how to debate with the so called salafiyyah
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refuting the wahhabi creed in the attributes, as well as innovations, and other benefitsTRANSCRIPT
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يةف ي ك
المسم نيمناظرة بالسلفية
HOW TO DEBATE WITH
THE SO-CALLED SALAFIYYAH a handbook for thoroughly refuting Wahhabiyys in the topics
of the attributes, madhhabs, innovations and tawassul
ا ي أنزل عليك الكتاب منه أ يت محكات هنذ أم الكتاب وأخر متشابات فأمذ هو الذ
م زيغ فيتذبعون ما تشابه ين ف قلوب لذ الذمنه ابتغاء الفتنة وابتغاء تأويل وما يعل تأويل ا
لذ أولو ال كذر ا منذا به ك من عند رب نا وما يذذ اسون ف العل يقولون أ والرذ لباب اللذ
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5th edition
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CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED .. 7
DIFFERENCES BETWEEN THE MUSLIMS AND THE SO-CALLED SALAFIYYS
.................................................................................................................................... 8
THE PATH OF AHLU-S-SUNNAH AND THE OBLIGATION OF FOLLOWING THEM ............... 9
THE WAHHABIYY ATTEMPT TO DISCREDIT THE NATION AT LARGE.................................11
THE MAHHABS OF AHLU-S-SUNNAH ...........................................................................................13
NAMES THAT HAVE BEEN ATTRIBUTED TO THE WAHHABIYYS ............................................17
THE CORRECT BELIEF IN ALLAH ........................................................................ 21
THE WAHHABIYYS ATTRIBUTE A BODY TO ALLAH ...................................... 23
THE WAHHABIYY REASONING BEHIND THEIR INCORRECT BELIEF .......... 25
HOW THE WAHHABIYYS INTERPRET THE TEXTS .......................................................................27
THE TRUTH ABOUT MAJAZ (FIGURATIVE SPEECH) .................................................................30
THE TRUTH ABOUT THE LAWFULNESS OF TA’WIL ..................................................................32
THE WAHHABIYYS REJECT LOGIC ..................................................................................................36
REASONING IS NECESSARY AND RELIGIOUSLY CONFIRMED ..............................................37
THE CLARIFICATION OF WHAT THE SCHOLARS MEANT WHEN THEY DISPRAISED
(RATIONAL) ARGUMENTATION (KALAM) ..................................................................................40
THE MENTAL PROOF THAT THE WAHHABIYYS TRULY BELIEVE IN BODILY ATTRIBUTES
FOR ALLAH (TAJSIM) ........................................................................................................................44
THE RATIONAL CONCLUSION WHICH IS SUPPORTED BY THE TEXTS ................................47
ISLAMIC TEXTS THAT REFUTE THE WAHABIYY CREED ............................... 49
PROOF FROM THE QUR’AN THAT REFUTES THE WAHHABIYY CREED ..................................50
THE PRIORITY OF THE DECISIVE VERSES OVER THE AMBIGUOUS .....................................53
PROOF FROM THE HADITH THAT REFUTES THE WAHHABIYY CREED .................................57
SCHOLARLY TEXTS REFUTING THE WAHHABIYY CREED .......................................................61
THE VALIDITY OF THE CONCENSUS ............................................................................................61
A DOCUMENTATION OF THE SALAF’S BELIEF ..........................................................................63
IMPORTANT INFORMATION AND ADVICE ......................................................... 66
EXPLAINING THE MEANING OF KUFR (BLASPHEMY) AND SOME OF ITS DETAILS .........66
JUDGING SOMEONE AS A KAFIR (TAKFIR) .................................................................................69
HAVING THE CORRECT INTENTION .............................................................................................71
REFRAIN FROM PURPOSELY LEADING A PERSON TO SAY KUFR (BLASPHEMY) .............71
THINK FIRST AND HOLD YOUR TONGUE....................................................................................73
THE IMPORTANCE OF FOCUSING ON THE ISSUE OF BELIEF..................................................74
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WHO ARE THE REAL SALAF? ............................................................................. 77
CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING
OF THE HONORABLE TEXTS ................................................................. 78
INTRODUCTION ..................................................................................................... 79
TRANSLATING THE QUR’AN ...........................................................................................................79
THE WAHHABIYYS TAKE ADVANTAGE OF THE IGNORANT ....................................................81
THE WAHHABIYYS SHOW OUTWARD ADHERENCE TO THE SUNNAH ..................................82
THE TRUTH ABOUT THE HADITH OF THE FEMALE SLAVE ........................... 85
THE STORY BEHIND THE HADITH ................................................................................................85
THE WAHHABIYY MISUNDERSTANDING OF THE HADITH .......................................................86
THE ARABIC TERMS HAVE MORE THAN ONE MEANING ........................................................86
DIFFERENT VERSIONS OF THE HADITH ......................................................................................88
HAD THE WAHHABIYY UNDERSTANDING BEEN CORRECT, IT WOULD BE SUFFICIENT TO
SAY “IN THE SKY” TO BE CONSIDERED A MUSLIM .................................................................89
THE FACT THAT THE HADITH IS NARRATED BY MUSLIM DOES NOT SUPPORT THEM ..90
THE HADITH IS NOT STRONG ENOUGH TO BE A PROOF IN THE ISSUE OF BELIEF ..........92
A SCHOLARLY CLARIFICATION ....................................................................................................93
THE WAHHABIYYS TA’WIL FOR THE HADITH ..............................................................................95
SIMILAR TEXTS .................................................................................................................................95
THE TRUTH ABOUT THE SAYING OF ALLAH: {( اس توى العـرش عـىل الرمحن )} <<AR-
RAHMANU ˆALA-L-ˆARSHI-STAWA>> ........................................................... 98
THE TAFSIR OF THE VERSE AND HOW TO REFUTE THE WAHHABIYYS WHO
MISINTERPRET IT ..............................................................................................................................98
SIMILAR TEXTS USED BY WAHHABIYYS AND HOW TO REFUTE THEIR CLAIMS .............105
THE SAYING OF IMAM MALIK ......................................................................................................110
THE TRUTH ABOUT THE HADITH OF AN-NUZUL .......................................... 112
THE EXPLANATION OF IBN HAJAR AL-ˆASQALANIYY ..........................................................112
THE SAYINGS OF THE PROPHET DO NOT LEAD TO IRRATIONAL MATTERS ...................116
SIMILAR TEXTS ...............................................................................................................................116
THE TRUTH ABOUT THE SAYING OF ALLAH: {( ليه الطيب اللكم يصعد ا )} ........................ 118
<<ILAYHI YASˆADU-L-KALIMU-T-TAYYIB>> .............................................. 118
THE CORRECT MEANING OF THE VERSE ..................................................................................118
THE IMPLICATIONS OF THE LITERAL MEANING ....................................................................119
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A SIMILAR TEXT ..............................................................................................................................120
ALLAH IS NOT ATTRIBUTED WITH A SHIN ..................................................... 121
ALLAH IS NOT ATTRIBUTED WITH A FACE .................................................... 122
VERSES MENTIONING THE ATTRIBUTE OF WAJH ..................................................................122
ALLAH IS NOT ATTRIBUTED WITH A HAND .................................................. 124
DEFINITIONS FOR THE WORD YAD ............................................................................................124
THE SAYING OF ABU HANIFAH ....................................................................................................124
THE MEANING OF THE SAYING OF ALLAH: {(بيدي)} << BIYADAYY>> ................................125
ALLAH IS NOT ATTRIBUTED WITH AN EYE .................................................... 128
CONCLUSION ........................................................................................................ 129
CORNERING THE WAHHABIYY WITH THE ISSUE OF “CLOSENESS (QURB)” ................ Error!
Bookmark not defined.
ALLAH DOES NOT CAST A SHADOW ...........................................................................................131
ALLAH DOES NOT HAVE A FOOT .................................................................................................132
THREE EASY WAYS TO SMASH A WAHHABIYY ........................................................................133
APPENDIX ............................................................................................... 137
THE TRUTH ABOUT THE SPEECH OF ALLAH ................................................. 138
THE TRUTH ABOUT THE SAYING OF ALLAH: {( منا ذا أ مره ا فيكون كن هل يقول أ ن شيئا أ راد ا )} <<Surely if He willed
for something, He says to it, “Be”, and it shall be>> ..........................................................................139
THE MEANING OF THE WORD “AL-QUR’AN”.............................................................................141
THE TRUTH ABOUT INNOVATIONS ................................................................. 143
THE MEANING OF BIDˆAH LINGUISTICALLY AND RELIGIOUSLY ......................................143
THE CORRECT MEANING OF: ضاللة بدعة كل و “WA KULLU BIDˆATIN DALALAH” .............143
PROOF FROM THE HADITH ABOUT GOOD INNOVATIONS ...................................................144
OTHER TEXTS USED BY WAHHABIYYS IN THIS ISSUE, AND HOW TO REBUTTLE THEIR
CLAIMS ..............................................................................................................................................146
STATEMENTS OF SCHOLARS ABOUT GOOD INNOVATIONS ................................................147
THE MEANING OF THE SAYING OF ˆUMAR IBNU-L-KHATTAB ............................................149
EXAMPLES OF GOOD INNOVATIONS .........................................................................................150
THE COMMEMORATION OF THE MAWLID (BIRTH) OF PROPHET MUHAMMAD 152.... ملسو هيلع هللا ىلص
WHO ARE THE HEADS OF THE WAHHABIYYS? ............................................ 156
AHMAD IBN TAYMIYYAH .............................................................................................................156
MUHAMMAD IBN ˆABDU-L-WAHHAB ........................................................................................162
AL-ALBANIYY..................................................................................................................................163
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OTHERS WHOSE NAMES ARE NOT DESERVING OF A SUBTITLE ........................................164
THE TRUTH ABOUT THE MEANING OF WORSHIP AND TAWASSUL ........ 165
THE CORRECT MEANING OF WORSHIP .....................................................................................165
TAWASSUL .......................................................................................................................................170
CALLING AND SEEKING HELP (ISTIGHATHAH) IS NOT WORSHIP ......................................177
THE TRUTH ABOUT THOSE WHO ARE ABSENT OR DEAD ....................................................183
HANGING WRITTEN WORDS AROUND ONE’S NECK FOR PROTECTION (AL-HIRZ) ........186
RECITING AT THE GRAVES ..........................................................................................................189
EPILOGUE .............................................................................................................. 193
GLOSSARY ............................................................................................... 195
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DIFFERENCES BETWEEN THE MUSLIMS AND THE
SO-CALLED SALAFIYYS
f Allah willed, this handbook will shed light on some of the deviant beliefs of the
so-called Salafiyys, those whom the Muslims call the Wahhabiyys. 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 Islamic knowledge on one’s own is not
encouraged by the Religion. This handbook is equipped with a glossary and footnotes for
unfamiliar terms, but one should not attempt to teach Islam to himself by simply reading
books and depending on his own understanding. The Messenger of Allah ملسو هيلع هللا ىلص said:
علم وإنما العلم بالت
“The knowledge is only by learning.1” This means that taking the knowledge is from
the inheritors of the Prophets: the scholars; from their mouths, chest to chest, not reading
books. Since this is so, every accountable person is obligated to go to a knowledgeable
teacher from Ahlu-s-Sunnah2, and if there is no teacher in his area, he must travel to find
one, as said by the renowned Shafiˆiyy scholar Ahmad Ibn Rislan, in his famous
millennial3 poem, Az-Zubad:
أل من لم يجد معلما فليرحل من لم يكن يعلم ذا فليس
“Whoever does not know, then let him ask, and whoever does not find a teacher, then let
him travel.”
May Allah guide us to knowledgeable teachers who can fill us with knowledge.
1 Al-Bukhariyy
2 the Sunniyy Muslims
3 1000 lined
I
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THE PATH OF AHLU-S-SUNNAH AND THE
OBLIGATION OF FOLLOWING THEM
Know that in a very well-known hadith, the Messenger of Allah ملسو هيلع هللا ىلص warned about 72
sects that would deviate from the correct path of the Muslims. He said:
كلها في النار إال واحدة ثنت ين وسبعين فرقة،وإن هذه األمة ست فترق على
“Surely, this nation will divide into 73 factions. All of them will be in Hell except
one.1” That path is the way of Ahlu-s-Sunnah wa-l- Jamaˆah; “the People of the Sunnah
and the Majority”. They are called Ahlu-s-Sunnah for short, or even, “the Sunniyy
Muslims”. They are referred to in a hadith:
ليلزم الجماعةف حة الجنةوراد بحبأفمن
“Whoever wishes for the prosperity of Paradise, let him adhere to the Jamaˆah,”2.
The Prophet ملسو هيلع هللا ىلص 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 Allah, 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 blasphemy3. 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 ملسو هيلع هللا ىلص told them:
الجماعة
1 Narrated by Abu Dawud and others
2 Narrated by At-Tirmidhiyy
3 An example of a deviant creed that does not reach the level of blasphemy is the creed of those who say
that after the death of the Prophet, Abu Bakr, ˆUmar and ˆUthman all took the rulership before ˆAliyy
unjustly. This is deviant because it contradicts the agreement of the Companions.
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“The Jamaˆah.” 1
Ahlu-s-Sunnah, the People of the Prophet’s Method, is the group with the largest
following. In one narration, the Prophet ملسو هيلع هللا ىلص said:
واد األعظم إن أمتي ال تجتمع على ضللة، فإذا رأي تم اختلفا ف عليكم بالس
"Surely, my nation does not unanimously agree upon any misguidance, so if you see
(unacceptable) differences among you, then adhere to the vast majority”2. These
different narrations of hadith comply with each other. There is no contradiction between
that single, guided group being the “Jamaˆah” and being “As-Sawadu-l-Aˆdham”.
“Jamaˆah” means “group”, and must be explained to comply with the other hadiths, so in
this context it means the majority.
In another narration, the Prophet ملسو هيلع هللا ىلص named that group:
ما أنا عليه وأصحابي
“(The group which is upon) what my Companions and I are upon.”3 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 Companions were altogether
on the same path, and they did not divide into factions. As for thr next generation, most
of those who were attributed to Islam were upon the path of the Companions, and a
mintority deviated, and this is the case for every generation that came after.
The majority of Muslims did not disagree about the validity of the rulership of the four
pious khalifahs after the Prophet, nor did they deny the torture of the grave, or believe
that major sins take a person out of Islam. They did not deny that Allah can be seen,
although He is seen without having a shape, form or color- and thias point will be
1 Narrated by Abu Dawud
2 Narrated by Ibn Majah
3 Narrated by At-Tabaraniyy
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revisited. They did not deny destiny, or deny that there will be believers who will be
tortured in Hell, or that people have a will, voluntary acts, and choice; 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 heritics, because the
Muslims believe in good innovations, and tawassul- which the Wahhabiyyah deem shirk.
The clarification of tawassul and innovations will come later, God willing.
THE WAHHABIYY ATTEMPT TO DISCREDIT THE
NATION AT LARGE
A Wahhabiyy 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 Wahhabiyy, 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; the creed (ˆaqidah) 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:
جر شهيدأعند فساد أمتي فله تيسن يىحأمن
“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 hadith:
1 Narrated by At-Tabaraniyy
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هذه جعلت عافيتها في أولها و سيصيب ءاخرها بالء و أمور تنكرونهاكم ن أمتوإ
“Allah’s protection (the ˆafiyah) 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”1.
A Wahhabiyy may also produce the verse:
كور )} {(وقليل من عبادي الشذ
<<Only few of My slaves (the slaves of Allah) are very thankful>>2.
We tell them that this is in reference to piety, and in fact, to the Awliya’ (Muslims
saints); the waliyy is the shakur, the one who is exceedingly thankful. Few slaves of
Allah are shakir (thankful; those who refrain from using their endowments sinfully,
which is ungratefulness to Allah), and even fewer are shakur (awliya’). There are other
narrations about this issue, so know that they may produce several references. The
hadiths already mentioned are enough to prove them wrong, along with the fact that they
believe differently than the trustworthy, powerful Angel Jibril, who said to the Prophet:
ولو أخذت الخمر لغوت أمتك
“Had you taken the wine, O Muhammad, your nation would have gone astray.” Since the
Prophet did not choose the wine on the night when he went up into the skies, then his
nation will not go astray.
The Wahhabiyys took the name of Ahlu-s-Sunnah for themselves, but if they are a
minority, only a few million strong, how can they still claim the name? It is easy if one
merely distorts the meaning of “jamaˆah”. To fool others, and to consider the millions
upon millions upon millions of Muslims as misguided, they say, “The Jamaˆah can be
one person.” They may produce what the Prophet said about Zayd Ibn ˆAmr Ibn Nufayl:
1 Narrated by Muslim
2 As-Saba’, 13
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يأتي أمة وحده
“He will come on Judgment Day as a nation of his own.” However, this man died
before the Prophet received revelation, and the Prophet said this about him because he
reached the correct creed in Allah without the message of a Prophet ملسو هيلع هللا ىلص. This does not
prove that the general nation will go astray. We seek the protection of Allah from such
dishonesty and unsound inference.
THE MADHHABS (SCHOOLS) 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 ملسو هيلع هللا ىلص and never deviated from it. Ahlu-s-Sunnah
follows the four famous madhhabs in obedience to Allah and His Messenger ملسو هيلع هللا ىلص
without disputing the validity of any of them, despite the differences among them. It is
important to know that in the past, there were other valid schools, like the schools of Al-
Awzaˆiyy, Al-Layth, the two Sufyans 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
Persian, Imam Abu Hanifah. Imam Malik was a contemporary of his, and the greatest
scholar in the city of Al-Madinah at his time. His school, the Malikiyy school, is the most
widely spread in Africa, with the exception of the eastern African countries. Imam Ash-
Shafiˆiyy, the scholar of Quraysh, was the greatest student of Malik, and his school, the
Shafiˆiyy School, is the most common in the areas of Lebanon, Palestine, Syria, and
Jordan, as well as Indonesia and Malaysia, but many Syrians are Hanafiyy. As for the
Hambaliyy school, the followers of Imam Ahmad Ibn Hambal, it is the smallest of the
four, because many of the people who likened Allah to the creations attributed themselves
to that school and have defamed it- repelling people from adhering to it. In fact, in some
of the works of the scholars, they referred to the Mushabbihah (the Likeners; the people
who liken Allah to the creation) as “the Hanabilah (the Hambaliyys).” This is only due to
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those people defaming the Hambaliyy school, and it is exactly like the people referring to
the Wahhabiyys as “the Salafiyys”.
Here, we will take an opportunity to substantiate the validity of the schools, because this
is one of the deviances of the Wahhabiyys. They say that following the schools is an
innovation. Some of them, out of their ignorance, say, “Did the Prophet ملسو هيلع هللا ىلص follow a
school?” The answer to that silly question is, “No, he did not follow a school. The
schools are based on following him.” This means that the schools use the hadiths of the
Prophet ملسو هيلع هللا ىلص as evidence. Therefore, Ahlu-s-Sunnah believes that if someone follows
any one of those madhhabs, he would be guided. By that, they respect the acceptable
differences within the boundaries of the Islamic shariˆah (law), as validated by the
Prophet himself ملسو هيلع هللا ىلص, and just as the Companions and their students respected the
different judgments given by different mujtahid Companions.
Clear evidence from the incidents that took place between the Companions at the time of
the Prophet ملسو هيلع هللا ىلص is what was narrated by Al-Bukhariyy from the route of Ibn ˆUmar:
ل ف بين ل يصلني أ حد ) قال النيب صىل هللا عليه و سل لنا ملا رجع من ال حزاب : عن ابن معر قال العرص ا
فأ درك بعضهم العرص ف الطريق فقال بعضهم ل نصيل حىت نأ تهيا وقال بعضهم بل نصيل مل يرد منا ذكل (قريظة
فذكر للنيب صىل هللا عليه و سل فل يعنف واحدا مهنم
“Ibn ˆUmar said, “When he returned from the battle against the United Parties1 the
Prophet ملسو هيلع هللا ىلص said to us, “No one prays Al-ˆAsr until reaching Bani 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.” That was (later) mentioned to the Prophet and he did not scold anyone of
them.” The evidence contained in this hadith is that some mujtahid Companions
understood the apparent expression of the Prophet ملسو هيلع هللا ىلص, and thus took it to be permission
to pray ˆAsr outside of its time if it meant praying it only at their destination. Others
1 Al-Ahzab
2 They were a tribe of Jews who had breached their treaty with the Prophet.
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understood that the Prophet ملسو هيلع هللا ىلص 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 ملسو هيلع هللا ىلص would have scolded those who
disobeyed him, because the belief of the Muslims is that the Prophet ملسو هيلع هللا ىلص does not
remain silent in the face of sins. This is exactly the difference between the schools. Some
understood a hadith this way, while others that way, some referred to a hadith while
others did not confirm its authenticity, etc., but most importantly, all of those mujtahids
were qualified. Thus, Ahlu-s-Sunnah, unlike the Wahhabiyys, follow the Companions in
what they did in reference to imitation (taqlid) 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 Wahhabiyy grandfather,
Ahmad Ibn Taymiyah.
All of Ahlu-s-Sunnah have the same basic belief. They belong to one of two madhhabs
(schools) of ˆaqidah (creed; belief), even if some do so without realization. Knowing
about this is important. In brief, the two madhhabs of ˆaqidah 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. If someone follows one of the schools of ˆaqidah, the
Ashˆariyy school or the Maturidiyy school, he follows the belief of the Prophet of Allah
and his Companions, just as the one who follows the method of the previously ملسو هيلع هللا ىلص
mentioned schools of fiqh follows the method of the Prophet of Allah ملسو هيلع هللا ىلص 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:
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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 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-Bukhariyy and
Muslim were the masters in hadith narration1, and the Four Imams were the masters of
Fiqh. Thus, anyone who took by the way of Al-Ashˆariyy 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-Maturidiyy. Furthermore, it is valid to say that whoever is an
Ashˆariyy is a Maturidiyy, and whoever is a Maturidiyy is an Ashˆariyy.
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 ملسو هيلع هللا ىلص saw Allah. Some, like Ibn
ˆAbbas, said that he saw Allah with his heart2. Others, like ˆA’ishah, said that he did not
see Allah. Some of Ahlu-s-Sunnah said that he saw Allah with his eyes. Yes, what is
correct is that he saw Allah with his heart and not with his eyes, that it is possible that
what ˆA’ishah meant was that he did not see Allah with his eyes, and that no one will see
Allah 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 Allah can be
seen. Likewise, the differing expressions between the Ashˆariyys and the Maturidiyys 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 Shafiˆiyy and the Malikiyy
scholars, are Ashˆariyys, also known as Al-Ashaˆirah. Others, usually Hanafiyy scholars,
are Maturidiyys, and it should be known that they are not few. The Wahhabiyys hate both
1 If someone asks, “Do Al-Bukhariyy and Muslim have a school in hadith? The answer is yes. Among the
scholars who followed the way of those two imams is Al-Hakim, the author of Al-Mustadrak.” 2 Not in his heart- with his heart instead of his eyes.
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groups, claiming that Ashˆariyys and Maturidiyys are deviants. They are cornered into
this claim, because both fountains of knowledge refute the Wahhabiyy creed, and all
other deviant creeds. Furthermore, since they claim that the Ashˆariyys are deviant, and
since most of the scholars are Ashˆariyys, they often quote scholars whom they would
consider deviant. The authority of heavy weight scholars like An-Nawawiyy, Ibn Hajar
Al-ˆAsqalaniyy, and Al-Bayhaqiyy give their books and lessons an authentic tone,
although in reality such scholars refuted and disagreed with the Wahhabiyy beliefs. The
Wahhabiyys pick and choose what they like from the scholars’ comments and judgments,
then if one were to show them what those scholars believed, those Wahhabiyys would
say, “Oh, but he is an Ashˆariyy!”
Ahlu-s-Sunnah is moderate, safe between the different extremes that are and have been
practiced. Unlike the Wahhabiyys, they do not liken the attributes of Allah to the
attributes of the creations. Nor do they deny the attributes or existence of Allah, as the
Wahhabiyys would accuse them. They do not deem the intellect as something that has
priority over the rules of Allah, nor do they stoop like the Wahhabiyys and read the
Qur’an and the hadiths 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 Allah and use our minds (according
to the guidance of the great scholars of Islam). What other than ignoring the mind allows
a person to believe that the Cr eator has one side with two right hands, one foot and one
shin? The one who is intelligent would be sure that the references that they took literally
that lead them to establish this deformed description must have a different meaning.
NAMES THAT HAVE BEEN ATTRIBUTED TO THE
WAHHABIYYS
Al-Mushabbihah, “the Likeners”, are among the ancient, deviant factions about which the
Prophet ملسو هيلع هللا ىلص warned. They are religiously defined as the people who liken the self of
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Allah to the selves of His creations, or they liken His attributes to their attributes. The so-
called Salafiyys; “the followers of the Salafiyy Daˆwah”, as they call themselves, are a
modern branch of Al-Mushabbihah, as we will prove, if Allah 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”. If Allah willed, we will also speak about
the true Salaf.
Call them The Wahhabiyyah, 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 ˆAbdi-l-Wahhab. Some claim that
there is no such faction called the Wahhabiyyah. Refer them to the book of Muhammad
Ibn ˆAbdi-l-Wahhab’s own brother, the good scholar, Shaykh Sulayman Ibn ˆAbdi-l-
Wahhab, who wrote a book refuting his brother and his followers: As-Sawaˆiq Al-
Ilahiyyah Fi-r-Raddi ˆAla-l- Wahhabiyyah (The Devine Bolts in Refuting the
Wahhabiyys).
EXTRA DETAIL:
the validity of using the term “wahhabiyy”
One would find many Wahhabiyys who are offended by being called Wahhabiyys, and say
that it is sinful to use the term, claiming that it is derived from the name of Allah: “Al-
Wahhab” (the one who gives abundantly). They would say, “How can you use Allah’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 conjugation1 (sarf),
which is the knowledge of the structures of the words, there is a chapter called “nasab
(the attribution of something to something else)”. For example, if someone is attributed
to the tribe of Quraysh, he would be “Qurashiyy”- and not Qurayshiyy-, as per the
1 Also called morphology
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proper rules. The one who does not learn would assume that he would be called
“qurayshiyy”. If he were a follower of Imam Malik he would be “Malikiyy”.
We are not actually attributing those people to Al-Wahhab, who is Allah the Exalted, but
to Muhammad Ibn ˆAbdu-l-Wahhab- or more specifically to the last part of his name:
ˆAbdu-l-Wahhab (the slave of Al-Wahhab). This name is composed of two words: “ˆAbd
(slave)” and “Al-Wahhab”, which is Allah’s name. When someone is attributed to a
person with this type of constructed name (ism murakkab), one of the two parts must be
omitted. If keeping the first part leads to confusion, the first part of the name is omitted
and the second part is kept. Hence, anyone attributed to Muhammad Ibn ˆAbdi-l-Wahhab
is not called “ˆAbdiyy”, but “Wahhabiyy”, like if someone is attributed to ^Abdu-l-
Ashhal or ^Abdu-l-Qays; he would not be called ^Abdiyy, rather Ashhaliyy or Qaysiyy
Likwise, the follower of ^Abdu-l-Qadir is called “Qadiriyy”, etc.
***
They also call themselves Ahlu-l-Haqq (the People of the Truth) and Ahlu-l- Hadith (the
People of [the science of] Hadith). When calling themselves Ahlu-l- Hadith, they truly
mean that they (unrightfully) make ijtihad from the hadiths- bypassing what the
mujtahids said. They have also been called La Madhhabiyyah (those who do not claim
any school of fiqh), and Ghayru-l-Muqallidin (those who do not imitate). They explain
this name to mean that they do not merely imitate the scholars, rather they imitate the
Prophet ملسو هيلع هللا ىلص through the hadiths, but in fact, it means that they do not follow qualified
scholarship.
Truly, they are Ahlu-l-Kibr (the People of Arrogance), Ahlu-d-Dalalah (the people of
misguidance), Al-Mushabbihah (the people who liken Allah to His creations), Al-
Mujassimah (anthropomorphists; the people who believe that Allah has a body), Al-
Jihawiyyah (Those who attribute a direction to Allah), Al-Hashwiyyah (people who speak
nonsense) and kuffar (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.
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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 Wahhabiyys, but may affiliate themselves with the so-called Salafiyys. The
Wahhabiyys are as The Prophet ملسو هيلع هللا ىلص said:
بواب جهنم من أناس من جلدتنا يتكلمون ب ألسنتنا تسمع منهم و تنكر دعاة على أ
قذفوه فيها استمع إليهم
“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-Bukhariyy
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THE CORRECT BELIEF IN ALLAH
o avoid confusion, the correct creed will be discussed before discussing their
incorrect creed. Know that Allah 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 ˆArsh 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 anything possible 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
and 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 ears, 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 Kalam (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. Allah 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 Allah. All
of His attributes are eternal and everlasting. They are not organs or emotions. Since His
Self is Eternal, His attributes cannot be created. He is different from whatever is
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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 WAHHABIYYS ATTRIBUTE A BODY TO ALLAH
he focus of our discussion will be the Wahhabiyys’ disbelief in the attributes of
Allah. They claim Tawhid, but they really believe in tajsim (attributing bodily
attributes to Allah).
Their belief is that Allah has attributes whose linguistic meanings refer to the attributes of
a body. This means that the meanings they choose to ascribe to Allah 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 Allah 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 Allah spoke after He was not
speaking. They believe that Allah speaks Arabic, claiming that whenever Allah creates,
He literally says “Kun (be; exist)”. They say that Allah is attributed with a very real pair
of hands that must be understood as stated, and that Allah 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 Allah 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 Allah sits on His
ˆArsh, but it seems that was too easy to refute, so they reverted to saying that He is above
His ˆArsh. They focus on attributing places and directions to Him. They say He is
“above”, and they mean it in the physical sense. They hate for someone to claim that his
highness is majestic, and not physical. They claim that He is above the seven skies, above
the ˆArsh, the ceiling of Paradise. They believe that Allah is separate from His creations,
disconnected from them, existing in a very high location. Some of them say that Allah is
above the ˆArsh and there is no place there, which is absurd and against what the Prophet
said about the book above it. They do not see this as drawing similarities between ملسو هيلع هللا ىلص
Allah and His creations. Some of them said that Allah exists in the sky, but perhaps those
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who say that He is above His ˆArsh have overtaken them. Some may say that Allah is
above the ˆArsh by a four-finger spaced distance. They believe that Allah descends from
above the ˆArsh down to the first sky, and then ascends back up; that Allah comes and
goes- so that they believe that Allah moves from one place to another. Furthermore, they
bind Allah by time, believing that He descends during the last third of the night, and that
He is above the ˆArsh during the day. They believe that Allah 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 Allah 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 “Allah”, 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- until he masters this book.
Some Wahhabiyys study and memorize, ready to bombard their opponent, but this book
should give you the answer for every trick they have up their sleeves. 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 hadiths to establish their beliefs, and
this is the result.
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THE WAHHABIYY REASONING BEHIND THEIR
INCORRECT BELIEF
hat complicates the issue is that they usually deny that they believe that
Allah has a body. On the contrary, they usually say that they do not believe
that He has a body. However, 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 Allah 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 Allah 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 Allah before he created places and directions?
