Deobandi lies and claims Imam Razi supported Allah can lie

أنَّ تجویزَ الكذبِ على اللهِ محالٌ
It is impossible to deem falsehood rationally possible in relation to Allah. (ref # 9 in sidi aH's post)

SubhanAllah! This stands in sharp contrast to the Deobandi creed, which maintains that falsehood falls within the Divine Power (qudrah) of Allah Ta‘ala, though He will never commit falsehood.

Note: Here, “tajwīz” is a theological term meaning “to consider something rationally possible.”

ps: however, imam al-razi mentioned this under the first opinion, i.e., that the mushrikeen cannot tell a lie on the judgement day, which belongs to the mu'tazilah. yet, we ahl al-sunnah wa’l-jama’ah agree with the mu'tazilah on this specific point — that falsehood (kazib) is rationally impossible in relation to Allah Ta'ala. the term tajwiz denotes the opposite concept, and other references explicitly affirm this.

 

7. baqarah 2:40




8. surah yunus 44




9. surah an'aam v24





10. surah baqarah v145



11. surah al-furqan v16

 

May Allah subhanahu wa ta'ala grant you himmah and aafiyah, ameen.

 

alahazrat's seminal work on this subject: sub'han al-subbuh is among the finest on the topic. half of it was translated 15 years ago, and then i got busy with other releases. in sha'Allah will have to restart the project.

[update: i just opened the draft and saw this]




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a lot of water has flowed under the bridge ever since. need to write a third preface.

 

The fact that imam Al Razi outlines his rationale behind falsehood being muhal is very useful- as otherwise the deos would be claiming that muhal here has a different meaning to muhal elsewhere

 

Do such people still exist who expect truth from the ones who believe their god can lie? Or expect true statements from the ones who believe their god issues untrue statements? Why should such a man strive for truth if his god may be untrue?

It is strange that people continue to even entertain filthy individuals such as zaleel.

 

i have cited six instances from imam razi's tafsir where he explicitly says that kazib is muhal.
i can cite sixteen other instances (in sha'Allah) where imam razi says: 'kazib is muhal' starting right from the beginning of his tafsir.

quoted so far:

surah al-an'aam, 6:115:

surah baqarah, 2:80

surah mariyam, 19:34

surah yunus 10:34

surah saad 38:84

surah nisaa 4:87​

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in sha'Allah

 

surah nisaa v.87

the sixth issue: Allah ta'ala has said: "who is more truthful than Allah?"

the interrogative (istifham) is meant to negate (i.e. it means: there is no one more truthful than Allah).

the objective of this is the declaration that it is necessary for Allah ta'ala to be truthful (wajib) and that falsehood and contravening a promise (khulf) in his speech are impossible (muhaal).

as for the mu'tazilah, they presented evidence according to their principles - that is - Allah ta'ala knows that falsehood is ugly; and knows that He is free from it (i.e. He does not have to resort to lie) - and anyone who is like this, then falsehood is impossible for him.

...
... [the mutazilah argument on why falsehood is muhal based on their principles]
...

as for our scholars, their proof is that if He were a liar, His falsehood would be pre-eternal [qadim]

and if His falsehood was pre-eternal, then it would be impossible for His falsehood to perish - because that which is pre-eternal [qadim] cannot be annihilated [`adam].

and if His falsehood was impossible to perish [zawal] since pre-eternity, then it would be impossible for Him to be truthful. because, the presence of one of the mutually opposite things necessitates the absence of the other.

and if He was false, it would be impossible for Him to be truthful - but this (latter thing) is not impossible

because, we know by necessity that anyone who knows about a thing - then it is not impossible for him to say that which is according to the [truth] of the thing that he has to speak about. this is known by necessity [i.e. spontaneously known to be true].

thus, when the possibility of truth exists, then inevitably the impossibility of falsehood is a given.

thus it is definitively established that Allah - Exalted is He - is Truthful.​

 

and next is the citation from tafsir kabir which pulverises the house of devband, but the shameless heretics - well - have no shame.

even an israeli may accept this proof - but the devbandi so blind to the flaws of his own elders - will accuse Allah ta'ala of being able to lie, only to exonerate ismayil dihlawi and rashid gangohi.

laa Hawla wa laa quwwata illa billah.

