In a previous lengthy article, we highlighted the treachery of a dimwitted Jahmee going by the name of Abu Adam Naruiji. After wallowing in the Tajseem, Hulool and Ittihaad of Christianity for most of his life, he now wallows in the ta'teel and Ilhaad of the Jahmites - from one extreme to the other - the whilst he poses as a follower of Abu Hasan al-Ash'ari (see here).

We provided a screenshot of the Jahmee Baleed quoting what he claims were the words of Ibn Taymiyyah, when in fact they were the words of ar-Raazee. Having scorned Ibn Taymiyyah for these few words, he should have in fact scorned ar-Raazee (an Imaam of the Ash'aris). So here is his original (treacherous) quotation:

We need to understand the nature of these Jahmites - they have electronic versions of the books of Ibn Taymiyyah, then they bring up the "Find" dialog box and stick in the word "jihah" or "hayyiz" or "munqasim" or "murakkab" and the likes and go fishing for quotes, for sentences which they can isolate and then claim, "Hey look, Ibn Taymiyyah says Allaah is a body" and the likes. Either this, or they just blindly follow others, quoting from them without verification. So the likes of these people are counterfeits, they are fakes and they are not genuine people with honest and genuine intentions to seek the truth. Genuine people find a quote, they read 10 pages before and 10 pages after, understand what the subject of the discussion is and be honest in their representation of the view of their opponent, so as not to lie upon him - but we are dealing with dimwitted Jahmees who are fakes and counterfeits as people, and who lack the most elementary and basic constituents of trustworthiness, honesty and integrity.

Now - (20th August 2009) - he has removed this original piece and replaced it with another in which he has discreetly updated the quote - and out of childish resentment, frustration and pettiness has decided to add five or six more slanders against Ibn Taymiyyah in the same article just to vent that anger and resentment ... why restrict yourself to one fraud in an article, when you can bring five or six to deceive people more convincingly? Makes sense (in the field of Jahmee Ethics).

We can see here that he is persisting upon his false reading and slander upon Ibn Taymiyyah (rahimahullaah) and upon his battered, butchered and oppressed translation of the words of Ibn Taymiyyah. We clarified in the previous article that Ibn Taymiyyah's argument against ar-Raazee's argument can be summarized as follows:

I know what you are trying to do - you devise for certain terms meanings other than their established meanings in the language of the Qur'aan and in the language of the Arabs, then you incorporate them into those terms such as "tarkeeb", "inqisaam", "hayyiz", "jism", "jihah", "ghayr", "iftiqaar", and you use this as a route to deny what Allaah has affirmed for Himself, such as Him being above the Throne. So by way of example, Allaah being above the Throne is a correct and true meaning established in the Book, the Sunnah, and the Ijmaa' of the Salaf, and affirmed by the Early Ash'aris, as well as many other factions. Then you take this correct meaning and enter it under the term "jihah" or "makaan". Then you propound those meanings represented by these terms that are rightfully denied for Allaah, such as being confined by space - and then you negate the term as a whole, saying "we must negate jihah or makaan for Allaah" and through this you negate both the false meaning (Allaah being confined etc.) and the true meaning (Allaah being above the Throne) which you deceptively entered into the term.

And with respect to what you claim is "tarkeeb" with the meaning you have devised, then it does not matter what you call it, what you actually intend to deny is something that all factions must accept (Philosophers, Jahmites, Mu'tazilites, Ash'arites, and the people of the Sunnah) - which is that every existing thing has attributes which it is characterized by and as such there must be a notion of distinction (imtiyaaz) and otherness (ghayr) affirmed, otherwise it would mean the abolition of every existing thing and rendering it's existence impossible. So you (ar-Raazee) have not provided any proof for the impossibility of this, which you have deceptively labeled as tarkeeb. And in your attempt to reject Allaah being above the Throne you are merely using the same argument on the basis of your philosophical ramblings and your false necessities which you fabricated in your own mind and which none of those who affirm Allaah is above the Throne - including the Early Ash'aris - ever spoke with or claimed.

And in addition to this, the Philosophers use this same argument against you, since you affirm the attributes (life, hearing, seeing, will, speech, power, knowledge) and as they are "distinct" and "other" with respect to each other, then you have affirmed Allaah is murakkab (composed) because you have affirmed the notion of "distinction" and "otherness" with respect to Allaah's Essence. So if this proof of yours is correct, then it necessitates that you have spoken of Allaah being composite (murakkab) and the Philosophers are correct in their refutation of you, and if this proof is false, then its use by you is invalidated.

And as for the established, known meanings of the likes of "at-tarkeeb", "al-inqisaam" in the language of the Qur'aan and the language of the Arabs then they are negated for Allaah, and they are impossible for Allaah due to His being "as-Samad" and exalted and lofty is Allaah from being described with such meanings of falsehood - and this is what we say textually, unequivocally.

As for what we reject from you, then it is in fact the foundation of all of you Mu'attilah (the Philosophers, Jahmites, Mu'tazilites, Ash'arites) which is that you devise meanings for terms by which you intend to negate for Allaah what He affirmed for Himself, and amongst yourselves you refute each other and accuse each other of the same (tarkeeb) that you accuse us with. Thus, the Philosophers, Jahmites and Mu'tazilites accuse you of being Mujassimah and of declaring Allaah to be composite because you have affirmed the notion of "distinction" and "imtiyaaz" by affirming seven attributes for Allaah's Essence. And you in turn attempt to apply the same deceptive language in trying to negate Allaah being above the Throne and to negate whatever does not concord with what you made to be the foundation of your religion - "hudooth ul-ajsaam".

