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 benefits

refuting the wahhabi creed in the attributes, as well as innovations, and other benefits

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How to debate with the so called salafiyyah Document Transcript

  • 1. SUBMISSION PRODUCTIONS PRESENTS: َ‫ك‬َ‫ي‬َ‫ف‬‫ية‬ ََ‫مناظرةَالمسم‬‫ي‬‫ن‬ َ‫بالسلفية‬ HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAHa handbook for thoroughly refuting Wahhabiyys in the topics of the attributes, madhhabs, innovations and tawassul ‫ا‬‫ذ‬‫م‬َ‫أ‬َ‫ف‬ ٌ‫ات‬َ ِ‫اِب‬ َ‫ش‬َ‫ت‬ُ‫م‬ ُ‫َر‬‫خ‬ُ‫أ‬َ‫و‬ ِ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ ُّ‫م‬ُ‫أ‬ ‫ذ‬‫ُن‬‫ه‬ ٌ‫ات‬َ َ‫َك‬ْ‫ح‬ُ‫م‬ ٌ‫ت‬ َ‫َي‬َ‫أ‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ َ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ل‬َ‫ز‬ْ‫ن‬َ‫أ‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ‫ُو‬‫ه‬ َ‫ه‬َ‫ب‬‫ا‬ َ‫ش‬َ‫ت‬ ‫ا‬َ‫م‬ َ‫ون‬ُ‫ع‬ِ‫ب‬‫ذ‬‫ت‬َ‫ي‬َ‫ف‬ ٌ‫غ‬ْ‫ي‬َ‫ز‬ ْ‫م‬ِِ‫وِب‬ُ‫ل‬ُ‫ق‬ ِ‫ِف‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬‫ذ‬‫َّل‬ ِ ‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ِ ِ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬َ‫و‬ ِ‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ْ‫ل‬‫ا‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ َ ْ‫ال‬ ‫و‬ُ‫ل‬‫و‬ُ‫أ‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ ُ‫ر‬‫ذ‬‫ك‬‫ذ‬‫ذ‬َ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ‫ا‬َ‫ن‬ِ‫ب‬َ‫ر‬ ِ‫د‬ْ‫ن‬ِ‫ع‬ ْ‫ن‬ِ‫م‬ ٌّ ُ‫ُك‬ ِ‫ه‬ِ‫ب‬ ‫ا‬‫ذ‬‫ن‬َ‫م‬َ‫أ‬ َ‫ون‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ِْ‫َل‬ِ‫ع‬ْ‫ل‬‫ا‬ ِ‫ِف‬ َ‫ون‬ُ ِ‫اِس‬‫ذ‬‫الر‬َ‫و‬ ُ‫ذ‬‫اَّلل‬ِ‫اب‬َ‫ب‬ْ‫ل‬
  • 2. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 5th edition 2 5th edition
  • 3. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 5th edition 3 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
  • 4. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 5th edition 4 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: {( ‫الرمحن‬‫عـىل‬ِ‫العـرش‬‫توى‬‫اس‬ )} <<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: {( ‫ليه‬‫ا‬‫يصعد‬‫اللكم‬‫الطيب‬ )}........................118 <<ILAYHI YASˆADU-L-KALIMU-T-TAYYIB>>..............................................118 THE CORRECT MEANING OF THE VERSE..................................................................................118 THE IMPLICATIONS OF THE LITERAL MEANING ....................................................................119
  • 5. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 5th edition 5 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: {( ‫منا‬‫ا‬‫مره‬‫أ‬‫ذا‬‫ا‬‫اد‬‫ر‬‫أ‬‫شيئا‬‫ن‬‫أ‬‫يقول‬‫هل‬‫كن‬‫فيكون‬ )} <<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: ‫و‬‫كل‬‫بدعة‬‫ضاللة‬ “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 ‫ﷺ‬ ....152 WHO ARE THE HEADS OF THE WAHHABIYYS? ............................................ 156 AHMAD IBN TAYMIYYAH.............................................................................................................156 MUHAMMAD IBN ˆABDU-L-WAHHAB........................................................................................162 AL-ALBANIYY..................................................................................................................................163
  • 6. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 6 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
  • 7. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | 7 CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED
  • 8. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 8 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 ‫ﷺ‬ said: ِ‫م‬ُّ‫ل‬َ‫َّع‬‫الت‬ِ‫ب‬ ُ‫ْم‬‫ل‬ِ‫الع‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬َ‫و‬ “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: ‫فليرحل‬ ‫معلما‬ ‫يجد‬ ‫لم‬ ‫من‬ ‫أل‬ ِ‫فليس‬ ‫ذا‬ ‫يعلم‬ ‫يكن‬ ‫لم‬ ‫من‬ “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
  • 9. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 9 THE PATH OF AHLU-S-SUNNAH AND THE OBLIGATION OF FOLLOWING THEM Know that in a very well-known hadith, the Messenger of Allah ‫ﷺ‬ warned about 72 sects that would deviate from the correct path of the Muslims. He said: ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ق‬ِ‫ر‬َ‫ت‬ْ‫ف‬َ‫ت‬َ‫س‬ َ‫ة‬َّ‫ُم‬‫أل‬‫ا‬ ِ‫ه‬ِ‫ذ‬َ‫ه‬ َّ‫ن‬ِ‫إ‬َ‫و‬،ً‫ة‬َ‫ق‬ْ‫ر‬ِ‫ف‬ َ‫ين‬ِ‫ع‬ْ‫ب‬َ‫س‬َ‫و‬ ِ‫ن‬ْ‫ي‬َ‫ت‬ْ‫ن‬ِ‫ث‬ً‫ة‬َ‫د‬ِ‫اح‬َ‫و‬ َّ‫ال‬ِ‫إ‬ ِ‫ر‬‫َّا‬‫ن‬‫ال‬ ‫ي‬ِ‫ف‬ ‫ا‬َ‫ه‬ُّ‫ل‬ُ‫ك‬ “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: ‫ف‬‫الجماعة‬ ‫ليلزم‬ ‫فمن‬‫أ‬‫بحب‬ ‫راد‬‫و‬‫الجنة‬ ‫حة‬ “Whoever wishes for the prosperity of Paradise, let him adhere to the Jamaˆah,”2 . The Prophet ‫ﷺ‬ 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 ‫ﷺ‬ 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.
  • 10. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 10 “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 ‫ﷺ‬ said: ِ‫م‬َ‫ظ‬ْ‫ع‬َْ‫األ‬ ِ‫اد‬َ‫و‬َّ‫الس‬ِ‫ب‬ ْ‫م‬ُ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬َ‫ف‬ ‫ا‬ً‫ف‬ َ‫َل‬ِ‫ت‬ْ‫خ‬‫ا‬ ُ‫م‬ُ‫ت‬ْ‫َي‬‫أ‬َ‫ر‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ،ٍ‫َة‬‫ل‬ َ‫َل‬َ‫ض‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ع‬ِ‫م‬َ‫ت‬ْ‫ج‬َ‫ت‬ َ‫ال‬ ‫ي‬ِ‫ت‬َّ‫ُم‬‫أ‬ َّ‫ن‬ِ‫إ‬ "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 ‫ﷺ‬ named that group: ‫ي‬ِ‫ب‬‫ا‬َ‫ح‬ْ‫َص‬‫أ‬َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫م‬ “(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
  • 11. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 11 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: ‫من‬‫أ‬‫ح‬‫ى‬َ‫ي‬‫سن‬‫تي‬‫فله‬ ‫أمتي‬ ‫فساد‬ ‫عند‬‫أ‬‫شهيد‬ ‫جر‬ “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
  • 12. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 12 ‫وإ‬‫أمت‬ ‫ن‬‫كم‬‫تنكرونها‬ ‫أمور‬ ‫و‬ ‫بالء‬ ‫ءاخرها‬ ‫سيصيب‬ ‫و‬ ‫أولها‬ ‫في‬ ‫عافيتها‬ ‫جعلت‬ ‫هذه‬ “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: {( ُ‫ور‬ُ‫ك‬‫ذ‬‫الش‬ َ‫ي‬ِ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ْ‫ن‬ِ‫م‬ ٌ‫ل‬‫ي‬ِ‫ل‬َ‫ق‬َ‫و‬)} <<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: َ‫ك‬ُ‫ت‬َّ‫ُم‬‫أ‬ ْ‫ت‬َ‫و‬َ‫غ‬َ‫ل‬ َ‫ر‬ْ‫م‬َ‫خ‬ْ‫ل‬‫ا‬ َ‫ت‬ْ‫ذ‬َ‫َخ‬‫أ‬ ْ‫و‬َ‫ل‬َ‫و‬ “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
  • 13. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 13 ُ‫ه‬َ‫د‬ْ‫ح‬َ‫و‬ ً‫ة‬َّ‫ُم‬‫أ‬ ‫ي‬ِ‫ْت‬‫أ‬َ‫ي‬ “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 ‫.ﷺ‬ 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 ‫ﷺ‬ and never deviated from it. Ahlu-s-Sunnah follows the four famous madhhabs in obedience to Allah and His Messenger ‫ﷺ‬ 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
  • 14. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 14 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 ‫ﷺ‬ 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 ‫ﷺ‬ 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 ‫,ﷺ‬ 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 ‫ﷺ‬ is what was narrated by Al-Bukhariyy from the route of Ibn ˆUmar: ‫قال‬ ‫معر‬ ‫ابن‬ ‫عن‬:‫اب‬‫ز‬‫ح‬‫ال‬ ‫من‬ ‫رجع‬ ‫ملا‬ ‫لنا‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫النيب‬ ‫قال‬(‫حد‬‫أ‬ ‫يصلني‬ ‫َّل‬‫بين‬ ‫ِف‬ ‫َّل‬‫ا‬ ‫العرص‬ ‫يظة‬‫ر‬‫ق‬)‫ذكل‬ ‫منا‬ ‫يرد‬ ‫مل‬ ‫نصيل‬ ‫بل‬ ‫بعضهم‬ ‫وقال‬ ‫تهيا‬‫نأ‬ ‫حىت‬ ‫نصيل‬ ‫َّل‬ ‫بعضهم‬ ‫فقال‬ ‫يق‬‫ر‬‫الط‬ ‫ِف‬ ‫العرص‬ ‫بعضهم‬ ‫درك‬‫فأ‬ ‫مهنم‬ ‫احدا‬‫و‬ ‫يعنف‬ ‫فَل‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫للنيب‬ ‫فذكر‬ “Ibn ˆUmar said, “When he returned from the battle against the United Parties1 the Prophet ‫ﷺ‬ 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 ‫,ﷺ‬ 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.
  • 15. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 15 understood that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ would have scolded those who disobeyed him, because the belief of the Muslims is that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ and his Companions, just as the one who follows the method of the previously mentioned schools of fiqh follows the method of the Prophet of Allah ‫ﷺ‬ 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:
  • 16. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 16 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 ‫ﷺ‬ 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.
  • 17. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 17 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 Creator 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 ‫ﷺ‬ warned. They are religiously defined as the people who liken the self of
  • 18. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 18 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
  • 19. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 19 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 ‫ﷺ‬ 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.
  • 20. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 20 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 ‫ﷺ‬ said: ‫أ‬‫على‬ ‫دعاة‬ ‫تنكر‬ ‫و‬ ‫منهم‬ ‫تسمع‬ ‫ألسنتنا‬‫ب‬ ‫يتكلمون‬ ‫جلدتنا‬ ‫من‬ ٌ‫ناس‬‫أ‬‫ن‬َ‫م‬ ‫جهنم‬ ‫بواب‬ ‫إليهم‬ ‫استمع‬‫فيها‬ ‫قذفوه‬ “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
  • 21. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 21 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 T
  • 22. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 22 imagined. Let there be no doubt that this is the correct belief in Him, the mighty Lord with the perfect names.
  • 23. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 23 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 ‫ﷺ‬ said about the book above it. They do not see this as drawing similarities between Allah and His creations. Some of them said that Allah exists in the sky, but perhaps those T
  • 24. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 24 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.
  • 25. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 25 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
  • 26. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 26 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: ‫كيف‬ ‫بال‬ "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 ‫ﷺ‬ wife and Imam Malik. She said, "the ‘How’ (being attributed to Him) is not rational (ghayru
  • 27. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 27 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 ‫.ﷺ‬ 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
  • 28. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 28 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: {(ِ ِ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬َ‫و‬ ِ‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ْ‫ل‬‫ا‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ َ‫ه‬َ‫ب‬‫ا‬ َ‫ش‬َ‫ت‬ ‫ا‬َ‫م‬ َ‫ون‬ُ‫ع‬ِ‫ب‬‫ذ‬‫ت‬َ‫ي‬َ‫ف‬ ٌ‫غ‬ْ‫ي‬َ‫ز‬ ْ‫م‬ِِ‫وِب‬ُ‫ل‬ُ‫ق‬ ِ‫ِف‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬ ‫ا‬‫ذ‬‫م‬َ‫أ‬َ‫ف‬)} <<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
  • 29. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 29 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: <(ٌ‫ط‬‫ي‬ِ‫ح‬ُ‫م‬ ٍ‫ء‬ ْ َ‫َش‬ ِ ُ‫ك‬ِ‫ب‬ ُ‫ه‬‫ذ‬‫ن‬ ِ ‫ا‬ َ‫َّل‬َ‫أ‬)>. 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-
  • 30. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 30 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: ِ‫ة‬َ‫ل‬ْ‫ب‬ِ‫الق‬ َ‫ن‬ْ‫ي‬َ‫ب‬َ‫و‬ ُ‫ه‬َ‫ن‬ْ‫ي‬َ‫ب‬ ُ‫ه‬َّ‫ب‬َ‫ر‬ َّ‫ن‬ِ‫إ‬ [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 ِ‫آن‬ْ‫ر‬ُ‫ق‬ْ‫ال‬ ‫ي‬ِ‫ف‬ َ‫از‬َ‫ج‬َ‫م‬ َ‫ال‬َ‫ف‬,ُ‫ف‬َ‫ل‬َّ‫س‬‫ال‬ ِ‫ه‬ِ‫ب‬ ْ‫ق‬ِ‫ط‬ْ‫ن‬َ‫ي‬ ْ‫م‬َ‫ل‬ ٌ‫َث‬‫د‬ْ‫ح‬ُ‫م‬ ٌ‫ع‬َ‫د‬َ‫ت‬ْ‫ب‬ُ‫م‬ ٌ‫م‬‫ي‬ِ‫س‬ْ‫ق‬َ‫ت‬ ٍ‫از‬َ‫ج‬َ‫م‬َ‫و‬ ٍ‫ة‬َ‫ق‬‫ي‬ِ‫ق‬َ‫ح‬ ‫ى‬َ‫ل‬‫إ‬ ِ‫ة‬َ‫غ‬ُّ‫ل‬‫ال‬ ُ‫م‬‫ي‬ِ‫س‬ْ‫ق‬َ‫ت‬َ‫و‬ ْ‫ل‬َ‫ب‬ “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
  • 31. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 31 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: {(‫ا‬ً‫ري‬ِ‫ن‬ُ‫م‬ ‫ا‬ً‫ج‬‫ا‬َ ِ‫ِس‬)}1 <<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: {( ‫ذ‬‫ض‬َ‫ق‬ْ‫ن‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ُ‫يد‬ِ‫ر‬ُ‫ي‬ ‫ا‬ً‫ار‬َ‫د‬ِ‫ج‬)}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: {(ْ ُ‫ك‬َ‫ل‬ ٌ‫ث‬ْ‫ر‬َ‫ح‬ ُْ‫ُك‬ُ‫ؤ‬‫ا‬ َ‫س‬ِ‫ن‬)}3 <<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
  • 32. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 32 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: ‫العرب‬ ‫ديوان‬ ‫فإنه‬ ‫الشعر‬ ‫من‬ ‫فابتغوه‬ ‫القرآن‬ ‫من‬ ‫شيء‬ ‫عليكم‬ ‫خفي‬ ‫إذا‬ “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: {( ٌ‫ات‬َ ِ‫اِب‬ َ‫ش‬َ‫ت‬ُ‫م‬ ُ‫َر‬‫خ‬ُ‫أ‬َ‫و‬ ِ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ ُّ‫م‬ُ‫أ‬ ‫ذ‬‫ُن‬‫ه‬ ٌ‫ات‬َ َ‫َك‬ْ‫ح‬ُ‫م‬ ٌ‫ت‬ َ‫َي‬‫أ‬ ُ‫ه‬ْ‫ن‬ِ‫م‬)}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 ‫ﷺ‬ 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
  • 33. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 33 ‫الكتاب‬ ‫تأويل‬ ‫و‬ ‫الحكمة‬ ‫علمه‬ ‫اللهم‬ “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: {(ُ‫ذ‬‫اَّلل‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫})و‬2 <<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: {(‫امل‬)}1 1 Narrated by Al-Bukhariyy, At-Tabaraniyy, At-Tabariyy and Ibn Majah 2 Al ˆImran, 7
  • 34. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 34 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: {(ُ‫ه‬ُ‫ل‬‫ي‬ِ‫و‬ْ‫أ‬َ‫ت‬ ‫ي‬ِ‫ْت‬‫أ‬َ‫ي‬ َ‫م‬ْ‫و‬َ‫ي‬ ُ‫ه‬َ‫ل‬‫ي‬ِ‫و‬ْ‫أ‬َ‫ت‬ َّ‫ال‬ِ‫إ‬ َ‫ن‬‫و‬ُ‫ر‬ُ‫ظ‬ْ‫ن‬َ‫ي‬ ْ‫ل‬َ‫ه‬)}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: {(ِْ‫َل‬ِ‫ع‬ْ‫ل‬‫ا‬ ِ‫ِف‬ َ‫ُون‬ ِ‫اِس‬‫ذ‬‫الر‬َ‫و‬ ُ‫ذ‬‫اَّلل‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫})و‬4 <<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
  • 35. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 35 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: <( ٍ‫ة‬ َ‫س‬َْ‫َخ‬ َ‫َّل‬َ‫و‬ ْ‫م‬ُ‫ه‬ُ‫ع‬ِ‫ب‬‫ا‬َ‫ر‬ َ‫ُو‬‫ه‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ ٍ‫ة‬َ‫ث‬ َ‫َل‬َ‫ث‬ ‫ى‬َ‫و‬َْ‫َن‬ ْ‫ن‬ِ‫م‬ ُ‫ون‬ُ‫ك‬َ‫ي‬ ‫ا‬َ‫م‬ْ‫م‬ُ‫ه‬ ُ‫س‬ِ‫د‬‫ا‬ َ‫س‬ َ‫ُو‬‫ه‬ ‫ذ‬‫َّل‬ ِ ‫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 ‫ﷺ‬ by saying, “This book is not a miracle as you claim, for our language is understood and intelligible, and you have come with something that has no meaning to us, and cannot be known by anyone.” This claim is mentioned in some of the footnotes of 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: {( ٍ‫ِني‬‫ب‬ُ‫م‬ ٍ ِ‫ب‬ َ‫ر‬َ‫ع‬ ٍ‫ان‬ َ‫س‬ِ‫ل‬ِ‫ب‬)}2 <<(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
  • 36. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 36 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: {(‫ا‬َ‫ن‬ْ‫ع‬َ‫ط‬َ‫أ‬َ‫و‬ ‫ا‬َ‫ن‬ْ‫ع‬ِ َ‫َس‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬َ‫و‬)} <<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: {( َ‫ني‬ِ‫ق‬ِ‫اس‬َ‫ف‬ْ‫ل‬‫ا‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ ِ‫ه‬ِ‫ب‬ ُّ‫ل‬ ِ‫ض‬ُ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ‫ا‬ً‫ري‬ِ‫ث‬َ‫ك‬ ِ‫ه‬ِ‫ب‬ ‫ي‬ِ‫د‬َْ‫َي‬َ‫و‬ ‫ا‬ً‫ري‬ِ‫ث‬َ‫ك‬ ِ‫ه‬ِ‫ب‬ ُّ‫ل‬ ِ‫ض‬ُ‫ي‬)}2 <<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
  • 37. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 37 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, ‫.)ﷺ‬ Allah told us in the Qur’an about their rejection of the truth: {(ْ‫م‬ِِ‫اِن‬َ‫ذ‬َ‫أ‬ ِ‫ِف‬ ْ‫م‬ُ‫ه‬َ‫ع‬ِ‫ب‬‫ا‬ َ‫ص‬َ‫أ‬ ‫ا‬‫و‬ُ‫ل‬َ‫ع‬َ‫ج‬ ْ‫م‬ُ‫ه‬َ‫ل‬ َ‫ر‬ِ‫ف‬ْ‫غ‬َ‫ت‬ِ‫ل‬ ْ‫م‬ُُ‫ُت‬ْ‫و‬َ‫ع‬َ‫د‬ ‫ا‬َ‫م‬‫ذ‬ ُ‫ُك‬ ِ‫ّن‬ ِ ‫ا‬َ‫})و‬1 <<(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: ِ‫ه‬َّ‫ل‬‫ال‬ َ‫ول‬ُ‫س‬َ‫ر‬ ُ‫ت‬ْ‫َي‬‫أ‬َ‫ر‬ ْ‫د‬َ‫ق‬َ‫و‬ ،ُ‫ه‬ َ‫َل‬ْ‫ع‬َ‫أ‬ ْ‫ن‬ِ‫م‬ ِ‫ح‬ْ‫س‬َ‫ْم‬‫ل‬‫ا‬ِ‫ب‬ ‫ى‬َ‫ل‬ْ‫َو‬‫أ‬ ِّ‫ف‬ُ‫خ‬ْ‫ل‬‫ا‬ ُ‫ل‬َ‫ف‬ْ‫َس‬‫أ‬ َ‫ن‬‫ا‬َ‫ك‬َ‫ل‬ ِ‫ي‬ْ‫أ‬َّ‫الر‬ِ‫ب‬ ُ‫ِّين‬‫الد‬ َ‫ن‬‫ا‬َ‫ك‬ ْ‫و‬َ‫ل‬ُ‫الل‬ ‫ى‬َّ‫ل‬َ‫ص‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ِ‫ه‬ْ‫ي‬َّ‫ف‬ُ‫خ‬ ِ‫ر‬ِ‫اه‬َ‫ظ‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ح‬َ‫س‬ْ‫م‬َ‫ي‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ “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 1 Nuh, 7 2 The khuff refers to foot gear with specific qualities that one is allowed to wipe instead of washing the feet in wudu’.
