Ibn Taymiyyah’s anthropormorphism

This article is interesting because it points to Ibn Taymiyyah being influenced by the Sabians.

I am not the original author. This piece is written by David Livingstone from terrorism-illuminati.com



Few Muslims today, due to the effective propaganda of the Saudi state, are aware of Ibn Taymiyyah’s true pronouncements and the controversy of his career.

In fact, Ibn Taymiyyah spent much of his career in jail, placed there by the religious authorities of his time, usually for the accusation of anthropomorphism, or ascribing human attributes to God. Islamic theology is very clear about safeguarding the notion of God’s uniqueness and transcendence.

This is interesting because, despite all their numerous tangents into various other details, the Wahhabi and Salafi scholars are devoted to ideas derived from Ibn Taymiyyah’s anthropormorphism. It’s there. It’s never very overt, but it is always there.

Ibn Taymiyyah was born in Harran, which in the occult tradition, is one of the most important cities in its history, besides Babylon, Athens and Alexandria.

Harran was the seat of the Sabians. This was a Gnostic group, that cleverly identified themselves with the Sabeans of the Koran to escape persecution. But they were nothing of the sort. Instead they were satanists who practiced human sacrifice, worshipped Tammuz, and practiced Neoplatonism and Hermeticism.

In fact, when the Muslims began their great program of collecting and studying the works of the philosophers, by which the West eventually acquired this knowledge, it was the Sabians they turned to as translators.

What happens then is that it is Sabian influence that results Sufism, and a very important occult work known as the “Epistles of the Brethren of Sincerity”, or in Arabic, Rasa’il ikhwan as-safa’ wa khillan al-wafa. It was largely composed by Ismailis under Sabian influence.

“Abu Hayyan, of Andalusion origin, settled in Damascus, knew Ibn Taymiya personally, and held him in great esteem, until the day that Barinbari (d. 717/1317) brought him a work by Ibn Taymiya called Kitab al-‘arsh [The book of the Throne]. There they found, in Ibn Taymiya’s own handwriting (which was familiar to Abu Hayyan), anthropomorphic suggestions about the Deity that made Abu Hayyan curse Ibn Taymiya until the day he died… Abu Hayyan, in his own Qur’anic exegesis of Ayat al-Kursi (Qur’an 2:258) in surat al-Baqara, recorded something of what so completely changed his mind:

I have read in the book of Ahmad ibn Taymiya, this individual whom we are the contemporary of, and the book is in his own handwriting, and he has named it Kitab al-‘arsh [The book of the Throne], that “Allah Most High is sitting (yajlisu) on the Kursi but has left a place of it unoccupied, in which to seat the Messenger of Allah (Allah bless him and give him peace)” . Al-Taj Muhammad ibn ‘Ali ibn ‘Abd al-Haqq Barinbari fooled him [Ibn Taymiya] by pretending to be a supporter of his so that he could get it from him, and this is what we read in it (al-Nahwi, Tafsir al-nahr al-madd, 1.254).

As Keller notes, “This is of interest not only because it documents (at the pen of one of Islam’s greatest scholars) that Ibn Taymiya had a “double ‘aqida [theology],” one for the public, and a separate anthropomorphic one for an inner circle of initiates”

Ibn Taymiyyah just happened to live in Harran at a time to witness the end of the Sabian community, as a result of the conquest of the city by the Mongols. This may explain his continuing vociferous opposition to these new Mongol rulers.