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Ibn Taymiyya Kidnapped at Sesame Street

Ibn Taymiyya Kidnapped at Sesame Street



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This is a response to the dilemma that Ibn Taymiyya promoted the idea that God settled on a mosquito's back. The accusation was presented by Christopher Howse and some Sufis that Ibn Tayymiya treats the proposed idea as a given fact when it is really a sound analogy presented by Al-Darmi.
This is a response to the dilemma that Ibn Taymiyya promoted the idea that God settled on a mosquito's back. The accusation was presented by Christopher Howse and some Sufis that Ibn Tayymiya treats the proposed idea as a given fact when it is really a sound analogy presented by Al-Darmi.

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Published by: Abdalla S. A. Alothman on Apr 23, 2010
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News Flash: Ibn Taymiyya Kidnapped at Sesame StreetBy Abdalla S. Alothman 
At his blog space on the Daily Telegraph,Christopher Howse reaches aninteresting conclusion that one of the well known Muslim scholars – ibnTaymiyya – endorsed the opinion that "
God could have settled on amosquito’s back and the creature would have found him light 
" in order toreach his final conclusion that, "
But if God could settle on a mosquito’sback, why could he not take flesh and dwell amongst us? 
1. "
Settling on a mosquito's back
 In its basic essence, the accusation of Allah (TT) settling on a mosquito'sback is a straw-man which was weaved against ibn Taymiyya to make himappear as an
– that is the notion that the Creator (TT)possessing certain characteristics and attributes that are similar to humanbeings. Both, the Shee'ah and the Sufis heavily invested on the
mosquito's back 
in hope to achieve that goal. However, both factionsdiscovered – in an intriguing way – that the popular Muslim scholar'Uthman bin Sa'eed al-Darmi also mentioned the
mosquito's back 
, andhence, he also had to receive his share from that criticism even though hewas not the primary target – but ibn Taymiyya was; And the goal was todiscredit him in a way that would directly affect his 'aqeeda (belief/creed).Here's how the story went:
When the Sufis and the Shee'ah discovered that ibn Taymiyyamentioned the mosquito's back, they swiftly started the discreditingprocess without taking heed.
They later found the same passage mentioned by the Muslimscholar, 'Uthman bin Sa'eed al-Darmi; And that was a problem,because al-Darmi had to be accused as well. Al-Darmi's opinions on
the Islamic belief system however is quite known, solid, and hard toshake. He also stood neutral at many occasion, therefore attackinghim wasn't a wise move by the Sufis and the Shee'ah.
Surprisingly, a confusion arose amongst the attackers: They justdidn't know how both scholars (ibn Taymiyya and al-Darmi)mentioned the Mosquito's Back.Of course, if the reader searches for the following Arabic line in Google,the results would be amazing:
 This line comes for a larger quotation that can be found posted by Sufison the Internet. However, what interests me is
at the end of the linebecause it shows that one Sufi copied that error from the other.It is typical that Sufis have sloppy Arabic – their weakness in written andread Arabic cannot be mistaken, and the same applies to theirtransliteration techniques when translating Arabic material. When theywrite
they intended to write
, which is the letter "Jeem" – anabbreviation for Juz (
) which is V, Volume (V1). Apparently theyreplaced the letter KHA (
) with the letter JEEM. And then they say thatibn Taymiyya said Allah (tt) could have settled on a mosquito's back, andhere's an exampleof where they say:
That being said, Ibn Taymiyyah stated in his book “Bayaan Talbiis Al-Jahmiyyah”:
ﻪﺘﻴﺑﻮﺑﺭ ﻒﻄﻭ ﻪﺗﺭﺪﻘﺑ ﻪﺑ ﺖﻠﻘﺘﺳﺎﻓ ﺔﺿﻮﻌﺑ ﺮﻬﻅ ﻰﻠﻋ ﺮﻘﺘﺳﻻ ءﺎﺷ ﺪﻗ ﻮﻭ
ﺔﻴﻤﻬﺠﺍ ﺲﻴﺒﻠﺗ ﻥﺎﻴﺑ
1 /
“If Aļļaah
had willed He could have settled on a mosquito, and it [the mosquito]
would have found Him [Aļļaah] light [or it would have carried Him on its back], byAļļaah’s Power and His Gentle Lordship (Bayaan Talbiis Al
-Jahmiyyah, 1/568)
This is a plain statement attributing the possibility of sitting on a mosquito to Aļļaah,which is something that can be for what is a body in a place only. It is also plain instating that Aļļaah has a weight, as it says that the Mosquito would carry Him. Weknow from this that the author believes that Aļļaah is a body with a weight. This isblasphemy and shows an incredibly silly mind.
 And that's how scholarship is cooked in the Sufi and the Ash'ari, and eventhe Shee'i land of wonders!