  • 38. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 38 I saw The Messenger of Allah ‫ﷺ‬ 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: {(‫تعقلون‬ ‫فَل‬‫أ‬)} <<Do you not use your minds?>>, and {(‫يعقلون‬ ‫فَل‬‫أ‬)} <<Do they not use their minds?>>. He also said: <( ِ‫اب‬َ‫ب‬ْ‫ل‬َ ْ‫ال‬ ِ‫وِل‬ُ ِ‫ل‬ ٍ‫ت‬ َ‫َي‬ َ‫ل‬ ِ‫ار‬َ ‫الهنذ‬َ‫و‬ ِ‫ل‬ْ‫ي‬‫ذ‬‫ل‬‫ل‬‫ا‬ ِ‫ف‬ َ‫َل‬ِ‫ت‬ْ‫خ‬‫ا‬َ‫و‬ ِ‫ض‬ْ‫ر‬َ ْ‫ال‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ِ‫ق‬ْ‫ل‬َ‫خ‬ ِ‫ِف‬ ‫ذ‬‫ن‬ ِ ‫ا‬*َ‫ذ‬‫اَّلل‬ َ‫ون‬ُ‫ر‬ُ‫ك‬ْ‫ذ‬َ‫ي‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬ ِ‫ض‬ْ‫ر‬َ ْ‫ال‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ِ‫ق‬ْ‫ل‬َ‫خ‬ ِ‫ِف‬ َ‫ون‬ُ‫ر‬‫ذ‬‫ك‬َ‫ف‬َ‫ت‬َ‫ي‬َ‫و‬ ْ‫م‬ِِ‫وِب‬ُ‫ن‬ُ‫ج‬ َ‫ىل‬َ‫ع‬َ‫و‬ ‫ًا‬‫د‬‫و‬ُ‫ع‬ُ‫ق‬َ‫و‬ ‫ا‬ً‫م‬‫ا‬َ‫ي‬ِ‫ق‬)> <<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
  • 39. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 39 in Allah, such as what was narrated in the stories of Prophet Ibrahim (Abraham, ‫.)ﷺ‬ Among those stories was Ibrahim’s debate with the tyrant, Nimrod, mentioned in the chapter (surah) Al-Baqarah, 258: }(َ‫ل‬‫ا‬َ‫ق‬ ُ‫يت‬ِ‫م‬ُ‫أ‬َ‫و‬ ِ‫ِي‬ْ‫ح‬ُ‫أ‬ َ‫َن‬َ‫أ‬ َ‫ل‬‫ا‬َ‫ق‬ ُ‫يت‬ِ‫م‬ُ‫ي‬َ‫و‬ ِ‫ِي‬ْ ُ‫ُي‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ ِ‫ب‬َ‫ر‬ ُ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬ ِ ‫ا‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫ذ‬ ِ ‫ا‬َ‫ن‬ِ‫م‬ ‫ا‬َ ِ‫ِب‬ ِ‫ت‬ْ‫أ‬َ‫ف‬ ِ‫ق‬ِ ْ‫ْش‬َ‫م‬ْ‫ل‬‫ا‬ َ‫ن‬ِ‫م‬ ِ‫س‬ْ‫م‬‫لشذ‬ ِ‫ِب‬ ِ‫ِت‬ْ‫أ‬َ‫ي‬ َ‫ذ‬‫اَّلل‬ ‫ذ‬‫ن‬ ِ ‫ا‬َ‫ف‬ ُ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬ ِ ‫ا‬ َ‫ر‬َ‫ف‬َ‫ك‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ‫ت‬ُِ‫َُب‬‫ف‬ ِ‫ب‬ِ‫ر‬ْ‫غ‬َ‫م‬ْ‫ل‬‫ا‬{( <<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 ‫.ﷺ‬ 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
  • 40. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 40 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: {( ِ‫ِف‬ ‫ا‬‫ذ‬‫ن‬ُ‫ك‬ ‫ا‬َ‫م‬ ُ‫ل‬ِ‫ق‬ْ‫ع‬َ‫ن‬ ْ‫و‬َ‫أ‬ ُ‫ع‬َ‫م‬ ْ‫س‬َ‫ن‬ ‫ا‬‫ذ‬‫ن‬ُ‫ك‬ ْ‫و‬َ‫ل‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬َ‫و‬ِ‫ري‬ِ‫ع‬ ‫ذ‬‫الس‬ ِ‫اب‬َ ْ‫ْص‬َ‫أ‬ )}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 ‫ﷺ‬ 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
  • 41. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 41 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: ‫بالكالم‬‫يلقاه‬‫ن‬ ‫أ‬ ‫ا‬ ‫من‬‫خير‬ ‫الشرك‬ ‫خال‬‫ما‬‫ذنب‬‫بكل‬ ُ‫العبد‬ ‫هللا‬‫لقى‬َ‫ي‬‫ن‬ ‫أ‬ ‫ل‬ “For the slave to meet Allah1 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: ‫هواء‬ ‫أ‬ ‫ال‬ ‫هذه‬‫من‬‫بشيء‬‫يلقاه‬‫ن‬ ‫أ‬ ‫ا‬ ‫من‬‫خير‬ ‫الشرك‬ ‫عدا‬‫ما‬‫ذنب‬‫بكل‬ ُ‫العبد‬ ‫هللا‬‫يلقى‬‫ن‬ ‫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.
  • 42. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 42 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 ‫ﷺ‬ said:
  • 43. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 43 ُ‫ه‬ُ‫ر‬ْ‫ي‬َ‫غ‬ ٌ‫ء‬ْ‫ي‬َ‫ش‬ ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫َم‬‫ل‬َ‫و‬ ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ن‬‫ا‬َ‫ك‬ “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: <(ٍْ‫َل‬ِ‫ع‬ ِ ْ‫َري‬‫غ‬ِ‫ب‬ ِ ‫ذ‬‫اَّلل‬ ِ‫ِف‬ ُ‫ل‬ِ‫د‬‫ا‬َ ُ‫ُي‬ ْ‫ن‬َ‫م‬ ِ‫اس‬‫ذ‬‫ن‬‫ال‬ َ‫ن‬ِ‫م‬َ‫>)و‬2 <<Among the people are those who debate about Allah without knowledge.>> 1 Narrated by Al-Bukhariyy 2 Al-Hajj, 8
  • 44. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 44 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.
  • 45. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 45 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 ‫ﷺ‬ that even Al-Albaniyy says is authentic (although he is not qualified and thus has no right to grade any hadith, as will come): ٌ‫ء‬ْ‫َي‬‫ش‬ َ‫ك‬َ‫ن‬‫ُو‬‫د‬ َ‫س‬ْ‫ي‬َ‫ل‬َ‫ف‬ ُ‫ن‬‫اط‬َ‫ب‬ْ‫ل‬‫ا‬ َ‫ت‬ْ‫ن‬َ‫أ‬َ‫و‬ ،ٌ‫ء‬ْ‫َي‬‫ش‬ َ‫ك‬َ‫ق‬ْ‫و‬َ‫ف‬ َ‫س‬ْ‫ي‬َ‫ل‬َ‫ف‬ ُ‫ر‬‫اه‬َّ‫ظ‬‫ال‬ َ‫ت‬ْ‫ن‬َ‫أ‬َ‫و‬ 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: ْ‫ن‬ِ‫م‬ ‫و‬ُ‫ل‬ْ‫خ‬َ‫ي‬ َ‫ال‬َ‫و‬ ‫ا‬َ‫ي‬ْ‫ن‬ُّ‫الد‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫ى‬َ‫ل‬‫إ‬ ُ‫ل‬ِ‫ز‬ْ‫ن‬َ‫ي‬ ُ‫ه‬َّ‫ن‬َ‫أ‬َ‫و‬ ِ‫ش‬ْ‫ر‬َ‫ْع‬‫ل‬‫ا‬ َ‫ق‬ْ‫و‬َ‫ف‬ ُ‫ه‬َّ‫ن‬َ‫أ‬ُ‫ش‬ْ‫ر‬َ‫ْع‬‫ل‬‫ا‬ ُ‫ه‬ “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
  • 46. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 46 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: ‫بينا‬ ‫كان‬‫إذا‬ ‫مذهب‬ ‫المذهب‬ ‫الزم‬ “The implication of one’s opinion is his opinion, if that implication were obvious.” Muhammad ˆIllaysh1 said: َ‫س‬ْ‫ي‬َ‫ل‬ ِ‫ب‬َ‫ه‬ْ‫ذ‬َ‫ْم‬‫ل‬‫ا‬ َ‫م‬ِ‫ز‬ َ‫ال‬ َّ‫َن‬ِ‫أل‬َ‫و‬‫ا‬ً‫ن‬ِّ‫ي‬َ‫ب‬ ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫م‬َ‫ل‬ ‫ا‬َ‫ذ‬‫إ‬ ‫ا‬ً‫ب‬َ‫ه‬ْ‫ذ‬َ‫م‬ “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 : ِّ‫ي‬ِ‫ف‬َ‫خ‬ْ‫ل‬‫ا‬ ِ‫م‬ِ‫ز‬ َّ‫الَل‬ ‫ى‬َ‫ل‬َ‫ع‬ ٌ‫ول‬ُ‫م‬ْ‫ح‬َ‫م‬َ‫ف‬ ٍ‫ب‬َ‫ه‬ْ‫ذ‬َ‫م‬ِ‫ب‬ َ‫س‬ْ‫ي‬َ‫ل‬ ِ‫ب‬َ‫ه‬ْ‫ذ‬َ‫ْم‬‫ل‬‫ا‬ ُ‫م‬ِ‫ز‬ َ‫ال‬ ْ‫م‬ُ‫ه‬ُ‫ل‬ْ‫و‬َ‫ق‬ ‫ا‬َّ‫َم‬‫أ‬َ‫و‬. “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 : ِّ‫ي‬ِ‫ف‬َ‫خ‬ْ‫ل‬‫ا‬ ِ‫م‬ِ‫ز‬ َّ‫الَل‬ ‫ي‬ِ‫ف‬ ُ‫ه‬َّ‫ن‬َِ‫أل‬ ٍ‫ب‬َ‫ه‬ْ‫ذ‬َ‫م‬ِ‫ب‬ َ‫س‬ْ‫ي‬َ‫ل‬ ِ‫ب‬َ‫ه‬ْ‫ذ‬َ‫ْم‬‫ل‬‫ا‬ ُ‫م‬ِ‫ز‬ َ‫ال‬ ْ‫م‬ُ‫ه‬ُ‫ل‬ْ‫و‬َ‫ق‬ ‫ا‬َ‫ن‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫د‬ِ‫ر‬َ‫ي‬ َ‫ال‬َ‫و‬ “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
  • 47. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 47 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)}1 <<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
  • 48. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 48 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: َ‫َل‬ِ‫ب‬ ‫رؤوسهم‬ ‫بأعين‬ ‫َّة‬‫ن‬‫ْج‬‫ل‬‫ا‬ ‫ي‬ِ‫ف‬ ‫وهم‬ َ‫ن‬‫و‬ُ‫ن‬ِ‫م‬ْ‫ؤ‬ُ‫ْم‬‫ل‬‫ا‬ ُ‫اه‬َ‫ر‬َ‫ي‬َ‫و‬ ‫ة‬َ‫ر‬ِ‫خ‬ ْ‫اْل‬ ‫ي‬ِ‫ف‬ ‫يرى‬ ‫ى‬َ‫ل‬‫ا‬َ‫ع‬َ‫ت‬ ‫الل‬َ‫و‬‫يكون‬ َ‫ال‬َ‫و‬ ‫ة‬َّ‫ي‬‫ف‬ْ‫ي‬َ‫ك‬ َ‫ال‬َ‫و‬ ‫يه‬ِ‫ب‬ْ‫ش‬َ‫ت‬ ‫ة‬َ‫ف‬‫ا‬َ‫س‬َ‫م‬ ‫خلقه‬ ‫ين‬َ‫ب‬َ‫و‬ ‫ينه‬َ‫ب‬ “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: ‫وال‬ ،ٍ‫مكان‬ ‫في‬ ‫ال‬ ‫رى‬ُ‫في‬ ،ِ‫اْلخرة‬ ِ‫ر‬‫دا‬ ‫في‬ ‫تعالى‬ ‫لل‬ َ‫المؤمنين‬ ِ‫رؤية‬ ‫بإيجاب‬ ُّ‫معي‬َّ‫الس‬ ُ‫الدليل‬ َ‫ورد‬ ‫وقد‬ ‫أ‬ ٍ‫قابلة‬ُ‫م‬ ‫من‬ ٍ‫جهة‬ ‫على‬‫تعالى‬ ‫الل‬ َ‫وبين‬ ‫ائي‬‫ر‬‫ال‬ ‫بين‬ ٍ‫مسافة‬ ِ‫ثبوت‬ ‫أو‬ ٍ‫عاع‬ُ‫ش‬ ِ‫اتصال‬ ‫و‬
  • 49. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 49 “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 ‫ﷺ‬ said: ‫رؤيته‬ ‫في‬ ‫تضامون‬ ‫ال‬ “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 ‫ﷺ‬ saying: ِ‫ر‬ْ‫د‬َ‫الب‬ َ‫ة‬َ‫ل‬ْ‫ي‬َ‫ل‬ َ‫ر‬َ‫م‬َ‫ق‬‫ال‬ َ‫ن‬ْ‫و‬َ‫ر‬َ‫ت‬ ‫ا‬َ‫م‬َ‫ك‬ “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 Prophet‫ﷺ‬ 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. ***
  • 50. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 50 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 2 <<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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 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
  • 51. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 51 <<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 (‫شيء‬ ‫مثله‬ ‫ليس‬ ), 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: {(ٌ‫د‬َ‫ح‬َ‫أ‬ ‫ا‬ً‫و‬ُ‫ف‬ُ‫ك‬ َُ‫هل‬ ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫م‬َ‫ل‬َ‫و‬)}1 <<Never has there been one equal to Him>>, or the 65th verse of Surat Maryam: 1 Al-Ikhlas, 4
  • 52. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 52 {(‫ا‬ًّ‫ي‬ِ َ‫َس‬ َُ‫هل‬ َُ‫َل‬ْ‫ع‬َ‫ت‬ ْ‫َل‬‫ه‬)}1 posing the rhetorical question, <<Do you know of anything similar to Him?>>. There is also: <(َ‫ل‬‫َا‬‫ث‬ْ‫م‬َ ْ‫ال‬ ِ ‫ذ‬ ِ‫َّلل‬ ‫ا‬‫و‬ُ‫ب‬ِ ْ‫َْض‬‫ت‬ َ‫َل‬َ‫ف‬)>2 <<Do not make examples (i.e. similars) for Allah>>, and: <(‫ًا‬‫د‬‫ا‬َ‫ْد‬‫ن‬َ‫أ‬ ِ ‫ذ‬ ِ‫َّلل‬ ‫ا‬‫و‬ُ‫ل‬َ‫ع‬َْ‫َت‬ َ‫َل‬َ‫ف‬)>3 <<Do not make contenders for Allah (i.e. similars who oppose Him) >> However, {(ٌ‫ء‬ ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 4 <<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
  • 53. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 53 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 1 <<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: {( ُّ‫م‬ُ‫أ‬ ‫ذ‬‫ُن‬‫ه‬ ٌ‫ات‬َ َ‫َك‬ْ‫ح‬ُ‫م‬ ٌ‫ت‬ َ‫َي‬‫أ‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ٌ‫ات‬َ ِ‫اِب‬ َ‫ش‬َ‫ت‬ُ‫م‬ ُ‫َر‬‫خ‬ُ‫أ‬َ‫و‬ ِ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ )}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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 3 <<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
  • 54. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 54 {(ٌ‫ء‬ ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 1 <<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: {( ُ‫ع‬‫ي‬ِ‫م‬ ‫ذ‬‫الس‬ َ‫ُو‬‫ه‬َ‫و‬ُ‫ري‬ ِ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬ )}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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 3 <<Nothing is whatsoever like Him>>, 1 Ash-Shura, 11 2 Ash-Shura, 11 3 Ash-Shura, 11
  • 55. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 55 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬ُ‫ري‬ ِ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬ ُ‫ع‬‫ي‬ِ‫م‬ ‫ذ‬‫الس‬ َ‫ُو‬‫ه‬َ‫و‬ )} 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 2 <<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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 1 1 Ash-Shura, 11 2 Ash-Shura, 11
  • 56. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 56 <<Nothing is whatsoever like Him>>, then, after knowing that He does not resemble anything, we are informed that: {( ُ‫ري‬ ِ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬ ُ‫ع‬‫ي‬ِ‫م‬ ‫ذ‬‫الس‬ َ‫ُو‬‫ه‬َ‫و‬)} <<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
  • 57. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 57 {( ٌ‫ء‬ ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬ُ‫ري‬ ِ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬ ُ‫ع‬‫ي‬ِ‫م‬ ‫ذ‬‫الس‬ َ‫ُو‬‫ه‬َ‫و‬ )} 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: ‫ذلك‬ ‫ومع‬ ‫يه‬‫ز‬‫التن‬ ‫في‬ ‫لت‬‫ز‬‫أن‬ ‫آية‬ ‫أعظم‬ ‫وهي‬ ‫فشبه‬ ‫البصير‬ ‫السميع‬ ‫وهو‬ ‫فنزه‬ ‫شيء‬ ‫كمثله‬‫ليس‬ ‫تعالى‬ ‫قال‬ ‫التشبيه‬ ‫عن‬ ‫تخل‬ ‫لم‬ The Exalted said: {(ٌ‫ء‬ ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 2 <<Nothing is whatsoever like Him>>, and thereby He was exalted from resemblance; {( ُ‫ري‬ ِ‫ص‬َ‫ب‬ْ‫ل‬‫ا‬ ُ‫ع‬‫ي‬ِ‫م‬ ‫ذ‬‫الس‬ َ‫ُو‬‫ه‬َ‫و‬)} <<and He hears and 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 ‫,ﷺ‬ we recite the hadith: ُ‫ه‬ُ‫ر‬ْ‫ي‬َ‫غ‬ ٌ‫ء‬ْ‫ي‬َ‫ش‬ ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫َم‬‫ل‬َ‫و‬ ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ن‬‫ا‬َ‫ك‬ 1 Ash-Shura, 11 2 Ash-Shura, 11
  • 58. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 58 “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
  • 59. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 59 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: ‫من‬ ‫ما‬ ‫بل‬ ‫محدد‬ ‫شيء‬ ‫عن‬ ‫عبارة‬ ‫هو‬ ‫ليس‬ ‫األزل‬ ‫فإن‬ ‫يزل‬ ‫لم‬ ‫دائما‬ ‫الحوادث‬ ‫نوع‬ ‫يكون‬ ‫أن‬ ‫جاز‬ ‫وإن‬ ‫آخ‬ ‫وقت‬ ‫وقبله‬ ‫إال‬ ‫يقدر‬ ‫وقت‬‫ر‬ “… 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: ‫الحادث‬ ‫عين‬ ‫ال‬ ‫الحادث‬ ‫نوع‬ ‫هو‬ ‫لي‬‫ز‬‫األ‬ ‫فإن‬ “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
  • 60. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 60 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: <(ُ‫ل‬‫ذ‬‫و‬َ ْ‫ال‬ َ‫ُو‬‫ه‬)> <<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 ‫ﷺ‬ told us that Allah is eternal? According to the Wahhabiyys, Allah acquired attributes, which negates being eternal. How is it known that we are created, and not eternal? It is because we change and develop. Changing and developing are signs of the existence of the mighty Creator; the Lord Who creates and gives us the attributes that we did not have before. This is why Abu Hanifah said in Al-Fiqh Al-Akbar, ‫التغير‬‫المخلوقين‬ ‫عند‬ ‫يحدث‬ ‫واالختَلف‬ “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
  • 61. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 61 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: ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫م‬َ‫ل‬ ‫ا‬ً‫ئ‬ْ‫ي‬َ‫ش‬ ْ‫م‬ِ‫ه‬ِ‫ن‬ْ‫و‬َ‫ك‬ِ‫ب‬ ْ‫د‬َ‫د‬ْ‫ز‬َ‫ي‬ ْ‫م‬َ‫ل‬ ،ِ‫ه‬ِ‫ْق‬‫ل‬َ‫خ‬ َ‫ل‬ْ‫ب‬َ‫ق‬ ‫ا‬ً‫يم‬ِ‫د‬َ‫ق‬ ِ‫ه‬ِ‫ات‬َ‫ف‬ِ‫ص‬ِ‫ب‬ َ‫ال‬َ‫ز‬ ‫ا‬َ‫م‬ِ‫ه‬ِ‫ات‬َ‫ف‬ِ‫ص‬ِ‫ب‬ َ‫ن‬‫ا‬َ‫ك‬‫ا‬َ‫م‬َ‫ك‬َ‫و‬ ،ِ‫ه‬ِ‫ت‬َ‫ف‬ِ‫ص‬ ْ‫ن‬ِ‫م‬ ْ‫م‬ُ‫ه‬َ‫ل‬ْ‫ب‬َ‫ق‬ ‫ا‬ًّ‫ي‬ِ‫د‬َ‫َب‬‫أ‬ ‫ا‬َ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫ال‬َ‫ز‬َ‫ي‬ َ‫ال‬ َ‫ك‬ِ‫ل‬َ‫ذ‬َ‫ك‬‫ا‬ًّ‫ي‬ِ‫ل‬َ‫َز‬‫أ‬. “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: ‫والجماعة‬ ‫السنة‬ ‫أهل‬ ‫عقيدة‬ ‫بيان‬ ‫ذكر‬ ‫هذا‬ “This is a clarification of the creed of Ahlu-s-Sunnah wa-l-Jama^ah…” He copied what Ahlus-Sunnah believes about the Consensus: ‫ة‬َّ‫م‬ُ ْ‫اْل‬ َ‫ع‬‫ا‬َ‫م‬ ْ‫ج‬‫إ‬َ‫و‬ َ‫ة‬َّ‫ن‬ُّ‫س‬‫ال‬َ‫و‬ َ‫َاب‬‫ت‬‫ك‬ْ‫ل‬‫ا‬ ُ‫ف‬‫ال‬َ‫خ‬ُ‫ي‬ ‫ًا‬‫ئ‬ْ‫ي‬َ‫ش‬ ‫ي‬‫َّع‬‫د‬َ‫ي‬ ْ‫ن‬َ‫م‬ َ‫ال‬َ‫و‬
  • 62. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 62 “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 ‫ﷺ‬ disproves them: ‫ليجمع‬ ‫هللا‬ ‫كان‬ ‫ما‬‫أ‬َ‫ة‬‫م‬‫ضاللة‬ ‫على‬ ٍ‫د‬‫محم‬ “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 : ‫له‬ْ‫و‬َ‫ق‬‫ل‬ ‫ا‬َ‫يره‬َ‫غ‬ ‫دون‬ ‫ة‬َّ‫حج‬ ‫مة‬ ْ‫األ‬ ‫ه‬ِ‫ذ‬َ‫ه‬ ‫اع‬َ‫م‬ْ‫ج‬ِ‫إ‬َ‫و‬‫ﷺ‬‫ه‬ِ‫ذ‬َ‫ه‬ ‫بعصمة‬ ‫ورد‬ ‫ع‬ْ‫ر‬َّ‫الش‬َ‫و‬ ‫ة‬َ‫ل‬ َ‫َل‬َ‫ض‬ ‫على‬ ‫ي‬ِ‫أمت‬ ‫تجتمع‬ ‫ال‬ َ‫ن‬‫ا‬َ‫ك‬‫عصر‬ ‫َي‬‫أ‬ ‫ي‬ِ‫ف‬َ‫و‬ ‫ي‬ِ‫َّان‬‫ث‬‫ال‬ ‫ر‬ْ‫ص‬َ‫ْع‬‫ل‬‫ا‬ ‫على‬ ‫ة‬َّ‫حج‬ ‫اع‬َ‫م‬ْ‫ج‬ِْ‫اْل‬َ‫و‬ ‫مة‬ ْ‫األ‬ “The Consensus of this nation, and not that of another one, is evidence, because of his (the Prophet’s) saying, ‫:ﷺ‬ ( ‫أمت‬ ‫تجتمع‬ ‫ال‬‫ضاللة‬ ‫على‬ ‫ي‬ ) <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: ‫ا‬َ‫ْض‬‫ع‬َ ْ‫اْل‬َ‫و‬ ‫ان‬َ‫ك‬ْ‫ر‬َ ْ‫اْل‬َ‫و‬ ‫ات‬َ‫ي‬‫ا‬َ‫غ‬ْ‫ل‬‫ا‬َ‫و‬ ‫ُود‬‫د‬ُ‫ح‬ْ‫ل‬‫ا‬ ‫َن‬‫ع‬ ‫ى‬َ‫ل‬‫ا‬َ‫ع‬َ‫ت‬َ‫و‬‫كسائر‬ ‫الست‬ ‫الجهات‬ ‫تحويه‬ ‫ال‬ ‫ات‬َ‫و‬َ‫د‬َ ْ‫اْل‬َ‫و‬ ‫ء‬ ‫المبتدعات‬ 1 narrated by Al-Hakim and others 2 ‫الورقات‬(1/42 ): Al-Waraqat
  • 63. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 63 “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: ‫كفر‬ ‫فقد‬ ‫َر‬‫ش‬َ‫ب‬ْ‫ل‬‫ا‬ ‫ي‬‫ان‬َ‫ع‬َ‫م‬ ْ‫ن‬‫م‬ ‫ى‬ً‫ن‬ْ‫ع‬َ‫م‬‫ب‬ َ َّ‫هللا‬ َ‫ف‬َ‫ص‬َ‫و‬ ْ‫ن‬َ‫م‬َ‫و‬ “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.
