The Confuting Evidence

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An easy way to defeat a Wahhabi. The confuting evidence that the anthropomorphist wahhabiyy is not a muslim. Refutation of the biggest delusion of the wahhabiyy: The Wahhabiyyah claim, “Negating the inclination of Allah towards an upward direction is negating the existence of Allah.”

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The Confuting Evidence

  1. 1. THE CONFUTING EVIDENCE A Brief Refutation of the Wahhabis
  2. 2. ‫السحب الوابِلَة‬ َ ُ ُ ُّ ‫على ضرائِح احلنابِلَة‬ َ Rain-clouds Over the Graves of the Ĥanābilah By Al-Imām al-ˇAllāmah Shaykh Muĥammad Ibn ˇAbdillāh Ibn Ĥumayd An-Najdiyy al-Ĥambaliyy, the Muftī of the Ĥambaliyy School of Makkah al-Mukarramah who died in the year 1295 AH 1
  3. 3. ‫ِ‬ ‫ٍ‬ ‫ِ ُ ٍ ْ ِ ُّ ْ ُّ َ ِ َ ِ ِ‬ ‫قال الش ي ي ي ي ُ َُمد بن عبد اهللِ بن حَْد النَّجدي احلَْنبَلِي _ ص ي ي ي يح فة مائَيتَيي و َْس ي ي ي ية و َ ي ي ي يْب ي‬ ‫ْ ََخ َ َ‬ ‫َّ ُ ُ‬ ‫(275):‬ ‫ٍ‬ ‫ٍ ِ‬ ‫ِ‬ ‫415- عبد الوهاب بن سليمان بن علي بن مشرف بوزن محمد التميمي النجدي.‬ ‫ُّ‬ ‫ُ‬ ‫ُّ‬ ‫ُ‬ ‫ُِ‬ ‫ِ ُ ُ‬ ‫ِِ‬ ‫ِ َ ِ ِ‬ ‫ِ‬ ‫قَيرأَ يف الفقه علَى أَب ه ص ي ي ي ي يانب الْمْنس ي ي ي ي ي ِ الْمش ي ي ي ي ي ُ وِ وعلَى غْيهِ، ونص ي ي ي ي يل كتَب علَى بَي ْ ض‬ ‫َْ‬ ‫َ َ َ ِْ َ َّ َ وَ َ َ‬ ‫ْ َ‬ ‫َ‬ ‫َ َ‬ ‫ٍ‬ ‫ِ ِْ ِ‬ ‫الْمسيائِل الفق ِ َّة كتَابَةً نس ينَةَ،، وُويف َ ينَةَ 1255 هي ي ي ي ي ي ي ي أل ٍ ومائة وثَالث َْسييي، وهو والِد‬ ‫ٍ وَخ َ ُ َ ُ‬ ‫ََ ً َ‬ ‫ََ‬ ‫ٍ‬ ‫ِ‬ ‫َُمد ص يانب َّعوِ الَّا اْيتَش ير ر يرُها يف ا ا ِ ، لَكن بَيْينَي ُ ما وَيبَاُُن، مَ أ َّ َُمدا َلْ َُيتَظَاه ْر‬ ‫َّ َ ِ ِ الد ْ‬ ‫َ ، َ َ َّ َّ ً َ َ‬ ‫ََ ََ َ‬ ‫ْ‬ ‫َ ِ ِ ِِ‬ ‫الد ِ‬ ‫َ ْ ِ ْ ِ ِ ِ َ ْ َ ْ َ َ َ َّ‬ ‫بِ َّعو إال بَي ْ د موت والده، وأَخبَيرِِن بَي ْ ض من لَق تُهُ عن بَي ْ ض أَهل ال ْلم عن من عاصر الش َ‬ ‫ُ َْ‬ ‫َْ‬ ‫َْ‬ ‫َْ‬ ‫ِ‬ ‫عبد الوهاب هذا أَّْهُ كاَ َّ غضي ي يبا َّ على ولَدهِ َُمد، لِكوِْه َلْ َُي ْر َ أ َّ َُشي ي يتَقِل بِالْفقه كَأَ ْ ي ي يال ِه‬ ‫ِ َّ ٍ َ ْ ِ َ‬ ‫ْ ْ َ ِِْ َ‬ ‫َ َْ َ‬ ‫َ َّ ِ َ‬ ‫ٍِ‬ ‫ِ‬ ‫ْ ِ ِ ِ َ َّ ُ ِ ْ َْ ُ َ ِ ْ ، َ َ ُ ُ ي ِ‬ ‫وأه يل ه َ تِ يه، وَُيتَيفرِ ِ ييه أ َّ َ يدث مْن يهُ أَمر، َك يا َّ َُيقول لِلنَّاِ: "ُييا م يا وَيرو َّ من َُم يد من‬ ‫َ َ ْ َ ْ َّ َ‬ ‫ٍ‬ ‫َّ ف َ َّ‬ ‫الش ي ير"، َيقد َ اهللُ أ َّ ص ي يا َ ما ص ي يا ، كذلِ َ ابْينُهُ ُ ي يلَْما َّ، أَخو الش ي ي ِ َُمد كا َّ منَا ًِا لَهُ يف‬ ‫َ ُ ُ َّ‬ ‫ْ َ َ َ وَ َ‬ ‫َّ َ َ ُ‬ ‫ِ‬ ‫ِ‬ ‫دعوويِه وَد علَْيه َدا هفيدا بيا ُات وا ثا ِ ، لِكو َّ الْمردود علَْه ال َُيقبَل ِ ي ي ي ي ي ي يوافَا وال َُي ْلتَف ُ إ‬ ‫ُ‬ ‫َْ ِ َ ُ ِ َ ِ ْ‬ ‫َ ْ ِ َ َّ َ ِ َ ً‬ ‫ُ‬ ‫ِ ِ ِ ِ‬ ‫ف دِ ِ‬ ‫كالم