They may not confirm whether Allah has a body or not, because they would not want to
explicitly liken Allah to His creations, and at the same time they do not want to reject
their literal meanings. This is still blasphemy, since being neutral and saying, “I do not
say if Allah has a body or not,” is like doubting about Allah; it is a lack of certainty
(yaqin), and lack of certainty is blasphemy. It is the same as saying, “I do not say if Allah
exists or not,” or “I do not say if Allah has a partner or not.” The one who doubts or is
neutral about any attribute of Allah 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 Imam Abu Hanifah, one of the heads of the (real) Salaf, in his
book Al-Wasiyyah. He said, “Whoever says that Allah has a created attribute, or doubts2,
or is neutral3 is a blasphemer.” Whoever considers it possible for Allah to have a body,
even if he did not believe that Allah actually has a body, would blaspheme for deeming it
possible.
1 Known by both scholars and laymen
2 Doubt means having the slightest uncertainty.
3 Neutral means not to take one side or another side; neither to confirm nor deny either side.
W
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The less intelligent among them might say that Allah 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 Salafiyy
scholar whom they often claim to follow, whoever says Allah has a body unlike other
bodies blasphemes. In his book, “The Creed of the Distinguished Imam Ahmad Ibn
Hambal”, Abu Fadl At-Tamimiyy, the head of the Hambaliyy scholars in Baghdad said,
“Ahmad objected to those who call Allah 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 Islam 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 Allah and
His attributes:
بال كيف
"without a how (i.e., 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. Likewise, they
say, “We don’t know how He sits or how He descends, or How his hands or eyes are,”
etc. What this truly means is that they do not know if He is sitting ‘Indian style’, or like
one sits in the Prayer, and they do not know if He descends head first or feet first, or if he
has a human hand or monkey hand, or an eye on the chin or on the forehead, etc. 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, which is a categoric negation of any mode or fashion or
manner of being, as narrated from the likes of Umm Salamah, the Prophet’s ملسو هيلع هللا ىلص wife
and Imam Malik. She said, "the ‘How’ (being attributed to Him) is not rational (ghayru
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maˆqul),"1. If Allah willed, this point will be revisited in the section, "The Truth about
Istiwa’".
These people may have never learned the correct belief, so when they learned their
incorrect belief and they became attached to it, they developed a warped logic. Their
thinking is based on an unsound premise: that Allah 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 Allah is one, and is three while He is one. The Wahhabiyys believe that Allah has
these (human) attributes, yet they claim that they believe that Allah is not similar to His
creations. This is clearly unsound and incorrect.
HOW THE WAHHABIYYS 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 Allah,
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 Allah. In Arabic, they use such words as “dhahir” and “haqiqah”.
But why do they believe these things? The following is the reasoning behind their bad
belief in Allah, the exalted:
They believe that Allah must be attributed with these (bodily) attributes because of some
literal meanings of Qur’anic verses and hadiths of the Prophet ملسو هيلع هللا ىلص. They say that these
(bodily) attributes are found in the Qur’an and the 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 Allah is a real and literal hand, they
1 Ibn Hajar Al-ˆAsqalaniyy
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will accuse him of rejecting an attribute of Allah. If they find someone who does not
believe that Allah 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 Allah.
This twisted reasoning is a trick that lead many Muslims to blasphemy. They left Islam to
join the Wahhabiyys, 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 Islam against the lies of the Wahhabiyys is what inspired the
writing of this book. The Wahhabiyys are exactly among those whom Allah clearly
warned us about in the Qur’an when He told us:
م زيغ فيتذبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويل )} ين ف قلوب ا الذ {(فأمذ
<<As for those with perversion in their hearts, they follow what is ambiguous
(mutashabih) in it (the Qur’an), seeking tribulation, and seeking its
misinterpretation>>1.
The perversion in their hearts is their inclination away from truth and towards falsehood.
Their following the ambiguous verses is their tracking them, putting them altogether, and
listing them one after the other. Their tribulation is their argumentation and debating with
the Muslim to take him out of his Religion into their false creed. The meaning they seek
is the wrong meaning, and hence is a misinterpretation of the verses. They want to give
the texts meanings that comply with their creeds instead of making their creeds comply
with the texts.
Know that these difficult people do not deem rational thinking valid. How could they
when it shows the invalidity of their creed? For example, how could they absurdly say,
“Allah is above the Throne, and there is no place there,” while the word ‘there’ refers to a
place? It is as if they are saying, “There is no place in that place.” They say that Allah
descends during the last third of the night, but it is always the last third of the night
somewhere on earth, so He would have to be going up and down, up and down, up and
1 ‘Al ˆImran, 7
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down, non-stop. When, then, would He be over the Throne according to them? Whoever
used his mind would be sure that the texts that they refer to have meanings different from
what they claim, even if he did not know what those meanings were, simply for the
stupidity of these claims. They say, “Logic is good, but it has its place,” and what they
truly mean is that one must believe what they consider as proper belief, regardless of
logic or reasoning. They mean that logic’s place is outside of the Religion.
They believe that assigning a meaning to a verse or hadith that is different from its literal
meaning, which is called “making ta’wil”, is sinful. This basic creed of theirs- that ta’wil
is sinful- is one of their greatest reasons for encountering contradictions, as will be shown
in the second chapter, if Allah willed. It is true that some texts may apparently suggest
some bodily attributes, but they can have other meanings. Explicit verses of the Qur’an
negate that those verses should be taken by their literal, physical meanings, and sound
reasoning does not attribute bodily characteristics to the Creator. It is invalid for the
verses or recitations of the Qur’an to contradict each other, and that is the result of their
claims, that there is conflict in the texts. The Wahhabiyys do not believe that this is
grounds to interpret these texts differently from the literal meanings. As a result, they fell
into Tajsim (attributing bodily attributes to Allah), which is blasphemy, and they accuse
the one who believes in a different (befitting) interpretation of takdhib (the blasphemy of
contradicting the religious judgments) and taˆtil (the blasphemy of denying the attributes
of Allah).
They say statements like, “If Allah revealed this word, then it must be understood by the
literal meaning, or He would have revealed a different word,” then they contradict
themselves when they encounter verses like:
ء محيط )> ذه بك ش ن .<(أل ا
If taken literally, it would mean that Allah surrounds everything or engulfs everything.
Since they do not believe that, they do not explain it like that; they say it refers to His
knowledge of everything. This reasoning, that since Allah revealed the expression, it
must be taken literally, has no support from the Qur’an or the Sunnah. Scholars like Abu-
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n-Nasr Al-Qushayriyy said that those who follow this method do so because of their puny
understanding of Arabic. It is a very devious and weak-minded understanding, which
may sound appealing to an ignorant person. As just seen, in reality, they do not apply this
reasoning to every ambiguous text. There are plenty of ambiguous texts that they give
alternative explanations for, such as what Al-Bukhariyy narrated:
لة نه وب ين القب إن ربه ب ي
[which apparently means] “Surely his Lord is between him and his Qiblah.” How
would Allah be between the praying person and his Qiblah, which would imply that Allah
is on earth, when He is high above the Throne according to them? How do you explain
this hadith, O Wahhabiyy, and if you do not take it by its apparent meaning, you cannot
accuse us if anything for making ta’wil.
THE TRUTH ABOUT MAJAZ (FIGURATIVE SPEECH)
The Wahhabiyys have denied that there is any figurative speech in the Qur’an or the
Sunnah, and some of them have denied it from the speech of the Arabs completely.
Ibn Taymiyah said:1
بل وتقسيم اللغة إلى حقيقة ومجاز تقسيم مبتدع محدث لم ينطق به السلف ,فال مجاز في القرآن
“There is no figurative speech in the Qur’an. In fact, dividing the language into “literal
speech” and “figurative speech” is an innovated categorization. It was never uttered by
the Salaf.” This denial, in reality, is a fabrication and a fib, but to them, it is necessary for
their creed, and they only deny figurative speech because of the perversion in their hearts:
their incredible attachment to likening Allah 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 mutashabih verses by their apparent meanings, Ibn Taymiyah made this
claim.
1 In Majmu^ Al-Fatawa
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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. Allah describes His Prophet in the
Qur’an as:
اجا منريا)} {(س1
<<A luminous lantern>>
If there is no figurative speech in the Qur’an, 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’an, Allah described a wall as:
{(جدارا يريد أن ينقضذ )}2
<<A wall that wants to fall>>.
If there is no figurative speech in the Qur’an, then that wall would have to literally been
ascribed with a will, which is an attribute of the living. This verse 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.
Lastly, Allah informed us in His book:
3{(نساؤك حرث لك )}
<<Your women are plots of land for your cultivation>>.
Therefore, according those who deny figurative speech in the Book of Allah or the
sayings of His Prophet, the women are actual plots of land, and not humans made of flesh
1 Al-Ahzab, 46
2 Al-Kahf, 77
3 Al-Baqarah, 223
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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’an or the hadiths that would seemingly ascribe organs, places,
directions or motion to Allah 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 Imams like Ibn ˆAbbas, Al-Bukhariyy, 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 ˆAbbas said in confirmation of figurative speech
in the Qur’an:
إذا خفي عليكم شيء من القرآن فابتغوه من الشعر فإنه ديوان العرب
“If anything in the Qur’an 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 Abu ˆUbaydah Maˆmar Ibn Al-Muthanna. He has a famous book entitled,
Majaz Al-Qur’an (the figurative speech within the Qur’an).
THE TRUTH ABOUT THE LAWFULNESS OF TA’WIL
On the contrary, Allah taught us this lesson in His book:
{(منه أ يت محكات هنذ أم الكتاب وأخر متشابات )}1
<<Within the Qur’an are decisive verses (which according to the Arabic language have
only one meaning). They are the base of the book, and other verses are ambiguous
(mutashabih; susceptible to more than one meaning).>>
Also, The Prophet ملسو هيلع هللا ىلص made a supplication for Ibn ˆAbbas (may Allah accept his and his
father’s deeds) to know the ta’wil of the Qur’an, when he said:
1 Al ˆImran, 7
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اللهم علمه الحكمة و تأويل الكتاب
“O Allah, teach him the Wisdom (the Sunnah) and the ta’wil of the Book (Al-
Qur’an)”1. Ta’wil is a non-literal inference; to interpret a text differently from its
apparent meaning. It is known that Ibn ˆAbbas interpreted many texts that the
Wahhabiyys use to liken Allah to His creations. The fact is that ta’wil is necessary for
making all of the texts free of contradiction, as already clearly demonstrated.
EXTRA DETAIL:
how the Wahhabiyys deny ta’wil
Know that the Wahhabiyys may deny the validity of ta’wil by referring to the verse:
{( لذ اللذ{(وما يعل تأويل ا
2
<<No one knows its ta’wil except Allah>>.
They say that it is not permissible to make a non-literal inference because no one can
know the ta’wil of the mutashabih verses except Allah; we must take them literally,
because only Allah knows their ta’wil. We answer, “Ta’wil has numerous meanings, and
when reciting this verse and stopping at the word ‘Allah’ so that it means, ‘No one knows
its ta’wil except Allah’, this actually 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 Allah’.”
According to this recitation of the verse, Allah dispraised the Jews who tried to
determine the exact time of the occurrence of Judgment Day by referring to some of the
mutashabih verses of the Qur’an like:
1{(امل)}
1 Narrated by Al-Bukhariyy, At-Tabaraniyy, At-Tabariyy and Ibn Majah
2 Al ˆImran, 7
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which are three letters among the Arabic letters. This verse, and similar verses, such as
{(ن)} 2
have been interpreted in different ways because of their ambiguity, and hence are
mutashabih. The word “ta’wil” can mean “the manifestation; the time of happening”, as
proven by the saying of Allah:
{(هل ي نظرون إال تأويله ي وم يأتي تأويله )}3
<<Are they awaiting anything other than its (Judgment Day’s) ta’wil (occurrence;
manifestation)? The Day when its ta’wil (manifestation; time of happening)
comes…>>
In order to interpret the word “ta’wil” as “meaning” or “interpretation”, recite past the
word “Allah”, and continue until reaching the word “al-ˆilm (the knowledge)”. Hence,
the verse would say:
اسون ف العل )} والرذ لذ اللذ{(وما يعل تأويل ا
4
<<No one knows the ta’wil (true interpretation) except Allah 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’an, there must be no contradiction
between the meanings in its recitations, as already mentioned; since one recitation means
that no one knows its ta’wil except Allah, and the other means that no one knows its
ta’wil except Allah and those who are deeply rooted in the knowledge, the word ta’wil
must have a different meaning in each recitation.
1 Al-Baqarah, 1
2 Al-Qalam, 1
3 Al-A^raf, 53
4 Al ˆImran, 7
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Furthermore, the Wahhabiyys absolutely do make ta’wil for any verse or hadith whose
literal meaning contradicts their beliefs, as will be made obvious in the second chapter,
in sha’a-llah, but take this verse as another example:
<( سة لذ هو رابعهم ول خوى ثلثة ا لذ هو سادسهم ما يكون من ن
ا )>
Which would apparently be translated as, “There is no secret amongst three except that
He is the fourth of them, nor amongst five except that He is the sixth of them.” They
explain this verse to be in reference to His knowledge, and not that he is with those
people in person.
In their so-called Noble Qur’an translation, they intentionally put a period after the word
“Allah” because of their disregard and disbelief in the other recitation (qira’ah)1 of the
verse, known as the recitation of Mujahid, the student of Ibn ˆAbbas.
Lastly, the claim that there are verses in the Qur’an whose meanings cannot be possibly
known by any creature is actually wrong, because it implies that there are verses that
have no benefit for the people, since in this claim, 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 ملسو هيلع هللا ىلص
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 their
so-called Noble Qur’an translation in reference to some of the verses, and is a
widespread misconception. Do not be impressed by it because it is a trap. It contradicts
the verse of the Qur’an that proves that the language of the Qur’an is intelligible:
2{(بلسان عرب مبني )}
<<(The Qur’an is revealed) in a clear Arabic tongue>>.
1 Qira’ah “recitation” could refer to any of the proper ways of reciting the Qur’an.
2 Ash-Shuˆara’, 195
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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 handbook is
used to refute a Wahhabiyy who raises this point, then here is the answer.
***
They quote the verse from the Qur’an:
عنا وأطعنا)} {(وقالوا س
<<They said, “We hear and we obey”>>1,
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 Allah willed.
If the Wahhabiyy were to ask, “How could we be misguided by merely believing what is
in the Qur’an? We are just taking what is in the Book and going no further.” Tell him,
“But your method of interpretation is sinful, and Allah told us about His book:
لذ الفاسقني )}2{(يضل به كثريا ويدي به كثريا وما يضل به ا
<<He misguides many by the Qur’an and guides many by it, and He only misguides the
major sinners by it>>.”
THE WAHHABIYYS REJECT LOGIC
So let us address the intellectual and logical issues pertaining to this blasphemy. They do
not agree that the mind (al-ˆaql) should have consideration in deciphering what Allah
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 by their mere tongues and not their
1 Al-Baqarah, 285
2 Al-Baqarah, 26
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hearts, 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-ˆaqidah),
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
Nuh (Noah, ملسو هيلع هللا ىلص). Allah told us in the Qur’an about their rejection of the truth:
م )} ن كذما دعوتم لتغفر لهم جعلوا أصابعهم ف أ ذان{(وا
1
<<(Noah said), “And surely, whenever I call them so that You would forgive them (by
guiding them to Islam), they put their fingers in their ears”>>.
They refer to a saying of Imam ˆAliyy (may Allah accept his deeds), but they pervert its
text and distort its true meaning. They say that ˆAliyy (may Allah 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. ˆAliyy (may Allah accept
his deeds) actually said:
ين بالرأي لكان أسفل الخف أولى بالمسح من أعله، وقد رأيت رسول الله عليه صلى الل لو كان الد
يه وسلم يمسح على ظاهر خف
“Had the Religion been by opinion (ra’y), wiping on the bottom of the foot gear instead
of the top would have been better (because the bottom is the side that gets dirty), however
1Nuh, 7
2 The khuff refers to foot gear with specific qualities that one is allowed to wipe instead of washing the feet
in wudu’.
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I saw The Messenger of Allah ملسو هيلع هللا ىلص wiping the top”. Do not be surprised at this misquote.
They are dishonest and they do it all the time. Imam ˆAliyy did not negate the use of logic.
Logic, reasoning, and use of the intellect are praised throughout the Qur’an. The two
Sayings of Allah are repeated many times in the Qur’an:
{(أ فل تعقلون)}
<<Do you not use your minds?>>, and
{(أ فل يعقلون)}
<<Do they not use their minds?>>.
He also said:
<( لباب ار ل يت لول ال ماوات والرض واختلف اللذيل والهنذ نذ ف خلق السذ *ا ين يذكرون اللذ الذ
ماوات والرض م ويتفكذرون ف خلق السذ <(قياما وقعودا وعىل جنوب
<<Certainly, in the creation of the heavens and earth, and the alternation of the day
and night, there are surely signs for those who have sound minds* those who mention
Allah while standing, sitting, or on their sides, and they think about the creation of the
heavens and earth… >>1
Imam ˆAliyy, the most knowledgeable of the Companions (may Allah be pleased with all
of them), would not say anything against the Qur’an, and if so, then his saying would be
rejected for the Revelation of Allah. In fact, consideration of the mental judgments is an
integral part of understanding the belief, and has its origin in Al-Qur’an and As-Sunnah.
Hence, it is neither philosophy nor innovation.
The scholars of ˆaqidah (belief; creed), like Al-Ashˆariyy also pointed out the fact that the
Prophets, the greatest of Allah’s creations (ˆalayhimu-s-Salatu wa-s-Salam), used logical
arguments to refute the blasphemers they encountered and to establish the correct belief
1 Al ^Imran, 191
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in Allah, such as what was narrated in the stories of Prophet Ibrahim (Abraham, ملسو هيلع هللا ىلص).
Among those stories was Ibrahim’s debate with the tyrant, Nimrod, mentioned in the
chapter (surah) Al-Baqarah, 258:
ي ويميت قال أن أحي وأميت قال ){ ي ي الذ براهمي رب ذ قال ا
ق فأت با من ا مس من المش يأت بلشذ نذ اللذ
براهمي فا
ا
ي كفر )}المغرب فبت الذ
<<When Ibrahim said, “My Lord creates life and makes the living die.” Nimrod said,
“I create life and make the living die.” Ibrahim said, “Surely, Allah 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, Ibrahim 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 Wahhabiyy claims that debating is forbidden, which he will not do until until he
finds that you have knowledge and that he cannot debate with you, or if he claims that
mental evidence is not from the Religion, use this verse as your evidence. In fact, it is
obligatory on some Muslims (communal obligation) in every town to know the mental
and textual evidence, and to refute the deviant people.
Thus, Imam ˆAliyy’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
Allah ملسو هيلع هللا ىلص. 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
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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.
Allah said:
{( عري وقالوا لو كنذا نسمع أو نعقل ما كنذا ف اب السذ أص )}2
<< They will say, “Had we listened and had we used our minds, we would not have
been inhabitants of Hell.”>>
This verse proves that the mental judgment has weight and should be considered.
THE CLARIFICATION OF WHAT THE SCHOLARS MEANT
WHEN THEY DISPRAISED (RATIONAL) ARGUMENTATION
(KALAM)
Many Wahhabiyys will attempt to thwart your rational argumentation by telling you that
what you are doing is called “kalam”, and the scholars dispraised kalam; they referred to
the Book and the Sunnah and went no further, and the Prophet ملسو هيلع هللا ىلص and the Companions
never used it. Therefore, accept what came in the Book and the Sunnah and do not try to
rationalize what they did not.
The answer to that, in summary, is that those early scholars who did not use the kalam to
argue did not do so because of how few the misguided people were. It was enough to
refer to the Book and the Sunnah. However, later the misguidance spread, and the people
1 According to most scholars, accountability refers to being sane, pubescent, and having heard the basic
message of Islam, which is the meaning of the shahadah. Whoever dies as an accountable non-Muslim will
be tortured everlastingly in Hell on the Day of Resurrection. 2 Al-Mulk, 10
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of deviance claimed that the People of Truth were using weak narrations and ambiguous
verses with explanations that do not agree with the intellect. So the scholars refuted them
with their own standard: intellectual argumentation, however, the Sunniyy’s
argumentation was derived from the Book and the Sunnah, as will be demonstrated.
Someone once said to Abu Hanifah, “Why do you talk with the Knowledge of Kalam and
the Companions did not talk with it?” He said, “Their example is like people who do not
have in their presence those who fight them, so they did not need to wield their weapons,
and our example is like those who have among them those who fight them, so they had to
wield their weapons.” This means that they had the tools and the means; they had the
same belief system, but they did not have to use such argumentation often. They did use
it occasionally, and the references for that are not appropriate for this summarized
refutation.
If they produce for you a quote from Ash-Shafiˆiyy that he dispraised rational
argumentation, such as:
ن يلقاه بالكالمأن يلقى هللا العبد بكل ذنب ما خال الشرك خير من ا
أ ل
“For the slave to meet Allah 1 with every sin except shirk is better than to meet Him with
kalam,” we tell them that this is clarified by other more specific texts, such as that he
said:
هواءأن يلقاه بشيء من هذه ال
أن يلقى هللا العبد بكل ذنب ما عدا الشرك خير من ا
أ ل
“For the slave to meet Allah with every sin except shirk is better than to meet Him with
any hint of these deviant beliefs.” This is why Al-Bayhaqiyy said said in Manaqib Ash-
Shafiˆiyy:
By this talk, Ash- Shafiˆiyy, may Allah have mercy upon him, only meant Hafs and
his likes among the people of heresy. This is what he meant in all that was
conveyed about him about dispraising the Kalam and its people, except that some
1 “Meeting Allah (liqa’u-llah)” can refer to death, or being judged on Judgement Day. It is said in English,
“He met his Maker”, meaning that he died.
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narrators generalized, and some specified. In the specification of those who
specified, there is evidence of his intent.
Actually, Ash-Shafiˆiyy debated on more than one occasion. Ishaq said, “My father said
to me, ‘One day Ash-Shafiˆiyy was talking to one of the scholars, and he was very tight
on him, precise, he sought evidence from him, and put him in a corner. I said to him, ‘O
Abu ˆAbdillah, this is for the people of Kalam, not for the people of halal and haram.’
Ash-Shafiˆiyy said, ‘We have mastered this before we mastered that’.”
Al-Muzaniyy said,
A debate took place between a man and me. He asked me about something, as if it
were about to make me doubt about my Religion. I went to Ash- Shafiˆiyy, and I
said to him, ‘This is what happened...’ Ash- Shafiˆiyy said to me, ‘Where are
you?’ I said, ‘I am in the Masjid.” He said to me, ‘You are in the likes of the sea
of Taran while its waves are smacking you around. This is a question of the
atheists, and the answer for it is this and that. For the slave to be inflicted with
every harm that Allah created is better for him than to be inflicted with arguing
for deviant beliefs.’
This proves that he was skilled at intellectual argumentation. And as usual, the
Wahhabiyys say one thing and do another, because they use the kalam that Ash-Shafiˆiyy
dispraised: the argumentation of the deviant people. Here are some of their so-called
rational arguments, and the refutations for them:
1. They say that denying that Allah is in a place is denying His existence, just as
saying that a person is neither in the Mosque somewhere nor outside of the
Mosque somewhere is denying his existence. We say, this is true when the one
you are talking about is a body with dimentions, something that must fill a space,
and look at how you have compared Allah to a person in the Mosque or outside of
it, after claiming that you believe that Allah does not resemble anything. As for
the one who is not a body, then it is not impossible that He would exist without a
place, and Allah existed before places existed, As the Prophet ملسو هيلع هللا ىلص said:
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ره كان الله ولم يكن شيء غي
“Allah existed (eternally), and there was nothing other than Him.1”.
2. They say that Allah is either inside of the creation or outside of it, and He is not
inside of it, so He must be outside of it, and if He is outside of it, He is either
connected to it or disconnected from it. They say that He is not connected to it, so
He must be disconnected from it, and in fact is high above the creation, above the
seven skies. We answer by saying that what they have described is something
with edges and limits; a bodily object. Allah is not a body and does not resemble
the creation.
3. They say that everything witnessed in existence is either a body, like the people,
trees, buildings, water, etc., or a feature of a body, like the motion, stillness, color,
smell, etc. It is not valid that Allah would be the feature of a body, because then
He would be in need of a body to exist, so He must be a body Himself. We tell
them that Allah is not similar to what is witnessed in existence. All of what they
have described is a creation. They have blatantly likened Allah to the creations.
4. They say that Allah must be higher in a place because He is higher in status. We
tell them that highness of place does not dictate highness in status. The Angels in
the sky have a lower rank than the Prophets on the earth, and the guards on the
roof have a lower rank than the king or president in the basement or bunker.
They have other so-called logical arguments, but this should be enough to give you an
understanding of their twisted reasoning. These people fit the description of those who
are dispraised in the Book of Allah:
بغري عل )> <(ومن النذاس من يادل ف اللذ2
<<Among the people are those who debate about Allah without knowledge.>>
1 Narrated by Al-Bukhariyy
2 Al-Hajj, 8
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THE MENTAL PROOF THAT THE WAHHABIYYS TRULY
BELIEVE IN BODILY ATTRIBUTES FOR ALLAH (TAJSIM)
Because the true goal is to help the misguided person and to let him accept the truth, not
to debate, tell the Wahhabiyy in a wise way that it is blasphemy to attribute a body to
Allah. Unfortunately, it is known through experience that the one infected with the
disease of tashbih (likening Allah to the creations) does not usually want to be cured. If
the Wahhabiyy 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
Allah. On the other hand, he will still insist that Allah 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 Allah has a body?
They want you to believe that Allah 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’an, 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 Allah occupies is above the ˆArsh,
although they will deny the terms “occupying space”. They have sayings about whether
Allah is bigger than, smaller than, or the same size as the ˆArsh. They believe that He
leaves that space to occupy another space, somewhere in the first sky.
Also, according to the mental judgment, whatever moves is 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 Allah moves consequently
believes in his heart that He has a body, even if he denies it with his tongue.
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They say that “Highness (al-ˆuluw)” is Allah’s attribute1, but they intend the physical
connotation instead of the majestic one. They say that He is “up”, while repeatedly
pointing to the sky. They do not say that "below" or "lowness" are attributes of Allah,
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 Allah ملسو هيلع هللا ىلص that
even Al-Albaniyy says is authentic (although he is not qualified and thus has no right to
grade any hadith, as will come):
ن فليس دونك شيء وأنت الظاه ر فليس فوقك شيء، وأنت الباط 2
"O Allah, You are Adh-Dhahir (the One whose existence is obvious) and there is
nothing above You, and You are Al-Batin (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:
ن يا وال يخلو من ماء الد ه العرش أنه ف وق العرش وأنه ي نزل إلى الس
“He is above the ˆArsh, and He descends down to the sky, but the ˆArsh is never devoid
of Him.3” It is unacceptable to the sound mind that Allah would be on the ˆArsh above the
sky, then descend down to the sky, and still upon the ˆArsh.
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 ˆArsh and the
Angels in the sky, or a low place, like the bottom of Hellfire. These are descriptions of a
body.
1 It is true that Allah has the attribute of ˆuluww (highness), but its correct meaning refers to His majesty
and perfection, not a direction 2 Al-Bukhariyy, Muslim, Al-Hakim, At-Tirmidhiyy, Al-Bayhaqiyy and others
3 Majmuˆ Al-Fatawa
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So, tell the Wahhabiyy that he is obviously implying that Allah has a body, and for him
to deny that Allah has a body is ta’wil; negating the literal meanings. It is helpful for you
to know and understand a rule of the scholars:
الزم المذهب مذهب إذا كان بينا
“The implication of one’s opinion is his opinion, if that implication were obvious.”
Muhammad ˆIllaysh1 said:
ناوألن الزم المذهب ليس مذهبا إذا لم يكن ب ي
“The implication of one’s opinion is not (necessarily) his opinion if it is not obvious.”
This means that if one holds an opinion or a belief, such as if one were to say that Allah
sits upon a grand throne, then the obvious implication of his belief is that Allah is a body.
Therefore, since this implication is obvious, it is confirmed as his belief, even if he does
not state it explicitly. Do not be fooled by some weak or sly people who tell you that the
scholars said that the implication of one’s opinion is not his opinion. Ad-Dasuqiyy said2:
زم الخفي .وأما ق ولهم الزم المذهب ليس بمذهب فمحمول على الل
“What some said, that the implication of one’s opinion is not one’s opinion, is in
reference to the implication that is not obvious.” Also, As-Sawiyy said3:
زم الخفي نا ق ولهم الزم المذهب ليس بمذهب ألنه في الل وال يرد علي
“What some said, that the implication of one’s opinion is not his opinion, does not
discredit what we have said, because that is in reference to the vague implication.”
However, saying Allah is above the throne, and ascends and descends, and has two real
hands, a face, eyes, etc., is all very obviously the description of a body.
1 Al-Minah Al-Jalil
2 Al-Hashiyah ˆAla Ash-Sharh Al-Kabir
3 Al-Hashiyah ˆAla Ash-Sharh As-Saghir
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So, do not let the Wahhabiyys hold both points. In one hand, they hold literal meanings
that apply to bodies, and in the other, they deny that Allah 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
Tawhid (oneness of Allah) into three categories (which is a bad innovation)!?
THE RATIONAL CONCLUSION WHICH IS SUPPORTED BY
THE TEXTS
Then, a sound mind concludes that Allah 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:
ء )} 1{(ليس كثل ش
<<Nothing is similar to Allah in any way. >>
If Allah were in a place, many things would be similar to Him. His Existence without a
place is not impossible, as Wahhabiyys think. On the contrary, the mental judgment
confirms that Allah exists without a place, because He existed before He created places,
as already clarified.
If someone says that clearing Allah from all places is negating His existence, then where
was He before He created them? Such a person tries, but cannot imagine Allah existing
without a place, so he thinks that would be denying His existence. The Wahhabiyy does
not know what it means to say that nothing is whatsoever like Allah. In fact, some of
them blatantly ignore this aforementioned verse. He believes that Allah needs something.
Actually, negating a place for Allah is denying that Allah has a body, since the place is
the space that a body occupies.
1 Ash-Shura, 11
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It is confirmed that Allah 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, as supported by the
explicit texts of the Religion.
EXTRA DETAIL:
seeing Allah
Another indication that these people truly liken Allah to the creation and believe that He
is a body, and that they imagine something although they claim that they do not, is that
when it is said to them that Allah exists without a place, and is not a body, shape or
color, they say,“Don’t you believe that Allah can be seen?” As already mentioned, we do
believe that Allah will be seen, but the reason for this question of theirs after our
negation of created attributes for Allah, is that what we say wipes away whatever they
have been unconsciously imagining; once they truly understand what we mean by saying
that Allah is not a body, and He exists without a place, they find themselves unable to
imagine that, and thus ask, “But don’t you believe that Allah can be seen?”
