Sunday, 14 August 2016

Lying of Allah is among the Impossibilities [Lying is a Defect and Defect is Muhal (Impossible) for Allah (swt)]



Lying of Allah is among the Impossibilities
 [Lying is a Defect and Defect is Muhal (Impossible) for Allah (swt)]



“Falsehood is a Flaw, and a flaw for Allah(swt) is Muhal. It is not included in the Mumkinat and neither is it included in Divine Power. And this, just as His Divine Power does not include anything that implies a flaw in Him - Exalted is He - like ignorance (Jahl) and powerlessness (ajz) or negation of the attribute of speech or any other attribute of perfection.”
[Reference: Manuscript of Sharĥ Al-Dawwānī álā Áqīdah al-Ađudiyyah from the Diaber
collection. The text appears on page 119 of the MS; it is signed 1094 AH]



ENGLISH BOOK: The Truth about a lie (A refutation of the claim that falsehood is included in divine power) | PAGES: 85

URDU BOOK: Tasbeeh Al Rahman An Al Kizb Wa Al Nuqsaan | PAGES: 11

URDU BOOK: An Article on Lie | PAGES: 11

URDU BOOK: Sub'han as Subbuh an Kadhibi Aybun Maqbuh {Glorious is Subbuh (Subbuh: Free From all flaws, His Divine name) from the ugliness and flaw of falsehood} By Imam Ala Hadhrat | PAGES: 141

URDU BOOK: Daman e Bagh e Subhan as Subbuh {The courtyard of the Garden of Subhan As Subbuh} By Imam Ala Hadhrat | PAGES: 14

URDU BOOK: Qama al-mubin li Amal al Mukadh'dhibin {An articulate reprimand: Dashing the hopes of the falsifiers} By Imam Ala Hadhrat | PAGES: 50





In the present article, this belief that “Allah can lie” [ Imkan e Kizb] will be refuted inshaAllah.



To understand this topic we must first know what is the belief of deobandi scholars on this topic


Deobandi belief:


Why do they feel ashamed to tell that this ugly belief was first propagated by their forefather, Ismaeel Dehalvee, who wrote in his Persian Book‘Yek roza”

Here is the scan from Yek Roza , a book in Persian Language , written by Shah Ismail Dehalvee.

The Persian statement is as follows(page 17)

"Aqul agar murad az muhaal mutmane lizaatihi ast keh tehat qudrat ilahoya dakhil neest pas la nusallim keh kizb(Jhoot) ba mani mastoor ba shad cheh muqadima qiziyya ghair mutabiqa mawaqe o ilqaye aan bar malaika o anbiya kharij az qudrat e Ilahiya neest wala lazim aaid keh qudrat e insaani azaaid az qudrat e Rabbani ba shad cheh aqade qizziya ghair mutabiq lilwaqea o alqaae aan bar mukhatibeen dar qudrat aksar afrade insani ast."

Rough Translation

It is possible for Allah to be a liar.If you do not accept this , then Human being's ability will be considered more than Allah's ability.

( It means , since Human can lie and if some one thinks Allah cannot lie , then this will mean Allah's ability is less than Human ability...)
( Maaz Allah)
Refuting Deobandi Mufti: Part 1
Refuting Deobandi Mufti: Part 1
Refuting Deobandi Mufti: Part 1
And then the later Deobandi scholars wrote only to defend this claim.

Mawlana Khaleel Ambaithwi writes in his

Book : Braheen e Qaatiya
Page : 6
Publisher : Kutub Khana Imdadiya, Deoband [scan]

Translation

Mawalana Khaleel Ambethavi writes

"This issue of “imkan e kidhb is not a recentl issue, but in past people have discussed whether Khalf e waid ”(Allah can give Paradise to even sinners like Pharoah/ Abu Jahal, going against His own ruling) is possible or not. Hence we find in Durrul Mukhtar it is written Khalf e waid is possible /permissible ( jayaz)or not, and Asharis are in support of it because the Asharis do not consider it as an imperfection , rather they consider it as a Mercy of Allah."

( Hence in past people said that if Allah gives paradise to a sinner , it will be due to mercy of Allah)




Here we see how Mawlana Khaleel Ambaithvee is bringing a quote from Durrul Mukhtar on Khalf e waid to use it on Imkan e kIdhb.!

More ever people in Past called it as a mercy of Allah and not as a lie of Allah. ( Mawalana Khaleel has himself quoted this )
Refuting Deobandi Mufti: Part 1
Refuting Deobandi Mufti: Part 1
Same , Mawlana Khaleel Ambethvee writes in his

Book : Braheen e Qaatiya
Page : 274
Publisher : Kutub Khana Imdadiya, Deoband[scan]

"This is the meaning of Imkaan-e-Kizb (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen."
Refuting Deobandi Mufti: Part 1
Refuting Deobandi Mufti: Part 1
Mawlana Rashid Ahmed says in his fatawa
"
Page No 97 .. "Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta'ala Wa Ala Hai"

Translation
" Hence , it is now established that to Lie is with in the possibility of Allah subhanahu wa taala"
Refuting Deobandi Mufti: Part 1
Deobandis not only give the possibility of Lying and cruelty to the Power of Allah , but they also give the possibility of ALL BAD ACTS ( afaal’ e qabeeha)

Book: Al Jahd Al Muqeel

Author: Shaykh Mahmoodul Hasan Al Deobandi

Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore



Afaal e kabeeha(bad acts) ko Qudrat e Qadeema Haq Taala Shanahu say kiun kar khaarij keh saktay hain

Translation


“How can we say that it is out of the power of Allah that , He cannot perform bad acts
Refuting Deobandi Mufti: Part 1
Refuting Deobandi Mufti: Part 1



see more:

Contrary to Muslims the Wahabi Deobandis believe that ALLAH Almighty has the power to speak a lie. (ALLAH forbid).

Reference # 1

Ismail Dehlwi writes in his

Book : Yak Roza (In Persian)
Page : 17 , 18
Publisher : Farooqi Kutab Khana Multan


that

ALLAH Ta�ala ka Jhuuta (lier) hona Mumkin hay. Agar tum yeh tasleem na karo to Insaan ki qudrat ALLAH ki qudrat say ziyada ho jaye gi

The Persian statement is as follows

Aqul agar murad az muhaal mutmane lizaatihi ast keh tehat qudrat ilahoya dakhil neest pas la nusallim keh kizb(Jhoot) ba mani mastoor ba shad cheh muqadima qiziyya ghair mutabiqa mawaqe o ilqaye aan bar malaika o anbiya kharij az qudrat e Ilahiya neest wala lazim aaid keh qudrat e insaani azaaid az qudrat e Rabbani ba shad cheh aqade qizziya ghair mutabiq lilwaqea o alqaae aan bar mukhatibeen dar qudrat aksar afrade insani ast.

yak_roza.jpg
yak_roza_001.jpg
yak_roza_002.jpg


Reference # 2

Ismail Dehlwi writes in his

Book : Yak Rozi
Page : 144 , 145
Publisher : Matba`a Faruqi, Dehli



On page p. 145 , he writes that

If we say that Kizb(Jhoot) is not possible for Allah, it would then imply that humans could do something that Allah cannot do.


Reference # 3

Rasheed Gangohi writes in his

Book : Fatawa Rasheediyya
Volume : 1
Page : 10 , 19
Publisher : Rahimiyya Kutab Khana Dehli


that

On page 10

Imkan e Kizb(Jhoot) ba ien mana keh jo kuch Haq nay farmaaya uss kay khilaaf pay woh qadir hay magar khud iss ko na karay ga

Taleefat_e_Rasheediya__Imkan_e_Kizb_b.jpg

On page 19

Al haasil Imkan e Kizb(Jhoot) say murad dakhool e Kizb(Jhoot) tahat Qudrat e Bari Ta�ala hay

This statement is repeated thrice in this page.

And in the proof of his statement he writes

Kiun na ho ALLAH har shay per qadir hay

Taleefat_e_Rasheediya__Imkan_e_Kizb_a.jpg

Reference # 4

Rasheed Gangohi writes in his

Book : Taleefaat e Rasheediyya Ma Fatawa Rasheediyya
Chapter : Kitab ul Aqaid
Page : 98
Publisher : Idara Islamiyat Anarkali Lahore

that

Al haasil Imkan e Kizb(Jhoot) say murad dakhool e Kizb(Jhoot) tahat Qudrat e Bari Ta�ala hay
Taleefat_e_Rasheediya__Title.jpg
Taleefat_e_Rasheediya__Index.jpg
Taleefat_e_Rasheediya__Imkan_e_Kizb.jpg


Reference # 5

Rasheed Gangohi writes in his

Book : Fatawa Rasheediyya
Page : 84
Publisher : Idara Islamiyat Anarkali Lahore


that

"From the servant Rashid Ahmad Gangohi,

After Salaam Masnoon: you have inquired concerning the question of 'Imkaane Kizb(Jhoot)' (possibility of lying). 'Imkaane Kizb(Jhoot)' in the sense that Allah Ta`ala has the power to act contrary to what He has ordered, but, out of His own Free Will, will not, is the belief of this servant."

"The Qur'an Shareef and the Sahih Ahaadith bear testimony to this belief and this is the belief of all the Ulama of the Ummah too.

For example, Fir`awn is promised to be thrown into Hell, but Allah Ta`ala has the power to enter him into paradise, although He will never give him paradise.

And this is the Masalah under discussion at the moment. This is the belief of all my friends. The enemies must have related it differently. Referring to this Power and the non-occurrence of it is termed 'Imkaane Zaati' [possibility in Himself] and 'Mumtana bi Ghayr' [prevented by other than Himself].

Was salaam, Rashid Ahmad Gangohi."

Taleefat_e_Rasheediya__Kizb_bil_Fa__al.jpg
Taleefat_e_Rasheediya__Kizb_ki_Nisbat.jpg


Reference # 6

Khaleel Ambaithwi writes in his

Book : Tazkiratul Khaleel
Page : 135
Publisher : Maktaba Qasmiyya Sialkot


that

yeh kulliya musallima ehl e kalaam hay jo Makduur(qudrat main) ul Abad(human) hay woh Makduur ul ILAHI hay.

Reference # 7

Khaleel Ambaithwi writes in his

Book : Braheen e Qaatiya
Page : 2
Publisher : Kutub Khana Imdadiya, Deoband


that

Imkaan e Kizb(Jhoot) ka masla to kissi nay niya nahin nikala yeh to qudmaa main ikhtilaaf hay keh Khalf e Wa�eed aaya jaiz hay keh nahin.

Khalf e Wa�eed means that ALLAH nay yeh kaha keh main kissi banday ko saza doon ga aur uss kay baad ALLAH nay ussay saza nahin dee aur uss banday ko muaaf kar diya.

ALLAH ki laanat ho inn Deobandion per keh inn Dajjalon nay ALLAH ki Rehmat ko jhoot main shamil kar diya

Braheen_e_Qatiaa_03.jpg
Braheen_e_Qatiaa_04.jpg

Reference # 8

Khaleel Ambaithwi writes in his

Book : Braheen e Qaatiya
Page : 278
Publisher : Kutub Khana Imdadiya, Deoband


"This is the meaning of Imkaan-e-Kizb(Jhoot) (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen."

In the beginning of Baraheen-e-Qaati`a on page 6 he wrote that

"the question of [attributing Allah Most High the power of] lying has not only been raised just now but there has always been a debate on this issue by previous Ulema."

braheen_qatia_000.jpg
braheen_qatia_015.jpg
braheen_qatia_017.jpg
 
 

Reference # 9

Mahmood Hassan writes in his

Book : Al Jehd ul Muqil
According to deobandis this is a La Jawaab book on Masla Imkaan e Kizb(Jhoot)
Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore


that

Afaal e kabeeha(bad acts) ko Qudrat e Qadeema Haq Ta�ala Shanahu say kiun kar khaarij keh saktay hain



Al_Jehd_ul_Muqil_02.jpg
Al_Jehd_ul_Muqil_03.jpg
Al_Jehd_ul_Muqil_04.jpg

 


                           

THE BELIEF OF AHLUS SUNNAH


Subhan'allah (Arabic سبحان الله) is an Arabic phrase often translated as "Exalted is Allah."

Said Mohammed bin AbeeBakr Abdulqader al-Razee, in his book "Mukhtar al-Sihah" one of the classic Arabic-wordbooks:

The meaning of subhanallah is, making Allah pure, and it is bound to its original word (sabh, meaning void) as if he said, I verily absolve Allah from all evil.

The origin for the word is sabh, voidness, or tasbeeh, making something void. So the direct literal meaning of the phrase is Allah is void... And there is a part that is unpronounced which is "void of all evil". And this is the way that it is used in the quran. For example it says; "Subhanallah amma yasiffon - Void/Free is Allah from that (evil) which they ascribe (to Him)" and "Subhanalla amma yoshrikoon - Free is Allah from those polytheistic deeds that they do."

