such as 'the Creator' (al-Khaliq) and 'the Truth' (al-Haqq); whereas the rest of the Names, according to him, do not indicate any meaning at all:
such as 'the Merciful' (al-Rahim), 'the All-Knowing' (al-'Alim), 'the All-Powerful' (al-Qadir), and their like. Rather, knowledge according to him is power, and power is knowledge, and both are the [very] essence of the Divine Self (al-Dhat); knowledge does not indicate an additional meaning to the abstract essence at all. This is the very essence of sophistry and obstinacy. [End quote].
Ibn Taymiyyah (may Allah have mercy on him) stated in Dar’ al-Ta‘arud (5/250) while speaking about him: "He has gone to extremes in negating the attributes and reducing them to knowledge." [End quote].
5—Ibn al-Jawzi stated in Daf‘ Shubah al-Tashbih (p. 170): "It is obligatory upon us to believe that the Essence of Allah, the Exalted, is not divided into parts and is not contained by a place." [End quote].
6—‘Abd al-Qahir al-Baghdadi stated in Usul al-Din (p. 112), after denying the Throne and the Rising (al-istiwa’) over it: "...And they have reached a consensus that no place contains Him, and no time passes over Him..."
7—Ibn Hajar stated in al-Fath (13/416): "Ibn Battal said: It has been established that Allah is not a body, so He has no need for a place to settle in; for He existed when there was no place. He only attributed the 'ways of ascent' (al-ma‘arij) to Himself as an attribution of honor, and the meaning of rising to Him is His loftiness along with His transcendence above place." [End quote].
He also stated (13/429): "Regarding his saying: 'Then I seek permission from my Lord in His abode (dar), and permission is granted to me,' al-Khattabi said: 'This gives the impression of place, and Allah is transcendent above that.'" [End quote].