  • 64. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 64 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
  • 65. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 65 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. ***
  • 66. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 66 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 ‫ﷺ‬ said about the Khawarij: ‫بشيء‬ ‫منه‬ ‫يتعلقون‬ ‫وال‬ ‫اإلسالم‬ ‫من‬ ‫ويمرقون‬ ‫القرآن‬ ‫ويقرءون‬ ‫الحق‬ ‫يقولون‬ “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
  • 67. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 67 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 ‫ﷺ‬ said: ً‫ا‬‫خريف‬ ‫سبعين‬ ‫النار‬ ‫في‬ ‫بها‬ ‫يهوي‬ ً‫ا‬‫بأس‬ ‫بها‬ ‫يرى‬ ‫ال‬ ‫بالكلمة‬ ‫م‬ّ‫ل‬‫ليتك‬ ‫العبد‬ ‫إن‬ “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 ‫ﷺ‬ was talking about how someone committed blasphemy because of something he said, but without realizing that he even did anything wrong. Even a new Muslim who acquired a bad belief in 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: ‫قال‬ ‫من‬ ‫النار‬ ‫من‬ ‫يخرج‬‫من‬ ‫ذرة‬ ‫وزن‬ ‫قلبه‬ ‫وفي‬ ‫الل‬ ‫إال‬ ‫إله‬ ‫ال‬‫إيمان‬ “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
  • 68. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 68 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 ‫,ﷺ‬ 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 ‫,ﷺ‬ 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: {(ُُ‫ِل‬َ َ‫مع‬ َ‫ط‬ِ‫ب‬َ‫ح‬ ْ‫د‬َ‫ق‬َ‫ف‬ ِ‫ان‬َ‫مي‬ ِ ْ‫َّل‬ ِ‫ِب‬ ْ‫ر‬ُ‫ف‬ْ‫ك‬َ‫ي‬)}1 <<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
  • 69. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 69 Muhammad ‫ﷺ‬ 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 [abulcau`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: َ‫ك‬‫ل‬َ‫ذ‬ ْ‫ن‬‫م‬ ٌ‫ء‬ْ‫َي‬‫ش‬ ْ‫م‬ُ‫ه‬ْ‫ن‬‫م‬ ْ‫ر‬َ‫ه‬ْ‫ظ‬َ‫ي‬ ْ‫م‬َ‫ل‬ ‫ا‬َ‫م‬ ٍ‫اق‬َ‫ف‬‫ن‬‫ب‬ َ‫ال‬َ‫و‬ ‫بشرك‬ ‫وال‬ ‫بكفر‬ ‫عليهم‬ ‫نشهد‬ ‫وال‬ “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: ‫ْل‬ ‫قال‬ ‫من‬‫بها‬ ‫باء‬ ‫كافرفقد‬ ‫يا‬ ‫خيه‬‫أحدهم‬‫ا‬‫علي‬ ‫رجعت‬ ‫وإال‬ ‫قال‬ ‫كما‬ ‫كان‬ ‫إن‬‫ه‬ 1 Even saying Abu-l-Gasim [gas`im] is valid if Abu-l-Qasim is difficult
  • 70. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 70 “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 ‫ﷺ‬ 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: {( ْ‫م‬ِ‫ه‬ِ‫م‬ َ‫َل‬ ْ‫س‬ ِ ‫ا‬ َ‫د‬ْ‫ع‬َ‫ب‬ ‫وا‬ُ‫ر‬َ‫ف‬َ‫ك‬َ‫و‬ ِ‫ر‬ْ‫ف‬ُ‫ك‬ْ‫ال‬ َ‫ة‬َ‫م‬َِ‫ُك‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬ ْ‫د‬َ‫ق‬َ‫ل‬َ‫و‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬ ‫ا‬َ‫م‬ ِ ‫ذ‬‫َّلل‬ ِ‫ِب‬ َ‫ون‬ُ‫ف‬ِ‫ل‬َْ‫ُي‬)}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
  • 71. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 71 “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 ‫ﷺ‬ 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:
  • 72. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 72 {(ِ‫ان‬َ‫و‬ْ‫د‬ُ‫ع‬ْ‫ل‬‫ا‬َ‫و‬ ِ ْ‫ْث‬ ِ ْ‫اَّل‬ َ‫ىل‬َ‫ع‬ ‫ا‬‫و‬ُ‫ن‬َ‫او‬َ‫ع‬َ‫ت‬ َ‫َّل‬َ‫})و‬1 <<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 ‫ﷺ‬ 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.
  • 73. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 73 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: {( ُ‫ن‬ َ‫س‬ْ‫ح‬َ‫أ‬ َ ِ‫ِه‬ ِ‫ِت‬‫ذ‬‫ل‬ ِ‫ِب‬ ْ‫م‬ُ‫ه‬ْ‫ل‬ِ‫د‬‫ا‬َ‫ج‬َ‫و‬ ِ‫ة‬َ‫ن‬ َ‫س‬َ‫ح‬ْ‫ل‬‫ا‬ ِ‫ة‬َ‫ظ‬ِ‫ع‬ْ‫و‬َ‫م‬ْ‫ل‬‫ا‬َ‫و‬ ِ‫ة‬َ ْ‫َك‬ِ‫ح‬ْ‫ل‬ ِ‫ِب‬ َ‫ِك‬‫ب‬َ‫ر‬ ِ‫ِيل‬‫ب‬ َ‫س‬ َ‫َل‬ ِ ‫ا‬ ُ‫ع‬ْ‫د‬‫ا‬)}1 <<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 ‫ﷺ‬ said: َ‫ْب‬‫ل‬‫ا‬‫ي‬ِ‫ع‬َّ‫د‬ُ‫ْم‬‫ل‬‫ا‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ة‬َ‫ن‬ِّ‫ي‬ “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.
  • 74. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 74 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 ‫ﷺ‬ when he said: ‫أ‬‫اْل‬ ‫فضل‬‫إيمان‬ ‫عمال‬‫فيه‬ ‫شك‬ ‫ال‬ “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
  • 75. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 75 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 ‫ﷺ‬ 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 ‫ﷺ‬ said: ْ‫ل‬َ‫ق‬‫ب‬َ‫ف‬ ْ‫ع‬‫َط‬‫ت‬ْ‫س‬َ‫ي‬ ْ‫م‬َ‫ل‬ ْ‫ن‬‫إ‬َ‫ف‬ ،‫ه‬‫ان‬َ‫س‬‫ل‬‫ب‬َ‫ف‬ ْ‫ع‬‫َط‬‫ت‬ْ‫س‬َ‫ي‬ ْ‫م‬َ‫ل‬ ْ‫ن‬‫إ‬َ‫ف‬ ،‫ه‬‫د‬َ‫ي‬‫ب‬ ُ‫ه‬ْ‫ر‬ِّ‫ي‬َ‫غ‬ُ‫ي‬ْ‫ل‬َ‫ف‬ ‫ا‬ً‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ ْ‫م‬ُ‫ك‬ْ‫ن‬‫م‬ ‫ى‬َ‫أ‬َ‫ر‬ ْ‫ن‬َ‫م‬‫ه‬‫ب‬ “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 ‫,ﷺ‬ and the Prophet ‫ﷺ‬ warned us from being silent in the face of evil and deviance when he said: ‫ا‬َ‫و‬َ‫أ‬َ‫ر‬ ‫ا‬َ‫ذ‬‫إ‬ َ‫اس‬َّ‫ن‬‫ال‬ َّ‫ن‬‫إ‬‫ه‬‫اب‬َ‫ق‬‫ع‬‫ب‬ ْ‫م‬ُ‫ه‬َّ‫م‬ُ‫ع‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ُ َّ‫هللا‬ َ‫َك‬‫ش‬ْ‫و‬َ‫أ‬ ُ‫ه‬َ‫ن‬‫و‬ُ‫ر‬ِّ‫ي‬َ‫غ‬ُ‫ي‬ َ‫ال‬ َ‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ْ‫ل‬‫ا‬ 1 Narrated by Muslim
  • 76. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 76 “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
  • 77. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED 77 WHO ARE THE REAL SALAF? he Salaf (predecessors, forerunners, pioneers) is the first three generations of Muslims, as narrated by At-Tirmithiyy: ْ‫م‬ُ‫ه‬َ‫ن‬‫و‬ُ‫ل‬َ‫ي‬ َ‫ين‬‫ذ‬َّ‫ل‬‫ا‬ َّ‫م‬ُ‫ث‬ ،ْ‫م‬ُ‫ه‬َ‫ن‬‫و‬ُ‫ل‬َ‫ي‬ َ‫ين‬‫ذ‬َّ‫ل‬‫ا‬ َّ‫م‬ُ‫ث‬ ،‫ي‬‫ن‬ْ‫ر‬َ‫ق‬ ‫اس‬َّ‫ن‬‫ال‬ ُ‫ر‬ْ‫ي‬َ‫خ‬ “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. T
  • 78. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 78 CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS
  • 79. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 79 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
  • 80. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 80 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: {(‫ا‬ًّ‫ي‬ِ‫ب‬َ‫ر‬َ‫ع‬ ً‫َن‬َ‫أ‬ْ‫ر‬ُ‫ق‬ ُ‫ه‬‫ا‬َ‫ن‬ْ‫ل‬َ‫ع‬َ‫ج‬ ‫َنذ‬ ِ ‫ا‬)}1 <<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
  • 81. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 81 {(ٌ‫ء‬ ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)} 1 <<Nothing resembles Allah in anyway>>. By following this method, we avoid both mental and textual contradictions. They understand the texts according to the verse: {(‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬ ِ‫ش‬ْ‫ر‬َ‫ع‬ْ‫ل‬‫ا‬ َ‫ىل‬َ‫ع‬ ُ‫ن‬َ ْ‫مح‬‫ذ‬‫الر‬)}2 <<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 ‫ﷺ‬ 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
  • 82. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 82 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 ‫,ﷺ‬ 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: ‫ا‬َ‫ج‬َ‫أ‬ ْ‫ن‬َ‫م‬ ،َ‫م‬َّ‫ن‬َ‫ه‬َ‫ج‬ ‫اب‬َ‫و‬ْ‫ب‬َ‫أ‬ ‫ى‬َ‫ل‬َ‫ع‬ ٌ‫ة‬‫َا‬‫ع‬ُ‫د‬ ُ‫ون‬ُ‫ك‬َ‫ي‬‫ا‬َ‫ن‬‫ت‬َ‫ن‬‫س‬ْ‫ل‬َ‫أ‬‫ب‬ َ‫ون‬ُ‫م‬َّ‫ل‬َ‫ك‬َ‫ت‬َ‫ي‬ ‫ا‬َ‫ن‬‫َت‬‫د‬ْ‫ل‬‫ج‬ ْ‫ن‬‫م‬ ٌ‫م‬ْ‫و‬َ‫ق‬ ْ‫م‬ُ‫ه‬ ‫ا‬َ‫ه‬‫ي‬‫ف‬ ُ‫ه‬‫و‬ُ‫ف‬َ‫ذ‬َ‫ق‬ ‫ا‬َ‫ه‬ْ‫ي‬َ‫ل‬‫إ‬ ْ‫م‬ُ‫ه‬َ‫ب‬ “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.
  • 83. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 83 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: ‫قدميها‬ ‫ظهور‬ ‫يغطي‬ ‫سابغا‬ ‫الدرع‬ ‫كان‬‫إذا‬ “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.
  • 84. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 84 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).
  • 85. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 85 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 ‫ﷺ‬ 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 ‫ﷺ‬ and asked him, “O, Messenger of Allah, should I set her free?” The Prophet ‫ﷺ‬ said, “Bring her to me,” so he brought her to him, and according to Imam Muslim, the Prophet ‫ﷺ‬ asked her: ‫قال‬‫أ‬‫من‬ ‫قال‬ ‫السماء‬ ‫في‬ ‫قالت‬ ‫هللا‬ ‫ين‬‫أ‬‫قالت‬ ‫نا‬‫أ‬‫قال‬ ‫هللا‬ ‫رسول‬ ‫نت‬‫أ‬‫مؤمنة‬ ‫فإنها‬ ‫عتقها‬ “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. T
  • 86. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 86 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 ‫ﷺ‬ 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 ‫ﷺ‬ 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: ‫علي‬ ‫من‬ ‫معاوية‬ ‫أين‬ ‫و‬ ‫الثريا‬ ‫من‬ ‫الثرى‬ ‫أين‬ 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,
  • 87. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 87 (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 ‫,ﷺ‬ An- Nabighah, the Companion, said: ‫السمــــــاء‬ ‫بلغنا‬ “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 ‫ﷺ‬ 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
  • 88. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 88 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 {(‫َشء‬ ‫َكثِل‬ ‫ليس‬)}1 <<Nothing resembles Allah >>. The other interpretation is that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ 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: ‫غيره‬ ٌ‫ء‬‫شي‬ ‫يكن‬ ‫لم‬ ‫و‬ ‫هللا‬ ‫كان‬ “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
  • 89. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 89 ‫شيء‬ ‫كل‬ ‫قبل‬ ‫هللا‬ ‫كان‬ “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 ‫ﷺ‬ asked the girl: ‫ْهدين‬‫ش‬‫أت‬ ‫قال‬‫أ‬‫ال‬ ‫ن‬‫إ‬‫له‬‫إ‬‫قال‬ ‫نعم‬ ‫قالت‬ ‫هللا‬ ‫ال‬‫أ‬‫تشهدين‬‫أ‬‫نعم‬ ‫قالت‬ ‫هللا‬ ‫رسول‬ ‫ني‬ “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 ‫ﷺ‬ 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,
  • 90. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 90 The Prophet ‫ﷺ‬ 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 ‫ﷺ‬ 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, ‫,ﷺ‬ 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
  • 91. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 91 to reject any authentic text from the Prophet ‫,ﷺ‬ 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: ‫ْهدين‬‫ش‬‫أت‬ ‫قال‬‫أ‬‫ال‬ ‫ن‬‫إ‬‫له‬‫إ‬‫قال‬ ‫نعم‬ ‫قالت‬ ‫هللا‬ ‫ال‬‫أ‬‫تشهدين‬‫أ‬‫ن‬‫نعم‬ ‫قالت‬ ‫هللا‬ ‫رسول‬ ‫ي‬ 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.
  • 92. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 92 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 ‫ﷺ‬ said those exact words to the very letter. The Qur’an is an example. Its wording can be traced back to the Prophet ‫ﷺ‬ through so many chains that we can confirm that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ used those very words. If not narrated like that, they do not give a 100% guarantee that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ 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 ‫ﷺ‬ 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.
  • 93. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 93 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 {(‫َشء‬ ‫َكثِل‬ ‫ليس‬)}1 <<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 ‫السماء‬ (fi-s-sama’, which apparently means “in the sky”) He knew that she was 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.
  • 94. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 94 outward meanings of what is narrated in mentioning Allah the exalted being in the sky, like His saying: {( ‫بك‬ ‫خيسف‬ ‫ن‬‫أ‬ ‫السامء‬ ‫ِف‬ ‫من‬ ‫منمت‬‫أ‬‫أ‬‫رض‬‫ال‬ )}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: {(‫بيِت‬)} << 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 ‫ﷺ‬ made supplication with his palms facing the ground. As we can see, An-Nawawiyy conveyed that the Muslims do not accept the literal meaning of texts like this 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?”)
  • 95. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 95 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 ‫ﷺ‬ 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: {(‫السامء‬ ‫ِف‬ ‫من‬ ‫منمت‬‫أ‬‫أ‬)} 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
  • 96. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 96 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: ‫ا‬‫اْل‬ ‫في‬ ‫من‬ ‫رحموا‬‫السماء‬ ‫في‬ ‫من‬ ‫يرحمكم‬ ‫رض‬ “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 ‫أ‬‫السماء‬ ‫هل‬ , “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: {(‫هللا‬ ‫شاء‬ ‫من‬ ‫َّل‬‫ا‬ ‫رض‬‫ال‬ ‫ِف‬ ‫من‬ ‫و‬ ‫ات‬‫و‬‫السم‬ ‫ِف‬ ‫من‬ ‫فصعق‬ ‫الصور‬ ‫ِف‬ ‫نفخ‬ ‫و‬)}
  • 97. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 97 <<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: {(‫للكتب‬ ‫السجل‬ ‫كطي‬ ‫السامء‬ ‫نطوي‬ ‫يوم‬)} <<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.
