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SUBMISSION PRODUCTIONS PRESENTS:

الکيفيةنيفي مناظرة المسم

بالسلفية

HOW TO DEBATE WITHTHE

SO-CALLED SALAFIYYAHa handbook for people of sound mind and seekers of truth

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Al-KAYFIYYAHHOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH

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CHAPTER ONE: BASIC REFUTATION OF THE WAHHAABIYY CREED 6DIFFERENCES BETWEEN THE MUSLIMS AND THE SO-CALLED SALAFIYYS ................................................................................................................................... 7

THE CORRECT PATH OF AHLU-S-SUNNAH AND THE OBLIGATION OF FOLLOWINGTHEM .............................................................................................................................................. 7THE WAHHABIYY ATTEMPT TO DISCREDIT THE NATION AT LARGE ................................ 9THE MATHHABS OF AHLU-S-SUNNAH .................................................................................... 10NAMES THAT HAVE BEEN ATTRIBUTED TO THE WAHHAABIYYS ....................................... 14

THE CORRECT BELIEF IN ALLAAH .................................................................... 17THE WAHHAABIYYS ATTRIBUTE A BODY TO ALLAAH .................................. 19THE WAHHAABIYY REASONING BEHIND THEIR INCORRECT BELIEF ......... 21

HOW THE WAHHAABIYYS INTERPRET THE TEXTS ................................................................. 23THE TRUTH ABOUT MAJAAZ (FIGURATIVE SPEECH) .......................................................... 24THE TRUTH ABOUT THE LAWFULNESS OF TA’WIYL ........................................................... 26THE WAHHAABIYYS REJECT LOGIC .......................................................................................... 30REASONING IS NECESSARY AND RELIGIOUSLY CONFIRMED ........................................... 30THE MENTAL PROOF THAT THE WAHHAABIYYS TRULY BELIEVE IN BODILYATTRIBUTES FOR ALLAAH (TAJSIYM) ..................................................................................... 33THE RATIONAL CONCLUSION WHICH IS SUPPORTED BY THE TEXTS .............................. 35

ISLAAMIC TEXTS THAT REFUTE THE WAHAABIYY CREED .......................... 36PROOF FROM THE QUR’AAN THAT REFUTES THE WAHHAABIYY CREED .......................... 36THE PRIORITY OF THE MUHKAM VERSES OVER THE MUTASHAABIH ............................. 38PROOF FROM THE HADIYTH THAT REFUTES THE WAHHAABIYY CREED .......................... 42SCHOLARLY TEXTS REFUTING THE WAHHAABIYY CREED .................................................. 44THE VALIDITY OF THE CONCENSUS ....................................................................................... 45A DOCUMENTATION OF THE SALAF’S BELIEF ...................................................................... 46

IMPORTANT INFORMATION AND ADVICE ......................................................... 48EXPLAINING THE MEANING OF KUFR (BLASPHEMY) AND SOME OF ITS DETAILS ........ 48JUDGING SOMEONE AS A KAAFIR (TAKFIYR) ....................................................................... 50HAVING THE CORRECT INTENTION ........................................................................................ 52REFRAIN FROM PURPOSELY LEADING A PERSON TO SAY KUFR (BLASPHEMY) ........... 53THINK FIRST AND HOLD YOUR TONGUE ............................................................................... 54THE IMPORTANCE OF FOCUSING ON THE ISSUE OF BELIEF............................................... 55

WHO ARE THE REAL SALAF? ............................................................................. 58

CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDINGOF THE HONORABLE TEXTS .............................................................. 59

INTRODUCTION ..................................................................................................... 60TRANSLATING THE QUR’AAN .................................................................................................. 60THE WAHHAABIYYS TAKE ADVANTAGE OF THE IGNORANT ............................................... 62THE WAHHAABIYYS SHOW OUTWARD ADHERENCE TO THE SUNNAH ............................. 63

THE TRUTH ABOUT THE HADIYTH OF THE FEMALE SLAVE ........................ 65THE STORY BEHIND THE HADIYTH ........................................................................................ 65THE WAHHAABIYY MISUNDERSTANDING OF THE HADIYTH ............................................... 66THE ARABIC TERMS HAVE MORE THAN ONE MEANING .................................................... 66DIFFERENT VERSIONS OF THE HADIYTH ............................................................................... 68HAD THE WAHHAABIYY UNDERSTANDING BEEN CORRECT, IT WOULD BE SUFFICIENTTO SAY “IN THE SKY” TO BE CONSIDERED A MUSLIM ........................................................ 69THE FACT THAT THE HADIYTH IS NARRATED BY MUSLIM DOES NOT SUPPORT THEM ....................................................................................................................................................... 70THE HADIYTH IS NOT STRONG ENOUGH TO BE A PROOF IN THE ISSUE OF BELIEF ...... 71A SCHOLARLY CLARIFICATION............................................................................................... 72

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THE WAHHAABIYYS TA’WIYL FOR THE HADIYTH ................................................................. 74SIMILAR TEXTS ........................................................................................................................... 75

THE TRUTH ABOUT THE SAYING OF ALLAAH: {( استوىالعـرش عـىلالرمحن )} <<AR-RAHMAANU 3ALA-L-3ARSHI-STAWAA>> .................................................... 77

THE TAFSIYR OF THE VERSE AND HOW TO REFUTE THE WAHHAABIYYS WHOMISINTERPRET IT ....................................................................................................................... 77SIMILAR TEXTS USED BY WAHHAABIYYS AND HOW TO REFUTE THEIR CLAIMS ............ 83THE SAYING OF IMAAM MAALIK ............................................................................................ 85

THE TRUTH ABOUT THE HADIYTH OF AN-NUZUWL ..................................... 87THE EXPLAINATION OF IBN HAJAR AL-3ASQALAANIYY.................................................... 87THE SAYINGS OF THE PROPHET DO NOT LEAD TO IRRATIONAL MATTERS ................... 89A SIMILAR TEXT ......................................................................................................................... 90

THE TRUTH ABOUT THE SAYING OF ALLAAH: {( الطیباللكمیصعدإلیه )} ....................... 91<<ILAYHI YAS3ADU-L-KALIMU-T-TAYYIB>> ................................................ 91

THE CORRECT MEANING OF THE VERSE ............................................................................... 91THE IMPLICATIONS OF THE LITERAL MEANING .................................................................. 92A SIMILAR TEXT ......................................................................................................................... 92

ALLAAH IS NOT ATTRIBUTED WITH A SHIN ................................................... 94ALLAAH IS NOT ATTRIBUTED WITH A FACE ................................................... 95

VERSES MENTIONG THE ATTRIBUTE OF WAJH .................................................................... 95ALLAAH IS NOT ATTRIBUTED WITH A HAND.................................................. 97

DEFINITIONS FOR THE WORD YAD ......................................................................................... 97THE SAYING OF ABUW HANIYFAH ......................................................................................... 97THE MEANING OF THE SAYING OF ALLAAH: {(بیدي)} << BIYADAYY>> .............................. 98

ALLAAH IS NOT ATTRIBUTED WITH AN EYE ................................................. 101CONCLUSION ........................................................................................................ 102

THREE EASY WAYS TO SMASH A WAHHAABIYY .................................................................. 106APPENDIX......................................................................................... 109

THE TRUTH ABOUT THE SPEECH OF ALLAAH ............................................... 110THE TRUTH ABOUT THE SAYING OF ALLAAH: {( اأرادإذاأمرهإمنا كوننیقولأنش ف )} <<Surely if Hewilled for something, He says to it, “Be”, and it shall be>> ............................................................ 111THE MEANING OF THE WORD “AL-QUR’AAN” .................................................................... 113

THE TRUTH ABOUT INNOVATIONS .................................................................. 115THE MEANING OF BID3AH LINGUISTICALLY AND RELIGIOUSLY ................................... 115THE CORRECT MEANING OF: ضاللةبدعةكلو “WA KULLU BID3ATIN DALAALAH” ......... 115PROOF FROM THE HADIYTH ABOUT GOOD INNOVATIONS.............................................. 116OTHER TEXTS USED BY WAHHAABIYYS IN THIS ISSUE, AND HOW TO REBUTTLE THEIRCLAIMS ....................................................................................................................................... 117STATEMENTS OF SCHOLARS ABOUT GOOD INNOVATIONS ............................................. 118THE MEANING OF THE SAYING OF 3UMAR IBNU-L-KHATTAAB...................................... 120EXAMPLES OF GOOD INNOVATIONS .................................................................................... 122THE COMMEMORATION OF THE MAWLID (BIRTH) OF PROPHET MUHAMMAD(3ALAYHI-S-SALAAM) ............................................................................................................. 123

WHO ARE THE HEADS OF THE WAHHAABIYYS? .......................................... 126AHMAD IBN TAYMIYYAH ....................................................................................................... 126MUHAMMAD IBN 3ABDU-L-WAHHAAB ............................................................................... 131AL-ALBAANIYY ........................................................................................................................ 132OTHERS WHOSE NAMES ARE NOT DESERVING OF A SUBTITLE ...................................... 133

EPILOGUE ............................................................................................................. 134

TRANSLITERATION AND GLOSSARY ............................................... 136

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SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THEWAHHAABIYY CREED

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CHAPTER ONE: BASIC REFUTATION OF THE WAHHAABIYY CREED

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7

DIFFERENCES BETWEEN THE MUSLIMS AND THESO-CALLED SALAFIYYS

f Allaah willed, this booklet will shed light on some of the deviant beliefs of the so-

called Salafiyys, those whom the Muslims call the Wahhaabiyys. Hopefully, it will

be helpful in understanding what these misguided people believe, why they believe

it, and give some basic tips on how to refute them. Although the intention is to keep this

booklet as simple as possible, learning Islaamic knowledge on one’s own is not

encouraged by the religion. This booklet is equipped with a glossary and footnotes for

unfamiliar terms, but one should not attempt to teach Islaam to himself by simply reading

books and depending on his own understanding. Since this is so, every accountable

person is obligated to go to a knowledgeable teacher from Ahlu-s-Sunnah1, and if there is

no teacher in his area, he must travel to find one, as said by the renowned Shaafi3iyy

scholar Ahmad Ibn Rislaan in his famous millennial2 poem entitled Az-Zubad:

من لم يجد معلما فليرحل ليسألمن لم يكن يعلم ذا ف

“Whoever does not know, then let him ask, and whoever does not find a teacher, then let

him travel.”

May Allaah guide us to knowledgeable teachers who can fill us with knowledge.

THE CORRECT PATH OF AHLU-S-SUNNAH AND

THE OBLIGATION OF FOLLOWING THEM

Know that in a very well known hadiyth with several narrations, the Messenger of

Allaah (3alayhi-s-Salaam) warned about 72 sects that would deviate from the correct

path of the Muslims. He said:

كلها في النار إال واحدةبعني فرقة،ثنتين وسوإن هذه األمة ستفترق على

“Surely, this nation will divide into 73 factions. All of them will be in Hell except

one.3” That path is the way of Ahlu-s-Sunnah wa-l-Jamaa3ah, which translates as: “the

1 the Sunni Muslims2 1000 lined3 Narrated by Abuw Daawuwd and others

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People of the Sunnah and the Majority”. They are called Ahlu-s-Sunnah for short. They

are referred to in a hadiyth:

لیلزم الجماعةف حة الجنةوراد بحبأفمن

“Whoever wishes for the prosperity of Paradise then let him stick to the

Jamaa3ah,”1. The Prophet (3alayhi-s-Salaam) taught his Companions that 72 out of 73

different sects would be in Hellfire. Some will dwell in Hell forever because of a

blasphemous conviction. Some will dwell therein for a limited time known to Allaah, due

to a deviant creed that did not reach blasphemy, for every creed that does not comply

with the creed of the Prophet and his Companions is a major sin if it does not reach the

level of blasphemy2. Only one group out of the 73 groups would deserve Paradise

without first being tortured in Hell. His Companions asked him about that single group,

and he (3alayhi-s-Salaam) told them:

الجماعة“The Jamaa3ah.” 3

Ahlu-s-Sunnah, the People of the Prophet’s Method, is the group with the largest

following. In one narration, the Prophet (3alayhi-s-Salaam) said,

عظما فعلیكم بالسواد األذا رأیتم اختالفإف"If you see (unacceptable) differences among you, then adhere to As-Sawaadu-l-

A3dham (the vast majority)”4. These different narrations of hadiyth comply with each

other. There is no contradiction between that single, guided group being the “Jamaa3ah”

and being “As-Sawaadu-l-A3dham”. “Jamaa3ah” means “group”, and must be explained

to comply with the other hadiyths, so in this context it means the majority.

In another narration, the Prophet (3alayhi-s-Salaam) named that group:

لیھ و أصحابينا عأما

1 Narrated by At-Tirmithiyy2 An example of a deviant creed that does not reach the level of blasphemy is the creed of those who saythat after the death of the Prophet, Abuw Bakr, 3Umar and 3Uthmaan all took the rulership before 3Aliyyunjustly. This is deviant because it contradicts the agreement of the Companions.3 Narrated by Abuw Daawuwd4 Narrated by Ibn Maajah

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“(The group which is upon) what my Companions and I are upon.”1 There is still no

conflict in the different descriptions of Ahlu-s-Sunnah, for historically, the majority of

Muslims have always had the same belief since the time of the Companions, who never

disagreed about the basics of belief among themselves.

The majority of Muslims did not disagree about the validity of the rulership of the

four pious khaliyfahs after the Prophet, nor did they deny the torture of the grave, or

believe that major sins take a person out of Islaam. They did not deny that Allaah can be

seen, although He is seen without having a shape, form or color. They did not deny

destiny, or that there will be believers who will be tortured in Hell, or that people have

free will; all of which were beliefs held by different deviant groups throughout history.

Never has the majority disagreed about the basics of the correct belief, and we challenge

anyone to bring evidence of such a disagreement. Until today, 75% to 80% of the nation

has the same belief, and from that, we know that the so-called Salafiyys are deviant

people, since they consider most of the Muslims throughout the world as mushriks and

bad innovators.

THE WAHHABIYY ATTEMPT TO DISCREDIT THE

NATION AT LARGE

A Wahhaabiyy may put up a defense in this area. Proving that the nation as a

whole will always be guided necessitates that any small group who disagrees with the

majority of the nation is misguided. Therefore, for a Wahhaabiyy, it is imperative to

discredit this notion; since he does not and cannot deny that they are a small out-

numbered group. To do that, he may mention the poor situation of Muslims today, their

lack of knowledge and being overwhelmed with sins.

This is why we, Ahlu-s-Sunnah, say that the belief of the majority of the nation

will always be correct. They would not agree upon a misguided creed. However, the

Prophet foretold that his nation will become weak and sinful. There are several narrations

about this, among them:

1 Narrated by Al-Haakim and At-Tabaraaniyy

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جر شھیدألھ عند فساد أمتي فتيسنیىحأمن “Whoever revives my Sunnah upon the corruption of my nation has the reward of a

martyr.”1 This corruption in the nation does not mean that the majority will believe in a

deviant creed. Similar is the hadiyth:

ھاھا و سیصیب ءاخرھا بالء و أمور تنكرونكم ھذه جعلت عافیتھا في أولن أمتو إ “Allaah’s protection (the 3aafiyah) has been granted to the beginning of this nation

of yours, and its end will be inflicted with hardship and matters to which you

object”2. A Wahhaabiyy may also produce the verse:

{(وقلیل من عبادي الشكور )}

<<Only few of My slaves (the slaves of Allaah) are very thankful>>3.

We tell them that this is in reference to piety- that few slaves of Allaah refrain from using

their endowments sinfully, which is ungratefulness to Allaah. There are other narrations

about this issue, so know that they may produce several references. The hadiyths already

mentioned are enough to prove them wrong.

The Wahhaabiyys took the name of Ahlu-s-Sunnah for themselves, but if they are

a minority, only a couple million strong, how can they still claim the name? It is easy if

one merely distorts the meaning of “jamaa3ah”. To fool others, and to consider the

millions upon millions upon millions of Muslims as misguided, they say, “The Jamaa3ah

can be one person.” This statement may be applicable to a person truly following Ahlu-s-

Sunnah, which is the majority, but is secluded and surrounded by misguided people. The

case of the Wahhaabiyys does not apply. We seek the protection of Allaah from such sly

deviance.

THE MATHHABS OF AHLU-S-SUNNAH

In reality, Ahlu-s-Sunnah is the vast, vast majority of Muslims. They stuck to the

same belief since the time of the Prophet (3alayhi-s-Salaam) and never deviated from it.

Ahlu-s-Sunnah follows the four famous mathhabs in obedience to Allaah and His

Messenger, without disputing the validity of any of them, despite the differences among

1 Narrated by At-Tabaraaniyy2 Narrated by Muslim3 As-Saba’, 13

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them. It is important to know that in the past, there were other valid schools, like the

school of Al-Awzaa3iyy, as well as others, but these four are the remaining schools. The

followers of these schools took great care to document their schools and pass them down

to the following generations.

The largest of those four schools is the Hanafiyy School, the followers of the great

Imaam Abuw Haniyfah. Imaam Maalik was a contemporary of his, and the greatest

scholar in the city of Al-Madiynah at his time. His school, the Maalikiyy school, is the

most widely spread in Africa, with the exception of the eastern African countries. Imaam

Ash-Shaafi3iyy was the greatest student of Maalik, and his school, the Shaafi3iyy School,

is the most common in the areas of Lebanon, Palestine, Syria, and Jordon, as well as

Indonesia and Malaysia, and many Syrians are Hanafiyy. As for the Hambaliyy school,

the followers of Imaam Ahmad Ibn Hambal, it is the smallest of the four, because many

of the people who likened Allaah to the creations attributed themselves to that school and

have defamed it- repelling people from adhering to it. Ahlu-s-Sunnah believes that if

someone follows any one of those mathhabs, he would be guided. By that, they respect

the acceptable differences within the boundaries of the Islaamic shariy3ah (law), as

validated by the Prophet himself, and just as the Companions respected the different

judgments given by other mujtahid Companions.

Clear evidence from the incidents that took place between the Companions at the

time of the Prophet is what was narrated by Al-Bukhaariyy from the route of Ibn 3Umar:

ن معر قال د العرص إال يف بين ( لیه و سمل لنا ملا رجع من األحزاب قال النيب صىل هللا : عن ا ال یصلني أا ذ )قریظة رد م هيا وقال بعضهم بل نصيل مل فأدرك بعضهم العرص يف الطریق فقال بعضهم ال نصيل حىت نأ

دا مهنم لیه و سمل فمل یعنف وا لنيب صىل هللا ر فذ“Ibn 3Umar said, “When he returned from the battle against the united parties1 the

Prophetملسو هيلع هللا ىلص said to us, “No one prays Al-Asr until reaching Baniy Quraydhah2.” Some

of them were in route when the Asr prayer came in. Some said, “We do not pray until we

get there.” Some of them said, “No, we shall pray, that is not what he wanted from us.”

1 Al-Ahzaab2 They were a tribe of Jews who had breached their treaty with the Prophet.

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That was (later) mentioned to the Prophet and he did not scold anyone of them.” The

evidence contained in this hadiyth is that some mujtahid companions understood the

apparent expression of the Prophet, and thus took it to be permission to pray 3Asr outside

of its time if it meant praying it only at their destination. Others understood that the

Prophet was telling them to rush to their destination so to pray the prayer in its time there,

but not to pray the Prayer outside of its time.

Had their difference been unacceptable, the Prophet would have scolded those

who disobeyed him, because the belief of the Muslims is that the Prophet does not remain

silent in the face of sins. Thus, Ahlu-s-Sunnah, unlike the Wahhaabiyys, follow the

Companions in to what they did in reference imitation (taqliyd) of scholars and following

schools. As a result, they did not tamper with the rules of the Religion. More will be

mentioned about the validity of following the schools in the section about the

Wahhaabiyy grandfather, Ahmad Ibn Taymiyah.

All of Ahlu-s-Sunnah have the same belief. They belong to one of two mathhabs

(schools) of 3aqiydah (creed; belief), even if some do so without realization. Knowing

about this is important. In brief, the two mathhabs of 3aqiydah do not have different

creeds. They carry the same basic belief. The difference between them is in such matters

as definitions and terminology. In other words, the base of these two schools is the same.

The outcome they reached in regards to the belief is the same. Their differences are in

issues like defining terms, ways of analyzing proofs, and the like. If someone follows one

of the schools of 3aqiydah, the Ash3ariyy school or the Maaturiydiyy school, he follows

the belief of the Prophet of Allaah (3alayhi-s-Salaam) and his Companions, just as the

one who follows the method of the previously mentioned schools of fiqh follows the

method of the Prophet of Allaah (3alayhi-s-Salaam) and his Companions.

If someone says, “If their belief is the same, why have two different schools, and

if they have two different schools, how could they both be the guided faction?” The

answers for these two questions are as follows:

The first is that they are different schools because they were established by two

different men in two different areas, but both with the same basic belief. Naturally, being

different individuals, they would differ in their terminology and expressions, even if their

belief were the same. Then, the scholars who came after them applied the method of

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13

those two scholars, and taught according to their ways, out of confession that those two

scholars were the masters of their time in the science of the creed, just as Al-Bukhaariyy

and Muslim were the masters in hadiyth narration1, and the Four Imaams were the

masters of Fiqh. Thus, anyone who took by the way of Al-Ash3ariyy in expressing the

matters of the creed was attributed to his school. Likewise is said about whoever taught

and authored according to the way of Al-Maaturiydiyy.

The answer to the second question is that the fact that they share the same basic creed

confirms that both groups are the guided faction, just as the Companions, who had the

same basic creed, differed about whether the Prophet saw Allaah. Some, like Ibn

3Abbaas, said that he saw Allaah with his heart2. Others, like 3Aa’ishah, said that he did

not see Allaah. Some of Ahlu-s-Sunnah said that he saw Allaah with his eyes. Yes, what

is correct is that he saw Allaah with his heart and not with his eyes, and that no one will

see Allaah with their eyes in this lifetime, the proof for which does not befit this

summarized booklet, but the point is that this difference does not mean that the

Companions have divided into factions. They all still have the same basic belief, which is

that Allaah can be seen. Likewise, the differing expressions between the Ash3ariyys and

the Maaturiydiyys do not make them two different factions, because their basic creed is

the same. Hence, what is precise is to say that they are two schools within the same

guided faction.

In explaining the Muslim’s creed, most scholars, like the Shaafi3iyy and the

Maalikiyy scholars, are Ash3ariyys, also known as Al-Ashaa3irah. Others, usually

Hanafiyy scholars, are Maaturiydiyys, and it should known that they are not few. The

Wahhaabiyys hate both groups, claiming that Ash3ariyys and Maaturiydiyys are deviants.

They are cornered into this claim, because both fountains of knowledge refute the

Wahhaabiyy creed, and all other deviant creeds. Furthermore, since they claim that the

Ash3ariyys are deviant, and since most of the scholars are Ash3ariyys, they often quote

scholars whom they would consider deviant. The authority of heavy weight scholars like

An-Nawawiyy, Ibn Hajar Al-3Asqalaaniyy, and Al-Bayhaqiyy give their books and

1 If someone asks, “Do Al-Bukhaariyy and Muslim have a school in hadiyth? The answer is yes. Among thescholars who followed the way of those two imaams is Al-Haakim, the author of Al-Mustadrak.”2 Not in his heart- with his heart instead of his eyes.

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lessons an authentic tone, although in reality such scholars refuted and disagreed with the

Wahhaabiyy beliefs. The Wahhaabiyys pick and choose what they like from the scholars’

comments and judgments, then if one were to show them what those scholars believed,

those Wahhaabiyys would say, “Oh, but he is an Ash3ariyy!”

Ahlu-s-Sunnah is moderate, safe between the different extremes that are and have

been practiced. Unlike the Wahhaabiyys, they do not liken the attributes of Allaah to the

attributes of the creations. Nor do they deny the attributes or existence of Allaah, as the

Wahhaabiyys would accuse them. They do not deem the intellect as something that has

priority over the rules of Allaah, nor do they stoop like the Wahhaabiyys and read the

Qur’aan and the hadiyths without using their minds. Some scholars said that the one who

reads the Revelation without using his mind is like the one who steps into the light with

his eyes closed, and the one who uses his mind without using the Revelation is like the

one who steps into the darkness with his eyes opened. We must step into the light with

our eyes opened. We must accept the Revelation of Allaah and use our minds (according

to the guidance of the great scholars of Islaam).

NAMES THAT HAVE BEEN ATTRIBUTED TO THE

WAHHAABIYYS

Al-Mushabbihah; “the Likeners”, are among the ancient, deviant factions about

which the Prophet (3alayhi-s-Salaam) warned. They are religiously defined as the people

who liken the self of Allaah to the selves of His creations, or they liken His attributes to

their attributes. The so-called Salafiyys; “the followers of the Salafiyy Da3wah”, as they

call themselves, are a modern branch of Al-Mushabbihah, as we will prove, if Allaah

willed.

Rather than being Salafiyy (followers of the scholars of the first 300 years), they

are talafiyy (destructive). Do not call them Salafiyy, call them imposters. Call them “so-

called Salafiyys”, or “pseudo (fake) Salafiyys”. Put “Salafiyy” in quotation marks to show

that you do not consider them to actually be Salafiyy. If Allaah willed, we will also speak

about the true Salaf.

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Call them The Wahhaabiyyah, the name given to them by the scholars when they

first deviated more than 200 years ago, emerging from the land of Najd in the Arabian

Peninsula, following their master, Muhammad Ibn 3Abdu-l-Wahhaab.

***EXTRA DETAIL***

One would find many Wahhaabiyys who are offended by being called

Wahhaabiyys, and say that it is sinful to use the term, because it is derived from the name

of Allaah: “Al-Wahhaab” (the one who gives abundantly). They would say, “How can

you use Allaah’s name to refer to people you consider deviant, is this not belittling His

name?” This is yet another example of their ignorance. Had they known some of the

basics of the Arabic language, they would not argue this point. In the books of Arabic

conjugation (sarf), which is the knowledge of the structures of the words, there is a

chapter called “an-nasab”, which means to attribute something to something else. For

example, if someone is attributed to the tribe of Quraysh, he would be “Qurashiyy”, and

if he was a follower of Imaam Maalik he would be “Maalikiyy”. We are not actually

attributing those people to Al-Wahhaab, who is Allaah the exalted, but to Muhammad Ibn

3Abdu-l-Wahhaab- or more specifically to the last part of his name: 3Abdu-l-Wahhaab

(the slave of Al-Wahhaab). This name is composed of two words: “3abd (slave)” and

“Al-Wahhaab”, which is Allaah’s name. When someone is attributed to a person with

this type of constructed name, one of the two parts must be omitted. And so, the first part

of the name in this case is omitted and the second part is kept. Hence, anyone attributed

to Muhammad Ibn 3Abdu-l-Wahhaab is not called “3abdiyy”, but “Wahhaabiyy”.

***

They also call themselves Ahlu-l-Haqq (the People of the Truth) and Ahlu-l-

Hadiyth (the People of [the science of] Hadiyth). When calling themselves Ahlu-l-

Hadiyth, they truly mean that they (unrightfully) make ijtihaad from the hadiyths-

bypassing what the mujtahids said. They have also been called Laa Mathhabiyyah (those

who do not claim any school of fiqh), and Ghayru-l-Muqallidiyn (those who do not

imitate). They explain this name to mean that they do not merely imitate the scholars,

rather they imitate the Prophet through the hadiyths, but in fact, it means that they do not

follow qualified scholarship.

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Truly, they are Ahlu-l-Kibr (the People of Arrogance), Ahlu-d-Dalaalah (the

people of misguidance), Al-Mushabbihah (the people who liken Allaah to His creations),

Al-Mujassimah (anthropomorphists; the people who believe that Allaah has a body), Al-

Hashwiyyah (people who speak nonsense) and kuffaar (blasphemers), among other titles.

It is easy for an ignorant person to commit kufr (blasphemy) because of them.

Many people have fallen into their snare. Except for their kufr, they talk and dress like

Muslims. However, if lent a listening ear, they surely will throw an unfortunate person

into the black flames of Jahannam. This does not include people who do not believe the

bad belief of the Wahhaabiyys, but may affiliate themselves with the so-called Salafiyys.

The Wahhaabiyys are as The Prophet (3alayhi-s-Salaam) said:

بواب جھنم من أناس من جلدتنا یتكلمون بألسنتنا تسمع منھم و تنكر دعاة على أ

استمع إلیھم قذفوه فیھا“There are people who look like us and talk with our talk. You would hear their

message and reject. They are preachers at the gates of Hell. They will throw

whomever listens to them in it,”1.

1 Narrated by Al-Bukhaariyy

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THE CORRECT BELIEF IN ALLAAH

To avoid confusion, the correct creed will be discussed before discussing their

incorrect creed.

Know that Allaah exists differently from anything else. His self is His reality, and

not a body. He alone is without a beginning, because no one created Him. He is the only

Creator. He exists everlastingly and does not change. He is perfect. Before creating the

creations, He existed without them. He existed before the skies or the 3Arsh existed, and

He now exists as He eternally existed, without those creations affecting or changing Him.

He is alive without a body or soul, and without needing sustenance. He is knowledgeable

without a teacher and does not learn or forget. He possesses the perfect knowledge of

everything, and the creations exist only as He knew they would. He has power to bring

things from non-existence into existence. He creates without tools and without getting

weak or sleepy. He has the eternal and everlasting Will, by which He specified His

creations with particular places, directions, shapes, colors, times, changes, movements,

stability, hardships, ease, choice, free will, and everything else He eternally willed for His

creations. His management is unhindered and uninterrupted. He cannot be distracted

because He does not have limbs. He has no partner, wife, parent, son, branch, origin, nor

opposite. He does not need anything, not a space to occupy, nor time to bind Him. He is

not benefited nor harmed by His creatures. He eternally sees and hears everything

without eyes or hear, without looking into a direction, without needing volume or sound

waves, light, time, or space. Nothing is hidden from Him. He speaks with His eternal

Kalaam (speech), without it being of a word, letter, sound, nor language. It is not the

result of organs touching or air moving, and it does not come from any direction. Allaah

does not resemble anything in the universe. He is not composed of particles, nor does He

have the characteristics of particles, such as color, shape, place, motion, stillness, texture,

temperature, etc. He is neither inside nor outside of something, since those are places for

bodies. He is not in a particular place, nor is He everywhere. He exists without being in

any place. He does not have the attributes of the creations. The creations are not parts or

attributes of Allaah. All of His attributes are eternal and everlasting. They are not organs

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or emotions. Since His Self is Eternal, His attributes cannot be created. He is different

from whatever is imagined. Let there be no doubt that this is the correct belief in Him, the

mighty Lord with the perfect names.