A WHITE LIE BY A DEOBANDI SCHOLAR


Deobandi scholar, Mawlana Hussein Ahmed Tandvee says:

"
Mujaddid Dhaleen ( Hussein Ahmed Tandvee uses this term for Imam Ahmed Raza Rh) says that Gangohi (rh) made his belief of Imkan e kidhb due to his being a follower of (Ismail ) Shaheed rh in this issue. This statement (of Imam Ahmed Raza Khan ) is full of ignorance. Mawlana Gangohi has followed the salaf as saliheen of this ummat in this issue. All the Asharis and the Maturidis were on this belief of Imkan e kidhb and Mawlana Gangohi has followed them on this issue. The books of Kalam are a witness to this fact and the writings of these scholars are present in them. In “Sharah Mawafiq” this issue ( of Imkan e kidhb) has been dealt at three places. In “ Masamirah’ also this issue has been explained. In the book’ Taqrirur usool ‘ which is the sharah of Tahreerul usool , muhaqqiq Ibn Hummam in Fatahul qadeer and his student Amir al haaj has stated this same view of Imakan e kidhb and has stated that this is the view of people of knowledge and Ahlus sunnah ,that is Asharis and Maturidis, also have the same belief( which Ismaeel Dehalvee and Mawlana Rashid Ahmed had) on this issue . Others who are in between Asharis and the Maturidis have disagreed on this issue due to the usage of the words and they have written commentary on this issue."

(End of quote from As Shihabuth Thaqib ,by Mawlana Hussein Ahmed Tandvee,p 110 )


It is very clear from this passage that Ismaeel Dehalvee and Mawlana Rashid Gangohi had the belief of Imkan e kidhb.

This has been accepted and explained by their student, Mawlana Hussein Tandvee. Not only has Mawlana Hussein Tandvee accepted this fact , but he has even provided proof that this belief of Imkan e kidhb , ( Allah CAN lie) was the belief of all the scholars of Ahlus sunnah.

Let us see how much truth Mawlana Hussein Ahmed Tandvee has provided.

1. Ahlus sunnah and the mutazila are on agreement on this issue that Kidh ( lie ) is not possible (Imtinaul kidh) for Allah. The Mutazilite say that lie is not possible for Allah because lying is a bad act and Allah does not perform bad acts. And we Ahlus sunnah say with agreement of all that lying is a defect and Allah is free from all the defects.

(Sharah Muwafiq, page 604)

2. We have said that the Asharis and the Non- Asharis do not have any disagreement that those attributes which are defect for human beings , Allah is free from them and is not attributed to Allah. And lying is a defect for human beings.
( Masamirah , page 84)

3. To lie is a defect. And Allah is free from all defects.
(Sharah Maqasid)

4.We have already dealth in the issue of Kalam that Allah is not attributed with lying ( Imtinaul kidhb). ( Sharah mawafiq , page 675)
5. We Ahlus sunnah say that lying is a defect near people of knowledge and it has been proved that attributing lie to Allah is defect. Hence attributing lying to Allah is not accepted. ( Masamirah, Delhi , page 84)



6.Allah is free from all defects, like ignorance and lying.
(masamirah page 166)

Mawlana Tandvee says” this issue of Imkan e kidhb has also been accepted and explained in Sharah Aqaid Jalalee.

7. Lying is a defect and defect is not attributed ( mahaal) to Allah. Hence lying of Allah is not from “ mumkinaat” ( possibilities) and neither the Power ( qudrah ) of Allah is associated with it. All defects like, ignorance is not attributed to the power of Allah.
( Sharah Aqaid Jalalee).

Note: It talks about Imtinaul kidhb and REFUTES imkan e kidhb .


7.Allah has said that He will never leave His promise. This is a clear proof that Allah is free from all lying in full filling His promises. Our friends ( Ahlus sunnah) have accepted from this that lying of Allah is not among the possibilities . ( Imam Razi , Tafseer Kabeer

8.To accept the correctness of quran , it is necessary that lying of Allah be accepted among the impossibilities .( Imam Razi , Tafseer Kabir)

9.To attribute lying to Allah is kufr as all the people of knowledge have made an Ijma on this that Allah is from lying.( Imam Razi, Tafseer Kabir)

10.To attribute lying upon Allah is among the impossibilities ( Imam Ali al Qari , Sharah Fiqh al akbar)

11.Allah will not be attributed with cruelty ( Zulm) and Lying ( Kidhb)( Shaykh Zaynuddin Qasim Hanafi, Sharah M.asamirah, Delhi , page 89)

12.Allah is not attributed with cruelty and lying as impossibilities are not associated with the power of Allah ( Allama Abu barkat Nasafi )

13.Lying is considered as impossibilities for Allah
( Allama Sayyed Abdul Hameed Baghdadi, Nashruli ilee sharah Amali, Egypt , page 96)

14.Lying is a defect and defect is not attributed to Allah. So lying of Allah is not among the possibilities neither it is associated with the qudrah ( power ) of Allah.

( Aqaid Aziriyah, p 82)

15.Considering lying in the speech of Allah is among the impossibilities . ( Allama Taftazani, sharah Aqaid , p 185)

16.Lying of Allah is among the impossibilities ( Shaykh Mohammed Nuri, sharah Tejaanul dari, Egypt , p 24)

17.In explaining the verse” Man asdaqu Minallahi haditha” Allama Ali ibn Ibrahim Baghdadi says , it means no one is more Truthful than Allah, He never breaks His promise and His lying is among the impossibilities.(Al babut taweel , Egypt, vol 1 , page 461)

18 In explaining the same verse Allama Nasafi says ‘ No is more truthful than Allah ,with regard to His revelations and promises. Lying is not among the possibilities for Allah ( Tafseer Madarik, Egypt vol 1 , p 461)

19 Allamah Baydawi says , there cannot be any lie in the revelations ( khabar) of Allah as lying is a defect and Allah is free from defects ( Tafsir Baydawi,p 150)

20Allama Abu saud under the same verse” Lying is not attributed to Allah” ( Tafseer Abu saud vol 1 , page 412)

21.The Mutazilites said that if it is not due to the ruling for the reasoning of the mind then lying of Allah will be among the possibilities. The Ahlus sunnah said lying is a defect and Allah is free from all defects
( Allamah Muhibullah,in muslimuth thaboot and Mawlana Bahrul Uloom in Fawatiur rahmat, page 24)

22.Allah is truthful and there is no possibility of lying for Him
( same as 21)

23.Allah is free from lying because it is among the defects

( Allama . Muhaqqiq mawlana Abdul haq khairabadi Rh in Sharah Muslimuth thaboot , Kanpur, page 116)

24 The sect “ Mazdariyah” ( sub sect of Mutazila) is named after Mazdar Abu Musa Isa ibn masih….. He said that Allah can lie and can commit cruelty. If Allah does these acts He will be liar and cruel and Allah is free from these defects which this cursed man ( mardood) has said about Him.
( Sharah Mawafiq , page 749)

24.The power of Allah is associated only with “ mumkin’ ( possibilities) and not with the ‘ impossibilities”.

(Masamirah ,page 65)


We see that all the scholars agreed that  any type of flaw/defect is impossible for Allah.
Please note :

Almighty has Power over everything that is possible. There is nothing possible which is outside His Power. In the same way, anything that is totally impossible is not within His Power. Anything which is absolutely impossible has not connection to Almighty Allah, as He is free from this. An example of this is that there can never be another Allah. The non existence of another Allah is absolutely impossible over which Allah has no Power or command. In the same way, the destruction of Allah is absolutely impossible and has no connection to Him. It is thus very evident neither are those things which are absolutely impossible connected to Him and nor does Allah have any Power (command) over them. Thus, it has been proven that to accept any Muhaal (absolutely impossible) to be within Allah's Qudrat, is to, in reality reject the oneness of Allah.

He is Qaadir (has power) over everything that is possible (Mumkin). There is nothing possible that is out of his Power.

Maqdoor refers to those things which are within Allah's Power (Qudrat). It is not necessary that any or all Madoor things have to come to existence. However, only those things that are possible are Maqdoor. Muhaal or absolutely impossible things are not Maqdoor.

An example of this, is that if Allah Wills then a He can create a Mountain of gold or make the skies of rubies, but this is not so. It therefore does not mean that it must be in existence. It is His Will that He brings into existence whatever He Wills

Almighty Allah is All Splendid and Most Graceful. He is free from all that which has shortage or defect. It is absolutely impossible for there to be any shortages or defects in Allah. Allah is even free from that which has neither shortage nor splendor. Almighty Allah is free from all defects, such as lies, deceit, distrust, tyranny, ignorance, immodesty etc. To say that lies is within his Qudrat in this sense, that he can tell a lie, is to say a Muhaal (absolutely impossible) to be mumkin (possible), and to say Almighty Allah to have defect and this would be rejecting Almighty Allah. To think that Almighty Allah's Qudrat has a shortage if He does not have Power over a Muhaal, (absolutely impossible thing) is totally incorrect. It is not a shortage in the Qudrat of Allah. In reality, it is the weakness and shortage of that Muhaal, that it is not worthy of having connection with the Qudrat of Allah.

Lying which is to say something that isn’t true, is an abvious flaw and Alah is only attributed with complete perfection. It is an attribute of creation and Allah does not resemble His creation.

Muhaal ( impossibility) has been divided into 3 types

1) Muhaal ‘Aqli
2) Muhaal shari’i
3) Muhaal ‘aadi

Others divided into still further

4) Both ‘Aqlan and Sharan
5) Both Aqala’ and ‘aadatn
6) Both Shari’e and ‘aadi
7) All theee , ‘aqli , shari’I and ‘Aadi

Out of these 7 , first , second, fourth and fifth are “ baatil “.

Hence we are left with three.

Lying is an attribute of speech and Allah’s speech is a must an attribute of perfection, it is not something that pertains to Allah’s power. If some one says that it pertains to Allah’s power, then he is saying that it is created , which is kufr , as agreed upon by the four imams.



Ibn Hazm said something similar , viz , " Allah is Qadir to have a son " , for which he was refuted by Ahlus sunnah

ANOTHER DEOBANDI ATTEMPT TO PROVE THAT ALLAH CAN LIE


Some Deobandi said that some scholars did accept thsis belief that Allah can lie . He said this can be read in Tahrir Usul and Ibn Amir al-Hajj's commentary.

The deobandi said

"The text clearly says about lying and injustice (in the Ash'ari view espoused here) "The reality/actuality is one of the two opposites [i.e. truth] although the other is not impossible" [al-waqi'u ahadu al-naqidayn ma'a 'adamu istihalat al-akhar]."

REFUTATION


The quote present in Huliyah by Muhaqqia Ibn Amir al Hajj was also quoted by Imam Ibn Abideen (rh) in his Durrul Muhtar. The same was quoted byShaykh Khaleel Ambethvee when he said that Allama Ibn abideen has written in his durrul Muhtar that ' a few of the asharis were of the view that khalfe wayreed is permisisble. ( Mawlana Khaleel tries to confuse between khalfe wayeed and Imkan e kadhib).

Imam Ahmed Raza (rh) caugth this  trick of Deobandis and said " why dont you quote the complete discussion in Durrul Muhtar'?

Then Imam Ahmed Raza (Rh) replied here quoting Durrul Muhtar ( see the arabic text)

http://www.razanw.org/modules/alahazratboo...75&page=395


Imam Ibn Abideen is having a discussion of Khale wayeed ( not imkan e kidhb) and he writes
" The author of Huliyah , Muhaqqiq Ibn Amir al Hajj at first accepted the view of Khalfe wayeed but later refuted it and proved that its basis is in a famous ' mas'la" and that is , whether Khalfe wayeed is permssible and what ever is in its agreement is as follow .... ( Mawlana Khaleel DID NOT quote this )


Imam Ibn Abideen (Rh)further quotes Ibn Amir Al Hajj that Khalfe wayeed is for( JAWAJ) Muslims and not for Kuffar.

The same Muhaqqiq Amir Al Hajj in the same book writes ( see the arabic quotes here)

http://www.razanw.org/modules/alahazratboo...75&page=395

" The meaning of Khalfe wayeed DOES NOT MEAN that those people who have been told about punishment will not get punishment, as this iis QATA'AN MUHAAL ( impossible) for Allah , as it is firm belief that IT IS NOT POSSIBLE that those who have been told about reward , will not get the reward because lying is Muhal in HIS words.



The use of the words "imkan al-kidhb"; according to Shaykh Nuh it implies the factual possibility of lying and is therefore kufr. Deobandi scholars use that term. A recent fatwa by Darul Uloom Deoband is a proof of that.

Deobandis said “think it's fair to say, therefore, the Ash'ari view is that lying is not in Allah's Power but there may have been some dissenting voices amongst the Ash'aris”.

This is called play safe game! The first part of his statement is true, but the second part is trying to validate the view of Deobandis, which is wrong.


1. Every classical ash'ari text clearly says that kidhb/kadhib is muHal for Allah ta'ala. it is obvious that anything that is muHal cannot be mumkin.

2. In the Hashiyah of jawharah imam ibrahim bayjuri states [quoting baqillani and imam al-Haramayn]
"wa'n naqSu `alayhi ta'ala muHal" / it is impossible to attribute Allah ta'ala with ANY flaw.
everybody knows that lie or kadhib/kidhb is a flaw - `aqlan wa shar`an.

3. Hashiyah al-bayjuri on jawharah:
"to renege on His promise [khulf fi'l wa'ad] is a flaw [naqS] and it is mandatory to believe that Allah ta'ala is free from it. this is unanimously agreed among both ash`aris and maturidis. [mutaffiqun `alayhi fi'l ashayirah wa'l maturidiyah]


4 what the deobandi does, is adds imkan al-kadhib as a corollary [furu'] of the latter principle [khulf al-wa`yid] which none of the ash`aris or maturidis allow. so the quote of taftazani and sharif jurjani from maqaSid and mawaqif is about the latter matter - not about imkan al-kadhib.