And not a single one of those affirming that Allaah is above the Throne ever spoke with or affirmed what your mind has fabricated of forsaken, dark and corrupt thoughts which are:

If Allaah is above the Throne, the Throne is mighty, so Allaah is Mighty, and since the Throne's left is other than its right, it must mean that the same applies to Allaah, and this means Allaah is divisible, and therefore composed, and as this is impossible for Allaah, He therefore cannot be above the Throne.

So these are the inventions, fabrications and corrupt thoughts of your minds, they are not the thoughts, reasoning or beliefs of those who affirm what Allaah affirmed for Himself -and then you deceptively and fraudulently try to fabricate this way of thinking upon them - claiming they speak with it - free and innocent are they of your slanders - rather these are the corrupt necessities arising in your minds from what you have made to be the foundation of your religion - which is al-Jawhar al-Fard (the indivisibile particle) and hudooth ul-ajsaam (the proof of createdness of bodies) - and they are not the necessities of what Allaah has revealed concerning Himself.

Despite this, it is clear that the Jahmee Baleed is adamant in passing judgement upon himself through his actions - that he is an unscrupulous, deceiving, surmising, counterfeit pretender who after being exposed and refuted, persists in his falsehoods and slanders.

Ibn Taymiyyah Says That the Meanings of Taba''ud, Tajazzee, and inqisaam (Meanings of Divisibility) Are Impossible For Allaah Because He is al-Ahad, as-Samad

Shaykh ul-Islaam Ibn Taymiyyah said in the "Bayaan" (3/466)

Which translates as:

So it has become apparent that His Name al-Ahad necessitates declaring Him free of what is obligatory to negate from Him of at-tashbeeh (resemblance) and al-mumaathalah (likeness) with those other than Him in anything from amongst the things. And His Name as-Samad necessitates declaring Him free of what is obligatory to negate from Him of al-inqisaam (divisibility) and at-tafarruq (splitting, separation) and what is similar to that, from what negates the perfection of His Samadiyyah, Sublime and Exalted is Allaah from what the oppressors say (about Him) with a great and lofty exaltation.

And he also said in the "Bayaan" (3/128-130):

Which translates as:

When it becomes known that the intent of the leading (scholars) behind this saying of negating at-tajazzee and al-inqisaam (both meanings of divisibility) is not the [meaning] of the presence of divisibility (al-inqisaam) where part of Him separates from another part, and nor the possibility (imkaan) of that (applying to Him) - even if the word regarding that is more apparent than that in others - for they do not intend by the generality of their terminological words that which is well-known in the language of their meaning. Rather, they are meanings they have claimed specifically by [their] speech regarding them, either in negation, or affirmation. This is why Imaam Ahmad said about them, "They speak with the ambiguous of speech, and they deceive the ignorant people on account of the doubts they place over them".

And these two meanings (of at-tajazzee and al-inqisaam, divisibility) are from those [meanings] that the Muslims are agreed upon that Allaah should be purified and sanctified from, for indeed Allaah, the Sublime, is "Ahad" and "Samad", He does not separate into parts (yatajazzee, yataba''ad) and is not divisible (munqasim) with the meaning that part of Him separates from another (part) just like a divided, split-up body is separated - like what is divided of the connected bodies, such as bread, meat and clothing and so on. A part of Him does not separate (from Him) like what separates from the hayawaan (animate, mammals) of its superfluities. And He (Allaah) is purified of such meanings with the meaning that they are non-existent (regarding Him) and are impossible for Him. Thus, His Essence does not accept tafreeq or tab'eed (meanings of division, separation). Rather, He is not ajwaf (i.e. have an interior like humans do) as has been said by the Companions and the Taab'ioon in explanation of [the meaning of] as-Samad, that "He is the one without a jawf (interior)", whose explanation will shortly follow.

And the majority of people do not understand from the negation of at-tab'eed, at-tajzi'ah, al-inqisaam, and at-tarkeeb (all meanings of divisibility, separability and composition) except these two meanings and their likes.

And the negation of that (for Allaah) is united upon between the Muslims except, O Allaah, that there may be some misguided ignoramuses whom I do not know about who have permitted (the like of these meanings) for Allaah, that part of Him separates from another part, as has been quoted from some of the Disbelievers. It is not possible to encompass what the offspring of Aadam speak with, but what it is intended here that [of] those positions that are quoted from the [various] factions of the Ummah, I did not find amongst them this saying (i.e. of Allaah being divisible with this meaning) from any of those factions.

And this is just an example of the kind of very explicit negation and denial by Ibn Taymiyyah that Allaah, the Sublime, is divisible (munqasim) or composite (murakkab).

So the Jahmee Baleed is a witness against himself by his own actions that the truth is not of any interest to him, nor is it of any interest to actually understand the view and opinion of his opponent and nor to fear Allaah with respect to quoting and ascribing views to others - rather the only interest of the Jahmee Baleed is to give victory to the (inherited Greek) philosophies of the pseudo-Sabean Pagans and the creeds of al-Jahm bin Safwaan and al-Ja'd bin Dirham over the Book of Allaah, the Sunnah of His Messenger and that which the Salaf were upon - from the greatest of their slogans being "there is no deity above the Throne".