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THE WAHHAABIYYS ATTRIBUTE A BODY TO

ALLAAH

The focus of our discussion will be the Wahhaabiyys’ disbelief in the attributes of

Allaah. They claim Tawhiyd, but they really believe in tajsiym (attributing bodily

attributes to Allaah).

Their belief is that Allaah has attributes whose linguistic meanings refer to the

attributes of a body. This means that the meanings they choose to ascribe to Allaah are

meanings that imply a bodily reference, like organs, places and motion. Notice the word

“meanings”. They intend particular (bodily) definitions when they use certain words. Let

whoever talks to one of them pay attention not only to the words they use, but also to the

meanings they intend.

They believe that Allaah has a real face that should be understood literally. They

believe that He has two real eyes, and that He actually smiles (these are their own words)

and laughs. Their grandfather, Ibn Taymiyah, claimed that Allaah spoke after He was not

speaking. They believe that Allaah speaks Arabic, claiming that whenever Allaah creates,

He literally says “Kun (be; exist)”. They say that Allaah is attributed with a very real pair

of hands that must be understood as stated, and that Allaah really holds creations in them.

They believe that He has a real right hand and a real left hand, and some said He only has

two right hands, because a left would not befit Him. They believe that Allaah has real

fingers, but they may have different opinions about how many. At least, they would say

He has two, and some may say six. They have been known to say that Allaah sits on His

3Arsh, but it seems that was too easy to refute, so they reverted to saying that He is above

His 3Arsh. They focus on attributing places and directions to Him. They say He is

“above”, and they mean it in the physical sense. They claim that He is above the seven

skies, above the 3Arsh, the ceiling of Paradise. They believe that Allaah is separate from

His creations, disconnected from them, existing in a very high location. Some of them

say that Allaah is above the 3Arsh and there is no place there, which is absurd and against

what the Prophet (3alayhi-s-Salaam) said about the book above it. They do not see this as

drawing similarities between Allaah and His creations. Some of them said that Allaah

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exists in the sky, but perhaps those who say that He is above His 3Arsh have overtaken

them. Some may say that Allaah is above the 3Arsh by a four-finger spaced distance.

They believe that Allaah descends from above the 3Arsh down to the first sky, and then

ascends back up; that Allaah comes and goes- so that they believe that Allaah moves

from one place to another. Furthermore, they bind Allaah by time, believing that He

descends during the last third of the night, and that He is above the 3Arsh during the day.

They believe that Allaah has a shin and a real foot, which will be submersed in the fire of

Hell on the Day of Judgment. They even believe that Allaah will cast a shadow on that

day. They firmly believe that all of these so-called attributes must be taken by their real,

literal, apparent and obvious meanings.

As can be seen, when using the name “Allaah”, they refer to something

imaginary. Compare this to the correct belief mentioned in the previous section, and

easily see that they do not believe in God. Let whoever meets one of these deviant people

not be intimidated, nor should he underestimate every one of them. Some Wahhaabiyys

study and memorize, ready to bombard their opponent. The point of mentioning their

belief without mentioning their so-called proof is to expose the result of their analysis.

They misinterpreted many verses and hadiyths to establish their beliefs, and this is the

result.

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THE WAHHAABIYY REASONING BEHIND THEIRINCORRECT BELIEF

What complicates the issue is that they usually deny that they believe that Allaah

has a body. On the contrary, they say that they do not believe that He has a body. Some

of them say that they do not confirm whether He has a body or not, which is still

blasphemy. Some of them might say that He has a body, but then would say that they do

not know how His body is, which also does not escape blasphemy.

They would deny that Allaah has a body, because they know that they would be

clearly admitting that He is like His creations. Taking this position may be the case of

most of them. Despite this denial, it is known that they secretly believe that Allaah has a

body because they hate for someone to say that He has no place or direction, and they

think that denial of place and direction is denial of His existence. Had that been true, then

where was Allaah before he created places and directions?

They may not confirm whether Allaah has a body or not, because they would not

want to explicitly liken Allaah to His creations, and at the same time they do not want to

reject their literal meanings. This is still blasphemy, since taking a middle ground and

saying, “I do not say if Allaah has a body or not,” is like doubting about Allaah. It is the

same as saying, “I do not say if Allaah exists or not,” or “I do not say if Allaah has a

partner or not.” The one who doubts about any attribute of Allaah that is known by

necessity1 (such as His knowledge, power, the fact that He does not resemble the

creations, etc) is not a Muslim, as mentioned by the great Imaam Abuw Haniyfah, one of

the heads of the (real) Salaf, in his book Al-Wasiyyah. He said, “Whoever says that

Allaah has a created attribute, or doubts2, or is neutral3 is a blasphemer.” Whoever

considers it possible for Allaah to have a body, even if he did not believe that Allaah

actually has a body, would blaspheme for deeming it possible.

The less intelligent among them might say that Allaah has a body, because it is

obvious that they describe a body, but they would say that His body is not like ours, or

that they do not know how His body is. According to the great Ahmad Ibn Hambal, the

1 Known by both scholars and laymen2 Doubt means to deem two matters equally possible without one of the two matters being more probable3 Neutral means not to take one side or another side; neither to confirm nor deny either side.

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Salafiyy scholar whom they often claim to follow, whoever says Allaah has a body unlike

other bodies blasphemes. In his book, “The creed of the distinguished Imaam Ahmad Ibn

Hambal”, Abuw Fadal At-Tamiymiyy, the head of the Hambaliyy scholars in Baghdaad

said, “Ahmad objected to those who call Allaah a body, and said: ‘The names of things

are taken from the language and the religious law; the linguists defined the jism (body) as

that which has length, width, depth, composition and image, and it (the term “jism”) did

not come in the religious law, and so it is invalid’ ”.

Furthermore, it is blasphemous to say that they do not know how His body is,

because the scholars of Islaam have made it very clear that "how" cannot be attributed to

Him. Throughout the books of the Sunniyy scholars, you would find that they said Allaah

and His attributes:بال كيفية

"without a how (manner of being)". Thus, to say “they do not know how He is” is to say

that there is a how, but it is unknown to them. Saying that the “how” is unknown does not

negate the fact that they believe that He has a body, just as saying, "the door is open, but I

do not know how," does not negate the fact that the door is open. So, if one of them says,

"We do not know how," tell him that the scholars of the (real) Salaf have agreed that

there is no how, as narrated from the likes of Umm Salamah, the Prophet’s (3alayhi-s-

Salaam) wife and Imaam Maalik. She said, "the ‘How’ (being attributed to Him) is not

rational (ghayru ma3quwl),"1. If Allaah willed, this point will be revisited in the section,

"The Truth about the saying of Allaah {(ىل العرش استوى {(الرمحن Ar-Rahmaanu 3ala- l-

3Arshi-stawaa".

These people may have never learned the correct belief, so when they learned

their incorrect belief, they became attached to it and developed a warped logic. Their

thinking is based on an unsound premise: that Allaah is attributed with these (human)

attributes. They also have other horrendous and contradictory claims, which need not be

mentioned now. As a result, their thinking became twisted, like the Christians who say

that Allaah is one, and is three while He is one. The Wahhaabiyys believe that Allaah has

1 Ibn Hajar Al-3Asqalaaniyy

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these (human) attributes, yet they claim that they believe that Allaah is not similar to His

creations. This is clearly unsound and incorrect.

HOW THE WAHHAABIYYS INTERPRET THE TEXTS

Notice that their so-called proofs have not been referenced yet. Go through this

process gradually and systematically. First, have a general idea of how they believe in

Allaah, which is really disbelief. They will not deny the belief of which we have accused

them, but they may deny certain words used in this book, like “organ” and “motion”.

They openly use such words as “real”, “literal”, and “apparent” when they attribute these

(human) attributes to Allaah. In Arabic they use such words as “dhaahir” and

“haqiyqah”. Why do they believe these things? The following is the reasoning behind

their bad belief in Allaah, the exalted:

They believe that Allaah must be attributed with these (bodily) attributes because

of some literal meanings of Qur’aanic verses and hadiyths of the Prophet (3alayhi-s-

Salaam). They say that these (bodily) attributes are found in Al-Qur’aan and As-Sunnah,

so we must believe in them, and whoever does not believe in them has negated them.

They mean that one must believe in those texts by their literal meanings, and whoever

does not believe in the literal meanings has completely negated the attribute, which of

course is not true. Hence, if they meet someone who does not believe that the Yad of

Allaah is a real and literal hand, they will accuse him of rejecting an attribute of Allaah.

If they find someone who does not believe that Allaah has a true and literal face, as they

would describe it without explicitly calling it an organ, they would accuse him of

completely rejecting an attribute of Allaah.

This twisted reasoning is a trick that lead many Muslims to blasphemy. They left

Islaam to join the Wahhaabiyys, not realizing that this reasoning is perverted. They did

not possess the answers that would protect their faith. Seeing that too many Muslims did

not know how to defend themselves or Islaam against the lies of the Wahhaabiyys is what

inspired the writing of this book. The Wahhaabiyys are among those whom Allaah

warned us about in the Qur’aan when He told us:

{( نة و ابتغآء تأوی ه ابتغآء الف شابه م تبعون ما ن يف قلوهبم زیغ ف {(فأما ا

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<<As for those with perversion in their hearts, they follow what may have more than

one meaning (mutashaabih verses), with the purpose of causing tribulation, and to

misinterpret it…>>1.

Know that these difficult people do not deem rational thinking valid. How could

they when it shows the invalidity of their creed? They say, “Logic is good, but it has its

place.” Although a true statement, what they truly mean is that one must believe what

they consider as proper belief, regardless of logic or reasoning.

They believe that assigning a meaning to a verse or hadiyth that is different from

its literal meaning, which is called “making ta’wiyl”, is sinful. This basic creed of theirs-

that ta’wiyl is sinful- is one of their greatest reasons for encountering contradictions, as

will be shown in the second chapter, if Allaah willed. It is true that some texts may

literally suggest some bodily attributes, but sound reasoning does not attribute bodily

characteristics to the Creator, nor is it valid for the verses to contradict each other, which

is the result of their claims. The Wahhaabiyys do not believe that this is grounds to

interpret these texts differently from the literal meanings. As a result, they fell into

Tajsiym (attributing bodily attributes to Allaah), which is blasphemy, and they accuse the

one who believes in a different (befitting) interpretation of takthiyb (the blasphemy of

contradicting the religious judgments) and ta3tiyl (the blasphemy of denying the

attributes of Allaah).

They say statements like, “If Allaah revealed this word, then it must be

understood by the literal meaning, or He would have revealed a different word.” This is a

very devious and weak-minded understanding, which may sound appealing to an ignorant

person. This reasoning has no support from the Qur’aan or the Sunnah. Scholars like

Abu-n-Nasr Al-Qushayriyy said that those who follow this method do so because of their

ignorance in Arabic.

THE TRUTH ABOUT MAJAAZ (FIGURATIVE SPEECH)

The Wahhaabiyys have denied that there is any figurative speech in the Qur’aan

or the Sunnah, and some of them have denied it from the speech of the Arabs completely.

1 ‘Aal 3Imraan, 7

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Ibn Taymiyah said:1

بل وتقسیم اللغة إلى حقیقة ومجاز تقسیم مبتدع محدث لم ینطق بھ السلف ،فال مجاز في القرآن “There is no figurative speech in the Qur’aan. In fact, dividing the language into “literal

speech” and “figurative speech” is an innovated categorization. It was never uttered by

the Salaf.” This denial is necessary for their creed, and they only deny figurative speech

because of their incredible attachment to likening Allaah to the creations. If they confirm

that there is figurative speech in the religious texts, the entire foundation of their claim

will be destroyed and all of their argumentation would be petty and useless. Thus, to

justify interpreting the mutashaabih verses by their apparent meanings, Ibn Taymiyah

made this claim.

The ease of demolishing this absurdity frees us from having to give a detailed

refutation. Let us settle with a few clear examples and references. Allaah describes His

Prophet in the Qur’aan as:

ريا)} ا م ا 2{(رس

<<A luminous lantern>>

If there is no figurative speech in the Qur’aan, then the Prophet must be a literal lamp,

which is not true because he is a human being. The actual meaning is that the Prophet

eradicates the darkness of blasphemy and is a reason for misguided people to become

guided. In the Qur’aan, Allaah described a wall as:

رید أن ینقض )} دارا )}3

<<A wall that wants to fall>>

If there is no figurative speech in the Qur’aan, then that wall would have to literally been

ascribed with a will, which is an attribute of the living. The scholars said that the meaning

of this verse is that the expression gives the wall the image of something living and

willing, so to portray its leaning over as if it is ready to fall. Taking this verse literally

would necessitate confirming that the wall was alive.

1 In Majmuw3 Al-Fataawaa2 Al-Ahzaab, 463 Al-Kahf, 77

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Lastly, Allaah informed us in His book:

ساؤمك حرث لمك )} )}1

<<Your women are plots of land for your cultivation>>

Therefore, according those who deny figurative speech in the Book of Allaah or the

sayings of His prophet, the women are actual plots of land, and not humans made of flesh

and blood. The verse actually contains a metaphor that refers to the impregnation of

women.

So, just as it is known to us that these texts should not be taken literally, it is

known that nothing in the Qur’aan or the hadiyths that would seemingly ascribe organs,

places, directions or motion to Allaah should be taken literally. As for Ibn Taymiyah’s

claim that the Salaf did not confirm figurative speech in the Arabic language, that is

refuted by the fact that the Imaams like Ibn 3Abbaas, Al-Bukhaariyy, Ahmad Ibn Hambal

and others from the Salaf interpreted texts according to meanings different from the

apparent meanings, as will come in the second chapter. Ibn 3Abbaas said in confirmation

of figurative speech in the Qur’aan:

وه من الشعر فإنه ديوان العربإذا خفي عليكم شيء من القرآن فابتغ

“If anything in the Qur’aan is unclear to you, then seek its meaning from the poetry, for

the poetry is the portfolio of the Arabs.” Also among the Salaf who confirmed figurative

speech is Abuw 3Ubaydah Ma3mar Ibn Al-Muthannaa. He has a famous book entitled,

Majaaz Al-Qur’aan (the figurative speech within the Qur’aan).

THE TRUTH ABOUT THE LAWFULNESS OF TA’WIYL

On the contrary, Allaah taught us this lesson in His book:

شاهبات)} اب و أخر م ت حمكامت هن أم الك ه ءا 2{(م

1 Al-Baqarah, 2232 ‘Aal 3Imraan, 7

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<<Within the Qur’aan are muhkam verses (which according to the Arabic language

have only one meaning). They are the base of the book, and other verses are

mutashaabih (susceptible to more than one meaning).>>

Also, The Prophet (3alayhi-s-Salaam) made a supplication for Ibn 3Abbaas (may Allaah

accept his and his father’s deeds) to know the ta’wiyl of the Qur’aan, when he said:

اللھم علمھ الحكمة و تأویل الكتاب“O Allaah, teach him the Wisdom (the Sunnah) and the ta’wiyl of the Book (Al-

Qur’aan)”1. Ta’wiyl is to interpret a text differently from its literal meaning. It is known

that Ibn 3Abbaas interpreted many texts that the Wahhaabiyys use to liken Allaah to His

creations. The fact is that ta’wiyl is necessary for making all of the texts free of

contradiction.

***EXTRA DETAIL***

Know that the Wahhaabiyys may deny the validity of ta’wiyl by referring to the

verse:

{( وی إال هللاو ما یعمل تأ )}2

<<No one knows its ta’wiyl except Allaah>>.

They say that it is not permissible to make ta’wiyl because no one can know the ta’wiyl of

the mutashaabih verses except Allaah. So, they say that we must take them literally,

because only Allaah knows the ta’wiyl. We answer, “When reciting this verse and

stopping at the word ‘Allaah’ so that it means, ‘No one knows its ta’wiyl except Allaah’,

this means, ‘No one knows the manifestation; time of happening (of certain matters like

the Day of Judgment or the coming of the One-eyed Imposter) except Allaah’.”

According to this recitation of the verse, Allaah dispraised the Jews who tried to

determine the exact time of the occurrence of Judgment Day by referring to some of the

mutashaabih verses of the Qur’aan like:

1{(امل)}

1 Narrated by Al-Bukhaariyy, At-Tabaraaniyy, At-Tabariyy and Ibn Maajah2 Aal 3Imraan, 7

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which are three letters among the Arabic letters. This verse, and similar verses, such as

2{(ن)}

have been interpreted in different ways, and hence are mutashaabih. The word “ta’wiyl”

can mean “the manifestation; the time of happening”, as proven by the saying of Allaah:

{( 3{(یوم یأيت تأوی

<<The Day when its ta’wiyl (manifestation; time of happening) comes…>>

In order to interpret the word “ta’wiyl” as “meaning” or “interpretation”, recite past

the word “Allaah”, and continue until reaching the word “Al-3Ilm (the knowledge)”.

Hence, the verse would say:

4{(و ما یعمل تأوی إال هللا و الراخسون يف العمل)}

<<No one knows the ta’wiyl (true interpretation) except Allaah and those who are

deeply rooted in the knowledge. >>

In this way, both recitations are in compliance, for just as there is no contradiction

between the meanings of the verses of the Qur’aan, there must be no contradiction

between the meanings in its recitations.

Furthermore, the Wahhaabiyys do make ta’wiyl for any verse whose literal

meaning contradicts their belief, as will be made obvious in the second chapter, in

shaa’a-llaah. In their so-called Noble Qur’aan translation, they put a period after the

word “Allaah” because of their disregard and disbelief in the other recitation (qiraa’ah)5

of the verse, known as the recitation of Mujaahid, the student of Ibn 3Abbaas.

Lastly, the claim that there are verses in the Qur’aan whose meanings cannot be

possibly known by any creature is actually a blasphemous claim, because it implies that

there are verses that have no benefit for the people, since the people could never

understand their meanings. Had this been true, the old Arabs would have discredited the

Prophet by saying, “This book is not a miracle as you claim, for our language is

understood and intelligible, and you have come with something that has no meaning to

us, and cannot be known by anyone.” This claim is mentioned in some of the footnotes of

1 Al-Baqarah, 12 Al-Qalam, 13 Al-A3raaf, 534 Aal 3Imraan, 75 Qiraa’ah “recitation” could refer to any of the proper ways of reciting the Qur’aan.

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their so-called Noble Qur’aan translation in reference to some of the verses. Do not be

impressed by it because it is a trap. It contradicts the verse of the Qur’aan that proves

that everything in the Qur’aan has a meaning that can be possibly known to the

creatures:

ني )} 1{(بلسان عريب م

<<(The Qur’aan is revealed) in a clear Arabic tongue>>.

This extra detail may not be needed for many, so do not bring it up without need,

especially if you do not completely understand this point. But, in case this booklet is used

to refute a Wahhaabiyy who raises this point, then here is the answer.

***

They quote the verse from the Qur’aan:

عنا وأطعنا)} {(وقالوا مس

<<They said, “We hear and we obey”>>2,

which to them means that they take things by face value without looking into other

possible meanings. Their belief is so unsound, that they are forced to reject logic. They

believe that the logical process of refuting them is philosophy and innovation, which is

also not true, as will now be addressed, if Allaah willed. If the Wahhaabiyy were to ask,

“How could we be misguided by merely believing what is in the Qur’aan? We are just

taking what is in the Book and going no further.” Tell him, “But your method of

interpretation is sinful, and Allaah told us about His book:

3{(یضل به كثريا وهيدي به كثريا وما یضل به إال الفاسقني )}

<<He guides many by the Qur’aan and misguides many by it, and He only misguides

the major sinners by it>>.”

1 Ash-Shu3araa’, 1952 Al-Baqarah, 2853 Al-Baqarah, 26

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THE WAHHAABIYYS REJECT LOGIC

So let us address the intellectual and logical issues pertaining to this blasphemy.

They do not agree that the mind (al-3aql) should have consideration in deciphering what

Allaah revealed, so they say, “Sound thinking is good, but it has its place.” If they

completely reject sound thinking, no one will listen to them, so they give some weight to

it, but if they encourage people to think, they will expose themselves, so they deny that

rational thinking is a part of the creed (al-3aqiydah), which is a lie. They teach people to

just believe in the texts by their literal and apparent meanings and not to listen to anyone

who says otherwise. They might actually put their fingers in their ears, following the

sunnah of the blasphemers from the time of Prophet Nuwh (Noah, 3alayhi-s-Salaam).

Allaah told us in the Qur’aan about their rejection of the truth:

م )} 1{(وإين لكما دعوهتم لتغفر لهم جعلوا أصابعهم يف آذاهن

<<(Noah said), “And surely, whenever I call them so that You would forgive them (by

guiding them to Islaam), they put their fingers in their ears”>>.

They refer to a saying of Imaam 3Aliyy (may Allaah accept his deeds), but they pervert

its text and distort its true meaning. They say that 3Aliyy (may Allaah accept his deeds)

said, “If the religion were by logic, we would wipe the bottom of the khuff (foot gear)2

instead of the top.” They would then tell the person to forget about logic, and just accept

the literal interpretations.

REASONING IS NECESSARY AND RELIGIOUSLY

CONFIRMED

It is important to have the correct understanding of this saying. 3Aliyy (may

Allaah accept his deeds) actually said, “Had the Religion been by opinion (ra’y), we

would wipe the bottom of the foot gear instead of the top (because the bottom is the side

that gets dirty), however I saw The Messenger of Allaah (3alayhi-s-Salaam) wiping the

top”. Imaam 3Aliyy did not negate the use of logic. Logic, reasoning, and use of the

1Nuwh, 72 The khuff refers to foot gear with specific qualities that one is allowed to wipe instead of washing the feetin wuduw’.

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intellect are praised throughout the Qur’aan. The two Sayings of Allaah are repeated

many times in the Qur’aan:

{(أفال تعقلون)}

<<Do you not use your minds?>>, and

{(أفال یعقلون)}

<<Do they not use their minds?>>.

Al-Imaam3Aliyy, the most knowledgeable of the Companions (may Allaah be

pleased with all of them), would not say anything against the Qur’aan, and if so, then his

saying would be rejected for the revelation of Allaah. In fact, consideration of the mental

judgments is an integral part of understanding the belief, and has its origin in Al-Qur’aan

and As-Sunnah. Hence, it is not philosophy or innovation.

The scholars of 3aqiydah (belief; creed), like Al-Ash3ariyy also pointed out the

fact that the Prophets, the greatest of Allaah’s creations (3alayhimu-s-Salaam), used

logical arguments to refute the blasphemers they encountered and to establish the correct

belief in Allaah, such as what was narrated in the stories of Prophet Ibraahiym

(Abraham, 3alayhi-s-Salaam). Among those stories was Ibraahiym’s debate with the

tyrant, Nimrod, mentioned in the chapter (suwrah) Al-Baqarah, 258:

راهمي ريب ({ لشمس من المرش إذ قال إ یأيت راهمي فإن ا ت قال إ أحيي وأم ي حييي ویمیت قال أ ق فأت هبا من ا

ي كفر ت ا )}المغرب فهب

<<When Ibraahiym said, “My Lord creates life and makes the living die.” Nimrod said,

“I create life and make the living die.” Ibraahiym said, “Surely, Allaah brings the sun

from the east, so bring it from the west.” Upon that, the one who blasphemed was

dumbfounded>>.

By this simple and clever logic, Ibraahiym silenced Nimrod, who claimed to be God.

This verse is evidence for the permissibility of debating deviant people to establish the

truth. So, if a Wahhaabiyy claims that debating is forbidden, or that mental evidence is

not from the Religion, use this verse as your evidence. In fact, it is obligatory on some

Muslims (communal obligation) to know the mental and textual evidence, and to refute

the deviant people.

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Thus, Imaam 3Aliyy’s aforementioned saying refers to the details of the practical

rules (al-fiqh), not the essentials of belief. One can realize the correct belief about the

Creator through reasoning; that worshipping a man or a stone or a picture is invalid. Why

else do the Christians readily say, “Just believe”? It is because they realize the confusion

of their beliefs. However, we do not use logic to deduce the practical rules. For example,

how would one logically conclude that there are five prayers? Mere logic does not

necessitate five prayers over six or four. How would one logically deduce that the bowing

position comes before prostration when praying? These judgments cannot be known by

logic, and are not based merely on opinion. These judgments are taken from The

Messenger of Allaah (3alayhi-s- Salaam). Prophets are sent as a mercy to humans and

jinn, who otherwise cannot know how to worship their Lord properly. However, those

humans and jinn can use their minds to know what is and what is not befitting to say

about their Lord. For that reason, some scholars even said that whoever is sane and

pubescent is accountable1 to confirm the existence of the Creator and to believe in His

oneness correctly; that He alone is the creator of everything; the one who does not

resemble anything, even if that person never heard the message of a Prophet. This is

because every child is born with the readiness for the correct belief (fitrah), and is

mentally able to reach it.

Allaah said:

نا يف أحصاب السعري)} سمع أو نعقل ما نا 2{(و قالوا لو

<< They will say, “Had we listened used our minds, we would not have been

inhabitants of Hell.”>>

This verse proves that the mental judgment has weight and should be considered.

1 According to most scholars, accountability refers to being sane, pubescent, and having heard the basicmessage of Islaam, which is the meaning of the shahaadah. Whoever dies as an accountable non-Muslimwill be tortured everlastingly in Hell on the Day of Resurrection.2 Al-Mulk, 10

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THE MENTAL PROOF THAT THE WAHHAABIYYS TRULY

BELIEVE IN BODILY ATTRIBUTES FOR ALLAAH

(TAJSIYM)

Because the true goal is to help the misguided person and to let him accept the

truth, not to debate, tell the Wahhaabiyy in a wise way that it is blasphemy to attribute a

body to Allaah. Unfortunately, it is known through experience that the one infected with

the disease of tashbiyh (likening Allaah to the creations) does not usually want to be

cured. If the Wahhaabiyy has not read this booklet yet, he would probably agree with you

without thinking about it; he would probably agree that it is blasphemy to attribute a body

to Allaah. On the other hand, he will still insist that Allaah is attributed with those

(bodily) attributes. He will say, “We must believe in them as they are without changing

their meanings.”

If this is his position, how could you still say that he truly believes that Allaah has

a body? They want you to believe that Allaah has bodily attributes, but to deny that He

has a body. Whoever accepts such contradictory reasoning is a person of a simple mind,

someone who lacks guidance, and does not value the high level of meanings that are

revealed in the Qur’aan, or the usefulness of the mind.

According to the mental judgment, whatever occupies a place is a body. The more

space it occupies, the bigger it is. They believe that the space Allaah occupies is above

the 3Arsh, although they will deny the terms “occupying space”. They have sayings about

whether Allaah is bigger than, smaller than, or the same size as the 3Arsh. They believe

that He leaves that space to occupy another space, somewhere in the first sky.

Also, according to the mental judgment, whatever moves has a body. It must have

boundaries, limits and certain edges, so to fit in the places between which it moves.

Hence, whatever moves has a body, and whoever believes that Allaah moves

consequently believes in his heart that He has a body, even if he denies it with his tongue.

They say that “Highness (al-3uluw)” is Allaah’s attribute1, but they intend the

physical connotation instead of the majestic one. They say that He is “up”, while

1 It is true that Allaah has the attribute of 3uluww (highness), but its correct meaning refers to His majestyand perfection, not a direction

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repeatedly pointing to the sky. They do not say that "below" or "lowness" are attributes of

Allaah, although they say that He literally descends to the first sky, which implies that He

would be below whatever He passed on His way down. This sick belief stands in direct

contradiction with the authentic and explicit saying of The Messenger of Allaah that even

Al-Albaaniyy says is authentic (although he has no right to grade any hadiyth, as will

come):

نت الباطن فلیس دونك شيءأنت الظاھر فلیس فوقك شيء و أ 1

"O Allaah, You are Adh-Dhaahir (the One whose existence is obvious) and there is

nothing above You, and You are Al-Baatin (the One Who cannot be reached by

delusions) and there is nothing below You." Because of this devastating refutation, Ibn

Taymiyah, contradicted himself when he said:

ني هأنش ورالع قفو هأنشرالع هنلو مخلا يا ويناء الدمزل إلى الس

“He is above the 3Arsh, and He descends down to the sky, but the 3Arsh is never devoid

of Him.2” It is unacceptable to the sound mind that Allaah would be in on the 3Arsh

above the sky, then descend down to the sky, and still upon the 3Arsh.

Whatever has a direction is restricted to a place. Anything bound by a direction

has limits, because it is restricted to one place and not to another. Anything in a place is

something with a body, whether in a high place, like the book above the 3Arsh and the

angels in the sky, or a low place, like the bottom of Hellfire. These are descriptions of a

body.

So, tell the Wahhaabiyy that he is implying that Allaah has a body, and for him to

deny that Allaah has a body is ta’wiyl; negating the literal meanings. It is helpful for you

to know and understand a rule of the scholars:

الزم المذھب مذھب إذا كان بینا“The implication of one’s opinion is his opinion, if that implication were obvious.” This

means that if one holds an opinion or a belief, such as if one were to say that Allaah sits

upon a grand thrown, then the obvious implication of his belief is that Allaah is a body.

1 Al-Bukhaariyy, Muslim, Al-Haakim, At-Tirmithiyy, Al-Bayhaqiyy and others2 Majmuw3 Al-Fataawaa

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Therefore, since this implication is obvious, it is confirmed as his belief, even if he does

not state it explicitly. So, do not let the Wahhaabiyys hold both points. In one hand, they

hold literal meanings that apply to bodies, and in the other, they deny that Allaah has a

body. Both points add up to a contradiction. It is the same as a Christian saying that he

believes in monotheism while saying that God is three. Is it a coincidence that the so-

called Salafiyyah split the Tawhiyd (oneness of Allaah) into three categories (which is a

bad innovation)!?