  • 98. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 98 THE TRUTH ABOUT THE SAYING OF ALLAH: {(‫توى‬‫اس‬ ِ‫العـرش‬ ‫عـىل‬ ‫})الرمحن‬ <<AR-RAHMANU ˆALA-L-ˆARSHI-STAWA>> f not for Hadithu-l-Jariyah, this verse: {(‫توى‬‫اس‬ ِ‫العـرش‬ ‫عـىل‬ ‫الرمحن‬)}1 <<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 {‫توى‬‫اس‬} "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
  • 99. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 99 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 ‫ﷺ‬ 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
  • 100. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 100 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 “‫ارتفع‬ (irtafaˆa)” or “‫عال‬ (ˆala)”, then know that even those words still can have the meaning of highness in status and majesty, not only highness in place. That is assuming that the narrations are authentic. Do not be shaken by this, because it is known that there are two types of highness: physical, which is impossible to be an attribute of 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: {( ‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬َ‫ف‬ِ‫ه‬ِ‫ق‬‫و‬ ُ‫س‬ َ‫ىل‬َ‫ع‬ )}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: {( ُ‫ه‬‫ذ‬‫د‬ ُ‫ش‬َ‫أ‬ َ‫غ‬َ‫ل‬َ‫ب‬ ‫ا‬‫ذ‬‫م‬َ‫ل‬َ‫و‬‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬َ‫و‬‫ا‬ً‫م‬ْ‫ل‬ِ‫ع‬َ‫و‬ ‫ا‬ً ْ‫َك‬ُ‫ح‬ ُ‫ه‬‫ا‬َ‫ن‬ْ‫ي‬َ‫ت‬َ‫أ‬ )}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
  • 101. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 101 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: {( ْ‫ت‬َ‫و‬َ‫ت‬ ْ‫اس‬َ‫و‬ِ‫ي‬ِ‫د‬‫و‬ُ‫ج‬ْ‫ل‬‫ا‬ َ‫ىل‬َ‫ع‬ )}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 ‫ار‬ّ‫ه‬‫الق‬ ‘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: ٌ‫د‬ِ‫اه‬َ‫ج‬ُ‫م‬ َ‫ال‬َ‫ق‬َ‫و‬:{‫ى‬َ‫و‬َ‫ت‬ْ‫اس‬}:«َ‫َل‬َ‫ع‬»{ِ‫ش‬ْ‫ر‬َ‫الع‬ ‫ى‬َ‫ل‬َ‫ع‬} “Mujahid said, istawa means ˆala (subjugated) the ˆArsh.” Az-Zajjaj said in Maˆani-l- Qur’an: ‫معنى‬ ‫وقالوا‬(‫استوى‬)‫استولى‬ “They said that the meaning of istawa is ‘subjudgated’.” Al-Akhfash said: 1 Hud, 44
  • 102. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 102 {‫ى‬َ‫و‬َ‫ت‬ْ‫اس‬ ِ‫ش‬ْ‫ر‬َ‫ْع‬‫ل‬‫ا‬ ‫ى‬َ‫ل‬َ‫ع‬}‫يقول‬"َ‫َل‬َ‫ع‬"‫ومعنى‬"َ‫َل‬َ‫ع‬:"‫ر‬َ‫د‬َ‫ق‬ “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 َ‫َل‬َ‫ع‬ (ˆala) is made transitive by the particle ‫ى‬َ‫ل‬َ‫ع‬ (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: <( ٍ‫ض‬ْ‫ع‬َ‫ب‬ َ‫ىل‬َ‫ع‬ ْ‫م‬ُ‫ه‬ ُ‫ض‬ْ‫ع‬َ‫ب‬ َ‫َل‬َ‫ع‬َ‫ل‬َ‫و‬ َ‫ق‬َ‫ل‬َ‫خ‬ ‫ا‬َ‫م‬ِ‫ب‬ ٍ َ‫هل‬ ِ ‫ا‬ ُّ ُ‫ُك‬ َ‫َب‬‫ه‬َ َ‫َّل‬ ‫ا‬ً‫ذ‬ ِ ‫ا‬ ٍ َ‫هل‬ ِ ‫ا‬ ْ‫ن‬ِ‫م‬ ُ‫ه‬َ‫ع‬َ‫م‬ َ‫ن‬ َ‫َك‬ ‫ا‬َ‫م‬َ‫>)و‬ <<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 َ‫ال‬َ‫ع‬ [ˆala]) over (the particle ‫ى‬َ‫ل‬َ‫ع‬ [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: ‫ك‬‫االستيَلء‬ ‫معنى‬ ‫اقتضى‬ ‫بعلى‬ ‫عدي‬ ‫ومتى‬‫قوله‬{‫استوى‬ ‫العرش‬ ‫على‬ ‫الرحمن‬} “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
  • 103. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 103 the Arabs, al-istiwa’ is used to have different meanings…,” then he said after listing several: ‫ومن‬‫واالستيَلء‬ ‫االحتياز‬ ‫ها‬ “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: ‫يحفظ‬ ‫لم‬ ‫من‬ ‫على‬ ‫حجة‬ ‫حفظ‬ ‫من‬ “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 (‫الشيء‬ ‫على‬ ‫استولى‬) 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: ‫مهراق‬ ‫ودم‬ ‫سيف‬ ‫غير‬ ‫من‬ ‫العراق‬ ‫على‬ ‫بشر‬ ‫استوى‬ ‫قد‬ “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 Kathir1 (whom they consider an authority) have 1 In Taj Al-ˆaruws
  • 104. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 104 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: {(ِ‫مي‬ِ‫ظ‬َ‫ع‬ْ‫ل‬‫ا‬ ِ‫ش‬ْ‫ر‬َ‫ع‬ْ‫ل‬‫ا‬ ُّ‫ب‬َ‫ر‬ َ‫ُو‬‫ه‬َ‫)و‬}2 <<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: {َ‫ىل‬ُ‫ع‬ْ‫ل‬‫ا‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬َ‫و‬ َ‫ض‬ْ‫ر‬َ ْ‫ال‬ َ‫ق‬َ‫ل‬َ‫خ‬ ْ‫ن‬‫ذ‬‫م‬ِ‫م‬ ً‫يَل‬ِ ْ‫َْن‬‫ت‬(4)‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬ ِ‫ش‬ْ‫ر‬َ‫ع‬ْ‫ل‬‫ا‬ َ‫ىل‬َ‫ع‬ ُ‫َن‬ ْ‫مح‬‫ذ‬‫الر‬(5)‫ا‬َ‫م‬ُ َ‫هن‬ْ‫ي‬َ‫ب‬ ‫ا‬َ‫م‬َ‫و‬ ِ‫ض‬ْ‫ر‬َ ْ‫ال‬ ِ‫ِف‬ ‫ا‬َ‫م‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ِ‫ِف‬ ‫ا‬َ‫م‬ َُ‫هل‬ ‫ى‬َ‫ذ‬‫الَّث‬ َ‫ت‬ْ َ‫َت‬ ‫ا‬َ‫م‬َ‫و‬(6))} 1 In his history book called Al-Bidayah wa-n-Nihayah 2 At-Tawbah, 129
  • 105. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 105 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 ‫ظ‬‫حف‬ “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: {( ِ‫ش‬ْ‫ر‬َ‫ع‬ْ‫ل‬‫ا‬ َ‫ىل‬َ‫ع‬ ‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬ ‫ذ‬ ُ‫ْث‬)}1 1 Ar-Ra^d, 2
  • 106. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 106 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: ‫ا‬ً‫ير‬ِ‫ص‬َ‫ب‬ ‫ا‬ً‫يع‬ِ‫م‬َ‫س‬ َ‫ن‬‫و‬ُ‫ع‬ْ‫د‬َ‫ت‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬ ،‫ا‬ً‫ب‬ِ‫ائ‬َ‫غ‬ َ‫ال‬َ‫و‬ َّ‫م‬َ‫َص‬‫أ‬ َ‫ن‬‫و‬ُ‫ع‬ْ‫د‬َ‫ت‬ ‫ا‬َ‫م‬ ْ‫م‬ُ‫ك‬َّ‫ن‬ِ‫إ‬َ‫ف‬ ‫؛‬ْ‫م‬ُ‫ك‬ِ‫س‬ُ‫ف‬ْ‫َن‬‫أ‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫وا‬ُ‫ع‬َ‫ب‬ْ‫ار‬.َ‫ن‬‫و‬ُ‫ع‬ْ‫د‬َ‫ت‬ ‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ َّ‫ن‬ِ‫إ‬ ِ‫ه‬ِ‫ت‬َ‫ل‬ِ‫اح‬َ‫ر‬ ِ‫ق‬ُ‫ن‬ُ‫ع‬ ْ‫ن‬ِ‫م‬ ْ‫م‬ُ‫ك‬ِ‫د‬َ‫َح‬‫أ‬ ‫ى‬َ‫ل‬ِ‫إ‬ ُ‫ب‬َ‫ْر‬‫َق‬‫أ‬ “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: <(ِ‫د‬‫ي‬ِ‫ر‬َ‫و‬ْ‫ل‬‫ا‬ ِ‫ل‬ْ‫ب‬َ‫ح‬ ْ‫ن‬ِ‫م‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ ِ ‫ا‬ ُ‫ب‬َ‫ر‬ْ‫ق‬َ‫أ‬ ُ‫ن‬ْ َ‫َن‬َ‫و‬ )> <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:
  • 107. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 107 {( ْ‫ب‬ِ َ‫َت‬ْ‫ق‬‫ا‬َ‫و‬ ْ‫ُد‬ ْ‫اْس‬َ‫و‬)} <<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: ‫فيه‬ ‫الدعاء‬ ‫من‬ ‫فأكثروا‬ ‫ساجد‬ ‫هو‬ ‫و‬ ‫ربه‬ ‫إلى‬ ‫العبد‬ ‫يكون‬ ‫ما‬ ‫أقرب‬ “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: ‫شيء‬ ‫دونك‬ ‫فليس‬1 “…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
  • 108. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 108 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: ‫السَلم‬ ‫عليه‬ ‫نبيه‬ ‫يقعد‬ ‫وأنه‬ ‫به‬ ‫يمتلئ‬ ‫لم‬ ‫العرش‬‫العرش‬ ‫على‬ ‫معه‬ “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”.”
  • 109. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 109 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: {( َ‫ىل‬َ‫ع‬ ‫ى‬َ‫و‬َ‫ت‬ ْ‫اس‬ ‫ذ‬ ُ‫ْث‬ ٍ‫م‬ ‫ذ‬‫َي‬َ‫أ‬ ِ‫ة‬‫ذ‬‫ت‬ ِ‫س‬ ِ‫ِف‬ َ‫ض‬ْ‫ر‬َ‫ل‬‫ا‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ َ‫ق‬َ‫ل‬َ‫خ‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ ُ‫ذ‬‫اَّلل‬ ُ ُ‫ك‬‫ذ‬‫ب‬َ‫ر‬ ‫ذ‬‫ن‬ ِ ‫ا‬ِ‫ش‬ْ‫ر‬َ‫ع‬ْ‫ل‬‫ا‬ )}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: {( ‫ن‬ِ‫م‬ ُ‫ك‬َ‫ق‬َ‫ل‬َ‫خ‬‫ا‬َ َ‫َج‬ْ‫و‬َ‫ز‬ ‫ا‬َ ْ‫هن‬ِ‫م‬ َ‫ل‬َ‫ع‬َ‫ج‬ ‫ذ‬ ُ‫ْث‬ ٍ‫ة‬َ‫د‬ِ‫ح‬‫ا‬َ‫و‬ ٍ‫س‬ْ‫ف‬‫ذ‬‫ن‬ )}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
  • 110. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 110 *** 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, {(‫توى‬‫اس‬ ِ‫العـرش‬ ‫عـىل‬ ‫الرمحن‬)}1 , how is His Istiwa’? ’, Then Malik lowered his head and was overtaken by sweat, then he raised his head and said, ‘{(‫توى‬‫اس‬ ِ‫العـرش‬ ‫عـىل‬ ‫الرمحن‬)}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, 3 {( ‫عـىل‬ ‫الرمحن‬ ‫توى‬‫اس‬ ِ‫العـرش‬)}, How did He istawa?’ So Malik lowered his head, then started sweating, 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: {‫توى‬‫اس‬ ِ‫العـرش‬ ‫عـىل‬ ‫}الرمحن‬ <<Ar-Rahmanu ˆala-l-ˆarshi-stawa>> (Taha, 5) 2 Taha, 5 3 Like the previous footnote.
  • 111. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 111 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.
  • 112. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 112 THE TRUTH ABOUT THE HADITH OF AN-NUZUL n appropriate third reference would be the hadith of An-Nuzul: ‫الدنيا‬ ‫السماء‬ ‫إلى‬ ‫ربنا‬ ‫ينزل‬1 “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
  • 113. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 113 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 ‫ﷺ‬ 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: ‫ربنا‬ ‫نزل‬ُ‫ي‬ “yunzilu Rabbuna”
  • 114. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 114 ‫شط‬ ‫يمضى‬ ‫حتى‬ ‫يمهل‬ َ‫هللا‬ َّ‫إن‬‫ر‬‫داع‬ ‫من‬ ‫هل‬ ‫يقول‬ ‫مناديا‬ ‫يأمر‬ ‫ثم‬ ‫الليل‬ ‫له‬ ‫فيستجاب‬ “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: ُ‫ق‬َ‫ي‬ ُ‫ر‬ِ‫اْلخ‬ ِ‫ل‬ْ‫ي‬َّ‫ل‬‫ال‬ ُ‫ث‬ُ‫ل‬ُ‫ث‬ ‫ى‬َ‫ق‬ْ‫ب‬َ‫ي‬ َ‫ين‬ِ‫ح‬ ‫ا‬َ‫ي‬ْ‫ن‬ُّ‫الد‬ ِ‫اء‬َ‫م‬َّ‫الس‬ ‫ى‬َ‫ل‬ِ‫إ‬ ٍ‫ة‬َ‫ل‬ْ‫ي‬َ‫ل‬ َّ‫ل‬ُ‫ك‬‫ى‬َ‫ل‬‫ا‬َ‫ع‬َ‫ت‬َ‫و‬ َ‫ك‬َ‫ار‬َ‫ب‬َ‫ت‬ ‫ا‬َ‫ن‬ُّ‫ب‬َ‫ر‬ ُ‫ل‬ِ‫ز‬ْ‫ن‬َ‫ي‬ُ‫ول‬:،‫ي‬ِ‫ون‬ُ‫ع‬ْ‫د‬َ‫ي‬ ْ‫ن‬َ‫م‬ ِ‫ن‬ُ‫ر‬ِ‫ف‬ْ‫غ‬َ‫ت‬ْ‫س‬َ‫ي‬ ْ‫ن‬َ‫م‬ ،ُ‫ه‬َ‫ي‬ِ‫ط‬ْ‫ع‬ُ‫أ‬َ‫ف‬ ‫ي‬ِ‫ن‬ُ‫ل‬َ‫أ‬ْ‫س‬َ‫ي‬ ْ‫ن‬َ‫م‬ ُ‫ه‬َ‫ل‬ َ‫يب‬ِ‫ج‬َ‫ت‬ْ‫َس‬‫أ‬َ‫ف‬ُ‫ه‬َ‫ل‬ َ‫ر‬ِ‫ف‬ْ‫غ‬َ‫أ‬َ‫ف‬ ‫ي‬ 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: ‫ي‬ َّ‫ثم‬‫أ‬َ‫ج‬َ‫ت‬ْ‫س‬ُ‫ي‬ ‫اع‬َ‫د‬ ‫من‬ ‫ل‬َ‫ه‬ ‫ول‬ُ‫ق‬َ‫ي‬ ‫ادي‬َ‫ن‬ُ‫ي‬ ‫مناديا‬ ‫مر‬‫طى‬ْ‫يع‬ ‫ائل‬َ‫س‬ ‫من‬ ‫ل‬َ‫ه‬ ُ‫ه‬َ‫ل‬ ‫فر‬ْ‫غ‬‫ي‬ ‫ر‬ِ‫ف‬ْ‫غ‬َ‫ت‬ْ‫س‬ُ‫م‬ ‫من‬ ‫ل‬َ‫ه‬ ُ‫ه‬َ‫ل‬ ‫اب‬
  • 115. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 115 “…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: ‫بالوارد‬ ‫فسرته‬ ‫ما‬ ‫خير‬ ‫و‬ “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: {(َ‫ة‬َ‫ي‬ْ‫ر‬َ‫ق‬ْ‫ل‬‫ا‬ ِ‫َل‬‫أ‬ ْ‫اس‬َ‫})و‬ <<Ask the village>>. The word “people (of)” is deliberately omitted, because that is valid in Arabic. Another example is the saying of Allah: <(َ‫ون‬ُ‫ر‬ُ‫ع‬ ْ‫َش‬‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ْ‫م‬ُ‫ه‬ َ‫س‬ُ‫ف‬ْ‫ن‬َ‫أ‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ َ‫ُون‬‫ع‬َ‫د‬ْ َ‫خي‬ ‫ا‬َ‫م‬َ‫و‬ ‫ا‬‫و‬ُ‫ن‬َ‫م‬‫أ‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬َ‫و‬ َ‫ذ‬‫اَّلل‬ َ‫ُون‬‫ع‬ِ‫د‬‫َا‬ ُ‫>)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.
  • 116. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 116 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: ُ‫ر‬ِ‫اه‬َّ‫ظ‬‫ال‬ َ‫ت‬ْ‫ن‬َ‫أ‬َ‫و‬ٌ‫ء‬ْ‫ي‬َ‫ش‬ َ‫ك‬َ‫ن‬‫و‬ُ‫د‬ َ‫س‬ْ‫ي‬َ‫ل‬َ‫ف‬ ُ‫ن‬ِ‫اط‬َ‫ْب‬‫ل‬‫ا‬ َ‫ت‬ْ‫ن‬َ‫أ‬َ‫و‬ ،ٌ‫ء‬ْ‫ي‬َ‫ش‬ َ‫ك‬َ‫ق‬ْ‫و‬َ‫ف‬ َ‫س‬ْ‫ي‬َ‫ل‬َ‫ف‬ “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: <( ْ‫ن‬َ‫أ‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ َ‫ون‬ُ‫ر‬ ُ‫ظ‬ْ‫ن‬َ‫ي‬ ْ‫ل‬َ‫ه‬َ‫ك‬ُّ‫ب‬َ‫ر‬ َ ِ‫ِت‬ْ‫أ‬َ‫ي‬ ْ‫و‬َ‫أ‬ ُ‫ة‬َ‫ك‬ِ‫ئ‬ َ‫َل‬َ‫م‬ْ‫ل‬‫ا‬ ُ‫م‬ُ َ‫هي‬ِ‫ت‬ْ‫أ‬َ‫ت‬ )> 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
  • 117. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 117 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: <( َ‫ِك‬‫ب‬َ‫ر‬ ُ‫ر‬ْ‫م‬َ‫أ‬ َ ِ‫ِت‬ْ‫أ‬َ‫ي‬ ْ‫و‬َ‫أ‬ ُ‫ة‬َ‫ك‬ِ‫ئ‬ َ‫َل‬َ‫م‬ْ‫ل‬‫ا‬ ُ‫م‬ُ َ‫هي‬ِ‫ت‬ْ‫أ‬َ‫ت‬ ْ‫ن‬َ‫أ‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ َ‫ون‬ُ‫ر‬ ُ‫ظ‬ْ‫ن‬َ‫ي‬ ْ‫ل‬َ‫ه‬)> << 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: {(‫ا‬ًّ‫ف‬ َ‫ص‬ ‫ا‬ًّ‫ف‬ َ‫ص‬ ُ َ‫َل‬َ‫م‬ْ‫ل‬‫ا‬َ‫و‬ َ‫ك‬ُّ‫ب‬َ‫ر‬ َ‫اء‬َ‫ج‬َ‫})و‬ <<(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: <( ْ‫م‬ِ‫ه‬ِ‫ق‬ْ‫و‬َ‫ف‬ ْ‫ن‬ِ‫م‬ ُ‫ف‬ْ‫ق‬ ‫ذ‬‫الس‬ ُ‫م‬ِْ‫هي‬َ‫ل‬َ‫ع‬ ‫ذ‬‫َر‬‫خ‬َ‫ف‬ ِ‫د‬ِ‫ع‬‫ا‬َ‫و‬َ‫ق‬ْ‫ل‬‫ا‬ َ‫ن‬ِ‫م‬ ْ‫م‬َُ‫اِن‬َ‫ي‬ْ‫ن‬ُ‫ب‬ ُ‫ذ‬‫اَّلل‬ َ‫َت‬َ‫أ‬َ‫ف‬َ‫ون‬ُ‫ر‬ُ‫ع‬ ْ‫َش‬‫ي‬ َ‫َّل‬ ُ‫ث‬ْ‫ي‬َ‫ح‬ ْ‫ن‬ِ‫م‬ ُ‫اب‬َ‫ذ‬َ‫ع‬ْ‫ل‬‫ا‬ ُ ُ‫ُه‬ َ‫َت‬َ‫أ‬َ‫و‬ )> <<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>>.
  • 118. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 118 THE TRUTH ABOUT THE SAYING OF ALLAH: {( ُ‫ِب‬‫ي‬‫ذ‬‫الط‬ ُ‫م‬َِ‫لك‬ْ‫ال‬ ُ‫د‬َ‫ع‬ ْ‫ص‬َ‫ي‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ ِ ‫ا‬)} <<ILAYHI YASˆADU-L-KALIMU-T-TAYYIB>> great sign of their ignorance is their reference to Suratu Fatir, 10: {( ُ‫ِب‬‫ي‬‫ذ‬‫الط‬ ُ‫م‬َِ‫لك‬ْ‫ال‬ ُ‫د‬َ‫ع‬ ْ‫ص‬َ‫ي‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ ِ ‫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 {‫ليه‬‫ا‬} “ilayhi” means “to (the place of) 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: {(ِ‫ين‬ِ‫د‬َْ‫هي‬ َ‫س‬ ِ‫ب‬َ‫ر‬ َ‫َل‬ ِ ‫ا‬ ٌ‫ب‬ِ‫ه‬‫ا‬َ‫ذ‬ ِ‫ّن‬ ِ ‫ا‬ َ‫ل‬‫ا‬َ‫ق‬َ‫})و‬ <<Wa qala inni thahibun ila rabbi sayahdin>>. Apparently, this verse means that Prophet Ibrahim ‫ﷺ‬ 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 ‫ﷺ‬ would not say that he was going to Allah if he was not going up. What A
  • 119. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 119 he meant, is that he was going to the place honored by his Lord. Hence, just as in this verse {(‫رب‬ ‫َل‬‫ا‬)} “ila rabbi (to my Lord)” means “to (the place honored by) my Lord”, the word {(‫ليه‬‫ا‬)} “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: ‫أ‬‫و‬ ‫شيء‬ ‫فوقك‬ ‫فليس‬ ‫الظاهر‬ ‫نت‬‫أ‬‫شيء‬ ‫دونك‬ ‫فليس‬ ‫الباطن‬ ‫نت‬ ‘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.”
  • 120. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 120 A SIMILAR TEXT Similar to the aforementioned texts, is the famous hadith of the Prophet’s ‫ﷺ‬ 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 ‫ﷺ‬ said to our Prophet ‫:ﷺ‬ ‫ا‬‫ربك‬ ‫إلى‬ ‫رجع‬ “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”.
