Similarly, Shaykh al-Akbar Ibn 'Arabi (ق) Says About Making Ta'wil of Istiwa In His Futūhāt al-Makiyyah: "As for the Ash’arite theologian, in his effort to transcend [God] from resemblance to created things (al-muhdath), he moved from one form of resemblance to another. For example, regarding God’s 'establishment' (istiwa) upon the Throne, he said: It is impossible for His establishment to be like that of physical bodies, because He is not a body; for that would imply limits, measure, and the need for a specificator to determine those measures - which would establish for Him a sense of dependency. Rather, [they claim] His establishment is like the 'establishment' of a king over his kingdom. In this regard, they recited poetry as evidence for their interpretation of establishment: "𝐁𝐢𝐬𝐡𝐫 𝐡𝐚𝐬 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐨𝐯𝐞𝐫 𝐈𝐫𝐚𝐪, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐮𝐬𝐞 𝐨𝐟 𝐚 𝐬𝐰𝐨𝐫𝐝 𝐨𝐫 𝐬𝐡𝐞𝐝 𝐛𝐥𝐨𝐨𝐝."" "They likened the establishment (Istiwa) of the Truth (God) upon the Throne to the establishment of a human being, like the sitting of a person upon a throne, which is a created occurrence (muhdath). Thus, they likened Him to the created. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐄𝐭𝐞𝐫𝐧𝐚𝐥 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐫𝐞𝐬𝐞𝐦𝐛𝐥𝐞 𝐭𝐡𝐞 𝐜𝐫𝐞𝐚𝐭𝐞𝐝; 𝐟𝐨𝐫 𝐆𝐨𝐝 𝐬𝐚𝐲𝐬: '𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐥𝐢𝐤𝐞 𝐮𝐧𝐭𝐨 𝐇𝐢𝐦' (𝐐𝐮𝐫'𝐚𝐧 𝟒𝟐:𝟏𝟏). Sound reasoning provides the opposite of what they have claimed. He, Exalted is He, said regarding every observer: 'Glory be to your Lord' (Qur'an 37:180), praising the Lord of Muhammad (peace be upon him). That is: your Lord who sent you to them to make Him known to them through what He sent you with, and what He revealed through your mediation. 'The Lord of Might'; meaning He is the One who prevents Himself from accepting what they have described Him with in their view, and what they have judged Him by with their intellects. 𝐅𝐨𝐫 𝐭𝐡𝐞 𝐓𝐫𝐮𝐭𝐡 𝐢𝐬 𝐧𝐨𝐭 𝐠𝐨𝐯𝐞𝐫𝐧𝐞𝐝 𝐛𝐲 '𝐜𝐫𝐞𝐚𝐭𝐢𝐨𝐧,' 𝐰𝐡𝐞𝐫𝐞𝐚𝐬 𝐛𝐨𝐭𝐡 𝐭𝐡𝐞 '𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭' 𝐚𝐧𝐝 𝐭𝐡𝐞 '𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭𝐮𝐚𝐥 𝐛𝐞𝐢𝐧𝐠' 𝐚𝐫𝐞 𝐜𝐫𝐞𝐚𝐭𝐞𝐝. 𝐓𝐡𝐞 𝐓𝐫𝐮𝐭𝐡 𝐜𝐚𝐧 𝐨𝐧𝐥𝐲 𝐛𝐞 𝐤𝐧𝐨𝐰𝐧 𝐛𝐲 𝐭𝐡𝐞 𝐓𝐫𝐮𝐭𝐡: through what He has revealed to us, or what we have been granted insight and witnessing of - either by divine inspiration or by the message of a Messenger whose truthfulness and infallibility in conveying from God has been proven. 'Above what they describe' - referring to where they looked with their own thought and reasoned with their own intellects. For knowledge of God does not accept transformation into ignorance, nor does it allow for the entry of doubt. There is no intellectual proof that does not accept internal flaws and doubts; this is why the 'rationalists' have disagreed. Every one of the dissenters views the proof of his opponent as a mere doubt because it contradicts his own proof. Thus, the very 'proofs' of all of them are the essence of their doubts. So where is the Truth? And where is the trust? The root of the corruption arose from the fact that the created beings judged the Truth who brought them into existence." Futūhāt al-Makiyyah, Volume 28, Pg 39.

Safwan

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Feb 09 25

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Allāma Fazl-i-Imām Khairābadi ق straight up calls the jumhūr al-mutakallimūn to be ghūlat when it comes to tanzih of Allah, in the last section of his treatise on wahdat al-wujūd where he refutes the tāwil based claims of mutakallimūn that the nussūs oppose wahdat al-wujūd and

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