THE RATIONAL CONCLUSION WHICH IS SUPPORTED BY

THE TEXTS

Then, a sound mind concludes that Allaah exists without being in any place or

direction, since places and directions are attributes of created things; bodies. This sound

reasoning complies with the verse:

س مكث يشء)} 1{(ل

<<Nothing is similar to Allaah in any way. >>

If Allaah were in a place, many things would be similar to Him. His Existence without a

place is not impossible, as Wahhaabiyys think. On the contrary, the mental judgment

confirms that Allaah exists without a place, because He existed before He created places.

If someone says that clearing Allaah from all places is negating His existence,

then we pose a question similar to that of Abuw Haniyfah’s, “If Allaah needed a place,

where was He before He created them?” Such a person tries, but cannot imagine Allaah

existing without a place, so he thinks that would be denying His existence. The

Wahhaabiyy does not know what it means to say that nothing is whatsoever like Allaah.

He believes that Allaah needs something. Actually, negating a place for Allaah is denying

that Allaah has a body, since the place is the space that a body occupies.

It is confirmed that Allaah exists without a place, and therefore is not a body, so it

follows that He is not attributed with organs, motion, or time, and is totally unlike all of

His creations. That is the judgment of the sound mind in this issue.

1 Ash-Shuwraa, 11

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ISLAAMIC TEXTS THAT REFUTE THE WAHAABIYYCREED

An ignorant person may ask, “So, what if they believe that Allaah has a body?

What is wrong with that?” The answer is that such a bad creed is against the explicit texts

of the Qur’aan, the hadiyths, the consensus of the scholars, and as just addressed, the

judgment of the mind.

PROOF FROM THE QUR’AAN THAT REFUTES THE

WAHHAABIYY CREED

Besides the mental proof, we also refute them by referring to some very simple

and basic textual proofs. It is not necessary to refer to twenty different verses to confirm

the validity of the sound creed about the self of Allaah1. One verse from The Qur’aan

refutes their entire foundation:


<<Nothing is whatsoever like Him>>.

This verse means that nothing is similar to Allaah in any way. It is a muhkam verse; a

verse that only has one meaning according to the Arabic language. It is explicit, not

ambiguous nor figurative. The only meaning it can possibly have is that nothing

resembles Allaah. It means that there is nothing common between Allaah and His

creations; that Allaah is not like anything, and nothing is like Him; that every creation is

not similar to Allaah in any respect. This is the meaning. This is enough to protect you

from falling into the blasphemy of likening Allaah to His creations, which is shirk.

Take a closer look at this explicit verse: Allaah said: س مكث يشء)} {(ل

1 Since they believe that Allaah is made of parts, they had to refer to many verses to establish their creedabout the bodily self that they worship. However, since Allaah is not a body or made of parts, it is enoughto refer to one verse to establish the correct understanding about the reality of His self.2 Ash-Shuwraa, 11

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<<laysa kamithlihi shay’>>. The word laysa” is the word of negation. The first“ لیس

letter prefixed to the next word is the Kaaf” with a“ ك fathah; a word made of one letter,

simply pronounced as “ka”. It originally means “like”. It is affixed to the word مثل

“mithli”, meaning “like”. The last letter suffixed on the word “mithli” is the ”’haa“ ه

with a kasrah, so it is actually pronounced “he”. It is a third person masculine pronoun

meaning “him”, and it refers to Allaah. The last word in the verse is ,” ’shay“ شيء

which means “thing”. It is a general, indefinite term referring to all of the creations.

It is easily noticed that Allaah revealed the word “mithli” in this verse, with the

addition of revealing the “kaaf”. The negation of this combination emphatically denies

any likeness to Him. If the “kaaf” were removed (لیس مثلھ شيء ), it would still mean

that nothing is like Him. However, Allaah revealed the “kaaf” added to the “mithli”, and

this emphasizes the meaning that nothing is similar to Him. Furthermore, the term شيء“shay’ ” is indefinite, and whenever an indefinite noun is presented in a negative context,

then the meaning is an all-inclusive negation. In other words, look at the difference

between saying, “He is not like a thing”, and “He is not like the thing”. The first of these

two is more inclusive, because the term “thing” is indefinite. From this, we can know that

Allaah is clear of having or being a body, and is clear of organs, motion, places,

directions, and change. According to the judgment of the mind, attributes such as those

would draw similarities between Allaah and His creatures.

Many other verses negate likeness between Allaah and His creations, like Al-

Ikhlaas 4:

د)} كن كفوا أ 1{(و مل

<<There is no one equal to Him>>,

or the 65th verse of Maryam:

1{(هل تعمل مسیا)}

1 Al-Ikhlaas, 4

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posing the rhetorical question, <<Do you know of anything similar to Him?>>.

However,


<<Nothing is whatsoever like Him>>

is the most explicit verse in the Qur’aan that clears Allaah from resembling His

creations. Whoever is lost in the ocean of confusion from the prevalent ignorance among

today’s Muslims, let this verse be his plank of wood for staying afloat. Never liken Allaah

to His creations, no matter how many verses a Wahhaabiyy may bring to you to convince

you that Allaah is like a body.

We say that it is not permissible to interpret any text in a way that attributes

bodily characteristics to Allaah, because doing that will make the verses of The Qur’aan

contradictory, which is impossible. For the Wahhaabiyys, this contradiction is minute,

acceptable, and insignificant, because they do not believe that logic is associated with

belief.

THE PRIORITY OF THE MUHKAM VERSES OVER THE

MUTASHAABIH

As mentioned,



is a muhkam verse, and again, a muhkam verse is a verse that can only have one

interpretation according to the Arabic language. It is important to know the merit Allaah

gave to the muhkam verses. In ‘Aal 3Imraan, verse 7, Allaah told us:

شاهبات)} اب و أخر م ت حمكامت هن أم الك ه ءا 4{(م

1 Maryam, 652 Ash-Shuwraa, 113 Ash-Shuwraa, 114 Aal 3Imraan, 7

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<<Within the Book are muhkam verses. They are the base of the book, and other

verses are susceptible to more than one meaning (mutashaabih). >>

The mutashaabih verses are not the base of the book, but the Wahhaabiyys act as if they

are, which shows that they do not understand the true meaning of this verse, or the true

meaning of


<<Nothing is whatsoever like Him>>.

The true Sunniyy Muslims follow the rule of Allaah that proves that the muhkam verses

are the base of the book. They base their belief on


<<Nothing is whatsoever like Him>>,

because it is a muhkam verse. Then, when encountering attributes of Allaah like “Al-

Yad”, “Al-3Ayn”, “Al-Wajh”, “Al-Istiwaa’”, etc, whose literal meanings would liken

Allaah to the creations, they interpret them in a way that does not give Allaah a body or

an attribute of a body, because these words can have more than one meaning, as will be

seen in the second chapter, if Allaah willed. This is the straight and sound way, which

stations the muhkam verses as the base of the Book.

***EXTRA DETAIL***

The Wahhaabiyyah have tricks to avoid being cornered by this verse. Among them

is that they say, “When reciting this verse, you should not stop there, rather, you must

continue and read the rest of the verse:

3{(وهو السمیع البصري )}

<<And He is the one who hears and sees>>.”

From there they will accuse you of distorting the meaning of the verse by saying, “Just as

it is valid that He hears and sees while nothing is like Him, it is valid that He has a face

1 Ash-Shuwraa, 112 Ash-Shuwraa, 113 Ash-Shuwraa, 11

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and hands while nothing is like Him.” The answer for this is in two steps. The first is to

prove the validity of reciting:



and stopping there. That is achieved in two ways: The first is the fact that if one looked

into the book of the Qur’aan, he would find a sign over top of the verse proving that the

reciter is allowed to stop there. If the Wahhaabiyy says, “That is for the recitation, not

the meaning,” respond by saying, “Would it be valid for the recitation to give an invalid

meaning?” The second way to thwart the Wahhaabiyy’s attempt to dodge this verse’s

ruling is to say to him, “Even if we recited the saying:

{( س مكث يشء وهو السمیع البصري ل )}2

<<Nothing is whatsoever like Him, and He hears and sees>>,

that is not the beginning of the verse, so what made it permissible for you to start at



when it is in itself the continuation of previous statements? Why have you not recited the

entire verse from its beginning to its end?” If he says, “Because this is the part of the

verse related to our topic,” We answer, “For the same reason we have recited the

amount that we have recited.”

The second step is to clarify that the hearing and sight of Allaah are not by eyes

and ears, have no beginning or end, and are not restricted to time, direction, volume, or

light, and thus do not resemble the hearing and sight of the creatures. The scholars said

that this was the benefit of being mentioned after the confirmation that He does not

resemble anything. In other words, Allaah told us in His book:



then, after knowing that He does not resemble anything, we are informed that:

1 Ash-Shuwraa, 112 Ash-Shuwraa, 113 Ash-Shuwraa, 114 Ash-Shuwraa, 11

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{(وهو السمیع البصري )}

<<He is the one Who hears and Sees>>,

so that we would know that His hearing and sight are different from that of the creations.

This is the key for answering their question to us, “Why is it valid for you to say that

Allaah has hearing, sight, knowledge and power, but you prevent us from saying that He

has hands, fingers, face and eyes?” You can respond by saying that hearing, sight,

knowledge and power do not necessitate a body. They are meanings that do not dictate

composition and physical structure. As for their claim of a face and hands, etc.:

1) If they say that they are real, literal face and hands, then they have likened Allaah

to the creation, because real, literal face and hands require composition and

physical structure. If they say that they are not literal, then they have made

ta’wiyl.

2) If they say that they do not know the meanings of face and hands in reference to

Allaah, then we ask them how they could translate something without knowing its

meaning.

3) If they say that they translated the Arabic terms into their English counterparts,

we tell them that the Arabic terms have many possible meanings, so the intended

meanings must be translated according to the context, and not the mere word by

its face value.

4) If they choose to use only the Arabic words, such as al-wajh and al-yad, without

confirming any specific meanings for them except that they are attributes of

Allaah and that Allaah knows about them, then they have complied with us.

The origin of their twisted understanding of the verse:

{( س مكث يشء وهو السمیع البصري ل )}1

<<Nothing is whatsoever like Him, and He hears and sees>>

is taken from their grandfather, Ibn Taymiyah, who confessed that he likens Allaah to the

creation when he said in his book Bughyah Al-Murtaad:

1 Ash-Shuwraa, 11

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وهي أعظم آية أنزلت يف التنزيه ومع ذلك فشبهاىل ليس كمثله شيء فنزه وهو السميع البصري قال تع

مل ختل عن التشبيه

“The Exalted said: س مكث يشء)} 1{(ل <<Nothing is whatsoever like Him>>, and

thereby He was exalted from resemblance; {( وهو السمیع البصري)} <<and He hears and

sees>>, and thus He was likened. This is the greatest verse revealed in clearing

Allaah from resembling the creation, and despite that, it was not devoid of resembling

Him to others.” The reality of Ibn Taymiyah’s claim is that the Qur’aan contradicts

itself.

***

PROOF FROM THE HADIYTH THAT REFUTES THE

WAHHAABIYY CREED

As for the honorable sayings of the Prophet of Allaah (3alayhi-s-Salaam), we

recite the hadiyth:

كان هللا و لم یكن شيء غیره“Allaah existed (eternally), and there was nothing other than Him.2” This is a very

basic and easy-to-understand proof. It shows that Allaah was eternally alone. There was

no 3Arsh, sky, body, place, direction, light, darkness, nor anything else.

If a Wahhaabiyy insists on his bad belief, mention this hadiyth and then ask, but

without the intention to make him say blasphemy, “Is a place something other than

Allaah?” He can give three possible responses:

1) He may totally ignore your question, and instead of answering, he would ask you

a different question, or he may change the subject. If he does either of those, do

not answer his question, nor follow him into another subject. Stick to the hadiyth

and do not let him get away with not answering the question. If he refuses to

1 Ash-Shuwraa, 112 Narrated by Al-Bukhaariyy

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answer the question, it is because he knows what you are trying to do, and he does

not want to be cornered.

2) If he says that the place is Allaah, which we do not expect him to say, then he

committed pure, explicit and blatant blasphemy.

3) If he says that the place is something other than Allaah, then say, “Allaah existed

without anything, and you agree that the place is something other than Him, so by

this hadiyth, Allaah existed without a place.” If the Wahhaabiyy says, “Well,

Allaah is now in a place,” then he likened Allaah to the creations, attributing

change to Him. Places are not eternal, because Allaah is the only eternal One.

Because of the clarity of this refutation, Ibn Taymiyah went to claim the existence of

the types of things with Allaah eternally. He said in his book Minhaaj As-Sunnah An-

Nabawiyyah:

األزل ليس هو عبارة عن شيء حمدد بل ما من فإن يكون نوع احلوادث دائما مل يزلجاز أنوإن

ر وقت يقدر إال وقبله وقت آخ

“… Even though it is valid that the creations in their kind would be everlasting,

beginningless, for eternity is not an expression of something specific. Instead, there is no

moment of time, except that before it there was another moment… ” Does not Ibn

Taymiyah know that time is a creation of Allaah, and hence was preceded by non-

existence? If that expression is not clear enough, then here is his statement from his book

called: Muwaafaqatu Sahiyh Al-Manquwl liSariyh Al-Ma3quwl:

فإن األزيل هو نوع احلادث ال عني احلادث

“Because the eternal one is the type of the creation, not the created thing itself.” What

lead Ibn Taymiyah to say these things is the fact that he wants to confirm a place and

direction for Allaah no matter what the cost. Thus, if it were said that attributing a place

to Allaah means that Allaah changed, he would respond by saying, “No, actually the

place as a type of thing is beginningless, and so Allaah was always in a place.” This creed

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of Ibn Taymiyah is a shameful exposure and a confirmation of his belief that something

existed with Allaah eternally, which is shirk.

Also, the Wahhaabiyys believe that Allaah moves from one place to another, but

motion is not eternal. It comes into existence (has a beginning) after it was non-existent.

So, how can the Wahhaabiyys confirm that Allaah literally descends and ascends, when

the Prophet (3alayhi-s-Salaam) told us that Allaah is eternal? According to the

Wahhaabiyys, Allaah acquired attributes, which negates being eternal. How is it known

that we are created, and not eternal? It is because we change and develop. Changing and

developing are signs of the existence of the mighty Creator; the Lord Who creates and

gives us the attributes that we did not have before. This is why Abuw Haniyfah said in Al-

Fiqh Al-Akbar,

واالختالف حيدث عند املخلوقنيالتغري

“Changes and variations occur on the creations (only).” Allaah is not a creation, so no

one gives Him attributes. Ahlu-s-Sunnah agreed that He does not give Himself attributes,

because whatever Allaah creates is a creation, and He does not have a created attribute.

Allaah is not like us. He is the One Who changes things, but He does not change. He is

eternal. This hadiyth is also an explicit one whose meaning cannot be played with. Use it

against them and stick to it. Do not let them lead you away from it, as the more devious

among them may intentionally try. If you use it properly, there would be no way around

it.

SCHOLARLY TEXTS REFUTING THE WAHHAABIYY CREED

After creating the creations, Allaah did not acquire one of their attributes, like

being in a physical direction in comparison to them. Nor did he lose any of His attributes,

like eternally existing without changing. None of the creations became attributes of

Allaah. After creating places and directions, He did not take them as attributes for

Himself. He is not attributed with a created attribute; an attribute that did not exist, and

then came into existence. This is why At-Tahaawiyy, a true Salafiyy, in his book famous

as the 3Aqiydah of At-Tahaawiyy, said:

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ما كان بصفاته ما زال بصفاته قدميا قبل خلقه، لم يزدد بكونهم شيئا لم يكن قبلهم من صفته، وك

.أزليا كذلك لا يزال عليها أبديا“With His attributes, He never ceased to be without beginning before His creation. He did

not acquire any attribute that did not exist before them, and just as He with His attributes

is without a beginning, likewise He with His attributes will always be everlasting.”

THE VALIDITY OF THE CONCENSUS

A good thing about At-Tahaawiyy’s book is that it conveys the consensus;

agreement (al-ijmaa3) of the Muslim scholars about the matters of Belief. Unfortunate for

Wahhaabiyys, they believe that all of the scholars can agree upon something and still be

wrong, so they care not that this book conveys the consensus. The authentic saying of the

Prophet (3alayhi-s- Salaam):

محمد على ضاللةمة أما كان هللا لیجمع “Allaah will not let (the scholars of) the nation of Muhammad agree on a

misguidance.1” The Wahhaabiyys restrict this hadiyth to the Companions, may Allaah

accept their deeds and grant them high status. To that, tell them that they are making

ta’wiyl. This hadiyth guarantees protection for the ummah (nation) in general, which

follows its guided scholars. If the scholars would agree upon a mistake, this would

mislead the entire nation. Such was the fate of Banuw Israa’iyl (the Children of Israel),

whose scholars contravened the Islaamic laws revealed to Prophet Muwsaa (Moses), and

thus strayed the entire nation. The nation of Prophet 3Iysaa (Jesus) also deviated. The

nation of Muhammad will not deviate entirely; instead, most of them will always have the

proper belief.

Another issue of consensus conveyed by At-Tahaawiyy is, “Allaah is exalted

beyond limits, extremes, limbs, organs and instruments. The six directions (above, below,

right, left, in front of, behind) do not contain (i.e. pertain to) Him, as is the case of the

created things.”

1 narrated by Al-Haakim and others

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A DOCUMENTATION OF THE SALAF’S BELIEF

Yet another benefit is that this book was written during the time of the Salaf.

When At-Tahaawiyy wrote this book, no one objected to it. The scholars of the Salaf

were generally the best in Islaam, and not one came to him telling him that his book

contained lies or mistakes against the correct Muslim belief. On the contrary, this book

became very, very famous, was memorized, and then narrated generation after

generation, without anyone discrediting it -until today, 1,100 years later. The

Wahhaabiyys do not agree with everything that he conveyed, as explicitly stated by the

now deceased Wahhaabiyy leader, Ibn Baaz, in his corrupted explanation of At-

Tahaawiyy’s book. Since they do not agree with him, then they admit that they do not

believe what Muslims believe, because the Muslims believed in what he documented

before he even wrote it. If they say that they do agree with him, then they agreed with us,

and the argument is closed.

He also conveyed, “Whoever ascribes to Allaah an attribute with a meaning

among the meanings pertaining to mankind has blasphemed.” If the Wahhaabiyys are

truly Salafiyy, then why do they not agree with this belief that was documented by the

Salaf, agreed on by them, and thus passed on? It is because they take what they want and

leave what they want. If the Salaf believed that the one who ascribes a humanistic

meaning to Allaah is a kaafir (non-Muslim), then how do these so-called Salafiyyah

consider themselves Muslims, since they say, “The meaning is the same, but the degree is

different”? They mean that the meaning of hand and face and eyes is the same when

attributed to Allaah, but it is a different kind of hand, face and eye. By this, they attribute

the meaning that relates to humans to Allaah, and as just mentioned, for that, the Salaf

made takfiyr (judged one as a non-Muslim). Be careful, they truly say this statement:

“The meaning is the same, but the degree is different”. This statement is blasphemous. If

they say that the meanings of “al-yad”, “al-3ayn” and “al-wajh” (the Arabic terms) are

not the same when attributed to Allaah, then they agreed with us. If they say that the

meanings of those terms are not the same when attributed to Allaah, then what happened

to taking them literally?” In other words, we are saying that the literal meaning is the

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meaning that refers to the creations, so when they use the literal meanings of these terms,

they are using the creation’s meaning; the bodily meaning.

***EXTRA DETAIL***

It is important to know the difference between “agreement in expression” and

“agreement in meaning” Similarity between two things does not always take place by

merely using the same expression. For example, we say that Allaah exists and the

creatures exist, but this agreement in expression does not necessitate that He resembles

the creations, since His existence is without a body, soul, time or place. Thus, if they ask

us, “What made it acceptable for you to say that His hearing, sight and speech are

different from the creations?” We respond by saying, as previously mentioned, “It is true

that the expression is the same, but the meaning is different, for His sight is without

pupils, His hearing is without ears, and His speech is without letters, words or sounds.”

We oppose the Wahhaabiyys, not because they confirm “yad”, “3ayn” and “wajh” to

Allaah, but because they do not accept for someone to deny that Allaah has hands or a

face according to the apparent meanings. They say, “We must take those attributes as

they are, without looking for other linguistic meanings.” We, Ahlu-s-Sunnah, say, “We

must believe in the attributes that are mentioned in the Qur’aan and the Sunnah, but any

attribute that would apparently imply a physical meaning is not taken by its apparent

meaning.” Therefore, if one of them were to say that Allaah has hands, face and eyes that

are not organs nor pieces, and are not dimensional or physical, then if this is truly his

understanding, he then agreed with us, except in the expression. Upon that, we only

object to his usage of English words that delude people to think that Allaah has organs.

We then advise him to stick to the Arabic words, and to explain to the people that those

Arabic words as attributes of Allaah are not to be taken by their apparent meanings.

***

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IMPORTANT INFORMATION AND ADVICE

Thus far, we have covered the blasphemous, twisted and devious beliefs of the

Wahhaabiyys, their reasoning, or (twisted) logic behind it, and some basic reasons why

they are in error. To recap and summarize: they believe that Allaah has a body because

they take some verses and hadiyths literally. They will usually deny that they believe that

Allaah has a body, but you may find some who are ill enough to admit it.

Their belief is invalid, incorrect, and unsound for many reasons. It does not make

sense (but they do not care), it makes the verses of The Qur’aan contradict each other (as

will be elaborated on, if Allaah willed), it is against the explicit muhkam sayings of The

Prophet (hadiyth can be muhkam and mutashaabih also), and it is against the agreement

of the scholars. Before looking at some of the texts that these very misguided people use

to fool the Muslims, let us go over some important information and advice:

EXPLAINING THE MEANING OF KUFR (BLASPHEMY) AND

SOME OF ITS DETAILS

Such a bad belief is undoubtedly blasphemous, but what is blasphemy?

Blasphemy is kufr, the opposite of iymaan (faith or belief), that which cancels and

nullifies the validity of one’s Islaam. A blasphemer is a kaafir, and a kaafir is not a

Muslim. Kufr is the worst sin that the slaves of Allaah commit, and it can be committed

without knowing. Being ignorant that something makes a person a blasphemer and takes

him out of Islaam does not protect him from becoming a blasphemer, or else Jews,

Christians, Hindus, and others would not be blasphemers. Had ignorance been an excuse,

it would be better than knowledge, because then people would choose ignorance so that

they would be excused.

Also, an intention is not needed to commit blasphemy. That is why The Prophet

(3alayhi-s- Salaam) said:

إن العبد لیتكلم بالكلمة ال یرى بھا بأسا یھوي بھا في النار سبعین خریفا

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“Surely the slave of Allaah will utter the word. He does not see anything wrong with

it. Because of it, he will fall for 70 autumns1 into Hellfire.2” The depth of 70 years into

Hellfire is the bottom of Hell, a place that no Muslim will reach. Therefore, the Prophet

(3alayhi-s-Salaam) was talking about how someone committed blasphemy because of

something he said, but without realizing that he even did anything wrong. Even a new

Muslim who acquired a bad belief in Allaah would not be excused from kufr. This is so

because the correct belief and saying the shahaadah are the minimum requirements for

becoming a Muslim. In other words, just saying the shahaadah by itself is not enough to

make a person a Muslim, if that utterance is not associated with the proper belief. This is

why the Prophet said:

إميانخيرج من النار من قال ال إله إال اهللا ويف قلبه وزن ذرة من

“Whoever says, “No one is God but Allaah”3 will exit Hellfire, as long as there is a

particle’s weight of faith in his heart.”4 Also, believing without uttering the shahaadah

does not validate ones Islaam, or else the Prophet’s uncle Abuw Taalib would have been

a Muslim, because he knew that his nephew, Muhammad, was truthful, but he refused to

utter the shahaadah.

There is absolutely no excuse for having a bad belief in Allaah, His Messenger

(3alayhi-s- Salaam), or His Religion. People with bad beliefs in Allaah, like five per-

centers, the so-called Nation of Islaam, and the Wahhaabiyys fell into kufr. Some groups

have bad beliefs in The Messenger of Allaah (3alayhi-s- Salaam), like the Ahmadiyyah

who deny that Muhammad is the last to receive the status of prophethood. Some people

claim Islaam, but disbelieve in its exclusiveness; that Islaam is the only valid religion,

like those who misunderstood some Qur’aanic verses and believe that the Jews’ and

Christians’ religions will be accepted by Allaah on the Day of Judgment. When it comes

to these essentials of the belief, there is no excuse for not having them. One must have

those most basic issues in tact to be a Muslim. As for other issues, like believing in the

Angels, the Day of Judgment, Paradise, Hellfire, the obligation of the five prayers, etc, if

1 i.e. 70 years2 At-Tirmithiyy, Al-Bukhaariyy and Muslim3 This means, “Whoever says no one is God but Allaah and Muhammad is the Messenger of Allaah.”4 Al-Bukhaariyy

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someone becomes a Muslim and has not yet believed in these things because he has not

heard about them, his Islaam is still valid.

A Muslim who commits kufr leaves Islaam and becomes a kaafir. This terrible

action is Ar-Riddah (apostasy), and because of it, all good deeds are erased, as we are

told:

{( ط مع إلميان فقد ح كفر 1{(ومن

<<Whoever commits blasphemy and rejects belief has wasted his deeds>>.

As for the bad deeds, they are not erased by apostasy. Anyone with a bad belief in Allaah

because of a Wahhaabiyy influence, or any belief like it, like some people who believe

that Allaah is light, must say the Shahaadah again with the intention to leave that

blasphemy and never return to it. Anyone who repeated their blasphemous sayings must

do the same to clear himself of their poison. Uttering the Shahaadah is to say: “No one is

God except Allaah and Muhammad is The Messenger of Allaah.” This can be said in any

language, and no witness or shower is needed. One should be keen to say it properly, by

clearly pronouncing the “h” in the name of Allaah, and also pronouncing the name of

Prophet Muhammad (3alayhi-s- Salaam) correctly. Whoever cannot pronounce the name

of Allaah can translate it, and whoever cannot pronounce the name of Muhammad can

call him by his other title: Abu-l-Qaasim [abul\cau`\sim], like to say: “No deity is worthy

of worship except God, and Muhammad (or Abu-l-Qaasim2) is the messenger of God.

If someone says the Shahaadah while believing something that contradicts its

basic meaning, then what he uttered did not make him a Muslim.

JUDGING SOMEONE AS A KAAFIR (TAKFIYR)

Do not let your kinship or friendship bond you to these people, just as those who

are deep into the so-called Salafiyy cult will shun others very swiftly. Do not compromise

the validity of your belief because of your relationship with a Wahhaabiyy. Some people

refuse to call a person a kaafir, claiming that judging others is forbidden, which is not

true. We do judge- by the rules of Allaah. Ask the one who claims that judging is

1 Al-Maa’idah, 52 Even saying Abu-l-Gaasim [gas`\im] is valid if Abu-l-Qaasim is difficult

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forbidden, “How do you judge a person who utters the shahaadah?” He would obviously

judge such a person as a Muslim. How would he judge the one who cheats, lies, or steals?

He would judge that person as a cheater, liar, or thief. Then why would this person refuse

to judge the one who blasphemes as a blasphemer? We follow the saying of ^Umar Ibnu-

l-Khattaab, that we judge the people according to what is apparent from them. If they

show goodness then we treat them as such, and if they show wickedness then we treat

them as such. Do not be reluctant to confirm that he is a kaafir if you witness him

uttering blasphemous things. Some people are reluctant because of the hadiyth:

ھإن كان كما قال و إال رجعت علیاأحدھمخیھ یا كافرفقد باء بھامن قال أل“Whoever says to his brother, ‘O, kaafir’, then one of those two would truly be

inflicted with being a kaafir. Either it is as he said, or else it comes back to him.1”

This means that if a person calls someone else a kaafir, then he had better be correct, or

else he will become a kaafir for labeling a Muslim with kufr without evidence2. It means

that if the person is correct in calling another person a kaafir, then it is as he said- that

person is a kaafir, but if he is incorrect, then that judgment of kufr comes back to him,

and he falls into kufr. The Prophet did not say that it cannot be known if a person

committed kufr or not. He did not say that it is not permissible to judge a person as a

kaafir unless that person testifies for himself that he is a kaafir. Nor is it mentioned by the

scholars of Ahlu-s-Sunnah that a non-scholarly Muslim cannot know how to identify

blasphemy. The person who says these things speaks from his own opinions about the

rules of Allaah. In fact, Allaah told us:

م)} 3{(و حيلفون ما قالوا و لقد قالوا لكمة الكفر و كفروا بعد إسال

<< They swear by God (that) they did not say it, and by God, they (actually)did say the

word of blasphemy and blasphemed after their state of Islaam>>.

1 narrated by Muslim2 Sometimes a person labels a Muslim as a kaafir unrightfully, but would not be judged as a kaafir himself,which is the case of a person who is confused and thinks that something is kufr when it is not. For example,if someone believes that drinking alcohol is blasphemy, so he judges the Muslim who drinks alcohol as ablasphemer, he does not blaspheme for that because of his confusion, but he is sinful for calling thatMuslim a blasphemer and for not learning the obligatory knowledge of the religion. The judgmentmentioned in the hadiyth pertains to the one who judges a person as a kaafir without any reason orevidence, and not even out of confusion.3 At-Tawbah (Baraa’ah), 74

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If a person commits kufr, he is a kaafir, with no doubt about it. So, if someone

knows a person who committed kufr, but still treats him as a Muslim; makes him believe

that he is still a Muslim, then that someone fell into kufr himself. Kufr is a great reality

that many people unknowingly fall into everyday. Learning about it is an obligation. Kufr

is the sin that will put a person in Hellfire forever if he dies without clearing himself from

it.