Infact, in both of these and every major treatise of kalam it is clearly written that: lying is impossible for Allah ta'ala' because it is precluded from his Power because it is a flaw and every flaw is precluded from His Power.

notice here, that the deobandis claim themselves to be maturidis and there is no maturidi text that allows the latter [khilaf al-wa`yid] either


5. In sharH al-maqaSid of taftazani it is clearly written:
al-kadhib naqSun bi ittifaqi'l `uqala wa `ala Allahi muHal li ma fihi amaratu'l `ajz aw al-jahl aw al-`abath.

falsehood is a flaw, according to every sensible person [or wise men] and this is impossible to attribute Allah ta'ala with because this necessitates impotenct or ignorance or futility. [sharH al-maqaSid vol.4/pg.158, `alam al-kutub]

6
In any kalaam books there is not one instance where they have said, al-kidhb jaayiz li'llahi ta'ala. this furu'u or corollary is invented by the deobandis - just show me any classical scholar claiming that khalf al-wa'eed is another word for imkan al-kadhib.


As for the fallacious reasoning that Allah has power to do anything includes kidhb, it is clearly explained by our [i mean ulama ahlu's sunnah] that this is a mu'tazili belief. in sharH fiqh al-akbar, allamah `ali al-qari says: 'the mu'tazilah believe that DHulm [or oppression] is in the Power of Allah but He does not do it.'


even the mu'tazili doesn't accept that Allah ta'ala can lie because according to them falsehood is an ugly thing and the Power [qudrah] of Allah ta'ala precludes ugly things. whereas ahlu's sunnah say that falsehood is a naqS or flaw, and it is impossible [muHal] for Allah ta'ala to be attributed with a flaw. if something is muHal, the question of imkan does not arise.



Id Deobandis are  ash'ari, they do not have to do taqlid in matters of `aqidah; and if they are a maturidi, no maturidi scholar allowed the matter of khalf al-wa'eed and by transition even the supposed [and egregious] deobandi-invented corollary of imkan al-kadhib; therefore, you do not have to believe in it either.

Imam Ar Razi writes

the second attribute: from the attributes of the Word of Allah is that it is truthful. the proof is that because falsehood is a flaw and it is impossible to attribute Allah ta'ala with a flaw [muHal].

it is not permissible [laa yajuz] to prove that falsehood is muHal for Allah ta'ala by narrated proofs [dalayi'l as-sam`yiyyah] because the validity [siHHah] of narrated proofs [itself] is dependent on the [premise] that lying or falsehood is impossible for Allah ta'ala.

because if we attested impossibility of lying [imtina'a al-kadhib] by narrated proofs, it becomes circular logic and is [therefore] inaccurate.

Know that that just as this [above statement] proves that it is impossible [muHal] for Allah ta'ala to renege on His Promise [al-khulf fi'l w'ad], it also proves that it is muHal for Him to renege on His Promise of Punishment [al-khulfa fi wa'yidihi] unlike what WaHidi has said in his tafsir:

whosoever kills a believer deliberately, then his punishment is hellfire, wherein he shall abide forever. [an-nisa, 93] verily, it is permissible for Allah ta'ala to revoke His promise of punishment.

This is because His promise of reward and punishment [wa'ad and wa'eed] are the Words of Allah; when this verse [al-maidah, 115 - on which ar-razi is commenting] proves that it is mandatory to attribute the Word of Allah with Truth; therefore just as reneging on His promise of reward is impossible [mumtani`y] so also is revoking His promise of punishment



al-kadhib naqSun bi ittifaqi'l `uqala wa `ala Allahi muHal li ma fihi amaratu'l `ajz aw al-jahl aw al-`abath.

falsehood is a flaw, according to every sensible person [or wise men] and this is impossible to attribute Allah ta'ala with, because this necessitates impotence or ignorance or futile amusement.
[sa'aduddin taftazani in sharH al-maqaSid vol.4/pg.158, `alam al-kutub]

Hashiyah of jawharah imam ibrahim bayjuri states [quoting baqillani and imam al-Haramayn] "wa'n naqSu `alayhi ta'ala muHal" / it is impossible to attribute Allah ta'ala with ANY flaw.

Allamah taftazani in SharH al-MaqaSid, the sixth discussion: that Allah ta'ala Speaks [al-mab'Hath as-sadis: fi annahu ta'ala mutakallim]:

falsehood is impossible by the unanimity of scholars, because falsehood is a flaw by the agreement of all sensible [sane] people and thus it is muHal/impossible for Allah ta'ala. [al-kadhibu muHalun bi-ijma`yi'l `ulama li anna'l kadhiba naqSun bi ittifaqi'l `uqala wa huwa `ala Allahi ta'ala muHal.]

and in the same book, discussing Husn and qubH, he says:

and we have already explained in the discussion of Speech that lying is not contingent for the Lawgiver [Allah] ta'ala. [qad bayyanna fi baHthi'l kalam imtin`a al-kadhib `ala Shariyi ta'ala ]



To renege on His promise [khulf fi'l wa'ad] is a flaw [naqS] and it is mandatory to believe that Allah ta'ala is free from it. this is unanimously agreed among both ash`aris and maturidis. [mutaffiqun `alayhi fi'l ashayirah wa'l maturidiyah]

however, concerning foregoing the promise of punishment [al-wa`yid]; this is considered as possible among the ash`aris because such a foregoing is not a flaw but a favor and generosity which merits praise.

Hashiyah Ibrahim al-Bajuri, tuHfatu'l murid sharH jawharatu't tawHid





Al musamarah , (which is a sharah of Al Musayarah,) written by Kamaluddin al Maqdidi Ash Shafi clearly states the Aashari view is that every flaw is Muhal for Qudrah of Allah.

Hence the Deobandi  remark “Some Ashari dissent” is misleading!





On a Wahabi [Pseudo Salafi] forum two Wahabis engaged in a discussion.

The first Wahabi ( salafi)says:
Yes, it is rationally possible for Allah to do wrong, , or dhulm, be it in the form of lying, or anything else. However, as the Prophet SAW said of Allah in Hadeeth Qudsi, 'I have forbidden oppression on myself'. He could only forbid oppression if it was possible for Him to commit. Likewise, Allah never lies, even though He could if he wanted to.

The second Wahabi (Deobandi) was very happy to see the above comment. He gets excited  and says:

Back to the lecture, it is just a rehash of Barelwi polemics that which has been replied to many times. Rather because of this, Molana Khaleel Ahmed Sahanfuri wrote his famous work 'muhannad ala mufannad'. In which this issue of imkaanul kidhb is discussed. So this is nothing new and is a feud much bigger then as suffah institute.

The first Wahabi ( Salafi) adds and says:

Well, Allah is all able to do anything, be it good or bad, is He not?

If you say, No, you have attributed inability to Allah.


If you say Yes, then we agree and further state, as Allah stated about Himself that He has made oppression forbidden on Himself.


What's so complicated about it?


When a person fasts, does he lose his ability to eat? No. If he wants, he can eat anytime he wants and break his fast, incurring Allah's anger. But he willfully doesn't do that to seek Allah's pleasure, despite having the ability - walillah al-mathal al-a'la... Allah has the highest example.

----

 Before we discuss the hadith of Sahih Muslim which the Wahabi brings as an evidence for his ugly belief it is important for the readers to know that Wahabi scholar Khaleel  Ambethavi  said :

Since human beings can lie , so Allah must have power to lie!Allah has power to steal ,drink ( sharab khori), ignorant ( juhal) and attrocity ( zulm), otherwise human beings will have more things under their power than Allah.
[Tazkirat al Khaleel, p.146, by Aashiq Ilahi merathi]
See scans here
http://www.falaah.co.uk/refutation/wahabi/186-debate-at-bhawalpur.html
---
The hadith of Sahih Muslim

Abu Dharr reported Allah's Messenger (sal allahu alayhi wa sallam ) as saying that Allah, the Exalted and Glorious, said: My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another…… [A lengthy hadith]

To this, the Wahabi [ salafi] says:

He could only forbid oppression if it was possible for Him to commit. Likewise, Allah never lies, even though He could if he wanted to.
--
The great Ashari scholar, Imam Abu 'Abdullah Muhammad ibn ‘Ali al- Mazari al -Maliki [Rh] d. 536 AH/1141C.E wrote a Sharah of Sahih Muslim with the name Al Mulim bi Fawaid Muslim.
Under this hadith he writes : “the meaning of Allah's words:" I have made injustice forbidden to myself" shows that his being the most holy ,the most high, makes Allah above to do injustice, so it is impossible[mustahil] that injustice comes from Allah, the Ever-Exalted and Glorified… Allah is free from oppression ( zulm), because oppression means to cross the set limit and Allah is not bounded by any limits….[ Dar al Kutub al ilmiya , Beirut]

Another great Maliki scholar, the hafidh of the hadith during his time, Imam Muhammad b. Khalfa b. `Umar al-Abi al-Washtani al-Maliki ( Rh) [ died.827 AH/1424 CE) wrote a sharah of Sahih Muslim with the name  Ikmal al Kamal al Muallim.

Under this hadith he writes: “Imam Mazari has said that it means AllaH is free from oppression (dhulm) because oppression means to cross the set limit and there is no one who can set a limit for AllaH  so that if Allah crosses  this limit , then , AllaH forbid , He will be called an oppressor [ Zalim]. Others [ Mutazilites ] said  that zulm ( oppression) is a flaw and a defect and every defect and flaw is Muhaal ( impossible) for AllaH [Dar al Kutub al ilmiya , Beirut]

Please note: Same explanation is also given by Shaykh Allama  Ghulam Rasul Saeedi in his Sharah  of Sahih Muslim.

But how can these Wahabis accept the ruling and explanation from these great scholars? As per them ,Imam Nawawi (Rh), Imam Ibn Hajar Rh)  did not have sound aqida in matters of sifat of AllaH.!!

If Wahabis are so interested in literal meaning, then in the same hadith we have,

[..]O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it[..]

We know ocean has limited resources, where as there is no limit to resources and mercy of AllaH , who is free from every defect.

More ,Insha Allah, if required, later.

Abdullah al hasani , Chishti Sabri
11 Jamadi Al Thani 1432 Hijri
15 May 2011




Post by zarbehaq on Jul 26, 2015 at 1:32am

بسم اللہ الرحمٰن الرحیم

مسئلہ امکان کذب

سوال؛ امکانِ کذب کیا ہوتا ہے اور یہ کن کا عقیدہ ہے؟

جواب؛۔ 
ہم یہاں ازالہء اوہامِ حضراتِ مخالفین کو اکثر عبارات ایسی نقل کررہے ہیں کہ امتناع کذبِ الہٰی پر تمام اشعریہ و ماتریدیہ کا اجماع ثابت کریں، جس کے باعث اس وہم عاطل کا علاجِ قاتل ہوکہ معاذ اللہ یہ مسئلہ قدیم سے مختلف فیہ ہے، حاش للہ! بلکہ بطلانِ امکان پر اجماع اہل حق ہے جس میں اہلسنت کے ساتھ ساتھ معتزلہ وغیرہ فرقِ باطلہ بھی متفق ، ہیں۔

موجودہ دور میں گزشتہ ادوار میں خوارج کے بیش بہا عقائد پائے جاتے ہیں جس میں سے ایک یہ مسئلہ امکانِ کذب ہے۔ اسکا آسان مفہوم یہ ہے کہ کچھ (گمراہ فرقے) یہ کہتے ہیں کہ جھوٹ بولنا بھی اللہ کی ایک صفت ہے لیکن اس نے کبھی جھوٹ بولا نہیں۔ (معاذ اللہ)۔ اور دلیل وہ یہ لاتے ہیں کہ اگر جھوٹ کو اللہ کی قدرت و اختیار نہ مانا جائے گا تو یہ توہینِ ربوبیت ہے۔

اس جاہلانہ عقیدے کے رد میں ہم یہاں پر علمائے اہلسنت وجماعت کا مشترکہ عقیدہ مستند کتابوں سے حوالوں وترجموں کے ساتھ بتا دیتے ہیں کہ اس کے بارے میں ہمارا کیا مؤقف ہے۔ اور 72 جہنمی گروہ کیا کہتے ہیں۔ پہلے آپ گمراہ عقیدے ملاحظہ کریں۔ پھر اس پر ہمارا رد



پښتو:. مسئله امکان الکذب 


ده امکان الکذب نه مراد په آسان ټکو کښ دا دئ چه ده وهابيانو او ده ديوبند پيروکارو دغه باطل عقيده ده چه الله پاک دروغ وئيلي شې خو هغه جل و شانه چرئ وئيلے نه دئ، دغه يو باطل کفريه شرکيه عقيده ده، او اسلاف او ده اسلامي عقائدِ احناف کښ دغه ته شرک وئيلي کيږې چونکه ديوبند ده حنفيت دعوي هم لرې نو مونږ ستاسو ته اول ده ديوبند او وهابيانو پيرومرشد اسماعيل دهلوي وغيرهم کتابونه پيښ کول غواړو چه په ک دا شرک وئيلے شوے دے بيا په آخير کښ ورپسي ده احناف علمائے کرام چه کم ده اشعريه او ماتريديه دواړو سني مشرانو اقوال او عقيده به وې چه به تينه واضحَ شې چه دا عقيده چه په څه باندي دا خلقَ عمل پيرا دې په اصل کښ دا اسلافو عقيدو نه بالکل مخالفَ عقيده ده. الله نه به ده ايمان دعا غواړو،  






ده تبليغيانو په مذهب کښ خو دا عقيدئ دې چه وائي که تاسو الله له پاره دا ګمان نه کوۍ چه هغه په دروغ قدرت نه لري نو دا ده الله د قدرت نه انکار شو، په دې وجه باندي دا ضروري شئ دئ، استغفرالله.  