Yes, we believe that Allah can be seen, but He is seen unlike the creation is seen. Their
belief is that Allah is seen in a direction and a place- like a creation. Our belief is that
Allah is seen UNLIKE the creation is seen, so He is seen without being in a place or a
direction. This is a topic that can be explained for pages, so we will summarize by
producing some of the Sunniyy quotes that clarify the correct belief. Abu Hanifah said:
تشبيه وال كيفية وال يكون والل ت عالى يرى في الخرة وي راه المؤمنون وهم في الجنة بأعين رؤوسهم بل بينه وبين خلقه مسافة
“Allah the Exalted is seen in the Afterlife. The Believers will see Him with the eyes of
their heads, without any resemblance, without a manner of being, and without their being
between Him and the creation any distance.” This means that Allah will not be close or
far, high or low, big or small, etc. Imam An-Nasafiyy said:
معي بإيجاب رؤية المؤمنين لل تعالى في دار الخرة، فيرى ال في مكان، وال وقد ورد الدليل السو اتصال شعاع أو ثبوت مسافة بين الرائي وبين الل تعالىعلى جهة من مقابلة أ
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“The certainty of the Believers seeing Allah the Exalted in the Afterlife was narrated in
the transmitted evidence. He will be seen without a place, or being in an opposing
direction, and without the connection of light rays, or the establishment of a direction
between the seer and Allah the Exalted.” Allah exists without a place, and despite that,
He is seen. This is why the Prophet ملسو هيلع هللا ىلص said:
ال تضامون في رؤيته
“You will not crowd together to see Him.”In Paradise, they will not have to gather or
face any special direction to see Allah. Whereever they may be in Paradise, as wide and
vast as it is, and whatever direction they may be facing, Allah empowers them to see Him.
As for the Prophet ملسو هيلع هللا ىلص saying:
لة البدر كما ت رون القمر لي
“Like you see the full moon on a clear night,” this does not mean that Allah is a circle
that is seen like the moon is seen, and some mindless Wahhabiyys really believe it does,
rather, it means that you will have no doubt that you saw Allah, like you have no doubt
about seeing the full moon on a clear night. In other words, the Prophet ملسو هيلع هللا ىلص did not
compare Allah to the moon, he compared the certainty of seeing Allah to the certainty of
seeing the moon; he compared the sighting to the sighting, not the Creator to the
creation. This is the proper belief in seeing Allah, and it does not mean that He is a body.
***
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ISLAMIC TEXTS THAT REFUTE THE WAHABIYY
CREED
n ignorant person may ask, “What does it matter if they believe that Allah has
a body? What is wrong with that?” The answer is that such a bad creed is
against the explicit texts of the Qur’an, the hadiths, the Consensus of the
scholars, and as just addressed, the judgment of the mind.
PROOF FROM THE QUR’AN THAT REFUTES THE
WAHHABIYY CREED
Besides the mental proof, we also refute them by referring to some very simple and basic
textual proof. It is not necessary to refer to twenty different verses to confirm the validity
of the sound creed about the self of Allah 1
. One verse from The Qur’an refutes their
entire foundation:
ء )} 2{(ليس كثل ش
<<Nothing is whatsoever like Him>>.
This verse means that nothing is similar to Allah in any way. It is a decisive (muhkam)
verse; a verse whose intended meaning is plainly clear. It is explicit, not ambiguous nor
figurative. It means that there is nothing common between Allah and His creations; that
Allah is not like anything, and nothing is like Him; that every creation is not similar to
Allah in any respect. This is the meaning. This is enough to protect you from falling into
the blasphemy of likening Allah to His creations, which is shirk.
Take a closer look at this explicit verse: Allah said:
ء )} {(ليس كثل ش
1 Since they believe that Allah is made of parts, they had to refer to many verses to establish their creed
about the bodily self that they worship. However, since Allah is not a body or made of parts, it is enough to
refer to one verse to establish the correct understanding about the reality of His self. 2 Ash-Shura, 11
A
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<<laysa kamithlihi shay’>>. The word ليس “laysa” is the word of negation. The first
letter prefixed to the next word is the ك “Kaf” with a 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 ه “ha’” with
a kasrah, so it is actually pronounced “he”. It is a third person masculine pronoun
meaning “him”, and it refers to Allah. The last word in the verse is شيء “shay’ ”, which
means “thing”. It is a general, indefinite term referring to all of the creations.
It is easily noticed that Allah revealed the word “mithli” in this verse, with the addition of
revealing the “kaf”. The negation of this combination emphatically denies any likeness to
Him. If the “kaf” were removed (ليس مثله شيء ), it would still mean that nothing is
like Him. However, Allah revealed the “kaf” 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 Allah
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 Allah and His creatures.
Many other verses negate likeness between Allah and His creations, like Al-Ikhlas 4:
{(ولم يكن هل كفوا أحد )}1
<<Never has there been one equal to Him>>,
or the 65th
verse of Surat Maryam:
1 Al-Ikhlas, 4
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يا)} {(هل تعل هل س1
posing the rhetorical question, <<Do you know of anything similar to Him?>>. There is
also:
المثال )> <(فل تضبوا للذ2
<<Do not make examples (i.e. similars) for Allah>>, and:
أندادا)> علوا للذ <(فل ت3
<<Do not make contenders for Allah (i.e. similars who oppose Him) >>
However,
ء )} 4{(ليس كثل ش
<<Nothing is whatsoever like Him>>
is the most explicit verse in the Qur’an that clears Allah from resembling His creations,
because of the aforementioned emphasis. 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 Allah to His creations, no matter how many verses a
Wahhabiyy may bring to you to convince you that Allah is like a body.
We say that it is not permissible to interpret any text in a way that attributes bodily
characteristics to Allah, because doing that will make the verses of The Qur’an
contradictory, which is impossible. For the Wahhabiyys, this contradiction is minute,
1 Maryam, 65
2 An-Nahl, 74
3 Al-Baqarah, 22
4 Ash-Shura, 11
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acceptable, and insignificant, because they do not believe that logic is associated with
belief.
THE PRIORITY OF THE DECISIVE VERSES OVER THE
AMBIGUOUS
As mentioned,
ء )} 1{(ليس كثل ش
<<Nothing is whatsoever like Him>>
is a decisive verse, and again, a decisive verse is a verse that can only have one
interpretation according to the Arabic language. It is important to know the merit Allah
gave to the decisive verses. In ‘Al ˆImran, verse 7, Allah told us:
{( الكتاب وأخر متشابات منه أ يت محكات هنذ أم )}2
<<Within the Book are decisive verses. They are the base of the book, and other verses
are ambiguous (susceptible to more than one meaning; mutashabih). >>
The mutashabih verses are not the base of the book, but the Wahhabiyys act as if they are,
which shows that they do not understand the true meaning of this verse, or the true
meaning of:
ء )} 3{(ليس كثل ش
<<Nothing is whatsoever like Him>>.
The true Sunniyy Muslims follow the rule of Allah that proves that the decisive verses are
the base of the book. They base their belief on:
1 Ash-Shuru, 11
2 Al ˆImran, 7
3 Ash-Shura, 11
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ء )} 1{(ليس كثل ش
<<Nothing is whatsoever like Him>>,
because it is a decisive verse. Then, when encountering attributes of Allah like “Al-Yad”,
“Al-ˆAyn”, “Al-Wajh”, “Al-Istiwa’”, etc, whose literal meanings would liken Allah to the
creations, they interpret them in a way that does not give Allah 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 Allah willed. This is the straight and sound way, which stations the decisive
verses as the base of the Book.
EXTRA DETAIL
the Wahhabiyy misinterpretation:
The Wahhabiyyah 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:
{( ميع البصري وهو السذ )}2
<<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
and hands while nothing is like Him.” The answer for this is in two steps. The first is to
prove the validity of reciting:
ء )} 3{(ليس كثل ش
<<Nothing is whatsoever like Him>>,
1 Ash-Shura, 11
2 Ash-Shura, 11
3 Ash-Shura, 11
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and stopping there. That is achieved in two ways: The first is the fact that the Wahhabiyy
has no proof that it is invalid to stop the recitation where we have stopped. The scholars
have always mentioned this amount of the verse, even Ibn Taymiyah in some places, and
in if one looked into the book of the Qur’an, he would find a sign over top of the verse
proving that the reciter is allowed to stop there. There would be nothing left but for the
Wahhabiyy to say, “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 foil
the Wahhabiyy’s attempt to dodge this verse’s ruling is to say to him, “Even if we recited
the saying:
{( ء ميع البصري ليس كثل ش وهو السذ )}1
<<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
ء )} 2{(ليس كثل ش
<<Nothing is whatsoever like Him>>
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 Allah 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, Allah told us in His book:
ء )} 1{(ليس كثل ش
1 Ash-Shura, 11
2 Ash-Shura, 11
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<<Nothing is whatsoever like Him>>,
then, after knowing that He does not resemble anything, we are informed that:
ميع البصري )} {(وهو السذ
<<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
Allah 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 Allah
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’wil.
2) If they say that they do not know the meanings of face and hands in reference to
Allah, 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 Allah
and that Allah knows about them, then they have complied with us.
The origin of their twisted understanding of the verse:
1 Ash-Shura, 11
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{( ء ميع البصري ليس كثل ش وهو السذ )}1
<<Nothing is whatsoever like Him, and He hears and sees>>
is taken from their grandfather, Ibn Taymiyah, who confessed that he likens Allah to the
creation when he said in his book Bughyah Al-Murtad:
قال تعالى ليس كمثله شيء فنزه وهو السميع البصير فشبه وهي أعظم آية أنزلت في التنزيه ومع ذلك
لم تخل عن التشبيه
The Exalted said: {( ء 2{(ليس كثل ش <<Nothing is whatsoever like Him>>, and
thereby He was exalted from resemblance; {( ميع البصري and He hears and>> {(وهو السذ
sees>>, and thus He was likened. This is the greatest verse revealed in clearing Allah
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’an contradicts itself.
***
PROOF FROM THE HADITH THAT REFUTES THE
WAHHABIYY CREED
As for the honorable sayings of the Prophet of Allah ملسو هيلع هللا ىلص, we recite the hadith:
ره كان الله ولم يكن شيء غي
1 Ash-Shura, 11
2 Ash-Shura, 11
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“Allah existed (eternally), and there was nothing other than Him.1” Not only is this a
very basic and easy-to-understand proof, but it is exceedingly strong evidence against
them. It shows that Allah was eternally alone. There was no ˆArsh, sky, body, place,
direction, light, darkness, nor anything else.
If a Wahhabiyy insists on his bad belief, mention this hadith and then ask, but without the
intention to make him say blasphemy, “Is a place something other than Allah?” 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 hadith
and do not let him get away with not answering the question: “Is a place
something other than Allah?” If he refuses to answer the question, it is because he
knows what you are trying to do, and he does not want to be cornered, because the
dishonest person cares about winning a debate, not about conforming to the truth.
2) If he says that the place is Allah, which we do not expect him to say, then he
committed pure, explicit and blatant blasphemy. Most likely, he will never say
that.
3) If he says that the place is something other than Allah, then say, “Allah existed
without anything, and you agree that the place is something other than Him, so by
this hadith, Allah existed without a place.” If the Wahhabiyy says, “Well, Allah is
now in a place,” then he likened Allah to the creations, attributing change to Him.
Places are not eternal, because Allah is the only eternal One.
This is why the scholars said that if someone says that Allah is in a place, he is either
saying that Allah is created or that the place is eternal.
1 Narrated by Al-Bukhariyy
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EXTRA DETAIL:
the shirk of Ibn Taymiyah
Because of the clarity of this refutation, Ibn Taymiyah went to claim the existence of the
types of things eternally with Allah. This means that he dose not confirm that a thing
itself is beginningless, but that its kind or type is beginningless. Fo example, he would say
that every book is created, but the book as a kind of thing is not creted, and every man is
created, but mankind is not created. He said in his book Minhaj As-Sunnah An-
Nabawiyyah:
وإن جاز أن يكون نوع الحوادث دائما لم يزل فإن األزل ليس هو عبارة عن شيء محدد بل ما من
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 Allah, and hence was preceded by non-
existence? If that expression is not clear enough, then here is his statement from his book
called: Muwafaqatu Sahih Al-Manqul liSarih Al-Maˆqul:
فإن األزلي هو نوع الحادث ال عين الحادث
“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 Allah no matter the cost. Thus, if it were said that attributing a place to
Allah means that Allah changed, he would respond by saying, “No, actually the place as
a type of thing is beginningless, and so Allah was always in a place; before that place
there was another place, and before that place there was another place, etc.” Or he
would say, “Allah was always over the ^Arsh, because before this ^Arsh there was one
before it, and before that one there was one before it, etc.”This creed of Ibn Taymiyah is
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a shameful exposure and a confirmation of his belief that something existed with Allah
eternally, which is shirk. Types do not exist without their individual elements. If it were
said, for example, that there is no shoe in the room, that means that the entire type does
not exist in the the room, because none of its individual elements are existing in the room.
If, for example, there were no humans, then mankind does not exist. So claiming that the
kind is eternal is a claim that the elements are eternal, and thus He has contradicted the
verse of the Qur’an:
ل )> <(هو الوذ
<<He is the First (i.e. the only one without a beginning)>>
***
Also, the Wahhabiyys believe that Allah 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 Wahhabiyys confirm that Allah literally descends and ascends, when the Prophet
told us that Allah is eternal? According to the Wahhabiyys, Allah acquired ملسو هيلع هللا ىلص
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 Abu Hanifah said in Al-Fiqh Al-Akbar,
واالختلف يحدث عند المخلوقين التغير
“Changes and variations occur on the creations (only).” Allah is not a creation, so no one
gives Him attributes. Ahlu-s-Sunnah agreed that He does not give Himself attributes,
because whatever Allah creates is a creation, and He does not have a created attribute.
Allah is not like us. He is the One Who changes things, but He does not change. He is
eternal. This hadith 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
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among them may intentionally try. If you use it properly, there would be no way around
it.
SCHOLARLY TEXTS REFUTING THE WAHHABIYY CREED
After creating the creations, Allah 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 Allah.
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-Tahawiyy, a true Salafiyy, in his book famous as The ˆAqidah
of At-Tahawiyy, said:
لهم من صفته، وكما كان بصفاته ما زال بصفاته قديما ق بل خلقه، لم ي زدد بكونهم شيئا لم يكن ق ب
ها أبديا .أزليا كذلك ال ي زال علي “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-Tahawiyy’s book is that it conveys the Consensus; agreement (al-
ijmaˆ) of the Muslims about the matters of Belief. He says at the beginning of this book:
هذا ذكر بيان عقيدة أهل السنة والجماعة
“This is a clarification of the creed of Ahlu-s-Sunnah wa-l-Jama^ah…” He copied what
Ahlus-Sunnah believes about the Consensus:
ة نة وإ جماع الم ي شيئا يخال ف الك تاب والس وال من يدع
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“And (we do not believe) anyone who opposes the Book, the Sunnah or the Consensus of
the Nation.” Unfortunate for Wahhabiyys, 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 ملسو هيلع هللا ىلص disproves them:
محمد على ضاللة مة أما كان هللا ليجمع
“Allah would never let (the scholars of) the Nation of Muhammad agree on a
misguidance.1” The Wahhabiyys restrict this hadith to the Companions, may Allah
accept their deeds and grant them high status. To that, tell them that they are making
ta’wil. This hadith guarantees protection for the ummah (nation) in general, which
follows its guided scholars, not just the Companions. Imamu-l-Haramayn said2:
ة دون غيرها لقوله رع ورد بعصمة هذه ملسو هيلع هللا ىلصوإجماع هذه األمة حج ال تجتمع أمتي على ضللة والشة على العصر الثاني وفي أي عصر كان جماع حج األمة وال
“The Consensus of this nation, and not that of another one, is evidence, because of his
(the Prophet’s) saying, ي على ضاللة ال تجتمع أمت ) :ملسو هيلع هللا ىلص ) <My nation will not gather on a
misguidance>. The Religious Law came with the infallibility of the nation. The
Consensus is evidence for the following era, and for any era to come…” If the scholars
would agree upon a mistake, this would mislead the entire nation. Such was the fate of
Banu Isra’il (the Children of Israel), whose scholars contravened the Islamic laws
revealed to Prophet Musa (Moses), and thus strayed the entire nation. The nation of
Prophet ˆIsa (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-Tahawiyy is:
ء والدوات ال تحويه الجهات الست كسائر وتعالى عن الحدود والغايات والركان والعضا
المبتدعات
1 narrated by Al-Hakim and others
242/ 1)الورقات ): Al-Waraqat
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“Allah is exalted beyond limits, extremes, limbs, organs and instruments. The six
directions (above, below, right, left, in front of, behind) do not contain Him, as is the case
of the created things.”
A DOCUMENTATION OF THE SALAF’S BELIEF
Yet another benefit is that this book was written during the time of the Salaf. When At-
Tahawiyy wrote this book, no one objected to it. The scholars of the Salaf were generally
the best in Islam, 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 Wahhabiyys do not agree with
everything that he conveyed, as explicitly stated by the now deceased Wahhabiyy leader,
Ibn Baz, in his corrupted explanation of At-Tahawiyy’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:
ن معان ي البشر فقد كفر ب معنى م ومن وصف هللا
“Whoever ascribes to Allah an attribute with a meaning among the meanings pertaining
to mankind has blasphemed.” If the Wahhabiyys 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 Allah is a kafir (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, face and eyes is the same when attributed to Allah (the organ meaning), but it is a
different kind of hand, face and eye; i.e, they do not know if it is a long face, or a round
face, or a human hand or a squirell hand, or a human eye, or a cat eye, or a goat eye, etc.
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By this, they attribute the meaning that relates to humans to Allah, and as just mentioned,
for that, the Salaf made takfir (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-ˆayn” and “al-wajh” (the
Arabic terms) are not the same when attributed to Allah, then they agreed with us. If they
say that the meanings of those terms are not the same when attributed to Allah, then what
happened to taking them literally?” In other words, we are saying that the literal meaning
is the 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:
“agreement in expression”
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 Allah 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 or sounds.” We
oppose the Wahhabiyys, not because they confirm “yad”, “ˆayn” and “wajh” to Allah,
but because they do not accept for someone to deny that Allah 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’an 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 Allah 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
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object to his usage of English words that delude people to think that Allah 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 Allah, are not to be taken by their apparent meanings.
***
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IMPORTANT INFORMATION AND ADVICE
hus far, we have covered the blasphemous, twisted and devious beliefs of the
Wahhabiyys, their reasoning, or (twisted) logic behind it, and some basic
reasons why they are in error. To recap and summarize, they believe that Allah
has a body because they take some verses and hadiths literally. They will usually deny
that they believe that Allah 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’an contradict each other (as will be
elaborated on, if Allah willed), it is against the explicit, decisive sayings of The Prophet
(hadith can be decisive and ambiguous 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 iman (faith; belief), that which cancels and nullifies the validity of
one’s Islam had he been a Muslim. A blasphemer is a kafir, and a kafir is not a Muslim. A
Muslim who becomes a blasphemer is called an apostate (murtadd), and there are special
rules for him. Kufr is the worst sin that the slaves of Allah commit, and one of the most
important things that you can know is that it can be committed without knowing. The
Prophet ملسو هيلع هللا ىلص said about the Khawarij:
يقولون الحق ويقرءون القرآن ويمرقون من اإلسالم وال يتعلقون منه بشيء
“They say the truth, they recite the Qur’an, and they go out of Islam, and nothing of
it remains on them.1” It is true that this is about the Khawarij, but they did not go out of
Islam without knowing because they were Khawarij; they went out of Islam without
1 Fathu-l-Bari
T
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knowing because leaving Islam without knowing is a reality that can happen to people.
Being ignorant that something makes a person a blasphemer and takes him out of Islam
does not protect him from becoming a blasphemer, or else Jews, Christians, Hindus, and
others would not be blasphemers, because they do not think that they are blasphemers.
Had ignorance been an excuse, it would be better than knowledge, because then people
would choose ignorance so that they would be excused.
So as clarified, an intention is not needed to commit blasphemy. That is why The Prophet
:said ملسو هيلع هللا ىلص
إن العبد ليتكلم بالكلمة ال يرى بها بأسا يهوي بها في النار سبعين خريفا
“Surely the slave of Allah 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
was talking about how someone committed blasphemy because of something he ملسو هيلع هللا ىلص
said, but without realizing that he even did anything wrong. Even a new Muslim who
acquired a bad belief in Allah would not be excused from kufr. This is so because the
correct belief and saying the shahadah are the minimum requirements for becoming a
Muslim. In other words, just saying the shahadah 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:
إيمان ال إله إال الل وفي قلبه وزن ذرة منيخرج من النار من قال
“Whoever says, “No one is God but Allah”3 will exit Hellfire, as long as there is a
particle’s weight of faith in his heart.”4 Also, believing without uttering the shahadah
does not validate ones Islam, or else the Prophet’s uncle Abu Talib would have been a
1 i.e. 70 years
2 At-Tirmidhiyy, Al-Bukhariyy and Muslim
3 This means, “Whoever says no one is God but Allah and Muhammad is the Messenger of Allah.”
4 Al-Bukhariyy
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Muslim, because he knew that his nephew, Muhammad, was truthful, but he refused to
utter the shahadah.
There is absolutely no excuse for having a bad belief in Allah, His Messenger ملسو هيلع هللا ىلص, or
His Religion. People with bad beliefs in Allah, like five per-centers, the so-called Nation
of Islam, and the Wahhabiyys fell into kufr. Some groups have bad beliefs in The
Messenger of Allah ملسو هيلع هللا ىلص, like the Ahmadiyyah, who deny that Muhammad is the last to
receive the status of prophethood. Some people claim Islam, but disbelieve in its
exclusiveness; that Islam is the only valid Religion, like those who misunderstood some
Qur’anic verses and believe that the Jews’ and Christians’ Religions will be accepted by
Allah 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 intact 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 someone becomes a Muslim and has not yet
believed in these things because he has not heard about them, his Islam is still valid.
A Muslim who commits kufr leaves Islam and becomes a kafir. This terrible action is Ar-
Riddah (apostasy), and because of it, all good deeds are erased, as we are told:
ميان فقد حبط معل )}1{(يكفر بل
<<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 Allah
because of a Wahhabiyy influence, or any belief like it, like some people who believe that
Allah is light, must say the Shahadah 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 Shahadah is to say: “No one is God except
Allah and Muhammad is the Messenger of Allah.” 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 Allah, and also pronouncing the name of Prophet
1 Al-Ma’idah, 5
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Muhammad ملسو هيلع هللا ىلص correctly. Whoever cannot pronounce the name of Allah can translate
it, and whoever cannot pronounce the name of Muhammad can call him by his other title:
Abu-l-Qasim [abul\cau`\sim], like to say: “No deity is worthy of worship except God, and
Muhammad (or Abu-l-Qasim1) is the Messenger of God.
If someone says the Shahadah while believing something that contradicts its basic
meaning, then what he uttered did not make him a Muslim.
JUDGING SOMEONE AS A KAFIR (TAKFIR)
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 Wahhabiyy. Some people
refuse to call a person a kafir, claiming that judging others is forbidden, which is not true.
We do judge- by the rules of Allah. Ask the one who claims that judging is forbidden,
“How do you judge a person who utters the shahadah?” 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? At-Tahawiyy said:
ن ذل ك نهم شيء م وال نشهد عليهم بكفر وال بشرك وال ب ن فاق ما لم يظهر م
“We do not testify about any of them (who were believed to be a Muslim) that he
committed blasphemy, shirk, or hypocracy as long as nothing of that sort appears 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 kafir if you witness
him uttering blasphemous things. This is the creed of the Muslims.
Some people are reluctant because of the hadith:
هإن كان كما قال وإال رجعت عليا أحدهم خيه يا كافرفقد باء بهامن قال ل
1 Even saying Abu-l-Gasim [gas`\im] is valid if Abu-l-Qasim is difficult
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“Whoever says to his brother, ‘O, kafir’, then one of those two would truly be
inflicted with being a kafir. Either it is as he said, or else it comes back to him.1” This
means that if a person calls someone else a kafir, then he had better be correct, or else he
will become a kafir for labeling a Muslim with kufr without evidence2. It means that if the
person is correct in calling another person a kafir, then it is as he said- that person is a
kafir, but if he is incorrect, then that judgment of kufr comes back to him, and he falls
into kufr. The Prophet ملسو هيلع هللا ىلص 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 kafir unless that
person testifies for himself that he is a kafir. Nor is it mentioned by the scholars of Ahlu-
s-Sunnah that a lay-Muslim cannot know how to identify blasphemy. The person who
says these things speaks from his own opinions about the rules of Allah. In fact, Allah
told us:
سلمهم )}مة الكفر وكفروا بعد ا ما قالوا ولقد قالوا ك لفون بللذ {(ي
3
<< 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 Islam>>.
If a person commits kufr, he is a kafir, 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 you just quoted was revealed about the hypocrites who used
to pretend to be Muslims, so it does not pertain to the Muslims,” respond by saying,
1 narrated by Muslim
2 Sometimes a person labels a Muslim as a kafir unrightfully, but would not be judged as a kafir 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 a
blasphemer, he does not blaspheme for that because of his confusion, but he is sinful for calling that
Muslim a blasphemer and for not learning the obligatory knowledge of the religion. The judgment
mentioned in the hadith pertains to the one who judges a person as a kafir without any reason or evidence,
and not even out of confusion. 3 At-Tawbah (Bara’ah), 74
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“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, as
we have already stated. Therefore, any person who outwardly shows Islam, and then
shows blasphemy is judged as a blasphemer, hypocrite or not.
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 ملسو هيلع هللا ىلص did not debate unless it was to show the truth, nor did he ever
lose a debate. Imam Ash-Shafiˆiyy 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. If you believe he will not listen, but you need to protect the people who are around,
and to show the truth to those who are listening, you can direct you speech to them and
clarify for them what needs to be clarified. Do not leave him to talk to the people and
spread his blasphemy among them if you are able to protect them from him.
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 Wahhabiyy, “Do you believe that Allah has a real face?” or “Do
you believe that Allah is in a place above His ˆArsh?” The Wahhabiyy 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:
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ث والعدوان )}1{(ول تعاونوا عىل ال
<<Do not assist each other in sins and transgression>>.
If Allah 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.
Yes, 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 effective 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 hadith2 that in reference to wine, the Messenger of Allah ملسو هيلع هللا ىلص damned:
whoever squeezes the grapes, whoever drinks the wine, whoever delivers it, the one to
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, because they
all had a hand in it. There are similar narrations about the people who participate in
usurious gain (riba); the one who writes it, the one who witnesses it, the one who gives it,
the one who takes it, etc. 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. So fear Allah, and do not think that this matter is light or less than
1 Al-Ma’idah, 2
2 Narrated by At-Tirmidhiyy, Abu Dawud, Ibn Majah, Ahmad, Al-Hakim and others.
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blasphemy. The one who engages in a debate must learn the proofs and strategies
explained by the scholars, learn the Islamic 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. Allah advised us:
ذت ه أحسن )} نة وجادلهم بل ل سبيل رب ك بلحكة والموعظة الحس 1{(ادع ا
<<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 Wahhabiyy will ask for proof, and you
will have backed yourself into a corner. On the other hand, do not be afraid to ask a
Wahhabiyy for his proof. Do not forget that the burden of presenting evidence is on the
one who makes the claim, as the Prophet ملسو هيلع هللا ىلص said:
عيالب نة على المد ي
“The evidence is upon the claimer.2” 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 1 An-Nahl, 125
2 Narrated by Al-Bayhaqiyy and others.
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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 Wahhabiyys, because it makes them run around in
circles like headless chickens. The most frequent response we get from Wahhabiyys when
we ask, "What is your proof?", or "Who said that?" is everything except the answer.
Nevertheless, be careful. Do not think that every Wahhabiyy will always be stunned by
this. So remember, when debating, as long as you do not make a claim, you do not have
to produe evidence. Once you make your claim, you are the one who has to prove it.
Also, so not forget, that the Wahhabiyys are masters at dodging questions, so do not ask a
second question until your first question is answered, even if it means repeating it ten
times. Tell your opponent to either answer the question, or to say, “I do not know.”
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 Allah ملسو هيلع هللا ىلص when he said:
ال شك فيهعمال إيمان فضل الأ
“The best of deeds is (the correct) belief (in Allah 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 Allah. 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 Islam is bad,
despite that they give religious speeches with microphones, teach religious classes in
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schools and universities (instead of in the mosques and houses), and have calculated the
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 ملسو هيلع هللا ىلص 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 Islam, for that does not comply with the Religious Texts. The Messenger of
Allah ملسو هيلع هللا ىلص said:
ع فب قل ع فب ل سان ه ، فإ ن لم يستط ه ، فإ ن لم يستط نكم منكرا فليغيره ب يد ب ه من رأى م
“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 this hadith of the Prophet ملسو هيلع هللا ىلص, and the
Prophet ملسو هيلع هللا ىلص warned us from being silent in the face of evil and deviance when he said:
قاب ه إ ن الناس إ ذا رأوا هم ب ع أن يعم المنكر ال يغيرونه أوشك هللا
1 Narrated by Muslim
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“Surely, if the people saw the forbidden and they do not change it, they are on the
verge of a general punishment from Allah.1” 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. 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 Allah knows best.
1 Narrated by Ahmad and others
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WHO ARE THE REAL SALAF?
he Salaf (predecessors, forerunners, pioneers) is the first three generations of
Muslims, as narrated by At-Tirmithiyy:
ين يلونهم ين يلونهم، ثم الذ خير الناس قرن ي، ثم الذ
“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-Madinah. 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: Abu Bakr, ˆUmar, ˆUthman, and ˆAliyy. Add to that list Al-Hasan and
ˆUmar Ibn ˆAbdu-l-ˆAziz (may Allah accept their deeds). The schools of fiqh were
established, and four remain since then- the followers of the great Salafiyy mujtahids,
Abu Hanifah, Malik, Ash-Shafiˆiyy, and Ahmad Ibn Hambal. The books of hadith were
compiled during this time. It was the time of the greatest scholars of hadith. Among them
were Al-Bukhariyy, Muslim, At-Tirmidhiyy, Abu Dawud, An-Nasa’iyy and Ibn Majah, and
others. Also during this time, the great scholars of ˆaqidah emerged, Abu-l-Hasan Al-
Ashˆariyy and Abu Mansur Al-Maturidiyy. 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 Islam.
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INTRODUCTION
t is vital to speak about some texts that the Wahhabiyys use, because many
people see the invalidity of their creed, but feel compelled to follow them
because they do not want to reject the Islamic texts. Many people know that
likening Allah to His creatures is not sound or correct, but when shown verses and
hadiths, they feel that they must accept what the Wahhabiyys say. Then they make
themselves believe that the Wahhabiyys’ belief in Allah does not liken Him to the
creations, thus rejecting sound reasoning. Some people feel like they are rejecting the
Islamic texts if they reject what the Wahhabiyys say, but this is not the case. Rejecting
their claims is not rejecting the Islamic texts, it is simply rejecting the Wahhabiyy
misunderstanding of those texts.