The Refutation:
The refutation takes two facets:1. Ibn Tayymiya clearly said in Bayaan Talbees Al-Jahmiyya that he isconstructing his refutation to the Jahmiyya based on what 'uthman binsa'eed al-Darmi said, and that was a source of confusion for the Sufis andthe Shee'ah. Usually, what happens is that one guy pops out of nowhere,and posts his findings, the rest receive the misquoted passage and clap.Then, they find another instance of the passage mentioned by someoneelse, and they get confused.This is what ibn Tayymiya said page 324(the online copy of Talbees Al-Jahmiyya can be found here):
ﺐﺠﻋﺃﻭﻦﻣﺍﺬﻫﻪﻠﻛﻚﺳﺎﻴﻗﺱﺎﻴﻘﺑﺵﺮﻌﺍﻩﺭﺍﺪﻘﻣﻭﻪﻧﺯﻭﻭﻦﻣﺮﻴﻐﺻﻭﺃﺮﻴﺒﻛﺖﻤﻋﺯﻭﻥﺎﻴﺒﺼﺎﻛ ﻥﺎﻴﻤﻌﺍﻥﺇﺮﺒﻛﺃﻦﻣﺵﺮﻌﺍﻭﺃﺮﻐﺻﺃﻪﻨﻣﻭﺃﻪﻠﺜﻣﻥﺈﻓﻥﺎﻛﺮﻐﺻﺃﺪﻘﻓﻢﺗﺮﻴﺻ ﺵﺮﻌﺍﻢﻈﻋﺃﻪﻨﻣﻥﺇﻭﻥﺎﻛﺮﺒﻛﺃﻦﻣﺵﺮﻌﺍﺪﻘﻓﻢﺘﻴﻋﺩﺍﻪﻴﻓﻼﻀﻓﻦﻋﺵﺮﻌﺍﻥﺇﻭﻥﺎﻛ ﻪﻠﺜﻣﺍﺫﺇﻢﺿﻰﺇﺵﺮﻌﺍﺕﺍﻮﻤﺴﺍﺽﺭﻷﺍﻭﺖﻧﺎﻛﺮﺒﻛﺃﻊﻣﺕﺎﻓﺍﺮﺧﻢﻠﻜﺗﺎﻬﺑﺕﺎﻫﺮﺗﻭ ﺐﻌﻠﻳﺎﻬﺑﺕﻻﻼﺿﻭﻞﻀﻳﺎﻬﺑﻮﻥﺎﻛﻦﻣﻞﻤﻌﻳﻟﻊﻄﻘﺓﺮﺸﻗﻪﻧﺎﺴﺔﺒﻴﺨﺍﻭ ﻡﻮﻘﺍﺬﻫ ﻢﻬﻬﻴﻘﻓﺭﻮﻈﻨﻤﺍﻭﻪﻴﺇﻊﻣﺰﻴﻴﻤﺘﺍﻪﻠﻛﺍﺬﻫﻭﺮﻈﻨﺍﻞﻛﻭﻩﺬﻫﺕﻻﺎﻬﺠﺍﺕﻻﻼﻀﺍﻭ