عاَل متق فما أو متَأخرا كائِنًا من كا َّ غْي الش ي ي ي ي ِ وقي ال فُن ابن وَيْم ةَ ووِْلم ذهِ ابن القّم،‬ ‫َ ْ َ َ ِ َّ‬ ‫َ ِ َ ٍِ ُ َ د ً ْ ُ ف‬ ‫ً‬ ‫ِ‬ ‫ِإَّْهُ َُيرى كالم ُ ما َْص ي ي يا ال َُيقبَل التََّأوُل، وُص ي ي يول بِه علَى النَّاِ وإِ َّ كا َّ كالم ُ ما على غْي ما‬ ‫َ ُ ُ َ‬ ‫َ ِْ َ‬ ‫ِ ْ َ ُ َ‬ ‫َ َ‬ ‫َ‬ ‫ْ ُ‬ ‫ِِ‬ ‫َّ ِ ِ ِ َّ ِ‬ ‫ِ‬ ‫َُيف َ م. وَسَّى الش يْ ُ ُ يلَْما َّ َدهُ على أَخ ه " َص يل ا ِْاَاب يف الرد على َُمد بن عبد الْوهاب"‬ ‫َ َّ‬ ‫َ ُ َّ‬ ‫َّ ف‬ ‫ْ‬ ‫ْ ُ‬ ‫َّ ِ ِ‬ ‫ِ‬ ‫و َ ي يلَّمهُ اهللُ من ر ي يرهِ ومكرهِ، مَ وِْل َ الص ي يولَة ا َْائِلَة الَّا أَْعبَ ِ ابأباعد إّْهُ كا َّ إِذَا باَُينَهُ أند‬ ‫َ‬ ‫َ،‬ ‫َِ‬ ‫ِ َ‬ ‫ْ َ ف ََ ْ ِ َ َ‬ ‫ْ‬ ‫َ‬ ‫ِ‬ ‫َ ِ‬ ‫ِِ‬ ‫ِ‬ ‫َّ ِ‬ ‫ِ‬ ‫وَد عل ه وَلْ َُيقد ْ علَى قَيْتلِه ُمَاهرً ُُرِ ل إلْه من َُيقتَالُهُ يف ِراره أو يف السو ِ ل الً لِقولِه بتكفْي‬ ‫ُ ِ َْ ْ‬ ‫ُّ‬ ‫َ ْ َ‬ ‫َ ْ‬ ‫ْ‬ ‫َ‬ ‫ُ ََ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫من خالَفهُ وا ْ ي ي ي يتِحاللِه قَيْتيلَهُ. وق ل إ َّ ُمنُوًْا كا َّ يف بَي ْلد ٍ ومن عادوِه أ َّ َُضي ي ي يرب من واه َ هُ ولَو‬ ‫َ‬ ‫َْ َ َ‬ ‫َ َّ َْ‬ ‫ْ‬ ‫َ َ ْ َ َ ْ ْ َِ َْ َ َْ‬ ‫بِالسالح، ََأَمر َُمد أ َّ ُيُ ْ اَى َ ْيفا وُُدخل على أَخ ه الش ِ ُ ل ما َّ وهو يف الْمسجد وندهُ،‬ ‫ً ْ َ َ َ ِ ِ َّ‬ ‫ف ِ َ َ َّ ، ْ‬ ‫َ ْ ِ ِ ََْ‬ ‫َ َ‬ ‫ُ َّ ِ ِ‬ ‫ِ‬ ‫َأُدخل علَْه لما َءَاهُ الش ي ُ ُ يل ما َّ خا َ مْنهُ، َيرمى الْمجنو َّ الس ي َ من َُدهِ وص يا َ ُقول:‬ ‫َّ‬ ‫ِ َ َ َّ‬ ‫ََ َ ْ‬ ‫ُ َ‬ ‫َ‬ ‫ْ‬ ‫َ َّ ِ ِ َ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫"ُا ُ لْما َّ ال َتَ ْ إَِّْ َ من ا مني"، وُُكرُها مرا ًا، وال ر َّ أ َّ هذهِ من الكرامات.‬ ‫ُ َ‬ ‫َ ََ‬ ‫َ‬ ‫فَ َ‬ ‫2‬
  4. 4. Shaykh Muĥammad Ibn ˇAbdillāh Ibn Ĥumayd said on page 275: (415) ˇAbdul-Wahhāb Ibn Sulaymān Ibn ˇAliyy Ibn Musharraf at-Tamīmiyy an-Najdiyy “Shaykh ˇAbdul-Wahhāb studied Fiqh with his father, the author of the famous book al-Mansak, and also studied with others. He gained Religious knowledge and also taught it. Shaykh ˇAbdulWahhāb wrote an explanation of some Religious issues and it was recognized as being well written. He died in the year 1153 AH. Shaykh ˇAbdul-Wahhāb is the father of Muĥammad, who was founder of the mission (i.e., the Wahhābi mission) whose evil has spread across the horizon. However, there is an enormous difference between father (Shaykh ˇAbdul-Wahhāb) and son (Muĥammad). Indeed Muĥammad did not reveal his mission until after the death of his father (Shaykh ˇAbdul-Wahhāb). Some of the people whom I met have related from some of the people of knowledge narrations from the contemporaries of Shaykh ˇAbdul-Wahhāb that describe his