خواهلسنت وجماعت اصلي حقيقي دا وائي چه چونکه دروغ ګوئې يو عيب دے او په قرآن کښ او تمام تر تفاسير صحابه تابعين کښ دا وئيلئ شوې دې چه احاديثو مطابق هم الله پاک ده هر قسم َ عيب نه پاک او منزه او بلند ارفع دئ نو چونکه دروغ يو بد عمل دئ نو دا ده الله پاک صفت هرګز نه دئ او دغه ګمان نا صرف چه ده اهلسنت وجماعت اجماعي عقيده اسلام ده بلکه ورسره معتزله چه کم فرقه وا ده هغو هم په دې معامله باندې اهلسنت سره اتفاق وو، او دا موجوده مسئله فرعي نه ده څنګه چه ده تبليغيانو په غلط کتابونو کښ لوستونکې شوې دې، اردو کښ تمام تر تفصيل ملاحظه کړئ اوبيرته خپل ايمان ته فکر وکړئ چه تاسو په کمه لاره روان يئ او په دې حقله مونز ده ائمه کرامو عقيده سره ده عکسونه تاسو ته راوړاندئ کوؤ.الله ده هرچا ته ده صحيح ايمان هدايت ورکړې، آمين

BELIEF OF IMAM OF DEOBANDI WAHHABIS I.e., ISMAIL DEHLVI:



“We don’t say it’s impossible for ALLAH to tell Lie.” (Yakrozi, check Scan)


“If ALLAH could not tell lie then it would definitely be concluded that man has more power than ALLAH.”




BELIEF OF RASHEED GANGOHI DEOBANDI:


“Maulana Gangohi, merely following Maulana Shaheed (Ismail Dehlvi), agreed on the matterof possibility of Lie. This quote of him is sheer blame and pretentious assertion. Maulana Gangohi has followed the great late nobles.” (Shahaab-e-Thaaqib page 102)




And interestingly they declared infidels by their own book!


FATWA OF DEOBANDI INTELLECTUALS
:



“It is said that near both (Dehlvi and Gangohi), ALLAH can be Liar or Truthless and it is possible that there is lie in the Book of ALLAH (ALLAH forbid!); but this is false and mere fib and our nobles (scholars) never accepted such belief…. Instead, consider and declare such person infidel and Zoroastrian.” (
Shahaab-e-Thaaqib, page 105)



So it proves, that those people who are following blindly behind the in-decent ways of Ibn Abdul-Wahhab Najadi , and Ismail Dehlawi, Rasheed ahmed gangohi etc are having conflicts among their own house, we urge readers of such community to recheck their beliefs with authentic Islamic literature as given below by yourself.
Some more Kufriyat of Ismail Dehlawi:



In „
Yak Rozeh‟, a persian magazine published by Farooqi publishers on page 144,



“After providing the knowledge, it is possible that Allah may extract that information away (by making a person forgetful).



Hence, to prove the equality of the Holy Prophet śallAllāhu álayhi wa sallam with someone else is not contradictory to any verdicts of the scholars, and for the Quran to be taken away after its revelation is possible”



The people of the truth had already elaborated on the fact that it is impossible for anyone to be equal to the Holy Prophet śallAllāhu álayhi wa sallam in his magnificent attributes; and other experts have stated that Allah Ta‟ala sent the Holy Prophet śallAllāhu álayhi wa sallam as a Final Messenger, if there is a possibility for anyone to be similar to the Holy Prophet śallAllāhu álayhi wa sallam then, Allah Forbid, there is a possibility of a lie in the Divine Command. The answer to this is that the person who inscribed the above statement in Book -Yak Roza has uttered a kufr; “if Allah has to make people forget every letter of the Quran then it will not be contradictory to any scholarly statements”. Here it is a clear acknowledgment of the writer of Yak Rozi that there is no complain or protest if any words or promise of Allah has to
 become false, the real complain is that the people must abide by that falsehood (if it has to occur); if Allah has to make them forget and falsify or change His own promise then they will not remember the original Word of Allah before the change (as they have forgotten), then how can anyone inspect on this matter since Allah has the Power to cause forgetfulness in the people.



Such filthy statement leads to absurd conclusions as you read above and Allah is free from the words of the oppressors!



It is mentioned in „
Shifa Sharif‟ on page 361,


If someone believes in the Oneness of Allah, Prophethood of our Holy Prophet śallAllāhu álayhi wa sallam and whatever the Messengers have brought from Allah, but believes the
 
permissibility of Kizb in all of this fundamentals (possibility of a lie from Allah); then such a person whether he was expedient in his statement or not, is a kaafir in either way



A person who attributes a lie to the Messengers Alayhi Salaam will be considered as a kaafir, then why should a person, who attributed a lie to Allah, not be considered in terms of consensus a kaafir?



The person who penned this down (Ismail Dehlvi) has verily proposed a grimy and evil belief. This humble servant has answered this matter with various explanations and analysis in a book by the name of  Subhaanas Subbooh an ayb kazbi maqbooh‟ (1307 AH).


Kufr:


In Yak Roza on page 145,


“Inability to lie is considered to be amongst the magnificence of Allah and we declare this worthy of praise in comparison to a dumb and speechless person. One of the admirable attribute is that if a person has the power to lie then out of wisdom and prudence he avoids speaking a lie; such a person is worthy of honour. On contrary, a person who intended to speak a lie but keeps quiet or someone impedes him from speaking; such a person is worthy of blame. Hence, to save oneself from the defect of self-centred falsehood and to escape from the taint of a lie; is considered a marvellous attribute”


In this portion it is clearly stipulated that it is not impossible for Allah to lie and that such a quality is habitually possible in Allah and as for a dumb person to speak is not impossible personally (out of effort), intellectually (through help), legally (through a sign) and strangely (through a miracle), however it is impossible habitually. The writer elaborates that for Allah to reveal a lie is dissimilar to the speaking of a lie by a mute person because we praise Allah, not the dumb person, for this quality. Therefore it becomes definite that this quality of proclaiming a lie by Allah is routinely possible.


This elaboration of his is kufr as within this; the faith, religion and law are all falsehood; because if a lie is attributed to Allah in every case then in which facet of Islam can there be authenticity?


In the same assertion he admitted that it is permissible for filth and defect to occur in Allah but due to wisdom He avoids this occurrence; this belief entails likelihood of blemish, pollution, loss and defect in the Majesty of Allah. This kufr brings about thousands of other infidelities.


Shirkiya Beliefs- UnIslamic Polytheist Beliefs of Wahhabi Deobandism:


    
  

رد 


Refutation from Orthodox Sources:


اکثر عبارتیں علمائے اشعریہ کی ہوں گی تاکہ معلوم ہوکہ مسئلہ خلافی نہیں اور وہ عبارات جن میں بنائے کلا حسن و قبح عقلی کے انکار پر ہو کہ یہ اصول ِ اشاعرہ سے ہے۔ تو لاجرم مسئلہ اشاعرہ وماتریدیہ کا اجماعی ہوا اگرچہ عند التحقیق صرف حسن وقبح بمعنی استحقاق مدح وثواب وذم وعقاب کی شرعیت وعقلیت میں تجاذب آرا ہے، نہ بمعنی صفت کمال وصفت نقصان کہ بایں معنی باجماع عقلاً عقلی ہیں۔ 


ہم اسکی فقہی بحث کی سخت زبان کو علماء پر چھوڑ کر یہاں عام لوگوں کو سمجھانے کی خاطر فی ڈائریکٹ عکس اور انکی تفاصیل پیش کررہے ہیں۔ سب سے پہلے عقیدہ اہلسنت وجماعت 


ہم اہلسنت وجماعت (بشمول، اشعریہ، ماتریدیہ) اور ہمارے علاوہ (معتزلہ ) کا مشترکہ اجماع امت اس بات پر ہے کہ جھوٹ ایک نقص ایک عیب ہے ، جبکہ قرآن سے ثابت ہوتا ہے کہ اللہ ہر قسم کے عیوب سے پاک و منزہ ہے۔ لہٰذا جو لوگ یہ گمان رکھتے ہیں (جواوپر بیان ہوا) وہ غلطی پر ہیں اور ان کو تجدیدِ ایمان کرنی واجب ہے۔

 


Refutation and short summary for English readers, on Topic of Imkan al Kizb (Option of Lie) for Almighty.

Deobandi Jamat specially and Wahhabis too, usually had also this deviant belief, that Allah can lie, but He never lied. This is called blasphemy which has been produced as a Belief of Wahhabi-o-nized Deobandism.


Bcz, (deobandis) claims to be Hanafite, Now we are giving Real Belief of Salaf of Ahnaf on this issue, which clearly and simply says,


R-T




According to Al-Imam Masood bin Umar bin Abdullah, aka, Saad-ud-deen Al-Taftazani (rta) writes in his Sharhil Maqasid Vol 5, p 231, Published by Alam-al Kutub, that,

The belief of Ahlu Sunnah is that, whole universe is Ha’Dis [which is been made i.e., creation) and ‘been made by‘ while the Maker is Qadeem (Oldest) and with the attributes of Qadeema, neither ignorance is possible [for Him], nor “LIE” can be, nor weakness or errors.”



نص اول؛شرح مقاصد کے مبحث کلام میں ہے۔ 


الکذب محال باجماع العلماء لان الکذب نقص باتفاق العقلاء وھو علی اللہ تعالیٰ محال، ملخصاً 


ترجمہ؛ جھوٹ باجماع علماء محال ہے کہ وہ باتفاقِ عقلاء عیب ہے اور عیب اللہ تعالیٰ پر محال۔ 


نص 2؛اسی شرح المقاصد کی بحث حسن و قبیح میں ہے۔ 


قدبینا فی بحث الکلام امتناع الکذب علی الشارع تعالیٰ۔ 


ترجمہ؛ ہم بحث کلام میں ثابت کرآئے کہ اللہ عزوجل پر کذب محال ہے۔



نوٹ: حوالہ جات کے لیے آخر میں دیا فورم لنک دیکھیں 




نص ۳ اسی کی بحث تکلیف بالمحال میں ہے؛ 


محال ھو جہلہ او کذبہ تعالیٰ عن ذٰلک 


ترجمہ؛ اللہ تبارک و تعالیٰ کا جہل یا کذب دونوں محال ہیں برتری ہے اُسے ان سے۔ 


نص ۴ اسی میں یہ بھی تحریر ہے 


الکذب فی اخبار اللہ تعالیٰ فیہ مفاسد لاتحصیٰ ومطاعن فی الاسلام لاتخفی منہا مقال الفلاسفۃ فی المعاد ومجال الملاحدۃ فی العناد وھٰھنا بطلان ما علیہ الاجماع من القطع بخلود الکفار فی النار، فمع صریح اخبار اللہ تعالیٰ بہ فجواز الخلف وعدم وقوع مضمون ھٰذا الخبر متحمل، ولما کان ھٰذا باطلا قطعا علم ان القول بجواز الکذب فی اخباراللہ تعالیٰ باطل قطعاً۔ ملتقطاً۔ 


ترجمہ؛ یعنی خبر الٰہی میں کذب پر بے شمار خرابیاں اور اسلام میں آشکارا طعن لازم آئے گے، فلاسفہ حشر میں گفتگو لائیں گے، ملحدین اپنے مکابروں کی جگہ پائیں گے، کفار کا ہمیشہ آگ میں رہنا کہ بالاجماع یقینی ہے، اس پر سے یقین اٹھ جائیں گے کہ اگرچہ خدا نے صریح خبریں دیں مگر ممکن ہے کہ واقع نہ ہوں، اور جب یہ امور یقیناً باطل ہیں تو ثابت ہوا کہ خبر الٰہی میں کذب کو ممکن کہنا باطل ہے۔ 


نوٹ؛ اور یہی اسماعیل دہلوی کی وہابی ازم اور دیوبندی ازم کیوجہ سے آج ہورہاہے، ہم سے مباحث میں بڑی بار اس بیوقوفانہ بات کو عیسائی اور یہودی مباحثین نے اٹھایا یہ ہمارا ذاتی تجربہ ہے، کہ اس ایک گمراہ جہنمی عقیدے کی وجہ سے کتنی زبانیں کھل گئیں واقعی اسلاف نے سچ لکھا ہے۔ 


نص ۵ شرح عقائد نسفي، جو کہ سنیوں کے عقائد کی ایک جامع مفصل کتاب ہے اور جس سے دینی علم سیکھنے والا بچہ بچہ واقف ہے اس میں علامہ سعد الدین تفتازانی الحنفی رضی اللہ عنہ نے لکھا ہے 


کذب محال علی اللہ سبحانہ وتعالیٰ۔ یعنی جھوٹ اللہ پر محال ہے 


حوالہ شرح عقائد النسفی ، طباعت، المدینۃ العلمیۃ دعوۃ الاسلامیۃ، کراچی پاکستان ص ۱۶۲



نص ۶ طوالع الانوار کی فرع متعلق بمبحث کلام میں ہے؛۔ 


الکذب نقص والنقص علی اللہ تعالیٰ محال۔ یعنی ۔ جھوٹ عیب ہے اور عیب اللہ تعالیٰ پر محال۔ 






