(1) 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.”
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)
Book : Braheen e Qaatiya
Page : 6
Publisher : Kutub Khana Imdadiya, Deoband [scan]
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 )
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.”
Page No 97 .. “Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta’ala Wa Ala Hai”
” Hence , it is now established that to Lie is with in the possibility of Allah subhanahu wa taala”
Publisher : Maktaba Madniyya Urdu Bazar Lahore
“How can we say that it is out of the power of Allah that , He cannot perform bad acts
THE BELIEF OF AHLUS SUNNAH
Said Mohammed bin AbeeBakr Abdulqader al-Razee, in his book “Mukhtar al-Sihah” one of the classic Arabic-wordbooks:
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
( Sharah Muwafiq, page 604)
( Masamirah , page 84)
( masamirah page 166)
( Sharah Aqaid Jalalee).
11.To attribute lying upon Allah is among the impossibilities ( Imam Ali al Qari , Sharah Fiqh al akbar)
12.Allah will not be attributed with cruelty ( Zulm) and Lying ( Kidhb)( Shaykh Zaynuddin Qasim Hanafi, Sharah M.asamirah, Delhi , page 89)
13.Allah is not attributed with cruelty and lying as impossibilities are not associated with the power of Allah ( Allama Abu barkat Nasafi )
14.Lying is considered as impossibilities for Allah
( Allama Sayyed Abdul Hameed Baghdadi, Nashruli ilee sharah Amali, Egypt , page 96)
15.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)
16.Considering lying in the speech of Allah is among the impossibilities . ( Allama Taftazani, sharah Aqaid , p 185)
17.Lying of Allah is among the impossibilities ( Shaykh Mohammed Nuri, sharah Tejaanul dari, Egypt , p 24)
18.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)
19 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)
20. 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)
21. Allama Abu saud under the same verse” Lying is not attributed to Allah” ( Tafseer Abu saud vol 1 , page 412)
22. 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)
23. Allah is truthful and there is no possibility of lying for Him
( same as 21)
24. 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)
25. 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)
26. The power of Allah is associated only with “ mumkin’ ( possibilities) and not with the ‘ impossibilities”.
(Masamirah ,page 65)
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.
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)
” 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)
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.
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
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
Hence the Deobandi remark “Some Ashari dissent” is misleading!