  • 121. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 121 ALLAH IS NOT ATTRIBUTED WITH A SHIN he Wahhabiyys refer to the verse: {( ٍ‫اق‬ َ‫س‬ ْ‫ن‬َ‫ع‬ ُ‫ف‬ َ‫ش‬ْ‫ك‬ُ‫ي‬ َ‫م‬ْ‫و‬َ‫ي‬)} <<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, ‫ساق‬ ‫عن‬ ‫الحرب‬ ‫كشفت‬ "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". T
  • 122. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 122 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: {(ُ‫ه‬َ ْ‫َج‬َ‫و‬ ‫ذ‬‫َّل‬ ِ ‫ا‬ ٌ ِ‫َاكل‬‫ه‬ ٍ‫ء‬ ْ َ‫َش‬ ُّ ُ‫})ُك‬ <<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 T
  • 123. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 123 <<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: {( َ‫ىل‬ْ‫ع‬َ ْ‫ال‬ ِ‫ه‬ِ‫ب‬َ‫ر‬ ِ‫ه‬ْ‫ج‬َ‫و‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬ ‫ذ‬‫َّل‬ ِ ‫})ا‬1 <<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: {(ِ ‫ذ‬‫اَّلل‬ ُ‫ه‬ْ‫ج‬َ‫و‬ ‫ذ‬ َ‫َث‬َ‫ف‬ ‫ا‬‫و‬ُّ‫ل‬َ‫ُو‬‫ت‬ ‫ا‬َ‫م‬َ‫ن‬ْ‫ي‬َ‫أ‬َ‫ف‬)}2 <<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
  • 124. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 124 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)”: {(ِ‫ق‬ِ‫ف‬‫ا‬َ‫ر‬َ‫م‬ْ‫ل‬‫ا‬ َ‫َل‬ ِ ‫ا‬ ْ ُ‫ك‬َ‫ي‬ِ‫د‬ْ‫ي‬َ‫أ‬َ‫و‬ ْ ُ‫َك‬‫ه‬‫و‬ُ‫ج‬ُ‫و‬ ‫ا‬‫و‬ُ‫ل‬ ِ‫س‬ْ‫غ‬‫ا‬َ‫ف‬)} <<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: T
  • 125. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 125 {( ْ‫م‬ِ‫َي‬ِ‫د‬ْ‫ي‬َ‫أ‬ َ‫ق‬ْ‫و‬َ‫ف‬ ِ ‫ذ‬‫اَّلل‬ ُ‫د‬َ‫ي‬)} <<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: ‫الجماعة‬ ‫مع‬ ‫هللا‬ ‫يد‬ “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: {( ُ‫ت‬ْ‫ق‬َ‫ل‬َ‫خ‬ ‫ا‬َ‫م‬ِ‫ل‬ َ‫د‬ُ‫ج‬ ْ‫س‬َ‫ت‬ ْ‫ن‬َ‫أ‬ َ‫ك‬َ‫ع‬َ‫ن‬َ‫م‬ ‫ا‬َ‫م‬ ُ‫يس‬ِ‫ل‬ْ‫ب‬ ِ ‫ا‬ َ‫َي‬‫ذ‬‫دَي‬َ‫ي‬ِ‫ب‬ )} <<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
  • 126. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 126 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: َ‫ك‬ْ‫ي‬َّ‫ب‬َ‫ل‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ك‬ْ‫ي‬َّ‫ب‬َ‫ل‬ “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: { ِ ْ‫َني‬‫ت‬‫ذ‬‫ر‬َ‫ك‬ َ َ‫رص‬َ‫ب‬ْ‫ل‬‫ا‬ِ‫ع‬ِ‫ج‬ْ‫ار‬ ‫ذ‬ ُ‫ْث‬) )}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: {(ُ‫ه‬َ‫ق‬َ‫ل‬َ‫خ‬ ٍ‫ء‬ ْ َ‫َش‬ ‫ذ‬ ُ‫ُك‬ َ‫ن‬ َ‫س‬ْ‫َح‬‫أ‬ ‫ي‬ِ‫ذ‬‫اَّل‬)}[As-Sajdah, 7] <The one who perfected everything He created>. 3 Al-Mulk, 4
  • 127. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 127 {(َ‫ا‬ً‫م‬‫ا‬َ‫ع‬ْ‫ن‬َ‫أ‬ ‫ا‬َ‫ن‬‫ي‬ِ‫د‬ْ‫ي‬َ‫أ‬ ْ‫ت‬َ‫ل‬ِ َ‫مع‬ ‫ا‬‫ذ‬‫م‬ِ‫م‬ ْ‫م‬ُ‫ه‬َ‫ل‬ ‫ا‬َ‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬ ‫َنذ‬َ‫أ‬ ‫ا‬ْ‫و‬َ‫ر‬َ‫ي‬ ْ‫م‬َ‫ل‬َ‫و‬َ‫أ‬)} <<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: {(ِ‫ار‬ َ‫ص‬ْ‫ب‬َ ْ‫ال‬َ‫و‬ ‫ي‬ِ‫د‬ْ‫ي‬َ ْ‫ال‬ ِ‫وِل‬ُ‫أ‬ َ‫وب‬ُ‫ق‬ْ‫ع‬َ‫ي‬َ‫و‬ َ‫َاق‬ ْ‫ْس‬ ِ ‫ا‬َ‫و‬ َ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬ ِ ‫ا‬ َ‫ََن‬‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ْ‫ر‬ُ‫ك‬ْ‫اذ‬َ‫})و‬ 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.
  • 128. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 128 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: {(ٌ‫ة‬َ‫ي‬ِ‫ار‬َ‫ج‬ ٌ ْ‫ني‬َ‫ع‬ ‫ا‬َ‫هي‬ِ‫ف‬)} and {(ٍ‫ة‬َ‫ي‬ِ‫ن‬‫أ‬ ٍ ْ‫ني‬َ‫ع‬ ْ‫ن‬ِ‫م‬ ‫ى‬َ‫ق‬ ْ‫س‬ُ‫ت‬)} Prophet Nuh’s ‫ﷺ‬ Ark was sailing by the guidance of Allah: {(‫ا‬َ‫ن‬ِ‫ن‬ُ‫ي‬ْ‫ع‬َ‫أ‬ِ‫ب‬ ‫ي‬ِ‫ر‬َْ‫َت‬)} Apparently, it means, “running by Our eyes”. There is no proof that Allah has eyes in the hadith: َ‫ر‬َ‫و‬ْ‫ع‬َ‫أ‬‫ب‬ َ‫س‬ْ‫ي‬َ‫ل‬ ْ‫م‬ُ‫ك‬َّ‫ب‬َ‫ر‬ َّ‫ن‬‫إ‬َ‫و‬ “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. T
  • 129. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 129 CONCLUSION y now, the reader can clearly see the deviance of the so-called Salafiyys. In another verse, Allah tells us: {( ِ‫ض‬ْ‫ر‬َ ْ‫ال‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ُ‫ُور‬‫ن‬ ُ‫ذ‬‫اَّلل‬)}1 << 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 ‫.ﷺ‬ 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 B
  • 130. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 130 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’
  • 131. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 131 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: ُ‫ه‬ُّ‫ل‬‫ظ‬ َّ‫ال‬‫إ‬ َّ‫ل‬‫ظ‬ َ‫ال‬ َ‫م‬ْ‫و‬َ‫ي‬ ،‫ه‬ِّ‫ل‬‫ظ‬ ‫ي‬‫ف‬ ُ َّ‫هللا‬ ُ‫م‬ُ‫ه‬ُّ‫ل‬‫ظ‬ُ‫ي‬ ٌ‫ة‬َ‫ع‬ْ‫ب‬َ‫س‬ “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: {( َ ِ‫ِت‬ْ‫ي‬َ‫ب‬)}2 <<bayti (My house)>>, referring to the honorable Kaˆbah that is owned by Allah, not a place where Allah lives; and {( ِ‫وح‬ُ‫ر‬)}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 ‫,ﷺ‬ said: 1 Narrated by Muslim and Al-Bukhariyy 2 Al-Baqarah, 125 3 Al-Hijr, 29
  • 132. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 132 {(ِ ‫ذ‬‫اَّلل‬ َ‫ة‬َ‫ق‬ َ‫َن‬)}1 <<(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: ‫ه‬‫ش‬ْ‫َر‬‫ع‬ ِّ‫ل‬‫ظ‬ ‫ي‬‫ف‬ ُ َّ‫هللا‬ ُ‫م‬ُ‫ه‬ُّ‫ل‬‫ظ‬ُ‫ي‬ ٌ‫ة‬َ‫ع‬ْ‫ب‬َ‫س‬ “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: ُ‫ه‬َ‫م‬َ‫د‬َ‫ق‬ ‫ة‬َّ‫ز‬‫ع‬ْ‫ل‬‫ا‬ ُّ‫ب‬َ‫ر‬ َ‫ع‬َ‫ض‬َ‫ي‬ ‫ى‬َّ‫ت‬َ‫ح‬ There is a lot to be said about this hadith, but it is solid enough to produce the verse: {(‫َا‬‫ه‬‫ُو‬‫د‬َ‫ر‬َ‫و‬ ‫ا‬َ‫م‬ ً‫ة‬َ‫ه‬ِ‫ل‬‫أ‬ ِ‫ء‬ َ‫َّل‬ُ‫ؤ‬َ‫ه‬ َ‫ن‬َ‫َك‬ ْ‫و‬َ‫ل‬)} <<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 2 Narrated by Ahmad, At-Tabaraniyy and others.
  • 133. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 133 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: {(ْ ُ‫مت‬ْ‫ن‬ُ‫ك‬ ‫ا‬َ‫م‬ َ‫ن‬ْ‫ي‬َ‫أ‬ ْ ُ‫ك‬َ‫ع‬َ‫م‬ َ‫ُو‬‫ه‬َ‫و‬)}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
  • 134. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 134 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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)}1 <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”: ‫غيره‬ ‫شيء‬ ‫يكن‬ ‫ولم‬ ‫الل‬ ‫كان‬ < 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
  • 135. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 135 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 speculative2 ?” If he says speculative, and he most likely will not say that, then his ignorance and stupidity will be obvious to anyone with mental discrimination. If he says that the creed of the Muslims must be built upon something definitive and not speculative, then we agree, but then say to him, “How many meanings can 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: ‫االستدالل‬ ‫في‬ ‫القطع‬ ‫سقط‬ ‫االحتمال‬ ‫ثبت‬ ‫إذا‬ “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 ْ َ‫َش‬ ِ ِ‫ِْل‬‫ث‬َِ‫َك‬ َ‫س‬ْ‫ي‬َ‫ل‬)}3 <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
  • 136. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING OF THE HONORABLE TEXTS 136 *** Allah knows best and He grants the success
  • 137. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 137 APPENDIX
  • 138. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 138 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: {(‫ا‬ً‫ء‬ْ‫ز‬ُ‫ج‬ ِ‫ه‬ِ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ْ‫ن‬ِ‫م‬ َُ‫هل‬ ‫ا‬‫و‬ُ‫ل‬َ‫ع‬َ‫ج‬َ‫و‬)}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 ‫ﷺ‬ that he said: ٌ‫ان‬َ‫م‬ُ‫ج‬ْ‫ُر‬‫ت‬ ُ‫ه‬َ‫ن‬ْ‫ي‬َ‫ب‬َ‫و‬ ُ‫ه‬َ‫ن‬ْ‫ي‬َ‫ب‬ َ‫س‬ْ‫ي‬َ‫ل‬ ‫ة‬َ‫م‬‫ا‬َ‫ي‬‫الق‬ َ‫م‬ْ‫و‬َ‫ي‬ ُ‫ه‬ُّ‫ب‬َ‫ر‬ ُ‫ه‬ُ‫م‬ِّ‫ل‬َ‫ك‬ُ‫ي‬َ‫س‬ َّ‫ال‬‫إ‬ ‫أحد‬ ْ‫ن‬‫م‬ ْ‫م‬ُ‫ك‬ْ‫ن‬‫م‬ ‫ا‬َ‫م‬ “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
  • 139. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 139 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: {( ُ‫ون‬ُ‫ك‬َ‫ي‬َ‫ف‬ ْ‫ن‬ُ‫ك‬ َُ‫هل‬ َ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ‫ا‬ً‫ئ‬ْ‫ي‬ َ‫ش‬ َ‫د‬‫ا‬َ‫ر‬َ‫أ‬ ‫ا‬َ‫ذ‬ ِ ‫ا‬ ُ‫ه‬ُ‫ر‬ْ‫م‬َ‫أ‬ ‫ا‬َ‫م‬‫ذ‬‫ن‬ ِ ‫ا‬)}1 <<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: {(ُ‫ون‬ُ‫ك‬َ‫ي‬َ‫ف‬ ْ‫ن‬ُ‫ك‬ َُ‫هل‬ َ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ْ‫ن‬َ‫أ‬)} 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
  • 140. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 140 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 {( ُ‫ون‬ُ‫ك‬َ‫ي‬َ‫ف‬ ْ‫ن‬ُ‫ك‬ َُ‫هل‬ َ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ‫ا‬ً‫ئ‬ْ‫ي‬ َ‫ش‬ َ‫د‬‫ا‬َ‫ر‬َ‫أ‬ ‫ا‬َ‫ذ‬ ِ ‫ا‬ ُ‫ه‬ُ‫ر‬ْ‫م‬َ‫أ‬ ‫ا‬َ‫م‬‫ذ‬‫ن‬ ِ ‫ا‬)} <<Surely, if He willed for something, He says to it, “Be,” and it shall be>>
  • 141. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 141 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: { ‫ك‬‫ن‬} (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
  • 142. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 142 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.
  • 143. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 143 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 ‫ﷺ‬ 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: ٌ‫ة‬َ‫ل‬ َ‫ال‬َ‫ض‬ ٍ‫ة‬َ‫ع‬ْ‫د‬‫ب‬ ُّ‫ل‬ُ‫ك‬َ‫و‬ 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 (‫كل‬) (every; each; all)”. We say that the terms of this hadith are “ˆamm makhsus”; general wording with specific meaning. The support for our claim is abundant and clear: One hadith: ٌ‫ة‬َ‫ي‬‫ان‬َ‫ز‬ ٍ‫ن‬ْ‫ي‬َ‫ع‬ ُّ‫ل‬ُ‫ك‬َ‫و‬ 1 Narrated by Abu Dawud and others O
  • 144. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 144 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 ْ َ‫َش‬ ‫ذ‬ ُ‫ُك‬ ُ‫ر‬ِ‫م‬َ‫ُد‬‫ت‬)}2 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: َ‫م‬ ُ‫ر‬ْ‫َج‬‫أ‬َ‫و‬ ،‫ا‬َ‫ه‬ُ‫ر‬ْ‫َج‬‫أ‬ ُ‫ه‬َ‫ل‬َ‫ف‬ ،ً‫ة‬َ‫ن‬َ‫س‬َ‫ح‬ ً‫ة‬َّ‫ن‬ُ‫س‬ ِ‫م‬ َ‫َل‬ْ‫س‬ِْ‫اْل‬ ‫ي‬ِ‫ف‬ َّ‫ن‬َ‫س‬ ْ‫ن‬َ‫م‬‫ا‬َ‫ه‬ِ‫ب‬ َ‫ل‬ِ‫م‬َ‫ع‬ ْ‫ن‬ “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
  • 145. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 145 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 ‫.ﷺ‬ Both claims are easily countered. Definitely, this hadith is not restricted to the Companions, because the Prophet ‫ﷺ‬ gave a general statement that is not restricted: “Whoever starts a good Sunnah…” In addition, it does not refer to the person who revives a Sunnah of the Prophet ‫,ﷺ‬ because then he would truly be restarting; following something the Prophet ‫ﷺ‬ 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 ‫”...ﷺ‬ If you meet one of those, then recite the second half of the hadith: ‫اإل‬ ‫في‬ َّ‫سن‬ ‫من‬ ‫و‬‫كان‬ ‫سيئة‬ ‫سنة‬ ‫سالم‬‫بها‬ ‫عمل‬ ‫من‬ ‫وزر‬ ‫و‬ ‫وزرها‬ ‫عليه‬ “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 ‫ﷺ‬ 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 ‫ﷺ‬ …” Hence, the word “Sunnah” in this hadith means “a way”; “a practice”- and not exclusively the Sunnah of the Prophet ‫.ﷺ‬ This clarifies the meaning of the word “Sunnah” in the first half of the hadith. 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
  • 146. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 146 ‫من‬‫أ‬‫رد‬ ‫فهو‬ ‫منه‬ ‫ليس‬ ‫ما‬ ‫هذا‬ ‫أمرنا‬ ‫في‬ ‫حدث‬ 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 ‫من‬‫أ‬‫رد‬ ‫فهو‬ ‫هذا‬ ‫أمرنا‬ ‫في‬ ‫حدث‬ “Whoever innovates into our Religion is rejected”, rather, the Prophet ‫ﷺ‬ gave a qualifying statement: ‫منه‬ ‫ليس‬ ‫ما‬ “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: {‫دينك‬ ‫لك‬ ‫َكلت‬‫أ‬ ‫اليوم‬} 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 ‫ﷺ‬ received the last of the rules, and he conveyed all of them- even the general 1 Al-Ma’idah, 3
  • 147. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 147 rules which the future top scholars (mujtahids) would need for deducing the answers for cases not mentioned by the Prophet ‫.ﷺ‬ 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
  • 148. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 148 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: ‫بدعة‬ ‫وُك‬‫بدعة‬ ‫يي‬‫ه‬‫ف‬ ‫تحبة‬‫مس‬ ‫وَّل‬ ‫اجبة‬‫و‬ ‫ليست‬‫سيئة‬‫نة‬‫حس‬ ‫بدعة‬ ‫ِنا‬‫ا‬ ‫البدع‬ ‫بعض‬ ‫ِف‬ ‫قال‬ ‫ومن‬ ‫املسلمني‬ ‫ِبتفاق‬ ‫ضَلةل‬ ‫وِه‬ ‫تحبة‬‫مس‬ ‫ِنا‬‫أ‬ ‫رشعي‬ ‫دليل‬ ‫قام‬ ‫ذا‬‫ا‬ ‫ذكل‬ ‫منا‬‫فا‬ “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.
  • 149. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 149 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 ‫ﷺ‬ 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 ‫ﷺ‬ 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 ‫ﷺ‬ 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 ‫ﷺ‬ left it.” Add to that, that if ˆUmar meant that he revived the Sunnah, he would not have used the words ‫نعم‬‫ت‬‫البدعة‬ “good innovation”, especially after the Prophet ‫ﷺ‬ 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:
  • 150. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 150 ‫من‬‫أ‬‫ح‬‫يى‬‫فساد‬ ‫عند‬ ‫سنتي‬‫أ‬‫فله‬ ‫متي‬‫أ‬‫شهيد‬ ‫جر‬ “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 ‫,ﷺ‬ which was done by ˆUmar, and not the Prophet ‫.ﷺ‬ The people differed about what to use as a reference point for the calendar. Some said by the birth of the Prophet ‫,ﷺ‬ 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.
