Ibn Taymiyyah, Ibn al-Qayyim and Ibn Baz:

 Exposing Deviant Sects and scholars

3 ي ·

Ibn Taymiyyah, Ibn al-Qayyim and Ibn Baz: Ascribing to Allah that He has a beginning (an origin) is impossible due to the impossibility that He was ever absent (or non-existent). Allah is the necessary existence (wajib al-wujud) by Himself, upon whom all of creation relies.

Shaikh al-Islām Ibn Taymiyyah (d. 728H) stated: “And, ascribing to Allāh, the Perfect and Most High, that He has a beginning (an origin) is impossible due to the impossibility that He was ever absent (non-existent); and because it is necessary that all things that have an origin must have, at some point, been non-existent; and because everything that is originated relies on its originator [who brought it into being]. In contrast, Allāh’s necessary existence is established by Himself [without any need or reliance], the Perfect and Most High.”

Imām Ibn Bāz (Allah’s mercy be upon him) said: “The existence (al-wujūd) of Allāh is known in the religion by necessity; and it is an Attribute affirmed for Allāh by consensus of the Muslims. Rather, it is affirmed by all rational people, including the polytheists. None disputes this except an atheistic materialist. Affirming existence as an Attribute for Allāh does not necessitate that He has a cause or a creator, because existence is of two types:

THE FIRST: Intrinsic Existence (Wujūd Dhātī): that which is established by itself, not acquired from other than itself. So, this is the existence of Allāh (the Most High), and it is from His Attributes. Allāh’s existence was not preceded by non-existence, nor will it ever be followed by non-existence. Allāh (the Mighty and Majestic) said:

‘He is the First and the Last; He is the Most High, and the Innermost All-Knower; and He has knowledge of all things.’ (al-Hadīd: 3).

THE SECOND: Created or Contingent Existence (Wujūd Hādith): that which comes into being after non-existence. This type of existence must have one who brings it into existence, and a creator who originates it, and that Creator is Allāh (the Most High). Allāh (the Most High) said:

‘Allāh is the Creator of all things, and He is the Disposer of all affairs. To Him belong the keys of the Heavens and the Earth. And those who disbelieve in the signs of Allāh, they are the losers.’ (az-Zumar: 62–63)

And He (the Mighty and Majestic) said:

‘Were they created by nothing, or were they themselves the creators? Or did they create the Heavens and the Earth?’ (at-Tūr: 35–36)

Therefore, Allāh (the Most High) is described as Existent (Mawjūd), and this is what is said about Him. So, it is said: Allāh is Mawjūd. However, al-Wujūd (the Existent) is not a name of Allāh; instead, it is an Attribute.” See Fatāwā al-Lajnah ad-Dāʾimah (3/190-191)

Furthermore, Shaikh al-Islām Ibn Taymiyyah (Allah’s mercy be upon) said:

وَهُوَ سُبْحَانَهُ قَدِيمٌ وَاجِبُ الْوُجُودِ رَبُّ كُلِّ شَيْءٍ وَمَلِيكُهُ هُوَ الْخَالِقُ وَمَا سِوَاهُ مَخْلُوقٌ

“He, the Most Perfect and free of all imperfections, is eternal, necessarily existent (wājib al-wujūd); the Lord of everything and its Sovereign. He is the Creator, and everything other than Him is created.” See Bayān Talbīs al-Jahmiyyah (1/304). He also said:

فَإِنَّ اللَّهَ مَوْجُودٌ حَقِيقَةً وَالْعَبْدُ مَوْجُودٌ حَقِيقَةً وَلَيْسَ هٰذَا مِثْلَ هٰذَا

“Indeed, Allāh exists (mawjūd) in reality, and the servant exists (mawjūd) in reality, yet he (the servant) is not like Him.” See Majmūʿ al-Fatāwā (5/198). And he said:

وَلَا رَيْبَ أَنَّ اللَّهَ مَوْجُودٌ قَائِمٌ بِنَفْسِهِ

“And there is no doubt that Allah exists; existing (mawjūd) by Himself [free from need].” See Majmūʿ al-Fatāwā (5/420). And he said:

وَمَعْلُومٌ أَنَّهُ غَنِيٌّ بِنَفْسِهِ وَأَنَّهُ وَاجِبُ الْوُجُودِ بِنَفْسِهِ وَأَنَّهُ مَوْجُودٌ بِنَفْسِهِ

“And it is known that He is independent by Himself free of all needs; He is the necessary existence (wājib al-wujūd) by Himself [that all of creation relies upon], and that He exists by Himself.” See Majmūʿ al-Fatāwā (11/395). Al-Imām Ibn al-Qayyim (Allah’s mercy be upon him) said:

تَفَرَّدَ الْحَقُّ تَعَالَىٰ بِالْوُجُودِ أَزَلًا وَأَبَدًا وَأَنَّهُ الْأَوَّلُ الَّذِي لَيْسَ قَبْلَهُ شَيْءٌ وَالْآخِرُ الَّذِي لَيْسَ بَعْدَهُ شَيْءٌ وَوُجُودُ كُلِّ مَا سِوَاهُ قَائِمٌ بِهِ وَأَثَرُ صُنْعِهِ فَوُجُودُهُ هُوَ الْوُجُودُ الْوَاجِبُ الْحَقُّ الثَّابِتُ لِنَفْسِهِ أَزَلًا وَأَبَدًا… فَوُجُودُهُ تَعَالَىٰ وُجُودٌ ذَاتِيٌّ.

“The True One (Allāh), the Exalted and Most High, is unique and alone in existing eternally and forever; He is the First before whom there is nothing, and the Last after whom there is nothing. The existence of everything besides Him subsists due to Him and is a result of His creation. Thus, His existence is the necessary and true existence, firmly established by Himself eternally and forever. Therefore, His existence, the Exalted and Most High, is an intrinsic/self (dhātī) existence.” See Madārij as-Sālikīn (3/34).

عرض أقل

٣٠

١

١٤