If someone says, “this verse was revealed about the hypocrites who used to

pretend to be Muslims, so it does not pertain to the Muslims,” respond by saying, “Before

it became clear that those people were hypocrites, how were they treated, as Muslims or

not?” Indeed they were treated according to what they showed outwardly. Therefore, any

person who outwardly shows Islaam, and then shows blasphemy is judged as a

blasphemer.

HAVING THE CORRECT INTENTION

Among the most important things to be mindful of is having the correct intention.

Let the one who debates with deviant people keep the pure intention. Do not debate with

the mere intention of arguing, nor just to show that you are right and the other person is

wrong, or to show off your knowledge. Instead, debate with the intention to show the

truth. Our Prophet (3alayhi-s- Salaam) did not debate unless it was to show the truth, nor

did he ever lose a debate. ImaamAsh-Shaafi3iyy said that he never debated with someone

unless it was to show the truth. If you believe that the deviant person will not accept what

you are saying, and will only continue committing blasphemy, then it is not permissible

to keep debating with him. However, it is permissible to continue if you need to protect

the people who are around, and to show the truth to those who are listening. Do not leave

him to talk to the people and spread his blasphemy among them if you are able to protect

them from him.

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REFRAIN FROM PURPOSELY LEADING A PERSON TO SAY

KUFR (BLASPHEMY)

Also, refrain from asking questions that lead the deviant person to commit kufr.

For instance, do not ask a Wahhaabiyy, “Do you believe that Allaah has a real face?” or

“Do you believe that Allaah is in a place above His 3Arsh?” The Wahhaabiyy will

predictably answer, “Yes” to those questions, and then commit blasphemy as a result of

that answer; because he is admitting that he believes in blasphemy. If you provoke, lead,

cause or make someone commit blasphemy, you will fall into it yourself. The evidence

that this is forbidden is the verse:

مث والعدوان )} ىل اإل 1{(وال تعاونوا

<<Do not assist each other in sins and transgression>>.

If Allaah forbade us from assisting in sins, then more so it is forbidden to assist in the

worst of sins, which is blasphemy.

This is a grave mistake made by many debaters. Intending to make their

opponents commit to bad sayings, they purposely make their opponents utter

blasphemous words. It is done to expose the contradictions and inconsistencies, but sadly,

these people fall into blasphemy while wanting to do something good. As such, if you

talk to a Christian, do not ask, “Do you believe that Jesus is the son of God?” Do not ask

the atheist, “Do you deny the existence of God?” When these people answer “yes” to

these questions, which would be the expected answer, then the one who posed the

question also blasphemes. Whoever tempts, prompts or encourages a blasphemer to

confess to his blasphemy also falls into blasphemy. Avoiding this sin requires you to be

clever, quick and thoughtful. The one who is able to refute a deviant person without

asking him such questions is much more affective and skilled than someone who cannot

do that, and moreover is safe by protecting himself from blasphemy.

The evidence that the one who encourages another to blaspheme shares their sin

of blasphemy is the hadiyth2 that in reference to wine, the Messenger of Allaah damned:

whoever squeezes the grapes, whoever drinks the wine, whoever delivers it, the one to

1 Al-Maa’idah, 22 Narrated by At-Tirmithiyy, Abuw Daawuwd, Ibn Maajah, Ahmad, Al-Haakim and others.

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whom it is delivered, whoever pours it, whoever sells it, whoever consumes its price,

whoever buys it, and he for whom it is purchased. They all share in the sin. There are

similar narrations about the people who participate in usurious gain (ribaa). Furthermore,

the scholars of the four schools, as well as other schools, have confirmed and agreed that

it is blasphemous to knowingly aid any person commit blasphemy. Consequently, helping

someone commit a small sin is a small sin, helping someone commit a major sin is a

major sin, and helping someone blaspheme is blasphemy. So fear Allaah, and do not

think that this matter is light or less than blasphemy. The one who engages in a debate

must learn the proofs and strategies explained by the scholars, learn the Islaamic rules

pertaining to debate, and avoid sinful matters, such as missing the prayers and asking

blasphemous questions.

THINK FIRST AND HOLD YOUR TONGUE

Also, do not forget to maintain good manners and very importantly, to stay calm.

Do not let your frustration show, and do not let it lead you to shouting, etc. Allaah

advised us:

ليت يه أحسن )} ادلهم لحمكة والموعظة الحسنة و ل ربك 1{(ادع إىل س

<<Call to the path (i.e., the religion) of your Lord with wisdom and good

admonishment, and debate them with what is better>>.

This verse is yet more evidence that it is permissible to debate in the Religion if there is a

benefit.

Furthermore, whoever wants to present the proof needs to think and to recognize

his limitations. Efforts to show the truth can be wasted because of not thinking ahead and

not knowing when to speak and when to be silent. Do not bring up a detail without

having further evidence or references for support. The Wahhaabiyy will ask for proof,

and you will have backed yourself into a corner. On the other hand, do not be afraid to

ask a Wahhaabiyy for his proof. Do not forget that the burden of presenting evidence is

on the one who makes the claim, as the Prophet (3alayhi-s-Salaam) said:

البينة على المدعي1 An-Nahl, 125

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“The evidence is upon the claimer.1” With this simple rule, you can easily corner a

person who tries to avoid an issue. If a misguided person is asked to prove his claim, he

may reply, “Prove me wrong.” Do not fulfill his request. This is an attempt to avoid the

question. Tell him, “The burden of proof is upon whoever made the claim, so do not ask

me to prove that you are wrong. Prove that you are correct. I have not made a claim yet. I

have only asked for your proof.” This is one of the most important rules of debate and it

is extremely effective in refuting Wahhaabiyys, because it makes them run around in

circles like headless chickens. The most frequent response we get from Wahhaabiyys

when we ask, "What is your proof?", or "Who said that?" is everything except the

answer. Nevertheless, be careful. Do not think that every Wahhaabiyy will always be

stunned by this.

THE IMPORTANCE OF FOCUSING ON THE ISSUE OF

BELIEF

Many ignorant people say, “Why are you arguing over the belief? That is so

basic! There are Muslims who are dying because of the blasphemers! The Muslims are

not unified, we need unity! Stop wasting your time on these small issues!” To that, refer

to the Messenger of Allaah (3alayhi-s-Salaam) when he said:

ال شك فیھعمال إیمان فضل األأ“The best of deeds is (the correct) belief (in Allaah and His messenger) without a doubt

in it.” Belief is higher in status than prayer, fasting, charity, and even unity, which will

not exist when the beliefs of the people clash.

This belief is the worst of their transgressions and deviance, because it pertains to

the belief in Allaah. If a person does not have the correct belief, then he is not a Muslim.

The first thing to address with these people is their belief. We single them out because

they imitate Muslims very closely, and then teach kufr. There are other deviant ideas that

they propagate. Among them is the false notion that everything innovated in Islaam is

bad, despite that they give religious speeches with microphones, teach religious classes in

schools and universities (instead of in the mosques and houses), and have calculated the

1 Narrated by Al-Bayhaqiyy and others.

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prayer times for years in advance instead observing them every day or every few days.

This topic will be revisited in the appendage of the book, God willing. They are known

for their extremist ways of making optional (Sunnah) deeds into obligations, such as

obligating women to cover their faces. They also deem lawful things unlawful by

unrightfully restricting them to certain times, such as making the duff (tambourine)

forbidden on a day that is not a holiday or wedding. They are also among the terrorists

who are giving the Muslims a bad reputation these days. They prohibit traveling to visit

The Prophet’s (3alayhi-s-Salaam) grave, and other matters. Whoever thinks that these

mistakes are simple then let him think again. These examples are only a handful of their

mistakes. By this sick misinterpretation of the religion, they accuse Muslims of kufr,

deviance, and sins, which causes tribulation and results in teaching people incorrect rules.

It would be appropriate to clarify a fallacy presented by some who claim our

religion. It is not valid for someone to claim the need for striving for absolute unity with

all factions ascribed to Islaam, for that does not comply with the religious texts. The

Messenger of Allaah said:

من رأى منكم منكرا فليغريه بيده فإن مل يستطع فبلسانه فإن مل يستطع فبقلبه

“Any one of you who saw something forbidden, then let him change it by his hand. If

unable, then by his tongue. If unable, then with his heart (he must hate it)…1” The

point of evidence is that if we were to unite with all factions, we would either be silent

about their deviance, or warn from it and forbid it. If we are silent about their deviance

and invalid creeds, then we have abandoned the hadiyth of the Prophet, and the Prophet

warned us from being silent in the face of evil and deviance when he said:

يغريوه أوشك اهللا أن يعمهم بعقابهملإن الناس إذا رأوا املنكر و

“Surely, if the people saw the forbidden and they did not change it, Allaah is about to

include them in a general punishment from Him.2” If we are forbidding them and

warning against them, then we are not uniting with them, instead, we would be calling

them to join us, agree with us, and to leave out everything that opposes what we are upon.

1 Narrated by Muslim2 Narrated by Ahmad and others

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Thus, it is clear that claiming that all factions should unite and put their differences aside

is invalid, unless it means for them to unite under the Sunniyy creed and leave all other

deviant creeds. The only correct way is to call to the truth and oppose whatever opposes

the truth, and Allaah knows best.

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WHO ARE THE REAL SALAF?

The Salaf (predecessors, forerunners, pioneers) is the first three generations of

Muslims, as narrated by At-Tirmithiyy:

خیر الناس قرني ثم الذین یلونھم ثم الذین یلونھم“The best of the people are from my century, then those who come after them, then

those who come after them.” They are the Muslims of the first three hundred years,

starting from the migration (hijrah) of the Prophet from Makkah to Al-Madiynah. In

general, the Muslims of the Salaf are better than those who came after them. We say “in

general”, because it is possible to find someone from the khalaf (era after the Salaf) who

is better than an individual from the Salaf. It was the time of the four pious, rightly

guided caliphs: Abuw Bakr, 3Umar, 3Uthmaan, and 3Aliyy. Add to that list Al-Hasan and

3Umar Ibn 3Abdu-l-3Aziyz (may Allaah accept their deeds). The schools of fiqh were

established, and four remain since then- the followers of the great Salafiyy mujtahids,

Abuw Haniyfah, Maalik, Ash-Shaafi3iyy, and Ahmad Ibn Hambal. The books of hadiyth

were compiled during this time. It was the time of the greatest scholars of hadiyth,

namely Al-Bukhaariyy, Muslim, At-Tirmithiyy, Abuw Daawuwd, An-Nasaa’iyy and Ibn

Maajah, and others. Also during this time, the great scholars of 3aqiydah emerged, Abu-

l-Hasan Al-Ash3ariyy and Abuw Mansuwr Al-Maaturiydiyy. The Muslims were regarded

as the people of knowledge and piety. Because of the work that the great scholars of the

Salaf did, the Muslims after them had facilitated ease in terms of learning Islaam.

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SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIRMISUNDERSTANDING OF THE HONORABLE TEXTS

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CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THEHONORABLE TEXTS

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INTRODUCTION

It is vital to speak about some texts that the Wahhaabiyys use, because many

people see the invalidity of their belief, but feel compelled to follow them because they

do not want to reject the Islaamic texts. Many people know that likening Allaah to His

creatures is not sound or correct, but when shown verses and hadiyths, they feel that they

must accept what the Wahhaabiyys say. Then they make themselves believe that the

Wahhaabiyys’ belief in Allaah does not liken Him the creations, thus rejecting sound

reasoning. Some people feel like they are rejecting the Islaamic texts if they reject what

the Wahhaabiyys say, but this is not the case. Rejecting their claims is not rejecting the

Islaamic texts, it is simply rejecting the Wahhaabiyy misunderstanding of those texts.

TRANSLATING THE QUR’AAN

Beware of their so-called Qur’aanic translation, The Noble Qur’aan. It should be

called, “the Wahhaabiyy mistranslation of The Qur’aan”. In it, they attribute organs to

Allaah by translating the verses literally, and supporting their mistranslations with

mistranslated hadiyths and terrible footnotes. They even explicitly attribute more than

one shape to Allaah. Of course, they believe it is the best translation available.

We point out the fact that translating the text of the Qur’aan and presenting that

translated text as a representation of the Qur’aan is an innovation. The scholars did not

encourage it. Ahlu-s-Sunnah wa-l-Jamaa3ah did not translate the Qur’aan; they

explained it, and what a difference between explaining and translating there is. They

wrote books of tafsiyr (interpretation) in which they explained each word or group of

words in the verses. These books of tafsiyr sometimes became as vast as four volumes or

more. Some people are so deprived of the true teachings of Ahlu-s-Sunnah that they

actually believe that their translation is infallible, never thinking that there could be

mistakes in it. If they were asked, “What are you reading?” they would say, “The

Qur’aan.” It is truly and merely a translation of the Qur’aan. Instead of giving word for

word translations, the scholars gave detailed tafsiyr (interpretation; explanation), leaving

the text of the Qur’aan in Arabic. Allaah told us in many places in the Qur’aan that the

Qur’aan is in Arabic, such as:

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عربیا)} 1{(إ جعلناه قرآ

<<Surely We (Allaah) have made it an Arabic Qur’aan>>.

Instead of translating the Qur’aan into different languages, the Muslims learned Arabic.

Like the rest of the religious knowledge, tafsiyr must be acquired from a teacher.

Even an Arab is forbidden from making tafsiyr without first learning its rules from the

mufassiruwn (interpreters). There are many good books of tafsiyr, like the books of Abuw

Hayyaan, Al-Qurtubiyy and An-Nasafiyy. To the contrary, there are also bad books of

tafsiyr, such as the tafsiyr of Ibn Kathiyr, who was a Mushabbih (someone who likens

Allaah to the creations) affected by the teachings of Ibn Taymiyah. The Wahhaabiyys

have translated his tafsiyr and propagated it to be the finest tafsiyr in Islaamic history.

There are rules and ways of making tafsiyr, so the Qur’aan is not left to be interpreted by

any unqualified person. Hence, know that when we use the term “interpretation”, it is not

meant to refer to merely reading the Qur’aan, especially not a translation, and to produce

a meaning from one’s own whim or conjecture, like the Christians who actually have no

science for interpreting their book. The interpretations of their preachers are random and

not based on any specific rules. Mistranslating the Qur’aan and the hadiyths is an evil

innovation. Learn from knowledgeable, trustworthy teachers, not translations. And with

that, it is important to understand that it is not a condition to know Arabic to learn the

meanings of the Qur’aan. The condition is to learn the meanings from a teacher who

learned those meanings from a teacher.

Remember, we understand the texts in accordance with the verse:


<<Nothing resembles Allaah in anyway>>.

By following this method, we avoid both mental and textual contradictions. They

understand the texts according to the verse:

3{(الرمحن عـىل العـرش استوى)}

1 Az-Zukhruf, 32 Ash-Shuwraa, 113 Taahaa, 5

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<<Ar-Rahmaanu 3ala-l-3Arshi-stawaa>>,

which they believe is the proof that Allaah is secluded in a place above the 3Arsh. Its

meaning will be addressed in detail in what follows, God willing. By that, they fell into

many contradictions, both mental and textual.

THE WAHHAABIYYS TAKE ADVANTAGE OF THE

IGNORANT

A person not very knowledgeable about the matters of the creed, like a new

Muslim, is easy prey for them. They fill him with their bad beliefs by showing their so-

called proof. He may become consumed before he knows it, confident that he has learned

Islaam. Also, they take advantage of whoever is ignorant of Arabic by showing their so-

called proofs. In addition, whoever lacks intelligence would be easy to convince. They

feed on the ignorant. They may start with truth, such as to say, “No one deserves to be

worshiped except Allaah alone! Muhammad (3alayhi-s- Salaam) is His slave and

Messenger! Jesus is the slave of Allaah and His Messenger...” Then, they disclose their

dark side by adding, “We must believe that Allaah rose above His 3Arsh, and that Allaah

settled Himself on the 3Arsh, and that Allaah has two real hands…” In this way, they

overtook many. It is imperative to critically analyze what they say in order to understand

their contradictions.

Conversely, in the Muslim countries, they are known and cautioned against- in the

lessons, books, and Jumu3ah speeches. There, they are minorities, so it is not as easy for

them to spread their beliefs. As such, they believe that most of The Muslims are

misguided people.

As if they confirm that the belief does not make sense. They all but stop short of

saying, “Yes, it is a contradiction to say that nothing is like Allaah while describing Him

with the attributes of bodies, however it is confirmed in the Qur’aan and by The Prophet

(3alayhi-s- Salaam), so no matter what reasoning dictates, we do verify these bodily

attributes to Allaah.” In their minds, the Qur’aan confirms bodily attributes to Allaah, so

they believe that they should confirm bodily attributes to Allaah, thereby disregarding the

mental judgment. One may consider this stance as something like patriotism. They are

proud to say that no matter what is rational or logical, they believe in The Qur’aan, but

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they missed a point- the correct belief does not defy logic, so there is no need to abandon

it.

THE WAHHAABIYYS SHOW OUTWARD ADHERENCE TO

THE SUNNAH

They also snag people by their manners and appearance. They outwardly show

the religious rituals and signs. They grow nice beards, trim their mustaches, wear nice

fragrances, and usually dress with Muslim clothing. Ibn Maajah reports that the Prophet

said:

أجام إليها قذفوه فيها هم قوم من جلدتنا يتكلمون بألسنتنا فالزم على أبواب جهنم منتكون دعاة

مجاعة املسلمني

“There will be preachers at the gates of Hell. They will throw whomever responds to

them into it. They are people who resemble us and speak with our tongues. Adhere to

the Jamaa3ah of the Muslims…”

They say that cutting the beard is sinful, and although some mujtahids did say

that, they unrightfully deny the validity of the saying of the mujtahids who said it is only

disliked and not sinful to cut the beard. They believe that wearing the pants below the

ankles is a major sin, while the truth is that it is not sinful if someone wears his pants

below his ankles without arrogance or vanity. Some of the mean and ignorant ones will

not return the greetings of the Muslim whose pants are below his ankles.

They falsely believe that it is obligatory for women to wear black or navy blue,

and to wear over-garments. The truth is that when the Prophet was asked if the woman

could pray with a scarf and a shirt without a garment from the waist down (izaar), he

said:

إذا كان الدرع سابغا يغطي ظهور قدميها

“If the shirt was flowing and covered the top of her feet.” Abuw Daawuwd narrated this,

and it proves that she does not have to wear an over-garment, which is the garment worn

over the shirt and the rest of her clothes. The Wahhaabiyys also believe that the women

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64

must cover their faces. However, there is more than one hadiyth that confirms that

women were in the presence of the Prophet with their faces uncovered, and he did not

object to them or forbid them from that.

They make the lines of their congregational prayers very straight. Their display of

the Sunnah may contribute to their stubbornness. In their minds, can they see themselves

misguided while bearing a big prostration mark, a long beard, and having two wives?

However, a person with the correct belief will not accept their claims, because he

knows that Allaah is not similar to His creations, even if the Wahhaabiyy has a huge

beard and may have memorized many chapters of the Qur’aan. The Muslim would say to

himself, “I don’t know Arabic, but I know the rule. The verse or the hadiyth would not

contradict the rule.” The Muslim is confident about the rule, because the rule makes

sense: Nothing is like Allaah. Nothing resembles Him. No one has His Attributes. He

does not have the attributes of anyone else. Allaah is different from whatever you can

imagine. This is how a person protects himself from likening Allaah to the creations. The

many verses and hadiyths they produce might seem overwhelming to a weak or doubtful

person, nevertheless if you learn the correct tafsiyr (interpretation) of each and every one

of those texts, you’ll see that those people are very, very, very misguided.

After mentioning this, keep two important facts in mind: 1) A good outside

appearance does not necessitate a good heart with the correct belief. Do not let looks fool

you, and 2) do not judge every person with a big beard and cut pants walking with a

veiled woman in black as a Wahhaabiyy. Those are recommended acts for the Muslim.

Use your mind and seek the truth with the sincere intention of seeking the blessings and

acceptance of Allaah (liwajhi-llaah).

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THE TRUTH ABOUT THE HADIYTH OF THE FEMALESLAVE

There is good reason for starting with Imaam Muslim’s narration of Hadiythu-l-

Jaariyah1; the Hadiyth of the Female Slave. They use it very much to convince people

that Allaah is bound to a place. Understanding why it is not a proof for their claims is a

matter of critical importance. Whoever misunderstands and thinks that the Prophet

(3alayhi-s-Salaam) likened Allaah to His creations falls into kufr (blasphemy).

THE STORY BEHIND THE HADIYTH

According to the narration of Imaam Muslim, a man had a female slave taking

care of his flock, when a wolf attacked and ate a sheep. When he found out, he felt that

she was negligent, so he hit her in the face. Then he regretted that and went to the Prophet

(3alayhi-s- Salaam) and asked him, “O, Messenger of Allaah, should I set her free?” The

Prophet (3alayhi-s- Salaam) said, “Bring her to me,” so he brought her to him, and

according to Imaam Muslim, the Prophet (3alayhi-s-Salaam) asked her:

عتقھا فإنھا مؤمنةأنت رسول هللا قال أنا قالت أین هللا قالت في السماء قال من أقال “Ayna-llaah?” She said, “Fi-s-samaa’.” He said, “Who am I?” She said, “You are the

Messenger of Allaah.” He said, “Free her, for she is a believer.”

The explanation of the untranslated terms will come, if Allaah willed.

If a person does not understand the correct creed or the rules of interpreting the

Islaamic texts, he would take this hadiyth literally and confirm the created attribute of

being in the sky to Allaah. Centuries ago, Ahlu-s-Sunnah established the correct

explanation of this narration, and there are several reasons why it is not proof for their

claims. If Allaah willed, we will only mention a few.

1 The “jaariyah” can refer to a free, enslaved, child or pubescent female.

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THE WAHHAABIYY MISUNDERSTANDING OF THE

HADIYTH

May Allaah protect us as we scrutinize their understanding of this hadiyth. They

claim it to be proof that Allaah exists in a place, saying that The Prophet (3alayhi-s-

Salaam) asked the girl, “Where is Allaah?” -inquiring about a location. Thus they deduce

that Allaah must be in a place, and that it must be permissible to inquire about His

location. Then they interpret her reply to mean, “In the sky”. So, they furthermore say

that since he said, “Free her, for she is a believer,” then Allaah must be in the sky. This

understanding likens Allaah to the creations, and whoever takes the literal understanding

has fallen into kufr.

THE ARABIC TERMS HAVE MORE THAN ONE MEANING

A smart and honest person should do at least one of two things if presented with

this hadiyth: Reject the meaning that confines Allaah to a space and limits Him like a

body, without rejecting the hadiyth itself (in its Arabic text), and if a little shaken by it,

then go to a knowledgeable person and ask about it. A blind follower, an idle person who

does not want to investigate, and a weak-minded person will not ask , he will simply

accept what they say, breeching the correct belief. May Allaah strengthen our (correct)

beliefs and our intellects.

The truth is that in this hadiyth, The Prophet (3alayhi-s-Salaam) was asking the

girl about her belief in Allaah, and not about a place for Him, and she expressed that

Allaah has the highest status.

This hadiyth does not prove their claim because its words can have more than one

meaning (mutashaabih). The word “ayna” does not only ask about the makaan (place),

but also the makaanah (rank; status). This is proven by various sources, including sayings

of Companions, and Muslim scholars. The line of poetry:

أین الثرى من الثریا و أین معاویة من عليliterally says, "Where is Pleiades compared to the soil, and where is Mu3aawiyah

compared to 3Aliyy?” The locations of Mu3aawiyah and 3Aliyy are not actually sought,

although “ayna” is used. It compares the high status of 3Aliyy, the rightly guided caliph,

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(which is high like the stars) to the status of Mu3aawiyah, who was unjust and committed

major sins by rebelling against the rightly guided caliph.

The terms “fi-s-samaa’” can also have more than one meaning. Besides “in the

sky”, it may signify having a high status. For example, in front of The Prophet (3alayhi-s-

Salaam), An-Naabighah, the Companion, said:

بلغنا السمــــــاء “We reached the sky,” as narrated by Ibn 3Abdu-l-Barr. He meant that by the blessing of

Islaam, Allaah raised their ranks.

*** EXTRA DETAIL***

We do not object to saying that “ayna” asks about the “makaan”, but know that

“makaan” does not only mean, “place”, it also means “makaanah (status)”. So if a

Wahhaabiyy brings a small, reliable Arabic dictionary, in which all of the definitions are

not mentioned, do not feel cornered if he says that “ayna” asks about the “makaan”

(and he will say, “which means the place”). We agree, but makaan can also mean

“makaanah (status)”. Hence, the Wahhaabiyy has no proof. If he asks for proof that

“makaan” can mean “the status (makaanah)”, then refer to the narration in which Al-

3Abbaas said “O Allaah, the people are directing their supplication to you by me

because of my MAKAAN to your prophet.” This is narrated by Al-Bazzaar, and they

narrate this hadiyth when attempting to discredit tawassul by the Prophet after his death.

Truly, Al-3Abbaas was referring his status of being The Prophet’s (3alayhi-s- Salaam)

companion and uncle, and not to the place he was in, because even blasphemers stood

there. As such, the word “ayna” does ask about the “makaan”, which can mean “place”

or “status”.

***

And so, this hadiyth neither proves that Allaah is in a place, nor that it is

permissible to ask about a place for Him. It is permissible to ask “ayna-llaah?” in Arabic,

if the person means, “What do you believe about the status of Allaah?” but one cannot

ask, “Where is Allaah?” or “What place is Allaah in?” because this is implying that

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Allaah is in a place, which is blasphemy. Everyone must be certain with no doubt that

Allaah exists without a place, and that it is blasphemy even to imply that He is in a place.

Our point is to show that there are two possible meanings for the terms of this

hadiyth. One is the rejected literal meaning, which contradicts


<<Nothing resembles Allaah >>.

The other interpretation is that the Prophet (3alayhi-s- Salaam) asked her about her belief

in Allaah, and her reply meant that Allaah has the greatest status and highest majesty.

This is the acceptable interpretation, because it corresponds with the Arabic language and

the religious rules. Furthermore, it complies with other texts, including other narrations of

this very hadiyth.

DIFFERENT VERSIONS OF THE HADIYTH

Know that in many cases, a hadiyth would have several narrations. This is

because the Prophet (3alayhi-s-Salaam) did not obligate his companions to memorize

everything he said, so they would often convey the meanings of what he said, and as a

result, the expressions of one hadiyth would vary from one narrator to another. Take an

example from the previously mentioned hadiyth:

كان هللا و لم یكن شيء غیره“Allaah existed, and there was nothing other than Him.2” Al-Bayhaqiyy narrated the

same hadiyth, but with different wording:

كل شيء كان هللا قبل“Allaah existed before everything.” These are examples of one hadiyth having different

narrations. This hadiyth of the female slave does not prove their claims because it has

more than one narration, each with different wording:

1 Ash-Shuwraa, 112 narrated by Al-Bukhaariyy

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Let us look at the narration of the great Salafiyy mujtahid, Imaam Maalik, which

is stronger than Imaam Muslim’s narration. In his book called Al-Muwatta’, Maalik

narrated that the Messenger of Allaah (3alayhi-s-Salaam) asked the girl:

ني رسول هللا قالت نعمأتشھدین أال هللا قالت نعم قال إلھ إن ال أقال أتشھدین “Do you testify that no one is God except Allaah (Atashhadiyna an laa ilaaha illa-

llaah)?” she said, “Yes.” He said, “Do you bear witness that I am the Messenger of

Allaah?” She said, “Yes.”

As we can see, this narration does not ask about a place for Allaah. In it, The

Prophet (3alayhi-s- Salaam) asked the girl about her belief in Allaah. Since this narration

asks about her belief, then the narration of Muslim should also be interpreted to mean that

she was asked about her belief, and not about a place for Allaah, because they are merely

different narrations of the same hadiyth. It would only be ludicrous to interpret the

narration of Imaam Muslim by the literal meaning, for then it would not comply with a

stronger narration, the narration of Maalik. We do not interpret two different narrations of

the same hadiyth so that they would conflict with each other; we interpret them to comply

with each other.

HAD THE WAHHAABIYY UNDERSTANDING BEEN

CORRECT, IT WOULD BE SUFFICIENT TO SAY “IN THE

SKY” TO BE CONSIDERED A MUSLIM

A third reason this hadiyth does not prove their claim is the fact that the

Wahhaabiyy understanding of it contradicts a basic, fundamental rule that all Muslims

know: A person’s Islaam is confirmed upon uttering the Shahaadah. According to the

Wahhaabiyys, The Prophet (3alayhi-s-Salaam) taught us this rule, but neglected it

himself, since according to them he judged her as a Muslim just because she said, “in the

sky.” Furthermore, if it is enough to say “in the sky” to be judged as a believer, then the

Wahhaabiyys should consider the Jews and Christians believers, but they do not.

Therefore, the narration of Maalik clarifies what The Prophet (3alayhi-s-Salaam) was

asking, and the narration of Muslim is understood according to Maalik’s narration, in

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which she actually was asked about the Shahaadah, and that complies with the basics of

the religion. For this reason, An-Nawawiyy said when explaining the narration of Muslim,

“In the hadiyth is evidence that the blasphemer does not become a believer except

by confessing about (the oneness of) Allaah, and the message of the Messenger of

Allaah, may Allaah raise his rank and protect him from what he feared for his

nation, and in it is evidence that whoever confesses about the two shahaadahs and

believes in that with certainty, that this is sufficient for him for the validity of his

belief and (the validity of him) being among the People of the Qiblah and (the

people of ) Paradise...”