دورغ يو عيب دي او الله پاک ده هرقسمَ عيب نه پاک دي 


حواله ؛ طوالع الانوار للبيضاوي، ص ۱۸۲ طبع قديم، دارالکتبه، ابي الثنا شمس الدين ابن محمد بن عبدالرحمن الاصفهاني، و حاشيه السيد الشريف علي بن محمد الجرجاني 






Its Written:

“Lie is a disgrace and Allah is free from it.”
from Tawaly ul Anwaar- With Hashiya of Jarjani- Pp 182




نص ۷۔ مواقف کی بحث کلام میں ہے؛۔ 


انہ تعالیٰ یمتنع علیہ الکذب اتفاقا اما عند المعتزلۃ فلان الکذب قبیح وھو سبحانہ لایفعل القبیح واما عندنافلانہ نقص والنقص علی اللہ محال اجماعا۔(ملخصاً)۔ 


یعنی اہلسنت وجماعت ومعتزلہ سب کا اتفاق ہے کہ اللہ تعالیٰ کا کذب محال ہے ، معتزلہ تو اسلیئے محال کہتے ہیں کہ کذب برا ہے اور اللہ تعالیٰ برا فعل نہیں کرتا اور ہم اہلسنت کے نزدیک اس دلیل سے ناممکن ہے کہ کذب عیب ہے اور ہرعیب اللہ تعالیٰ پر بالاجماع محال ہے۔




نص ۸۔ مواقف وشرح مواقف کی بحث میں لکھا ہے؛۔ 


مدرک امتناع الکذب منہ تعالیٰ عندنا لیس ھو قبحہ العقلی حتی یلزم من انتفاء قبحہ ان لا یعلم امتناعہ منہ اذلہ مدرک اٰخرو قدتقدم۔ 


ترجمہ؛ یعنی ہم اشاعرہ کے نزدیک کذب الٰہی محال ہونے کی دلیل قبح عقلی نہیں ہے کہ اس کے عدم سے لازم آئے کہ کذبِ الٰہی محال نہ جاناجائے بلکہ اس کے لیئے دوسری دلیل ہے کہ اوپر گزری، یعنی وہی کہ جھوٹ عیب ہے اور اللہ تعالیٰ میں عیب محال۔



نص ۹ انہیں کی بحث معجزات میں ہے؛ 


قدم فی مسئلۃ الکلام من موقف الالٰھیات امتناع الکذب علیہ سبحانہ وتعالیٰ۔ 


یعنی ہم موقف الٰہیات سے مسئلہ کلام میں بیان کرآئے کہ اللہ تعالیٰ کا کذب زنہار ممکن نہیں۔ 




حوالہ جات مشترکہ؛ 


الامام مسعود بن عمر بن عبدالله الشهير بسعد الدين التفتازاني، ۷۱۴، ۷۹۳ هجري، الجز الخامس، شرح المقاصد، ص ۲۳۱و ۱۵۴ و ۱۵۵، طباعت عالم الکتب بيروت 


مطالع الانظار علي متن طوالع الانوار ، تاليف شمس الدين بن محمود بن عبدالرحمن الاصفهاني ويليه حاشيه السيد الشريف علي بن محمد الجرجاني ص ۱۸۳ بدارالکتب 


شرح العقائد النسفيه مع حاشيه جمع الفوائد، المدينۀ العلميه الدعوۀ الاسلاميۀ،کراچي پاکستان، ص ۱۶۲ 


شرح المواقف ، قاضي عضدالدين عبدالرحمن الايجي المتوفي ۷۵۶هجري، تاليف سيد شريف علي بن محمد الجرجاني ومعه حاشيته السياکوټي والحلبي ص ۱۱۵، جز ۸، مرصد الرابع، المقصد السابع، في انه تعالي متکلم و ص ۲۱۴ مقصد الخامس في الحسن والقبح، صفحه ۲۶۳ المرصد الاول مقصد الثالث ، دارالکتب العلميه بيروت 


مزید حوالہ جات؛ 


شرح المقاصد، المبحث السادس، دارالمعارف النعمانيه لاهور ۲/۱۰۴ و قال وتمسکوا بوجوه ۲/۱۵۲ ، و المبحث الخامس، ۲/۱۵۵، و المبحث الثاني عشر ۲/۲۳۸ 
شرح العقائد النسفيه ، دارالاشاعت العربيه قندهار افغانستان ص ۷۱ 
مواقف مع شرح المواقف، المقصد السابع، منثورات الشريف الرضي قم ايران، ۱۰۱ و ۱۰۰ .مجلد ۸ ، و، المرصد السادس المقصد الخامس، ۱۹۳، الموقف السادس في السمعيات ۲۴۰ 


یعنی حاصل ِ کلام یہ ہے کہ اہلسنت وجماعت کا اجماع ہے کہ یہ چیز یعنی جھوٹ (امکانِ کذب) بلکہ اسکا امکان بھی محال اور ناممکن ہے پھر ایسا عقیدہ اسلام میں رائج کرنا بدعتِ سیئہ اور کھلی گمراہی وجہالت نہیں تو اور کیا ہے۔ دیوبند چونکہ خود کو سنی بھی کہتی ہے لہٰذا اس پر زیادہ فرض بنتا ہے کہ اب اسکو مانے بھی کیونکہ ہم نے اشعریہ اور ماتریدیہ دونوں کے عظیم اماموں اور اسلاف کے اقوال لکھ دیئے ہیں اور اسکی روشنی میں بخوبی آپ لوگ فیصلہ خود کرسکتے ہیں کہ کون صحیح ہے اور کون غلط۔ اور ہاں کوئی یہ نہ کہہ دے کہ یہ تمام امام بھی بریلوی ہیں۔ یہ سلسلہ مزید اپڈیٹ تک جاری رہے گا۔ انشاء اللہ تعالیٰ العزیز 







نص نمبر ۱۰ امام المحقق علی الاطلاق کمال الدین محمد ، مسایرہ میں لکھتےہیں؛۔ 


یستحیل علیہ تعالیٰ سمات النقص کالجہل والکذب۔ یعنی۔ جتنی نشانیاں عیب کی ہیں، جیسے جہل و کذب سب اللہ تعالیٰ پر محال ہیں۔


 


نص ۱۱ ۔ اسی طرح ایک اور جگہ اسکی شرح مسامرہ میں لکھتے ہیں؛ 


لا خلاف بین الاشعریۃ وغیرھم فی ان کل ما کان وصف نقص فالباری تعالیٰ منزہ عنہ وھو محال علیہ تعالیٰ والکذب وصف نقص۔  


ترجمہ 
یعنی اشاعرہ وغیرہ کسی کو اس میں اختلاف نہیں کہ جو کچھ صفتِ عیب ہے باری تعالیٰ اس سے پاک ہے اور وہ اللہ تعالیٰ پر ممکن نہیں اور کذب صفت عیب ہے۔ 


حوالہ جات؛ کتاب المسامرۃ فی شرح المسایرۃ، للکمال بن ابی شریف بن الھمام الحنفی (رض)۔ الجزالاول والثانی، ص ۲۳۹ المکتبه الازهريۀ للتراث بجامعته الازهرشريف، مصر، و المسايره متن المسامرته ، ختم المصنف کتابه ببيان عقيده اهلسنت اجمالاً ، المکتبته التجاريته الکبري مصر ص ۳۹۳ و اتفقو علي ان ذلک غير واقع ، ص ۳۹۳ 


نص ۱۲ امام فخرالدین الرازی تفسیر کبیر میں فرماتے ہیں؛۔ 


قولہ تعالیٰ فلن ،،،،،، الیٰ منہ محال۔ (ملخصاً)۔ عربی کے لیئے سکین دیکھیں۔ 


ترجمہ عربی؛ 


اللہ عزوجل کا فرمانا کہ اللہ ہرگز اپنا عہد جھوٹا نہ کریگا دلالت کرتا ہے کہ مولیٰ تعالیٰ سبحانہ اپنے ہروعدہ و، وعید میں جھوٹ سے منزہ ہے ، ہمارے اصحاب ِ اہلسنت وجماعت اس دلیل سے کذبِ الٰہی کو ناممکن جانتے ہیں کہ وہ صفتِ نقص ہے اور اللہ عزوجل پر نقص محال، اور معتزلہ اس دلیل سے ممتنع مانتے ہیں کہ کذب قبیح لذاتہ ہے تو باری عزوجل سے صادر ہونا محال، غرض ثابت ہوا کہ کذبِ الٰہی اصلاً امکان نہیں رکھتا۔ 


حوالہ ؛ التفسیر الکبیر، امام رازی، الجز الثالث (۳) ص (۱۴۳). زير تفسير آيت ۸۰ سوره البقره، طبع قديم المکتبته البهيه مصر


 


نص ۱۳ ، اللہ عزوجل کا ارشاد ہے 


وتمت کلمت ربک صدقا وعدلا لا مبدل لکلمٰتہ وھو السمیع العلیم۔ آیت ۱۱۵ سوره الانعام

 
ترجمہ؛ پوری ہے بات تیرے رب کی سچ اور انصاف میں کوئی بدلنے والا نہیں، اس کی باتوں کا، اور وہی ہے سنتا جانتا ہے۔ 


اعلم ان ھذہ الاٰیۃ علی ان کلمۃ اللہ موصوفۃ بصفات کثیرۃ (الی ان قال) الصفۃ الثانیۃ من صفات کلمۃ اللہ کونھا صدقا والدلیل علیہ ان الکذب نقص والنقص علی اللہ تعالیٰ محال۔ 


ترجمہ؛
 
یہ آیت ارشاد فرماتی ہے کہ اللہ تعالیٰ کی بات بہت صفتوں سے موصوف ہے ، ازانجملہ اس کا سچا ہونا ہے اور اس پر دلیل یہ ہے کہ کذب عیب ہے اور عیب اللہ تعالیٰ پر محال۔ 


حوالہ؛ مفاتیح الغیب، یعنی تفسیر امام رازی ، تحت آیت سورہ الانعام ۱۱۵ المطبعته البهيته المصريه ج ۱۳ ص ۱۶۰ تا ۱۶۱ طبع اول






Where did they get this ugly belief  from?

lets have a look:
Rashid Ahmad Gangohi said:
''The meaning of the possibility of (Allah) lying is that it is within the power of Allah to lie, meaning that whatever punishment has been promised (for the Kuffaar or Sinners) by Allah, He has the Power to do the opposite of that even if He does not do it. Possibility does not necessarily mean occurrence, but only that it can occur.... So the belief of all the scholars, sufis and 'ulama of Islam is that lies are within the power of Allah."
Book : Fatawa-e-Rashidia, Delhi ed. Volume 1, Page 20, Lines 11,12,14,15

The belief in the possibility of Allah lying is also reported from Shah Isma`il in his booklet Yak Rozi, page 145 according to the Okarvi URL: [members.tripod.com] . 


Yak Rozi means "One-dayer" and was written by Shah Isma`il in one day in response to someone's objections to his Taqwiyat al-Iman according to the introduction to the English version of the latter, both introduction and text translated from the original Urdu.

This is confirmed by his statement in the Fatawa Rashidiyya (Lahore ed.? pg. 84):
 "From the servant Rashid Ahmad Gangohi, after Salaam Masnoon: you have inquired concerning the question of 'Imkaane Kazib' (possibility of lying). 'Imkaane Kizb' in the sense that Allah Ta`ala has the power to act contrary to what He has ordered, but, out of His own Free Will, will not, is the belief of this servant."
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Wahhabi/Salafi said:  
Maulana Rashid Ahmad Gangohi was right and the Barelwis are wrong. There is no doubt about that.
Allah does not lie, but Allah has the power to do.
Allah’s power to do wrong is something that is known from the Nusoos, yet we also know that these wrongs are not perpetrated by Allah, partly because He is Just, but mostly because of the Hadith Qudsi, “I have made injustice prohibited upon Myself”.
So if Allah was powerless to do injustice in the first place, how can Allah make it prohibited upon Himself? Doesn’t make sense.
It would therefore only make sense that Allah is able to do injustice but has promised not to do so. In other words, only possible things can be prohibited, not impossible things.
This is a basic thing beyond the comprehension of the Barelwis because they are too intoxicated by the fatwa of their highest pir, Ahmad Raza. They treat lying, injustice etc. for Allah just like it is impossible for Allah to die.”

Quote

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Fatwa Rasheediyah


(Fatwa Rasheediyah,Vol :1, page 18,19)
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Talifaat-e-Rashheddiyah
Talifaat-e-Rashheddiyah page 98,99 by Rasheed Ahmed

More large scans Here

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Rasheed Ahmed Gangohi said in his book:
Photocopy of original Fatwa:
 

Fatawa-e-Rasheedia, vol. 1 pg. 20, lines 11,12,14 and 15 (published: Kutub Khana Raheemia, Delhi - Press: Jayyad Barqi Press, Delhi)

"The meaning of the possibility of (Allah) lying is that it is within the power of Allah to lie, meaning that whatever punishment has been promised (for the Kuffaar or sinners) by Allah, He has the Power to do the opposite to that even if He does not do it. Possibility does not necessarily mean occurance, but that it can occur ... . So the beliefs of all the Scholars, Sufis and Ulema of Islam is that lies are within the Power of Allah. (Allah can lie)."

This absurdity is not limited to this particular person.

It is also endorsed by Khalil Ahmed Ambethwi in his book.
Photocopy of original Fatwa:

In his book: Baraheen-e-Qatiah, pg. 278, lines 13, 14
"This is the meaning of Imkaan-e-Kizb (Possibility of telling a lie) that Allah ta'ala has the power of telling lies but this will not happen."