ﻝﺎﻘﻴﻓﺍﺬﻬﻕﺎﺒﻘﺒﺍﺝﺎﻔﻨﺍﻥﺇﻢﻈﻋﺃﻦﻣﻞﻛءﻲﺷﺮﺒﻛﺃﻭﻦﻣﻞﻛﻖﻠﺧﻢﻭﻪﻠﻤﺤﻳﺵﺮﻌﺍ ﺎﻤﻈﻋﻻﻭﺓﻮﻗﻻﻭﺔﻠﻤﺣﺵﺮﻌﺍﻩﻮﻠﻤﺣﻢﻬﺗﻮﻘﺑﻻﻭﺍﻮﻠﻘﺘﺳﺍﻪﺷﺮﻌﺑﻢﻬﻨﻜﻭﻩﻮﻠﻤﺣ ﻪﺗﺭﺪﻘﺑ
ﺪﻗﻭﺎﻨﻐﻠﺑﻢﻬﻧﺃﻦﻴﺣﺍﻮﻠﻤﺣﺵﺮﻌﺍﻪﻗﻮﻓﻭﺭﺎﺒﺠﺍﻲﻓﻪﺗﺰﻋﻪﺋﺎﻬﺑﻭﺍﻮﻔﻌﺿﻦﻋﻪﻠﻤﺣ ﺍﻮﻧﺎﻜﺘﺳﺍﻭﺍﻮﺜﺟﻭﻰﻠﻋﻢﻬﺒﻛﺭﻰﺘﺣﺍﻮﻨﻘﻻﻝﻮﺣﻻﻭﺓﻮﻗﻻﺇﻟﺎﺑﺍﻮﻠﻘﺘﺳﺎﻓﻪﺑﺓﺭﺪﻘﺑ ﻪﺗﺩﺍﺭﺇﻭﻻﻮﻭﻚﺫﺎﻣﻞﻘﺘﺳﺍﻪﺑﺵﺮﻌﺍﻻﻭﺔﻠﻤﺤﺍﻻﻭﺕﺍﻮﻤﺴﺍﻻﻭﺽﺭﻷﺍﻻﻭﻦﻣﻦﻬﻴﻓ ﻮﻭﺪﻗءﺎﺷﺮﻘﺘﺳﻻﻰﻠﻋﺮﻬﻅﺔﺿﻮﻌﺑﺖﻠﻘﺘﺳﺎﻓﻪﺑﻪﺗﺭﺪﻘﺑﻒﻄﻭﻪﺘﻴﺑﻮﺑﺭﻒﻴﻜﻓﻰﻠﻋ ﺵﺮﻋﻢﻴﻈﻋﺮﺒﻛﺃﻦﻣﺕﺍﻮﻤﺴﺍﺽﺭﻷﺍﻭﻒﻴﻛﻭﺮﻜﻨﺗﺎﻬﻳﺃﺝﺎﻔﻨﺍﻥﺃﻪﺷﺮﻋﻪﻠﻘﻳﺵﺮﻌﺍﻭ ﺮﺒﻛﺃﻦﻣﺕﺍﻮﻤﺴﺍﻊﺒﺴﺍﻦﻴﺿﺭﻷﺍﻭﻊﺒﺴﺍﻮﻭﻥﺎﻛﺵﺮﻌﺍﻲﻓﺕﺍﻮﻤﺴﺍﻦﻴﺿﺭﻻﺍﻭﺎﻣ ﻪﺘﻌﺳﻭﻪﻨﻜﻭﻕﻮﻓءﺎﻤﺴﺍﺔﻌﺑﺎﺴﺍ
 The second occurrence of the passage appears on page 445:
ﺐﺠﻋﺃﻭﻦﻣﺍﺬﻫﻪﻠﻛﻚﺳﺎﻴﻗﺱﺎﻴﻘﺑﺵﺮﻌﺍﻩﺭﺍﺪﻘﻣﻭﻪﻧﺯﻭﻭﻦﻣﺮﻴﻐﺻﻭﺃﺮﻴﺒﻛﺖﻤﻋﺯﻭ ﻥﺎﻴﺒﺼﺎﻛﻥﺎﻴﻤﻌﺍﻥﺃﻥﺎﻛﺮﺒﻛﺃﻦﻣﺵﺮﻌﺍﻭﺃﺮﻐﺻﺃﻪﻨﻣﻭﺃﻪﻠﺜﻣﻥﺈﻓﻥﺎﻛﺮﻐﺻﺃﺪﻘﻓ ﻢﺗﺮﻴﺻﺵﺮﻌﺍﻢﻈﻋﺃﻪﻨﻣﻥﺇﻭﻥﺎﻛﺮﺒﻛﺃﻦﻣﺵﺮﻌﺍﺪﻘﻓﻢﺘﻴﻋﺩﺍﻪﻴﻓﻼﻀﻓﻦﻋﺵﺮﻌﺍﻥﺇﻭ ﻥﺎﻛﻪﻠﺜﻣﻪﻧﺈﻓﺍﺫﺇﻢﺿﻰﺇﺵﺮﻌﺍﺕﺍﻮﻤﺴﺍﺽﺭﻷﺍﻭﺖﻧﺎﻛﺮﺒﻛﺃﻦﻣﺕﺎﻓﺍﺮﺧﻢﻠﻜﺗﺎﻬﺑ ﺕﺎﻫﺮﺗﻭﺐﻌﻠﻳﺎﻬﺑﺕﻻﻼﺿﻭﻞﻀﻳﺎﻬﺑﻮﻥﺎﻛﻦﻣﻞﻤﻌﻳﻪﻴﻠﻋﻟﻊﻄﻘﺓﺮﻤﺛﻪﻧﺎﺴ ﺔﺒﻴﺨﺍﻭ ﻡﻮﻘﺍﺬﻫﻢﻬﻬﻴﻘﻣﺭﻮﻈﻨﻤﺍﻭﻪﻴﺇﻊﻣﺍﺬﻫﺰﻴﻴﻤﺘﺍﻪﻠﻛﺍﺬﻫﻭﺮﻈﻨﺍﻞﻛﻭﻩﺬﻫ ﺕﻻﺎﻬﺠﺍﺕﻻﻼﻀﺍﻭ
ﻝﺎﻘﻴﻓﺍﺬﻬﻕﺎﺒﻘﺒﺍﺥﺎﻔﻨﺍﻥﺇﻢﻈﻋﺃﻦﻣﻞﻛءﻲﺷﺮﺒﻛﺃﻭﻦﻣ ﻞﻛﻖﻠﺧﻢﻭﻪﻠﻤﺘﺤﻳﺵﺮﻌﺍﺎﻤﻈﻋﻻﻭﺓﻮﻗﻻﻭﻪﻠﻤﺣﺵﺮﻌﺍﻩﻮﻠﻤﺘﺣﺍﻢﻬﺗﻮﻘﺑﻻﻭ

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