  • 151. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 151 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: َ‫ل‬‫ي‬ِ‫ق‬:ٌ‫ة‬َ‫ع‬ْ‫ِد‬‫ب‬ ُ‫ه‬‫ذ‬‫ن‬َ ِ‫ل‬ َ ِ‫كل‬َ‫ذ‬ ُ‫ه‬َ‫ر‬ْ‫ك‬ُ‫ي‬:َ‫ل‬‫ي‬ِ‫ق‬َ‫و‬:ِ‫ه‬ْ‫ي‬َ‫ل‬‫ا‬ ِ‫ة‬َ‫ج‬‫ا‬َ‫ح‬ْ‫ل‬ِ‫ل‬ ُ‫ه‬َ‫ر‬ْ‫ك‬ُ‫ي‬ َ‫َّل‬.ِ‫ان‬َ‫ي‬َ‫ب‬ِ‫ل‬ ِ ْ‫ك‬‫الشذ‬ َ‫ُون‬‫د‬ ُ‫ط‬َ‫ق‬ُّ‫ن‬‫ال‬ ُ‫ه‬َ‫ر‬ْ‫ك‬ُ‫ي‬ َ‫ل‬‫ي‬ِ‫ق‬َ‫و‬َ‫ْر‬‫ع‬ ِ ْ‫اَّل‬ِ‫اب‬.َ‫س‬ْ‫أ‬َ‫ب‬ َ‫َّل‬ ُ‫ه‬‫ذ‬‫ن‬َ‫أ‬ ُ‫يح‬ِ‫ح‬ ‫ذ‬‫الص‬َ‫و‬ ِ‫ه‬ِ‫ب‬ “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
  • 152. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 152 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 ‫ﷺ‬ Not mentioning the commemoration of the Mawlid (birth) of the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ loved the Prophet ‫ﷺ‬ 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 ‫:ﷺ‬ ‫ليجمع‬ ‫هللا‬ ‫كان‬ ‫ما‬‫أ‬َ‫ة‬‫م‬‫ضاللة‬ ‫على‬ ٍ‫د‬‫محم‬ “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
  • 153. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 153 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 Allah‫ﷺ‬ . 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: ‫مـــن‬ ‫طــائـفة‬ ‫تــــزال‬ ‫ال‬‫أ‬‫الحــــق‬ ‫على‬ ‫ظـــاهرين‬ ‫مـــتي‬ “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 ‫ﷺ‬ 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 ‫,ﷺ‬ 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 ‫ﷺ‬ involved in the Mawlid, as the Wahhabiyys accuse the Muslims. They may recite the hadith: ‫كما‬ ‫ُطروني‬‫ت‬ ‫ال‬‫أ‬‫مريم‬ ‫ابن‬ ‫عيسى‬ ‫النصارى‬ ‫طرت‬ “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 ‫ﷺ‬ is forbidden. 1 narrated by Ahmad and others
  • 154. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 154 When left to stand on his last leg, the Wahhabiyy may ask, “Why would you want to do something that the Prophet ‫ﷺ‬ 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 ‫ﷺ‬ did not do it, hence the saying of the Prophet ‫:ﷺ‬ ‫اإل‬ ‫في‬ ّ‫سن‬ ‫من‬‫و‬ ‫أجرها‬ ‫فله‬ ‫حسنة‬ ‫سنة‬ ‫سالم‬‫أ‬‫بها‬ ‫عمل‬ ‫من‬ ‫جر‬ “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 ‫,ﷺ‬ 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 ‫.ﷺ‬ 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, ‫.)ﷺ‬ Allah praised them in the Qur’an: 1 {(‫َّل‬‫ا‬ ‫علهيم‬ ‫تبناها‬‫ك‬ ‫ما‬ ‫ابتدعوها‬ ً‫ة‬‫ني‬‫ا‬‫رهب‬ ‫و‬ ً‫ة‬‫رمح‬ ‫و‬ ً‫ة‬‫ف‬‫أ‬‫ر‬ ‫بعوه‬‫ات‬ ‫اَّلين‬ ‫قلوب‬ ‫ِف‬ ‫جعلنا‬ ‫و‬‫ان‬‫و‬‫رض‬ ‫ابتغاء‬ ‫عايهتا‬ِ‫ر‬ ‫حق‬ ‫وها‬َ‫ع‬‫ر‬ ‫مفا‬ ‫هللا‬)} 1 Narrated by Muslim
  • 155. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 155 << 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
  • 156. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 156 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 ‫ﷺ‬ 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 ‫.ﷺ‬ 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 َ‫و‬ ، ٍ‫ف‬ ْ‫ع‬ َ‫ض‬ ِ‫ل‬ ٍ‫ين‬ ِ‫ي‬ ْ‫ب‬ َ‫ت‬ ِ‫ر‬ ْ‫ي‬ َ‫غ‬ ْ‫ن‬ ِ‫م‬ ‫ا‬ ْ‫و‬ َ‫و‬ َ‫ر‬ ٍ‫ع‬ ْ‫و‬ ُ‫ض‬ ْ‫و‬ َ‫م‬ ِ‫ر‬ ْ‫ي‬ َ‫غ‬ ‫في‬ ‫وا‬ ُ‫ل‬ َّ‫ه‬ َ‫س‬ َ‫و‬ ِ‫ن‬ َ‫ع‬(ِ‫ابن‬ٍّ‫ي‬ ِ‫د‬ ْ‫ه‬ َ‫م‬)ِ‫د‬ ِ‫اح‬ َ‫و‬ ِ‫ر‬ ْ‫ي‬ َ‫غ‬ َ‫و‬ َ‫و‬ ِ‫م‬ ْ‫ك‬ ُ‫الح‬ ‫في‬ ُ‫ه‬ َ‫ان‬ َ‫ي‬ َ‫ب‬ِ‫د‬ ِ‫ائ‬ َ‫ق‬ َ‫الع‬ 1 Al-Kalim At-Tayyib 2 1,000 lined poem L
  • 157. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 157 “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
  • 158. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 158 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: ‫تقيض‬ ‫كيف‬‫ا‬‫قال‬ ‫؟‬ ‫قضاء‬ ‫كل‬ ‫عرض‬ ‫ن‬:‫قيض‬‫أ‬‫قال‬ ‫هللا‬ ‫بكتاب‬:‫ف‬‫ا‬‫قال‬ ‫؟‬ ‫هللا‬ ‫كتاب‬ ‫ِف‬ ‫يكن‬ ‫مل‬ ‫ن‬:‫رسول‬ ‫نة‬‫فبس‬ ‫قال‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫هللا‬:‫ف‬‫ا‬‫قال‬ ‫؟‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫هللا‬ ‫رسول‬ ‫نة‬‫س‬ ‫ِف‬ ‫يكن‬ ‫مل‬ ‫ن‬:‫أ‬‫وَّل‬ ‫يي‬‫أ‬‫ر‬ ‫جهتد‬ ‫قال‬ ‫لو‬‫أ‬:‫وقال‬ ‫صدره‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫هللا‬ ‫رسول‬ ‫فْضب‬:‫رسول‬ ‫وفق‬ ‫اَّلي‬ ‫هلل‬ ‫امحلد‬‫رسول‬‫صىل‬ ‫هللا‬‫هللا‬ ‫هللا‬ ‫رسول‬ ‫يريض‬ ‫ملا‬ ‫سَل‬ ‫و‬ ‫عليه‬ “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
  • 159. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 159 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: ‫الصحابة‬ ‫أقوال‬ ‫ال‬ ‫و‬ ‫سنة‬ ‫ال‬ ‫و‬ ‫كتاب‬ ‫معهم‬ ‫ليس‬ ‫ببقائها‬ ‫القائلين‬ ‫أن‬ ‫مع‬ “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: {(‫ا‬ً‫د‬َ‫ب‬َ‫أ‬ ‫ا‬َ‫هي‬ِ‫ف‬ َ‫ين‬ِ ِ‫َاِل‬‫خ‬)}1 <<They will be in it forever and ever>>, or this statement from the Prophet: َ‫ت‬ْ‫و‬َ‫م‬ َ‫ال‬ ٌ‫د‬‫و‬ُ‫ل‬ُ‫خ‬ ِ‫ر‬‫َّا‬‫ن‬‫ال‬ َ‫ل‬ْ‫َه‬‫أ‬ ‫ا‬َ‫ي‬ ِ‫ر‬‫َّا‬‫ن‬‫ال‬ ِ‫ل‬ْ‫َه‬ِ‫أل‬َ‫و‬ “(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
  • 160. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 160 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: ‫كونها‬ ‫أما‬ ‫و‬‫واحد‬ ‫دليل‬ ‫السنة‬ ‫و‬ ‫القران‬ ‫من‬ ‫فأين‬ ‫كالجنة‬ ‫تفنى‬ ‫ال‬ ‫و‬ ‫لها‬ ‫انتهاء‬ ‫ال‬ ‫أبدية‬ ‫ذلك‬ ‫على‬ ‫يدل‬ “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: ‫خطأ‬‫أ‬ ‫و‬ ‫اجهتد‬ ‫من‬ ‫و‬ ‫ان‬‫ر‬‫ج‬‫أ‬ ‫فِل‬ ‫صاب‬‫فأ‬ ‫اجهتد‬ ‫من‬‫احد‬‫و‬ ‫جر‬‫أ‬ ‫فِل‬ “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. 4 Al-Bukhariyy and Muslim
  • 161. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 161 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: ‫ا‬ً‫ئ‬ْ‫ي‬َ‫ش‬ ‫ا‬َ‫ينن‬ِ‫د‬ ْ‫ن‬ِ‫م‬ ِ‫ان‬َ‫ف‬ِ‫ر‬ْ‫ع‬َ‫ي‬ ‫ا‬ً‫ن‬ َ‫َل‬ُ‫ف‬َ‫و‬ ‫ا‬ً‫ن‬ َ‫َل‬ُ‫ف‬ ّ‫ن‬ُ‫ظ‬َ‫أ‬ ‫ا‬َ‫م‬ “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: ‫ة‬َ‫ي‬ِ‫و‬‫ا‬َ‫ع‬ُ‫م‬ ‫ا‬َّ‫َم‬‫أ‬:‫م‬ْ‫ه‬َ‫ج‬ ‫و‬ُ‫َب‬‫أ‬ ‫ا‬َّ‫َم‬‫أ‬َ‫و‬ ‫وك‬ُ‫ل‬ْ‫ع‬ُ‫ص‬َ‫ف‬:‫قه‬ِ‫ات‬َ‫ع‬ ْ‫ن‬َ‫ع‬ ‫ا‬َ‫ص‬َ‫ْع‬‫ل‬‫ا‬ ‫ع‬َ‫ض‬َ‫ي‬ َ‫َل‬َ‫ف‬ “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: 1 Narrated by Al-Bukhariyy 2 Narrated by Muslim
  • 162. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 162 ‫بالمعروف‬ ‫يكفيك‬ ‫ما‬ ‫وبنوك‬ ‫أنت‬ ‫خذي‬ “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 ‫ﷺ‬ said, ‫بها‬‫ي‬‫الشـيطان‬ ‫قـرن‬ ‫ـطلـع‬ “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 1 Narrated by Al-Bukhariyy 2 Narrated by Ahmad
  • 163. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 163 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.
  • 164. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 164 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 ‫.ﷺ‬ There are only a few standing between the Wahhabiyys and the people.
  • 165. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 165 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
  • 166. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 166 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: ،ً‫اء‬َ‫ي‬ِ‫ر‬ َ‫ال‬َ‫و‬ ،‫ا‬ً‫ر‬َ‫ط‬َ‫ب‬ َ‫ال‬َ‫و‬ ،‫ا‬ً‫ر‬َ‫ش‬َ‫أ‬ ْ‫ج‬ُ‫ر‬ْ‫خ‬َ‫أ‬ ْ‫م‬َ‫ل‬ ‫ي‬ِّ‫ن‬ِ‫إ‬َ‫ف‬ ،‫ا‬َ‫ذ‬َ‫ه‬ َ‫اي‬َ‫ش‬ْ‫م‬َ‫م‬ ِّ‫ق‬َ‫ح‬ِ‫ب‬ َ‫ك‬ُ‫ل‬َ‫أ‬ْ‫َس‬‫أ‬َ‫و‬،َ‫اء‬َ‫ق‬ِّ‫ات‬ ُ‫ت‬ْ‫ج‬َ‫ر‬َ‫خ‬َ‫و‬ ،ً‫ة‬َ‫ع‬ْ‫م‬ُ‫س‬ َ‫ال‬َ‫و‬ َ‫ك‬ِ‫ات‬َ‫ض‬ْ‫ر‬َ‫م‬ َ‫اء‬َ‫غ‬ِ‫ت‬ْ‫اب‬َ‫و‬ ، َ‫ك‬ِ‫ط‬ْ‫خ‬ُ‫س‬ “…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: ُ‫ه‬َ‫ر‬ِ‫آخ‬َ‫و‬ ُ‫ه‬َ‫ل‬َّ‫َو‬‫أ‬ ِ‫ه‬َّ‫ل‬‫ال‬ ِ‫م‬ْ‫س‬ِ‫ب‬ “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: َ‫س‬ ‫ي‬ِ‫ف‬ َ‫و‬ُ‫ه‬َ‫ف‬ ،‫ا‬َ‫ْي‬‫ل‬ُ‫الع‬ َ‫ي‬ِ‫ه‬ ِ‫ه‬َّ‫ل‬‫ال‬ ُ‫ة‬َ‫م‬ِ‫ل‬َ‫ك‬ َ‫ن‬‫و‬ُ‫ك‬َ‫ت‬ِ‫ل‬ َ‫ل‬َ‫ت‬‫ا‬َ‫ق‬ ْ‫ن‬َ‫م‬َّ‫ل‬َ‫ج‬َ‫و‬ َّ‫ز‬َ‫ع‬ ِ‫ه‬َّ‫ل‬‫ال‬ ِ‫يل‬ِ‫ب‬ “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 ‫ﷺ‬ . The Messenger of Allah ‫ﷺ‬ said:
  • 167. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 167 ‫ا‬َ‫ذ‬َ‫ه‬ ‫ا‬َ‫م‬ “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: ‫ل‬َ‫ع‬ْ‫ف‬َ‫ت‬ ‫ال‬,‫ا‬َ‫ه‬ِ‫ج‬ ْ‫و‬َ‫ِز‬‫ل‬ َ‫د‬ُ‫ج‬ْ‫س‬َ‫ت‬ ْ‫ن‬َ‫أ‬ َ‫ة‬َ‫أ‬ْ‫ر‬َ‫م‬ْ‫ل‬‫ا‬ ُ‫ت‬ْ‫ر‬َ‫م‬َ‫أل‬ ٍ‫د‬َ‫ح‬َ‫أل‬ َ‫د‬ُ‫ج‬ْ‫س‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ‫ًا‬‫د‬َ‫ح‬َ‫أ‬ ‫ِر‬‫م‬‫آ‬ ُ‫ت‬ْ‫ن‬ُ‫ك‬ ْ‫و‬َ‫ل‬ “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: <( ِ‫ل‬ ‫ا‬‫و‬ُ‫ُد‬ ْ‫اْس‬ ِ‫ة‬َ‫ك‬ِ‫ئ‬ َ‫َل‬َ‫م‬ْ‫ل‬ِ‫ل‬ ‫ا‬َ‫ن‬ْ‫ل‬ُ‫ق‬ ْ‫ذ‬ ِ ‫ا‬َ‫و‬‫ا‬‫و‬ُ‫د‬َ‫ج‬ َ‫س‬َ‫ف‬ َ‫م‬َ‫د‬ )>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: <(‫ذدًا‬ ُ‫ْس‬ َُ‫هل‬ ‫وا‬ُّ‫َر‬‫خ‬َ‫>)و‬ <They fell in prostration to him.> Why is seeking refuge with Allah worshipping Allah, and seeking refuge with the Messenger of Allah ‫ﷺ‬ 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 ‫:ﷺ‬ 1 Al-Baqarah, 34 2 Fathu-l-Bari
  • 168. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 168 ‫اد‬َ‫ع‬ ِ‫د‬ِ‫اف‬َ‫و‬َ‫ك‬ َ‫ون‬ُ‫ك‬َ‫ا‬ ْ‫ن‬َ‫ا‬ ِ‫ه‬ِ‫ل‬‫و‬ُ‫س‬َ‫ر‬َ‫و‬ ِ‫ه‬َّ‫الل‬ِ‫ب‬ ُ‫وذ‬ُ‫ع‬َ‫ا‬ “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 ‫ﷺ‬ 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: ‫وع‬ُ‫ش‬ُ‫الخ‬ ِ‫وع‬ُ‫ض‬ُ‫الخ‬ ُ‫اية‬َ‫غ‬ “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 : ‫اللغة‬‫في‬‫العبادة‬‫ومعنى‬:‫الخضوع‬‫مع‬‫الطاعة‬ “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 ْ‫د‬َ‫ق‬ َ‫و‬َْْ‫ج‬َ‫ر‬‫خ‬َ‫أ‬َْْ‫ة‬َّ‫ص‬ِ‫ق‬ْْ‫َاد‬‫ع‬ِْْ‫ة‬َ‫ي‬ِ‫ن‬‫ا‬َّ‫الث‬ْْ‫َد‬‫م‬‫ح‬َ‫أ‬ْْ‫اد‬َ‫ن‬‫س‬ِ‫إ‬ِ‫ب‬ْْ‫ن‬َ‫س‬َ‫ح‬ْْ‫َن‬‫ع‬‫ا‬ُ‫ت‬ْ‫ج‬َ‫ر‬َ‫خ‬ َ‫ال‬َ‫ق‬ ِّ‫ي‬ِ‫ر‬ْ‫ك‬َ‫ْب‬‫ل‬‫ا‬ َ‫ن‬‫ا‬َّ‫س‬َ‫ح‬ ِ‫ن‬ْ‫ب‬ ِ‫ث‬ِ‫ر‬‫ا‬َ‫ْح‬‫ل‬ُ‫ه‬َّ‫ل‬‫ال‬ ‫ى‬َّ‫ل‬َ‫ص‬ ِ‫ه‬َّ‫ل‬‫ال‬ ِ‫ول‬ُ‫س‬َ‫ر‬ ‫َى‬‫ل‬ِ‫إ‬ ِّ‫ي‬ِ‫م‬َ‫ر‬ْ‫ض‬َ‫ْح‬‫ل‬‫ا‬ ُ‫ن‬ْ‫ب‬ ُ‫ء‬ َ‫َل‬َ‫ْع‬‫ل‬‫ا‬َ‫و‬ ‫ا‬َ‫ن‬َ‫أ‬ ٍ‫اد‬َ‫ع‬ ِ‫د‬ِ‫اف‬َ‫و‬َ‫ك‬ َ‫ن‬‫و‬ُ‫ك‬َ‫أ‬ ْ‫ن‬َ‫أ‬ ِ‫ه‬ِ‫ول‬ُ‫س‬َ‫ر‬ِ‫ب‬َ‫و‬ ِ‫ه‬َّ‫ل‬‫ال‬ِ‫ب‬ ُ‫ذ‬‫و‬ُ‫َع‬‫أ‬ ُ‫ْت‬‫ل‬ُ‫ق‬َ‫ف‬ ِ‫يه‬ِ‫ف‬َ‫و‬ َ‫يث‬ِ‫د‬َ‫ْح‬‫ل‬‫ا‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ 1 Tahdhib Al-Lughah
  • 169. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 169 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 : ‫والخضوع‬‫النقياد‬‫وهي‬ “...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 ‫,ﷺ‬ 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 ‫لسان‬‫العرب‬(3/172): ُ‫ل‬‫ا‬َ‫ق‬ُ‫ي‬َ‫و‬:ٌ‫ن‬ َ‫ال‬ُ‫ف‬ٌ‫د‬ْ‫ب‬َ‫ع‬‫ِّن‬‫ي‬َ‫ب‬‫َة‬‫د‬‫ُو‬‫ب‬ُ‫ع‬‫ال‬‫َّة‬‫ي‬ِ‫د‬‫ُبو‬‫ع‬‫وال‬‫؛‬ِ‫ة‬َّ‫ي‬ِ‫د‬ْ‫ب‬َ‫ع‬‫وال‬‫صل‬َ‫وأ‬‫َّة‬‫ي‬ِ‫د‬‫ُبو‬‫ع‬‫ال‬‫ضوع‬ُ‫خ‬‫ال‬‫ل‬ُّ‫ل‬‫والتذ‬ 2 ‫المفردات‬‫في‬‫غريب‬‫القرآن‬(2/241:) ُ‫ة‬َّ‫ي‬ِ‫د‬‫ُو‬‫ب‬ُ‫ع‬‫ال‬:‫إظهار‬،‫ل‬ّ‫ذل‬ّ‫ت‬‫ال‬ُ‫ة‬َ‫د‬‫ا‬َ‫ب‬ِ‫ع‬‫وال‬ُ‫غ‬‫أبل‬،‫منها‬‫ألنها‬‫غاية‬،‫ل‬ّ‫ذل‬ّ‫ت‬‫ال‬‫وال‬‫ها‬ّ‫ق‬‫يستح‬‫إال‬‫من‬‫له‬‫غاية‬،‫اإلفضال‬‫وهو‬‫هللا‬،‫تعالى‬‫ولهذا‬‫قال‬:َّ‫ال‬َ‫أ‬‫ُوا‬‫د‬ُ‫ب‬ْ‫ع‬َ‫ت‬َّ‫ال‬ِ‫إ‬ ُ‫ه‬‫َّا‬‫ي‬ِ‫إ‬ 3 ‫المصباح‬‫المنير‬‫في‬‫غريب‬‫الشرح‬‫الكبير‬-(‫ج‬1/‫ص‬383)