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Terms

Imkan e Kidhb  = Allah CAN lie ( possibility)
Waque Kidhb      = Allah Lied ( astagfirullah) 
Khlaf e Wayid     = Allah ( subhanahu ta'ala) with HIS mercy can put big kafirs like Abu Lahab also in 
PARADISE 

( The usage by some deobandis is to show Mercy of Allah and it is never said that it is IMkan a kidhb)
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Imkan / Wuqu' al-Kidhb - Can or Did Allah Lie? 
Imkan al-Kidhb / Wuqu' al-Kidhb

The fatwa which Imam Ahmed Raza quoted was a fatwa dealing with "Waque Kidhb", that is Allah Lied. ( Astagfirullah) and this is different from Imkan e kidh " Allah CAN lie ".

 The incidence which you have quoted is absolutely correct.

Mawlana Rashid Ahmed Gangohi died 13 years after the fatwa of kufr on him was declared due to his stand on Waque kidhb.

As long as he was alive he and none of the Deobandi denied this fatwa which Imam Ahmed Raza put forward.

Insha Allah I will provide the scan of this fatwa which was printed by the great Mufti of India Mawlana Azmal in his book " Radd e shahabus saqib'.
It is known that "shahabus saqib' was written by Mawlana Huseein Ahmed Tandvee , to refute Hussamul Harmain.

After Mawlana Rashid Ahmed died , Deobandis took a U turn and started saying that
 " when this fatwa of Waque Kidhb is not in “fatwa rashidiya” and when we have not seen this fatwa , then how can Imam Ahmed Raza get this Fatwa? 

Insha Allah , when my internet service will be restored ( around week end) , I shall post the scan and an analaysis of Deobandi stand on Imkan e kidhb and Waque Kidhb.
As usual, everything will be from Deobandi book itself.

Further, I was much amused when I read on some website that Deobandis are trying to look for the original manuscript of Ghayat Al-Ma’mul supposedly written by Shafi mufti Sayyid Ahmed Al-Barzanji.

The reason for the amusement is that these Deobandis are totally unaware of what they are talking or backing! I am sure they know that when Imam Ahmed Raza Khan met Mufti Al Barzanji, that time mufti has lost his eye sight!


That is why he could not read Ad dawalatul Makkiyah , and heard it when it was read in front of him. So how could he 'write" a book when he lost his eye sight?

And if the deobandis say that it was dictated by him and someone else wrote it , then the least which the Deobandis must do is to find out who was the Katib ( scribe)?

That is the minumum criteria to accept any manuscript and deopbandis have to establish the 'sama'at" for this , as stated by Imam suyuti in the criteria for accepting manuscripts. To add more fun to the story , we have Deobandis going to "middle east manuscript centers" in search of this 'missing manuscript'! They do not know that as per the Deobandi version of the story this original manuscript was taken from Mufti Barzanji and brought to India ! ( and it was never returned back!!).

read full topic: Here
some extracts from the Topic:
 page1page2-page3-page4-page5-page6-Page7

Imkan / Wuqu' al-Kidhb - Can or Did Allah Lie? 
Imkan al-Kidhb / Wuqu' al-Kidhb

Quote:

Regarding  Deobandis Bible:  AL Muhannad "

Who ever quotes Al Muhannad on any issue should know when was AL MUHANNAD written. When the fatwa was issued against Mirza Qadyaani and 4 scholars of Deoand by the scholars of Harmayn and 268 leading Muftis of India , then AL MUHANNAD was written by Deobandis .

Deobandis never present the original quotes of their scholars in any book.
In AL MUHANNAD they have not mentioned the original quotes from their scholars on the issue of Imkan e Kidh (Allah can lie).

Those who are interested in this topic should know that Deobandis always confuse people between Khalfe wayeed and Imkan e kidh. This can be proved from their own books.
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Quote :

"If you're asking for the actual use of the words "imkan al-kadhib" that is besides the question, as what is meant by the phrase is found in the references I gave. The references clearly say the Ash'aris hold the view that flaws like falsehood are not rationally impossible and they are within the Power. I'm sure that's clear for all to see.

Yes, Mawlana Thanawi said the like of this knowledge of ghayb is attainable by all, but the Qur'an says the Prophet is a man like [mithl] us; so if someone paraphrasing the Qur'an says the Prophet is a man like us (wretched sinful people) is that kufr? As I showed, to say that that particular type of ghayb as possessed by the Prophet (sallallahu alayhi wa sallam) is available to all, is in fact accurate [according to Razi's division]; so as a factual statement, why is this disrespect and the Qur'an's equivalence of the Prophet's and our humanity not?"
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It is not besides the question , as you are conviniently trying to avoid! My respected brother, arent't we talking about imkan kidhb being attributed to Qudrah of Allah? 

Cant we see deobandi quotes ( with scan) where they have used this very word IMKANE E QIDHB ? 

Did you not mention in your first post the relation between Qudrah and Ilm of Allah?

So now how can you avoid ? All I ask is show me the usage of that word.

You gave all single and isolated statements from all possible work which you can , ignoring the quotes present in the same book. but why? Arent you trying to justify deobandi scholars? And if yes , then please bring your PROOF . Let the forum members know which scholar had this ugly and non sense belief of Attributing a possibility of lie to the power of Allah.

Mawlana Thanvee did not call prophet a man , he compared the knowledge of prophet with animals and lunatics.

Be just and tell me , if I say the knwoledge of such and such Deobandi scholar is like the knowledge possed by pet, dog, and all four legged animals , wil it sound disrespectful?

You don't have to reply me on this point.

Please provide the usage of IMKAN E KIDH WITH attributed to Qudrah of Allah.

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Quote:
Sidi, the link you gave is not a scan from maulana gangohi's fatwa, it's a scan from a book that quotes the alleged fatwa from a barelwi scholar's book named "Radd e- Shihab ath thaqib".
Is there any copy of a scan with the actual fatwa of Maulana Gangohi - preferably in manuscript form?
---------------------------------
How can Barelwis have manuscript of that fatwa ?
This fatwa was printed in 1908 from Meruth and Bombay.

Deobandis have not printed this fatwa in Fatwa Rashidiya.

If some one says , if it is not in fatwa book, then how can we accept?
Then please read that thread and we can start a discusiion and it will be proved , Insha Allah , without doubt , this fatwa is from Mawlan Rashid Gangohee.

Those who can read urdu
, kindly read that thrad so that we don't have to start from basic.

If not , then am here ! Insha Allah when am back in city , we can discuss this.
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Quote:
But that is not the original fatwa is it? That is with radd.

Can that really be accepted as a valid proof when we have a clear and unambigous statement from him in his own printed fatawa which is completely to the contrary?

Do they or you have anything other than the fatwa 1) allegedly "printed in 1908 from Meruth and Bombay ma'a radd" and reproduced in berailwi works and 2) Reproduced in Deobandi works such as Sayyid Madani's Shihab ath-thaqib and denounced as a forgery?
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The fatwa was first printed in 1308 AH. Mawlana Gangohi died in 1323 AH.
For these 15 years there was no denial of this fatwa from Mawlana Gangohee or any of his supporter.
Mawlana Gangohee did not write any thing in which he denied this" alleged fatwa" , he did not publish any pamphlet denying this , did not conduct any rally denying this fatwa ,did not challange any sunni scholar asking them to prove this fatwa.

The day Mawlana Gnagohee died , his followers started denying.

Insha Allah , we will start from shihab ath thaqib and then only we will proceed to this fatwa analysis.

Every one must know what exactly is " shihab ath thaqib". ?


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This is a detail refutation of  a those who call them self as muslim but ascribe defect to Allah.
 Before we start refuting this sect  it is necessary  to know deviant belief  of some different  cults.
 
Shia- They say “Allah lies ( astagfirullah)
 
Wahabis: They say “ Allah has human attributes and Allah is localized in a direction.”
 
Deobandis:  They say “Allah can lie.”
 
In the present article, this belief of “ Allah can lie” [ Imkan e Kizb] will be refuted in detail.
To understand this topic we must first know, what is the belief of deobandi scholars on this topic
 
Deobandi belief:
 1. Shah Ismail Dehalvee writes : It is possible for Allah to be a liar. If you do not accept this , then Human being's ability will be considered more than Allah's ability. ( It means , since Human can lie and if someone thinks Allah cannot lie , then this will mean Allah's ability is less than Human ability.)
2. Khaleel Ambaithwi writes : "This issue of “imkan e kidhb is not a recent issue, but in past people have discussed whether Khalf e waid ”(Allah can give Paradise to even sinners like Pharoah/ Abu Jahal, going against His own ruling) is possible or not. Hence we find in Durrul Mukhtar it is written Khalf e waid is possible /permissible ( jayaz)or not, and Asharis are in support of it because the Asharis do not consider it as an imperfection , rather they consider it as a Mercy of Allah."
 (Here we see how Mawlana Khaleel Ambaithvee is bringing a quote from Durrul Mukhtar on Khalf e waid to use it on Imkan e kIdhb.!) 
3. Khaleel Ambethvee writes : "This is the meaning of Imkaan-e-Kizb (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen."
4. Rashid Ahmed writes : " Hence , it is now established that to Lie is within the possibility of Allah subhanahu wa taala"
5. Shaykh Mahmoodul Hasan Al Deobandi writes: How can we say that it is out of the power of Allah that, He cannot perform bad acts.

All the original scans of the above quote can be seen here:
 Mawlana Rashid Ahmed says in his fatawa:

"Page No 97 ... "Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta'ala Wa Ala Hai"
Translation:"Hence, it is now established that to Lie is within the possibility of Allah subhanahu wa taala"   Scans:
Here
THE BELIEF OF AHLUS SUNNAH

Subhan'allah (Arabic سبحان الله) is an Arabic phrase often translated as "Exalted is Allah."
Said Mohammed bin Abee Bakr Abdul qader al-Razee, in his book "Mukhtar al-Sihah" one of the classic Arabic-wordbooks:
The meaning of subhanallah is, making Allah pure, and it is bound to its original word (sabh, meaning void) as if he said, I verily absolve Allah from all evil.

The origin for the word is sabh, voidness, or tasbeeh, making something void. So the direct literal meaning of the phrase is Allah is void... And there is a part that is unpronounced which is "void of all evil". And this is the way that it is used in the quran. For example it says; "Subhanallah amma yasiffon - Void/Free is Allah from that (evil) which they ascribe (to Him)" and "Subhanalla amma yoshrikoon - Free is Allah from those polytheistic deeds that they do."

A WHITE LIE BY A DEOBANDI SCHOLAR
Deobandi scholar, Mawlana Hussein Ahmed Tandvee says:

" Mujaddid Dhaleen ( Hussein Ahmed Tandvee uses this term for Imam Ahmed Raza Rh) says that Gangohi (rh) made his belief of Imkan e kidhb due to his being a follower of (Ismail ) Shaheed rh in this issue. This statement (of Imam Ahmed Raza Khan ) is full of ignorance.
Mawlana Gangohi has followed the salaf as saliheen of this ummat in this issue.
All the Asharis and the Maturidis were on this belief of Imkan e kidhb and Mawlana Gangohi has followed them on this issue.
The books of Kalam are a witness to this fact and the writings of these scholars are present in them. In “Sharah Mawafiq” this issue (of Imkan e kidhb) has been dealt at three places.
In “Masamirah’ also this issue has been explained. In the book’ Taqrirur usool ‘ which is the sharah of Tahreerul usool , muhaqqiq Ibn Hummam in Fatahul qadeer and his student Amir al haaj has stated this same view of Imakan e kidhb and has stated that this is the view of people of knowledge and Ahlus sunnah ,that is Asharis and Maturidis, also have the same belief ( which Ismaeel Dehalvee and Mawlana Rashid Ahmed had) on this issue . Others who are in between Asharis and the Maturidis have disagreed on this issue due to the usage of the words and they have written commentary on this issue."

(End of quote from As Shihabuth Thaqib, by Mawlana Hussein Ahmed Tandvee, p110)
It is very clear from this passage that Ismaeel Dehalvee and Mawlana Rashid Gangohi had the belief of Imkan e kidhb.

This has been accepted and explained by their student, Mawlana Hussein Tandvee.
Not only has Mawlana Hussein Tandvee accepted this fact, but he has even provided proof that this belief of Imkan e kidhb , ( Allah CAN lie) was the belief of all the scholars of Ahlus sunnah.

Let us see how much truth Mawlana Hussein Ahmed Tandvee has provided.

find out/more: Here


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Mawlana Ismail Dehalvi wrote in his book 'Taqwiyatul Iman"

"The glory of that King is such that He can create a billion prophets, awliya, jinns, angels, Muhammad and Jibril in a single moment with just a ‘kun’ [the command ‘Be.’] "
(taqwiyatu’l iman, pg.37)

Allama Fazle Haq Khairabadi, student of Shah Abdul Aziz Muhaddith Dihlawi, refuted this idea proving it was against the Shari’ah. He wrote that according to the absolute proofs of the Qur’an and hadith, Prophet Muhammad sallallahu ‘alaihi wasallam is the last and final Prophet, there can be no other Prophet or Messenger after him. Conceiving another like the Prophet Muhammad is now an impossibility and from those aspects which is an impossibility according to the Shari’ah. To believe that there can be another Muhammad would necessitate that Allah did something apart from what He has stated in the Qur’an, that is, that Allah ta`ala has lied. Lying is a flaw and it is impossible for Allah to have a flaw.