THE FACT THAT THE HADIYTH IS NARRATED BY MUSLIM

DOES NOT SUPPORT THEM

If they say that this hadiyth is narrated by Muslim, whose book is the second most

authentic book of hadiyth, we agree (according to most scholars), but this fact does not

benefit the Wahhaabiyy. Firstly, not every hadiyth narrated by Muslim is strong. To think

that there is not a single weak hadiyth in the book of Muslim whatsoever is an evidence

of one’s ignorance in the science of hadiyth. It is confirmed in even the smallest books of

hadiyth terminology that there are hadiyths for which Imaam Muslim has been criticized,

which is one of the reasons that his book is the second strongest book of hadiyth

narration. Furthermore, Muslim did not explain this hadiyth of the slave woman; he only

narrated it. Narrating and explaining are two different issues not to be confused. As a

blow below the belt, the Wahhaabiyys may claim that because of their prestige, the

narrations of Al-Bukhaariyy and Muslim are enough without taking other books of

hadiyth into consideration. This is utter stupidity and foolishness. It is not the way of

Ahlu-s-Sunnah to reject any authentic text from the Prophet (3alayhi-s-Salaam), and the

fact is that the authentic hadiyths are spread throughout hundreds of books.

Thus, when a haafidh judges a hadiyth as authentic, that is according to his own

research. Some scholars said that Muslim’s narration is weak; a specific type of weakness

called “shuthuwth” (oddness). This is when a hadiyth seems to be authentic, but it

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opposes other authentic narrations from those who are stronger in memorization or more

numerous. In this case, the preserved narration would be the narration of Maalik:

ني رسول هللا قالت نعمأتشھدین أال هللا قالت نعم قال إلھ إن ال أقال أتشھدین He said, “Do you testify that no one is God except Allaah?” she said, “Yes.” He said,

“Do you bear witness that I am the Messenger of Allaah?” She said, “Yes.”

Other scholars refrained from applying any version of the hadiyth because of a

different type of weakness called "idtiraab (disorder; inconsistency)". This is when the

differences in the versions of one hadiyth do not comply with each other and there is no

way to give priority to one over the other. They said that the different narrations of this

hadiyth have too great of a discrepancy in their texts and chains; One narration says

“ayna-llaah”, one narration says “Do you testify that no one is God but Allaah?”, one

says that the female slave was mute and could not speak at all, and one narration says,

“Who is your Lord?” Abuw Haniyfah even narrates a version of the hadiyth in which the

story is completely different: A man’s mother died and left in her will for a slave to be

freed on her behalf, so the man told the Prophet that he only had that particular slave

woman, and asked the Prophet if freeing her was sufficient to fulfill his mother’s will.

There are also inconsistencies in the chains of this hadiyth. Hence, this hadiyth is

unreliable in the issues of belief, and among a small number of hadiyths for which Imaam

Muslim was criticized.

THE HADIYTH IS NOT STRONG ENOUGH TO BE A PROOF

IN THE ISSUE OF BELIEF

Additionally, unless narrated through many, many different routes (mutawaatir by

the statement) the scholars do not claim that the Prophet (3alayhi-s-Salaam) said those

exact words to the very letter. The Qur’aan is an example. Its wording can be traced back

to the Prophet (3alayhi-s-Salaam) through so many chains that we can confirm that the

Prophet (3alayhi-s-Salaam) recited those exact words to the very letter (while believing

that the Qur’aan he conveyed was not his own wording, but was the wording revealed

unto him). In such a case, they would say that the Prophet (3alayhi-s-Salaam) used those

very words. If not narrated like that, they do not give a 100% guarantee that the Prophet

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(3alayhi-s-Salaam) used those exact words. This hadiyth of the slave woman is not

mutawaatir, and is not even mashhuwr (narrated from at least three people). Some of the

very stern scholars of 3aqiydah said that a strong narration from the route of only one

trustworthy person is unreliable in belief issues; three trustworthy narrators are needed.

The Prophet (3alayhi-s-Salaam) could not have used all of the terms in all of the

narrations, being only one incident. So, according to the scholars who did accept the

hadiyth, the Prophet (3alayhi-s-Salaam) asked her something, and the sum of all the

different narrations shows that he was not asking her about a place, rather he was asking

her about her belief in Allaah. They put all of the different narrations together and came

up with a common meaning, like Imaam Al-Bayhaqiyy. Parenthetically, the narration in

which she was mute and raised her finger is weak, but can be interpreted to mean that

Allaah is one, or that He has the high majesty. Some of the Wahhaabiyys claim that

Muslim narrated that the female slave pointed up and said, "In the sky." Saying "fi-s-

samaa’ " is one narration, and raising the finger (and not saying anything at all) is

another.

The fact that they do not teach people about the narration of Maalik, and do not

interpret the narration of Muslim to comply with the narration of Maalik is an indication

that they are misguided, since they pick and choose which narrations they want, and hide

the others.

A SCHOLARLY CLARIFICATION

Among the trustworthy, reliable scholars who explained this hadiyth, is An-

Nawawiyy, in his very famous explanation of Sahiyh Muslim. Among what he said about

this hadiyth is:

“This hadiyth is among the hadiyths of attributes, and there are two methods in

explaining it,”... “One is to believe in it without delving into its meaning,

confirming

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<<Nothing is like Him in any way>>,

and that He is clear of the attributes of the creations. The second (method) is to

make ta’wiyl in a way that befits Him. So whoever takes by that (second method)

says that what is meant is to subject her to a test: Is she a monotheist who

confesses that the Creator, Manager, and doer (of whatever He willed) is indeed

Allaah alone, the one whom if the invoker supplicates to Him he directs himself

to the sky, just as the one who prays directs himself towards the Ka3bah- and that

is not because He is limited to the sky, just as He is not limited to the direction of

the Ka3bah, rather because the sky is the qiblah of those who supplicate, just as

the Ka3bah is the qiblah of those who pray- or is she an idol worshipper, among

the pagans who worship the idols that are in their presence2? So when she said

في السماء (fi-s-samaa’, which literally means “in the sky”) He knew that she

was a monotheist, and not an idol worshipper. Al-Qaadiy 3Iyaad said, ‘There is

no difference between the Muslims altogether; the scholar of fiqh, the scholar of

hadiyth, the scholar of belief, the skillful debater, and the common Muslim, that

the outward meanings of what is narrated in mentioning Allaah the exalted being

in the sky, like His saying:

مك األرض)} مت من يف السامء أن خيسف 3{(أأم

and texts like it, are not by their literal meanings, rather they are all given

ta’wiyl according to all of the Muslims.’ ”

An-Nawawiyy mentioned something very beneficial, “…not because He is limited

to the sky, just as He is not limited to the direction of the Ka3bah …” The Wahhaabiyys

say that we hold our hands to the sky when supplicating, because Allaah is above us.

1 Ash-Shuwraa, 112 Meaning that they do not direct themselves to the sky because their idols are in front ofthem.3 Al-Mulk, 16 (which literally translates as, “Do you feel secure from who is in the sky that he would notmake the ground split from beneath you?”)

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Truly, it is not proof. If lifting the hands to the sky proves that Allaah is above us, then

facing the Ka3bah would prove that Allaah is in Makkah, which they do not believe. Nor

do not say that the saying of Allaah in the Qur’aan:

يت)} {(ب

<< My house >>,

referring to the Ka3bah, means the place where Allaah resides. We lift our hands to the

sky because the sky is the qiblah (the thing that is faced; the reference point for facing a

direction) for the supplication, just as we face the Ka3bah in prayer because the Ka3bah

is the qiblah for the prayer. Besides that, Muslim narrated that on occasions, the Prophet

(3alayhi-s-Salaam) made supplication with his palms facing the ground.

As we can see, An-Nawawiyy conveyed that the Muslims do not accept the literal

meaning of texts like this hadiyth. So do the Wahhaabiyys know better than An-

Nawawiyy? Do they claim to know better about the hadiyth than the scholars of hadiyth?

Can they produce the name of a reliable scholar who said that An-Nawawiyy was wrong-

other than Al-Albaaniyy, who truly is not a scholar? If they say that it is possible that An-

Nawawiyy could be wrong, their famous move when shown what the scholars said, tell

them that it is also possible that they can be wrong, which in fact they are.

THE WAHHAABIYYS TA’WIYL FOR THE HADIYTH

They moreover claim to take the literal meaning of Imaam Muslim’s narration, yet

they claim that Allaah is high above His 3Arsh, above the sky. How then, can they go by

the apparent meaning of this hadiyth which literally says that Allaah is in the sky? In their

English translations of this hadiyth, they say that the Prophet (3alayhi-s-Salaam) asked

her, “Where is Allaah?” and she replied, “He is above the heavens,” which is ta’wiyl on

their part. The word fiy” literally means “in”, although it could mean“ في 3alaa“ على

(on, over, upon)”. The word as- samaa’” literally means “the sky”. The term“ السماء

mentioned in Muslim’s narration is singular not plural ,(sky; heaven) السماء السموات(skies; heavens). If they take the literal meaning, they have to say that Allaah is in the

sky, but they believe that Allaah is above the sky. If they want to say that it means that

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Allaah is above the sky, then they are not taking the literal meaning (ta’wiyl), and cannot

accuse us of anything when we do not take the literal meaning.

SIMILAR TEXTS

In the Wahhaabiyy mistranslation of the Qur’aan, they do the same for the

aforementioned verse in the chapter of Al-Mulk, 16:

مت من يف السامء)} {(أأم

They say that the aforementioned verse means, “Do you feel secure from the One who is

above the heavens?” They then show a new Muslim or a Muslim who does not know

Arabic, and try to convince him to believe that Allaah is above the seven skies, limited to

a place. However, the literal translation of the verse says, “Do you feel secure from who

is in the sky?” The word man” (who; whoever) can be singular or plural. If used in“ من

the singular context to refer to Allaah, it means the One with the highest status. If used in

the plural context, then it refers to the angels who live in the sky, and on occasions have

come down by the order of Allaah to inflict the punishment on the transgressors.

This hadiyth of the female slave, this verse in the chapter of Al-Mulk, and other

texts like them are reasons why some of the Wahhaabiyys said that Allaah exists in the

sky. Among those hadiyths is:

رض یرحمكم من في السماءرحموا من في األا“Be merciful to whoever is on earth, and whoever is in the sky will be merciful to

you.” This actually refers to the angels, as proven by another narration of the same

hadiyth, with the terms ھل السماءأ , “the people of the sky”. They would say that

Allaah is in the sky, He ascends up, and sits on the 3Arsh, mounts it, or establishes

Himself on it. They would say that He is above the 3Arsh and He descends down to the

sky at nighttime. They do not usually say that He sits on the 3Arsh in America (although

Ibn Taymiyah said that Allaah sits), but our brothers from overseas report that they do.

Here, they say, “He is above the 3Arsh” (in a physical direction), as if He is hovering

above it. They then tell people not to try to imagine how He is above the 3Arsh. Allaah is

glorified from what they attribute to Him.

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Remember that it is not a condition to mention the aforementioned points of

refutation against them in the order presented in the book. You may find yourself in a

position where it is better to mention Imaam Maalik’s narration before mentioning that

the terms of the hadiyth can have more than one meaning. Nor is it a condition to mention

every single point you know. Sometimes it is enough to mention one detail.

In closing this section, it would be worthwhile to mention some verses of the

Qur’aan. In the chapter of Az-Zumar, verse 68, Allaah said:

{(و نفخ يف الصور فصعق من يف السموات و من يف األرض إال من شاء هللا)}

<<The Horn will be blown, and whoever is in the skies or on Earth will faint, except

those whom Allaah willed.>>

Fainting does not befit Allaah. If the Wahhaabiyy says, “It means that those whom Allaah

did not will to faint will not faint, so Allaah will not faint while He is in the sky when the

horn blows,” we say, “Allaah does not will for Himself to be protected; He is not a

subject of His own will, the creations are subjects of His will.”

In the chapter of Al-Ambiyaa’, verse 104, Allaah said:

ب)} ل لك طي الس {(یوم نطوي السامء

<<The Day when We (Allaah) will fold the sky like books…>>

According to their belief, Allaah will be smashed by the folding of the sky, because the

skies are solid entities, not merely air, gas and clouds. They are very smooth, wide, and

dense, with angels at their entrances.

Once, a new Muslim was shaken by this hadiyth. He had never heard about it

before, but he knew that Allaah is not like His creations in any way. Knowing this rule

and hearing this hadiyth explained by a Wahhaabiyy raised questions in his mind,

because of the contradiction. He asked about it and learned many reasons why it does not

mean what those liars say.

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THE TRUTH ABOUT THE SAYING OF ALLAAH:{(الرمحن عـىل العـرش استوى)}

<<AR-RAHMAANU 3ALA-L-3ARSHI-STAWAA>>

If not for Hadiythu-l-Jaariyah, this verse:

1{(الرمحن عـىل العـرش استوى)}

<<Ar-Rahmaanu 3ala-l-3Arshi-stawaa>>

would be our first reference. It is their favorite verse. They claim it to be proof that

Allaah is above His 3Arsh, or that He sits upon it. Let us take a closer look at this

honorable verse that is clear of their incorrect interpretation:

THE TAFSIYR OF THE VERSE AND HOW TO REFUTE THE

WAHHAABIYYS WHO MISINTERPRET IT

The word { محنالر }"Ar-Rahmaan" is a name of Allaah. Al-Bayhaqiyy explained it

as “the One with abundant mercy for believers and blasphemers in this life, but His

mercy is reserved for believers in the Hereafter”2.

The word {عـىل}"3alaa" is what in English would be a preposition. It may mean

"on", "over (by status or by place)”, “according to”, and more.

The word { العـرش}"The 3Arsh" literally means "the throne", but is not really a

chair; it is the ceiling of Paradise and the largest of creations- held up by four enormous

and praiseworthy angels. On The Day of Judgment, eight angels will carry it.

The word {استوى} "Istawaa" has many, many meanings. It is a verb that refers to

the eternal attribute of Allaah called Al-Istiwaa’. It has a befitting meaning, and Allaah

knows its reality. One of its meanings is "sat", which does not befit Allaah, and this is

why some Wahhaabiyys said “Allaah sits on His thrown.” Al-Qaamuws, the famous

dictionary by Al-Fayruwz’aabaadiyy, lists 15 meanings for it. Because of this dictionary,

1 Taahaa, 52 Al-Asmaa’ wa-s-Sifaat

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every Arabic dictionary was called “qaamuws”. More meanings will be mentioned as we

go along, if Allaah willed.

There are two methods of interpreting texts like this, as An-Nawawiyy mentioned

about the hadiyth of the female slave: One is to believe in it without assigning any

particular meaning to it. Do not seek its specific meaning. Following this method, we

simply take the position that it has a befitting meaning that complies with the rules of the

religion, without the need of contravening the Arabic language, and Allaah and His

Messenger (3alayhi-s-Salaam) know about it. We confirm that its meaning is becoming

without stipulating what that meaning is, and we merely say, “Allaah is attributed with

istawaa.” This is actually the general way of the Salaf, and the meaning of Ash-

Shaafi3iyy’s saying, “I believe in what came from Allaah according to the meaning that

Allaah willed and I believe in what came from the Messenger of Allaah according to the

meaning that the Messenger of Allaah meant.” So let the Wahhaabiyys follow it.

Do not be fooled by the misquoted translations produced by Wahhaabiyys. They

bring mistranslated quotes from the Imaams about this issue, claiming that they said, "We

believe that Allaah rose above His 3Arsh," while truly they only said, "We believe in

Istiwaa’ ". They DID NOT say, "We believe that istawaa means that Allaah rose above

His 3Arsh." Nor did they say, "We believe that istawaa means that Allaah sat…" They

said, "Istawaa without a how", not “He sat without a how.” They said, “The meaning of

istawaa is not like what is imagined,” and not, “It is impossible to say how Allaah

mounted the 3Arsh”. For that reason, if a Wahhaabiyy brings a mistranslation similar to

what is mentioned, and attributes it to a reliable scholar, tell him, “Do not bring your

translation of what a scholar said when he used a word that can have 15 meanings.” Tell

him to bring the explicit evidence that those scholars said istawaa when attributed to

Allaah means "rose above" or "sat". In other words, tell him to bring the proof that those

scholars assigned a particular definition to “istawaa” over another, and do not accept a

simple translation that of course, is by a Wahhaabiyy. If the Wahhaabiyy brings some

statements from some of the old, reliable scholars, like Mujaahid the student of Ibn

3Abbaas and Al-Farraa’, claiming that those scholars said it means “rose above” by

using such words as “ارتفع (irtafa3a)” or “عال (3alaa)”, then know that even those words

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still can have the meaning of highness in status and majesty, not only highness in place.

That is assuming that the narrations are authentic. Do not be shaken by this, because it is

known that there are two types of highness: physical, which is impossible to be an

attribute of Allaah, and majestic, which is permissible. Thus, had they used words that

attribute “highness” to Allaah, that is not evidence that Allaah is in a place. Furthermore,

had they intended by those expressions that Allaah exists in a physical location, they

would be rejected by virtue of the definitive evidence that Allaah does not resemble His

creation.

The other method is to look into the Arabic language and select what is befitting

to Allaah. For example, do not use “he sat (jalasa)”, because that implies that Allaah has

a body. Do not use “to become upright (i3tadala)”, for that would liken Allaah to the

plants that stand tall on their stalks, as Allaah told us about the crops:

{( ىل سوقه فاستوى )}1

<<It stood upright on its stalk>>.

Do not use the meaning “to ripen (nadija)”, for that would liken Allaah to the fruits, nor

“to become complete (tamma)”, for that would liken Him to the men who reach the prime

of their strength, as Allaah told us about Prophet Muwsaa:

{( توىو ولما بلغ أشده لمااس اه حمكا و ت آ )}2

<<When he reached the prime of his strength and was complete, We granted him

prophethood and knowledge>>.

Do not use “to dwell in a place or to be firmly established upon something (istaqarra)”,

or else He would be similar to the Ark. Allaah told us in His book about that Ark:

{( توت و ىل الجودي اس )}3

<<It settled upon (the peak of ) Mt. Juwdiyy>>.

None of these meanings befit Allaah, even though they are linguistically applicable to

“istawaa”, and there are many more meanings.

1 Al-Fath, 292 Al-Qasas, 143 Huwd, 44

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One of the meanings of “istawaa” is qahara (to subdue)”. If a“ قھر Wahhaabiyy

says that this does not befit Allaah, because it implies that Allaah did not have control

over the 3Arsh, and then conquered it, we say, “Then do not say it means He rose above

the 3Arsh, because it implies that He was not above it and then He became above it.”

Then we add, “What shows that the word “qahara” is attributable to Allaah, are His two

names, Al-Qaahir’ and‘ القاھر Al-Qahhaar’, which are mentioned in the‘ القھار Qur’aan

and hadiyths, and derive from qahara. The correct explanation is that when the 3Arsh

was created, it was subjugated by Allaah’s power. There is no implication of struggle.” In

this verse, Allaah informed us that He subdues the 3Arsh, the largest of creations, and

subsequently controls everything else.

***EXTRA DETAIL***

Their claim that the meaning “subjugation” for “istawaa” is unfounded in the

Arabic language is easily countered by the statements of many linguists, such as Ar-

Raaghib Al-Asbhaaniyy in his famous book Mufradaat Al-Qur’aan, where he said:

}الرمحن على العرش استوى { قوله ومىت عدي بعلى اقتضى معىن االستيالء ك

“Whenever it (istawaa) is made transitive by (the preposition) “3alaa”, it has the

meaning of subjugation.” Yes, even scholars from the Salaf have documented that, such

as the mujtahid and haafidh, At-Tabariyy in his book of tafsiyr, where he said, “In the

speech of the Arabs, al-istiwaa’ is used to have different meanings…,” then he said after

listing several:

ومنها االحتياز واالستيالء

“Among those meanings is “to take possession” and “subjugation”.” This is enough to

counter a Wahhaabiyy who says that Ibn Al-A3raabiyy was asked if he knows about

“istawaa” having the meaning of “istawlaa” (subjugation), and he said, “I do not know

it”. The scholars have a rule:

على من لم یحفظحجةمن حفظ

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“The one who knows or memorizes something is given priority over he who does not.” If

they produce another narration in which he said, “The Arabs do not say that a person

conquered something (استولى على الشيء) unless he had an opponent…,” respond by

saying, “this narration contradicts the first, because he is confirming that he knows the

meaning.” If they say, “At first he did not know it, but then he learned it”, respond by

saying, “Then it is also possible that he did not know that they use subjugation without a

reference to any previous struggle or the existence of an opponent.” What proves that

they did use the meaning of subjugation without the existence of a struggle or an

opponent is the famous verse of Arabic poetry:

من غري سيف ودم مهراق قد استوى بشر على العراق

“Bishr conquered 3Iraaq without a sword and without blood spill.” If they say that that

the poet who said this line is unknown, we respond by saying that several scholars, such

as Az-Zabiydiyy1 and Ibn Kathiyr2 (whom they consider an authority) have confirmed him

to be Al-Akhtal, the Christian Arab poet. Additionally, anyone who has studied Arabic

properly knows that there are many lines of poetry used as references in the Arabic

language, despite that their authors are unknown. The condition is that they are

confirmed to be from the period of those whose speech is used as references and evidence

in the Arabic language. If they say, “But he was a Christian, so how can you use his

speech as evidence?” The simple answer is that it is not a condition for the poet to be a

Muslim. The condition is that he came from the period of those whose speech is used as

reference for the rules of the language. Many lines of poetry that were said by the idol

worshippers were quoted by Ibn 3Abbaas when he would interpret verses of the

Qur’aan.”

***

The Wahhaabiyy might ask, “Why is the Istiwaa’ over the 3Arsh specifically

mentioned if Allaah did not rise over it? What is the benefit of specifying that He subdues

1 In Taaj Al-3Aruws2 In his history book called Al-Bidaayah wa-n-Nihaayah

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and controls the 3Arsh in particular- since He has power over all things?”, The response

is, “To point out the status of the 3Arsh, just as He said in the Qur’aan:

1{(و هو رب العرش العظمي)}

<<He is the Lord of the great 3Arsh>>,

and this does not negate the fact that He is the Lord of all things.”

What further validates this meaning of istawaa are the verses that come before

and after the verse in question. Allaah said in the Qur’aan:

لق األرض و السموات العىل({ ىل العرش استوى)4(*تزنیال ممن ما يف السموات و )5(*الرمحن

هنام و ما حتت الرثىما }))6(يف األرض و ما ب

The first verse, which is the fourth in the chapter of Taahaa, contains the meaning that

Allaah created the Earth and the heavens, and the third of the three verses, which is the

sixth verse in the chapter, contains the meaning that Allaah owns the heavens and the

earth and all that is in between them. Since the Qur’aan is the most eloquent speech, then

by virtue of the context, it is more likely that the meaning of the fifth verse is that Allaah

controls and subdues the 3Arsh. This is so because Allaah confirms in the fourth verse

that He is the Creator, and in the sixth that He is the Owner, so which meaning for the

fifth verse is more harmonious, that He sits or rises, or that He subdues and controls?

One of the meanings of “istawaa” is .”hafidha (to preserve; to protect)“ حفظ

From which the name of Allaah Al-Hafiydh” is derived. If interpreted by this, it“ الحفیظ

means that Allaah preserves the 3Arsh and keeps it high above Paradise. If not for

Allaah’s preservation of the 3Arsh, it would fall and destroy what is beneath it.

Assigning a particular meaning is the way of the Khalaf, the scholars after the

Salaf. Lots of deviation emerged in the later generations, as well as weakness in the pure

Arabic language, so there was a necessity to specify meanings for those verses. The

scholars of the Salaf occasionally assigned particular meanings to the mutashaabih

verses, but it was not their routine. We must rely on the scholars for the correct

understanding, and not on our imaginations.

1 At-Tawbah, 129

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SIMILAR TEXTS USED BY WAHHAABIYYS AND HOW TO

REFUTE THEIR CLAIMS

The Wahhaabiyys do not stop there. They believe that since Allaah attributed Al-

Istiwaa’ to Himself more than once in the Qur’aan, this emphasizes the meaning that

Allaah is above in a place, We simply tell them that they are wrong. If they say that

Allaah said:

ىل العرش)} 1{(مث استوى

<<Thumma-stawaa 3ala-l-3arsh>>,

we say it does not mean that He is in a place. We combat their misinterpretation with the

verse:

نمت)} 2{(و هو معمك أی

<<Wa huwa ma3akum aynamaa kuntum>>.

Literally, it means “He is with you wherever you are”. They do not take this literally

because it contradicts their belief that Allaah is above us. If they say the verse:

3{(مث استوى إىل السماء )}

<<thumma-stawaa ila-s-samaa’>>,

then we counter with the verse:

{( لك يشء حمیطأآل إنه )}4

<<Alaa innahuw bikulli shay’in muhiyt>>,

which literally means: “Does not Allaah surround everything?” They also do not take this

verse literally.

If they believe that Allaah revealed istawaa many times to highlight that He is in

a place above us, then they should believe that He is everywhere, since there is more than

one verse with this literal meaning. Ironically, they make ta’wiyl, denying that Allaah is

1 Ar-Ra3d, 22 Al-Hadiyd, 43 Al-Baqarah, 294 Fussilat, 54

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everywhere. They say it means that He knows everything, which is true. We prevail by

saying, “If it is permissible to say that He is not everywhere by His self, rather by His

knowledge, then it is permissible to say that He is not positioned above in a place by His

self, but by His majesty.

If they say, “Had Allaah willed for a meaning other than being above the thrown,

He would have used such an expression to clarify that, so do not say it means that Allaah

subjugated the thrown,” We respond by saying, “You have fallen into what you are trying

to escape, because according to your method, you cannot say that it means that Allaah is

above the thrown, because that is not the expression mentioned; rather, the mentioned

expression is merely “istawaa”.”

***EXTRA DETAIL***

The Wahhaabiyyah have attributed time to Allaah, which is one of the greatest

indications that they believe that He has created attributes. Among what they use to

ascribe time to Him is the verse:

ىل العرش )} توى م مث اس تة أ لق السماوات واألرض يف س ي ا 1{(إن رمك ا

which they say means, “Surely, your Lord created the skies and the Earth in six days,

then He rose above the thrown.” They explain by saying, “The word (thumma ((مث )

means, “then”, which expresses “delay”; the occurrence of something after the

occurrence of something else by considerable time (taraakhiy)”. We answer by saying,

“Thumma originally means, “then”, but it can also mean “and” and thus does not (مث )

give the meaning of delay and time. Allaah told us in the Qur’aan:

{( دة مث لقمك من نفس وا ا جعل مهنا زو )}2”

<<He created you from one soul and He created from that soul its spouse>>.

This verse is reference to the creation of Aadam, his wife and their progeny. If taken

literally it would mean, “He created you from one soul, then He created from that soul its

spouse”, which would imply that his children were created before their mother. This

1 Ar-Ra3d, 22 Az-Zumar, 6

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meaning is impossible, since it is known that His spouse was created before his progeny.

Likewise, it is known that Allaah did not physically rise above the 3Arsh at a time after

the creation of the skies and Earth, and had they had a proper creed about the eternal

Creator, they would not have said such a thing. The true meaning is, <<Surely your Lord

created the skies and the Earth in six days, and He istawaa 3ala-l-3arsh>>;” according

to the aforementioned possibilities previously mentioned.

***

THE SAYING OF IMAAM MAALIK

To close this section, know that these people refer to an unconfirmed narration

from Imaam Maalik. They say that he said, "Istawaa is known but the 'how' is not." This

narration is discredited by two narrations from Al-Bayhaqiyy, one in Al-Asmaa’u wa-s-

Sifaat, and the other in Al-I3tiqaad.

In the former, he narrates from the route of 3Abdu-llaah Ibn Wahb that he said,

“We were with Maalik Ibn Anas when a man came in and said, ‘O Abuw 3Abdu-llaah,

how is His Istiwaa’? ’, Then ,1{(الرمحن عـىل العـرش استوى)} Maalik lowered his head and

was overtaken by sweat, then he raised his head and said, ‘{(الرمحن عـىل العـرش استوى)}2,

just as he attributed to Himself; how is not said, and how is inapplicable (3anhu

marfuw3). You are a person of wickedness and a perpetrator of innovation. Get him out

of here!’, so the man was put out.”

In the latter, Al-Bayhaqiyy narrates from the route of Yahyaa Ibn Yahyaa that he

said, “We were with Maalik Ibn Anas when a man came and said, ‘O Abuw 3Abdu-l-laah,,{(الرمحن عـىل العـرش استوى)}3 How did He istawaa?’ So Maalik lowered his head, then

started sweating, and then said, ‘Istawaa is not unknown, ‘how’ is not rational (ghayru

ma3quwl), believing in it is obligatory, asking about it is an innovation, and I only see

you as an innovator.’ Then he ordered for the man to be put out.”

1 He recited the verse: {الرمحن عـىل العـرش استوى} <<Ar-Rahmaanu 3ala-l-3arshi-stawaa>> (Taahaa, 5)2 Taahaa, 53 Like the previous footnote.

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Remember, there is a great difference between saying, "We do not know how

Allaah is", and saying "Allaah has no 'how' ". it is important to know that some people

use this type of expression to mean, “the reality”. Thus they would say, “I do not know

how Allaah is.” What they mean is that they do not know His reality. According to this

meaning, it is not blasphemy. As for those Wahhaabiyys, they say that they do not know

how his two hands are, and how He puts His foot in Hell, and how He goes up and down

in the sky, and this is blasphemy.

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THE TRUTH ABOUT THE HADIYTH OF AN-NUZUWL

An appropriate third reference would be the hadiyth of An-Nuzuwl , one narration

of which is:

إلى السماء الدنیاینزل ربنا 1

“Yanzilu Rabbunaa ila-s-samaa’i-d-dunyaa”, which literally says, “Our Lord descends

to the lowest sky.”

According to the Arabic language, “nuzuwl” would literally be movement from

one place to a lower one. If a Wahhaabiyy says, “Allaah descends, but not with a descent

of motion,” tell him, “But you said you take the literal meaning.” Also, mention that such

a saying is fabricated. Yes the scholars said that the nuzuwl of Allaah is not motion, and

that His nuzuwl is not like the descent of the creatures, but what is meant is that they were

not specifying a meaning for nuzuwl, as mentioned numerous times already. So the

difference between what the scholars said, and saying, “Allaah descends, but not with a

descent of motion,” is that the scholars did not translate the term into another language,

which necessitates specifying a meaning.