TRANSLATING THE QUR’AN
Beware of their so-called Qur’anic translation, The Noble Qur’an. It should be called,
“the Wahhabiyy mistranslation of The Qur’an”. In it, they attribute organs to Allah by
translating the verses literally, and supporting their mistranslations with mistranslated
hadiths and terrible footnotes. They even explicitly attribute more than one shape to
Allah. Of course, they believe it is the best translation available.
We point out the fact that translating the text of the Qur’an and presenting that translated
text as a representation of the Qur’an is an innovation. The scholars did not encourage it.
Ahlu-s-Sunnah wa-l- Jamaˆah did not translate the Qur’an; they explained it, and what a
difference between explaining and translating there is. They wrote books of tafsir
(interpretation) in which they explained each word or group of words in the verses. These
books of tafsir 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’an.” It is truly and merely a
translation of the Qur’an. Instead of giving word for word translations, the scholars gave
I
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detailed tafsir (interpretation; explanation), leaving the text of the Qur’an in Arabic.
Allah told us in many places in the Qur’an that the Qur’an is in Arabic, such as:
نذ جعلناه قرأ ن عربيا)}1{(ا
<<Surely, We (Allah) have made it an Arabic Qur’an >>.
Instead of translating the Qur’an into different languages, the Muslims learned Arabic.
Like the rest of the religious knowledge, tafsir must be acquired from a teacher. Even an
Arab is forbidden from making tafsir without first learning its rules from the mufassirun
(interpreters). There are many good books of tafsir, like the books of Abu Hayyan and Al-
Qurtubiyy. There are also books of tafsir that need the scrutiny of a strong scholar, like
that of An-Nasafiyy, which has good explanation and numerous weak hadiths. To the
contrary, there are also bad books of tafsir, such as the tafsir of Ibn Kathir, who was a
Mushabbih (someone who likens Allah to the creations) affected by the teachings of Ibn
Taymiyah. The Wahhabiyys have translated his tafsir and propagated it to be the finest
tafsir in Islamic history.
There are rules and ways of making tafsir, so the Qur’an 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’an, 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’an and the hadiths 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’an. 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:
1 Az-Zukhruf, 3
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ء )} 1{(ليس كثل ش
<<Nothing resembles Allah in anyway>>.
By following this method, we avoid both mental and textual contradictions. They
understand the texts according to the verse:
توى)} محن عىل العرش اس 2{(الرذ
<<Ar-Rahmanu ˆala-l-ˆarshi-stawa>>,
which they believe is the proof that Allah is secluded in a place above the ˆArsh. Its
meaning will be addressed in detail in what follows, God willing. By that, they fell into
many contradictions, both mental and textual.
THE WAHHABIYYS 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 Islam. Also,
they take advantage of whoever is ignorant of Arabic by showing their so-called proof. In
addition, whoever lacks intelligence would be easy to convince. They feed on the
ignorant and dimwitted. They may start with truth, such as to say, “No one deserves to be
worshipped except Allah alone! Muhammad ملسو هيلع هللا ىلص is His slave and Messenger! Jesus is
the slave of Allah and His Messenger...” Then, they disclose their dark side by adding,
“We must believe that Allah rose above His ˆArsh, and that Allah settled Himself on the
ˆArsh, and that Allah 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.
1 Ash-Shura, 11
2 Taha, 5
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Conversely, in the Muslim countries, they are known and cautioned against- in the
lessons, books, and Jumuˆah 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 Allah while describing Him with the
attributes of bodies, however it is confirmed in the Qur’an and by The Prophet ملسو هيلع هللا ىلص, so
no matter what reasoning dictates, we do verify these bodily attributes to Allah.” In their
minds, the Qur’an confirms bodily attributes to Allah, so they believe that they should
confirm bodily attributes to Allah, 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’an, but they missed a point- the
correct belief does not defy logic, so there is no need to abandon it.
THE WAHHABIYYS 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 Majah reports that the Prophet
said:
نت نايكون دعاة على أبواب جهنم، من أجا لدت نا يتكلمون ب ألس ن ج بهم إ ليها قذفوه ف يها هم قوم م
“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 Jamaˆah of the Muslims…”
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.
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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 (izar), he said:
إذا كان الدرع سابغا يغطي ظهور قدميها
“If the shirt was flowing and covered the top of her feet.” Abu Dawud 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 Wahhabiyys also believe that the women must
cover their faces. However, there is more than one hadith 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 Allah is not similar to His creations, even if the Wahhabiyy has a huge beard and may
have memorized many chapters of the Qur’an. The Muslim would say to himself, “I don’t
know Arabic, but I know the rule. The verse or the hadith would not contradict the rule.”
The Muslim is confident about the rule, because the rule makes sense: Nothing is like
Allah. Nothing resembles Him. No one has His Attributes. He does not have the attributes
of anyone else. Allah is different from whatever you can imagine. This is how a person
protects himself from likening Allah to the creations. The many verses and hadiths they
produce might seem overwhelming to a weak or doubtful person, nevertheless if you
learn the correct tafsir (interpretation) of each and every one of those texts, you’ll see that
those people are very, very, very misguided.
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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 Wahhabiyy. 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 Allah
(liwajhi-llah).
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THE TRUTH ABOUT THE HADITH OF THE FEMALE
SLAVE
here is good reason for starting with Imam Muslim’s narration of Hadithu-l-
Jariyah1; the Hadith of the Female Slave. They use it very much to convince
people that Allah 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 ملسو هيلع هللا ىلص likened Allah to His creations falls into kufr (blasphemy).
THE STORY BEHIND THE HADITH
According to the narration of Imam 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 ملسو هيلع هللا ىلص
and asked him, “O, Messenger of Allah, should I set her free?” The Prophet ملسو هيلع هللا ىلص said,
“Bring her to me,” so he brought her to him, and according to Imam Muslim, the
Prophet ملسو هيلع هللا ىلص asked her:
عتقها فإنها مؤمنةأنت رسول هللا قال أنا قالت أين هللا قالت في السماء قال من أقال
“Ayna-llah?” She said, “Fi-s-sama’.” He said, “Who am I?” She said, “You are the
Messenger of Allah.” He said, “Free her, for she is a believer.”
The explanation of the untranslated terms will come, if Allah willed.
If a person does not understand the correct creed or the rules of interpreting the Islamic
texts, he would take this hadith literally and confirm the created attribute of being in the
sky to Allah. 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 Allah
willed, we will only mention a few.
1 The “jariyah” can refer to a free, enslaved, child or pubescent female.
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THE WAHHABIYY MISUNDERSTANDING OF THE HADITH
May Allah protect us as we scrutinize their understanding of this hadith. They claim it to
be proof that Allah exists in a place, saying that The Prophet ملسو هيلع هللا ىلص asked the girl, “Where
is Allah?” -inquiring about a location. Thus they deduce that Allah 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 Allah must be in the sky. This understanding likens Allah 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
hadith: Reject the meaning that confines Allah to a space and limits Him like a body,
without rejecting the hadith 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, breaching the correct belief. May Allah strengthen our (correct) beliefs
and our intellects.
The truth is that in this hadith, The Prophet ملسو هيلع هللا ىلص was asking the girl about her belief in
Allah, and not about a place for Him, and she expressed that Allah has the highest status.
This hadith does not prove their claim because its words can have more than one
meaning (mutashabih). The word “ayna” does not only ask about the makan (place), but
also the makanah (rank; status). This is proven by various sources, including sayings of
Companions, and Muslim scholars. The line of poetry:
أين الثرى من الثريا و أين معاوية من علي
apparently says, "Where is Pleiades compared to the soil, and where is Muˆawiyah
compared to ˆAliyy?” The locations of Muˆawiyah and ˆAliyy are not actually sought,
although “ayna” is used. It compares the high status of ˆAliyy, the rightly guided caliph,
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(which is high like the stars) to the status of Muˆawiyah, who was unjust and committed
major sins by rebelling against the rightly guided caliph.
The terms “fi-s-sama’” 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 ملسو هيلع هللا ىلص, An-
Nabighah, the Companion, said:
بلغنا السمــــــاء
“We reached the sky,” as narrated by Ibn ˆAbdu-l-Barr. He meant that by the blessing of
Islam, Allah raised their ranks.
EXTRA DETAIL:
“the meaning of ‘makan’”
We do not object to saying that “ayna” asks about the “makan”, but know that
“makan” does not only mean, “place”, it also means “makanah (status)”. So if a
Wahhabiyy 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 “makan” (and
he will say, “which means the place”). We agree, but makan can also mean “makanah
(status)”. Hence, the Wahhabiyy has no proof. If he asks for proof that “makan” can
mean “the status (makanah)”, then refer to the narration in which Al-ˆAbbas said “O
Allah, the people are directing their supplication to you by me because of my MAKAN to
your prophet.” This is narrated by Al-Bazzar, and they narrate this hadith when
attempting to discredit tawassul by the Prophet after his death. Truly, Al-ˆAbbas was
referring his status of being The Prophet’s ملسو هيلع هللا ىلص 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 “makan”, which can mean “place” or “status”.
***
And so, this hadith neither proves that Allah is in a place, nor that it is permissible to ask
about a place for Him. It is permissible to ask “ayna-llah?” in Arabic, if the person
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means, “What do you believe about the status of Allah?” but one cannot ask, “Where is
Allah?” or “What place is Allah in?” because this is implying that Allah is in a place,
which is blasphemy. Everyone must be certain with no doubt that Allah 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 hadith.
One is the rejected literal meaning, which contradicts
1{(ليس كثل شء)}
<<Nothing resembles Allah >>.
The other interpretation is that the Prophet ملسو هيلع هللا ىلص asked her about her belief in Allah, and
her reply meant that Allah 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 hadith.
DIFFERENT VERSIONS OF THE HADITH
Know that in many cases, a hadith would have several narrations. This is because the
Prophet ملسو هيلع هللا ىلص 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
hadith would vary from one narrator to another. Take an example from the previously
mentioned hadith:
كان هللا و لم يكن شيء غيره
“Allah existed, and there was nothing other than Him.2” Al-Bayhaqiyy narrated the
same hadith, but with different wording:
1 Ash-Shura, 11
2 narrated by Al-Bukhariyy
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كان هللا قبل كل شيء
“Allah existed before everything.” These are examples of one hadith having different
narrations. This hadith of the female slave does not prove their claims because it has
more than one narration, each with different wording:
Let us look at the narration of the great Salafiyy mujtahid, Imam Malik, which is stronger
than Imam Muslim’s narration. In his book called Al-Muatta’, Malik narrated that the
Messenger of Allah ملسو هيلع هللا ىلص asked the girl:
ني رسول هللا قالت نعمأتشهدين أال هللا قالت نعم قال إله إن ال أقال أتشهدين
“Do you testify that no one is God except Allah (Atashhadina an la ilaha illa-llah)?”
she said, “Yes.” He said, “Do you bear witness that I am the Messenger of Allah?”
She said, “Yes.”
As we can see, this narration does not ask about a place for Allah. In it, The Prophet ملسو هيلع هللا ىلص
asked the girl about her belief in Allah. 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 Allah, because they are merely different narrations of the
same hadith. It would only be ludicrous to interpret the narration of Imam Muslim by the
literal meaning, for then it would not comply with a stronger narration, the narration of
Malik. We do not interpret two different narrations of the same hadith so that they would
conflict with each other; we interpret them to comply with each other.
HAD THE WAHHABIYY UNDERSTANDING BEEN
CORRECT, IT WOULD BE SUFFICIENT TO SAY “IN THE
SKY” TO BE CONSIDERED A MUSLIM
A third reason this hadith does not prove their claim is the fact that the Wahhabiyy
understanding of it contradicts a basic, fundamental rule that all Muslims know: A
person’s Islam is confirmed upon uttering the Shahadah. According to the Wahhabiyys,
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The Prophet ملسو هيلع هللا ىلص 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 Wahhabiyys should consider the Jews
and Christians believers, but they do not. Therefore, the narration of Malik clarifies what
The Prophet ملسو هيلع هللا ىلص was asking, and the narration of Muslim is understood according to
Malik’s narration, in which she actually was asked about the Shahadah, and that complies
with the basics of the Religion. For this reason, An-Nawawiyy said when explaining the
narration of Muslim,
In the hadith is evidence that the blasphemer does not become a believer except
by confessing about (the oneness of) Allah, and the message of the Messenger of
Allah, ملسو هيلع هللا ىلص, and in it is evidence that whoever confesses about the two shahadahs
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 HADITH IS NARRATED BY MUSLIM
DOES NOT SUPPORT THEM
If they say that this hadith is narrated by Muslim, whose book is the second most
authentic book of hadith, we agree (according to most scholars), but this fact does not
benefit the Wahhabiyy. Firstly, not every hadith narrated by Muslim is strong. To think
that there is not a single weak hadith in the book of Muslim whatsoever is an evidence of
one’s ignorance in the science of hadith. It is confirmed in even the smallest books of
hadith terminology that there are hadiths for which Imam Muslim has been criticized,
which is one of the reasons that his book is the second strongest book of hadith narration.
Furthermore, Muslim did not explain this hadith 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 Wahhabiyys may claim that because of their prestige, the narrations of Al-
Bukhariyy and Muslim are enough without taking other books of hadith into
consideration. This is utter stupidity and foolishness. It is not the way of Ahlu-s-Sunnah
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to reject any authentic text from the Prophet ملسو هيلع هللا ىلص, and the fact is that the authentic
hadiths are spread throughout hundreds of books.
Thus, when a hafidh judges a hadith as authentic, that is according to his own research.
Some scholars said that Muslim’s narration is weak; a specific type of weakness called
“shuthuth” (oddness). This is when a hadith seems to be authentic, but it 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 Malik:
ي رسول هللا قالت نعمنأتشهدين أال هللا قالت نعم قال إله إن ال أقال أتشهدين
He said, “Do you testify that no one is God except Allah?” she said, “Yes.” He said,
“Do you bear witness that I am the Messenger of Allah?” She said, “Yes.”
Other scholars refrained from applying any version of the hadith because of a different
type of weakness called "idtirab (disorder; inconsistency)". This is when the differences
in the versions of one hadith 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 hadith have
too great of a discrepancy in their texts and chains; One narration says “ayna-llah”, one
narration says “Do you testify that no one is God but Allah?”, one says that the female
slave was mute and could not speak at all, and one narration says, “Who is your Lord?”
Abu Hanifah even narrates a version of the hadith 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 hadith. Hence, this hadith is unreliable in the issues
of belief, and among a small number of hadiths for which Imam Muslim was criticized.
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THE HADITH IS NOT STRONG ENOUGH TO BE A PROOF IN
THE ISSUE OF BELIEF
Additionally, unless narrated through many, many different routes (mutawatir by the
statement) the scholars do not claim that the Prophet ملسو هيلع هللا ىلص said those exact words to the
very letter. The Qur’an is an example. Its wording can be traced back to the Prophet ملسو هيلع هللا ىلص
through so many chains that we can confirm that the Prophet ملسو هيلع هللا ىلص recited those exact
words to the very letter (while believing that the Qur’an he conveyed was not his own
Qur’an wording, but was the wording revealed unto him). In such a case, they would say
that the Prophet ملسو هيلع هللا ىلص used those very words. If not narrated like that, they do not give a
100% guarantee that the Prophet ملسو هيلع هللا ىلص used those exact words. This hadith of the slave
woman is not mutawatir, and is not even mashhur (narrated from at least three people).
Some of the very stern scholars of ˆaqidah 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 ملسو هيلع هللا ىلص 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 hadith, the
Prophet ملسو هيلع هللا ىلص 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 Allah.
They put all of the different narrations together and came up with a common meaning,
like Imam Al-Bayhaqiyy. Parenthetically, the narration in which she was mute and raised
her finger is weak, but can be interpreted to mean that Allah is one, or that He has the
high majesty. Some of the Wahhabiyys claim that Muslim narrated that the female slave
pointed up and said, "In the sky." Saying "fi-s-sama’ " 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 Malik, and do not interpret
the narration of Muslim to comply with the narration of Malik is an indication that they
are misguided, since they pick and choose which narrations they want, and hide the
others.
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A SCHOLARLY CLARIFICATION
Among the trustworthy, reliable scholars who explained this hadith, is An-Nawawiyy, in
his very famous explanation of Sahih Muslim. Among what he said about this hadith is:
This hadith is among the hadiths of attributes, and there are two methods in
explaining it,”... “One is to believe in it without delving into its meaning,
confirming
1{(ليس كثل شء)}
<<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’wil 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 doer2 (of whatever He willed) is indeed
Allah 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 Kaˆbah- and that is
not because He is limited to the sky, just as He is not limited to the direction of the
Kaˆbah, rather because the sky is the qiblah of those who supplicate, just as the
Kaˆbah is the qiblah of those who pray- or is she an idol worshipper, among the
pagans who worship the idols that are in their presence3? So when she said في
He knew that she was (”fi-s-sama’, which apparently means “in the sky) السماء
a monotheist, and not an idol worshipper. Al-Qadi ˆIyad said, ‘There is no
difference between the Muslims altogether; the scholar of fiqh, the scholar of
hadith, the scholar of belief, the skillful debater, and the common Muslim, that the
1 Ash-Shura, 11
2 The Creator (Al-Khaliq) and the Manager (Al-Muddabbir) are capitalized as they are names of Allah. The
scholars said that Allah is a “doer”, not as a name but as a description. Thus it was not capitalized. 3 Meaning that they do not direct themselves to the sky because their idols are in front of them.
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outward meanings of what is narrated in mentioning Allah the exalted being in
the sky, like His saying:
{( ال رضأ أ منمت من ف السامء أ ن خيسف بك )}1
and texts like it, are not by their literal meanings, rather they are all given
ta’wil 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 Kaˆbah …” The Wahhabiyys say that
we hold our hands to the sky when supplicating, because Allah is above us. Truly, it is
not proof. If lifting the hands to the sky proves that Allah is above us, then facing the
Kaˆbah would prove that Allah is in Makkah, which they do not believe. Nor do not say
that the saying of Allah in the Qur’an:
{(بيت)}
<< My house >>,
referring to the Kaˆbah, means the place where Allah 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 Kaˆbah in prayer because the Kaˆbah is
the qiblah for the prayer. Besides that, Muslim narrated that on occasions, the Prophet
.made supplication with his palms facing the ground ملسو هيلع هللا ىلص
As we can see, An-Nawawiyy conveyed that the Muslims do not accept the literal
meaning of texts like this hadith. So do the Wahhabiyys know better than An-Nawawiyy?
Do they claim to know better about the hadith than the scholars of hadith? Can they
produce the name of a reliable scholar who said that An-Nawawiyy was wrong- other than
Al-Albaniyy, who truly is not a scholar? If they say that it is possible that An-Nawawiyy
1 Al-Mulk, 16 (which apparently translates as, “Do you feel secure from who is in the sky that he would not
make the ground split from beneath you?”)
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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 WAHHABIYYS TA’WIL FOR THE HADITH
They moreover claim to take the literal meaning of Imam Muslim’s narration, yet they
claim that Allah is high above His ˆArsh, above the sky. How then, can they go by the
apparent meaning of this hadith which apparently says that Allah is in the sky? In their
English translations of this hadith, they say that the Prophet ملسو هيلع هللا ىلص asked her, “Where is
Allah?” and she replied, “He is above the heavens,” which is ta’wil on their part. The
word في “fi” apparently means “in”, although it could mean على “ˆala (on, over,
upon)”. The word السماء “as- sama’” apparently means “the sky”. The term mentioned
in Muslim’s narration is singular السماء (sky; heaven), not plural السموات (skies;
heavens). If they take the literal meaning, they have to say that Allah is in the sky, but
they believe that Allah is above the skies. If they want to say that it means that Allah is
above the skies, then they are not taking the literal meaning (ta’wil), and cannot accuse us
of anything when we do not take the literal meaning.
SIMILAR TEXTS
In the Wahhabiyy mistranslation of the Qur’an, they do the same for the aforementioned
verse in the chapter of Al-Mulk, 16:
{(أ أ منمت من ف السامء)}
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 Allah 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 من “man” (who; whoever) can be singular or plural. If used in the
singular context to refer to Allah, it means the One with the highest status. If used in the
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plural context, then it refers to the angels who live in the sky, and on occasions have
come down by the order of Allah to inflict the punishment on the transgressors.
This hadith of the female slave, this verse in the chapter of Al-Mulk, and other texts like
them are reasons why some of the Wahhabiyys said that Allah exists in the sky. Among
those hadiths is:
رض يرحمكم من في السماءرحموا من في الا
“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
hadith, with the terms هل السماءأ , “the people of the sky”. They would say that Allah
is in the sky, He ascends up, and sits on the ˆArsh, mounts it, or establishes Himself on it.
They would say that He is above the ˆArsh and He descends down to the sky at nighttime.
They do not usually say that He sits on the ˆArsh in America (although Ibn Taymiyah said
that Allah sits), but our brothers from overseas report that they do. Here, they say, “He is
above the ˆArsh” (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 ˆArsh. Allah is glorified from what they
attribute to Him.
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 Imam Malik’s narration before mentioning that the terms of
the hadith 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’an. In
the chapter of Az-Zumar, verse 68, Allah said:
ل من شاء هللا)} {(و نفخ ف الصور فصعق من ف السموات و من ف ال رض ا
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<<The Horn will be blown, and whoever is in the skies or on Earth will faint, except
those whom Allah willed.>>
Fainting does not befit Allah. If the Wahhabiyy says, “It means that those whom Allah did
not will to faint will not faint, so Allah will not faint while He is in the sky when the horn
blows,” we say, “Allah 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-Ambiya’, verse 104, Allah said:
{(يوم نطوي السامء كطي السجل للكتب)}
<<The Day when We (Allah) will fold the sky like books…>>
According to their belief, Allah 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 hadith. He had never heard about it before, but
he knew that Allah is not like His creations in any way. Knowing this rule and hearing
this hadith explained by a Wahhabiyy 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 ALLAH: {(الرمحن عـىل العـرش اس توى)}
<<AR-RAHMANU ˆALA-L-ˆARSHI-STAWA>>
f not for Hadithu-l-Jariyah, this verse:
1{(الرمحن عـىل العـرش اس توى)}
<<Ar-Rahmanu ˆala-l-ˆarshi-stawa>>
would be our first reference. It is their favorite verse. They claim it to be proof that Allah
is above His ˆArsh, or that He sits upon it. Let us take a closer look at this honorable
verse that is clear of their incorrect interpretation:
THE TAFSIR OF THE VERSE AND HOW TO REFUTE THE
WAHHABIYYS WHO MISINTERPRET IT
The word {الرمحن}"Ar-Rahman" is a name of Allah. 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}"ˆala" 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 ˆArsh" apparently 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 {اس توى} "Istawa" has many, many meanings. It is a verb that refers to the
eternal attribute of Allah called Al-Istiwa’. It has a befitting meaning, and Allah knows its
1 Taha, 5
2 Al-Asma’ wa-s-Sifat
I
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reality. One of its meanings is "sat", which does not befit Allah, and this is why some
Wahhabiyys said “Allah sits on His throne.” Al-Qamus, the famous dictionary by Al-
Fayruz’abadiyy, lists 15 meanings for it. Because of this dictionary, every Arabic
dictionary was called “qamus”. More meanings will be mentioned as we go along, if
Allah willed.
There are two methods of interpreting texts like this, as An-Nawawiyy mentioned about
the hadith 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 Allah and His Messenger ملسو هيلع هللا ىلص
know about it. We confirm that its meaning is becoming without stipulating what that
meaning is, and we merely say, “Allah is attributed with istawa.” This is actually the
general way of the Salaf, and the meaning of Ash-Shafiˆiyy’s saying, “I believe in what
came from Allah according to the meaning that Allah willed and I believe in what came
from the Messenger of Allah according to the meaning that the Messenger of Allah
meant.” So let the Wahhabiyys follow it.
Do not be fooled by the misquoted translations produced by Wahhabiyys. They bring
mistranslated quotes from the Imams about this issue, claiming that they said, "We
believe that Allah rose above His ˆArsh," while truly they only said, "We believe in
Istiwa’ ". They DID NOT say, "We believe that istawa means that Allah rose above His
ˆArsh." Nor did they say, "We believe that istawa means that Allah sat…" They said,
"Istawa without a how", not “He sat without a how.” They said, “The meaning of istawa
is not like what is imagined,” and not, “It is impossible to say how Allah mounted the
ˆArsh”. For that reason, if a Wahhabiyy 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 istawa when attributed to Allah means
"rose above" or "sat". In other words, tell him to bring the proof that those scholars
assigned a particular definition to “istawa” over another, and do not accept a simple
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translation that of course, is by a Wahhabiyy. If the Wahhabiyy brings some statements
from some of the old, reliable scholars, like Mujahid the student of Ibn ˆAbbas and Al-
Farra’, claiming that those scholars said it means “rose above” by using such words as
then know that even those words still can have the ,”(alaˆ) عال“ or ”(irtafaˆa) ارتفع“
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 Allah, and
majestic, which is permissible. Thus, had they used words that attribute “highness” to
Allah, that is not evidence that Allah is in a place. Furthermore, had they intended by
those expressions that Allah exists in a physical location, they would be rejected by virtue
of the definitive evidence that Allah does not resemble His creation.
The other method is to look into the Arabic language and select what is befitting to Allah.
For example, do not use “he sat (jalasa)”, because that implies that Allah has a body. Do
not use “to become upright (iˆtadala)”, for that would liken Allah to the plants that stand
tall on their stalks, as Allah told us about the crops:
{( توى عىل سوقه فاس )}1
<<It stood upright on its stalk>>.
Do not use the meaning “to ripen (nadija)”, for that would liken Allah to the fruits, nor
“to become complete (tamma)”, for that would liken Him to the men who reach the prime
of their strength, as Allah told us about Prophet Musa:
{( ه ا بلغ أشدذ توىولمذ أ تيناه حكا وعلما واس )}2
<<When he reached the prime of his strength and was complete, We granted him
prophethood and knowledge>>.
1 Al-Fath, 29
2 Al-Qasas, 14
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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. Allah told us in His book about that Ark:
{( توت عىل الجودي واس )}1
<<It settled upon (the peak of ) Mt. Judiyy>>.
None of these meanings befit Allah, even though they are linguistically applicable to
“istawa”, and there are many more meanings.
One of the meanings of “istawa” is قهر “qahara (to subdue)”. If a Wahhabiyy says that
this does not befit Allah, because it implies that Allah did not have control over the ˆArsh,
and then conquered it, we say, “Then do not say it means He rose above the ˆArsh,
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 Allah, are His two names, القاهر
‘Al-Qahir’ and القهار ‘Al-Qahhar’, which are mentioned in the Qur’an and hadiths, and
derive from qahara. The correct explanation is that when the ˆArsh was created, it was
subjugated by Allah’s power. There is no implication of struggle.” In this verse, Allah
informed us that He subdues the ˆArsh, the largest of creations, and subsequently controls
everything else, and this is what many of the Salaf said. Al-Bukhariyy narrated about
Mujahid:
{على العرش }« عل »: { است وى}: وقال مجاهد
“Mujahid said, istawa means ˆala (subjugated) the ˆArsh.” Az-Zajjaj said in Maˆani-l-
Qur’an:
استولى( استوى)وقالوا معنى
“They said that the meaning of istawa is ‘subjudgated’.” Al-Akhfash said:
1 Hud, 44
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قدر": عل "ومعنى " عل "يقول { على العرش است وى}
“Istawa over the ˆArsh means subjugated (ˆala), and the meaning of subjugated (ˆala) is
the ascription of power.” And there are many more references.
However, you may need to know that they have another deception they practice: They
say that whenever the verb عل (ˆala) is made transitive by the particle على (ˆala), such as
Mujahid’s statement: “ˆala ˆala-l-ˆArsh” means emphatically “rose over the ˆArsh”, and
cannot refer to domination or supremecy. This is another lie that is refuted by the 91st
verse of Al-Mu’minun:
هل بما خلق ولعل بعضهم عىل بعض )>هب ك ا ذا ل
هل ا
<(وما كن معه من ا
<<There was never a god with Him. Had there been, then every god would have
taken what it created and some of them would have dominated (the verb عال [ˆala])
over (the particle على [ˆala]) others.>>
EXTRA DETAIL:
“their denial that istiwa’ means subjugation”
Their claim that the meaning “subjugation” for “istawa” is unfounded in the Arabic
language is easily countered by the statements of many linguists, some already
mentioned, and others such as Ar-Raghib Al-Asbahaniyy, in his famous book Mufradat
Al-Qur’an, where he said:
{الرحمن على العرش استوى } قوله ومتى عدي بعلى اقتضى معنى االستيلء ك
“Whenever it (istawa) is made transitive by (the preposition) “ˆala”, it has the meaning
of subjugation.” Yes, even scholars from the Salaf have documented that, such as the
mujtahid and hafidh, At-Tabariyy in his book of tafsir, where he said, “In the speech of
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the Arabs, al-istiwa’ is used to have different meanings…,” then he said after listing
several:
ها االحتياز واالستيلءومن
“Among those meanings is “taking possession” and “subjugation”.” This is enough to
counter a Wahhabiyy who says that Ibn Al-Aˆrabiyy was asked if he knows about
“istawa” having the meaning of “istawla” (subjugation), and he said, “I do not know
it”. The scholars have a rule:
من حفظ حجة على من لم يحفظ
“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:
قد استوى بشر على العراق من غير سيف ودم مهراق
“Bishr conquered ˆIraq without a sword and without blood spill.”
If they say that the poet who said this line is unknown, we respond by saying that several
scholars, such as Az-Zabidiyy1 and Ibn Kathir
1 (whom they consider an authority) have
1 In Taj Al-ˆaruws
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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 ˆAbbas when he would interpret verses of the Qur’an.”
***
The Wahhabiyy might ask, “Why is the Istiwa’ over the ˆArsh specifically mentioned if
Allah did not rise over it? What is the benefit of specifying that He subdues and controls
the ˆArsh in particular- since He has power over all things?”, The response is, “To point
out the status of the ˆArsh, just as He said in the Qur’an:
2{(وهو رب العرش العظمي )}
<<He is the Lord of the great ˆArsh>>,
and this does not negate the fact that He is the Lord of all things.”
What further validates this meaning of istawa are the verses that come before and after
the verse in question. Allah said in the Qur’an:
ماوات العىل } ن خلق الرض والسذ توى ( 4)تنيل ممذ محن عىل العرش اس ماوات وما ف الرض وما بيهنما ( 5)الرذ هل ما ف السذ
ى ت الثذ {((6)وما ت
1 In his history book called Al-Bidayah wa-n-Nihayah
2 At-Tawbah, 129
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The first verse, which is the fourth in the chapter of Taha, contains the meaning that
Allah 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 Allah owns the heavens and the earth
and all that is in between them. Since the Qur’an is the most eloquent speech, then by
virtue of the context, it is more likely that the meaning of the fifth verse is that Allah
controls and subdues the ˆArsh. This is so because Allah 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 “istawa” is حف ظ “hafidha (to preserve; to protect)”. From which
the name of Allah الحفيظ “Al-Hafidh” is derived. If interpreted by this, it means that
Allah preserves the ˆArsh and keeps it high above Paradise. If not for Allah’s preservation
of the ˆArsh, 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 ambiguous verses, but it was
not their routine. We must rely on the scholars for the correct understanding, and not on
our imaginations.