For a detailed discussion on the matter, refer to ‘Allama Fazle Haq Khairabadi’s Tahqeeq al-Fatwa fi Ibtal al-Taghwa. The book is has many proofs concerning the matter of ‘possibility of lying by Allah ta`ala’ and ‘Impossibility of another Muhammad to exist’ [Imkan-e-Kizb and Imkan-e-Nazeer-e-Muhammadi.]

Shah Isma’il Dihlawi wrote a monograph on this subject named “Yak Roza” and his student Maulana Haidar Ali Tonki provided support to his teacher’s motif.

As an answer to this, ‘Allama Fazle Haq Khairabadi wrote a book in Farsi (Persian) called “Imtina’un Nazeer” which was published by ‘Allama Sayyid Sulaiman Ashraf (President of Islamic Studies, Aligarh University) in 1908 from Jaunpur.
Maulana Ahmad Hasan Kanpuri (student of Mufti Muhammad Lutfullah Aligarhi and Khalifa of Haji Imdadullah Muhajir Makki) wrote a book on the topic of Imkan-e-Kizb called “Tanzeeh al-Rahman ‘an Shee’at al-Kadhibi wa al-Nuqsan”.
On the same subject matter,
Maulana Hakeem Sayyid Barkat Ahmad Tonki wrote “al-Samsam al-Qadib lira’asi al-Muftari ‘alallahi al-Kadhib” and Mufti Muhammad Abdullah Tonki wrote “Ijalat al-Rakib fi Imtina’yi Kadhib al-Wajib”. With these works, they comprehensively refuted the idea of Imkan-e-Kizb with utmost brilliance.

So whenever anyone raises this topic of  "Can Allah Lie" ?
 Please also ask" Can Allah send another prophet or Another Mohammed ( sal lallahu alaihi wa sallam) ?

As per Deobandis this is 'possible', ignoring the fact, Muhammad is not the father of any of your men, but (he is) the Apostle of God, and the Seal of the Prophets: and God has full knowledge of all things. S. 33:40

Followers of Ghulam Ahmed Qadyan (died in loo) also twist this verse to prove their claim.

In 1871, a debate took place in Shaikhopur, Badayun, between Muhibbur Rasool Taajul Fuhool ‘Allama Abdul Qadir Qadri Barkati Badayuni (d. 1319 AH / 1901 CE) and Maulana Ameer Ahmad bin Molvi Ameer Hasan Sahsawani (d. 1306 AH / 1889 CE) on the matters of Imkan-e-Kizb and Imkan-e-Nazeer.
Maulana Nazeer Ahmad Sahsawani (d. 1299 AH / 1881 CE) has documented this debate.

Maulana Ameer Ahmad and Maulana Nazeer Ahmad both spent time with Maulana Muhammad Ahsan Nanotwi. Using the Athar of Ibn-e-Abbas as evidence, they not only believed that having Prophet’s like Adam, Nuh, Ibrahim, Musa, Isa ‘alayhimu’s salam and Muhammad sallallahu `alaihi wasallam was possible, they even believed that this was actually the case.

Prof. Muhammad Ayyub Qadri (Karachi) writes:

“It is important to point out that the Ulema of Bareilly and Badayun strongly opposed and disagreed with Maulana Muhammad Ahsan’s (Nanotwi) viewpoint. In Bareilly, the foremost in opposition was Maulana Naqi Ali Khan and in Badayun it was Maulana Abdul Qadir, the son of Maulana Fazle Rasool Badayuni

Maulana Abdul Haq Khairabadi, Maulana Sayyid Husain Muhaddith Rampuri, Maulana Abdul Ali Rampuri, Mufti Noorun Nabi Rampuri and other Ulema of the Ahlus Sunnah opposed the Athar of Ibn Abbas, proving it to be against the Qur’an and a false belief. Hazrat Mufti Irshad Husain Rampuri wrote that believing in it is against the creed of Ahlu’s Sunnah. Because Khatam al-Nabiyyin means The final Prophet – that is Muhammad sallallahu ‘alaihi wasallam.


Maulana Muhammad Qasim Nanotwi wrote a book named “Tahzeerun Naas” in which he wrote:

The common folk, the general populace thinks that the meaning of the saying RasulAllah saws is the Seal’ means that his time is after the time of the earlier prophets and that he is the last of all the prophets. 


However, people of discerning know that there is no speciality in being earlier or later.
Suppose if there is a prophet born ever after the time of RasulAllah sallallahu alayhi wa sallam, there shall be no difference in his being the Seal. So it wouldn’t make any difference if there is a prophet in his own time on a different planet, or even on this very planet

In a letter to Maulana Muhammad Fazil,

Maulana Muhammad Qasim Nanotwi wrote:

“The meaning of Khatam al-Nabiyyin according to those who look at literal meanings is that the time of the Prophethood of Muhammad is after the time of the Prophethood of all other Prophets and that no other Prophet can come afterwards. However, you know that this is something in which there is neither praise nor any harm.


So as per ' Elite Deobandi Scholars' there "might" come another Prophet . 


I recall a hadith in which prophet parised him self and put last stone/ brick in the wall and said ' my position is like this brick , there will come no nabee after me"

So When a Deobandi says" Allah CAN lie ", he is actullay making his grounds for supporting the stand of Qasim Nanotwiti that  Allah "can also' send another prophet/ mohammed'!!!

May Allah help us to be away from those'elite class scholars having such belief". Ameen
The main difference of opinion between Ahlus sunnah and Deobandis is not minor issues like Mawlid, tasawwuf, sama, tassaware shaykh.
People from outside the subcontinent should know that the real difference is the words of Deobandi scholars from past in which they have shown disrespect to Prophet, the issue of Imkan e kidhb ( Allah can lie), their stand on Ilm e ghayb of prophet , their equating the ilm e ghyab of prophet with the knowledge of any insane, animals etc and their remarks on khatme nabuwat ( seal of prophet hood).

Now they have started tampering their own books like Taqwiyatul Iman (By Ismail Dehalvee). I am compiling a booklet on this. Insha Allah when completed I shall post it here.
 All scans will be provided from different edition to show the tampering in Taqwiyatul Iman.

This is the same book Taqwiyatul Iman , regarding which Mawlana Rashid Ahmed Gangohi said in his fatawa that

" To keep ( in house) , To read and follow this book ( Taqwiyatul Iman) is the Core of Islam ( ayn islam) and this leads to lots of benifits. "

Deobandis should quote all of their scholars on the issue of Imkan e Kidhb.

 Mawlana Khaleel Ambaithwi writes in his Book : Braheen e Qaatiya,Page : 6
Publisher : Kutub Khana Imdadiya, Deoband 
[scan]
Translation
Mawalana Khaleel Ambethavi writes
"This issue of “imkan e kidhb is not a recentl issue, but in past people have discussed whether Khalf e waid ”(Allah can give Paradise to even sinners like Pharoah/ Abu Jahal, going against His own ruling) is possible or not. Hence we find in Durrul Mukhtar it is written Khalf e waid is possible /permissible ( jayaz)or not, and Asharis are in support of it because the Asharis do not consider it as an imperfection , rather they consider it as a Mercy of Allah."
 ( Hence in past people said that if Allah gives paradise to a sinner , it will be due to mercy of Allah)

Here we see how Mawlana Khaleel Ambaithvee is bringing a quote from Durrul Mukhtar on Khalf e waid to use it on Imkan e kIdhb!

More ever people in Past called it as a mercy of Allah and not as a lie of Allah. ( Mawalana Khaleel has himself quoted this )

Same , Mawlana Khaleel Ambethvee writes in his 
Book : Braheen e Qaatiya,Page : 274
Publisher : Kutub Khana Imdadiya, Deoband
"This is the meaning of Imkaan-e-Kizb (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen."
Mahmood Hassan writes in his Book : Al Jehd ul Muqil,Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore that
"Afaal e kabeeha (bad acts) ko Qudrat e Qadeema Haq Taala Shanahu say kiun kar khaarij keh saktay hain"
 Translation:
“How can we say that it is out of the power of Allah that , He cannot perform bad acts.
scan or see below

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Quote:

"Asharis and Maturidis, also have the same belief
 ( which Ismaeel Dehalvee and Mawlana Rashid Ahmed had) on this issue ."
---

Refuting the Accusation that
Asharis Consider it Rationally
Possible for Allah to Lie

Deviant accusation: the Asharis say that it is rationally possible (jaa’iz `aqlan) for Allah to lie, but contingently impossible (mustaheel `araadi), because He has told us that He tells the truth.
To say that it rationally possible that Allah can lie, but does not, is to say that He can have a flaw. This is obvious to even the most simple minded Muslim. A believer will feel ill for even hearing such words. Tell me, if this is not kufr, then what is?
How would you like to account for your deeds on the Day of Judgment having believed, or said, that it is not absolutely impossible that Allah could lie? Did they not hear Allah’s saying:
وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ
Meaning: “And you say by your mouths what you have no certain knowledge of, and you think it is a simple matter, while it is in Allah’s judgment gruesome.” (An-Nuur ,15)
Similarly, it was narrated by Ahmad, Al-Tirmidhi and others that the Prophet said:
إن الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ لاَ يَرَى بها بَأْساً يهوي بها سَبْعِينَ خَرِيفاً في النَّارِ
“Verily a man may speak a word he thinks is not bad, but due to it he falls a fall that lasts seventy autumns into the Hellfire.”
This hadith was judged as good (hasan) by Al-`Asqalani. Al-Munaawi said about the expression “seventy autumns into the Hellfire” in his book Al-Taysir bi Sharh-al-Jaami-al-Saghir: “It means that he will be forever rising and falling.” That is, the person became a non-Muslim for saying this, because only non-Muslims go there forever.
In another aayah Allah said:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
Meaning: “Allah is the one that has the most beautiful namings, so call Him by them, and leave those who deviate with respect to His namings. They will pay for what they have done.” (Al-’A`raaf, 180)
There is no taqlid in such an issue, and finding a quote in some book will not help one on the Day of Judgment in something like this. Imagine yourself saying, “but I found this on page 256, volume 4 of book so and so, that it is rationally possible that it is not impossible in the minds eye that you could lie!”
Even if you found supporting quotes in one hundred books, by famous authors, this is not an excuse.
Every sound minded person can understand that saying that it is not absolutely impossible that Allah could lie is an ugly thing to say about Allah. Actually, even the Christians and the Jews would consider this ugly. The one who denies that this saying is kufr, let alone blames those who say it is kufr, is himself a kaafir.
The reason is that this person is saying that one can attribute an obvious flaw to the creator, and still be a Muslim. When one says something about Allah that is not of the most beautiful names, then one has either sinned or fallen in kufr. This is according to the aayahs and hadith mentioned above.
Now, as the hadith says, if one might say something that one thinks nothing of, and fall out of Islam, then what about saying something that just about any human being, even a kaafir, would consider an ugly thing to say about Allah?
I mean, the christians do not have a problem saying that Allah has a son, but they would have a problem with this. This is because the word son does not strike them as ugly, but the latter does.
I think it is clear enough then, that saying “believing that lying is rationally possible for Allah, as long as one does not believe that He does, does not make one a non-Muslim,” is kufr in itself.
Having said that, Allah’s kalaam (speech that is not letters, sounds, language, words, or sequences of expressions) pertains to His knowledge. It is a eternal attribute of Allah that He must be attributed with, and it is neither an act, nor specified by a will. 
As-Sanusi said about the attribute of kalaam:
والكلام الذى ليس بحرف ولا صوت ويتعلق بما يتعلق به العلم من المتعلقات
{Speech (Al-Kalaam/الكلام), without letter or sound, which pertains to whatever His Knowledge pertains to.} That is, an attribute by which He informs without delay the unlimited information that He knows, be it orders, prohibitions, promises, threats, or other information.
To say that Allah could lie is to say that His knowledge is flawed, this is because to lie is to say something that is not true.
Since Allah’s attribute of Speech/Kalaam is an eternal attribute pertaining to what His knowledge pertains to, then saying that He says something untrue is to say that there is a mistake in His knowledge. This is kufr of the highest degree.
Note that Allah’s kalaam is an attribute that Allah must be attributed with, not a possibility or an impossibility. So if you say that it is possible that Allah lies, then you are also saying that His kalaam is a possibility, and that is also impossible, because it cannot be both a must and a possibility. This is because a lie needs specification, and what needs specification is a possibility. In other words, telling a lie cannot be without a beginning or end, because it needs specification. 

A speech telling a lie then is a creation, and Allah’s speech is not created. So the person who says it is possible that Allah lies is saying that Allah’s kalaam is created, which is another kufr.
See also this. Alternatively, such a person is saying that Allah tells infinitely many lies, need I say more?
It is also incredible stupidity to say that it is only contingently impossible (mustaheel `aradi) for Allah to lie, for if it was not absolutely impossible that Allah should lie, then how would one know it is mustaheel `aradi??? Mustaheel `arađiyy is when something is possible, like the existence of any created thing, but Allah tells us that it will not be, such as a mukallaf kaafir entering Paradise.

 That is, it is rationally possible that a kaafir could go to Paradise, but contingently impossible, because Allah has told us that this will never happen, as this is His decree. So if it was not absolutely impossible that Allah should lie, then how would they know that this information about Him not lying was correct? 