 

in the tafsir of surah saad verse 38:84, imam razi writes

Allah ta'ala has said to iblis: "then get out from (paradise) for you are accursed; and upon you is My damnation until judgement day" [surah hijr 34-35].

this is information (ikhbar) given by Allah ta'ala that he (i.e. iblis) will NEVER become a believer - because if he became a believer, the true information given by Allah ta'ala will be upended and become false - and THIS IS IMPOSSIBLE (muhaal).​

===
now devbandis will do all kinds of acrobatics to ignore explicit, plain statements - but will try to prove their stupid filthy heretical idea by clutching at straws - or burning strawmen.


alHamdulillah for protecting us from this shameless, faithless cult - i.e. the devbandi cult - because in this accursed cult, it is muhal for dihlawi and gangohi to be wrong - but it is not muHal for Allah ta'ala to lie. al-iyadhu billah.

 

in tafsir of verse 34 surah yunus, imam razi mentions the principle in passing:

that the information (khabar) given by Allah be overturned (inqilab) and become false is impossible.​

 

surah mariyam, 19:34


here imam razi states this as an aqidah that does not require proof.







our scholars [i.e. sunni / ashari] replied that this particular objection does not apply to us because:

falsehood is muhal for Allah ta'ala.​

 

oh wait we are not done yet

alahazrat said that wahabi/devbandis are so stupid and shameless that they attempt to bring evidence from the very books that refute their fasid and filthy aqidah.

 

This should be forwarded to that member by the original poster and they should be asked whether Al Razi destroyed the deobandis in his tafsir.

 

since devbandis are exceedingly shameless, they will ignore this and act as if nothing happened.

 

in tafsir kabir under the verse 80 of surah baqarah:




imam razi says that according to our ulama (i.e. ahl al-sunnah / ashayirah) falsehood is impossible because it is a flaw.
and
according to (later) mu'tazilah falsehood is ugly - and therefore it is impossible.

a devbandi is worse than later mu'tazilah.

====
vol.3 p.153

the fourth issue: Allah ta'ala says: "and Allah does not contravene His promise) PROVES that Allah sub'hanahu wa ta'ala is transcendent (munazzah) from falsehood in both his promises of reward (wa'ad) and punishment (wa'yeed).

our scholars [ashayirah/ahl al-sunnah] have said that falsehood is an attribute of flaw - and a flaw is impossible for Allah ta'ala.

the [later] mu'tazilah says that Allah sub'hanahu wa ta'ala knows about the ugliness of an ugly thing - and He Knows that He is free from it [that is from ugly things] ; and since faslehood is ugly - because it is falsehood [i.e. its ugliness is a universal truth] and the one who knows the ugliness of an ugly thing, and the fact that He is free from it - so it is impossible that He does an ugly thing. therefore falsehood from Allah taala is impossible.​

===
notice that later mu'tazilah also considered that falsehood is muhal - however the only difference between them and us (i.e. ahl al-sunnah) is that they deem it impossible because it is ugly; and we believe it is impossible because it is a flaw.

the devbandis are worse, and they follow the ancient mutazilah who say it is permissible for Allah ta'ala to lie.

 

the only thing the devbandis care for is to exonerate their elders - even if it means to accuse Allah ta'ala of having a flaw.

us buray mazhab pay la'anat kijiey.

====
khayr.

if these zanadiqah had a grain of iman, and a fraction of the fervour they have to exonerate their elders - say 0.000001% of fervour to prove tanzih of Allah ta'ala, they would at least read a few pages, instead of screeching like a monkey who has snatched a banana.

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in surah al-an'aam, under the verse 115:





in the second attribute he says:

the third issue: know that this aayah is proof that the Word of Allah ta'ala has many attributes.

...

the second attribute: among the attributes of the Words of Allah is that they are the Truth. the proof of this is that falsehood is a flaw and it is impossible for Allah ta'ala to have a flaw.

it is not valid to establish the belief that "falsehood is impossible for Allah ta'ala" by scriptural proof (dala'il al-sam'yiyyah) because the validity of the scripture is dependent on the premise that falsehood is impossible for Allah ta'ala.

if we used this evidence (i.e. scriptural proof) to establish that falsehood is impossible for Allah ta'ala (imtinaa ala Allah al-kadhib), it would result in circular reasoning and that is invalid.
​

===

so the devbandi methodology is to leave the explicit statements and cling to oblique references that may not even be proof in the first place.

