 250 Srah An-Nisa, Verse.87251 Sansyah l Al-Jazyiriyyah, Pg.252 therefore, a flaw; and a flaw for Allh tl is mul.


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23. TafsrMadrik :253

And whose Speech is more Truthful than Allh tl : here, the interrogative tense is actually anegation; that is, there is no one more Truthful than Him in His saying, His promise of rewardand 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 bemore truthful than Allh tl, whether in His Promise or any of His sayings 256 because of [falsehood being an] impossibility. And why not! After all, falsehood is mul for Allh tl butnot for others.

25. Tafsr R al-Bayn:257

And whose Speech is more Truthful than Allh tl : is a negation, a rejection that anyone elsecan be more truthful than Allh tl; because falsehood is a flaw and it is mul for Allh tlunlike for others 258

26. Sayfuddin al-Abhar in his commentary259 of Al-Mawqif :[Everybody is] in agreement that falsehood is impossible for Allh tl, because lying is a flawand a flaw for Allh tl is mul .

27. Shar Jalluddin al-Dawwn :260

Falsehood, kadhib is a flaw; and flaw for Allh tl is mul . It cannot be considered amongcontingent 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, weakne

truth about a lie

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