  • 170. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 170 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: ُّ‫ي‬ِ‫ب‬َّ‫ن‬‫ال‬ ‫ا‬َ‫ه‬ُّ‫َي‬‫أ‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫م‬ َ‫َل‬َّ‫الس‬ “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 ِ‫س‬َ‫و‬ْ‫ل‬‫ا‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ ِ ‫ا‬ ‫ا‬‫و‬ُ‫غ‬َ‫ت‬ْ‫ب‬‫ا‬َ‫و‬)> <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:
  • 171. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 171 َ‫ة‬َ‫يئ‬ِ‫ط‬َ‫خ‬ْ‫ل‬‫ا‬ ُ‫م‬َ‫آد‬ َ‫ف‬َ‫ر‬َ‫ْت‬‫اق‬ ‫ا‬َّ‫م‬َ‫ل‬َ‫ال‬َ‫ق‬ ،:‫ي‬ِ‫ل‬ َ‫ت‬ْ‫ر‬َ‫ف‬َ‫غ‬ ‫ا‬َ‫م‬َ‫ل‬ ٍ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬ ِّ‫ق‬َ‫ح‬ِ‫ب‬ َ‫ك‬ُ‫ل‬َ‫أ‬ْ‫َس‬‫أ‬ ِّ‫ب‬َ‫ر‬ ‫ا‬َ‫ي‬ “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: ‫اإلجابة‬ ‫إلى‬‫قرب‬ ‫أ‬ ‫ا‬ ‫الحاجة‬‫طلب‬ ‫قبل‬‫الوسيلة‬‫تقديم‬ “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 ‫ﷺ‬ 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: ٍ‫ط‬ْ‫ر‬َ‫ش‬ َ‫ة‬َ‫ئ‬‫ا‬ِ‫م‬ َ‫ن‬‫ا‬َ‫ك‬ ْ‫ن‬ِ‫إ‬َ‫و‬ ،ٌ‫ل‬ِ‫اط‬َ‫ب‬ َ‫و‬ُ‫ه‬َ‫ف‬ ِ‫ه‬َّ‫ل‬‫ال‬ ِ‫اب‬َ‫ت‬ِ‫ك‬‫ي‬ِ‫ف‬ َ‫س‬ْ‫ي‬َ‫ل‬ ٍ‫ط‬ْ‫ر‬َ‫ش‬ ُّ‫ل‬ُ‫ك‬
  • 172. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 172 “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 ‫ﷺ‬ to call upon the Prophet ‫,ﷺ‬ who would never order someone to worship him. The Prophet ‫ﷺ‬ said to him: ‫بنبينا‬ ‫إليك‬ ‫وأتوجه‬ ‫أسألك‬ ‫إني‬ ‫اللهم‬ ‫قل‬ ‫ثم‬ ‫ركعتين‬ ‫وصل‬ ‫فتوضأ‬ ‫الميضأة‬ ‫ائت‬ ‫محمد‬ ‫لي‬ ‫لتقضي‬ ‫حاجتي‬ ‫في‬ ‫ربي‬ ‫إلى‬ ‫بك‬ ‫أتوجه‬ ‫إني‬ ‫محمد‬ ‫يا‬ ‫الرحمة‬ ‫نبي‬ “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 ‫ﷺ‬ when he called upon him, as proven by the saying of Ibn Hunayf, the Companion who narrated the hadith: ‫قال‬‫قط‬‫ضر‬‫به‬‫يكن‬‫لم‬‫نه‬ ‫أ‬ ‫كا‬ ‫الرجل‬‫علينا‬‫دخل‬‫حتى‬‫المجلس‬‫بنا‬ ‫طال‬‫ول‬ ‫تفرقنا‬ ‫ما‬‫فوهللا‬ “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 ‫,ﷺ‬ as the Prophet ‫ﷺ‬ 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 ‫,ﷺ‬ as ˆUthman Ibn Hunayf did. Also, the hadith scholars continued to
  • 173. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 173 narrate this supplication without forbidding the people from applying it after the death of the Prophet ‫.ﷺ‬ 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: ‫حنيف‬‫بن‬‫عثمان‬‫عن‬:‫إليه‬‫يلتفت‬‫ل‬‫عثمان‬‫فكان‬‫له‬‫حاجة‬‫في‬‫عنه‬‫هللا‬‫رضي‬‫عفان‬‫بن‬ ‫عثمان‬‫إلى‬‫يختلف‬ ‫كان‬‫رجال‬‫ن‬ ‫أ‬ ‫ا‬ ‫صل‬‫ثم‬ ‫أ‬ ‫فتوضا‬‫ة‬ ‫أ‬ ‫الميضا‬‫ائت‬‫فقال‬‫ذلك‬‫إليه‬‫فشكا‬‫حنيف‬‫بن‬‫عثمان‬‫فلقي‬‫حاجته‬‫في‬‫ينظر‬ ‫ول‬‫إني‬‫اللهم‬‫قل‬‫ثم‬‫ركعتين‬ ‫روح‬ ‫أ‬ ‫ا‬‫حتى‬‫رح‬‫ثم‬‫لي‬ ‫لتقضي‬ ‫حاجتي‬‫في‬‫ربي‬‫إلى‬‫بك‬‫توجه‬ ‫أ‬ ‫ا‬‫إني‬‫محمد‬ ‫يا‬ ‫الرحمة‬‫نبي‬ ‫محمد‬‫بنبينا‬ ‫إليك‬‫توجه‬ ‫أ‬ ‫وا‬‫لك‬ ‫أ‬ ‫سا‬ ‫أ‬ ‫ا‬ ‫على‬‫جلسه‬ ‫أ‬ ‫فا‬‫عفان‬‫بن‬‫عثمان‬‫على‬‫دخله‬ ‫أ‬ ‫فا‬‫بيده‬‫خذ‬ ‫أ‬ ‫فا‬‫البواب‬‫فجاء‬‫عثمان‬‫باب‬ ‫تى‬ ‫أ‬ ‫ا‬‫ثم‬‫قال‬‫ما‬‫ففعل‬‫الرجل‬‫فانطلق‬‫معك‬ ‫فذكر‬‫حاجتك؟‬‫ما‬‫فقال‬‫طنفسته‬‫خرج‬‫ثم‬‫الساعة‬‫هذه‬‫كانت‬‫حتى‬‫حاجتك‬‫ذكرت‬‫ما‬‫قال‬‫و‬ ‫حاجته‬‫له‬ ‫فقضا‬‫حاجته‬‫له‬ ‫فقال‬‫في‬‫كلمته‬‫حتى‬‫إلي‬‫يلتفت‬‫ول‬‫حاجتي‬‫في‬‫ينظر‬‫كان‬‫ما‬‫ا‬‫ر‬‫خي‬‫هللا‬‫اك‬‫ز‬‫ج‬‫فقال‬‫حنيف‬‫بن‬ ‫عثمان‬‫فلقي‬‫عنده‬‫من‬ ‫فش‬‫ضرير‬‫تاه‬ ‫أ‬ ‫ا‬‫وقد‬‫سلم‬‫و‬‫عليه‬‫هللا‬ ‫صلى‬‫هللا‬ ‫رسول‬‫شهدت‬‫ولكن‬‫كلمته‬‫ما‬‫وهللا‬ ‫حنيف‬ ‫بن‬ ‫عثمان‬‫بصره‬‫ذهاب‬‫عليه‬‫كا‬ ‫فقال‬: ‫لك‬ ‫دعوت‬ ‫شئت‬ ‫إن‬ ‫و‬ ‫صبرت‬ ‫شئت‬ ‫إن‬ ‫فقال‬‫قائد‬‫لي‬‫ليس‬‫إنه‬‫و‬ ‫بصري‬ ‫ذهاب‬‫علي‬‫شق‬‫إنه‬‫هللا‬‫رسول‬‫يا‬‫فقال‬: ‫الكلمات‬ ‫هؤالء‬ ‫قل‬ ‫ثم‬ ‫ركعتين‬ ‫وصل‬ ‫فتوضأ‬ ‫الميضأة‬ ‫ائت‬ ‫ب‬‫يكن‬‫لم‬‫نه‬ ‫أ‬ ‫كا‬ ‫الرجل‬‫علينا‬‫دخل‬‫حتى‬‫المجلس‬‫بنا‬ ‫طال‬‫ول‬‫تفرقنا‬ ‫ما‬‫فوهللا‬‫قال‬‫ما‬‫الرجل‬‫ففعل‬‫قط‬‫ضر‬‫ه‬ 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
  • 174. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 174 witnessed the Messenger of Allah ‫ﷺ‬ 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 ‫ﷺ‬ 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:
  • 175. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 175 {(‫ة‬ َ‫َل‬ ‫ذ‬‫الص‬َ‫و‬ ِ ْ‫ْب‬ ‫ذ‬‫لص‬ ِ‫ِب‬ ‫ا‬‫و‬ُ‫ن‬‫ي‬ِ‫ع‬َ‫ت‬ ْ‫س‬‫ا‬َ‫})و‬1 <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: ‫ه‬ َ‫اي‬َ‫ش‬ْ‫م‬َ‫م‬ ِّ‫ق‬َ‫ح‬ِ‫ب‬ َ‫و‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ِين‬‫ل‬ِ‫ئ‬‫ا‬َّ‫الس‬ ِّ‫ق‬َ‫ح‬ِ‫ب‬ َ‫ك‬ُ‫ل‬َ‫أ‬ْ‫س‬َ‫أ‬ ‫ي‬ِّ‫ن‬ِ‫إ‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬ ‫فقال‬ ِ‫ة‬ َ‫َل‬َّ‫الص‬ ‫ى‬َ‫ل‬ِ‫إ‬ ‫بيته‬ ‫من‬ ‫الرجل‬ ‫خرج‬ ‫إذا‬‫ذا‬ “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: ،َ‫ة‬َ‫يئ‬ِ‫ط‬َ‫خ‬ْ‫ل‬‫ا‬ ُ‫م‬َ‫آد‬ َ‫ف‬َ‫ر‬َ‫ْت‬‫اق‬ ‫ا‬َّ‫م‬َ‫ل‬َ‫ال‬َ‫ق‬:‫ي‬ِ‫ل‬ َ‫ت‬ْ‫ر‬َ‫ف‬َ‫غ‬ ‫ا‬َ‫م‬َ‫ل‬ ٍ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬ ِّ‫ق‬َ‫ح‬ِ‫ب‬ َ‫ك‬ُ‫ل‬َ‫أ‬ْ‫َس‬‫أ‬ ِّ‫ب‬َ‫ر‬ ‫ا‬َ‫ي‬ “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
  • 176. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 176 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 ‫ﷺ‬ 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: ‫نبيك‬‫من‬‫لمكاني‬‫إليك‬‫بي‬‫توجهوا‬‫القوم‬‫إن‬‫اللهم‬ “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. *** 1 ‫عمدة‬‫القاري‬‫شرح‬‫صحيح‬‫البخاري‬-(‫ج‬21/‫ص‬414 ), ‫فتح‬‫الباري‬-‫ابن‬‫حجر‬-(‫ج‬1/‫ص‬437 ), ‫تاريخ‬‫دمشق‬-(‫ج‬12/‫ص‬ 328)
  • 177. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 177 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 : <<ِ‫ي‬ُْ‫َت‬ َ‫ف‬ْ‫ي‬َ‫ك‬ ِ‫ّن‬ِ‫ر‬َ‫أ‬ ِ‫ب‬َ‫ر‬ ُ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬ ِ ‫ا‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫ذ‬ ِ ‫ا‬َ‫و‬ْ‫ُذ‬‫خ‬َ‫ف‬ َ‫ل‬‫ا‬َ‫ق‬ ِ‫يب‬ْ‫ل‬َ‫ق‬ ‫ذ‬ ِ‫ِئ‬َ‫م‬ ْ‫ط‬َ‫ي‬ِ‫ل‬ ْ‫ن‬ِ‫ك‬َ‫ل‬َ‫و‬ َ‫ىل‬َ‫ب‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫ن‬ِ‫م‬ْ‫ُؤ‬‫ت‬ ْ‫م‬َ‫ل‬َ‫و‬َ‫أ‬ َ‫ل‬‫ا‬َ‫ق‬ َ‫َت‬ْ‫و‬َ‫م‬ْ‫ل‬‫ا‬ َ‫ك‬َ‫ن‬‫ي‬ِ‫ت‬ْ‫أ‬َ‫ي‬ ‫ذ‬‫ُن‬‫ه‬ُ‫ع‬ْ‫د‬‫ا‬ ‫ذ‬ ُ‫ْث‬ ‫ا‬ً‫ء‬ْ‫ز‬ُ‫ج‬ ‫ذ‬‫ن‬ُ ْ‫هن‬ِ‫م‬ ٍ‫ل‬َ‫ب‬َ‫ج‬ ِ ُ‫ُك‬ َ‫ىل‬َ‫ع‬ ْ‫ل‬َ‫ع‬ْ‫اج‬ ‫ذ‬ ُ‫ْث‬ َ‫ك‬ْ‫ي‬َ‫ل‬ ِ ‫ا‬ ‫ذ‬‫ُن‬‫ه‬ْ ُ‫رص‬َ‫ف‬ ِ ْ‫ري‬‫ذ‬‫الط‬ َ‫ن‬ِ‫م‬ ً‫ة‬َ‫ع‬َ‫ب‬ْ‫ر‬َ‫أ‬َ‫ذ‬‫اَّلل‬ ‫ذ‬‫ن‬َ‫أ‬ َْ‫َل‬ْ‫ع‬‫ا‬َ‫و‬ ‫ا‬ً‫ي‬ْ‫ع‬ َ‫س‬ ‫ي‬ِ‫ز‬َ‫ع‬ٌ‫مي‬ِ‫ك‬َ‫ح‬ ٌ‫ز‬>> <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
  • 178. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 178 ‫حدكم‬ ‫أ‬ ‫ا‬‫صاب‬ ‫أ‬ ‫ا‬‫فإذا‬‫الشجر‬‫رق‬‫و‬‫من‬‫يسقط‬‫ما‬‫تبون‬‫يك‬‫الحفظة‬‫سوى‬‫رض‬ ‫أ‬ ‫ال‬‫فى‬‫مالئكة‬‫هلل‬‫إن‬ ‫رض‬ ‫أ‬ ‫با‬‫عرجة‬‫هللا‬‫عباد‬‫عينوا‬ ‫أ‬ ‫ا‬‫فليناد‬‫فالة‬ “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 ‫ﷺ‬ (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: ‫قال‬‫حنش‬‫بن‬‫الهيثم‬‫عن‬:‫له‬‫فقال‬‫رجله‬‫فخدرت‬،‫عنهما‬‫هللا‬‫رضي‬‫عمر‬‫بن‬‫هللا‬‫عبد‬‫عند‬‫كنا‬ ‫رجل‬:‫فقال‬،‫إليك‬‫الناس‬‫حب‬ ‫أ‬ ‫ا‬‫اذكر‬:‫عقال‬‫من‬‫نشط‬‫نما‬ ‫أ‬ ‫فكا‬،‫محمد‬‫يا‬ “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.
  • 179. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 179 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, “‫هللا‬ ‫عبد‬ ‫يا‬ (O ˆAbdallah)”, it is as if he said “‫هللا‬ ‫عبد‬ ‫أدعو‬ (I call ˆAbdallah).” The verb (‫أدعو‬ ‘I call’) is omitted, and the particle (‫يا‬ ‘O’) 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
  • 180. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 180 is not present. Among them is (‫أ‬ ‘A’), like: ‘AZayd!’; ‘O Zayd!’, if he is close, and there are others. Al-Haririyy said1 : َ‫ي‬َ‫ه‬ َ‫شئت‬ ْ‫وإن‬ ْ‫ي‬ ‫أ‬ ‫ا‬‫و‬َ‫ا‬ ‫همزة‬ ‫و‬َ‫ا‬‫ا‬ ‫ا‬َ‫ي‬ ‫أ‬ ‫ا‬ِ‫ب‬‫و‬َ‫ا‬‫ا‬َ‫بي‬‫و‬ُ‫تدع‬‫ن‬َ‫م‬ ِ‫وناد‬ “Call whomever you want to call by (using) ‘ya (‫ا‬ َ‫ي‬)’, ‘aya (‫ا‬ َ‫ي‬ ‫أ‬‫ا‬)’, by using a Hamzah ( َ‫ا‬), ‘ay ( ْ‫ي‬ ‫أ‬‫ا‬)’, and if you want, then by using ‘haya’ (‫ا‬ َ‫ي‬ َ‫ه‬).” 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: ‫دفع‬‫على‬‫يعين‬‫و‬َ‫ا‬‫ة‬ َّ‫شد‬‫من‬‫ليخلص‬‫ودي‬ُ‫ن‬‫م‬ْ‫اس‬‫كل‬ َ‫و‬ُ‫ه‬َ‫و‬‫مشقة‬ ‘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: ‫ي‬ِ‫ق‬َ‫ه‬ْ‫ي‬َ‫ب‬ ْ ‫ال‬‫ر‬ْ‫ك‬َ‫ب‬‫و‬ُ‫ب‬َ‫ا‬ ُ‫ظ‬ِ‫اف‬َ‫ح‬ ْ ‫ال‬ َ‫ال‬َ‫ق‬: َ ‫ال‬َ‫ق‬‫ي‬ ِ‫س‬ِ‫ار‬َ‫ف‬ ْ ‫ال‬ ‫ر‬ْ‫ك‬َ‫ب‬‫و‬ُ‫ب‬َ‫ا‬َ‫و‬ َ‫ة‬َ‫اد‬َ‫ت‬َ‫ق‬ ُ‫ن‬ْ‫ب‬ ِ‫ر‬ْ‫ص‬َ‫ن‬‫و‬ُ‫ب‬َ‫ا‬‫ا‬َ‫ن‬َ‫ر‬َ‫ب‬ْ‫خ‬َ‫ا‬:،‫ر‬َ‫ط‬َ‫م‬ ُ‫ن‬ْ‫ب‬‫عمرو‬‫بو‬ ‫أ‬ ‫ا‬‫حدثنا‬ ْ‫ع‬َ ْ ‫ال‬ ِ‫ن‬َ‫ع‬،َ‫ة‬َ‫ي‬ ِ‫او‬ َ‫ع‬ُ‫م‬‫و‬ُ‫ب‬َ‫ا‬‫ا‬َ‫ن‬َ‫ث‬ َّ‫د‬َ‫ح‬،‫ى‬ َ‫ي‬ْ‫ح‬َ‫ي‬ ُ‫ن‬ْ‫ب‬‫ى‬ َ‫ي‬ْ‫ح‬َ‫ي‬‫ا‬َ‫ن‬َ‫ث‬ َّ‫د‬َ‫ح‬،‫ي‬ِ‫ل‬‫ه‬‫الذ‬‫ي‬ِ‫ل‬َ‫ع‬ ُ‫ن‬ْ‫ب‬ ُ‫يم‬ِ‫اه‬َ‫ر‬ْ‫ب‬ِ‫إ‬ ‫ا‬َ‫ن‬َ‫ث‬ َّ‫د‬َ‫ح‬ِ‫ل‬‫ا‬َ‫ص‬‫ي‬ِ‫ب‬َ‫ا‬ ْ‫ن‬َ‫ع‬، ِ‫ش‬َ‫م‬‫ح‬ ‫ك‬ِ‫ل‬‫ا‬َ‫م‬ ْ‫ن‬َ‫ع‬‫الدار‬‫قال‬:ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫ه‬َّ‫الل‬‫ى‬َّ‫ل‬َ‫ص‬ ِ‫ي‬ِ‫ب‬َّ‫الن‬ ِ‫ر‬ْ‫ب‬َ‫ق‬‫ى‬ َ ‫ل‬ِ‫إ‬ ٌ‫ل‬ُ‫ج‬َ‫ر‬ َ‫اء‬َ‫ج‬َ‫ف‬ ِ‫اب‬ َّ ‫ط‬َ‫خ‬ ْ ‫ال‬ ِ‫ن‬ْ‫ب‬ َ‫ر‬َ‫م‬ُ‫ع‬‫زمن‬‫في‬‫قحط‬‫الناس‬‫صاب‬ ‫أ‬ ‫ا‬ َ‫ال‬َ‫ق‬َ‫ف‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬:‫وا‬ُ‫ك‬َ‫ل‬َ‫ه‬ ْ‫د‬َ‫ق‬ ْ‫م‬ُ‫ه‬َّ‫ن‬ِ‫إ‬َ‫ف‬ َ‫ك‬ِ‫ت‬َّ‫م‬ُ ِ‫ل‬ َ‫ه‬َّ‫الل‬ ِ‫ق‬ْ‫س‬َ‫ت‬ْ‫اس‬ ِ‫ه‬َّ‫الل‬ َ‫ول‬ُ‫س‬َ‫ر‬‫ا‬َ‫ي‬ 1 Mulhatu-l-Iˆrab
  • 181. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 181 ‫فقال‬‫المنام‬‫في‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫ه‬َّ‫الل‬‫ى‬َّ‫ل‬َ‫ص‬ ِ‫ه‬َّ‫الل‬ ُ‫ول‬ُ‫س‬َ‫ر‬ ُ‫اه‬َ‫ت‬َ‫ا‬َ‫ف‬:‫ائ‬،‫مسقون‬‫نهم‬ ‫أ‬ ‫ا‬‫واخبره‬‫السالم‬‫مني‬ ‫قره‬ ‫أ‬ ‫فا‬‫عمر‬‫ت‬ ‫س‬ْ‫ي‬َ‫ك‬ ْ ‫ال‬ ‫بالكيس‬‫عليك‬‫له‬‫.وقل‬ َ‫ال‬َ‫ق‬َ‫ف‬ َ‫ر‬َ‫م‬ُ‫ع‬ َ‫ر‬َ‫ب‬ْ‫خ‬َ‫ا‬َ‫ف‬ ُ‫ل‬ُ‫ج‬َّ‫الر‬‫ى‬َ‫ت‬َ‫ا‬َ‫ف‬:ُ‫ه‬ْ‫ن‬َ‫ع‬ ُ‫ت‬ْ‫ز‬َ‫ج‬َ‫ع‬‫ا‬َ‫م‬ َّ ‫ل‬ِ‫إ‬ ‫لوا‬‫ا‬‫ما‬‫رب‬‫ا‬َ‫ي‬ 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: ٌ‫يح‬ ِ‫ح‬َ‫ص‬ ٌ‫اد‬َ‫ن‬ْ‫س‬ِ‫إ‬‫ا‬ َ‫ذ‬َ‫ه‬َ‫و‬ “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: ِ‫ي‬ِ‫ن‬َ‫ز‬ُ‫م‬ ْ ‫ال‬ ِ‫ل‬ْ‫و‬َ‫ق‬ِ‫ب‬ ْ‫م‬ُ‫ه‬َ‫ر‬َ‫ب‬ْ‫خ‬َ‫ا‬َ‫ف‬-ْ‫ب‬ ُ‫ل‬ َ‫ال‬ِ‫ب‬ َ‫و‬ُ‫ه‬َ‫و‬ِ‫ث‬ِ‫ار‬َ‫ح‬ ْ ‫ال‬ ُ‫ن‬-ْ‫ن‬َ‫ط‬ْ‫ف‬َ‫ي‬ ْ‫م‬ َ ‫ل‬َ‫و‬‫وا‬ُ‫ن‬ ِ‫ط‬َ‫ف‬َ‫ف‬ ‫وا‬ ُ ‫ال‬َ‫ق‬َ‫ف‬:‫ا‬َ‫ن‬ِ‫ب‬ ِ‫ق‬ْ‫س‬َ‫ت‬ْ‫اس‬َ‫ف‬ ِ‫اء‬َ‫ق‬ْ‫س‬ِ‫ت‬ْ‫س‬ ِ‫ال‬‫ي‬ِ‫ف‬ َ‫ك‬َ‫ا‬َ‫ط‬ْ‫ب‬َ‫ت‬ْ‫اس‬‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬ “…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.