 

the zanadiqah try to cite something, which in their devilish minds is proof for their depraved filthy aqidah.
but they will ignore plain and explicit sentences and dance like monkeys to distract from this.

nowhere in the tafsir of this specific aayah does imam razi mention "kazib" or falsehood. yes, the word kadhaba is mentioned but not in reference to Allah ta'ala - unless the devbandi worships the jews who belied sayyiduna yisa alayhis salam!

maybe the imbecile who said this doesn't understand arabic - he should take classes from zameel. instead of attacking righteous ulama - tell the morons to learn to read. monkeys who cannot read trying to expound on aqidah by misquoting texts.

 

الوجه الثالث: في الجواب أن القوم قَالُوا هَذَا الْكُفْرَ فَعِيسَى عَلَيْهِ السَّلَامُ جَوَّزَ أَنْ يَكُونَ بَعْضُهُمْ قَدْ تَابَ عَنْهُ، فَقَالَ: إِنْ تُعَذِّبْهُمْ عَلِمْتُ أَنَّ أُولَئِكَ الْمُعَذَّبِينَ مَاتُوا عَلَى الْكُفْرِ فَلَكَ أَنْ تُعَذِّبَهُمْ بِسَبَبِ أَنَّهُمْ عِبَادُكَ، وَأَنْتَ قَدْ حَكَمْتَ عَلَى كُلِّ مَنْ كَفَرَ مِنْ عِبَادِكَ بِالْعُقُوبَةِ، وَإِنْ تَغْفِرْ لَهُمْ عَلِمْتُ أَنَّهُمْ تَابُوا عَنِ الْكُفْرِ، وَأَنْتَ حَكَمْتَ عَلَى مَنْ تَابَ عَنِ الْكُفْرِ بِالْمَغْفِرَةِ.
الْوَجْهُ الرَّابِعُ: أَنَّا ذَكَرْنَا أَنَّ مِنَ النَّاسِ مَنْ قَالَ: إِنَّ قَوْلَ اللَّه تَعَالَى لِعِيسَى أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ [المائدة: 116] إِنَّمَا كَانَ عِنْدَ رَفْعِهِ إِلَى السَّمَاءِ لَا فِي يَوْمِ الْقِيَامَةِ، وَعَلَى/ هَذَا الْقَوْلِ فَالْجَوَابُ سَهْلٌ لِأَنَّ قَوْلَهُ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبادُكَ يَعْنِي إِنْ تَوَفَّيْتَهُمْ عَلَى هَذَا الْكُفْرِ وَعَذَّبْتَهُمْ فَإِنَّهُمْ عِبَادُكَ فَلَكَ ذَاكَ، وَإِنْ أَخْرَجْتَهُمْ بِتَوْفِيقِكَ مِنْ ظُلْمَةِ الْكُفْرِ إِلَى نُورِ الْإِيمَانِ، وَغَفَرْتَ لَهُمْ مَا سَلَفَ مِنْهُمْ فَلَكَ أَيْضًا ذَاكَ وَعَلَى هَذَا التَّقْدِيرِ فَلَا إِشْكَالَ.
الْمَسْأَلَةُ الثَّانِيَةُ: احْتَجَّ بَعْضُ الْأَصْحَابِ بِهَذِهِ الْآيَةِ عَلَى شَفَاعَةِ مُحَمَّدٍ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي حَقِّ الْفُسَّاقِ قَالُوا: لِأَنَّ قَوْلَ عِيسَى عَلَيْهِ السَّلَامُ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبادُكَ لَيْسَ فِي حَقِّ أَهْلِ الثَّوَابِ لِأَنَّ التَّعْذِيبَ لَا يَلِيقُ بِهِمْ، وَلَيْسَ أَيْضًا فِي حَقِّ الْكُفَّارِ لِأَنَّ قَوْلَهُ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ لَا يَلِيقُ بِهِمْ فَدَلَّ عَلَى أَنَّ ذَلِكَ لَيْسَ إِلَّا فِي حَقِّ الْفُسَّاقِ مِنْ أَهْلِ الْإِيمَانِ. وَإِذَا ثَبَتَ شَفَاعَةُ الْفُسَّاقِ فِي حَقِّ عِيسَى عَلَيْهِ السَّلَامُ ثَبَتَ فِي حَقِّ مُحَمَّدٍ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ بِطَرِيقِ الْأَوْلَى لِأَنَّهُ لَا قَائِلَ بِالْفَصْلِ.
​

Further 2 paragraphs under the same verse, Imam Razi goes all the way to the Shafa3ah of the Prophet sal Allahu 3alaihi wa sallam!

the devbandi picks a line from his tafseer, strips it out of context, and shaytan leads him to "Allah can lie" wal 3eyadhu billah!