CORNERING THE WAHHABIYYS WITH THE ISSUE OF
QURB (CLOSENESS)
The Wahhabiyys do not stop there. They believe that since Allah attributed Al-Istiwa’ to
Himself more than once in the Qur’an, this emphasizes that Allah is above in a place. For
example, they say that Allah said:
توى عىل العرش )} {(ثذ اس 1
1 Ar-Ra^d, 2
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And they say it means, “Then He rose over the throne.” We can say that according to
them, Allah is above the Throne, and if He is above the Throne, then He is very far away,
because as confirmed in the hadith, the distance between the earth and the first heaven
above the earth is 500 years. There are seven heavens, and between one heaven and the
other, there are 500 years. That is 3,500 years away. Furthermore, the thickness of each
of the seven heavens, like the distance between them, is also 500 years. That is an
additional 3,500 years. Now, add to that 7,000 year distance, that above the seventh sky
there is Paradise, which is disconnected from the seventh sky and larger than it, and
above Paradise there is the ceiling Paradise, the ^Arsh; the Throne, and it is larger than
the heavens and earth combined. Therefore, He must be very far away according to their
creed. They also very often say that Allah is disconnected from His creation, very high
above them. Some of them even say that He is so high above, that He exists without a
place. However, how could He be so far away when there are many texts that apparently
say Allah is close? For example, when the Companions were raising their voices while
mentioning Allah, the Prophet said in the hadith of Al-Bukhariyy and others:
إن الذي تدعون . ارب عوا على أن فسكم؛ فإنكم ما تدعون أصم وال غائبا، إنما تدعون سميعا بصيرا
أق رب إلى أحدكم من عنق راحلته
“Take it easy on yourselves. You are not calling upon one who is deaf or absent, you
are calling upon one who hears and He is ‘qarib (apparently: close)’, and the One you
are calling upon is ‘aqrab (apparently: closer)’ to one of you than the neck of his
animal upon which he rides.” Forget not also the 16th
verse of Qaf:
<( ليه من حبل الوريد ن أقرب ا ون )>
<We (Allah) are ‘closer’ to the human than the jugular vein>.
Additionally, how can they claim that Allah is far away, above the Throne, when He said
in the 19th
verse of Al-ˆAlaq:
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{(واسد واقتب )}
<<Wa-sjud wa-qtarib>>.
It apparently means, “Prostrate and draw nearer (to Allah)”. This will be like a smack to
the face that will lead them to make another ta’wil, because this verse apparently implies
that Allah is below us, since prostration requires going down to the floor. In their
conviction, one’s head is closer to Allah when standing than when prostrating, because
when standing his head is closer to the sky and when prostrating, his head is closer to the
floor. So if prostrating brings one closer to Allah, and if they do not believe in ta’wil, then
they would have to say that there is something close to Allah, and they would have to say
that Allah is below so that the prostrating person can draw near to Him. There is also a
hadith from Imam Muslim:
أقرب ما يكون العبد إلى ربه و هو ساجد فأكثروا من الدعاء فيه
“The slave would be closest to Allah while prostrating, so make lots of supplication
while prostrating...” So stand back and watch the Wahhabiyy eat his own words about
denying ta’wil.
To escape this obvious contradiction, they make ta’wil and say that their closenesss to
Him is by their obedience, not distance, and His closeness to them is His knowledge of
them. Say, “If the closeness is by obedience or knowledge, and not distance, then His
highness is by majesty, not place.”
Several Wahhabiyys have made ta’wil for the hadith that we have repeated frequently,
because of its devastating refuation of their corrupted creed:
فليس دونك شيء1
“…there is nothing below You.” Since they believe that He is above everything, they
hate the hadith that says that nothing is below Him, and thus they explained it as,
“…there is nothing close to You”, and sometimes they say it means, “… there is nothing 1 narrated by Al-Bukhariyy , Al-Bayhaqiyy and others
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beside You.” Here, if they say that it means that nothing is close to Him, we attack them
with the aforementioned references, and if they say it means nothing is beside (or next to)
Him, then Ibn Taymiyah commited kufr and shirk when he likened the Prophet to Allah
when he said in supporting his sick creed:
معه على العرشالعرش لم يمتلئ به وأنه يقعد نبيه عليه السلم
“The Throne does not get filled up by Allah, and He sits His Prophet with Him on the
Throne.” What ugly blasphemy, and O, what a vicious exposure. This is in his book
called Bayan Talbis Al-Jahmiyyah, and he says the same in Majmu^ Al-Fatawa. This the
man they call the Shaykh of Islam, and this is their creed, although they claim that they
do not believe that Allah is a body. So according to him, there is not only something close
to Allah, but also beside Him.
By this senseless explanation of the hadith, they claim the Prophet was not eloquent.
According to them, instead of saying, “O Allah, You are the First and there is nothing
before You, You are the Last, and there is nothing after You, You are the (One
whose existence is) Obvious and there is nothing above You, and You are (from
delusions and imaginations) the Hidden and there is nothing below You,” he said,
“there is nothing near You,” or “nothing is next to You.” Which is more harmonious?
If they say, “Had Allah willed for a meaning other than being above the throne, He would
have used such an expression to clarify that, so do not say it means that Allah subjugated
the throne,” 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 Allah is above the
throne, because that is not the expression mentioned; rather, the mentioned expression is
merely “istawa”.”
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EXTRA DETAIL:
“their attribution of time to Allah”
The Wahhabiyyah have attributed time to Allah, 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:
{( توى عىل م ثذ اس تذة أيذ ماوات والرض ف س ي خلق السذ الذ ذك اللذ نذ ربالعرش ا )}
1
which they say means, “Surely, your Lord created the skies and the Earth in six days,
then He rose above the throne.” They explain by saying, “The word (thumma ( ث))
means, “then”, which expresses “delay”; the occurrence of something after the
occurrence of something else by considerable time (tarakhi)”. We answer by saying,
“Thumma ( ث) originally means, “then”, but it can also mean “and” and thus does not
give the meaning of delay and time. Allah told us in the Qur’an:
{( ن ذفس واحدة ثذ جعل مهنا زوجاخلقك م ن )}2”
<<He created you from one soul and He created from that soul its spouse>>.
This verse is in reference to the creation of Adam, his wife and their progeny. If taken
apparently 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
meaning is impossible, since it is known that His spouse was created before his progeny.
Likewise, it is known that Allah did not physically rise above the ˆArsh 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 istawa ˆala-l-ˆarsh>>;” according
to the aforementioned possibilities previously mentioned.
1 Ar-Ra^d, 2
2 Az-Zumar, 6
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***
THE SAYING OF IMAM MALIK
To close this section, know that these people refer to an unconfirmed narration from
Imam Malik. They say that he said, "Istawa is known but the 'how' is not." This narration
is discredited by two narrations from Al-Bayhaqiyy, one in Al-Asma’u wa-s-Sifat, and the
other in Al-Iˆtiqad.
In the former, he narrates from the route of ˆAbdu-llah Ibn Wahb that he said, “We were
with Malik Ibn Anas when a man came in and said, ‘O Abu ˆAbdu-llah,
1{(الرمحن عـىل العـرش اس توى)}, how is His Istiwa’? ’, Then Malik lowered his head and
was overtaken by sweat, then he raised his head and said, ‘{(الرمحن عـىل العـرش اس توى)}2,
just as He attributed to Himself; how is not said, and how is inapplicable (ˆanhu marfuˆ).
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 Yahya Ibn Yahya that he said, “We
were with Malik Ibn Anas when a man came and said, ‘O Abu ˆAbdu-l-lah, 3الرمحن عـىل )}
,How did He istawa?’ So Malik lowered his head, then started sweating ,{(العـرش اس توى
and then said, ‘Istawa is not unknown, ‘how’ is not rational (ghayru maˆqul), 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.”
Remember, there is a great difference between saying, "We do not know how Allah is",
and saying "Allah 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 Allah is.”
1 He recited the verse: {الرمحن عـىل العـرش اس توى} <<Ar-Rahmanu ˆala-l-ˆarshi-stawa>> (Taha, 5)
2 Taha, 5
3 Like the previous footnote.
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What they mean is that they do not know His reality. According to this meaning, it is not
blasphemy. As for those Wahhabiyys, 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 HADITH OF AN-NUZUL
n appropriate third reference would be the hadith of An-Nuzul:
ينزل ربنا إلى السماء الدنيا1
“Yanzilu Rabbuna ila-s-sama’i-d-dunya”, which literally says, “Our Lord descends to
the lowest sky.”
According to the Arabic language, “nuzul” would literally be movement from one place
to a lower one. If a Wahhabiyy says, “Allah 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 nuzul of Allah is not motion, and that His nuzul
is not like the descent of the creatures, but what is meant is that they were not specifying
a meaning for nuzul, as mentioned numerous times already. So the difference between
what the scholars said, and saying, “Allah 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. Also, the Wahhabiyy actually does believe that Allah moves, as we
will show, but he only denies it with his tongue when challenged.
THE EXPLANATION OF IBN HAJAR AL-ˆASQALANIYY
If they say, “But Al-Bukhariyy narrated this hadith, and his book of hadith is known to be
the most authentic,” we say, “There is a difference between narrating a hadith to illustrate
its authenticity, and explaining the correct meaning of the hadith.” If they want to refer to
the scholars who explained it, then let us refer to the great scholar, Ibn Hajar Al-
ˆAsqalaniyy, Amiru-l-Mu’minina fi-l- Hadith (The prince of the Muslims in the science
of hadith), also known as “The Seal of the Hafidhs”. His is the most famous of the
explanations of Al-Bukhariyy’s book. Here are some statements given when speaking
about this hadith in his sharh (explanation) called Fathu-l-Bari:
1 Narrated by Al-Bukhariyy
A
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This hadith is used as a proof by those who confirm a direction to Allah, claiming
it is the direction of above, and the majority has rejected that, because such a
saying leads to (attributing) containment to Allah, and Allah is exalted from that.
There are different sayings about the meaning of “An-Nuzul”. Among them are
those who carry it on its apparent and literal meaning, and those are the
Mushabbihah (those who liken Allah to the creations), and Allah 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 Allah 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-ˆArabiyy said, ‘...as for his ملسو هيلع هللا ىلص saying “yanzilu” (which literally means
"he descends"), it refers to His doings 1 and not His self; it refers to Allah’s Angel
that descends with His order and prohibition. Nuzul, just as it exists in bodies,
also has an allegorical meaning, so if you carry the hadith 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 nuzul from one rank to another
rank, and that is correct Arabic.’, The summary is that he (Ibnu-l-ˆArabiyy)
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 kindness2 towards those who supplicate, and the answering of their
supplication, and the like.
Abu Bakr Ibn Furak said that some shaykhs have narrated it with a dammah3 on
the beginning4, while omitting the direct object, i.e. descends an Angel, and what
strengthens that is what was narrated by An-Nasa’iyy,
1 His act of creating
2 i.e. mercy
3 the “oo” sound
4 so that it reads: ينزل ربنا “yunzilu Rabbuna”
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الليل ثم يأمر مناديا يقول هل من داع رإن هللا يمهل حتى يمضى شط
فيستجاب له
“After the middle of the night passes, certainly Allah orders a caller to
(descend and) call out 'Is there anyone making supplication, so that it
would be answered for him?” Al-Qurtubiyy said, ‘This lifts any
ambiguity’.”... “Al-Baydawiyy said, “Since it is confirmed by the definite
evidence 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...
Here, towards the end of the quote, Ibn Hajar mentioned narrations of this hadith that
prove that the one who descends from above to below is the Angel, not Allah. This
aforementioned narration of An-Nasa’iyy explains the narration of Al-Bukhariyy that the
Wahhabiyy would use to object to our explanation:
قى ث لث الليل الخر ي ق ن يا حين ي ب ماء الد لة إلى الس من يدعوني، : ول ي نزل رب نا ت بارك وت عالى كل لي ي فأغفر له فأستجيب له من يسألني فأعطيه، من يست غفرن
The Wahhabiyy would say, “This means: Our Lord, tabaraka wa taˆala, descends every
night to the lowest sky while the last third of the night remains, and He says, ‘Who calls
upon Me so that I might answer him? Who asks Me so that I may grant him? Who seeks
My forgiveness so that I may forgive him?’ It must be Allah who descends in person,
because the Prophet said, ‘Our Lord descends and He says such and such.’ Had it been
the Angel who descended, it would not be valid for the Angel to say, “Who is asking Me
so that I may grant him, who is repenting to Me so that I may forgive him.” The answer is
that the Angel, just as he was ordered to descend, he was ordered to call out and convey
from Allah. It is as if the Angel says, “O people, your Lord says, ‘Who is calling me, who
is asking me, who is repenting to me’, etc.” This is why in the other narration it says:
اب له هل من مست غفر يغفر له هل من سائل يعطىمر مناديا ي نادي ي قول هل من داع يستج أثم ي
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“…Then He commands a caller to call out, ‘Is there a supplicator so that he would
be answered, is there a repenter so that he would be forgiven, is there and asker sioo
that he would be given?’”
Always remember what Al-ˆIraqiyy said:
و خير ما فسرته بالوارد
“The best of what you used to interpret it (the hadith) was by that which was narrated
(i.e., another hadith).”
The synopsis is that 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’an:
{(واسأل القرية )}
<<Ask the village>>. The word “people (of)” is deliberately omitted, because that is
valid in Arabic. Another example is the saying of Allah:
لذ أنفسهم وما يشعرون )>دعون ا ين أ منوا وما خي والذ ادعون اللذ <(خي
<<The hypocrites deceive (the Messenger of) Allah and those who believe, and they
fool no one but themselves.>>
This means that they show outwardly what is different from what they have inwardly,
and if translated word for word, it woud say that they deceive Allah, which is impossible.
The decent was only attributed to Allah because He commanded it. It is also like saying,
“The general bombed until nightfall,” or, “The judge imprisoned the criminal.” This does
not necessitate that the general or the judge did it himself, nor is that which was bombed
mentioned.
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THE SAYINGS OF THE PROPHET DO NOT LEAD TO
IRRATIONAL MATTERS
Furthermore, if they say that Allah 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 Allah descends to the 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, Allah would be going up and down relentlessly. Such a contradiction
is the result of this bad belief. To that they say with disgust, “May Allah protect us, you
are using your mind.”
Forget not that they are contradiction the authenic hadith:
ف ليس ف وقك شيء، وأنت الباطن ف ليس دونك شيء وأنت الظاهر
“You, Allah, Are Adh-Dhahir, and there is nothing above you, and you are Al-Batin,
and there is nothing below you.” If Allah rose above something then something is
below him, and if He descends down, then He would be below something, and hence
something would be above Him.
SIMILAR TEXTS
For extra benefit, let us mention verse 157 of Al-Anˆam:
<( لذ أن ك هل ينظرون ا تأتهيم الملئكة أو يأت رب )>
Literally translated it would say, “Are they awaiting other than the Angels to come, or for
Allah to come?”, and this is what the Wahhabiyys believe; that Allah will come to the
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people on Judgement Day. It truly means that the signs of Allah’s power will come, as
clarified by the 33rd
verse of An-Nahl:
لذ أن تأتهيم الملئكة أو يأت أمر رب ك )> <(هل ينظرون ا
<< Are they awaiting other than for the Angels to come, or for the Command (i.e.,
the traces of His power) of Allah to come?>>
If this is clear, then the true meaning of verse 22 of the chapter of Al-Fajr should be
clear:
ك والمل صفا صفا)} {(وجاء رب
<<(The signs of the power of) your Lord will come and the angels will be standing
row after row>>.
Apparently, it says “And your Lord will come…” It does not mean that Allah is a body
who will move from one place to another, as the Wahhabiyys think. Imam Ahmad Ibn
Hambal gave this ta’wil, as authenticated by Imam Al-Bayhaqiyy in his book Manaqibu
Ahmad. Let us end this section with the proper explanation of An-Nahl, 26:
<( قف من فوقهم بنيانم من القواعد فخرذ علهيم السذ وأته العذاب من حيث ل يشعرون فأت اللذ )>
<<Allah (created tremors and clefts that) came to their construction, the roof fell upon them,
and the torture came to them from whence they did not expect>>.
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THE TRUTH ABOUT THE SAYING OF ALLAH:
ب )} ي م الطذ ليه يصعد اللك {(ا
<<ILAYHI YASˆADU-L-KALIMU-T-TAYYIB>>
great sign of their ignorance is their reference to Suratu Fatir, 10:
ب )} ي م الطذ ليه يصعد اللك {(ا
<<Ilayhi yasˆadu-l-kalimu-t-tayyib>>.
They say that this verse proves that Allah exists above, because the verse apparently says,
“The good words ascend to Him.” They say that {ليه ilayhi” means “to (the place of)“ {ا
Allah”, and the word {يصعد} “yasˆadu” means “they ascend”, so that the verse means “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
Allah >>. The Wahhabiyys may deny this interpretation because of their ignorance, but
we verify it by referring to another verse: As-Saffat, 99:
هيدين )} ل رب س ن ذاهب ا
{(وقال ا
<<Wa qala inni thahibun ila rabbi sayahdin>>.
Apparently, this verse means that Prophet Ibrahim ملسو هيلع هللا ىلص said, “I am going to my Lord, He
will guide me.” He did not mean that He was going to the place of Allah, because he was
going to the land of Ash-Sham, the land of the Prophets (ˆAlayhimu-s-Salatu wa-s-
Salam), and an honorable place on Earth. If Allah exists in a place above us, then that
great Prophet ملسو هيلع هللا ىلص would not say that he was going to Allah if he was not going up. What
A
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he meant, is that he was going to the place honored by his Lord. Hence, just as in this
verse
ل رب)} {(ا
“ila rabbi (to my Lord)” means “to (the place honored by) my Lord”, the word
ليه)} {(ا
“ilayhi (to Him)” means “to (the place honored by) Him (Allah)”. 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 Allah.
THE IMPLICATIONS OF THE LITERAL MEANING
Furthermore, the Wahhabiyys 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 hadith says the angels write down the good words (which is
true), and they understand the verse in conjunction with the hadith, then we say, “There is
also another hadith:
نت الباطن فليس دونك شيءأنت الظاهر فليس فوقك شيء و أ
‘O Allah, 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,’ (Muslim and Al-Bayhaqiyy) so understand the verse according to this hadith
also.”
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A SIMILAR TEXT
Similar to the aforementioned texts, is the famous hadith of the Prophet’s ملسو هيلع هللا ىلص ascent to
the seven heavens, and what is above them (and since Allah is not similar to the Prophet,
He did not ascend above the seven heavens). In it, Prophet Musa ملسو هيلع هللا ىلص said to our Prophet
:ملسو هيلع هللا ىلص
رجع إلى ربكا
“Irjiˆ ila rabbik” which apparently means, “go back to your Lord”. The proper meaning
is, “Go back to the honorable place where you heard the Eternal Kalam (The
Speech) of your Lord”.
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ALLAH IS NOT ATTRIBUTED WITH A SHIN
he Wahhabiyys refer to the verse:
{(يوم يكشف عن ساق )}
<<Yawma yukshafu ˆan saq>>
to claim that Allah has a shin. They say that this verse means “The Day when Allah will
expose His shin” or “The Day when the shin will be laid bare.” They say that because of
the word {ساق} “saq”, which apparently refers to the organ between the knee and the
foot and is composed of skin and bone. We say that the “saq” mentioned in this verse is
not even an attribute of Allah. The verse does not say "the saq of Allah ". It refers to the
hardship of The Day of Judgment, as mentioned by many scholars, like Abu Hayyan Al-
Andalusiyy in his famous tafsir of the Qur’an called Al-Bahru-l-Muhit. Ibn Hajar also
confirms this meaning from Ibn ˆAbbas; 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 saq". We say as Ibn ˆAbbas said, that the verse refers to the Day
when the justice and wrath of Allah 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 "saq".
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ALLAH IS NOT ATTRIBUTED WITH A FACE
he Wahhabiyys also believe that Allah 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 Allah, but we do not agree that Allah has a face. We say
that the Wajh of Allah is His eternal and everlasting attribute that is not similar to the
attributes of the creations. We do not say that the Wajh of Allah 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 Wahhabiyys.
VERSES MENTIONING THE ATTRIBUTE OF WAJH
For example, look at the saying of Allah in the chapter of Al-Qasas, verse 88:
لذ وجه )}ء هاكل ا {(ك ش
<<Kullu shay’in halikun illa wajhah>>.
The literal meaning of this verse says, “Everything will be destroyed except His face”. It
is very easy to see that we should no
\t take the literal meaning of this verse. If the Wahhabiyys insist on this, then they must
say that His (according to them) eyes, hands, fingers, shin, and foot will be destyed. 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 كل “kull” in it, which
apparently 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 Allah will be destroyed.
One interpretation of this verse is the ta’wil of Al-Bukhariyy. In his chapter of tafsir, in
the section pertaining to this chapter of Al-Qur’an, he said “<<Illa Wajhah>> means
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<<Illa Mulkah>>”; what would apparently be interpreted as “Except for His face” means
<<Except for His Dominion (supreme ownership)>>. One interpretation of this verse,
also mentioned by Al-Bukhariyy is that everything done without seeking the blessings of
Allah alone is not accepted (rewarded). This is a valid interpretation that conforms to the
Arabic language, like the verse:
لذ ابتغاء وجه رب ه العىل )} 1{(ا
<<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:
{( وا فثذ وجه اللذ 2{(فأينما تول
<<Fa’aynama tuwallu fathamma wajhu-llah>>.
It apparently says, “Wherever you turn yourselves, there is the face of Allah,” which
contradicts their established belief because it implies that Allah 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, Allah’s face is in that direction. They believe that Allah
has a real face that is with Him, and that He is physically above the ˆArsh. 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 Kaˆbah, while traveling and
riding on an animal, and with other conditions that need to be satisfied, as mentioned by
Mujahid the student of Ibn ˆAbbas.
Allah 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, 20
2 Al-Baqarah, 15
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ALLAH IS NOT ATTRIBUTED WITH A HAND
DEFINITIONS FOR THE WORD YAD
o briefly clear Allah 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
Allah, like power, and some do not, like hand (as an organ). Ibn Hajar lists over 20
meanings in his explanation of Al-Bukhariyy, and references many of them with verses of
the Qur’an 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-Ma’idah, 6, Allah revealed it to mean “thira’ (arm)”:
ل المرافق )} {(فاغسلوا وجوهك وأيديك ا
<<Wash your faces and hands (i.e. arms) up to the elbow>>.
THE SAYING OF ABU HANIFAH
The saying of Abu Hanifah, the most explicit of the Four Imams in clearing Allah from
tashbih (likeness to the creation): “It is not said that the Yad of Allah is His power, nor
His endowment, because in saying that, there is negation of His attribute, and that is the
saying of the Muˆtazilah. Rather, His yad is His attribute and it has no how.” is used by
the Wahhabiyys. They say that he said that Allah’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 Allah’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, Allah said:
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فوق أيديم )} {(يد اللذ
<<Yadu-llahi fawqa aydihim>>,
which apparently says “the hand of Allah is above their hands. ” It truly means that their
allegiance to the Prophet is a commitment to Allah, not that Allah put His hand on top of
the Muslim’s hands, which is physical contact, which they believe is valid for Allah.
In one hadith:
يد هللا مع الجماعة
“Yadu-llahi maˆal-Jamaˆah”, which apparently says, “The hand of Allah is with the
Jamaˆah.” The Jamaˆah is on Earth, but they believe that Allah is above the sky. The
correct meaning is that the support of Allah is with the Jamaˆah.
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 ALLAH:
{(بيدي)}
<< BIYADAYY>>
In the chapter of Sad, verse 75, Allah said:
{( بليس ما منعك أن تسجد لما خلقت بيديذ ي ا )}
<<O Iblis, what prevented you from prostrating to what I created biyadayy?>>
The word {بيدي} “biyadayy” apparently means “with my two hands”, however, it may
also have other meanings. Some scholars said that it was mentioned that ‘Adam was
created “biyadayh” (with His yadayn) as an expression drawing attention to his special
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honor. Because to the contrary, Iblis was created by Allah, 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 Allah 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 interest in it
attends to it with both hands. It is thus understood from that, that the heed given to the
creation of Adam was more perfect2 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 of Al-Hajj:
لبيك اللهم لبيك
“Labbayka-llahumma labbayk”, meaning, “O Allah, I am quick in responding to your
order in Al-Hajj”, or “I obey you one time after another, O Allah”. 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:
{ تني (ثذ ارجع البرص كرذ )}3
Which apparently means, “look twice”, (using the dual form) but actually means <<Look
time and time again (at the creation of Allah)>>
Because the Wahhabiyys believe that this verse is very clear evidence that Allah 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 71st verse of Yasin:
1 This means to make something closer to a person’s understanding
2 Perfection as an attribute of the creatures has levels. Thus, it is possible for one creature to be more
perfect than another. For example, beauty is an attribute of perfection for creatures, and it varies between
them. Likewise is said about bodily strength and intelligence. However, when speaking about Allah’s act of
creating, it is not said to be more perfect in reference to one thing or another. Allah created all things
perfectly, meaning that they all existed in accordance with His will, whether they were big or small, strong
or weak, ugly or beautiful. This is the meaning of the verse: {( ء خلقه ي أحسن كذ ش The one> [As-Sajdah, 7]{(الذ
who perfected everything He created>. 3 Al-Mulk, 4
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ا معلت أيدينا أنعاما )} {(أولم يروا أنذ خلقنا لهم ممذ
<<Did they not think about how We created for them livestock…>>.
Apparently: “That We created for them from what We have done with Our (more than
two) hands….” The plural form (ayd) is used, not the singular form (yad), nor the dual
form (yadan). In Arabic, the plural form of the word is for counting items from three to
ten.
One hadith or verse would apparently say that He has one hand. Another would say two,
and another would apparently 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 confess?
The correct belief is that Allah is attributed with Al-Yad, and it does not resemble
anything, it is not an organ and Allah knows its reality.
May Allah bless Abu-l-Hasan Al-Ashˆariyy, whom the scholars followed in defending the
belief of the Muslims. Let us end this section with Sad, 45:
ساق ويعقوب أول اليدي والبصار )}براهمي وا
{(واذكر عبادن ا
It apparently says, "Remember Our (Allah’s) slaves, Abraham, Issac and Jacob, who had
hands and vision." In the Wahhabiyy mistranslation, they make ta’wil and say that it
means they had strength and religious understanding. So, they make ta’wil for creations
that really have hands, but for Allah, supremely exalted beyond the descriptions of men,
they insist on the literal meanings.
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ALLAH IS NOT ATTRIBUTED WITH AN EYE
he word “ˆayn” can connote “eye”, “evil eye”, “spring of water”, “self”,
“individuality”… and much more. For example, take the term “fard ˆayn
(personal obligation)”. Learning the matters of belief is a personal obligation. In
Suratu-l-Ghashiyah, ˆayn refers to a spring of water, one in Paradise and one in Hell:
{(تسقى من عني أ نية )} and {(فهيا عني جارية )}
Prophet Nuh’s ملسو هيلع هللا ىلص Ark was sailing by the guidance of Allah:
ري بأعيننا)} {(ت
Apparently, it means, “running by Our eyes”. There is no proof that Allah has eyes in the
hadith:
وإ ن ربكم ليس ب أعور
“Your Lord is not one-eyed,”. The Wahhabiyys use this to say that Allah has two eyes.
This hadith 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
y now, the reader can clearly see the deviance of the so-called Salafiyys. In
another verse, Allah tells us:
ماوات والرض )} نور السذ 1{(اللذ
<< Allah is the guide of the people of the skies (the angels) and the people of the
earth to the light of belief>>.
It apparently says, “Allah is the light of the Heavens and Earth.” The Wahhabiyys do not
usually say that Allah 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
ambiguous text literally and another figuratively? All of it is from Allah and His
Messenger ملسو هيلع هللا ىلص. Nay, instead of being honest and submitting to the truth, after all of this
explanation, the Wahhabiyys will stubbornly say that we have done nothing except
“explain the meanings away”. Upon hearing the proper meanings of the texts, they say,
“you have emptied out the meanings.” They justify their own ta’wil by saying that they
only give the proper tafsir (interpretation). We say to them, “Then we have also given the
tafsir”. This double standard is due to arrogance and lack of intelligence.
Take heed, O seeker of truth, and benefit from what the great scholar, ˆAbdu-r-Rahman
Ibnu-l-Jawziyy said about some of the people who likened Allah to the creations centuries
before the Wahhabiyyah, in his book called Akhbaru-s-Sifat:
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 Allah, and they said, “This is not the madhhab!” I said, “This is not
YOUR madhhab nor the madhhab of your shaykhs whom you have imitated, for I
have cleared the madhhab of Imam 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: Abu ˆAbdu-llah
1 An-Nur, 35
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Ibn Hamid, his companion the Judge, and Ibnu-z-Zaghuniyy. They wrote books by
which the madhhab was defamed, and took the attributes by a physical meaning.
They heard that Allah created Adam with his image1, and so they confirmed a
picture, a face, two eyes, a mouth, an 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 Allah 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 Allah, and then innovatively called those
(apparent meanings) “the attributes of Allah”- 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 Allah, 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 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 maji’ and
the ityan4 mean grace and mercy, or that the saq 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 Allah 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 imam is the great Imam Ahmad Ibn Hambal, and
he used to say while being under the whip, “How would I say that which was not
1 This either means that Allah created Adam with an honorable image, or that Allah created Adam with
Adam’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 hadith of An-Nuzul.
4 which both apparently mean ‘coming’
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said?” And so beware of innovating into my madhhab that which is not a part of
it...
ALLAH DOES NOT CAST A SHADOW
Clear evidence that they believe that Allah is a bodily structure is they say that Allah will
cast a shadow. This hadith truly refers to the shade of the ˆArsh:
له ل إ ال ظ له ، يوم ال ظ ف ي ظ لهم هللا سبعة يظ
“There are seven types that Allah will shade in His shade, the Day when there is no
shade except His shade.” The word “dhilluhu (His shadow)”, as mentioned in the
hadith1, is the honorable shadow that is owned by Allah, 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 Allah:
2{(بيت )}
<<bayti (My house)>>,
referring to the honorable Kaˆbah that is owned by Allah, not a place where Allah lives;
and
{(روح )}3
<<ruhi (My soul)>>,
referring to the honorable soul of Adam owned by Allah. The Kaˆbah and the soul of
Adam should not be associated with the Self of Allah; they are not attributes of God. It is
as Allah reported in the Qur’an, that Salih, the Messenger of Allah ملسو هيلع هللا ىلص, said:
1 Narrated by Muslim and Al-Bukhariyy
2 Al-Baqarah, 125
3 Al-Hijr, 29
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{( {(نقة اللذ1
<<(Be aware of) the Camel of Allah >>,
which expresses the status of that camel, and does not mean that the camel is an attribute
of Allah. If the shadow is an attribute of Allah, then the camel, the Kaˆbah, and the soul
would all have to be attributes of His, something they do not say. All of these are
examples of “relation; attribution by ownership and honor”, called in Arabic: “idafatu
milk wa tashrif”. Not to mention that there is another version of the hadith from the route
of Salman that explicitly mentions the ˆArsh:
ه ل عرش ف ي ظ لهم هللا سبعة يظ
“There are seven types of people whom Allah will shade in the shadow of His
ˆArsh2”.