THE EXPLAINATION OF IBN HAJAR AL-3ASQALAANIYY

If they say, “But Al-Bukhaariyy narrated this hadiyth, and his book of hadiyth is

known to be the most authentic,” we say, “Yes, but he did not explain it.” Again, there is

a difference between narrating a hadiyth to illustrate its authenticity, and explaining the

correct meaning of the hadiyth. If they want to refer to the scholars who explained it, then

let us refer to the great scholar, Ibn Hajar Al-3Asqalaaniyy, Amiyru-l-Mu’miniyna fi-l-

Hadiyth (The prince of the Muslims in the science of hadiyth), also known as “The Seal

of the Haafidhs”. His is the most famous of the explanations of Al-Bukhaariyy’s book.

Here are some statements given when speaking about this hadiyth in his sharh

(explanation) called Fathu-l-Baariy:

1 Narrated by Al-Bukhaariyy

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“This hadiyth is used as a proof by those who confirm a direction to Allaah,

claiming it is the direction of above, and the majority has rejected that, because

such a saying leads to (attributing) containment to Allaah, and Allaah is exalted

from that. There are different sayings about the meaning of “An-Nuzuwl”. Among

them are those who carry it on its apparent and literal meaning, and those are the

Mushabbihah (those who liken Allaah to the creations), and Allaah is exalted

from their sayings,”...“and among them are those who kept it as is was narrated,

believing in it without specifying a meaning, while clearing Allaah from manner

of being and resemblance, and those are the majority of the Salaf,”... “And among

them are those who interpreted it in a befitting way that complies with the speech

of the Arabs,”... “Ibnu-l-3Arabiyy said, ‘...as for his (3alayhi-s-Salaam) saying

“yanzilu” (which literally means "he descends"), it refers to His doings 1 and not

His self; it refers to Allaah’s angel that descends with His order and prohibition.

Nuzuwl, just as it exists in bodies, also has an allegorical meaning, so if you carry

the hadiyth by the physical meaning, then it is the attribute of the dispatched

angel, and if you carry it by the allegorical meaning, then it would be called a

nuzuwl from one rank to another rank, and that is correct Arabic.’, The summary

is that he (Ibnu-l-3Arabiyy) explained it in two ways: either that the meaning of

“yanzilu” is that He descends His order, or His angel with His order, or else that it

is figurative, with the meaning of kindness towards those who supplicate, and the

answering of their supplication, and the like. Abuw Bakr Ibn Fuwrak said that

some shaykhs have narrated it with a ◌dammah2 on the beginning3, while

omitting the direct object, i.e. descends an angel, and what strengthens that is

what was narrated by An-Nasaa’iyy,

ثم یأمر منادیا یقول ھل من داع فیستجاب لھاللیل رإن هللا یمھل حتى یمضى شط“After the middle of the night passes, certainly Allaah orders someone

to (descend and) call out 'Is there anyone making supplication, so that

it would be answered for him?” Al-Qurtubiyy said, ‘This lifts any

1 His act of creating2 the “oo” sound3 so that it reads: ینزل ربنا “yunzilu Rabbunaa”

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ambiguity’.”... “Al-Baydaawiyy said, “Since it is confirmed by the definite

evidences that He, the glorified, is cleared of bodily characteristics and

containment, then the transfer from one location to a lower location is

impossible to be attributed to Him...”

According to this, the word “malak (angel)” is omitted, and omission

(hathf) is something extremely prevalent in the Arabic language. Thus, the

meaning would be, “(By His order) Our Lord descends (an angel) to the lowest

sky.” The omission of the word malak (angel) is like the verse from the Qur’aan:

{(و اسأل القریة)}

<<Ask the village>>. The word “people (of)” is deliberately omitted, because that is

valid in Arabic. It is also like saying, “The general bombed until nightfall.” This does not

necessitate that the general did it himself, nor is that which was bombed mentioned. Ibn

Hajar also mentioned another narration of this hadiyth, and the scholars like Al-3Iraaqiyy

mentioned that the best way to interpret a hadiyth is by another hadiyth, he said:

ر ما فسرتھ بالواردو خیWhich means: the best of what you used to interpret it (the hadiyth) was by that which

was narrated (i.e., another hadiyth)

And what would those people say about the hadiyth narrated by Al-Bayhaqiyy:

ینزل عیسى ابن مریم من السماء"Jesus the Son of Mary descends from the sky." Since the descent of Prophet 3Iysaa

(Jesus) is literal- coming from a higher place to a lower one, then the Nuzuwl of Allaah

cannot be the movement from a higher place to a lower one.

THE SAYINGS OF THE PROPHET DO NOT LEAD TO

IRRATIONAL MATTERS

Furthermore, if they say that Allaah descends during the last third of the night,

and ascends during the day, then we easily refute them by saying that it is always

nighttime somewhere, and it is always daytime somewhere. If Allaah descends to the

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lowest sky during the last third of the night, He would have to be above in the other part

of the world. Then, when the night falls on that part of the world, He would have to be

above in that first part of the world. Not just that, but after the last third of the night

lapses in one area, it will shortly become the last third of the night in another, which

means that according to them, Allaah would be going up and down relentlessly. Such a

contradiction is the result of this bad belief. To that they say with disgust, “May Allaah

protect us, you are using your mind.”

A SIMILAR TEXT

For extra benefit, let us mention verse 22 of the chapter of Al-Fajr:

آء ربك و امل صفا صفا)} {(و

<<(The signs of the power of) your Lord will come and the angels will be standing

row after row>>. Literally, it says “And your Lord will come…”. It does not mean that

Allaah is a body who will move from one place to another, as the Wahhaabiyys think.

Imaam Ahmad Ibn Hambal gave this ta’wiyl, as authenticated by Imaam Al-Bayhaqiyy in

his book Manaaqibu Ahmad.

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THE TRUTH ABOUT THE SAYING OF ALLAAH:{(إلیه یصعد اللكم الطیب)}

<<ILAYHI YAS3ADU-L-KALIMU-T-TAYYIB>>

A great sign of their ignorance is their reference to Suwratu Faatir, 10:

{(إلیه یصعد اللكم الطیب)}

<<Ilayhi yas3adu-l-kalimu-t-tayyib>>.

They say that this verse proves that Allaah exists above, because the verse literally says,

“The good words ascend to Him.” They say that {إلیه} “ilayhi” means “to (the place of)

Allaah”, and the word yas3adu” means “they ascend”, so that the verse means“ {یصعد}

“To Him ascend the good words”. Refuting this claim is easier than it looks:

THE CORRECT MEANING OF THE VERSE

The correct meaning of the verse is, <<The good words are taken up to the sky,

an honorable place, by the angels who recorded them, as a sign of their acceptability

to Allaah>>. The Wahhaabiyys may deny this interpretation because of their ignorance,

but we verify it by referring to another verse: As-Saaffaat, 99:

ن)} {(و قال إين ذاهب إىل ريب سهيد

<<Wa qaala inniy thaahibun ilaa rabbiy sayahdiyn>>.

Literally, this verse means that Prophet Ibraahiym (3alayhi-s-Salaam) said, “I am going

to my Lord, He will guide me.” He did not mean that He was going to the place of

Allaah, because he was going to the land of Ash-Shaam, the land of the Prophets

(3alayhimu-s-Salaam), and an honorable place on Earth. If Allaah exists in a place above

us, then that great Prophet (3alayhi-s-Salaam) would not say that he was going to Allaah

if he was not going up. What he meant, is that he was going to the place honored by his

Lord. Hence, just as in this verse

{(إىل ريب)}

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“ilaa rabbiy (to my Lord)” means “to (the place honored by) my Lord”, the word

{(إلیه)}

“ilayhi (to Him)” means “to (the place honored by) Him (Allaah)”. So, we say that this

verse means that the good words that are uttered are copied by the angels and taken up to

the sky by them, which is a place honored by Allaah.

THE IMPLICATIONS OF THE LITERAL MEANING

Furthermore, the Wahhaabiyys do not really take the literal meaning of the verse.

They also say that it means the angels copy the good words down and then take them to

the sky. However, the apparent meaning of the verse does not say that the angels copy the

good words. So, by its literal meaning, they have to say that the words go up (by

themselves), but words cannot go up by themselves, since words are not entities with

dimensions. If they say that a hadiyth says the angels write down the good words (which

is true), and they understand the verse in conjunction with the hadiyth, then we say,

“There is also another hadiyth:

نت الباطن فلیس دونك شيءأيء و نت الظاھر فلیس فوقك شأ‘O Allaah, you are the One whose existence is obvious, and there is nothing above

you, and you are the One who cannot be reached by delusions, and there is nothing

below you,’ (Al-Bukhaariyy and Al-Bayhaqiyy) so understand the verse according to this

hadiyth also.”

A SIMILAR TEXT

Similar to the aforementioned texts, is the famous hadiyth of the Prophet’s

(3alayhi-s-Salaam) ascent to the seven heavens, and what is above them (and since

Allaah is not similar to the Prophet, He did not ascend above the seven heavens). In it,

Prophet Muwsaa (3alayhi-s-Salaam) said to our Prophet (3alayhi-s-Salaam):

رجع إلى ربكا

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“Irji3 ilaa rabbik” which literally means, “go back to your Lord”. The proper meaning is,

“Go back to the honorable place where you heard the Eternal Kalaam (The Speech)

of your Lord”.

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ALLAAH IS NOT ATTRIBUTED WITH A SHIN

The Wahhaabiyys refer to the verse:

كشف عن ساق)} {(یوم

<<Yawma yukshafu 3an saaq>>

to claim that Allaah has a shin. They say that this verse means “The Day when Allaah

will expose His shin” or “The Day when the shin will be laid bare.” They say that

because of the word { اقس } “saaq”, which literally refers to the organ between the knee

and the foot and is composed of skin and bone. We say that the “saaq” mentioned in this

verse is not even an attribute of Allaah. The verse does not say "the saaq of Allaah ". It

refers to the hardship of The Day of Judgment, as mentioned by many scholars, like

Abuw Hayyaan Al-Andalusiyy in his famous tafsiyr of the Qur’aan called Al-Bahru-l-

Muhiyt. Ibn Hajar also confirms this meaning from Ibn 3Abbaas; that he interpreted the

verse to refer to the severity (shiddah) of the situation of that day.

If a battle reached a very fierce point, it is said in Arabic,كشفت الحرب عن ساق

"The battle exposed a saaq". We say as Ibn 3Abbaas said, that the verse refers to the Day

when the justice and wrath of Allaah will be obvious, and many people will suffer from

His punishment. In English, the word "shin" does not have the figurative usages as the

word "saaq".

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95

ALLAAH IS NOT ATTRIBUTED WITH A FACE

The Wahhaabiyys also believe that Allaah is attributed with a real and literal face

because of the word “wajh” that He attributed to Himself. We agree that Al-Wajh is an

attribute of Allaah, but we do not agree that Allaah has a face. We say that the Wajh of

Allaah is His eternal and everlasting attribute that is not similar to the attributes of the

creations. We do not say that the Wajh of Allaah is a face, because the literal meaning of

“face” refers to the front part of the head, extending from the normal hairline to the

chinbone and from the base of the ear to the base of the other ear. Actually, in light of

certain verses, we laugh at the Wahhaabiyys.

VERSES MENTIONG THE ATTRIBUTE OF WAJH

For example, look at the saying of Allaah in the chapter of Al-Qasas, verse 88:

ه)} {(لك يشء ها إال و

<<Kullu shay’in haalikun illaa wajhah>>.

The literal meaning of this verse says, “Everything will be destroyed except His face”. It

is very easy to see that we should not take the literal meaning of this verse. If the

Wahhaabiyys insist on this, then they must say that His (according to them) eyes, hands,

fingers, shin, and foot will be destroyed. If they do not say that, then they are negating the

literal meaning, and thus contradicting themselves.

Furthermore, we point out the fact that this verse has the word ,kull” in it“ كل

which literally means “every” or “all”. They like this word, and think it can only mean

“every”. In view of that, according to their own method, they are forced to say that

everything other than the face of Allaah will be destroyed.

One interpretation of this verse is the ta’wiyl of Al-Bukhaariyy. In his chapter of

tafsiyr, in the section pertaining to this chapter of Al-Qur’aan, he said “<<Illaa

Wajhah>> means <<Illaa Mulkah>>”; what would literally be interpreted as “Except for

His face” means <<Except for His Dominion (supreme ownership)>>. One

interpretation of this verse, also mentioned by Al-Bukhaariyy is that everything done

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without seeking the blessings of Allaah alone is not accepted (rewarded). This is a valid

interpretation that conforms to the Arabic language, like the verse:

ىل)} ه ربه األ 1{(إال ابتغاء و

<<Except to be done for the Wajh (acceptance) of his Lord>>.

There are also other interpretations for the verse.

We also look at the verse:

{( ه هللافأی تو لوا فمث و )}2

<<Fa’aynamaa tuwalluw fathamma wajhu-llaah>>.

It literally says, “Wherever you turn yourselves, there is the face of Allaah,” which

contradicts their established belief because it implies that Allaah has a face that is

everywhere, which they do not believe. For example, they do not believe that if you turn

yourself towards the bathroom, Allaah’s face is in that direction. They believe that Allaah

has a real face that is with Him, and that He is physically above the 3Arsh. One of the

meanings of Wajh is “Qiblah (that which is faced).” This verse is actually a proof that it

is permissible to pray an optional prayer without facing the Ka3bah, while traveling and

riding on an animal, and with other conditions that need to be satisfied, as mentioned by

Mujaahid the student of Ibn 3Abbaas.

Allaah is not attributed with a face, He is attributed with Wajh, and He knows its

reality. The word can have more than one meaning, so it is safe not to specify a meaning,

or else to interpret it according to the context of the statement.

1 Al-Layl, 202 Al-Baqarah, 15

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ALLAAH IS NOT ATTRIBUTED WITH A HAND

DEFINITIONS FOR THE WORD YAD

To briefly clear Allaah from the organs known as hands, check the definitions

listed for the term “yad”, like hand (an organ), power, authority, assistance, possession,

favor, etc. These are not even half of the definitions. Some befit Allaah, like power, and

some do not, like hand (as an organ). Ibn Hajar lists over 20 meanings in his explanation

of Al-Bukhaariyy, and references many of them with verses of the Qur’aan and Arabic

expressions or lines of poetry. We will skip the references only for the sake of brevity. He

cited: the organ, power, ownership, covenant, submission, endowment, dominion,

lowness; humiliation, authority, obedience, protection, the handle of a sword, the bird’s

wing, duration (of time), beginning, cash, ability, a group, a path, dispersion, and more.

In Al-Maa’idah, 6, Allaah revealed it to mean “thiraa’ (arm)”:

مك إىل املرافق)} {(فاغسلوا وجوهمك و أید

<<Wash your faces and hands (i.e. arms) up to the elbow>>.

THE SAYING OF ABUW HANIYFAH

The saying of Abuw Haniyfah, the most explicit of the Four Imaams in clearing

Allaah from tashbiyh (likeness to the creation): “It is not said that the Yad of Allaah is

His power, nor His endowment, because in saying that, there is negation of His attribute,

and that is the saying of the Mu3tazilah. Rather, His yad is His attribute and it has no

how.” is used by the Wahhaabiyys. They say that he said that Allaah’s hand is not power,

is not favor, etc.”; meaning that he is saying that it is an actual hand. The true meaning of

the statement, is that Allaah’s attribute of yad is not always interpreted as power in every

context, nor is it always interpreted as endowment in every context, etc.

In one verse, Allaah said:

{(ید هللا فوق أیدهيم)}

<<Yadu-llaahi fawqa aydiyhim>>,

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which literally says “the hand of Allaah is above their hands. ” It truly means that their

allegiance to the Prophet is accepted by Him, not that Allaah put His hand on top of the

Muslim’s hands, which is physical contact.

In one hadiyth:

ید هللا مع الجماعة“Yadu-llaahi ma3al-Jamaa3ah”, which literally says, “The hand of Allaah is with the

Jamaa3ah.” The Jamaa3ah is on Earth, but they believe that Allaah is above the sky. The

correct meaning is that the support of Allaah is with the Jamaa3ah.

From these, it is clear that the literal meaning of Yad is not intended. In many

languages, including English, this figurative usage is common.

THE MEANING OF THE SAYING OF ALLAAH:

{(بیدي)}

<< BIYADAYY>>

In the chapter of Saad, verse 75, Allaah said:

لقت بیدي)} د ملا س عك أن س ما م {( إبل

<<O Ibliys, what prevented you from prostrating to what I created biyadayy?>>

The word {بیدي} “biyadayy” literally means “with my two hands”, however, it may also

have other meanings. Some scholars said that it was mentioned that ‘Aadam was created

“biyadayh” (with His yadayn) as an expression drawing attention to his special honor.

Because to the contrary, Ibliys was created by Allaah, but it is not mentioned that he was

created “biyadayy”. We are not allowed to say it means “two hands”, because that would

be explicitly comparing Allaah to the humans.

Ibn Hajar narrates from some of the scholars: “This (verse) was put forth to

facilitate an understanding1, for it is known that whoever takes care of something and has

1 This means to make something closer to a person’s understanding

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interest in it attends to it with both hands. It is thus understood from that, that the heed

given to the creation of Aadam was more perfect1 than that of other creations.”

The fact is that the dual form of the word does not always denote a pair. An

example is the saying in Al-Hajj,

لبيك اللهم لبيك

“Labbayka-llaahumma labbayk”, meaning, “O Allaah, I am quick in responding to your

order in Al-Hajj”, or “I obey you one time after another, O Allaah”. Sometimes the dual

form of the Arabic word may refer to importance of something, swiftness to act, or the

reoccurrence of something (more than twice), like the verse in the chapter of Al-Mulk:

{ رتني )مث ارجع البرص )}2

Which literally means, “look twice”, (using the dual form) but actually means <<Look

time and time again (at the creation of Allaah)>>

Because the Wahhaabiyys believe that this verse is very clear evidence that Allaah

has two real hands, and what has been presented surely is not convincing for them, we

smack them with a clear refutation by citing the 47th verse of Ath-Thaariyaat:

اها بأیید)} {(و السامء بن

<<Allaah created the sky with great power>>.

Literally: “Allaah built the sky with (more than two) hands.” The plural form (ayd) is

used, not the singular form (yad), nor the dual form (yadaan). In Arabic, the plural form

of the word is for counting items from three to ten.

One hadiyth or verse would literally say that He has one hand. Another would say

two, and another would literally say three or more, so why did they not say that He has

six or more hands? Is it that they have the belief of the Hindus and do not want to

1 Perfection as an attribute of the creatures has levels. Thus, it is possible for one creature to be moreperfect than another. For example, beauty is an attribute of perfection for creatures, and it varies betweenthem. Likewise is said about bodily strength and intelligence. However, when speaking about Allaah’s actof creating, it is not said to be more perfect in reference to one thing or another. Allaah created all thingsperfectly, meaning that they all existed in accordance with His will, whether they were big or small, strongor weak, ugly or beautiful. This is the meaning of the verse: {( لقه ء ي أحسن لك يش [As-Sajdah, 7]{(ا <The onewho perfected everything He created>.2 Al-Mulk, 4

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confess? The correct belief is that Allaah is attributed with Al-Yad, and it does not

resemble anything, it is not an organ and Allaah knows its reality.

May Allaah bless Abu-l-Hasan Al-Ash3ariyy, whom the scholars followed in

defending the belief of the Muslims. Let us end this section with Saad, 45:

راهمي و إحساق و یعقوب أويل األیدي و األبصار)} ر عباد إ {(و اذ

It literally says, "Remember Our (Allaah’s) slaves, Abraham, Isaac and Jacob, who had

hands and vision." In the Wahhaabiyy mistranslation, they make ta’wiyl and say that it

means they had strength and religious understanding. So, they make ta’wiyl for creations

that really have hands, but for Allaah, supremely exalted beyond the descriptions of men,

they insist on the literal meanings.

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ALLAAH IS NOT ATTRIBUTED WITH AN EYE

The word “3ayn” can connote “eye”, “evil eye”, “spring of water”, “self”,

“individuality”… and much more. For example, take the term “fard 3ayn (personal

obligation)”. Learning the matters of belief is a personal obligation. In Suwratu-l-

Ghaashiyah, 3ayn refers to a spring of water, one in Paradise and one in Hell:

اریة)} ني {(فهيا and {(ني ءانیة سقى من )}

Prophet Nuwh’s (3alayhi-s-Salaam) Ark was sailing by the guidance of Allaah:

{( اجتري بأعی )}Literally, it means, “running by Our eyes”. There is no proof that Allaah has eyes in the

hadiyth:

ن ربكم لیس بأعـورإو“Your Lord is not one-eyed,”. The Wahhaabiyys use this to say that Allaah has two

eyes. This hadiyth is in reference to the one eyed imposter who will claim to be God. The

Prophet informed us that this ugly ascription is not an attribute of the true God.

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CONCLUSION

By now, the reader can clearly see the deviance of the so-called Salafiyys. Let us

close with several additional examples. Several Wahhaabiyys have made ta’wiyl for the

hadiyth:

1فلیس دونك شيء

“…there is nothing below You,” and explained it as, “…there is nothing close to You”.

Upon such a silly ta’wiyl, produce the 19th verse of Al-3Alaq:

{(و اجسد و اقرتب)}<<Wa-sjud wa-qtarib>>.

It literally means, “Prostrate and draw nearer (to Allaah)”. This will be like a smack to

the face that will lead them to make another ta’wiyl, for this verse literally implies that

Allaah is below us, because prostration requires going down to the floor. They explain by

saying that the closeness to Allaah is by obedience, which is true. They made this ta’wiyl

to avoid an obvious contradiction, although there is also a hadiyth from Imaam Muslim:

ھو ساجد فأكثروا من الدعاء فیھأقرب ما یكون العبد إلى ربھ و “The slave would be closest to Allaah while prostrating, so make lots of supplication

while prostrating...” So stand back and watch the Wahhaabiyy eat his own words about

denying ta’wiyl. If it is permissible to say that closeness to Him is by obedience, then it is

permissible to say that His highness is by Majesty.

In Another verse, Allaah tells us:

2{(هللا نور السموات و األرض)}

<<Allaah is the guide of the people of the skies (the angels) and the people of the

earth to the light of belief>>. It literally says, “Allaah is the light of the Heavens and

Earth.” The Wahhaabiyys do not usually say that Allaah is a light, which is an

illumination. If they can use the figurative meanings, how do they make it forbidden for

us? What are their criteria for taking one mutashaabih text literally and another

figuratively? All of it is from Allaah and His Messenger (3alayhi-s-Salaam).

1 narrated by Al-Bukhaariyy , Al-Bayhaqiyy and others2 An-Nuwr, 35

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Clear evidence that they believe that Allaah is a bodily structure is they say that

Allaah will cast a shadow. The hadiyth truly refers to the shade of the 3Arsh.

ــھظل“Dhilluhu (His shadow)”, as mentioned in the hadiyth1, is the honorable shadow that is

owned by Allaah, and the only shade available on the Day of Judgment, when the sun

will descend as close as a mile from the heads of the people. What helps to clarify this

meaning is the likes of the saying of Allaah:

يت)} 2{(ب

<<baytiy (My house)>>,

referring to the honorable Ka3bah that is owned by Allaah, and

{( 3{(رو

<<ruwhiy (My soul)>>,

referring to the honorable soul of Aadam owned by Allaah. The Ka3bah and the soul of

Aadam should not be associated with the self of Allaah. It is as Allaah reported in the

Qur’aan, that Saalih, the Messenger of Allaah (3alayhi-s-Salaam), said:

قة هللا)} )}4

<<(Be aware of) the Camel of Allaah>>,

which expresses the status of that camel, and does not mean that the camel is an attribute

of Allaah. If the shadow is an attribute of Allaah, then the camel, the Ka3bah, and the

soul would all have to be attributes of His, something they do not say. All of these are

examples of “relation by ownership and honor”, called in Arabic: “idaafatu milk wa

tashriyf”. Not to mention that there is another version of the hadiyth from the route of

Salmaan that explicitly mentions the 3Arsh:

سبعة یظلھم هللا في ظل عرشھ

1 Narrated by Muslim and Al-Bukhaariyy2 Al-Baqarah, 1253 Al-Hijr, 294 Ash-Shams, 13

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“There are seven types of people whom Allaah will shade in the shadow of His

3Arsh1”.

From another mutashaabih hadiyth, they say that Allaah will put His foot in

Hellfire:

ضع رب العزة قدمھیحتى There is a lot to be said about this hadiyth, but it is solid enough to produce the verse:

{(لو اكن هؤالء ءالهة ما وردوها)}<<Had those (idols) been worthy of worship, they would not enter Hell>>.

Allaah the exalted will order for the idols to be thrown in Hell with those who

worshipped them. This verse proves that Allaah, the only one who deserves worship,

does not enter the Hellfire, because the one who deserves worship does not enter Hell.

The true meaning of the hadiyth was explained by An-Nawawiyy as Allaah putting a

group of people in Hell. He said,

“This hadiyth is among the famous hadiyths of attributes, and the difference

between the scholars in reference to the two ways of explaining it has already

been mentioned repeatedly: The first is the way of most of the Salaf, and some of

the scholars of belief, that its meaning should not be spoken about, rather that we

believe that it is true according to what Allaah willed, that it has a befitting

meaning, and that the apparent meaning is not intended. The second, which is the

saying of most of the scholars of belief, is that it is interpreted according to what

is befitting, and according to that, they have differed about the meaning of this

hadiyth. It was said that what is meant by the term قدم (qadam; which literally

means foot), in this case is متقدم (mutaqaddam; that which is advanced;

brought to the forefront), which is commonly used in the language. And so the

meaning would be: ‘until Allaah the exalted puts in it (i.e. Hell) those whom He

has put forward for it among the people of torture’...”

After all of this explanation, the Wahhaabiyys will say that we have done nothing

except “explain the meanings away”. Upon hearing the proper meanings of the texts, they

1Narrated by Ahmad, At-Tabaraaniyy and others.

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105

say, “you have emptied out the meanings.” They justify their own ta’wiyl by saying that

they only give the proper tafsiyr (interpretation). We say to them, “Then we have also

given the tafsiyr”. This double standard is due to arrogance and lack of intelligence.

Take heed, O seeker of truth, and benefit from what the great scholar, 3Abdu-r-

Rahmaan Ibnu-l-Jawziyy said about some of the people who likened Allaah to the

creations centuries before the Wahhaabiyyah, in his book called Akhbaaru-s-Sifaat:

“When a group of the ignorant knew about this book of mine, they were not

pleased, because they were used to the speech of their leaders who attribute a

body to Allaah, and they said, “This is not the mathhab!” I said, “This is not

YOUR mathhab nor the mathhab of your shaykhs whom you have imitated, for I

have cleared the mathhab of Imaam Ahmad and denied the lies that have been

transmitted”... “And I saw some of our colleagues talking about the matters of the

creed inappropriately. Three people were authorized to author: Abuw 3Abdu-llaah

Ibn Haamid, his companion Al-Qaadiy, and Ibnu-z-Zaaghuwniyy. They wrote

books by which the mathhab was defamed, and took the attributes by a physical

meaning. They heard that Allaah created Aadam with his image1, and so they

confirmed an image, a face, two eyes, a mouth, a uvula, molars, a direction-

which is the clouds- two hands, fingers, a pinky, a thumb, a chest, a thigh, two

shins and two feet, and then said that they never heard about Allaah having a

head2. They said that He touches and is touched, comes close to the slave in

person, and some of them said that He breathes. Then they appease the common

people with their saying: “it is not like what we can conceive”. They took by the

apparent meanings of the names and attributes of Allaah, and then innovatively

called those (apparent meanings) “the attributes of Allaah”- with no mental or

textual evidence. They paid no attention to the texts that detour away from the

apparent meanings to the meanings that are necessary for Allaah, nor to the

knowledge of what the apparent meanings imply, which is the attributes of the

creations. They were not convinced about saying “His act of creating”3; rather

1 This either means that Allaah created Aadam with an honorable image, or that Allaah created Aadam withAadam’s image, which is the image given to all the humans after him.2 Meaning that they know of no narration from the Prophet about that, so they do not confirm it.3 Like what was said about the hadiyth of An-Nuzuwl.

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106

they said it is the attribute of His self. Then upon confirming these attributes, they

said, ‘We do not carry these attributes according to other meanings that are

dictated by the language, like to say that yad means power or punishment, or that

the majiy’ and the ityaan1 mean grace and mercy, or that the saaq means

hardship, rather we take them by their apparent meanings.’ And the apparent

meanings are what are known to be the attributes of the humans. An issue is taken

literally if that (literal meaning) were possible, so if there is an indication to do

otherwise, then it is taken figuratively. They are stubbornly adherent to likening

Allaah to the creations, and some of the laymen have followed them. I have

exposed the follower and the followed. I said to them, “You are the people who

convey, and you have a following, and your imaam is the great imaam, Ahmad

Ibn Hambal, and he used to say while being under the whip, “How would I say

that which was not said?” And so beware of innovating into my mathhab that

which is not a part of it...”

THREE EASY WAYS TO SMASH A WAHHAABIYY May Allaah have mercy upon you. Throughout the book, several strategies and

arguments were presented for defense and offense; however, here are three cases-

although already mentioned in the book in one way or another- that if used properly, one

should be able to use any one of them to silence a Wahhaabiyy swiftly and easily:

The first is that we ask the Wahhaabiyy what he says about the verse:

ن ما كنمت )} 2{(وهو معمك أ

which literally means, “He is with you wherever you are”. He will either take it literally

or not. If he takes it literally, He has fallen into explicit contradiction of their creed, for

they confirm the direction of highness for Allaah, believing without evidence that

highness of place confirms highness of status. If he says that it means that Allaah knows

about everything everywhere, then say, “Just as you saw it fit to interpret the verse in a

way that is different from the apparent meaning so to save yourself from contradiction,

we also make ta’wiyl for every verse and hadiyth that literally implies that Allaah is in

1 which both literally mean ‘coming’2 Al-Hadiyd, 4

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107

the direction of the sky, because that is necessary for escaping contradiction.” However,

the difference between us and them is that we escape all contradictions, while they are

stuck with contradicting the verse:

ء )} يش س مكث 1{(ل

<Nothing resembles Him in any way>.