This is nothing less than zandaqah, extremem kufr, it is to put doubt in the religion as a whole, let alone contradicting that Allah’s kalaam is not created.
As-Sanusi also says:
وأما الرسل عليهم الصلاة والسلام فيجب فى حقهم الصدق والأمانة وتبليغ ما أمروا بتبليغه للخلق ويستحيل فى حقهم عليهم الصلاة والسلام أضداد هذه الصفات
{All messengers must possess truthfulness, trustworthiness, and must have delivered their messages entirely. It is impossible that they should be attributed with the opposites of the above attributes.}

So if it is not absolutely impossible that Allah lies, then there is no way to say that the Prophet only tells the truth either, and this is yet another kufr.

So the claim that it is true that Allah could lie, but He does not do so, is a kufr that is kufr in itself since it is to insult Allah, and a kufr that leads to accepting several other kufr beliefs, such as that Allah’s Speech is created, or that He tells infinitely many lies, or that He has a flaw in His Speech, or that He has a flaw in His knowledge, and that the prophets could be telling something that is not true about the religion. Allahu akbar.

Without even getting into any of the above, we can simply say that lying, which is to say something that isn’t true, is an obvious flaw, and Allah is only attributed with complete perfection. It is also an attribute of creation, and Allah does not resemble His creation. The one who allows it rationally has made it rationally possible for Allah to have a flaw and resemble His creation, so he is himself a kaafir.
One more thing. The purpose of `Ilm Al-Kalaam is to defend the religion and support it with proofs. When engaging in kalaam leads to conclusions that are destructive of the religion, then one can be sure that one has gone wrong. The difference between Sunni kalaam and that of the philosophers is that the Sunnis knew their conclusions from the Prophet’s teachings before they looked for proofs, whereas the others simply followed their opinion, wherever it took them.

In light of this, let me say that the conclusion that we must reach is that it is impossible that Aļļaah should lie, otherwise the entire religion becomes a 50-50 proposition, and one would have said something outrageous about Allah’s attributes that no sound minded individual would accept. If one could not find an argument to get to this conclusion, then one should keep looking, being sure that any argument indicating otherwise must be wrong. This is the general rule one should hold on to. If one does not, then I can tell you that reading books of kalaam will get you into a great deal of trouble, especially the larger works. This is why Al-Ghazali wrote about the importance of restricting kalaam science to only a few very capable individuals of great piety.

Do you not see that piety would have prevented anyone from daring to say that it is not rationally impossible for Allah to lie? Instead they decided to rely on their minds, and ended up falling out of the religion, along with those who said that they are not blasphemers. Beware that I am not making takfir for any particular individual, because we cannot make takfiir for people based on articles attributed to them on the internet. What I am saying is that if someone says that Allah lying is not mustaheel `aqli, but mustaheel `aradi, and he understands these terms, then he is a kaafir, along with the one who says he is not. I remind you of the aayah above:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
Meaning: “Allah is the one that has the most beautiful namings, so call Him by them, and leave those who deviate with respect to His namings. They will be pay for what they have done.” (Al-’A`raaf, 180)

Note that this whole issue came up with the Mu`tazilah, because a common debating technique in kalaam is to show the opponent that what he claims to be true leads to saying something ridiculuous that all agree is kufr. The Mu`tazailah wanted to show that you can only say that it is impossible that Allah lies if you accept their ideas about qabaa’ih, namely that it is impossible that Allah does what they consider qabaa’ih, or “ugly acts.” The answer of Sunnis was that lying is impossible, because Allah’s kalaam is not created, it is not an act, but an attribute that Allah must be attributed with and pertains only to what Allah’s knowledge pertains to; it is not a created attribute. The same was their technique on the concept of doing injust acts, as I mentioned earlier when I narrated the debate between Al-Isfaraini and Qadi Abdul Jabbaar. The Sunni answer was as you see there, that it is absolutely impossible that Allah’s actions be injust, because He does not have a judge.

The same technique is used by the Christians also when they say “could Allah have a son?” They want to imply that saying no would lead to saying He is unable. In this case our answer is again that it is rationally impossible for Him to have a son, because if you said it was possible, then you are saying that Allah could lose godhood, which is kufr. We also do not say unable, because that would be insulting Allah, which is also kufr. We say instead that it is impossible; it cannot ever be and therefore has nothing to do with power.

Likewise one does not say that it is not allowed for Allah to lie, because this is to imply that He has obligations. Rather one says that it is impossible that He could lie, as explained above.

More comments and questions on this issue
Question: Someone wrote that if we say that lying is not possible for Allah, it would then imply that humans could do something that Allah cannot do. Is this logic valid?
Answer: No. This is because Allah’s power pertains to the possible category of things. It does not pertain to what cannot ever be, the rationally impossible. It also does not pertain to what must be, such as Allah existing and being one without a parter. Lying is a flaw of speech, so saying that Allah can lie is to say that He can have a flaw. This is kufr, like saying He can have a son or a partner.
Note that it is also kufr to say that Allah is unable to lie, because this is to insult Allah’s attribute of Power. Furthermore, it is kufr to say that Allah is obligated not to lie, because a need to fulfill obligations is a flaw, and attributing a flaw to Allah is blasphemy.
The answer then is that lying is a flaw, and it is impossible for Allah to have a flaw. Allah’s Power is only related to what could possibly exist.
For example, if Allah said that Fir`awn is going to Hell, then it is impossible that Fir`awn never goes there. This is because Allah’s Speech pertains to His Knowledge, that is, He told us of what He knows, namely that Fir`awn will enter Hell. If you say that it pertains to Allah’s Power for Fir`awn not to enter Hell, after knowing that Allah has said otherwise, then you are saying that Allah’s Knowledge is flawed, or that His Will changes, which would again mean flawed knowledge and change. This is all kufr.
Someone asked: Can Allah act against His previous word or command?
Answer: It is not obligatory for Allah to fulfill His promises, because He does not have obligations. That does not make it possible in the mind’s eye, however, quite the contrary. We say that it is not obligatory, but it is impossible that Allah should not fulfill His promises, or threats, because it is impossible that Allah should lie, because lying is a flaw, and Allah is clear of flaws. Accordingly, if someone says, “It is contingently possible for Allah to act against His previous word,” then he has committed kufr, because he is saying that Allah could have a flaw.
Deviant said: “What you need to understand is that to say that it is “impossible” for Allah to lie would necessitate that He has given man the ability to do something that He himself does not have the power to do. This is absurd to suggest.
Comment: This is ignorance. Lying is an attribute of Speech, and Allah’s Speech is a must, an attribute of perfection, it is not something that pertains to Allah’s Power. If you say that it pertains to Allah’s Power, then you are saying that it is created, which is kufr, as stated by the four a’immah.
Deviant said: Furthermore, it is practically an ijma’ that Allah’s speech is known as a result of revelation, not reason, so it makes no sense to say that we only know that Allah has the capacity to communicate to us because of scripture, but it is rationally impossible for Him to lie, when we didn’t even know that He could speak until the revelation came. Hence, the impossibility of lying on Allah is a judgment of scripture, not reason, although reason further emphasizes that lying would be a sign of imperfection….
Answer: This is nonsense. By the agreement of the Ash`aris Allah’s attribute of Speech is a must, not a created attribute. Regardless of whether it can be known by the mind alone or not. Once it is established that Allah’s Speech is not created, but a must, and that not having a speech is a flaw, then you cannot say that Allah’s Speech is also a possibility!

Moreover, you either say that Allah has a Speech or not.
If you say He does not, then lying is impossible, because lying without speech is impossible.
If you say He does, then you either say it is created or not.
If you say that it is created, then you are saying that the “Kalaam Allah” is like saying “Bayt Allah.” This means that Allah does not in reality have a Speech that is an attribute of His Self, so that means in the end that Allah in actual reality does not speak, according to this idea, which means lying would be impossible.
If you say that Allah’s Speech is not created, but a necessary, i.e. eternal, attribute of He Himself, then you are either saying that it changes, e.g. by involving sequential meaning being told one after another, or does not.
If you say it does, like the Wahabis, then you are saying that it is created, because change needs a creator, which would mean again that it is not a necessary attribute, and something cannot be both necessary and not at the same time. So in such a case lying is also impossible, because the attribute proposed is impossible.

Finally, if you say that it is necessary and does not change, then we have arrived at what we want, namely that Allah has an attribute by which He informs. You either say that it pertains to what He knows or not. Since Allah’s knowledge is infinite, it pertains to all that must be, as well as what cannot be and what could be. What could be includes what has been, what is now, and what will be in the future, as well as what could have been in the past, now and in the future.
If you say that Allah’s speech pertains to lying then you are saying that if A is going to be at point in time B, then Allah says both that A is going to be at point B and that it is not going to be at point B. This is a contradiction and therefore impossible. Note that this is not impossible in the case of our speech, because it is a sequential action, i.e. something created, whereas Allah’s Speech is not an action and does not change.

There is no question then, that it is rationally impossible that Allah should lie.
Deviant said: Perhaps if you looked at the fact that a “square-circle” is not actually something that can exist while “lying” is, it would help you in your confusion. We know that lying does exist, while we know that it is not compulsorily existent (wajib). It is possibly existent (ja’iz). If it is ja’iz al-wujud, it falls within the realm of Allah’s qudrah, which are the ja’izat (possible things) and is exactly what His power pertains to. His power does not pertain to a “square-circle” because of square-circle just cannot possibly exist. As for “kadhib” (lying), it not only possibly exists. It “actually” exists.
Answer: This is ignorance. Lying does exist, yes, but as an attribute of creation! Does possible attributes of creation necessitate that Allah also has them? This is one of the ugliest examples of tashbih I have seen in my life.
Deviant said: Allah’s qudra pertains to lying just as it pertains to truth (sidq). Hence, lying is something that He can possibly do “actually” and “rationally” speaking. The only thing is that He has chosen not to lie and He does not have to lie, because He has nothing to fear from telling the truth, since He has power over all things and cannot be subdued or controlled by anyone.
Answer: This is pure i`tizaal. He is saying that Allah’s speech is created and is something that pertains to His Power. If not, then what is lying except something pertaining to speech?
Deviant said: He also does not lie because He has made it His way not to do so as He indicated to us in scripture…
Answer: This is stupidity. If Allah telling lies was a possibility, as he claims, then there is no way to tell whether the indication in the scripture is true!
Someone said: Allah has the power to lie or speak truth. His power encompasses both possibilities. Nothing limits his choice and will. If you can show how what I say is flawed, I’m more than open to see how. However, the flaw is really in exactly what I have explained. Your view necessitates that Allah’s qudra is limited and that He has the power to give the power to lie to man but He doesn’t have the power to do it His self.
Answer: His statement “Allah has the power to lie or speak truth” is pure i`tizaal, it is a plain statement saying that Allah’s Speech is created.
Someone said: Faqid al-shay la yu’ti (one who lacks something cannot give it to another). This would then place man’s power more expansive than the Creator’s own. This is why your logic is flawed and why I say that you have misunderstood the text…
Answer: This man does not have mind. He is a kafir and an ignorant fool. According to this, if someone rides on a mosquito, as Ibn Taymiyyah’s followers say, then it is possible that Allah should ride a mosquito…. Need I say more?

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Deobandis not only give the possibility of Lying and cruelty to the Power of Allah , but they also give the possibility of ALL BAD ACTS ( afaal’ e qabeeha)
in this Book: Al Jahd Al Muqeel

Author: Shaykh Mahmoodul Hasan Al Deobandi
Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore 
Quote:
Afaal e kabeeha(bad acts) ko Qudrat e Qadeema Haq Taala Shanahu say kiun kar khaarij keh saktay hain
Translation:
“How can we say that it is out of the power of Allah that , He cannot perform bad acts
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[Deobandi] claiming Allah ta'ala can lie


(Astagfirullah)
Watch video in English/Urdu: Here


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The entire Ummah is unanimous in its decision that lies and falsehood are extremely despicable attributes. 

They have considered it to a personal defect.
Lies is a defect which is not worthy of the being (zaat) of Allah ta'ala and is totally Muhaal (Impossible) for Allah ta'ala.
Allah azza wajal is free from all shortages and defects thus making lies Muhaal for Allah Paak.
 But there are certain deobandis who insist that Allah ta'ala has the power to speak a lie.
 Not only this, but that He can also reveal lies to His prophets and Angels! Allah forbid!

In their twisted logic, they have put forward the proof that when man has the power to speak lies, why does Allah Ta'ala not possess the same power?
 If Allah ta'ala did not possess this power, then He would be les powerful than man.
Therefore, they say, we have to accept that Allah ta'ala can speak a lie!
These certain Deobandis in their twisted logic have not only attributed a defect for Allah ta'ala, but also deliberately contradicted the unanimous decision of the Ummah, is apparent from both the books

We should remember that lies and falsehood are defects and that Allah ta'ala is pure of all defects. These defects are impossible for Allah Paak, but are possible for man.

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For those brothers who want to know in depth of this issue , should read the following work:

1) Tahqeeq al-Fatwa fi Ibtal al-Taghwa---Allama Fazle Haq Khairabadi
2) Imtina’un Nazeer ( persian) ---Allama Fazle Haq Khairabadi
3) Tanzeeh al-Rahman ‘an Shee’at al-Kadhibi wa al-Nuqsan---Maulana Ahmad Hasan Kanpuri
4) Samsam al-Qadib lira’asi al-Muftari ‘alallahi al-Kadhib---Maulana Hakeem Sayyid Barkat Ahmad Tonki
5) Ijalat al-Rakib fi Imtina’yi Kadhib al-Wajib---Mufti Muhammad Abdullah Tonki

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INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!
                       
COMPILED BY: MUHAMMAD REHAN SIDDIQUI
ISLAMIC SITE: http://www.mrehan786.blogspot.com


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