ALLAH DOES NOT HAVE A FOOT
From another ambiguous hadith, they say that Allah will put His foot in Hellfire:
ة قدمه ز حتى يضع رب الع
There is a lot to be said about this hadith, but it is solid enough to produce the verse:
{(لو كن هؤلء أ لهة ما وردوها)}
<<Had those (idols) been worthy of worship, they would not enter Hell>>.
Allah the exalted will order for the idols to be thrown in Hell with those who worshipped
them. This verse proves that Allah, 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 hadith was explained by An-Nawawiyy as Allah putting a group of people in Hell. He
said,
1 Ash-Shams, 13
2Narrated by Ahmad, At-Tabaraniyy and others.
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This hadith is among the famous hadiths 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 Allah 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
hadith. It was said that what is meant by the term قدم (qadam; which apparently
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 Allah the exalted puts in it (i.e. Hell) those whom He
has put forward for it among the people of torture...
THREE EASY WAYS TO SMASH A WAHHABIYY
May Allah 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 Wahhabiyy swiftly and easily:
The first is that we ask the Wahhabiyy what he says about the verse:
{(وهو معك أين ما كنمت )}1
which apparently 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 Allah, believing without evidence
that highness of place confirms highness of status. If he says that it means that Allah
knows about everything everywhere, then say, “Just as you saw it fit to interpret the verse
1 Al-Hadid, 4
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in a way that is different from the apparent meaning so to save yourself from
contradiction, we also make ta’wil for every verse and hadith that apparently implies that
Allah is in 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 )} 1{(ليس كثل ش
<Nothing resembles Him in any way>.
It may be said to him, “What made it permissible for you to make ta’wil and made it
forbidden for us?” It may also be said to him, “Based on what rule did you make ta’wil
for one verse and leave it for the other verse?” This deed of the Wahhabiyyah 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 hadith known as “the
hadith of ˆImran Ibn Al-Husayn”:
كان الل ولم يكن شيء غيره
< Allah existed and there was nothing other than Him>. From the great strength of the
evidence in this hadith, you may even refer to it before you mention any verse from the
Qur’an. This hadith is a very mighty weapon against them. The way to use this hadith
has already been explained in the section “PROOF FROM THE HADITH THAT
REFUTES THE WAHHABIYY CREED”, so review it there. If the Wahhabiyy says
that he does not know the hadith, tell him that his ignorance does not change the fact that
the hadith exists, and do not let him move to another point. If he claims that it is weak,
tell him that it is actually sahih, narrated in Al-Bukhariyy, in the chapter of Tawhid, and
1 Ash-Shura, 11
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add that he should not talk without knowledge. Out of desperation, he may claim that this
hadith does not prove that Allah exists without a place or direction. If so, tell him that it is
not permissible to shut off your mind on purpose. The hadith is as clear as daybreak in
negating the existence of anything with Allah eternally, and that includes places and
directions.
The third way is to ask the Wahhabiyy, “Must the Muslim creed be built upon something
definitive1 or speculative
2?” 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 istawa 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:
إذا ثبت االحتمال سقط القطع في االستدالل
“If more than one possibility is confirmed, then the certainty of the evidence is dropped”.
For this reason, the real Salaf used to say “Istawa, 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 )} 3{(ليس كثل ش
<Nothing resembles Him in any way>.
It can only have one meaning, so it is definitive and thus the creed is built upon it.
1 Meaning: something definite and absolute
2 Meaning: something that could possibly be true or not be true
3 Ash-Shura, 11
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***
Allah knows best and He grants the success
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APPENDIX
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THE TRUTH ABOUT THE SPEECH OF ALLAH
he Speech of Allah is an eternal and everlasting attribute of Allah, as previously
mentioned. It is not of a sound, letter, or language. With this attribute, Allah
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 Allah that He is not attributed with
parts is the verse:
{(وجعلوا هل من عباده جزءا)}1
<<They made Him from the parts of His slaves>>
This attribute of Allah is confirmed in the Qur’an and the hadith. It was established from
the Messenger of Allah ملسو هيلع هللا ىلص that he said:
ن أحد إ ال سيكلمه ربه يوم الق يامة ليس بينه وبينه ترجمان نكم م ما م
“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 Allah has attributed imperfection to Allah 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 Allah.
The belief of those who liken Allah to the creations is that Allah has speech, but that His
speech is similar to the speech of the creation, although they will not say it like that3.
1 Az-Zukhruf, 15
2 Narrated by Ahmad and others
3 They will not blatantly say that his speech is like the speech of creations. But they say that He speaks
Arabic, and they say other things that imply that His speech is created.
T
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They believe that Allah speaks Arabic, but that His speech is eternal, which as usual, is a
contradictory matter.
THE TRUTH ABOUT THE SAYING OF ALLAH:
ذا أراد شيئا أن يقول هل كن فيكون )} ذما أمره ا ن
1{(ا
<<Surely if He willed for something, He says to it, “Be”, and
it shall be>>
What lead those who liken Allah to the creations to believe that Allah speaks Arabic is
this verse, and other verses like it. They would say that Allah said:
{(أن يقول هل كن فيكون )}
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 Allah 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 Allah existed before the Arabic
language and all other types of things existed, so the result of their claim is that Allah 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 Allah always utters these two letters before the creation of every
individual thing also leads to saying that Allah 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
1 Yasin, 82
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something that already exists”; meaning that they claim that Allah 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.
Furthermore, their claim implies that Allah does not say anything other than (كن) (kun),
because He would be addressing every distinct thing that comes into 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 Allah 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 Allah
creates with His eternal will and power, in accordance with His eternal knowledge.
Ahlu-s-Sunnah said that if it were valid that Allah 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, 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
ذا أراد شيئا أن يقول هل كن فيكون )}ذما أمره ا ن
{(ا
<<Surely, if He willed for something, He says to it, “Be,” and it shall be>>
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means that Allah 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 Allah’s eternal judgment. His judgment is His command,
and His command is His eternal speech, not an Arabic expression. The word in the
Qur’an: { نك } (kun) facilitates an understanding, and refers to the eternal Speech of Allah,
just as the word (اهلل) (Allah) itself facilitates an understanding and refers to the eternal
self whom we worship. The first interpretation was given by Al-Maturidiyy himself, and
the second was mentioned by the Ashˆariyys like Al-Bayhaqiyy.
THE MEANING OF THE WORD “AL-QUR’AN”
It is very important to know that the term “Al-Qur’an” has two usages. The first is the
eternal and everlasting speech, which is an attribute of Allah. 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’an” , which is the Book of Allah, is not intended.
The second meaning for “Al-Qur’an” 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’an” is
synonymous to the term: “the Speech of Allah”, because “the Speech of Allah” also has
these two meanings: the eternal and everlasting attribute of Allah, and the revealed
expressions.
Because of this interchangeable word usage and meaning, the people who liken Allah to
the creations got confused and misunderstood the statement of the scholars, “Al-Qur’an is
the Speech of Allah and it is not created.” They thought that the scholars meant that the
revealed expressions are the eternal Speech of Allah 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-Baghdadiyy
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they would have been safe: “At-Tawhid (monotheism) is distinguishing the eternal from
the event.”
The scholars of the Salaf said that it is forbidden to say, “The Qur’an is created”, for fear
of someone misunderstanding and believing that the attribute of Allah is created. They
also forbade people from saying, “The Qur’an is not created”, for fear of someone
believing that the revealed expressions are eternal. They said, “The Qur’an is the Speech
of Allah 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’an and say, “Allah said”, it is not with the meaning that Allah speaks
Arabic, but meaning that those expressions are not the work of a creature; no human,
angel, or jinn authored the Qur’an, rather it is a revelation that refers to the eternal
Speech of Allah, clarifying for the creatures Allah’s orders, prohibitions, promise, and
threat.
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THE TRUTH ABOUT INNOVATIONS
THE MEANING OF BIDˆAH LINGUISTICALLY AND
RELIGIOUSLY
ne of the greatest tribulations these people have brought upon the Muslims is
their misunderstanding of innovations. Linguistically, “bidˆah (innovation)”
means, “that which was done without a previous example”. There is no
dispraise in the word itself. Religiously, a bidˆah is something not revealed explicitly in
the Qur’an or the Sunnah. In this issue, the Wahhabiyy’s mistake lies in believing that
anything not done by the Prophet ملسو هيلع هللا ىلص 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 WHAT APPARENTLY MEANS,
“EVERY INNOVATION IS MISGUIDANCE1”
Because of a hadith, they claim to shun any innovated matter- but we know better:
وكل ب دعة ضاللة
Apparently, the hadith says, “Every innovation is misguidance.” This is the basis of their
deviance in this issue, so may the hadith be cleared of their falsehood. This hadith is
sahih, but their interpretation is invalid. The true meaning of the hadith is, “Every
innovation (which does not comply with the rules of the Religion) is misguidance.”
The Wahhabiyys would deny this interpretation with disgust, relying on the word “kull
;”We say that the terms of this hadith are “ˆamm makhsus .”(every; each; all) (كل)
general wording with specific meaning. The support for our claim is abundant and clear:
One hadith:
وكل عين زان ية 1 Narrated by Abu Dawud and others
O
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apparently 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’an should convince the doubtful:
ء )} ر كذ ش 2{(تدم
Apparently, 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 ˆAd 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 HADITH ABOUT GOOD INNOVATIONS
A Wahhabiyy may acknowledge these general expressions with specific meanings, but
deny that the hadith 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 hadith with
another hadith about innovations:
سلم سنة حسنة، ف له أجرها، وأجر م ن عمل بهامن سن في ال
“Whoever starts a good Sunnah in Islam has its reward, and the reward of whoever
works according to it…3” This hadith is an explicit proof for good innovations. Imam
Muslim narrated this hadith and because of it, we understand the hadith which apparently
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.
1 Narrated by Al-Bayhaqiyy and Ibn Khuzaymah
2 Al-Ahqaf, 25
3 Narrated by Muslim
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Of course, the Wahhabiyys have their routines for evading the ruling contained in this
hadith. 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 ملسو هيلع هللا ىلص. Both claims are easily
countered. Definitely, this hadith is not restricted to the Companions, because the Prophet
”…gave a general statement that is not restricted: “Whoever starts a good Sunnah ملسو هيلع هللا ىلص
In addition, it does not refer to the person who revives a Sunnah of the Prophet ملسو هيلع هللا ىلص,
because then he would truly be restarting; following something the Prophet ملسو هيلع هللا ىلص already
started. Easily seen by the honest person, this hadith praises whoever innovates
something that complies with the rules of the Religion.
Some of the more ignorant Wahhabiyys will argue that the word “bidˆah” is not in this
hadith. 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
hadith means, “Whoever revives a good Sunnah of the Prophet ملسو هيلع هللا ىلص...” If you meet one
of those, then recite the second half of the hadith:
عليه وزرها و وزر من عمل بهاسالم سنة سيئة كان و من سن في اإل
“And whoever starts an evil Sunnah in Islam, then upon him is its sin and the sin of
whoever works according to it…1” There is no Sunnah of the Prophet ملسو هيلع هللا ىلص classified as
an “evil Sunnah”. According to their method, the second half of this hadith would mean,
“And whoever revives an evil Sunnah of the Prophet ملسو هيلع هللا ىلص …” Hence, the word “Sunnah”
in this hadith means “a way”; “a practice”- and not exclusively the Sunnah of the Prophet
.This clarifies the meaning of the word “Sunnah” in the first half of the hadith .ملسو هيلع هللا ىلص
OTHER TEXTS USED BY WAHHABIYYS 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 hadith of Al-Bukhariyy:
1 Narrated by Muslim
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حدث في أمرنا هذا ما ليس منه فهو ردأمن
5ty6Then, they will say it means, “Whoever innovates into this affair of ours that which
is not from it is rejected”. Actually, this hadith 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 hadith does not say
Whoever innovates into our Religion is“ حدث في أمرنا هذا فهو ردأمن
rejected”, rather, the Prophet ملسو هيلع هللا ىلص gave a qualifying statement:
ما ليس منه
“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:
{اليوم أ كلت لك دينك}1
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, Allah 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
Ramadan came after the migration from Makkah to Al-Madinah. Even the prohibition of
drinking wine was not revealed immediately. This verse came, confirming that the
Prophet ملسو هيلع هللا ىلص received the last of the rules, and he conveyed all of them- even the general
1 Al-Ma’idah, 3
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rules which the future top scholars (mujtahids) would need for deducing the answers for
cases not mentioned by the Prophet ملسو هيلع هللا ىلص. 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 hadiths 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
many of the texts they would present is to know that when the scholars used the word
“bidˆah” 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 bidˆah”- they just said, “bidˆah”. However, the sayings of the scholars
explicitly mentioning good innovations are abundant, like the saying of Ash-Shafiˆiyy:
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-Shafiˆiyy by Al-Bayhaqiyy.
An-Nawawiyy documented in his book Tahthibu-l-Asma’i wa-l-Lughat:
“The Imam and Shaykh whom his greatness, proficiency, mastery in the different
types of knowledge, and status of being an imam are agreed upon, Abu
Muhammad ˆAbdu-l-ˆAziz Ibn ˆAbdu-s-Salam1, may Allah except his deeds, said
towards the end of the book Al-Qawaˆid, ‘The innovation is divided into:
1 He is also famous as: ˆIzzu-d-Din Ibn ˆAbdu-s-Salam
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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 ˆAbidin, the famous Hanafiyy scholar clarifies this quote of Ibn
ˆAbdu-s-Salam:
“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 Sunnah1; or recommended, like the innovation
of inns (for students of knowledge and the poor), schools, and every charitable
matter that did not exist in the first days (of Islam); 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-Muhtar. Among the most devastating references
against these people is what Ibn Taymiyah said in his book Qawaˆid Jalilah fi-t-Tawassul
wa-l-Wasilah:
نا بدعة حس نة سيئة ليست واجبة ول مس تحبة فهيي بدعة وك بدعة وه ضلةل بتفاق املسلمني ومن قال ف بعض البدع ا
ذا قام دليل رشعي أ نا مس تحبة منا ذكل ا فا
“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 as
proof that it is recommended.” Here, He explicitly confirms the existence of good
innovations, although he was not as precise as An-Nawawiyy, ˆIzzu-d-Din and Ibn
ˆAbidin in his categorization. What is correct is that if it is not obligatory, recommended
1 This is in reference to the one who wants to convey the hadith and interpret the Qur’an.
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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 ˆUmar Ibnu-l-Khattab, “What a good
bidˆah this is,” narrated by Malik, Al-Bukhariyy, and others.
THE MEANING OF THE SAYING OF ˆUMAR IBNU-L-
KHATTAB
ˆUmar, may Allah increase his status, gave this statement after ordering the people to
pray the tarawih prayers behind one imam, and then returning on a different night to find
that the people kept praying as he ordered- something the Prophet ملسو هيلع هللا ىلص never ordered,
nor did Abu Bakr. This narration makes the Wahhabiyys’ blood boil. They ridiculously
say that ˆUmar did not mean that what he did was an innovation. They say that the
Prophet ملسو هيلع هللا ىلص already prayed the tarawih prayers in congregation, so ˆUmar truly meant,
“What a good revival of the Sunnah this is”. Clarify for them that the tarawih prayer is
not the innovation, not even praying it in congregation, but the order for all the people to
pray behind one imam establishes the 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
tarawih prayers in scattered groups- a person here, a congregation there, another person
there… and Abu Bakr, after the Prophet’s ملسو هيلع هللا ىلص death, left it as such. After Abu Bakr,
ˆUmar ordered a change- for all the people to gather behind one imam. Since then, the
Muslims worldwide have prayed tarawih behind one imam. This perfectly discredits the
Wahhabiyy belief, for if their understanding of this issue was correct, then ˆUmar would
have said, “I will not order the people to pray behind one imam, I will leave it as the
Prophet ملسو هيلع هللا ىلص left it.” Add to that, that if ˆUmar meant that he revived the Sunnah, he
would not have used the words البدعة تنعم “good innovation”, especially after the
Prophet ملسو هيلع هللا ىلص already said, according to the Wahhabiyys, that every bidˆah is
misguidance. So, they claim that ˆUmar meant the linguistic meaning of bidˆah, and they
say it means, “to revive”. We tell them that “ahya (to revive)” refers to what was already
done, like what is mentioned in the hadith:
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جر شهيدأمتي فله أسنتي عند فساد يىحأمن
“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 “ihya’ (revival)” with the word “bidˆah
(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 ˆUmar’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 (mubah; not rewardable nor
punishable), and it could be divided into the five judgments.2
EXAMPLES OF GOOD INNOVATIONS
The examples of good innovations and things that the Prophet did not do are also
abundant. One of the things that the Prophet did not do is Abu Bakr’s order to compile the
Qur’an into one mus-haf, upon the suggestion of ˆUmar Ibnu-l-Khattab, despite that Abu
Bakr explicitly told ˆUmar, “How can you do something that the Messenger of Allah did
not do?” ˆUmar said to him, “By Allah, it is good.3” A second example is basing the
Islamic calendar on the migration of the Prophet ملسو هيلع هللا ىلص, which was done by ˆUmar, and
not the Prophet ملسو هيلع هللا ىلص. The people differed about what to use as a reference point for the
calendar. Some said by the birth of the Prophet ملسو هيلع هللا ىلص, some said by his death, some
mentioned the first reception of the revelation. ˆUmar chose the Hijrah (migration)
because of its great importance. He also was the first to have registered soldiers; an army
reserve. ˆUthman Ibn ˆAffan ordered for an additional athan to be called for the Friday
prayer.
1 Al-Hakim and others
2 Obligatory, recommended, forbidden, disliked, and permissible.
3 If a Wahhabiyy says that this is not an innovation because there was a need for its compilation, respond by
saying that the need for the issue does not deny the fact that the Prophet did not do it or order for it to be
done.
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Here the Wahhabiyys have a trick: They say that the Prophet said to adhere to my Sunnah
and the Sunnah of the righteous caliphs after me, so these aforementioned Imams did not
innovate anything, rather, all of what they have contributed is called sunnah, not bidˆah.
One can ask the Wahhabiyy upon that, “Then tell me, in the Religion, is it permissible for
someone to do what the Prophet did not do or it is not permissible for someone to do
what the Prophet did not do?” He will never say that it is permissible to do what the
Prophet did not do, and if he does, he will validate good innovations.
Furthermore, the Wahhabiyy does not truly understand the hadith about the sunnah of the
Caliphs, because he does not realize that by his understanding, he has made the Caliphs
as impeccable and infallible as the Prophet himself. If he says that he does not elevate
them to the level of the Prophet, we ask if they might make a mistake in what they say
and do. If the Wahhabiyy says yes, then we tell them that adhereing to their sunnah does
not mean “everything they do is called a sunnah and that they do not make good
innovations”; it means that we must adhere to them as long as they comply with the
Religion.
The Companion, Khubayb, prayed two rakˆahs 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’an 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 Majmuˆ Al-Fatawa:
ذه بدعة : قيل ليه : وقيل : يكره ذكل لن ك لبيان . ل يكره للحاجة ا عر وقيل يكره النقط دون الشذذه ل بأس . اب ال حيح أن والصذ
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 harakat
because they clarify the syntactical case, and what is correct is that there is nothing wrong
with it.” The titles of the surahs (chapters) and the other symbols in the Qur’an, like the
signs that show where to stop reciting, are all innovated. The terminologies of the science
of hadith, like “sahih”, “hasan”, and “daˆif” are all innovated. Protect yourself and
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defend Islam with these facts. The commonly known arrangement of the Arabic letters
was initiated by someone from thre nation of Muhammad. Before that, they were
arranged according to the “Abjad” sequence.
THE COMMEMORATION OF THE MAWLID (BIRTH) OF
PROPHET MUHAMMAD ملسو هيلع هللا ىلص
Not mentioning the commemoration of the Mawlid (birth) of the Prophet ملسو هيلع هللا ىلص would
leave this section incomplete. The Wahhabiyys 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 ملسو هيلع هللا ىلص loved the Prophet ملسو هيلع هللا ىلص 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 Wahhabiyys are truthful, let them extend this idea to other matters; let
them say, “If putting the dots in the Qur’an was good, then the Companions would have
done it first.” Furthermore, in the Companions’ intense love for the Prophret, that love
which we lack, there is support for the Mawlid, because the Mawlid reminds the person
of the Prophet and makes him love the Prophet. If the Companions did not need the
Mawlid because of the complete and perfect love for the Prophet, then we do need it
because of our dry hearts and lack of the Companions’ love for him.
A proof for the validity of the Mawlid is the previously mentioned hadith of the Prophet
:ملسو هيلع هللا ىلص
محمد على ضاللة مة أما كان هللا ليجمع
“Allah 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
1 Narrated by Ibn Majah
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fact is that the Wahhabiyys 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 Allah ملسو هيلع هللا ىلص . If they resort to a lie and say that all of those
scholars were misguided, and so Muhammad Ibn ˆAbdu-l-Wahhab called the people back
to the true belief, then we stun them with the hadith of Al-Bukhariyy:
مـــتي ظـــاهرين على الحــــقأال تــــزال طــائـفة مـــن
“There will always be a group from my nation which is very evidently adhering to
the truth.” If the Wahhabiyys were correct, then this hadith would be wrong, because
they claim that centuries passed without a scholar speaking out against an atrocious
corruption that spread throughout all Muslim countries.
Another proof, coming from Ibn Hajar as narrated by As Sakhawiyy, is found in the
hadith of ˆAshura’, which is the tenth day of the Islamic month of Muharram. The
Prophet ملسو هيلع هللا ىلص recommended for the Muslims to fast on that day every year because that
was the day when Musa was saved from the Pharaoh, and the day when the Ark of
Prophet Nuh settled on the mountain (ˆAlayhima-s-Salatu wa-s-Salam). Ibn Hajar said
that this hadith proves that it is permissible to thank Allah 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 ملسو هيلع هللا ىلص, 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 ملسو هيلع هللا ىلص involved in the Mawlid, as the Wahhabiyys
accuse the Muslims. They may recite the hadith:
طرت النصارى عيسى ابن مريمأال 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 ملسو هيلع هللا ىلص is forbidden.
1 narrated by Ahmad and others
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When left to stand on his last leg, the Wahhabiyy may ask, “Why would you want to do
something that the Prophet ملسو هيلع هللا ىلص 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 ملسو هيلع هللا ىلص did not do it, hence the saying of the
Prophet ملسو هيلع هللا ىلص:
جر من عمل بهاأسالم سنة حسنة فله أجرها و من سن في اإل
“Whoever starts a good Sunnah in Islam has its reward, and the reward of whoever
works according to it…1”
Then how is the Mawlid practiced? It is practiced by reciting the Qur’an, reciting the
biography of the Prophet ملسو هيلع هللا ىلص, singing words of praise, feeding the Muslims, and other
recommended and rewardable worships. The Wahhabiyys 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 ملسو هيلع هللا ىلص. We emerge triumphant by telling them
that they have then discredited their claim of three aspects of Tawhid; the Tawhid of
godhood, the Tawhid of lordship and the Tawhid 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 Tawhid is an innovation, when asked
for an explicit text from the Qur’an or the hadith, 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 ˆIsa (Jesus, ملسو هيلع هللا ىلص). Allah praised them in the Qur’an:
1ل)} ابتغاء رضوان و جعلنا ف قلوب الين ات بعوه رأ فة و رمحة و رهباني ة ابتدعوها ما كتبناها علهيم ا
{(هللا مفا رعوها حق رعايهتا
1 Narrated by Muslim
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<< And in the hearts of those who followed him, We (Allah) created compassion,
mercy, and rahbaniyyah which they innovated. We did not obligate it on them; they
only did it seeking the reward of Allah. 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
rahbaniyyah; 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
rahbaniyyah 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 Islam. If the
Wahhabiyy says that there is no rahbaniyyah 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 Wahhabiyy government have an entire week dedicated to celebrating the birth of
Muhammad Ibn ˆAbdu-l-Wahhab.
1 , Al-Hadid, 27
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WHO ARE THE HEADS OF THE WAHHABIYYS?
earn a bit of the biographies of some of their heads, and further see their
misguidance. While they claim not to follow a madhhab, they follow the
explanations of selected individuals. In essence, they do follow a madhhab;
unfortunately it is not a valid one.
AHMAD IBN TAYMIYYAH
Their grandfather is Ahmad Ibn Taymiyah Al-Harraniyy, from some 700 years ago. He is
their master’s master, and reference for ˆaqidah (creed). It is important to know that Ibn
Taymiyah was not a Wahhabiyy. He had many beliefs contrary to theirs.
He believed that saying, “O, Muhammad,” after the Prophet’s ملسو هيلع هللا ىلص death is good-
something that the Wahhabiyys consider blasphemous. In his book called The Good
Words1, he narrated that ˆAbdullah Ibn ˆUmar, the great Companion, said, “O,
Muhammad,” after the death of the Prophet ملسو هيلع هللا ىلص. Thus, according to the Wahhabiyy
creed, Ibn Taymiyah is a mushrik. Because of this fact, the Wahhabiyyah have published
this book of his with this hadith omitted. In this issue, do not be sidetracked by the
Wahhabiyy saying, “That hadith is weak”. Respond simply by saying, “Whether the
hadith 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 hadiths if they were in reference to doing good,
optional deeds, but not for confirming rules or matters of the creed. Al-ˆIraqiyy in his
millennial2 poem said:
ا أو ر ف ، و ع ض ين ل ي ب ر ت ي ن غ ا م و و ع ر و ض و ر م ي وا في غ ل ه س و
ن يابن )ع د ه د ( م اح ر و ي غ و م و ك ه في الح ان ي د ب ائ ق الع
1 Al-Kalim At-Tayyib
2 1,000 lined poem
L
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“They (the scholars of hadith) were lenient in more than one area when they narrated,
without clarifying the weakness in the hadith, but they considered that the level of the
hadith must be clarified in reference to rulings and convictions. This was said by Ibn
Mahdiyy and others.”
Therefore, whether or not the hadith 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 Wahhabiyys. 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 madhhabs. He claimed to follow the madhhab of
Ahmad Ibn Hambal, but to the contrary, he was far from Imam Ahmad’s path. Whenever
a Wahhabiyy discredits following a madhhab, mention this fact. Only their most ignorant
followers will deny it. Also, make it clear for the Wahhabiyy that this is a single
madhhab, since some Wahhabiyys say you cannot follow one particular madhhab.
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’an or the hadith, and thus must follow someone who does, like any one of the
Four Imams, 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 Allah, 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’an?
The same is said about the hadith of the Prophet, or is that Wahhabiyy the type of foolish
person who thinks it is enough to have (translations of) Al-Bukhariyy and Muslim on his
shelf? In order to deduce rulings, one must have vast knowledge of the hadiths, their
varying narrations, their chains, and the books that are not arranged according to the
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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 hadith in which the Prophet asked Muˆath Ibn Jabal upon
sending to him Al-Yaman:
فبس نة رسول : ن مل يكن ف كتاب هللا ؟ قال ا ف: بكتاب هللا قال أ قيض : ن عرض كل قضاء ؟ قال ا كيف تقيض
جهتد رأ يي ول أ : ن مل يكن ف س نة رسول هللا صىل هللا عليه و سل ؟ قال ا ف: هللا صىل هللا عليه و سل قال
هللا هللا صىل رسول امحلد هلل الي وفق رسول: فضب رسول هللا صىل هللا عليه و سل صدره وقال : أ لو قال
عليه و سل ملا يريض رسول هللا
“How will you rule if a case is presented to you?” He said, “I will rule according to the
Book of Allah.” The Prophet said, “And if it is not in the Book of Allah?” He said,
“Then by the Sunnah of the Messenger of Allah.” The Prophet said, “And if it is not in
the Sunnah of the Messenger of Allah?” He said, “I will deduce the ruling (make
ijtihad) to the best of my ability.” Then the Messenger of Allah hit him on the chest and
said, “Praise and thanks be to Allah, the one who gave success to the messenger of the
Messenger of Allah to do what pleases the Messenger of Allah.”
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 Wahhabiyy, 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 ˆArsh,2 one of his statements is, “Allah could be carried on a mosquito if He willed, so
how about a great ˆArsh?” It is true that he was a scholar, in fact a hafidh of hadith.
Because of his knowledge and outward character, he gained the title, “Shaykhu-l- Islam
(the shaykh of Islam)”. However, the scholars who knew of his situation said that his
knowledge exceeded his intelligence; he memorized more than he could comprehend.
1 Some books of hadith are not arranged according to the chapters of fiqh, so researching whatever is
narrated about the prayer or Zakah would not as simple as looking into the table of contents and turning to
the chapter of prayer or Zakah. 2 Kitab Al-ˆArsh
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The Wahhabiyys are very impressed by his misleading title, which he was not the only
one to receive. His title has been given to others, like Imam Al-Ashˆariyy and Ibn Hajar
Al-ˆAsqalaniyy. Moreover, other scholars have other titles. Al-Ghazaliyy is “Hujjatu-l-
Islam (the proof of Islam)”, and Abu Mansur Al-Baghdadiyy was called “Al-Ustath (the
highly ranked teacher)”. Al-Juayniyy was called “Imamu-l-Haramayn (the Imam of the
two holy cities)”. Strangely, the Wahhabiyys are not impressed by these big scholars. The
Wahhabiyys believe that Ibn Taymiyah was the mujaddid (renewer) of his time, but he is
not worthy of standing in the shadow of the true mujaddid of his time, Taqiyyu-d-Din As-
Subkiyy, who wrote several books refuting Ibn Taymiyah.
Ibn Taymiyah claimed that Hellfire will end- something an ignorant Wahhabiyy denies,
and an evasive Wahhabiyy 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 القائلين ببقائها ليس معهم 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:
ين فهيا أبدا)} {(خال1
<<They will be in it forever and ever>>,
or this statement from the Prophet:
وألهل النار يا أهل النار خلود ال موت
“(and it will be said) to the people of Hell, “O, People of Hell, everlastingness without
death”.1”? Even his faithful student, Ibn Qayyim Al-Jawziyyah, whom the scholars
1 Al-Ahzab, 65
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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:
أبدية ال انتهاء لها و ال تفنى كالجنة فأين من القران و السنة دليل واحد و أما كونها
يدل 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’an and the
Sunnah?2”
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 Allah will reward him for his mistake.
