Theologically, I ascribe myself to the school of the great Imam of Ahl
us-Sunna, Ahmad b. Hanbal (rahimahullah). The old school Hanbalis were accused
by their adversaries among the Jahmites, Mu’tazilites, Asharis, Shi’ites, etc.,
of being Hashwiyya and Mushabbiha (anthropomorphists), meaning those who liken
Allah Azza wa Jall to His creation. This, of course, is a grave slander against
the pure Sunni-Hanbalis. While there may have been some Hanbali figures (after
the passing away of Imam Ahmad) who exaggerated in affirmation of attributes
for Allah which have no textual basis, the phenomenon of tashbih and tajsim was
preponderant in other sects, schools and tendencies. The Kurdish Shafi’is in
parts of modern-day Iran were among the most prominent Mushabbiha of their day.
They openly resembled Allah Azza wa Jall to His creation, but had nothing to do
with Imam Ahmad or his great school of thought. Likewise, the Karramiyya sect,
founded by the charismatic Muhammad b. Karram, ascribed a body to Allah, but
they were all Hanafis. Some of the most gross anthropomorphism was found among
certain Rafidi Shi’is, like Hisham b. al-Hakam and his followers, and others.
Shaikh ul-Islam, Ibn Taymiya (rahimahullah) wrote:
المشبهة
والمجسمة في غير أصحاب الإمام أحمد أكثر منهم فيهم ، هؤلاء أصناف الأكراد كلهم شافعية
وفيهم من التشبيه والتجسيم ما لا يوجد في صنف آخر وأهل جيلان فيهم شافعية وحنبلية .
قلت :
وأما الحنبلية المحضة فليس فيهم من ذلك ما في غيرهم . وكان من تمام الجواب أن الكرامية
المجسمة كلهم حنفية
“The Mushabbiha and Mujassima among those who are not of Imam
Ahmad’s party are more numerous than those in it. All the Kurdish groups are
Shafi’i, and we find more tashbih and tajsim among them than can be found in
any other group. The inhabitants of Jilan are Shafi’is and Hanbalis. The pure
Hanbalis do not have as much of it in their midst as there is in others. The
Mujassima Karramiyya are all Hanafis.” (Majmu al-Fatawa v.3 p.185):
“In the Kitab al-naqd, a Shi’i polemic work of the
first half of the twelfth century by Nasir al-Din Abu’l-Rashid al-Qazvini, an
attempt is made at a sort of sectarian geography of Iran. The author observes
that the areas of Luristan, Khuzistan, Karaj, Gulpaigan, Burujird, Nihavand
were full of ‘anthropomorphists’ (Mushabbiha, Mujassima)” (The Cambridge History
of Iran, v.5 p.283)
“A later work, also by a Shi’i author, the Tabsirat
al-‘awamm (beginning of the thirteenth century), shows us the religious pattern
of Saljuq Iran in more detail. Shafi’i, theologically divided into six groups:
Mushabbiha or ‘anthropomorphists’ (Hamadan, Qara, Burujird, Isfahan, Yazd,
Herat, Salmas, Shiraz, etc.)” (ibid, p.284)
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