  • 182. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 182 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: ‫فبقلبه‬ ‫يستطع‬ ‫لم‬ ‫فإن‬ ‫فبلسانه‬ ‫يستطع‬ ‫لم‬ ‫فإن‬ ‫بيده‬ ‫فليغيره‬ ‫ا‬‫ر‬‫منك‬ ‫منكم‬ ‫أى‬‫ر‬ ‫من‬ “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
  • 183. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 183 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: ِّ‫الر‬ ِ‫ب‬ َ‫َل‬ْ‫َص‬‫أ‬ ‫ي‬ِ‫ف‬ ْ‫ن‬َ‫م‬ َ‫ع‬َ‫م‬ْ‫َس‬‫أ‬َ‫ف‬ ُّ‫ج‬َ‫ْح‬‫ل‬‫ا‬ ُ‫م‬ُ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ب‬ِ‫ت‬ُ‫ك‬ ُ‫َّاس‬‫ن‬‫ال‬ ‫ا‬َ‫ه‬ُّ‫َي‬‫أ‬ ‫ا‬َ‫ي‬ َ‫ال‬َ‫ق‬َ‫ف‬ ِ‫ر‬َ‫ج‬َ‫ْح‬‫ل‬‫ا‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫يم‬ِ‫اه‬َ‫ر‬ْ‫ب‬ِ‫إ‬ َ‫ام‬َ‫ق‬ِ‫ام‬َ‫ح‬ْ‫َر‬‫أ‬َ‫و‬ ِ‫ال‬َ‫ج‬ ‫ى‬َ‫ل‬ِ‫إ‬ ُّ‫ج‬ُ‫ح‬َ‫ي‬ ُ‫ه‬َّ‫ن‬َ‫أ‬ ِ‫ه‬َّ‫ل‬‫ال‬ ِ‫ْم‬‫ل‬ِ‫ع‬ ‫ي‬ِ‫ف‬ َ‫ق‬َ‫ب‬َ‫س‬ َ‫ن‬‫ا‬َ‫ك‬ ْ‫ن‬َ‫م‬َ‫و‬ َ‫ن‬َ‫آم‬ ْ‫ن‬َ‫م‬ ُ‫ه‬َ‫اب‬َ‫َج‬‫أ‬َ‫ف‬ ِ‫اء‬َ‫ِّس‬‫ن‬‫ال‬َ‫ك‬ْ‫ي‬َّ‫ب‬َ‫ل‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ك‬ْ‫ي‬َّ‫ب‬َ‫ل‬ ِ‫ة‬َ‫ام‬َ‫ي‬ِ‫ْق‬‫ل‬‫ا‬ ِ‫م‬ْ‫و‬َ‫ي‬ “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: <( َ‫َت‬ْ‫و‬َ‫م‬ْ‫ل‬‫ا‬ ُ‫ع‬ِ‫م‬ ْ‫س‬ُ‫ت‬ َ‫َّل‬ َ‫ذك‬‫ن‬ ِ ‫ا‬)>1 <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
  • 184. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 184 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: ‫ا‬َ‫م‬‫ن‬ِ‫م‬ٍ‫د‬َ‫أح‬ُّ‫ر‬ُ‫م‬َ‫ي‬ِ‫ر‬ْ‫ب‬َ‫ق‬‫ب‬ِ‫يه‬ِ‫أخ‬ِ‫ن‬‫المؤم‬َ‫ن‬‫ا‬َ‫ك‬ُ‫رفه‬ْ‫ع‬َ‫ي‬‫في‬‫نيا‬ُّ‫الد‬ُ‫م‬ّ‫ل‬َ‫س‬ُ‫ي‬َ‫ف‬‫يه‬َ‫ل‬‫ع‬ُ‫ه‬َ‫ف‬َ‫ر‬َ‫إالع‬َّ‫رد‬َ‫و‬ ِ‫عليه‬َ‫َلم‬َّ‫الس‬ “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: َّ‫إن‬َ‫د‬ْ‫ب‬َ‫الع‬‫ا‬َ‫ذ‬‫إ‬َ‫ع‬ِ‫ض‬ُ‫و‬‫في‬‫ه‬ِ‫ر‬ْ‫ب‬َ‫ق‬‫ى‬َّ‫ل‬َ‫و‬َ‫وت‬ُ‫ه‬ْ‫ن‬َ‫ع‬ُ‫حابه‬ْ‫أص‬‫ه‬َّ‫ن‬‫وإ‬ُ‫ع‬َ‫م‬ْ‫س‬َ‫ي‬َ‫ل‬َ‫ع‬ْ‫ر‬َ‫ق‬‫هم‬ِ‫ال‬َ‫ع‬ِ‫ن‬‫ا‬َ‫ذ‬‫إ‬ ‫وا‬ُ‫ف‬َ‫ر‬َ‫ص‬ْ‫ن‬‫ا‬
  • 185. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 185 “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: <( َ‫َت‬ْ‫و‬َ‫م‬ْ‫ل‬‫ا‬ ُ‫ع‬ِ‫م‬ ْ‫س‬ُ‫ت‬ َ‫َّل‬ َ‫ذك‬‫ن‬ ِ ‫ا‬)>1 <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: ‫ا؟‬ًّ‫ق‬َ‫ح‬ ْ‫م‬ُ‫ك‬ُّ‫ب‬َ‫ر‬ َ‫د‬َ‫ع‬َ‫و‬ ‫ا‬َ‫م‬ ْ‫م‬ُ‫ت‬ْ‫د‬َ‫ج‬َ‫و‬ “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: ْ‫م‬ُ‫ه‬ْ‫ن‬ِ‫م‬ َ‫ع‬َ‫م‬ْ‫َس‬‫أ‬ِ‫ب‬ ْ‫م‬ُ‫ت‬ْ‫َن‬‫أ‬ ‫ا‬َ‫م‬َ‫ن‬‫و‬ُ‫يب‬ِ‫ج‬ُ‫ي‬ َ‫ال‬ ْ‫ن‬ِ‫ك‬َ‫ل‬َ‫و‬ ، “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, ُ‫بياء‬ْ‫ن‬َ‫أل‬‫ا‬ٌ‫ياء‬ْ‫أح‬‫في‬‫قبورهم‬َ‫ن‬‫و‬ُّ‫ل‬َ‫ص‬ُ‫ي‬ “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
  • 186. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 186 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: ‫جده‬ ‫عن‬ ‫أبيه‬ ‫عن‬ ‫شعيب‬ ‫بن‬ ‫عمرو‬ ‫عن‬:‫قال‬ ‫سلم‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫أن‬‫فرغ‬ ‫إذا‬ ‫ومن‬ ‫عباده‬ ‫وشر‬ ‫وعقابه‬ ‫غضبه‬ ‫من‬ ‫التامات‬ ‫هللا‬ ‫بكلمات‬ ‫أعوذ‬ ‫فليقل‬ ‫النوم‬ ‫في‬ ‫أحدكم‬ ‫تضره‬ ‫لن‬ ‫فإنها‬ ‫يحضرون‬ ‫وأن‬ ‫الشيطان‬ ‫همزات‬‫بلغ‬ ‫من‬ ‫يعلمها‬ ‫عمرو‬ ‫بن‬ ‫هللا‬ ‫عبد‬ ‫وكان‬ ‫قال‬ ‫منهم‬ ‫يبلغ‬ ‫لم‬ ‫ومن‬ ‫ولده‬ ‫من‬‫عنقه‬ ‫في‬ ‫علقها‬ ‫ثم‬ ‫صك‬ ‫في‬ ‫كتبها‬ ‫غريب‬ ‫حسن‬ ‫حديث‬ ‫هذا‬ ‫عيسى‬ ‫أبو‬ ‫قال‬ From the route of ˆAmr Ibn Shuˆayb, from his father, from his grandfather: The Messenger of Allah ‫ﷺ‬ 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
  • 187. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 187 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: ُ‫ل‬ْ‫م‬َ‫ح‬ ِ‫ث‬ِ‫د‬ْ‫ح‬ُ‫م‬ْ‫ل‬ِ‫ل‬ ُ‫ه‬َ‫ر‬ْ‫ك‬ُ‫ي‬ ُ‫ه‬ُ‫ر‬ْ‫ي‬َ‫غ‬َ‫و‬ ٌ‫ْن‬‫ي‬َ‫س‬ُ‫ح‬ ‫ي‬ِ‫اض‬َ‫ق‬ْ‫ال‬ َ‫ال‬َ‫ق‬َ‫وز‬ُ‫ر‬ُ‫ح‬ْ‫ال‬ َ‫ون‬ُ‫ن‬ْ‫ع‬َ‫ي‬ ِ‫ذ‬‫ي‬ِ‫او‬َ‫ع‬َّ‫ت‬‫ال‬...َ‫ال‬َ‫ق‬َ‫و‬(ِ‫ح‬ َ‫َّال‬‫ص‬‫ال‬ ُ‫ْن‬‫ب‬ ‫و‬ِ‫ر‬ْ‫م‬َ‫ع‬ ‫ُو‬‫ب‬َ‫أ‬)‫ي‬ِ‫ف‬ َ‫ع‬ ُ‫ل‬َ‫ع‬ْ‫ُج‬‫ي‬َ‫و‬ ِ‫ال‬َ‫ج‬ِّ‫الر‬َ‫و‬ ِ‫ان‬َ‫ي‬ْ‫ب‬ِّ‫الص‬َ‫و‬ ِ‫ء‬‫ا‬َ‫س‬ِّ‫ن‬‫ال‬ ‫ى‬َ‫ل‬َ‫ع‬ ٌ‫آن‬ْ‫ر‬ُ‫ق‬ ‫ا‬َ‫ه‬‫ي‬ِ‫ف‬ ‫ي‬ِ‫ت‬َّ‫ل‬‫ا‬ ِ‫ُوز‬‫ر‬ُ‫ح‬ْ‫ال‬ ُ‫ق‬‫ي‬ِ‫ل‬ْ‫ع‬َ‫ت‬ ُ‫ز‬‫ُو‬‫ج‬َ‫ي‬ ‫ى‬َ‫ر‬ْ‫خ‬ُ‫أ‬ ‫ى‬َ‫و‬ْ‫ت‬َ‫ف‬ُ‫ه‬ُ‫و‬ْ‫َح‬‫ن‬َ‫و‬ ٌ‫ع‬ْ‫م‬َ‫ش‬ ‫ا‬َ‫ه‬ْ‫ي‬َ‫ل‬ ‫ال‬ ْ‫ن‬ِ‫م‬ ُ‫ق‬َ‫ث‬ْ‫و‬َ‫ت‬ْ‫س‬ُ‫ي‬َ‫و‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ل‬ِ‫ع‬ُ‫ج‬ ‫ا‬َ‫ذ‬‫إ‬ ُ‫ه‬َ‫ر‬ْ‫ك‬ُ‫ي‬ َ‫ال‬ ُ‫ه‬َّ‫ن‬َ‫أ‬ ُ‫ر‬‫َا‬‫ت‬ْ‫خ‬ُ‫م‬ْ‫ال‬َ‫و‬ ‫ا‬َ‫ه‬ِ‫ب‬ ِ‫ء‬ َ‫خَال‬ْ‫ال‬ ِ‫ول‬ُ‫خ‬ُ‫د‬ ْ‫ن‬ِ‫م‬ ِ‫ير‬ِ‫ذ‬ْ‫ح‬َّ‫ت‬‫ال‬ِ‫ب‬ َّ‫ن‬ِ‫ه‬ِ‫ه‬ْ‫ب‬ِ‫ش‬َ‫و‬ ِ‫ء‬‫ا‬َ‫س‬ِّ‫ن‬ُ‫ه‬ُ‫و‬ْ‫َح‬‫ن‬َ‫و‬ ٌ‫ع‬ْ‫م‬َ‫ش‬ َ‫م‬ َ‫ال‬َ‫ق‬ َ‫ال‬َ‫ق‬َ‫ف‬ ‫ا‬َ‫ذ‬َ‫ه‬ َ‫و‬ْ‫َح‬‫ن‬ ٍ‫ك‬ِ‫ل‬‫ا‬َ‫م‬ ْ‫َن‬‫ع‬ ُّ‫ي‬ِ‫ر‬َ‫ب‬َّ‫الط‬ ٍ‫ير‬ِ‫ر‬َ‫ج‬ ُ‫ْن‬‫ب‬‫ا‬ َ‫ل‬َ‫ق‬َ‫ن‬َ‫و‬ ٌ‫ي‬ْ‫ه‬َ‫ن‬ ِ‫ه‬‫ي‬ِ‫ف‬ ْ‫د‬ِ‫ر‬َ‫ي‬ ْ‫م‬َ‫ل‬ ُ‫ه‬َّ‫ن‬َ ِ‫أل‬ِ‫ء‬‫ا‬َ‫س‬ِّ‫ن‬‫ال‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ق‬َّ‫ل‬َ‫ع‬ُ‫ي‬ ‫ا‬َ‫م‬ِ‫ب‬ َ‫س‬ْ‫أ‬َ‫ب‬ َ‫ال‬ ٌ‫ك‬ِ‫ل‬‫ا‬ ‫بحديث‬ ‫لالباحة‬ ‫يستدل‬ ‫وقد‬ ‫عليه‬ ‫يخرز‬ ‫جلد‬ ‫أو‬ ٍ‫د‬‫ي‬ِ‫د‬َ‫ح‬ ِ‫ة‬َ‫ب‬َ‫ص‬َ‫ق‬َ‫ك‬ ٍّ‫ن‬ِ‫ك‬ ‫ي‬ِ‫ف‬ َ‫ل‬ِ‫ع‬ُ‫ج‬ ‫ا‬َ‫ذ‬‫إ‬ ِ‫آن‬ْ‫ر‬ُ‫ق‬ْ‫ال‬ ْ‫ن‬ِ‫م‬ ِ‫ان‬َ‫ي‬ْ‫ب‬ِّ‫الص‬َ‫و‬ ِ‫َّض‬‫ي‬ُ‫ح‬ْ‫ال‬ َ‫ل‬َ‫ع‬ ُ َّ‫هللا‬ ‫ى‬َّ‫ل‬َ‫ص‬ ِ َّ‫هللا‬ َ‫ُول‬‫س‬َ‫ر‬ َّ‫ن‬َ‫أ‬ ِ‫ه‬ِّ‫د‬َ‫ج‬ ْ‫َن‬‫ع‬ ِ‫ه‬‫ي‬ِ‫ب‬َ‫أ‬ ْ‫َن‬‫ع‬ ٍ‫ب‬ْ‫ي‬َ‫ع‬ُ‫ش‬ ‫عمروبن‬َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬ ِ‫ه‬ْ‫ي‬(ُ‫ذ‬‫و‬ُ‫ع‬َ‫أ‬ ٍ‫ت‬‫ا‬َ‫م‬ِ‫ل‬َ‫ك‬ ِ‫ع‬َ‫ز‬َ‫ف‬ْ‫ال‬ ْ‫ن‬ِ‫م‬ ْ‫م‬ُ‫ه‬ُ‫م‬ِّ‫ل‬َ‫ع‬ُ‫ي‬ َ‫ان‬َ‫ك‬ ‫ُون‬‫ر‬ُ‫ض‬ْ‫ح‬َ‫ي‬ ‫أن‬ ِ‫ين‬ِ‫اط‬َ‫ي‬َّ‫ش‬‫ال‬ ِ‫ت‬‫ا‬َ‫ز‬َ‫م‬َ‫ه‬ ْ‫ن‬ِ‫م‬َ‫و‬ ِ‫ه‬ِ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ِّ‫ر‬َ‫ش‬َ‫و‬ ِ‫ه‬ِ‫ب‬َ‫ض‬َ‫غ‬ ْ‫ن‬ِ‫م‬ ِ‫ة‬َّ‫م‬‫ا‬َّ‫ت‬‫ال‬ ِ َّ‫هللا‬ ِ‫ت‬‫ا‬َ‫م‬ِ‫ل‬َ‫ك‬ِ‫ب‬)‫و‬ٍ‫ر‬ْ‫م‬َ‫ع‬ ُ‫ْن‬‫ب‬ ِ َّ‫هللا‬ ُ‫د‬ْ‫ب‬َ‫ع‬ َ‫ان‬َ‫ك‬َ‫و‬ َ‫ال‬َ‫ق‬ َ‫ب‬ ْ‫ن‬ِ‫م‬ َ‫ل‬َ‫ق‬َ‫ع‬ ْ‫ن‬َ‫م‬ َّ‫ُن‬‫ه‬ُ‫م‬ِّ‫ل‬َ‫ع‬ُ‫ي‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫ه‬َ‫ق‬َ‫ل‬ْ‫ع‬َ‫أ‬َ‫ف‬ ُ‫ه‬َ‫ب‬َ‫ت‬َ‫ك‬ ْ‫ل‬ِ‫ق‬ْ‫ع‬َ‫ي‬ ْ‫م‬َ‫ل‬ ْ‫ن‬َ‫م‬َ‫و‬ ِ‫ه‬‫ي‬ِ‫ن‬)ٌ‫ن‬َ‫س‬َ‫ح‬ ٌ‫يث‬ِ‫د‬َ‫ح‬ َ‫ال‬َ‫ق‬َ‫و‬ ُّ‫ي‬ِ‫ذ‬ِ‫م‬ْ‫ر‬ِّ‫ت‬‫ال‬َ‫و‬ ‫د‬ُ‫و‬‫َا‬‫د‬ ‫ُو‬‫ب‬َ‫أ‬ ُ‫ه‬‫ا‬َ‫و‬َ‫ر‬: 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: (ْ‫ن‬‫م‬ ْ‫م‬ُ‫ه‬ُ‫م‬‫ل‬َ‫ع‬ُ‫ي‬ َ‫ان‬َ‫ك‬‫ه‬‫اد‬َ‫ب‬‫ع‬ ِّ‫ر‬َ‫ش‬َ‫و‬ ‫ه‬‫ب‬َ‫ض‬َ‫غ‬ ْ‫ن‬‫م‬ ‫ة‬َّ‫م‬‫ا‬َّ‫ت‬‫ال‬ َّ‫هللا‬ ‫ات‬َ‫م‬‫ل‬َ‫ك‬‫ب‬ ُ‫ذ‬‫ُو‬‫ع‬َ‫أ‬ ٍ‫ت‬‫ا‬َ‫م‬‫ل‬َ‫ك‬ ‫ع‬َ‫ز‬َ‫ف‬ْ‫ل‬‫ا‬ ‫ون‬ُ‫ر‬ُ‫ض‬ْ‫ح‬َ‫ي‬ ‫أن‬ ‫ين‬‫اط‬َ‫ي‬َّ‫ش‬‫ال‬ ‫ات‬َ‫ز‬َ‫م‬َ‫ه‬ ْ‫ن‬‫م‬َ‫و‬)ْ‫ن‬َ‫م‬ َّ‫ن‬ُ‫ه‬ُ‫م‬ِّ‫ل‬َ‫ع‬ُ‫ي‬ ‫و‬ٍ‫ر‬ْ‫م‬َ‫ع‬ ُ‫ن‬ْ‫ب‬ َّ‫هللا‬ ُ‫د‬ْ‫ب‬َ‫ع‬ َ‫ان‬َ‫ك‬َ‫و‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫ع‬َ‫أ‬َ‫ف‬ ُ‫ه‬َ‫ب‬َ‫ت‬َ‫ك‬ ْ‫ل‬‫ق‬ْ‫ع‬َ‫ي‬ ْ‫م‬َ‫ل‬ ْ‫ن‬َ‫م‬َ‫و‬ ‫يه‬‫ن‬َ‫ب‬ ْ‫ن‬‫م‬ َ‫ل‬َ‫ق‬َ‫ع‬‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫ه‬َ‫ق‬َ‫ل‬) “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.
  • 188. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 188 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
  • 189. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 189 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:
  • 190. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 190 ‫لهم‬ ٌ‫فع‬َ‫ن‬ ‫عنهم‬ ‫م‬ِ‫ه‬ِ‫ت‬َ‫ق‬‫د‬َ‫وص‬ ِ‫لألموات‬ ِ‫األحياء‬ ِ‫عاء‬ُ‫د‬ ‫وفي‬. “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 ‫ﷺ‬ broke into two, then he planted a half into one grave and another half into the other grave and then he said: ‫ييبسا‬ ‫لم‬ ‫ما‬ ‫عنهما‬ ‫يخفف‬ ‫لعله‬ “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
  • 191. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 191 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 ‫ﷺ‬ said: ‫موتاكم‬ ‫على‬ ‫اقرءوا‬ “Recite on your dead.” Abu Dawud narrated it. There is also the hadith: ‫موتاكم‬ ‫على‬ ‫يس‬ ‫اقرءوا‬ “Recite Yasin on your dead.” That is narrated by An-Nasa’iyy, Ibn Majah, and Ibn Hibban. There is also the hadith: ‫موتاكم‬ ‫على‬ ‫فاقرؤها‬ ،‫له‬ ‫غفر‬ ‫إال‬ ‫اْلخرة‬ ‫والدار‬ ‫الل‬ ‫يد‬‫ر‬‫ي‬ ‫رجل‬ ‫يقرؤها‬ ‫ال‬ ‫القرءان‬ ‫ثلث‬ ‫يس‬ “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
  • 192. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 192 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.
  • 193. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 193 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: {(ِ ‫ذ‬‫َّلل‬ ِ‫ِب‬ َ‫ون‬ُ‫ن‬ِ‫م‬ْ‫ؤ‬ُ‫ت‬َ‫و‬ ِ‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ْ‫ل‬‫ا‬ ِ‫ن‬َ‫ع‬ َ‫ن‬ْ‫و‬َ ْ‫هن‬َ‫ت‬َ‫و‬ ِ‫وف‬ُ‫ر‬ْ‫ع‬َ‫م‬ْ‫ل‬ ِ‫ِب‬ َ‫ون‬ُ‫ر‬ُ‫م‬ْ‫أ‬َ‫ت‬ ِ‫اس‬‫ذ‬‫ن‬‫ل‬ِ‫ل‬ ْ‫ت‬َ‫ج‬ِ‫ر‬ْ‫خ‬ُ‫أ‬ ٍ‫ة‬‫ذ‬‫م‬ُ‫أ‬ َ ْ‫َري‬‫خ‬ ْ ُ‫مت‬ْ‫ن‬ُ‫ك‬ )}1 1 Al ˆImran, 110 L
  • 194. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | APPENDIX 194 <<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 ‫ﷺ‬ to answer this humble supplication, And Allah knows best.
  • 195. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH SUBMISSION PRODUCTIONS | GLOSSARY 195 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 ‫.ﷺ‬ 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 ‫,ﷺ‬ 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 ‫.ﷺ‬ 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.
  • 196. Al-KAYFIYYAH HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH 196 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 ‫;ﷺ‬ to the optional, recommended, and rewardable matters; and to the Prophet’s ‫ﷺ‬ 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 ‫.ﷺ‬ Ta’wil is interpreting a text to have a meaning different from its apparent meaning. We when referring to Allah denotes majesty, not plurality.