Some may say he retracted his statement. Both excuses are wrong. Claiming that Hellfire
will end is blasphemy, because its everlastingness is explicitly repeated throughout the
Qur’an. How would this man, who memorized the Qur’an and knew Arabic very well, be
rewarded for contradicting the explicit verses of Allah’s book? Allah rewards the
mujtahids when they make ijtihad in the fiqh judgments that not that are not explicitly
mentioned..” even if they deduce a wrong answer, as proven by the hadith:
فل أ جر واحدمن اجهتد فأ صاب فل أ جران و من اجهتد و أ خطأ
“Whoever3 deduces a ruling and was correct has two rewards, and whoever deduces a
ruling and is mistaken will have one reward.4” However, an unqualified person who
breeches the basics of belief that are explicitly mentioned in the Qur’an is not rewarded,
in fact he loses all of his reward. As for claiming that he retracted the statement, let the
Wahhabiyy 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.
1 Narrated by Al-Bukhariyy
2 In his book Hadi-l-Arwah
3 It is not meant by saying “whoever” that anyone who deduces rulings is rewarded. This is restricted to the
qualified person, as proven by other hadiths is which the Prophet dispraised those who gave rulings without
being qualified. 4Al-Bukhariyy and Muslim
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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 Wahhabiyys compare his situation to that of Imams
Malik 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 Muˆtazilah. There is no
comparison in this issue. The Wahhabiyys 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 Sufiyyah (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 Wahhabiyy 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 hadith:
ما أظن فلنا وفلنا ي عرفان من ديننا شيئا
“I do not think that so and so and that so and so know anything about our Religion,1”
and the hadith of Fatimah Bint Qays when she sought the Prophet’s advice about two
men who wanted to marry her:
فل يضع العصا عن عاتقه: فصعلوك وأما أبو جهم : أما معاوية
“As for Muˆawiyah, he is poor, and as for Abu Jahm, he never takes the stick from his
shoulder (meaning that he beats women).2” There is also the hadith of Hind the wife of
Abu Sufyan, who said to the Prophet, “Abu Sufyan 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:
1Narrated by Al-Bukhariyy
2Narrated by Muslim
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خذي أنت وبنوك ما يكفيك بالمعروف
“You and your children (may) take what is normally needed.1” 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 ˆAbdu-l-Wahhab revived and added to his
teachings.
MUHAMMAD IBN ˆABDU-L-WAHHAB
Muhammad Ibn ˆAbdu-l-Wahhab 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
,said ملسو هيلع هللا ىلص
ـطلـع قـرن الشـيطانيبها
“The horn of the devil will emerge from Najd.2” His father, ˆAbdu-l-Wahhab, and his
brother, Shaykh Sulayman, and the other scholars of his time shunned him. Unlike 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 ˆaqidah
(creed), nor fiqh (detailed rules), nor lughah (Arabic language), nor tafsir (Qur’anic
interpretation), nor hadith, 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 awliya’ (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 hadith claiming that all
1Narrated by Al-Bukhariyy
2 Narrated by Ahmad
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innovations are bad, which has lead to intense tribulations in our times. He instigated his
followers to rebel against the khalifah, which is a major sin even if the khalifah is an
unjust Muslim. As a result, he shed the blood of many Muslims. His followers have
confirmed his belief of likening Allah 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-ALBANIYY
Their uncle is Nasiru-d-Din Al-Albaniyy, a deviant contemporary who died. The
Wahhabiyys elevated him to the status of a muhaddith (hadith scholar). He worked in a
library, and indulged in reading the books of hadith. He misunderstood a lot, and
imagined himself to be a scholar. We discredit him by telling the Wahhabiyys that he had
no shaykh to teach him the science of hadith, and we challenge any Wahhabiyy 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 hadith 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 hadith and its
science, but the true scholars have not been hesitant in refuting and warning against him.
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-Albaniyy to recite 10 hadiths with their chains of narration from memory. Al-Albaniyy
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-Albaniyy felt embarrassed.
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OTHERS WHOSE NAMES ARE NOT DESERVING OF A
SUBTITLE
The Wahhabiyys have other heads, such as the recently deceased ˆAbdu-llah Ibn Baz. He
has been falsely called “the Grand Mufti of Makkah”. He has also worked hard in
solidifying the call of the Wahhabiyys. Now that he and Al-Albaniyy are dead, we find the
Wahhabiyys 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 Allah must be above the creations since it is not befitting to say He is below
them. Ibn Baz and Philips are among the Wahhabiyys who documented the so-called
three aspects of Tawhid. 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 Allah”, he said that he did not know whether dividing Tawhid 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 Ibn ˆUthaymin, who said that we do not know exactly
how Allah sits, and that Allah has a glorious face and two real eyes. He did not try to
camouflage his blasphemy. He also said that denying total dissimilarity from every aspect
between Allah and the creations is a mistake; it is a must that there be some sort of
resemblance between the attributes of Allah and the attributes of the creation so that we
can understand them. Not only did he not camoflauge his blasphemy, but it overcame him
to the extent that could not hide it. 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
.There are only a few standing between the Wahhabiyys and the people .ملسو هيلع هللا ىلص
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THE TRUTH ABOUT THE MEANING OF WORSHIP
AND TAWASSUL
mong their strongest fallacies and wickedest of heresies is their corrupted talk
about tawassul. Perhaps they misguide more people with this fallacy than with
their talk about likening Allah to the creations. They say to the unsuspecting
person, “Do you worship the graves? Do you worship the Prophets? Do you call upon the
dead?” And of course, that unsuspecting Muslim would say, “Never!” They would say to
him, “Beware of those who do shirk throughout the Muslim lands, calling upon the
Prophets and Muslim Saints (Waliyys), rubbing themselves on their graves and asking for
their intersession.” They say more than this, and this is a very dangerous poison. It is like
the bite of the so-called vampire, quickly turning its victims into practically incurable
deviants. The one who learns before encountering this talk of theirs can protect himself,
but the one who has leant them a listening ear in this issue may never return to the truth,
even if he heard all of the evidence. In fact, he would just ignore all of the evidence and
believe that it is all weak, even if their own authorities authenticate the references. Some
prefer to avoid tawassul after hearing the talk of the Wahhabiyys in this issue, even if
they do not take the Wahhabiyy creed. Let us not make this introduction longer than it
needs to be, and bring the remedy for their sick poison. However, one must know that the
key to refuting Wahhabiyys in this issue is textual evidence; Qur’anic verses, hadiths and
traditions from the Companions (athar). You must understand and memorize the proof.
An essential mistake of the Wahhabiyy in this topic is his rejection of religious proof for
his opinion. To successfully refute them, it is imperitive that you know the references that
disprove them, and enforce those references on them.
THE CORRECT MEANING OF WORSHIP
The first thing one must do to protect himself and others, and to refute the Wahhabiyys in
this menacing deviance, is understand the meaning of “ˆibadah (worship)”, because they
accuse the Muslims of worshipping other than Allah when they never did so. To
understand the meaning of worship, one must understand that worship (ˆibadah) is a
concept; a description of one’s actions. Therefore, one may walk, and depending on his
A
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intention, his walking may be worship or may not be. In the hadith that we will revisit,
the Prophet taught us to say when walking to the Masjid:
وال سمعة، وخرجت ات قاء، وأسألك بحق ممشاي هذا، فإني لم أخرج أشرا، وال بطرا، وال رياء،
سخطك، وابتغاء مرضاتك
“…O Allah, I ask You by the right of this walking of mine, for I have not gone out
boasting, or to impress, nor insincerely, nor seeking a reputation. I have gone out fearing
Your punishment and seeking Your acceptance…”
His eating might be worship or might not be. The Prophet taught the one who forgot to
eat in the name of Allah to say:
بسم الله أوله وآخره
“In the name of Allah at its beginning and at its end.”
His fighting might be worship or it might not be. A man said the Prophet, “One may fight
out of anger, or to protect himself, so what is Fighting for the sake of Allah?” The
Prophet said:
بيل الله عز وجل من قاتل لتكون كلمة الله هي العليا، ف هو في س
“Whoever fights so that the Word of Allah will be dominant has fought for the sake of
Allah”
Even one’s prostrating might be worship to someone or it might not be. For this reason,
when we prostrate to Allah we are worshipping Him, and when the Angels prostrated to
Adam, they were not worshipping him, and when Muˆadh Ibn Jabal prostrated to the
Prophet, he was not worshipping the Prophet. The references for these prostrations are as
follows:
It was confirmed that when Muˆadh Ibn Jabal came from the lands of Ash-Sham, he
prostrated to the Messenger of Allah ملسو هيلع هللا ىلص . The Messenger of Allah ملسو هيلع هللا ىلص said:
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ما هذا
“What is this?” He said, “O Messenger of Allah, I saw the people of Ash-Sham
prostrating to their generals and priests, and you are more deserving of that. The Prophet
said:
لو كنت آمر أحدا أن يسجد ألحد ألمرت المرأة أن تسجد لزوجها, ال تفعل
“Do not do that. Had I ordered anyone to prostrate to anyone, I would have ordered
the woman to prostrate to her husband.” This is narrated by Ibn Hibban, Ibn Majah
and others. Yes, it may be forbidden in the Laws of Muhammad to prostrate to a human,
but that is beside the point. Always beware of a Wahhabiyy reaching for something
beside the point. The point is that the great Companion prostrated to the Prophet, and the
Prophet did not accuse him of shirk. Propstration is a greater indication of humility and
servitude than calling, so how is calling the Prophet worshipping him while prostrating to
him is not? Also, Allah commanded the Angels to prostrate to Adam:
<( ذ قلنا للملئكة اسدوا ل دم فسجدواوا )>
1
<And when We said to the Angels, “Prostrate to Adam,” so they prostrated…>
So what makes one prostration worship and the other not? Even the brothers of Prophet
Yusuf prostrated to him:
وا هل سذدا)> <(وخر
<They fell in prostration to him.>
Why is seeking refuge with Allah worshipping Allah, and seeking refuge with the
Messenger of Allah ملسو هيلع هللا ىلص not worshipping him? Imam Ahmad narrated in his Musnad,
with a hasan chain of narration, as said by Hafidh Ibn Hajar2, that Al-Harith Ibn Hassan
Al-Bakriyy said in the presence of the Prophet ملسو هيلع هللا ىلص:
1 Al-Baqarah, 34
2 Fathu-l-Bari
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ه ورسوله ان اكون كوافد عاد اعوذ بالل
“I seek refuge with Allah and his Messenger from being like the delegate of the tribe of
ˆAd.” The Prophet did not object to him. Had what he done been shirk, the Prophet would
have clarified that. How we know that the Wahhabiyys are misguided in this issue, is that
they would consider the one who seeks refuge with Allah and His Messenger ملسو هيلع هللا ىلص a
mushrik, even after knowing of the strong hadith in this issue. If you were to tell him the
hadith before he ever knew about it, he would assume that it is weak or fabricated, and
find such a doing very ugly and despicable. In fact, to him, this is obvious and clear shirk,
although Imam Ahmad narrated it and did not comment on it; had it been such obvious
shirk, he would have realized that when documenting it.
Worship is the ultimate submission, the extent of humility, and the maximum humbleness
and fear for another, not calling and asking. Take some of the quotes of the Sunniyy
linguists for the true definition of ˆibadah (worship):
The hafidh, faqih and linguist, Taqiyyu-d-Din ˆAliyy Ibn ˆAbdi-l-Kafi As-Subkiyy defined
it as:
غاية الخضوع الخشوع
“the extremity in humbleness and fear”, as mentioned by the imam, hafidh and linguist,
Muhammad Murtada Az-Zabidiyy. Others have mentioned the likes of this, such as Abu
Mansur Al-Azhariyy in Tahdhib Al-Lughah. He said in conveying the words of Az-Zajjaj,
who is among the most famous linguists1:
الطاعة مع الخضوع: ومعنى العبادة في اللغة
“Worship in the Arabic language is the (special) obedience with the (ultimate) humility.”
This does not mean that any obedience is worship, or any humility, or else anyone who
obeyed another, even his parent or employer, would be worshipping that one, and anyone
رجوقد ةأخ انيةعاد قص مد الث ناد أح ان البكري قال خرجت اعنحسن بإس أنا والعلء بن الحضرمي إلى رسول الله صلى الله لحارث بن حس عليه وسلم الحديث وفيه ف قلت أعوذ بالله وبرسوله أن أكون كوافد عاد
1 Tahdhib Al-Lughah
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who humbled himself to another, even his parent or commanding officer, would be
worshipping that other. Ibn Mandhur said similar to that in Lisanu-l-ˆArab1, as well as Al-
Farra’ and Ar-Raghib Al-Asbhaniyy in his book Mufradatu-l- Qur’an 2
. Ibn Athir said,
“ˆIbadah in the language is the obedience with the submission.” Also, Al-Fayyumiyy, one
of the famous linguists said in Al-Misbah3:
وهي النقياد والخضوع
“...it is the submission and the humility.”
Hence, to refute the Wahhabiyy, you must understand firmly that worship is not merely
calling upon someone- whether alive or dead- nor merely seeking help from someone
other than Allah, nor fearing someone, nor being hopeful of something from someone,
nor merely glorifying someone, nor merely going to the grave of a waliyy to seek
blessings, just as it is not merely prostrating or merely seeking refuge. Nor is it worship
to request something from someone in an unusual way, because when the Children of
Israel were searching for the body of Prophet Yusuf, a woman requested from Prophet
Musa that she would be his companion in Paradise, and she did not request that from
Allah. Had she done an act of shirk, Musa, the Messenger of Allah ملسو هيلع هللا ىلص, would have
clarified that.
None of these matters in themselves are applicable to the meaning of ˆibadah according
to the linguists, as you have just seen. The Wahhabiyys use all of these matters to
wrongfully define worship, and then accuse the Muslims of worshipping someone other
than Allah. What we have presented as the definition of ˆibadah is what is linguistically
confirmed, what is normal (ˆurf), and in compliance with what came in the Religion.
Take, for example, a person who goes to the grave of his dead parent, falls to his knees
crying, and says, “O Father!” It is not normally thought that this person has worshipped
his dead parent, except by a Wahhabiyy, because to him, calling a dead person is
1 :(172/ 3) العرب لسان
والتذلل الخضوع العبودية وأصل والعبدية؛ والعبودية العبودة بين عبد فالن : ويقال 2 (:241/ 2) القرآن غريب في المفردات
إال تعبدوا أال : قال ولهذا تعالى، هللا وهو اإلفضال، غاية له من إال يستحقها وال التذلل، غاية ألنها منها، أبلغ والعبادة التذلل، إظهار: العبودية
إياه 3 (383 ص/ 1 ج) - الكبير الشرح غريب في المنير المصباح
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forbidden and is worship of the dead. According to him, whoever says, “O, Prophet
Muhammad,” has blasphemed for calling upon someone who has died, although it came
in the Tashahhud for the Prayer:
لم عليك أي ها النبي الس“Peace be upon you, O Prophet.”
Then according to the Wahhabiyyah, the Four Imams, Abu Hanifah, Malik, Ash-Shafi^iyy
and Ahmad are all mushriks for confirming this as part of the Prayer after the Prophet’s
death, as well as the Companions who passed them on to the people after them, like Ibn
Abbas and Ibn Mas^ud. Not only is this calling on the Prophet after his death, but it is
part of the Prayer. Despite that, the Companions and the imams did not say it is
forbidden, let alone shirk.
TAWASSUL
Tawassul linguistically means: “to seek a means”. Allah said in His Book:
يل )> ليه الوس <(وابتغوا ا
<Seek the means to Him>.
This means seek everything that grants you a higher status to Allah, and by that, Allah
will make the results of those means manifest for you, and Allah has the power to make
them manifest without those means. This verse is not restricted, and therefore it is not
valid for a Wahhabiyy to restrict it to particular conditions that he believes in, as will be
made clear. It means to take advantage of the means, and Allah will manifest for you the
results you seek. Technically, tawassul is to seek from Allah the occurrence of a benefit
or the repulsion of harm by mentioning the name of a Prophet or a waliyy, out of honor
of the one by whom the tawassul is made. An example is what Al-Bayhaqiyy narrates in
Dala’il An-Nubuwwah:
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ا اق ت رف آدم الخطيئة د لما غفرت لي: ، قال لم يا رب أسألك بحق محم
“When Adam committed the sin, he said, ‘O my Lord, I ask you by the status of
Muhammad to forgive me’…” As is clear, this is part of the Religion, and far from
deviance, blasphemy or shirk.
Our answer to the Wahhabiyy who asks, “Why make tawassul? Cannot Allah grant you
what you seek without that?” is, “Yes, but He made tawassul an optional resort. There is
nothing wrong with it, and in fact it is beneficial and helpful.” Allah made the matters of
life based on reasons and consequences, although He has the power to grant us reward
without us doing any deeds.
An-Nasafiyy said in his Tafsir:
قرب إلى اإلجابةأ تقديم الوسيلة قبل طلب الحاجة ا
“Advancing the good deeds and offerings before seeking the need makes it more likely
for one to be answered.” Allah made the tawassul by the Prophets and waliyys during
their lives and after their deaths a means for the manifestation of what we seek. We ask
Allah by them, hoping that we would get what we asked for. We say, “O Allah, we
certainly ask You by the status or honor of the Messenger of Allah ملسو هيلع هللا ىلص to fulfill our
need or to relieve us of our calamity.” We also say, “O Allah, we ask you by the status of
ˆAbdi-l-Qadir Al-Jaylaniyy…” and the like. It is not a condition to say, “by the status of”.
One can say, “I ask you by Muhammad,” as will be seen. This is permissible and has only
been made forbidden by the Wahhabiyyah, thus they have deviated from Ahlu-s-Sunnah.
There is no real evidence that tawassul by the Prophets and the Waliyys is forbidden,
whether that was done in their absence or after their deaths. The Wahhabiyyah have
claimed that this is shirk, unless some conditions are fulfilled: that it is done in their
presence during their lives, but the Prophet said:
كل شرط ليس في كتاب الله ف هو باطل، وإن كان مائة شرط
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“Every condition that is not in the Book of Allah is invalid, even if it were 100
conditions.” The condition of being alive and present is a fabrication, as we will prove by
first referring to “The Hadith of the Blind Man (Hadithu-l-Aˆma)”. This hadith perfectly
discredits the claims of the Wahhabiyyah on every level; that making tawassul or calling
upon someone is only permissible if that one were alive and present, or else it is skirk:
1. Within it is evidence that calling on someone is not worship, because the blind
man was personally ordered by the Prophet ملسو هيلع هللا ىلص to call upon the Prophet ملسو هيلع هللا ىلص,
who would never order someone to worship him. The Prophet ملسو هيلع هللا ىلص said to him:
ائت الميضأة فتوضأ وصل ركعتين ثم قل اللهم إني أسألك وأتوجه إليك بنبينا
محمد
نبي الرحمة يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضي لي
“Go to the place of wudu’, make wudu’, pray two rakˆahs, then say, ‘O Allah, I
surely ask you, and direct myself to You by our Prophet, Muhammad, the
Prophet of Mercy. O Muhammad, I direct myself by you to my Lord in my time
of need so that my need would be fulfilled’.”
2. There is also proof that calling upon someone in his absence is permissible,
because the blindman, obeying the Prophet, went away from the Prophet ملسو هيلع هللا ىلص
when he called upon him, as proven by the saying of Ibn Hunayf, the Companion
who narrated the hadith:
نه لم يكن به ضر قطقال أفوهللا ما تفرقنا ول طال بنا المجلس حتى دخل علينا الرجل كا
“I swear by Allah, we had not dispersed, nor had the session been long, when the
man came to us sightful as if he had never been blind.” This means that he went
away from the Prophet ملسو هيلع هللا ىلص, as the Prophet ملسو هيلع هللا ىلص ordered him, said the
supplication that contains calling on the Prophet, and then came back.
3. There is also proof that calling upon someone after his death is not worship,
because the Companions continued to teach this supplication after the Prophet’s
death ملسو هيلع هللا ىلص, as ˆUthman Ibn Hunayf did. Also, the hadith scholars continued to
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narrate this supplication without forbidding the people from applying it after the
death of the Prophet ملسو هيلع هللا ىلص.
Here is the hadith in its entirety as narrated by At-Tabaraniyy in his two books Al-
Muˆjam Al-Kabir and Al-Muˆjam As-Saghir:
ن رجال كان يختلف إلى عثمان بن عفان رضي هللا عنه في حاجة له فكان عثمان ل يلتفت إليه : عن عثمان بن حنيف أا
ثم صل أة فتوضا
أركعتين ثم قل اللهم إني ول ينظر في حاجته فلقي عثمان بن حنيف فشكا إليه ذلك فقال ائت الميضا
روح أتوجه بك إلى ربي في حاجتي لتقضي لي ثم رح حتى ا
أتوجه إليك بنبينا محمد نبي الرحمة يا محمد إني ا
ألك وا
أساأا
جلسه على أدخله على عثمان بن عفان فا
أخذ بيده فا
أتى باب عثمان فجاء البواب فا
أمعك فانطلق الرجل ففعل ما قال ثم ا
له حاجته فقضا له حاجته و قال ما ذكرت حاجتك حتى كانت هذه الساعة ثم خرج طنفسته فقال ما حاجتك؟ فذكرمن عنده فلقي عثمان بن حنيف فقال جزاك هللا خيرا ما كان ينظر في حاجتي ول يلتفت إلي حتى كلمته في فقال
تاه ضرير فشأكا عليه ذهاب بصره عثمان بن حنيف وهللا ما كلمته ولكن شهدت رسول هللا صلى هللا عليه و سلم وقد ا
:فقال
إن شئت صبرت و إن شئت دعوت لك :فقال يا رسول هللا إنه شق علي ذهاب بصري و إنه ليس لي قائد فقال
ائت الميضأة فتوضأ وصل ركعتين ثم قل هؤالء الكلمات نه لم يكن ب
أه ضر قطففعل الرجل ما قال فوهللا ما تفرقنا ول طال بنا المجلس حتى دخل علينا الرجل كا
A man used to go back and forth to ˆUthman Ibn ˆAffan, may Allah accept his
deeds, because of an issue that he needed fulfilled. ˆUthman did not look into his
issue. This man met ˆUthman Ibn Hunayf and complained to him about that. So
ˆUthman Ibn Hunayf said to him, “Go to the place of wudu’, make wudu’, pray
two rakˆahs, and then say, ‘O Allah, I surely ask You, and direct myself to You by
our Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to
my Lord by you in my time of need so that my need would be fulfilled,’ then come
to me so that I would go with you.” The man left and did as he said, but then went
directly to the door of ˆUthman. The doorman came, took him by the hand and
took him in to see ˆUthman Ibn ˆAffan. He sat him on his carpet and said, “What
is it that you need?” So he told him about his need, and ˆUthman fulfilled his need
for him and said, “I did not remember your need until this moment.” Then the
man left ˆUthman, met with ˆUthman Ibn Hunayf and said, “May Allah
compensate you. He would not look into my need until you spoke to him about
me.” ˆUthman said, “I swear by Allah, I did not speak to him, however, I
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witnessed the Messenger of Allah ملسو هيلع هللا ىلص when a blind man came to him and
complained about the loss of his sight. He said to the blind man:
“If you want, you will be patient, and if you want, I will make supplication for
you.”
The man said, ‘O Messenger of Allah, The loss of my sight has surely been a
hardship on me, and I certainly have no one to guide me.’ So he said to the blind
man:
“Go to the place of wudu’, make wudu’, then say these words…”
The man did as he said, and I swear by Allah, we had not dispersed, nor had the
session been long, when the man came to us sightful as if he had never been blind.
Ibn Taymiyah was the first to prohibit making tawassul by the Prophet, as mentioned by
Taqiyyu-d-Din As-Subkiyy, in his book Shifa’u-s-Saqam. He said:
Know that it is permissible and good to make tawassul, to seek help (istiˆanah),
and to seek intercession (tashaffuˆ) by the Prophet ملسو هيلع هللا ىلص to one’s Lord, the
glorified and exalted. The permissibility and goodness of that is known by every
religious person. It is known by the doings of the Prophets and Messengers, and
the biographies of the righteous Salaf, and no one has denied that from any
religion, and the denial of it was never heard of at any time in history until Ibn
Taymiyah came and spoke about it with speech by which he fooled those who are
weak and inexperienced. He innovated what was not preceded before him at any
time in history.”
It is permissible to make tawassul by what is attributed with life and what is not attributed
with life. Allah said:
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لة)} ب والصذ تعينوا بلصذ 1{(واس
<Seek help through patience and prayer>.
A Wahhabiyy’s blindness will make him unable to see the evidence in this verse that
Commands us to seek help from other than Allah. The validity of tawassul by the
Prophets and the pious, and by what is alive and what is not alive, is the well-known,
aforementioned hadith narrated from the route of Abu Saˆid Al-Khudriyy:
ائلين عليك وبحق ممشاي ه لة فقال اللهم إني أسألك بحق الس ذا إذا خرج الرجل من بيته إلى الص
“If someone left his house to go to the prayer and he said, “O Allah, surely I ask You
by the right of those who ask You, and by the right of this walking of mine…”.”
The Prophets and the pious are among those who ask Allah, so it is lawful to make
tawassul by them; this hadith promotes the meaning: “I ask You by the right of the
Prophets”, or “by the right of the waliyys”. “By the right of” means, “I ask you by the
status that those have with You”.
Furthermore, those people have a higher status to Allah than the status of the walking, so
if it is permissible to make tawassul by the status of the walking to the prayer- which is
not something living-, it is permissible to make tawassul by the status of the Prophets and
the pious people, whether living or not living. We have already presented the tawassul of
Adam by the Prophet as an example:
ا اق ت رف آدم الخطيئة، د لما غفرت لي: قال لم يا رب أسألك بحق محم
“When Adam committed the sin, he said, ‘O my Lord, I ask you by the status of
Muhammad to forgive me’…” If making tawassul by someone who is not alive is shirk,
then according to the Wahhabiyys, Adam, the father of men, along with the Four Imams,
is a mushrik, because he made tawassul by the Prophet before the Prophet was created.
Let us see what other names will join this list of people that the Wahhabiyyah consider
mushriks.
1 Al-Baqarah, 45
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EXTRA DETAIL:
“The Tawassul of ^Umar by Al-^Abbas”
If they say, “ˆUmar Ibn Al-Khattab made tawassul by Al-ˆAbbas after the Prophet’s
death; does that not prove that it is forbidden to made tawassul by him after his death,
since ˆUmar would not leave out doing what is best had it been permissible?” The
answer is that ˆUmar did not leave out tawassul by the Prophet ملسو هيلع هللا ىلص because he died.
Rather, had the Wahhabiyy understood the text at all, he would have never asked the
question, because the answer for his question is contained in the story; Al-ˆAbbas gave
the reason for why they made tawassul by him when he said:
اللهم إن القوم توجهوا بي إليك لمكاني من نبيك
“O Allah, certainly the people have directed themselves by me to You because of my
status to your Prophet.1” He did not say, “They directed themselves by me to You
because Your Prophet has died.” Thus, ˆUmar did so out of observing the status of the
relatives (Al) of the Prophet. This incident is narrated by Az-Zubayr Ibn Bakkar.
Furthermore, leaving out something is not evidence that it is forbidden, as confirmed in
the books of the Foundations of Fiqh. The Prophet left out many permissible things, and
that is not evidence that they are forbidden. ˆUmar wanted to clarify the permissibility of
making tawassul by other than the Prophet, and that is why Ibn Hajar said after
narrating this story, “Among the benefits taken from the story of Al-ˆAbbas is the
recommendation of seeking intercession by the people of goodness, piety, and the family
of the Prophet (Ahlu-l-Bayt).” No one said that this story proves that tawassul by the
Prophet after his death is forbidden.
***
1414 ص/ 21 ج) - البخاري صحيح شرح القاري عمدة 437 ص/ 1 ج) - حجر ابن - الباري فتح ,( ص/ 12 ج) - دمشق تاريخ ,(
328)
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CALLING AND SEEKING HELP (ISTIGHATHAH) IS
NOT WORSHIP
To refute a Wahhabiyy in this issue, you must memorize the proof and not be intimidated
by his spooky talk of grave worshippers. One proof that calling is not worship, whether
the called one were alive or dead, present or absent, is the aforementioned hadith of the
blind man. Take a few more references:
Among what proves that calling the dead is not blasphemy is the story of Prophet
Ibrahim and the revival of the dead birds1:
ي >> براهمي رب أرن كيف تذ قال ا
الموت قال أولم تؤمن قال بىل ولكن ليطمئذ قليب قال فخذ وا
ليك ثذ اجعل عىل ك جبل مهننذ جزءا ثذ ادعهنذ يأتينك هنذ ا ري فرص أربعة من الطذ سعيا واعل أنذ اللذ
<<ز حكمي عزي
<When Abraham said, “O my Lord, show me how You revive the dead.” God said, “You
already believe.” He said, “Indeed, but so that my heart will be more firm.” God commanded
him: “Take four birds, dismember them and distribute their pieces on different mountains,
then call them, and they will come to you (reconstructed and revived).”>
To this the Wahhabiyy will laugh and say that we are being silly, but for us, he is being
silly, because calling on the dead is calling on the dead- human or not. And why would
calling on someone who originally has a mind and speech be worse than calling on a dead
thing that when living has no mind or speech? He is the one who made an inconsistent
rule, not us.
Among what proves the validity of calling upon other than Allah without worshipping
that one, even if he were absent, is what was narrated by Al-Bazzar from the route of Ibn
ˆAbbas:
1 Al-Baqarah, 260
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حدكم أصاب ا
أرض سوى الحفظة يك تبون ما يسقط من ورق الشجر فإذا ا
أإن هلل مالئكة فى ال
رض أعينوا عباد هللاعرجة با
أفالة فليناد ا
“Surely, Allah has angels who roam the earth, other than the angels who record the
deeds. They document the leaves that fall to the ground. So if one of you were in an open
land and was inflicted with a difficulty, let him call out, “Help, O slaves of Allah.” So
along with Prophet Adam and the Four Imams, Ibn Abbas is a mushrik according to them,
for encouraging seeking help from those who are not present (how would one know those
angels are present?). Hafidh Al-Haythamiyy said that At-Tabaraniyy narrated this hadith
and its narrators are trustworthy. Ibn Hajar also narrated this hadith in his sessions of
dictation (amali) as a hadith of the Prophet ملسو هيلع هللا ىلص (marfuˆ), and he judged it as hasan. The
different narrations of this hadith support each other, and strengthen whatever weakness
exists in some of the narrations.
It is also documented by the scholars of hadith, like Al-Bayhaqiyy in Al-Madkhal, that
weak narrations can be used for doing good acts, supplications, and interpretation of the
Qur’an, and this was already addressed in this book previously, when we produced Ibn
Taymiyah’s approval of what he and his followers consider shirk (because Ibn Taymiyah
contradicting himself is nothing strange). In his book Al-Kalimu-t-Tayyib, his quote is:
كنا عند عبد هللا بن عمر رضي هللا عنهما، فخدرت رجله فقال له : عن الهيثم بن حنش قالحب الناس إليك، فقال: رجل
أنما نشط من عقال: اذكر ا
أيا محمد، فكا
“From Al-Haytham Ibn Hanash that he said, ‘We were with ˆAbdullah Ibn ˆUmar, may
Allah accept his and his father’s deeds, when his leg was inflicted with the ‘khadar’. A
man said to him, ‘Mention the most beloved of people to you’, and so he said, ‘Ya
Muhammad’, and it was as if he was untied from a knot’.”