It may be said to him, “What made it permissible for you to make ta’wiyl and made it

forbidden for us?” It may also be said to him, “Based on what rule did you make ta’wiyl

for one verse and leave it for the other verse?” This deed of the Wahhaabiyyah is called

in Arabic “tahakkum”; being arbitrary, or in other words, saying something without

evidence. Do not let him move to another subject until he answers the question or submits

to Ahlu-s-Sunnah.

The second case is to refer immediately to the aforementioned hadiyth known as

“the hadiyth of 3Imraan Ibn Al-Husayn”:

كان اهللا و مل يكن شيء غريه

<Allaah existed and there was nothing other than Him>. From the great strength of the

evidence in this hadiyth, you may even refer to it before you mention any verse from the

Qur’aan. This hadiyth is a very mighty weapon against them. The way to use this hadiyth

has already been explained in the section “PROOF FROM THE HADIYTH THAT

REFUTES THE WAHHAABIYY CREED”, so review it there. If the Wahhaabiyy

says that he does not know the hadiyth, tell him that his ignorance does not change the

fact that the hadiyth exists, and do not let him move to another point. If he claims that it

is weak, tell him that it is actually sahiyh, narrated in Al-Bukhaariyy, in the chapter of

Tawhiyd, and add that he should not talk without knowledge. Out of desperation, he may

claim that this hadiyth does not prove that Allaah exists without a place or direction. If

so, tell him that it is not permissible to shut off your mind on purpose. The hadiyth is as

clear as daybreak in negating the existence of anything with Allaah eternally, and that

includes places and directions.

1 Ash-Shuwraa, 11

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The third way is to ask the Wahhaabiyy, “Must the Muslim creed be built upon

something definitive1 or speculative2?” If he says speculative, and he most likely will not

say that, then his ignorance and stupidity will be obvious to anyone with mental

discrimination. If he says that the creed of the Muslims must be built upon something

definitive and not speculative, then we agree, but then say to him, “How many meanings

can istawaa have?” If he says that it can have only one meaning, then he is either a

ruthless liar or a pathetic ignoramus. If he confesses that it can have many possible

meanings, then for him to choose “rising above” is a speculation on his part. The secret of

using this point is in clarifying that speculation comes into play when there is more than

one possibility for something. The rule the scholars used was:

سقط القطع في االستدالل، إذا ثبت االحتمال “If more than one possibility is confirmed, then the certainty of the evidence is dropped”.

For this reason, the real Salaf used to say “Istawaa, as He ascribed to Himself,” because

that is definitive. They did not choose one meaning over another, because that would be

speculative, and they definitely did not say, “Rose above as He ascribed to Himself.” As

for the verse:

ء )} يش س مكث 3{(ل

<Nothing resembles Him in any way>.

It can only have one meaning, so it is definitive and thus the creed is built upon it.

***

Allaah knows best and He grants the success

1 Meaning: something definite and absolute2 Meaning: something that could possibly be true or not be true3 Ash-Shuwraa, 11

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SUBMISSION PRODUCTIONS | APPENDIX 109

APPENDIX

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THE TRUTH ABOUT THE SPEECH OF ALLAAH

The Speech of Allaah is an eternal and everlasting attribute of Allaah, as

previously mentioned. It is not of a sound, letter, or language. With this attribute, Allaah

orders, forbids, promises, threatens, informs, and questions, but without His speech being

made of parts. It is one eternal and everlasting speech that does not change. It does not

travel through the air or take up time, nor can it be imagined. It is wrong to believe that

His speech is of parts; that at one time He orders, then His speech changes so that He

forbids at another time, etc. Rather, the change occurs in the creations; He would create

in His slave the understanding of an order, and in another slave the understanding of a

question, etc. The evidence from the Book of Allaah that He is not attributed with parts is

the verse:

من عباده جزءا)} 1{(وجعلوا

<<They made Him from the parts of His slaves>>

This attribute of Allaah is confirmed in the Qur’aan and the hadiyth. It was established

from the Messenger of Allaah that he said:

لقیامة لیس بینھ و بینھ ترجمانال سیكلمھ ربھ یوم اما منكم من أحد إ“There is not one of you except that his Lord will speak to him on the Day of

Judgment; there will be no interpreter between them.2” Whoever denies the Speech

of Allaah has attributed imperfection to Allaah and has blasphemed. Likewise is the

judgment of the one who likens this attribute to the speech of the creatures. Most of the

debates in the early days were about the issue of the Speech of Allaah.

The belief of those who liken Allaah to the creations is that Allaah has speech, but

that His speech is similar to the speech of the creation, although they will not say it like

that3. They believe that Allaah speaks Arabic, but that His speech is eternal, which as

usual, is a contradictory matter.

1 Az-Zukhruf, 152 Narrated by Ahmad and others3 They will not blatantly say that his speech is like the speech of creations. But they say that He speaksArabic, and they say other things that imply that His speech is created.

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THE TRUTH ABOUT THE SAYING OF ALLAAH:

كون)} ن ف ا أن یقول 1{(إمنا أمره إذا أراد ش

<<Surely if He willed for something, He says to it, “Be”, and

it shall be>>

What lead those who liken Allaah to the creations to believe that Allaah speaks

Arabic is this verse, and other verses like it. They would say that Allaah said:

كون)} ن ف {(یقول

claiming that it means that He utters the word (كن; kun), which is a command meaning

“be; exist”. They would add to that, that the since Allaah is eternal then His utterance

must be eternal; so they considered an expression that has a beginning and an end-since it

starts with a particular letter and sound and ends with a letter and sound- as eternal and

everlasting. The scholars have given very convincing refutations against this

blasphemous creed:

They said that the term (كن) (kun) is Arabic, and Allaah existed before the

Arabic language and all other types of things existed, so the result of their claim is that

Allaah was silent and then started speaking, which is impossible since that is the attribute

of the creatures, as well as an imperfection.

Their claim that Allaah always utters these two letters before the creation of every

individual thing also leads to saying that Allaah addresses things that do not exist. In

other words, according to them, when He gives the command to exist, who was being

addressed? The thing did not yet exist so to receive the address. If they claim that He

addresses it after it existed, then respond by saying, “it is meaningless to say He created

something that already exists”; meaning that they claim that Allaah says (كن) (kun)

whenever He willed to create something, so if He is addressing something that already

exists, then there is no benefit in ordering it to exist.

1 Yaasiyn, 82

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Furthermore, their claim implies that Allaah does not say anything other than

because He would be addressing every distinct thing that comes into ,(kun) (كن)

existence, but at every single moment, countless things simultaneously come into

existence, whether bodies, sounds, motions, thoughts or otherwise.

Additionally, their belief leads to say that Allaah creates the creations by a

creation, which is the utterance of (كن) (kun). Based on this creed, that a creation, which

is the utterance of (كن) (kun) was the reason for the creation of other things, that

creation must have been preceded by the utterance of (كن) (kun), and since it is created,

it would also have to be preceded by the utterance of (كن) (kun). The belief of Ahlu-s-

Sunnah is that Allaah creates with His eternal will and power, in accordance with His

eternal knowledge.

Ahlu-s-Sunnah said that if it were valid that Allaah would speak with words and

sounds, then it would be valid that He would have any attribute of the creations, because

whatever resembles something is subject to whatever it’s similar is subject. For that

reason, people believe that any particular book could burn, since books burn, and that any

house could be demolished, because houses can be demolished. Anything that speaks

with letters and words and sounds could have organs, and anything with organs can be

destroyed.

What, then, is the correct meaning of the verse? Ahlu-s-Sunnah had two

interpretations of this verse, both of which comply with the judgment of the sound mind

and the texts of the religion. The first interpretation is that

{( كونإمنا أمره إذا أر ن ف ا أن یقول اد ش )}

<<Surely, if He willed for something, He says to it, “Be,” and it shall be>>

means that Allaah creates without effort, difficulty, or prevention. This means that the

things He willed to create come into existence swiftly and easily without being delayed

from their destined times of existence. The second interpretation is that things come into

existence in accordance with Allaah’s eternal judgment. His judgment is His command,

and His command is His eternal speech, not an Arabic expression. The word in the

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Qur’aan: {ن } (kun) facilitates an understanding, and refers to the eternal Speech of

Allaah, just as the word (اهللا) (Allaah) itself facilitates an understanding and refers to the

eternal self whom we worship. The first interpretation was given by Al-Maaturiydiyy

himself, and the second was mentioned by the Ash3ariyys like Al-Bayhaqiyy.

THE MEANING OF THE WORD “AL-QUR’AAN”

It is very important to know that the term “Al-Qur’aan” has two usages. The first

is the eternal and everlasting speech, which is an attribute of Allaah. It has no beginning

and no end, as mentioned previously. According to this meaning, the first thing that may

come to mind when hearing the word “Al-Qur’aan” , which is the Book of Allaah, is not

intended.

The second meaning for “Al-Qur’aan” is the expressions revealed to

Muhammad, may peace be upon him, which are created. The pages on which those

expressions are written are created, the ink used to write them is created, the tongues that

recite them are created, the hearts that memorize those expressions are created, etc. The

term: “Al-Qur’aan” is synonymous to the term: “the Speech of Allaah”, because “the

Speech of Allaah” also has these two meanings: the eternal and everlasting attribute of

Allaah, and the revealed expressions.

Because of this interchangeable word usage and meaning, the people who liken

Allaah to the creations got confused and misunderstood the statement of the scholars,

“Al-Qur’aan is the Speech of Allaah and it is not created.” They thought that the scholars

meant that the revealed expressions are the eternal Speech of Allaah and that those

revealed expressions are not created, which is a blasphemous, illogical understanding,

because it attributes eternity to the created thing. Had they adhered to the saying of Al-

Junayd Al-Baghdaadiyy they would have been safe: “At-Tawhiyd (monotheism) is

distinguishing the eternal from the event.”

The scholars of the Salaf said that it is forbidden to say, “The Qur’aan is created”,

for fear of someone misunderstanding and believing that the attribute of Allaah is created.

They also forbade people from saying, “The Qur’aan is not created”, for fear of someone

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believing that the revealed expressions are eternal. They said, “The Qur’aan is the

Speech of Allaah and it is not created”, a statement that is clearer than the previous two.

They said that when clarifying this issue to people to mention these details. So when we

quote verses of the Qur’aan and say, “Allaah said”, it is not with the meaning that Allaah

speaks Arabic, but meaning that those expressions are not the work of a creature; no

human, angel, or jinn authored the Qur’aan, rather it is a revelation that refers to the

eternal Speech of Allaah, clarifying for the creatures Allaah’s orders, prohibitions,

promise, and threat.

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THE TRUTH ABOUT INNOVATIONS

THE MEANING OF BID3AH LINGUISTICALLY AND

RELIGIOUSLY

One of the greatest tribulations these people have brought upon the Muslims is

their misunderstanding of innovations. Linguistically, “bid3ah (innovation)” means, “that

which was done without a previous example”. There is no dispraise in the word itself.

Religiously, a bid3ah is something not revealed explicitly in the Qur’aan or the Sunnah.

In this issue, the Wahhaabiyy’s mistake lies in believing that anything not done by the

Prophet (3alayhi-s-Salaam) is sinful, because it is an innovation. The truth is that any

new issue must be checked to see if it complies with or contradicts the rules of the

Religion.

THE CORRECT MEANING OF:

و كل بدعة ضاللة“WA KULLU BID3ATIN DALAALAH1”

Because of a hadiyth, they claim to shun any innovated matter- but we know

better:

و كل بدعة ضاللةLiterally, the hadiyth says, “Every innovation is misguidance.” This is the basis of their

deviance in this issue, so may the hadiyth be cleared of their falsehood. This hadiyth is

sahiyh, but their interpretation is invalid. The true meaning of the hadiyth is, “Every

innovation (which does not comply with the rules of the Religion) is misguidance.”

The Wahhaabiyys would deny this interpretation with disgust, relying on the word “kull

We say that the terms of this .”(every; each; all) (كل) hadiyth are “3aamm makhsuws”;

general wording with specific meaning. The support for our claim is abundant and clear:

One hadiyth:

كل عین زانیةو

1 Narrated by Abuw Daawuwd and others

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literally means, “Every eye is a fornicator”. Despite the general wording, the Prophets,

pious people, blind men, and children are not included, so it has a specific meaning. It

truly means, “Most eyes glance with the forbidden look; the look that leads to

fornication1”. The verse from the Qur’aan should convince the doubtful:

دمر لك يشء)} 2{(ت

Literally, it means, “It destroyed everything”, but truly it means <<The wind destroyed

most of the things in that area>>. The violent wind that destroyed the tribe of 3Aad

blew on them for seven nights and eight days consecutively. Certainly, this verse does not

mean that the wind destroyed everything, for that would include the Heavens and Earth

entirely. Therefore, despite the general wording of the verse, the intended meaning is

specific.

PROOF FROM THE HADIYTH ABOUT GOOD INNOVATIONS

A Wahhaabiyy may acknowledge these general expressions with specific

meanings, but deny that the hadiyth of innovations is one of them, because his heart is

firmly opposed to the idea of good innovations. We further substantiate our interpretation

of the hadiyth with another hadiyth about innovations:

جر من عمل بھاأسالم سنة حسنة فلھ أجرھا و من سن في اإل“Whoever starts a good Sunnah in Islaam has its reward, and the reward of

whoever works according to it…3” This hadiyth is an explicit proof for good

innovations. Imaam Muslim narrated this hadiyth and because of it, we understand the

hadiyth which literally says that every innovation is misguidance to be of general

wording with a specific meaning. This is because it is impossible for two authentic

sayings of the Prophet to contradict each other.

Of course, the Wahhaabiyys have their routines for evading the ruling contained

in this hadiyth. Some of them say that it is specifically for the Companions. Others say

that it refers to the one who revives a Sunnah of the Prophet (3alayhi-s-Salaam). Both

claims are easily countered. Definitely, this hadiyth is not restricted to the Companions,

because the Prophet (3alayhi-s-Salaam) gave a general statement that is not restricted:1 Narrated by Al-Bayhaqiyy and Ibn Khuzaymah2 Al-Ahqaaf, 253 Narrated by Muslim

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“Whoever starts a good Sunnah…” In addition, it does not refer to the person who

revives a Sunnah of the Prophet (3alayhi-s-Salaam), because then he would truly be

restarting; following something the Prophet (3alayhi-s-Salaam) already started. Easily

seen by the honest person, this hadiyth praises whoever innovates something that

complies with the rules of the Religion.

Some of the more ignorant Wahhaabiyys will argue that the word “bid3ah” is not

in this hadiyth. A true but petty argument, for the reference to innovations is still

contained therein. Because of their blindness, they will not see our point, and still insist

that this hadiyth means, “Whoever revives a good Sunnah of the Prophet (3alayhi-s-

Salaam)...” If you meet one of those, then recite the second half of the hadiyth:

علیھ وزرھا و وزر من عمل بھاسالم سنة سیئة كان و من سن في اإل“And whoever starts an evil Sunnah in Islaam, then upon him is its sin and the sin of

whoever works according to it…1” There is no Sunnah of the Prophet (3alayhi-s-

Salaam) classified as an “evil Sunnah”. According to their method, the second half of this

hadiyth would mean, “And whoever revives an evil Sunnah of the Prophet (3alayhi-s-

Salaam)…” Hence, the word “Sunnah” in this hadiyth means “a way”; “a practice”- and

not exclusively the Sunnah of the Prophet (3alayhi-s-Salaam). This clarifies the meaning

of the word “Sunnah” in the first half of the hadiyth.

OTHER TEXTS USED BY WAHHAABIYYS IN THIS ISSUE,

AND HOW TO REBUTTLE THEIR CLAIMS

Being very staunch in this issue, they will produce more texts to substantiate their

claim. Do not be shaken if they recite the hadiyth of Al-Bukhaariyy:

حدث في أمرنا ھذا ما لیس منھ فھو ردأمن Then, they will say it means, “Whoever innovates into this affair of ours that which is not

from it is rejected”. Actually, this hadiyth supports what we have already stated, because

the meaning is, “Whoever invents something that does not comply with ( the rules of)

this Religion of ours is rejected.” The hadiyth does not say

حدث في أمرنا هذا فهو ردأمن “Whoever innovates into our religion is

rejected”, rather, the Prophet (3alayhi-s-Salaam) gave a qualifying statement:

1 Narrated by Muslim

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ما لیس منھ“that which does not comply with it”. So, if the new action complies with the rules of

the religion, it is not rejected.

They may deliver the verse:

1{الیوم أمكلت لمك دینمك}

claiming that it means, “Today I have perfected your Religion for you”. From there, they

say that anything coming afterwards would be an unacceptable innovation. This verse

does not support their claim at all. By this interpretation, they imply that the Religion was

imperfect until this verse came, and this is nasty blasphemy. Whoever has a sound mind

and seeks the truth would then inquire about our explanation. We say that the verse

means, <<On the day of this verse’s revelation, the rules of the Religion have been

completed>>. Out of His Wisdom, Allaah did not reveal all of the rules of the Religion

at once, but in stages, and all Muslims know this. For example, the obligation of the five

prayers was not revealed to the Prophet until the event of the night journey and ascension

up to the skies. The obligation of Praying the Friday prayer and of fasting the month of

Ramadaan came after the migration from Makkah to Al-Madiynah. Even the prohibition

of drinking wine was not revealed immediately. This verse came, confirming that the

Prophet (3alayhi-s-Salaam) received the last of the rules, and he conveyed all of them-

even the general rules which the future top scholars (mujtahids) would need for deducing

the answers for cases not mentioned by the Prophet (3alayhi-s-Salaam). Additionally,

this verse was not the last verse to be revealed. If they claim that anything that comes

after this verse is an unwanted innovation, then they say all the verses and hadiyths that

came later are abominable, which itself is an abominable claim.

STATEMENTS OF SCHOLARS ABOUT GOOD INNOVATIONS

What has been mentioned is good ammunition and enough to protect a Muslim

from becoming doubtful about good innovations, but know that they recite other texts,

including reports from the Companions and other scholars. What helps to understand

1 Al-Maa’idah, 3

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many of the texts they would present is to know that when the scholars used the word

“bid3ah” without restriction, they meant the bad innovation; in particular they meant the

bad beliefs of the deviant factions. The context was understood, so they did not always

have to say, “bad bid3ah”- they just said, “bid3ah”. However, the sayings of the scholars

explicitly mentioning good innovations are abundant, like the saying of Ash-Shaafi3iyy:

“The innovated matters are of two types: The first of them is that which was

innovated and conflicts with something from the Book, the Sunnah, the

consensus, or what was confirmed from the companions (athar). This is the

innovation of misguidance. The second is that good thing which was innovated

and does not conflict with anything from the Book, the Sunnah, or the consensus.

That is the innovated thing which is not dispraised.”

This is narrated in The Merits of Ash-Shaafi3iyy by Al-Bayhaqiyy. An-Nawawiyy

documented in his book Tahthiybu-l-Asmaa’i wa-l-Lughaat:

“The imaam and shaykh whom his greatness, proficiency, mastery in the different

types of knowledge, and status of being an imaam are agreed upon, Abu

Muhammad 3Abdu-l-3Aziyz Ibn 3Abdu-s-Salaam1, may Allaah except his deeds,

said towards the end of the book Al-Qawaa3id, ‘The innovation is divided into:

obligatory, prohibited, recommended, disliked, and permissible. The way to reach

that is by applying the innovation to the rules of the religious law. So if it applied

to the rules of what necessitates an obligation, it is obligatory, or the rules of

prohibition, then it is prohibited, or the recommendation, then it would be

recommended, or the disliked, then it would be disliked, or the permissible, then it

would permissible.’ ”

The statement of Ibn 3Aabidiyn, the famous Hanafiyy scholar clarifies this quote of Ibn

3Abdu-s-Salaam:

“The innovation could be obligatory, like the preparation of the evidences for

refuting the misguided sects, and learning grammar (an-nahw) which enables the

understanding of the Book and the Sunnah2; or recommended, like the innovation

of inns (for students of knowledge and the poor), schools, and every charitable

1 He is also famous as: 3Izzu-d-Diyn Ibn 3Abdu-s-Salaam2 This is in reference to the one who wants to convey the hadiyth and interpret the Qur’aan.

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matter that did not exist in the first days (of Islaam); or disliked, such as

decorating the Mosque; or permissible, such as exaggerating in delicious foods,

drinks, and (luxurious) clothing.”

This is in his book called Raddu-l-Muhtaar. Among the most devastating references

against these people is what Ibn Taymiyah said in his book Qawaa3id Jaliylah fi-t-

Tawassul wa-l-Wasiylah:

ة ي بد ة وال مستحبة فه ست واج ة ل ةولك بد ة حسنة س تفاق املسلمني ومن قال يف بعض البدع إهنا بد ويه ضال

فإمنا ذ إذا قام دلیل رشعي أهنا مستحبة

“Every innovation that is not obligatory or recommended is an evil innovation and a

misguidance by the agreement of the Muslims, and whoever said about some innovations

that they are good innovations, would be correct only if a religious evidence stands aa

proof that it is recommended.” Here, He explicitly confirms the existence of good

innovations, although he was not as precise as An-Nawawiyy, 3Izzu-d-Diyn and Ibn

3Aabidiyn in his categorization. What is correct is that if it is not obligatory,

recommended or permissible, then it is a bad innovation, and that includes the disliked

innovations that did not reach the level of being forbidden, like writing “S.A.W.” after

the Prophet’s name. Amid the explicit scholarly sayings is that of 3Umar Ibnu-l-

Khattaab, “What a good bid3ah this is,” narrated by Maalik, Al-Bukhaariyy, and others.

THE MEANING OF THE SAYING OF 3UMAR IBNU-L-

KHATTAAB

3Umar, may Allaah increase his status, gave this statement after ordering the

people to pray the taraawiyh prayers behind one Imaam, and then returning on a different

night to find that the people kept praying as he ordered- something the Prophet (3alayhi-

s-Salaam) never ordered, nor did Abuw Bakr. This narration makes the Wahhaabiyys’

blood boil. They ridiculously say that 3Umar did not mean that what he did was an

innovation. They say that the Prophet (3alayhi-s-Salaam) already prayed the taraawiyh

prayers in congregation, so 3Umar truly meant, “What a good revival of the Sunnah this

is”. Clarify for them that the taraawiyh prayer is not the innovation, not even praying it in

congregation, but the order for all the people to pray behind one Imaam establishes the

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innovation. When the Prophet was alive, he did not order it, although some people did it.

He started praying at home because he did not want the people to think that it was an

obligation. Since then, the people used to pray the taraawiyh prayers in scattered groups-

a person here, a congregation there, another person there… and Abuw Bakr, after the

Prophet’s (3alayhi-s-Salaam) death, left it as such. After Abuw Bakr, 3Umar ordered a

change- for all the people to gather behind one Imaam. Since then, the Muslims

worldwide have prayed taraawiyh behind one Imaam. This perfectly discredits the

Wahhaabiyy belief, for if their understanding of this issue was correct, then 3Umar would

have said, “I will not order the people to pray behind one Imaam, I will leave it as the

Prophet (3alayhi-s-Salaam) left it.” Add to that, that if 3Umar meant that he revived the

Sunnah, he would not have used the words البدعةتنعم “good innovation”,

especially after the Prophet (3alayhi-s-Salaam) already said, according to the

Wahhaabiyys, that every bid3ah is misguidance. So, they claim that 3Umar meant the

linguistic meaning of bid3ah, and they say it means, “to revive”. We tell them that

“ahyaa (to revive)” refers to what was already done, like what is mentioned in the

hadiyth:

جر شھیدأمتي فلھ أسنتي عند فساد یىحأمن “Whoever revives my Sunnah upon the corruption of my nation has the reward of a

martyr.1” There is no way to replace the word “ihyaa’ (revival)” with the word “bid3ah

(innovation)”. This trick of theirs is a cheap attempt to hide the truth. Do not fall for it.

Rather, look at what Ibn Hajar said in explanation of 3Umar’s statement:

“The innovation is originally that which is done without a previous example, and

in the religious law it is applied to that which is contrary to the Sunnah, and so it

would be dispraised. The accuracy of the issue is that if it is from something that

is categorized under what is religiously considered good, then it is good, and if it

was from something that is categorized under what is religiously considered bad,

then it is bad, or else it would be permissible (mubaah; not rewardable nor

punishable), and it could be divided into the five judgments.2”

1 Al-Haakim and others2 Obligatory, recommended, forbidden, disliked, and permissible.

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EXAMPLES OF GOOD INNOVATIONS

The examples of good innovations are also abundant. One of them is Abuw Bakr’s

order to compile the Qur’aan into one mus-haf, upon the suggestion of 3Umar Ibnu-l-

Khattaab, despite that Abuw Bakr explicitly told 3Umar, “How can you do something

that the Messenger of Allaah did not do?” 3Umar said to him, “By Allaah, it is good.1” A

second example is basing the Islaamic calendar on the migration of the Prophet (3alayhi-

s-Salaam), which was done by 3Umar, and not the Prophet (3alayhi-s-Salaam). The

people differed about what to use as a reference point for the calendar. Some said by the

birth of the Prophet (3alayhi-s-Salaam), some said by his death, some mentioned the first

reception of the revelation. 3Umar chose the Hijrah (migration) because of its great

importance. 3Uthmaan Ibn 3Affaan ordered for an additional athaan to be called for the

Friday prayer. The Companion, Khubayb, prayed two rak3ahs before being executed.

When the Companions found out about what he did, they said, “He made a Sunnah for

us.” The dots in the Qur’aan were innovated by the students of the Companions. Even

Ibn Taymiyah acknowledges that the dots are an innovation, and he accepts them. He

said in his book Majmuw3 Al-Fataawaa:

ل ة : ق ألنه بد ل : كره ذ ة إلیه : وق ا ل كره عراب . ال كره النقط دون الشلك لبیان اإل ل والصحیح أنه ال بأس . وق

.به

“It was said that it is disliked because it is an innovation, it was said that it was not

disliked because of the need, it was said that the dots are disliked and not the harakaat

because they clarify the syntactical case, and what is correct is that there is nothing wrong

with it.” The titles of the suwrahs (chapters) and the other symbols in the Qur’aan, like

the signs that show where to stop reciting, are all innovated. The terminologies of the

science of hadiyth, like “sahiyh”, “hasan”, and “da3iyf” are all innovated. Protect

yourself and defend Islaam with these facts.

1 If a Wahhaabiyy says that this is not an innovation because there was a need for its compilation, respondby saying that the need for the issue does not deny the fact that the Prophet did not do it or order for it to bedone.

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THE COMMEMORATION OF THE MAWLID (BIRTH) OF

PROPHET MUHAMMAD (3ALAYHI-S-SALAAM)

Not mentioning the commemoration of the Mawlid (birth) of the Prophet

(3alayhi-s-Salaam) would leave this section incomplete. The Wahhaabiyys find this good

Sunnah to be an abhorrent major sin, and some claim it to be shirk and kufr. Among their

attacks against it is to say, “The Companions of the Prophet (3alayhi-s-Salaam) loved the

Prophet (3alayhi-s-Salaam) more than others, so had the Mawlid been good, they would

have been the first to do it.” Our response is that there is no rule that says whatever the

Companions were not the first to think of is rejected. It is true that the Companions were

the best, but this does not mean that any goodness that would ever cross the minds of men

would cross the minds of the Companions beforehand. If the Wahhaabiyys are truthful,

let them extend this idea to other matters. Let them say, “If putting the dots in the

Qur’aan was good, then the Companions would have done it first.”

A proof for the validity of the Mawlid is the previously mentioned hadiyth of the

Prophet (3alayhi-s-Salaam):

محمد على ضاللةمة أما كان هللا لیجمع “Allaah will not let (the scholars of) Muhammad’s nation agree on a misguidance.1”

When the Mawlid was first done some 800 years ago, not a scholar objected, nor the

scholars of the centuries after that, thereby establishing the consensus of its validity. The

fact is that the Wahhaabiyys deem it a trifling sin, and some even say it is blasphemous,

thereby breeching the consensus, and whoever disagrees with the consensus has

disagreed with the Messenger of Allaah. If they resort to a lie and say that all of those

scholars were misguided, and so Muhammad Ibn 3Abdu-l-Wahhaab called the people

back to the true belief, then we stun them with the hadiyth of Al-Bukhaariyy:

مـــتي ظـــاھرین على الحــــقأال تــــزال طــائـفة مـــن “There will always be a group from my nation which is very evidently adhering to

the truth.” If the Wahhaabiyys were correct, then this hadiyth would be wrong, because

they claim that centuries passed without a scholar speaking out against an atrocious

corruption that spread throughout all Muslim countries.

1 Narrated by Ibn Maajah

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Another proof, coming from Ibn Hajar as narrated by As Sakhaawiyy, is found in

the hadiyth of 3Aashuwraa’, which is the tenth day of the Islaamic month of Muharram.

The Prophet (3alayhi-s-Salaam) recommended for the Muslims to fast on that day every

year because that was the day when Muwsaa was saved from the Pharaoh, and the day

when the Ark of Prophet Nuwh settled on the mountain (3alayhima-s-Salaam). Ibn Hajar

said that this hadiyth proves that it is permissible to thank Allaah at specific times for an

endowment that He gave or for a calamity that He relieved, and the best of all is the

coming of Prophet Muhammad (3alayhi-s-Salaam), more specifically, his birth. When

the Prophet was asked why he fasts every Monday, he said, “I was born on Monday.”

There is no worship of the Prophet (3alayhi-s-Salaam) involved in the Mawlid, as

the Wahhaabiyys accuse the Muslims. They may recite the hadiyth:

طرت النصارى عیسى ابن مریمأال تطروني كما “Do not exaggerate in praising me as the Christians have done to Jesus the son of

Mary,1” which does not mean that the Mawlid is forbidden, but that worshipping the

Prophet (3alayhi-s-Salaam) is forbidden.

