Wahhabi - ‘Oppression’(Dhulm)
Abuz Zubair ^ Expergefactionist - said:
“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.”
Here: (Admin:Wahhabi/Salafi, IA forum)
to the fact that
Some deviants say: Yes, it is rationally possible for Allah to do wrong, or Ţħulm, because the Prophet 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.
Answer: The ĥadiitħ qudsiyy saying they are referring to was narrated by Muslim, and is as follows:
إِنِّي حَرَّمْت الظُّلْم عَلَى نَفْسِي
If translated literally, it would be: ‘I have forbidden injustice upon myself’
The literal translation implies that injustice would in principle be possible, because otherwise there would be nothing to forbid.
However, this literal meaning is impossible, because of the meaning of injustice.
It either means: to cross the rules that have been imposed upon one, or
to deal in someone else’s property without a right.
These meanings cannot be true of Aļļaah to begin with, they have no relevance to Him Himself, so how could they become forbidden?!
In other words, those who claim that it is rationally possible are going to have to say that He has someone that can impose rules upon Him, or that there is a property that is not His!
We ask Aļļaah for protection against such heresy.
That is why An-Nawawiyy commented on this ĥadiitħ saying:
The meaning is ‘Aļļaah is clear of and above the imperfection of injustice,’ because injustice is impossible with regards to Him. How could he cross any rule imposed upon him, and there is no one above Him that He would have to obey?! How could He deal in the property of someone else, when all of the world is His property and under His might?! The origin of the world ĥarrama (translated above as forbid) is “to be prevented,” so the meaning of “being clear of the imperfection” was expressed with the word “forbidden,” because one aspect of its meaning is similar to “being clear of”, namely the meaning of non-existence. (I.e. what is prevented does not exist, just as what one is clear of does not exist.) 
A similar issue is raised when the deviants say that Aļļaah could have obligations. To show this, they mention aayahs like the following:
كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ
Meaning if literally translated: “He has written upon Himself mercy.” (Al-‘Anˆaam, 12)
كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ
Meaning if literally translated: “Your Lord has written upon Himself mercy.” (Al-‘Anˆaam, 54)
An-Nasafiyy said in his tafsiir regarding these Aayahs:
The original meaning of write (kataba) is obligate, but it is not allowed to take it literally, because nothing is obligatory upon Aļļaah to do for created beings. The meaning then, is that He promised an ascertained promise that He will definitely hold. The mention of “Himself” is for the purpose of linguistic specification of Him and that it was not through means. 
He decreed (i.e. for it to be, not obligated) that He will give mercy to His created beings. He does not punish them hastily, and accepts from them their repentance. This mention from Aļļaah is for the purpose of inclining those who have turned away from Him towards Him through repentance.
The same was mentioned by Al-Bagħawiyy in his tafsiir.
The important linguist and commentator on the Qur’aan Abuu Ĥayyaan said:
When Aļļaah mentioned that the creator of the word does what He wills with what is in it, and this indicates that His Power is effective, He followed this with a mention of His mercy and favors to creation. The apparent meaning of kataba (has written) is that of the sense of rows and strokes. This is what a number of people said is the meaning in this context, and that what is meant is actual writing, and that the meaning is that He ordered it to be written in Al-Lawĥ Al-Maĥfuuţħ (the Preserved Tablet).
(Note: This is the same meaning as when Aţ-Ţabariyy said it mean that “He decreed.”)
It has been said that the meaning of “kataba” is that He promised as a grace and benevolence from Him. It has also been said that it means “He informed.” It has also been said that He made it necessary, in the sense as a grace and benevolence, not in the sense of obligation. It has also been said that it means, “decreed and executed.”
 Al-Nawawiyy, Sharĥ Saĥiiĥ Muslim Li-l-Nawawiyy (Beirut, Lebanon: Dar Ihyaa’ Al-Turath Al-Arabi, 1392), Vo. 16, P. 132.
 Abuu Barakaat Al-Nasafiy, Madaariku-t-Tanziil wa Ĥaqaa’iqu-t-Ta’wiil, ed. Maĥmuud Muĥammad Asħ-Sħaˆˆaar, 1st ed. (Beirut, Lebanon: Daar An-Nafaa’is, 2005), Vol. 2, P. 7.
 Abuu Jaˆfar Aţ-Ţabariy, Jaamiˆu-l-Bayaan Fiy Ta’wiili-l-Qur’aan (Beirut, Lebanon: Mu’assasah Al-Risaalah, 1420), Vol 11, P. 273.
 NaşirudDiin Al-Bayđaawiyy (685 AH/ 1286 AD), Tafsiir Al-Bayđaawiyy (Beirut, Lebanon: Daar Al-Fikr, n.d.), Vol. 3, P. 130.
 Abuu Ĥayyaan Al-Andalusiyy, Al-Baĥru-l-Muĥiiţ (Beirut, Lebanon: Daar Al-Fikr, n.d.), Vol. 4, P. 81.
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?
Someone asked: The idea that it is not absolutely impossible for Aļļaah to lie is mentioned in some books attributed to famous scholars. Can we seriously consider calling such illustrious `ulema who were masters of `aqida to be kufar and those who deny their kufr themselves kufar?