So is Ibn Taymiyah a mushrik or not, O Wahhabiyy? Rather, the Wahhabiyy will make
every excuse for Ibn Taymiyah for what he has done here, and accuse anyone else who
does the exact same thing of shirk.
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1. If the Wahhabiyy says that the hadith is weak, we tell him that is beside the point;
Ibn Taymiyah considered it a good practice, weak or not, and even if it were
weak, weak narrations can still be used for doing good deeds.
2. If he says that what is meant in the hadith is that Ibn ˆUmar wanted to conjure up
the remembrance of the Prophet in his heart, not to call on the Prophet, we tell
him that it says “Ya Muhammad,” which is calling. What grammarian said that
saying “Ya So and So” is not calling if one wanted to conjure up the
remembrance of another in one’s heart? Are you actually a sane person who
accepts this excuse? And how come it was only Ibn ˆUmar who meant to conjure
up the Prophet in his heart, and anyone else who says the exact same words after
the Prophet’s death is a mushrik according to you (except Ibn Taymiyah)?
3. If he says, “He was told to MENTION the most beloved person to him, so when
he said, ‘Ya Muhammad’, he was only MENTIONING the Prophet, not calling on
him.” The answer is that he said, “Ya Muhammad (O Muhammad). The fact that a
person told him to MENTION the most beloved to him is beside the point. He
called the Prophet after his death.” They play all of these word games because
they believe in Ibn Taymiyah more than they believe in the Prophet. They did not
play these word games for the sake of Ibn ˆUmar, it was for the sake if Ibn
Taymiyah.
EXTRA DETAIL:
“the munada (the vocative case in Arabic)”
It is helpful to digress into the Arabic language in this issue. The ‘munada’, literally:
‘the called one’, and grammatically: ‘the vocative case’, is in essence a direct object
(mafˆul bih). This is because had one said, “يا عبد هللا (O ˆAbdallah)”, it is as if he said
(’O‘ يا) is omitted, and the particle (’I call‘ أدعو) The verb ”.(I call ˆAbdallah) أدعو عبد هللا“
took its place.
There are a number of particles used for it: Its most famous is (يا ‘Ya’), like ‘Ya Zayd (O,
Zayd)’. With it, you can call the close and the far, the one who is present and the one who
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is not present. Among them is (أ ‘A’), like: ‘AZayd!’; ‘O Zayd!’, if he is close, and there
are others. Al-Haririyy said1:
ي وإن شئت هي أا او همزة او ا يا
أ وناد من تدعو بيا او با
“Call whomever you want to call by (using) ‘ya (ا ا) aya‘ ,’(ي ي ay‘ ,(ا ) by using a Hamzah ,’(اأ
ي ) ”.(هيا) ’and if you want, then by using ‘haya ,’(اأ
It has many cases and branches. One of those branches is the special munada named “al-
mustaghathu bih (one whose help is sought).” In his grammar book, the explanation of
Qatru-n-Nada, Ibn Hisham, may Allah have mercy upon him, defined this specific
munada as:
ة او يعين على دفع مشقةوهو كل اسم نودي ليخلص من شد
‘Every name that is called (out) for being relieved of something harsh, or for assistance
in repelling difficulty.” The only particle used for this type is (يا “ya”), which means, ‘O’,
and it has details that are not directly related to this discussion. Therefore, for the
Wahhabiyys to say that Ibn Taymiyah did not approve of “calling on the dead” as they
would call it, or “seeking help (isthighathah) from the dead” is a lie.
***
Among the evidence of tawassul by the Prophet and others, using them as a means for the
supplication to be answered, whether during their lives or after their deaths, is what was
narrated by Hafidh Abu Bakr Al-Bayhaqiyy with his chain of narration mentioned in the
Arabic text:
بيهقي حافظ ابو بكر ال
: قال ال
فارسي قال
، : اخبرنا ابو نصر بن قتادة وابو بكر ال بو عمرو بن مطر
أحدثنا ا
ع ثنا ابو معاوية، عن ال ى، حد ى بن يحي ثنا يحي ، حد هلي ثنا إبراهيم بن علي الذ
ح مش، عن ابي صال حد
ه عليه : قال الدار عن مالك ى الل صل بي ى قبر الن
اب فجاء رجل إل خط
صاب الناس قحط في زمن عمر بن ال
أا
م فقال هم قد هلكوا: وسل تك فإن م ه ل ه استسق الل يا رسول الل
1 Mulhatu-l-Iˆrab
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م في المنام فقال ه عليه وسل ى الل ه صل نهم مسقون، ائ: فاتاه رسول اللأقره مني السالم واخبره ا
أت عمر فا
كيس .وقل له عليك بالكيس ال
جل فاخبر عمر فقال ما عجزت عنه : فاتى الرلوا إل
يا رب ما ا
From the route of Malik Ad-Dar, that the people were inflicted with a drought1 at
the time of ˆUmar Ibnu-l-Khattab, and so a man came to the grave of the Prophet
and said, ‘O Messenger of Allah, seek the rain for your nation, for certainly they
are perishing!’ Then, the Messenger of Allah came to him in the dream and said,
‘Go to ˆUmar and pass the salam to him from me and inform him that they will be
irrigated, and say to him, ‘Endeavor, endeavor’. And so the man and informed
ˆUmar, and so ˆUmar said, ‘O my Lord, I do not fall short except in what I am
unable to do.’
Hafidh Ibn Kathir, who is trustworthy to them, narrated this and said immediately
afterwards:
وهذا إسناد صحيح
“This is an authentic chain of narration.” The confirmation of that person who went to the
grave being the Companion, Bilal Ibn Al-Harith is found in another version of the story,
also narrated by Ibn Kathir:
مزني حارث وهو بالل ب -فاخبرهم بقول ال
م يفطن -ن ال
ففطنوا ول
واما استبطاك في الستسقاء فاستسق بنا: فقال إن
“…And so ˆUmar informed them about what Al-Muzaniyy said-and he is Bilal Ibn Al-
Harith-and they understood and he did not understand. They said, ‘He is only considering
that you have been slow in performing the prayer for seeking rain (al-istisqa’), so lead us
in the prayer of seeking the rain.’…”
1 The drought lasted six months.
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So how do the Wahhabiyys play with this narration?
1. If the Wahhabiyy lies and claims that the hadith is weak, we have produced Ibn
Kathir’s authentication of the hadith, and he is reliable to them.
2. If they say that there is no evidence in dreams, we tell them that that is beside the
point. The evidence is not in the dream, it is in the doing of the Companion while
no one objected to him.
3. If they say their silence to his deed was the proof that they objected to it, we tell
them, “You claim to follow the Salaf, so stop talking; do like them and be silent.”
We also tell them that objecting to the deed is by speaking up, not being silent.
The Messenger of Allah said:
من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم 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”
1 Narrated by Muslim
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THE TRUTH ABOUT THOSE WHO ARE ABSENT OR
DEAD
The Wahhabiyys said that it is not permissible to call someone who is not alive or is
absent, because they do not hear, so this is why the person commits shirk in their claim;
he must have believed in the godhood of the dead or absent one to think that he (the dead
or absent) can hear him (the living) and then help him. We say that this is a claim that
has no evidence, and in fact is against the evidence. Ibn ˆAbbas narrated:
جال وأرحام قام إب راهيم على الحجر ف قال يا أي ها الناس كتب عليكم الحج فأسمع من في أصلب الر
يك النساء فأجابه من آمن ومن كان سبق في علم الله أنه يحج إلى يك اللهم لب ي وم القيامة لب
“Ibrahim stood upon the stone and said, ‘O people, Hajj has been made obligatory upon
you!’ He made those who were in the spines of the men (as seminal fluid) and the wombs
of the women hear, and whoever was to believe and whoever was eternally known by
Allah that he would perform the Hajj until Judgment Day responded, ‘labbayka-
llahumma, labbayk!’.” In some narrations, it is mentioned that he made everyone in the
heavens and earth hear him. So according to the Wahhabiyyah, along with Adam and Ibn
^Abbas and the Four Imams, Prophet Ibrahim is a mushrik. If the Wahhabiyy says, “He
was a Prophet,” we say, “Then you are going back on your invalid rule, that those who
are not alive or who are far cannot hear. You did not say, ‘Unless the one who calls them
is a Prophet’, nor do you believe that, because you misinterpret the verse that we will
clarify:
ذك ل تسمع الموت )> ن1<(ا
<O Muhammad, you cannot make the dead hear>.”
So we pose the question wanting only a “yes-or-no” answer: is it a condition that the one
who hears be alive and present? He must say no. If he says, “Not if the caller is a 1 An-Naml, 80
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Prophet,” we object because statements without evidence are not accepted in our
Religion: It is confirmed that ˆUmar, who is not a Prophet, was in Al-Madinah giving a
speech, then interrupted himself to call out to Sariyah, the commander of the army in
Persia, “Sariyah, take the mountain, take the mountain!” Later, the messenger of the army
told of how the enemy had prepared an ambush, and then they heard ˆUmar’s voice
saying to take the mountain, so they took the mountain as cover and avoided the ambush.
This is narrated by Al-Bayhaqiyy in Al-Iˆtiqad, and by others, and is very famous. The
Imams use it as evidence for the karamahs of the Waliyys. Most likely, the Wahhabiyy
will deny this story- without evidence, of course- because he would rather adhere to his
empty, false beliefs than submit to religious evidence. So if calling someone depends on
him being alive and present, or else it is shirk, then to the Wahhabiyys, along with Adam,
Ibn Abbas, the Four Imams and Ibrahim the Messenger of Allah, ˆUmar is a mushrik.
As for the dead hearing, we confirm this because we believe in the life of the Barzakh;
the life in the grave. When the person is buried, his soul returns to him, and he returns to
consciousness, but in a different state than the people who did not lose their souls yet. He
remains like that until his body decays, if his body is among those that decay. For
example, there is the hadith of Ibn ˆAbbas from the Prophet:
نيا في ي عرفه كان المؤمن أخيه بقبر يمر أحد من ما ورد إالعرفه عليه ف يسلم الدلم عليه الس
“There is not one of you that passes by the grave of his fellow believer that he knew
in the dunya and gives him the salam, except that he [i.e., the dead one] would know
him and return his salam.” This hadith was narrated by Ibn ˆAbdul-Barr and ˆAbdul-
Haqq Al-Ishbiliyy, and he deemed it as authentic. Also, Al-Bukhariyy and Muslim
narrated from the route of Anas from the Prophet that he said:
إذا نعالهم ق رع ليسمع وإنه أصحابه عنه وت ولى ق بره في وضع إذا العبد إن انصرفوا
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“Certainly, the slave, if he is put in his grave, and his companions turn away from
him, he will surely hear the steps of their sandals as they leave…”
As for the saying of Allah that the Wahhabiyys always use:
ذك ل تسمع الموت )> ن1<(ا
<O Muhammad, you cannot make the dead hear>,
it likens the blasphemers to the dead, as proven by the fact that the Prophet was calling
living people to Islam, not dead people. It does not mean that the dead cannot hear,
because there are several pieces of evidence proving that the dead do hear, like what was
just mentioned, as well as the belief in the questioning of the Angels Munkar and Nakir.
They ask the dead people, and the dead people answer them. There is also the the incident
when the Prophet said to the casualties of the Battle of Badr:
وجدتم ما وعد ربكم حقا؟
“Have you found what your Lord promised you to be true?” It was then said to the
Prophet, “O Messenger of Allah, do you call the dead?” He responded:
هم ، ولكن ال يجيبون ما أن تم بأسمع من
“You do not hear better than they do, however, they do not answer.”2
You should know that the Prophets are alive in their graves and their bodies do not decay.
It was narrated in the hadith of Anas from the Prophet,
يصلون قبورهم في أحياء األنبياء “The Prophets are alive in their graves praying.” Al-Bayhaqiyy deemed it authentic and
the Hafidh Ibn Hajar Al-Asqalaniyy agreed with him. You should also know that the
Wahhabiyy conviction about the Prophet is that he loses his status after death, and for that
1 An-Naml, 80
2 Al-Bukhariyy
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reason many of them bad-mouth the Prophet and call him a corpse, or say that a stick is
more useful than he is because he has died. They would never dare to say something like
that about Ibn Taymiyah.
HANGING WRITTEN WORDS AROUND ONE’S NECK
FOR PROTECTION (AL-HIRZ)
Wearing the ‘hirz’, also called the ‘hijab’ and the ‘ta^widh’, which is a paper or the like
on which Qur’an and supplications are written for protection against harm, is religiously
substantiated. It is not kufr (blasphemy) or shirk (worship of other than Allah). The
Religious evidence has priority over all opinions. At-Tirmidhiyy narrates the hadith:
إذا فرغ أن رسول هللا صلى هللا عليه و سلم قال : عن عمرو بن شعيب عن أبيه عن جده
أحدكم في النوم فليقل أعوذ بكلمات هللا التامات من غضبه وعقابه وشر عباده ومن
قال وكان عبد هللا بن عمرو يعلمها من بلغ همزات الشيطان وأن يحضرون فإنها لن تضره
كتبها في صك ثم علقها في عنقه من ولده ومن لم يبلغ منهم قال أبو عيسى هذا حديث حسن غريب
From the route of ˆAmr Ibn Shuˆayb, from his father, from his grandfather: The
Messenger of Allah ملسو هيلع هللا ىلص said, “If one of you wakes up frightened, then let him
say, ‘I seek refuge with the perfect Words of Allah, from His wrath and His
punishment, the evil of His slaves, from the whispers of the devil, and that the
devil will approach me on my death-bed’,” and ˆAbdullah Ibn ˆAmr used to teach
it to his pubescent children, and whoever did not reach puberty among his
children, he wrote it and hung it on their necks.
At-Tirmidhiyy said, “This hadith is “hasan gharib,” which means the hadith is reliable.
“Gharib” means that it was narrated through one route. An ignorant Wahhabiyy might
think he is saying that the hadith is strange. May Allah protect you from a deviant who
tries to fool you by telling you, “This means the hadith is strange.”
Al-Albaniyy’s weakening this hadith is weightless, because he is not qualified to grade
any hadith, as we already touched upon. He is not a hafidh of hadith, or even a
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muhaddith. In fact, he is not a hadith scholar, and not even a ‘musnid’, contrary to what
those who follow him and need his opinions for their beliefs would say. Here are some
references from the old scholars and imams; from the Salaf and beyond. In Al-Majmuˆ,
the explanation of al-Muhadhdhab, An-Nawawiyy said:
الح )وقال ...التعاويذ يعنون الحروز قال القاضي حسين وغيره يكره للمحدث حمل في ( أبو عمرو بن الص
جال ويجعل ع بيان والر ليها شمع ونحوه فتوى أخرى يجوز تعليق الحروز التي فيها قرآن على النساء والص
شمع ونحوه نساء وشبههن بالتحذير من دخول الخالء بها والمختار أنه ال يكره إذا جعل عليه ويستوثق من ال
الك ال بأس بما يعلق على النساء ألنه لم يرد فيه نهي ونقل ابن جرير الطبري عن مالك نحو هذا فقال قال م
بيان من القرآن إذا جعل في كن كقصبة حديد أو جلد يخرز عليه وقد يستدل لالباحة بحديث الحيض والص
عل صلى هللا ه أن رسول هللا كان يعلمهم من الفزع كلمات أعوذ )يه وسلم عمروبن شعيب عن أبيه عن جد
ياطين أن يحضرون ة من غضبه وشر عباده ومن همزات الش التام بن عمرو ( بكلمات هللا قال وكان عبد هللا
:رواه أبو داود والترمذي وقال حديث حسن ( نيه ومن لم يعقل كتبه فأعلقه عليه يعلمهن من عقل من ب
Judge Husayn and others said that it is disliked for the one who needs to make
wudu’ (muhdith) to carry the taˆawidh, and they mean the hirz1…”Abu ˆAmr
Ibnus-Salah said in another fatwa (religious answer) that it is permissible to
hang the hirz, which has in it Qur’an, on the women, children and men. Some wax
or the like would be used to seal it. The women and their likes are discouraged
from entering the bathroom with it. What is preferred is that it is not disliked if it
were sealed with wax or the like, because there was no prohibition narrated about
it. Ibn Jarir At-Tabariyy transmitted from Malik what is similar to this. He said:
Malik said that there is no problem about the Qur’an being hung on the
menstruating women and the children… Evidence that this is permissible is the
hadith of ˆAmr Ibn Shuˆayb, from his father, from his grandfather:
ن ) باد ه كان يعل مهم م ن غضب ه وشر ع الفزع كل مات أعوذ ب كل مات هللا التامة م ين أن يحضرون ن همزات الشياط مهن من ( وم قال وكان عبد هللا بن عمرو يعل
ن بن يه ومن لم يعق ل كتبه فأع (لقه عليه عقل م
“The Messenger of Allah used to teach them words for waking up from a
nightmare: "I seek refuge with the perfect Words of Allah, from His wrath, the
evil of His slaves, from the whispers of the devils, and that the devil will approach
1 I.e., it is not forbidden, let alone an act of worshipping other than Allah or any other
type of blasphemy.
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me on my deathbed", and ˆAbdullah Ibn ˆAmr used to teach them to whoever had
mental discrimination among his children, and whoever did not reach mental
discrimination, he wrote it down and hung it on their necks." This is narrated by
Abu Dawud and At-Tirmidhiyy, who said the hadith is hasan (strong, reliable).
Here, An-Nawawiyy, At-Tirmidhiyy, Judge Husayn (a high ranking Shafiˆiyy scholar,
nicknamed ‘Habrul-Ummah [the scholar of the nation]’), Ibnus-Salah (the fore-runner of
the science of hadith terminology, a strong scholar, and a high ranking waliyy from the
Salaf), At-Tabariyy (who is a mujtahid, hafidh of hadith and Qur’an interpreter from the
Salaf), Malik (who needs no introduction), the Companion ˆAbdullah Ibn ˆAmr, and
others, all validated this practice of wearing the hirz. These are among the biggest
scholars; much, much bigger than Al-Albaniyy, who is not truly a scholar, and over a
thousand years earlier. They definitely know better about what is shirk and what is not
shirk than Al-Albaniyy. However, we have alreadyestablished in the beginning of the
book that they believe that the majority of the nation believes in kufr.
And what do those people who believe that this issue is blasphemy and shirk say about
Malik? Is he a blaspheming non-Muslim to them? He is one of the most fundamental
imams of the nation. They would never dare to say that he is a blasphemer, although they
might believe it, and although they would say it about others for the same reason.
As for the Tama’im (talismans) that the Prophet said are shirk, these are things from the
Jahiliyyah (Era of Ignorance). They are not the same as the hirz; they do not have the
same ruling in our Religion. This is what was established by Ahlus-Sunnah and
understood from the hadith centuries before people misunderstood the case and mixed the
two issues. Those people from the Era of Ignorance believed that those talismans created
benefit, and this is blasphemy. The hirz does not create anything. It is hoped that Allah
will create the benefit by it.
If someone asks, “Why rely on these written words? Rely on Allah. Can Allah protect
you without these words?” The answer is that wearing the hirz is another example of
seeking a reason (sabab) to get what you want (which is the protection), like drinking
water for quenching the thirst, or taking medicine seeking cure. A person should not
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believe that these reasons create anything, or that they benefit without the power and
creating of Allah. To believe these words create benefit is shirk, because Allah is the only
Creator. The benefit of wearing them is that one hopes that Allah will create the benefits
by them, and not that they create anything. Allah is the only Creator.
Therefore, it is valid for us to also ask them, “Why do you drink water and not merely
rely on Allah? Do you believe that the water creates? Can Allah relieve that thirst without
water? And why do you have a lock on your door? And why do you take medicine? And
why do you recite words for protection? Do you believe that these creations benefit
without the power of Allah? Cannot Allah create the cure without the medicine, and the
protection without the lock, etc?” Even reciting the words of protection with the tongue is
done with the same reasoning- that one HOPES that Allah will protect him by those
uttered words. Those uttered words do not create. Likewise, the Muslims are innocent of
shirk or believing in a creator other than Allah when wearing a hirz. If drinking water,
taking medicine, using a lock and uttering words do not make a person fall into shirk,
then also wearing written words would not make a person fall into shirk.
So again, the tama’im mentioned in the hadith are not the same as the hirz. They are the
practice of the Jahiliyyah. The people from the jahiliyyah used to believe that they create-
not that Allah creates- just like they used to worship the idols and believe that sicknesses
were contagious by themselves, not by the creating of Allah. Those who used the hadiths
that mentioned the tama’im to forbid the hirz did not learn or believe about this issue
properly.
RECITING AT THE GRAVES
Those mean people also forbid the Muslims from reciting the Qur’an over the graves of
their dead. They have nothing to substantiate this but their meanness and dry character,
may Allah deform their faces. Let us give a brief, yet ample clarification of its being a
religious recommendation.
Ahlus-Sunnah have a consensus that the dead benefit from the supplication of the living
and their charities given on the behalf of the dead. An-Nasafiyy, may Allah have mercy
upon him, said in his famous document about the Muslim Creed:
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.وفي دعاء األحياء لألموات وصدقتهم عنهم نفع لهم
“The supplication of the living for the dead and the charities on their behalf is beneficial
to them (for the dead).” Muhaddith Murtada Az-Zabidiyy said in the Explanation of Al-
Ihya’ that As-Suyutiyy said in the explanation of As-Sudur,
As for reciting the Qur’an at the grave, our scholars and colleagues (meaning the
Shafiˆiyys) and others are definitive of its religious legitimacy. Az-Zaˆfaraniyy
said, ‘I asked Ash-Shafiˆiyy about reciting at the grave, and he said there is no
problem with it.’ An-Nawawiyy said in the Explanation of Al-Muhadhdhab, ‘It is
recommended for the one who visits the graves to recite what is easy for him of
the Qur’an and to make duˆa’ for them after it. Ash-Shafiˆiyy explicitly mentioned
this and the mujtahids within the Shafiˆiyy school have agreed upon it.’ An-
Nawawiyy added in another place, ‘If he completes the recitation of the entire
Qur’an that would be even better.’ It is mutawatir that Ash-Shafiˆiyy visited the
grave of Al-Layth Ibn Saˆd and praised him a lot and recited the Qur’an from the
beginning to the end there, and he said, “I hope that this will continue to
happen,” and then the issue persisted.
Al-Qurtubiyy said, “Some of our scholars have used as evidence for the recitation of the
Qur’an over the grave the hadith of the moist stick, the one that the Prophet ملسو هيلع هللا ىلص broke into
two, then he planted a half into one grave and another half into the other grave and then
he said:
لعله يخفف عنهما ما لم ييبسا“It is so that the torture will be lightened for them as long as the sticks do not dry.”
That is narrated by the Two Shaykhs. He said, “This promotes the legitimacy of planting
the trees on the graves and reciting the Qur’an, and if it is lightened for them by the
plants then how about by the recitation of the Qur’an by the believing person?” An-
Nawawiyy said, “The scholars have recommended the recitation of the Qur’an at the
grave and they considered it good by the hadith of the two sticks. They said that if the
benefit reached the dead by the tasbih (saying subhanallah) of the sticks while they were
moist, then for the dead to benefit from the recitation of the Qur’an at the grave is even
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more so valid, because the recitation of the Qur’an from a person is greater and more
beneficial than the tasbih (saying subhanallah) of a stick.
Among what testifies to the dead person benefiting from the recitation of another is the
hadith of Maˆqil Ibn Yassar that the Messenger of Allah ملسو هيلع هللا ىلص said:
اقرءوا على موتاكم
“Recite on your dead.” Abu Dawud narrated it. There is also the hadith:
اقرءوا يس على موتاكم
“Recite Yasin on your dead.” That is narrated by An-Nasa’iyy, Ibn Majah, and Ibn
Hibban. There is also the hadith:
يس ثلث القرءان ال يقرؤها رجل يريد الل والدار الخرة إال غفر له، فاقرؤها على موتاكم
“Yasin is a third of the Qur’an. No man who wants the reward from Allah and he
wants the pleasureful life of the hereafter recites it except that he would be forgiven,
and so recite it over your dead.”
Ahmad narrated it. Some of the Followers of the Companions have interpreted the
recitation over the dead to be in reference to the one who is on his deathbed, but this
explanation (ta’wil) is against the apparent meaning of the hadith, and there is no need to
make such an inference. Furthermore, it would be said that if the one on the deathbed
benefits from the recitation of Yasin although this recitation is not from his own deeds,
then the dead person would likewise benefit, because the dead person is like the present,
living person; he hears like the present living person, as confirmed in the hadith.
It was narrated from ˆAliyy Ibn Musa al-Haddad that he said, “I was with the Ahmad Ibn
Hambal in a funeral, and Muhmmad Ibn Qudamah al-Jawhariyy was with us. When the
dead person was buried, a blind man came reciting at the grave, and Ahmad said, “Hey
you! Certainly, reciting at the grave is an innovation. When we left from the graves,
Muhammad Ibn Qudamah said, “O Abu ˆAbdillah, what do you say about Mubashshir
Ibn Ismaˆil al-Halabiyy?’ He (Ahmad) said, “Trustworthy. Have you copied anything
from his route?” He (Muhammad Ibn Qudamah) said, “Yes. Mubashshir Ibn Ismaˆil
informed me from ˆAbdurahman Ibn ˆAla’ the son of Al-Lajlaj, from his father, that he
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made a will that when he is buried, the beginning and end of Al-Baqarah would be
recited at his grave, and I heard Ibn ˆUmar making the same will.” Then Ahmad said, Go
back to the man and tell him to recite.” This is how al-Qurtubiyy narrated it in his book
at-Tadhkirah, and Allah knows best.
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EPILOGUE
et us end with some statements given about the Wahhabiyys by the scholars in
a book called Fitnatu-l-Wahhabiyyah (the tribulation of the Wahhabiyys), by
the real Muftiy of Makkah, Shaykh Ahmad Zayniyy Dahlan. He said, “What Ibn
ˆAbdu-l-Wahhab’s father, brother, and shaykhs speculated about him came true by the
will of Allah, the exalted. Ibn ˆAbdu-l-Wahhab 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 ˆAbdu-l-Wahhab embellished his
sayings with quotes he selected from Islamic sources, that is, quotes used for proofs in
many issues, but not the issues which Ibn ˆAbdu-l-Wahhab was attempting to support.”
He also said:
Initially, the Wahhabiyys sent a group to Makkah and Al-Madinah, 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-Madinah refuted them and established the Islamic evidences
against them- which they could not refute. The scholars were certain about the
Wahhabiyys 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 Wahhabiyys fled like frightened zebras fleeing from a lion. Hence,
after establishing the proofs, the scholars wrote an attestation against the
Wahhabiyys 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 Wahhabiyy understanding of the
aforementioned texts, then the others that they use can also be explained. This booklet
complies with the verse:
{( ة أخرجت للنذاس تأمرون بلمعروف وتهنون عن المنكر وتؤمنون بللذ كنمت خري أمذ )}1
1 Al ˆImran, 110
L
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<<You are the best nation ever sent out to the people. You bid the good, forbid the evil,
and believe in Allah>>.
We thank Allah 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 Allah to grant us the lawful sustenance. May Allah 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, Allah, we ask you by the merit and honor of Your beloved Prophet
,to answer this humble supplication ملسو هيلع هللا ىلص
And Allah knows best.
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GLOSSARY
Allah is the proper name of the Creator.
Ahlu-s-Sunnah is the group which follows
the method of the Companions of the Prophet
.ملسو هيلع هللا ىلص
Al- Whether capitalized or not, represents the
definite article alif lam (ال), “the”. Because of the
idgham (merging) of the lam with 14 specific
letters (the shamsiyy letters), the definite article
will also be written throughout the text with the
following letters “At-”, “Ath-”, “Ad-”, “Adh-”,
“Ar-”, “Az-”, “As-”, “Ash-”,
“As-”, “Ad-”, “At-”, “Adh-”, and “An-”.
ˆaqidah “creed; belief; conviction” It is the
science of belief.
ˆaql “mind; intellect” It is the faculty given to
some creatures which enables them to
distinguish between what is valid and what is
invalid.
ˆarsh “throne” It is the ceiling of Paradise.
Blasphemy is the opposite of belief (kufr).
Companion refers to those who met the
Prophet ملسو هيلع هللا ىلص, believed in him, and died as
Muslims.
Fiqh is the science of the detailed practical
rules of the Religion.
Hadith refers to the narrated sayings, doings,
and approvals of the Prophet ملسو هيلع هللا ىلص. It is often
referred to as the Sunnah.
Hafidh refers to the top scholars of hadith
who are qualified to grade the levels of the
narrations. These scholars are higher than
muhaddiths. Someone who memorized the
Qur’an is also called a hafidh, but this does not
make him a scholar.
Ijmaˆ “consensus” It is the unanimous
agreement among the mujtahids in any era about
the judgment of a particular case. Once
established, no one has the right to later disagree.
Ijtihad is the effort put by the mujtahid to
deduce judgments not explicitly mentioned in the
Qur’an or hadith.
Jahannam is a name of Hell
Madhhab “school of practical rules” refers to
the work of scholars following a particular
mujtahid. Sometimes the word is used for other
meanings.
Muhkam (decisive) is a verse or hadith
that has only one meaning in the Arabic
language.
Mujaddid “renewer” refers to a great scholar
who would appear every century to renew the
Religion for the Muslims.
Mujtahid refers to the top scholars who
deduce judgments in case the ruling is not
explicitly mentioned in the Qur’an or Hadith.
Mushabbihah is the plural of Mushabbih,
someone who likens Allah to the creations.
Mutashabih (ambiguous) is a verse or
hadith that can have more than one meaning.
Even an Arab may not reach its true meaning.
Mushrik is someone who associates partners
with Allah.
Sahih “valid; authentic” It often refers to a
narration which fulfills the highest conditions of
authenticity.
Salaf “predecessors” It refers to the first three
centuries of Muslims. Some scholars said it only
refers to the Companions, their students, and
their students- and not the first three centuries
entirely. The first saying is the strong one.
“Salafiyy” is an adjective.
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Shirk is associating partners with Allah.
Sufiyy is a person who practices tasawwuf.
The true application of tasawwuf is in leaving
the mundane and worldly desires. It is not by
neglecting the obligatory prayers for optional
deeds, spinning in circles, dancing, touching
women, or belittling the status and pleasures of
Paradise.
Sunnah has many meanings. Linguistically, it
means, “a way”. Religiously, it could refer to the
hadith of the Prophet ملسو هيلع هللا ىلص; to the optional,
recommended, and rewardable matters; and to
the Prophet’s ملسو هيلع هللا ىلص practice of the Religion in
general, including the obligations.
Tafsir is the science of interpreting the
Qur’an. It may refer to the actual interpretation.
Tajsim is believing that Allah has a body.
Tawhid is the Oneness of Allah; monotheism.
This word may also be synonymous with
ˆaqidah; the science of the correct belief in Allah
and His Messenger ملسو هيلع هللا ىلص.
Ta’wil is interpreting a text to have a meaning
different from its apparent meaning.
We when referring to Allah denotes majesty,
not plurality.