When left to stand on his last leg, the Wahhaabiyy may ask, “Why would you

want to do something that the Prophet (3alayhi-s-Salaam) did not do?” The answer is

simply, “To get the blessings.” The concept that is so hard to get through their skulls is

that it is not forbidden to do something just because the Prophet (3alayhi-s-Salaam) did

not do it, hence the saying of the Prophet (3alayhi-s-Salaam):

جر من عمل بھاأسالم سنة حسنة فلھ أجرھا و من سن في اإل“Whoever starts a good Sunnah in Islaam has its reward, and the reward of

whoever works according to it…2”

Then how is the Mawlid practiced? It is practiced by reciting the Qur’aan,

reciting the biography of the Prophet (3alayhi-s-Salaam), singing words of praise,

feeding the Muslims, and other recommended and rewardable worships. The

Wahhaabiyys would say that it is not permissible to gather all of these matters together on

one day in the name of commemorating the birth of the Prophet (3alayhi-s-Salaam). We

emerge triumphant by telling them that they have then discredited their claim of three

1 narrated by Ahmad and others2 Narrated by Muslim

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aspects of Tawhiyd; the Tawhiyd of godhood, the Tawhiyd of lordship and the Tawhiyd of

the names and attributes, which is truly a wicked innovation because it is related to belief.

Not a soul from the Salaf stated it. Refusing to acknowledge that their division of

Tawhiyd is an innovation, when asked for an explicit text from the Qur’aan or the

hadiyth, they say, “We have only gathered the various verses about these issues and put

them together.” They are masters of the double standard.

Actually, Ahlu-s-Sunnah’s practice of the Mawlid is like the innovation of the

Muslims who followed 3Iysaa (Jesus, 3alayhi-s-Salaam). Allaah praised them in the

Qur’aan:لهيم إال ابتغاء رضوان ({1 اها ن اتبعوه رأفة و رمحة و رهبانیة ابتدعوها ما كت و جعلنا يف قلوب ا

هتا ا })هللا مفا رعوها حق ر

<< And in the hearts of those who followed him, We (Allaah) created compassion,

mercy, and rahbaaniyyah which they innovated. We did not obligate it on them; they

only did it seeking the reward of Allaah. Those who came later did not observe it as

it should have been observed>>

In this verse, we are told that these compassionate and merciful Muslims innovated

rahbaaniyyah; a practice of leaving the people and the luxuries of this world, even

marriage, to dedicate all of their spare time to worship. They were not obligated to do

this, but it was rewardable and praiseworthy. What further shows that it was a good

innovation is the fact that the people who came afterwards did not practice the

rahbaaniyyah properly, and those are the Christian monks we know of today. This verse

benefits the nation of Muhammad and is a proof for good innovations in Islaam. If the

Wahhaabiyy says that there is no rahbaaniyyah in the nation of Muhammad, tell him that

this is not our point; the point is that they did a good innovation. What is strange is that

the Wahhaabiyy government have an entire week dedicated to celebrating the birth of

Muhammad Ibn 3Abdu-l-Wahhaab.

1 , Al-Hadiyd, 27

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WHO ARE THE HEADS OF THE WAHHAABIYYS?

Learn a bit of the biographies of some of their heads, and further see their

misguidance. While they claim not to follow a mathhab, they follow the explanations of

selected individuals. In essence, they do follow a mathhab; unfortunately it is not a valid

one.

AHMAD IBN TAYMIYYAH

Their grandfather is Ahmad Ibn Taymiyah Al-Harraaniyy, from some 700 years

ago. He is their master’s master, and reference for 3aqiydah (creed). It is important to

know that Ibn Taymiyah was not a Wahhaabiyy. He had many beliefs contrary to theirs.

He believed that saying, “O, Muhammad,” after the Prophet’s (3alayhi-s-Salaam)

death is good- something that the Wahhaabiyys consider blasphemous. In his book called

The Good Words1, he narrated that 3Abdullaah Ibn 3Umar, the great Companion, said,

“O, Muhammad,” after the death of the Prophet (3alayhi-s-Salaam). Thus, according to

the Wahhaabiyy creed, Ibn Taymiyah is a mushrik. Because of this fact, the

Wahhaabiyyah have published this book of his with this hadiyth omitted. In this issue, do

not be sidetracked by the Wahhaabiyy saying, “That hadiyth is weak”. Respond simply

by saying, “Whether the hadiyth is weak or strong is not the issue; the issue is that he put

it in a book that he called The Good Words, which means that he considered it good.”

Anyway, the scholars considered it acceptable to narrate weak hadiyths if they were in

reference to doing good, optional deeds, but not for confirming rules or matters of the

creed. Al-3Iraaqiyy in his millennial2 poem said:

من غير تبيين لضعف ، ورأوا وسهلوا في غير موضوع رووا

وغير واحد) ابن مهدي(عن كم وفي الح انهيبقائدالع

“They (the scholars of hadiyth) were lenient in more than one area when they narrated,

without clarifying the weakness in the hadiyth, but they considered that the level of the

hadiyth must be clarified in reference to rulings and convictions. This was said by Ibn

Mahdiyy and others.”

1 Al-Kalim At-Tayyib2 1,000 lined poem

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Therefore, whether or not the hadiyth is weak does not change the fact that he considered

it good, and thus narrated it in a book that he called “the good words”. This is one of the

strongest issues for breaking Wahhaabiyys. Either they admit that calling upon someone

who died does not necessitate that the caller is worshipping the one who died, or they

consider Ibn Taymiyah as a blasphemer for considering it something good.

Nor did Ibn Taymiyah discredit the mathhabs. He claimed to follow the mathhab

of Ahmad Ibn Hambal, but to the contrary, he was far from Imaam Ahmad’s path.

Whenever a Wahhaabiyy discredits following a mathhab, mention this fact. Only their

most ignorant followers will deny it. Also, make it clear for the Wahhaabiyy that this is a

single mathhab, since some Wahhaabiyys say you cannot follow one particular mathhab.

How could anyone who understands the religion deny the validity- in fact the

necessity- of following the schools? It is enough to clarify for whoever denies the

schools, that he does not have enough knowledge to the deduce rulings that were not

explicitly mentioned in the Qur’aan or the hadiyth, and thus must follow someone who

does, like any one of the Four Imaams, just like the one who does not have knowledge of

medicine or mechanics must refer to a doctor or a mechanic. He does not know enough

about what is general in the Book of Allaah, or what is specific, what is abrogating, what

is abrogated, what is absolute, what is restricted, what has more than one meaning, what

has only one meaning, the reasons for the revelation of the different verses, etc. How can

he then be sure that he can successfully deduce the rulings that he needs by just reading

the Qur’aan? The same is said about the hadiyth of the Prophet, or is that Wahhaabiyy

the type of foolish person who thinks it is enough to have (translations of) Al-Bukhaariyy

and Muslim on his shelf? In order to deduce rulings, one must have vast knowledge of the

hadiyths, their varying narrations, their chains, and the books that are not arranged

according to the chapters of fiqh, like Musnad Ahmad1, as well as many other issues. The

proof that there are cases not explicitly mentioned and thus are in need of the deduction

of qualified, mujtahid scholars is the hadiyth in which the Prophet asked Mu3aath Ibn

Jabal upon sending to him Al-Yaman:

1 Some books of hadiyth are not arranged according to the chapters of fiqh, so researching whatever isnarrated about the prayer or Zakaah would not as simple as looking into the table of contents and turning tothe chapter of prayer or Zakaah.

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اب هللا قال : ن عرض قضاء ؟ قال إیف تقيض ك كن يف كتاب هللا ؟ قال إف: أقيض سنة رسول : ن مل ف

لیه و سمل قال لیه و سمل ؟ قال إف: هللا صىل هللا كن يف سنة رسول هللا صىل هللا جهتد رأيي وال أ:ن مل

لیه و سمل صدره وقال : آلو قال ي وفق رسول: فرضب رسول هللا صىل هللا هللا صىل هللا رسولامحلد ا

ريض رسول هللا لیه و سمل ملا

“How will you rule if a case is presented to you?” He said, “I will rule according to the

Book of Allaah.” The Prophet said, “And if it is not in the Book of Allaah?” He said,

“Then by the Sunnah of the Messenger of Allaah.” The Prophet said, “And if it is not in

the Sunnah of the Messenger of Allaah?” He said, “I will deduce the ruling (make

ijtihaad) to the best of my ability.” Then the Messenger of Allaah hit him on the chest and

said, “Praise and thanks be to Allaah, the one who gave success to the messenger of

the Messenger of Allaah to do what pleases the Messenger of Allaah.”

Ibn Taymiyah also did not discredit good innovations, as presented. He is

misguided because he breeched the consensus in more than 60 cases. He was not a

Wahhaabiyy, but he was a Mushabbih (a likener). He has books filled with blasphemy;

some of which he took from others before him and some of which he imagined on his

own. In The Book of the 3Arsh,1 one of his statements is, “Allaah could be carried on a

mosquito if He willed, so how about a great 3Arsh?” It is true that he was a scholar, in

fact a haafidh of hadiyth. Because of his knowledge and outward character, he gained the

title, “Shaykhu-l-Islaam (the shaykh of Islaam)”. However, the scholars who knew of his

situation said that his knowledge exceeded his intelligence; he memorized more than he

could comprehend.

The Wahhaabiyys are very impressed by his misleading title, which he was not

the only one to receive. His title has been given to others, like Imaam Al-Ash3ariyy and

Ibn Hajar Al-3Asqalaaniyy. Moreover, other scholars have other titles. Al-Ghazaaliyy is

“Hujjatu-l-Islaam (the proof of Islaam)”, and Abuw Mansuwr Al-Baghdaadiyy was called

“Al-Ustaath (the highly ranked teacher)”. Al-Juwayniyy was called “Imaamu-l-Haramayn

(the imaam of the two holy cities)”. Strangely, the Wahhaabiyys are not impressed by

these big scholars. The Wahhaabiyys believe that Ibn Taymiyah was the mujaddid

1 Kitaab Al-3Arsh

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(renewer) of his time, but he is not worthy of standing in the shadow of the true mujaddid

of his time, Taqiyyu-d-Diyn As-Subkiyy, who wrote several books refuting Ibn Taymiyah.

Ibn Taymiyah claimed that Hellfire will end- something an ignorant Wahhaabiyy

denies, and an evasive Wahhaabiyy makes excuses for. He has a book with a misleading

title: The Refutation Against Whoever Claims that Paradise and Hell are Finite. What he

actually wants to say is that only Hell is Finite, not that both Paradise and Hell are finite.

He said therein:

مع أن القائلین ببقائھا لیس معھم كتاب و ال سنة و ال أقوال الصحابة“Those who claim that Hell will remain have no evidence from the Book, the Sunnah or

the statements of the Companions.” Then how about this verse from the Book:

ن فهيا أبدا)} ا )}1

<<They will be in it forever and ever>>,

or this statement from the Prophet:

تولا م لودار خل النا أهار يل النأهلو

“(and it will be said) to the people of Hell, “O, People of Hell, everlastingness without

death”.2”? Even his faithful student, Ibnu-l-Qayyim Al-Jawziyyah, whom the scholars

nicknamed: “The Shadow of Ibn Taymiyah who walks upon the face of the Earth”,

agreed with Ibn Taymiyah, and said out of conveying the conviction of Ibn Taymiyah:

نى كالجنة فأین من القران و السنة دلیل واحد و أما كونھا أبدیة ال انتھاء لھا و ال تف

یدل على ذلك“As for Hell being everlasting with no end, and not vanishing like Paradise (is

everlasting), where is there not a single piece of evidence of that from the Qur’aan and

the Sunnah?3”

For those who deny, we tell them not to deny what they do not know. Those who

know that he said it make excuses. Some may say that Allaah will reward him for his

mistake. Some may say he retracted his statement. Both excuses are wrong. Claiming that

1 Al-Ahzaab, 652 Narrated by Al-Bukhaariyy3 In his book Haadi-l-Arwaah

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Hellfire will end is blasphemy, because its everlastingness is explicitly repeated

throughout the Qur’aan. How would this man, who memorized the Qur’aan and knew

Arabic very well, be rewarded for contradicting the explicit verses of Allaah’s book?

Allaah rewards the mujtahids when they make ijtihaad in the fiqh judgments, even if they

deduce a wrong answer, as proven by the hadiyth:

د من اجهتد فأصاب ف أجران و من اجهتد و أخطأ ف أجر وا

“Whoever1 deduces a ruling and was correct has two rewards, and whoever deduces a

ruling and is mistaken will have reward.2” However, an unqualified person who

breeches the basics of belief that are explicitly mentioned in the Qur’aan is not rewarded,

in fact he loses all of his reward. As for claiming that he retracted the statement, let the

Wahhaabiyy produce the retraction, or else refrain from lying to protect a deviant man.

This claim breeches one of the most fundamental Muslim beliefs, and is merely one case

where Ibn Taymiyah strayed.

His fate was that he died imprisoned according to the consensus of the head

judges of the four schools in his era. To that, the Wahhaabiyys compare his situation to

that of Imaams Maalik and Ahmad, who are clear and very far from the straying of Ibn

Taymiyah. They were not beaten nor imprisoned by prestigious and just judges of Ahlu-s-

Sunnah as was Ibn Taymiyah, nor were they blamed for bad statements by other scholars

of their era. They were tortured by the deviant faction of their time, the Mu3tazilah.

There is no comparison in this issue. The Wahhaabiyys have the nerve to imply that Ibn

Taymiyah and his students were the only guided people of their time, and all of the other

scholars were influenced by the bad innovators and the Suwfiyyah (they believe that the

practice of tasawwuf is categorically invalid, which is also not true). They dare claim that

he was imprisoned out of jealousy of his knowledge. Upon overwhelming exposure such

as what is mentioned here, the Wahhaabiyy would say, “It is not permissible to defame

the scholars, this is backbiting and gossip.” The answer to this attempt to overlook the

truth is to say that the Prophet warned against many people when there was a need to do

so, such as the hadiyth:

1 It is not meant by saying “whoever” that anyone who deduces rulings is rewarded. This is restricted to thequalified person, as proven by other hadiyths is which the Prophet dispraised those who gave rulingswithout being qualified.2Al-Bukhaariyy and Muslim

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ما أظن فلانا وفلانا يعرفان من ديننا شيئا

“I do not think that so and so and that so and so know anything about our religion,1”

and the hadiyth of Faatimah Bint Qays when she sought the Prophet’s advice about two

men who wanted to marry her:

فلا يضع العصا عن عاتقه: فصعلوك وأما أبو جهم : أما معاوية

“As for Mu3aawiyah, he is poor, and as for Abuw Jahm, he never takes the stick from

his shoulder (meaning that he beats women).2” There is also the hadiyth of Hind the wife

of Abuw Sufyaan, who said to the Prophet, “Abuw Sufyaan is certainly a miserly man.

Would it be sinful if I took some of his money secretly?” the Prophet did not say to her,

“How could you expose him like that? This is backbiting and gossip,” rather, he said:

خذي أنت وبنوك ما يكفيك باملعروف

“You and your children (may) take what is normally needed.3” Therefore, our exposure

of Ibn Taymiyah’s deviance is not mere gossip, but a religious duty.

His books were burned, except what the scholars kept for records, he was warned

against from the tops of the minarets, and people were forbidden to teach from his route.

He became outdated until Muhammad Ibn 3Abdu-l-Wahhaab revived and added to his

teachings.

MUHAMMAD IBN 3ABDU-L-WAHHAAB

Muhammad Ibn 3Abdu-l-Wahhaab is their father, after whom they were named.

He was a deviant man from just over 200 years ago, of the land of Najd, the land that the

Prophet (3alayhi-s-Salaam) said,

ـطلـع قـرن الشـیطانیبھا “The horn of the devil will emerge from Najd.1” His father, 3Abdu-l-Wahhaab, and

his brother, Shaykh Sulaymaan, and the other scholars of his time shunned him. Unlike

1Narrated by Al-Bukhaariyy2Narrated by Muslim3Narrated by Al-Bukhaariyy

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his master, he was not a scholar. His father was disappointed in him because he did not

study as his ancestors had. One of the easiest angles to expose his deviance may lie in the

fact that he was not authenticated by any scholar of his time. He was not a scholar of

3aqiydah (creed), nor fiqh (detailed rules), nor lughah (Arabic language), nor tafsiyr

(Qur’aanic interpretation), nor hadiyth, nor history, etc. He was so ostracized, that he

deemed everyone who did not follow him a blasphemer. He claimed to be the mujaddid

of his time, calling Muslims back to their religion. He claimed that the Muslims all over

the Earth worshipped graves, Prophets and awliyaa’ (Muslims of the highest levels of

piety), and this belief is still held by his followers until today. It was reported that he was

a funded British agent. He was the first person to misinterpret the hadiyth claiming that

all innovations are bad, which has lead to intense tribulations in our times. He instigated

his followers to rebel against the khaliyfah, which is a major sin even if the khaliyfah is

an unjust Muslim. As a result, he shed the blood of many Muslims. His followers have

confirmed his belief of likening Allaah to the creation in many of their books, of course

without calling it “likening”. He died after more than 100 years and left the legacy of the

worst faction alive today.

AL-ALBAANIYY

Their uncle is Naasiru-d-Diyn Al-Albaaniyy, a deviant contemporary who died.

The Wahhaabiyys elevated him to the status of a muhaddith (hadiyth scholar). He worked

in a library, and indulged in reading the six books of hadiyth. He misunderstood a lot, and

imagined himself to be a scholar. We discredit him by telling the Wahhaabiyys that he

had no shaykh to teach him the science of hadiyth, and we challenge any Wahhaabiyy to

bring us his chain of teachers if they think this is a lie. Not to mention that the true

scholars had many, many, many shaykhs, so even upon the presentation of one chain of

teachers (which they have yet to produce) we would not be impressed. Despite this, they

take him as the brightest hadiyth scholar of our day, and some go as far as to label him as

the mujaddid of our time. He has endeavored diligently in perverting the hadiyth and its

science, but the true scholars have not been hesitant in refuting and warning against him.

1 Narrated by Ahmad

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The only people who do not know him as a fraud are his followers and whoever has been

poisoned by them.

It was narrated about him that in one of his sessions, a Jordanian lawyer requested

from Al-Albaaniyy to recite 10 hadiyths with their chains of narration from memory. Al-

Albaaniyy responded by saying, “I am not a muhaddith of memorization, I am a

muhaddith of the book.” The lawyer responded by saying, “Then I am able to do what

you do” Upon that, Al-Albaaniyy felt embarrassed.

OTHERS WHOSE NAMES ARE NOT DESERVING OF A

SUBTITLE

The Wahhaabiyys have other heads, such as the recently deceased 3Abdu-llaah

Ibn Baaz. He has been falsely called “the Grand Muftiy of Makkah”. He has also worked

hard in solidifying the call of the Wahhaabiyys. Now that he and Al-Albaaniyy are dead,

we find the Wahhaabiyys breaking into small groups, bickering among themselves.

Hopefully, their end will come soon. Among their heads is a Caribbean man named Bilal

Philips. He believes that Allaah must be above the creations since it is not befitting to say

He is below them. Ibn Baaz and Philips are among the Wahhaabiyys who documented the

so-called three aspects of Tawhiyd. In America there is a man named Dawud Adeeb, who

has been refuted by our brothers on more than one occasion. In one lecture called, “The

Existence of Allaah”, he said that he did not know whether dividing Tawhiyd into three

categories was an innovation or not, yet he proceeded to teach the people about it

anyway. Be warned about these men, and others, like 3Uthaymiyn, who said that we do

not know exactly how Allaah sits, and that Allaah has a glorious face and two real eyes.

He did not try to camouflage his blasphemy. They have many stooges and plenty of

money to back them. It is important that the information in this book is learned properly,

understood, and taught to as many people as possible, so to help in defending the religion

of Muhammad (3alayhi-s-Salaam). There are only a few standing between the

Wahhaabiyys and the people.

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EPILOGUE

Let us end with some statements given about the Wahhaabiyys by the scholars in

a book called Fitnatu-l-Wahhaabiyyah (the tribulation of the Wahhaabiyys), by the real

Muftiy of Makkah, Shaykh Ahmad Zayniyy Dahlaan. He said, “What Ibn 3Abdu-l-

Wahhaab’s father, brother, and shaykhs speculated about him came true by the will of

Allaah, the exalted. Ibn 3Abdu-l-Wahhaab innovated deviant and misleading ways and

beliefs and managed to allure some ignorant people to follow him.” He also said, “In an

effort to give credibility to his innovations, Ibn 3Abdu-l-Wahhaab embellished his

sayings with quotes he selected from Islaamic sources, that is, quotes used for proofs in

many issues, but not the issues which Ibn 3Abdu-l-Wahhaab was attempting to support.”

He also said:

“Initially, the Wahhaabiyys sent a group to Makkah and Al-Madiynah, thinking

that through lies and fabrications, they would be able to spoil the belief of the

scholars of those two holy cities. When they arrived and declared their beliefs, the

scholars of Makkah and Al-Madiynah refuted them and established the Islaamic

evidences against them- which they could not refute. The scholars were certain

about the Wahhaabiyys ignorance and misguidance, and found them absurd and

thoughtless. They took note of their beliefs and found them full of many types of

blasphemy, and thus the Wahhaabiyys fled like frightened zebras fleeing from a

lion. Hence, after establishing the proofs, the scholars wrote an attestation against

the Wahhaabiyys to the head judge of Makkah, confirming them as blasphemers

because of their beliefs.”

Perhaps this is more than sufficient. If we can refute the Wahhaabiyy

understanding of the aforementioned texts, then the others that they use can also be

explained. This booklet complies with the verse:

{( ا ون ب هنون عن املنكر و تأم ملعروف و لناس تأمرون ري أمة أخــرجت نمت )}1

<<You are the best nation ever sent out to the people. You bid the good, forbid the evil,

and believe in Allaah>>.1 Aal 3Imraan, 110

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We thank Allaah for the blessings that He gave without being obligated to give anything.

We thank Him for enabling us to know who these wicked people are and granting us the

ability to refute them. We ask Him to enable us to see the truth as truth so that we may

abide by it, and to see the evil as evil so that we may avoid it. We ask Him to grant us the

correct belief and a good understanding of it. We ask Him to let us die with belief, and

escape His torture. We ask Allaah to grant us the lawful sustenance. May Allaah make

this booklet beneficial in life and after death, forgive those who worked on it, spread it,

make it a shield and a weapon for the Muslims, and make it weigh heavy in the scale on

the Day of Judgment. O, Allaah, we ask you by the merit and honor of Your beloved

Prophet (3alayhi-s-Salaam) to answer this humble supplication,

And Allaah knows best.

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SUBMISSION PRODUCTIONS | TRANSLITERATION AND GLOSSARY 136

TRANSLITERATION AND GLOSSARYWe do not claim that our transliteration system is the best. If simplicity is a

standard of being better, then there are better transliteration systems. Our system is anattempt to bring harmony to the sounds of the Arabic letters and their Englishcounterparts, the rules of reading Arabic, and the rules of English grammar.

For example, the Arabic letter ذ is represented by “th”, because these Englishletters produce a sound more comparable to than “dh”, which has no actual sound, or ذ“z”, as commonly found in many books, for example: “the”; “that”.

The strikethrough instead of an underline eliminates ambiguity between thissymbol and symbols like “t” for (ط) and “h” for (ح ), if they happen to fall consecutivelyin one word; and likewise other double-lettered symbols with a strikethrough. As fortransliterating the (ث), we were compelled to use a double strikethrough, realizing thatreaders will probably find “th” strange. Some Arabic letters are transliterated withunderlined English letters. What is mentioned so far eradicates inconsistency between thesymbols.

Whenever a book title is mentioned, it is underlined, as per the rules of AmericanEnglish documentation. To avoid confusion between these two uses of the underline, anyunderlined transliterated letter will alternatively have a strikethrough when appearing in abook title. Unfortunately, the problem of ambiguity returns when underlining book titles.The limited options of the word processing program makes escaping this issue verydifficult, and any ambiguity therein would only be cleared by having knowledge ofArabic or referring to someone who does.

In the case of the Arabic letter 3ayn (ع), we transliterated it with the numeral “3”,a popular transliteration symbol used on the internet for its resemblance to its antecedent.

Of course, a single fathah is transliterated with an “a”, a dammah with a “u”, anda kasrah with an “i”, and not an “e” for fear of someone pronouncing the “e” with itsshort sound.

The extension of the Alif (ا) is represented by “aa” with the thought that a doubled“a” is a clearer indication of extending the sound than an underlined, overlined, or dotted“a”. The extension of the waaw (و) is represented by “uw” to better match thecombination of a dammah ( ◌) and a waaw than “oo”, and with the hope that it is a clearerindication for extending the sound than an underlined, overlined, or dotted “u”. Theextension of the yaa’ (ي) is represented by “iy” to better match the combination of akasrah ( ◌) and a yaa’ than “ee”, and with the hope that it is a clearer indication forextending the sound than an underlined or overlined “i”. This was also done because itmakes typing faster.

The definite article, explained in the glossary, is always separated by a dash fromthe word it modifies, and is spelled per its pronunciation, not its original Arabic spelling:for example ,(ال) al-hadiyth, ad-dahr, an-naar, etc. Words that have been run together bythe hamzatu-l-wasl are also separated by a dash, for example: 3Abdu-llaah. Also, the firstletter of all transliterated Arabic words is capitalized if that word would be considered aproper noun in English, even if a dash, apostrophe, or a “3” precede that letter, forexample: 3Abdu-llaah. If in the Arabic language that proper noun begins with “al” (ال),then both the first letter, as well as the letter after the dash will be capitalized, for

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example: “Al-Bukhaariyy”, “At-Tirmithiyy”. This is done both to avoid beginning a namewith a lower cased letter, and to observe the meaning of the name. We have justified thisby the existence of such names in English as: MacGyver, McDonald, Ny’Kisha, and thelike.

Lastly, we draw attention to the fact that due to lack of the average Englishspeaking readers’ acquaintance with the Arabic language, we have intentionally brokensome of the rules of Arabic grammar when transliterating to reduce confusion. So whereit would have been correct to say, “Abaa 3Abdi-l-laah” for example, we instead said,“Abuw 3Abdu-l-laah, which actually in Arabic is a horrific mistake.

The transliteration system is as follows:

ا aaب bت tث thج jح hخ khد dذ thر r

ز zس sش shص sض dط tظ dhع 3غ ghف f

ق qك kل lم mن nه hو wي yء ‘

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Allaah is the proper name of the Creator.Ahlu-s-Sunnah is the group which followsthe method of the Companions of the Prophet(3alayhi-s-Salaam).Al- Whether capitalized or not, represents thedefinite article alif laam (ال), “the”. Because ofthe idghaam (merging) of the laam with 14specific letters (the shamsiyy letters), thedefinite article will also be written throughoutthe text with the following letters “At-”, “Ath-”,“Ad-”, “Ath-”, “Ar-”, “Az-”, “As-”, “Ash-”,“As-”, “Ad-”, “At-”, “Adh-”, and “An-”.3Aqiydah “creed; belief; conviction” It is thescience of belief.3Aql “mind; intellect” It is the faculty given tosome creatures which enables them todistinguish between what is valid and what isinvalid.3Arsh “throne” It is the ceiling of Paradise.Blasphemy is the opposite of belief (kufr).Companion refers to those who met theProphet (3alayhi-s-Salaam), believed in him, anddied as Muslims.Fiqh is the science of the detailed practicalrules of the religion.Hadiyth refers to the narrated sayings,doings, and approvals of the Prophet (3alayhi-s-Salaam). It is often referred to as the Sunnah.Haafidh refers to the top scholars of hadiythwho are qualified to grade the levels of thenarrations. These scholars are higher thanmuhaddiths. Someone who memorized theQur’aan is also called a haafidh, but this does notmake him a scholar.Ijmaa3 “consensus” It is the unanimousagreement among the mujtahids in any era aboutthe judgment of a particular case. Onceestablished, no one has the right to later disagree.Ijtihaad is the effort put by the mujtahid todeduce judgments not explicitly mentioned in theQur’aan or hadiyth.Jahannam is a name of HellMathhab “school of practical rules” refers tothe work of scholars following a particularmujtahid. Sometimes the word is used for othermeanings.Muhkam is a verse or hadiyth that has onlyone meaning in the Arabic language.

Mujaddid “renewer” refers to a great scholarwho would appear every century to renew thereligion for the Muslims.Mujtahid refers to the top scholars whodeduce judgments in case the ruling is notexplicitly mentioned in the Qur’aan or Hadiyth.Mushabbihah is the plural of Mushabbih,someone who likens Allaah to the creations.Mutashaabih is a verse or hadiyth that canhave more than one meaning. Even an Arab maynot reach its true meaning.Mushrik is someone who associates partnerswith Allaah.Sahiyh “valid; authentic” It often refers to anarration which fulfills the highest conditions ofauthenticity.Salaf “predecessors” It refers to the first threecenturies of Muslims. Some scholars said it onlyrefers to the Companions, their students, andtheir students- and not the first three centuriesentirely. The first saying is the strong one.“Salafiyy” is an adjective.Shirk is associating partners with Allaah.Suwfiyy is a person who practices tasawwuf.The true application of tasawwuf is in leavingthe mundane and worldly desires. It is not byneglecting the obligatory prayers for optionaldeeds, spinning in circles, dancing, touchingwomen, or belittling the status and pleasures ofParadise.Sunnah has many meanings. Linguistically, itmeans, “a way”. Religiously, it could refer to thehadiyth of the Prophet (3alayhi-s-Salaam); to theoptional, recommended, and rewardable matters;and to the Prophet’s (3alayhi-s-Salaam) practiceof the religion in general, including theobligations.Tafsiyr is the science of interpreting theQur’aan. It may refer to the actual interpretation.Tajsiym is believing that Allaah has a body.Tawhiyd is the Oneness of Allaah;monotheism. This word may also besynonymous with 3aqiydah; the science of thecorrect belief in Allaah and His Messenger(3alayhi-s-Salaam).Ta’wiyl is interpreting a text to have ameaning different from its apparent meaning.We when referring to Allaah denotes majesty,not plurality.

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