anger with his son Muĥammad. This is because Muĥammad had not agreed to study the Religious knowledge of his ancestors and the people of his area. His father (Shaykh ˇAbdul-Wahhāb) had a presentiment that something would happen because of his son Muĥammad. Therefore, Shaykh ˇAbdul-Wahhāb frequently said to the people about his son (Muĥammad), “How much evil you will see from Muĥammad.” Subsequently, what Allāh Predestined to happen came to pass. Similarly, the son of Shaykh ˇAbdul-Wahhāb, Sulaymān, who is the brother of Muĥammad, was also opposed to the mission of Muĥammad. Sulaymān refuted Muĥammad emphatically with verses of the Holy Qur’ān and Ĥadīth. This is because the refuted one (i.e., Muĥammad Ibn ˇAbdilWahhāb) would not accept other than these two sources1. Nor would he consider the sayings of earlier or later scholars, whoever they were, other than Ibn Taymiyah and his student Ibn alQayyim (al-Jawziyyah). This is because Muĥammad Ibn ˇAbdil-Wahhāb considered their sayings (i.e., Ibn Taymiyah and his student Ibn al-Qayyim) to be explicit verses which did not accept interpretation and he used them in debate with the people, despite the fact that the sayings of 1 Although Muĥammad Ibn ˇAbdil-Wahhāb claimed to follow the Qur’ān and Sunnah only, in reality he contradicted both of them. 3
  5. 5. these two figures contradicted what he understood. Shaykh Sulaymān named his refutation against his brother (Muĥammad) Faŝl-ul-Khiťāb fi-r-Raddi aalā Muĥammad Ibn ˇAbdil-Wahhāb (“The Emphatic Speech on the Refutation of Muĥammad Ibn ˇAbdil-Wahhāb”). Allāh protected Sulaymān from the evil and deception of his brother Muĥammad, whose great influence spread a threat far and wide. This is because if a person contradicted and refuted Muĥammad Ibn ˇAbdilWahhāb, and Muĥammad was unable to kill him openly, he would send someone to assassinate him in his bed or in the market-place at night, since he judged whoever contradicted him to be a blasphemer and legalised their killing. It has been said that an insane person lived in the town and among his habits was to strike whomever he came across, even with a weapon. Muĥammad Ibn ˇAbdil-Wahhāb gave an order that this insane man was to be given a sword and admitted to the mosque where his brother Shaykh Sulaymān sat alone. When Shaykh Sulaymān saw the insane man, he was afraid. The insane man threw the sword from his hand and said, “Oh Sulaymān, do not be afraid; you are of those who are saved.” He repeated this many times and this is without a doubt among the Karāmāt.” 4
  6. 6. ٍ ُ ‫ُ ف‬ ‫إباال أرد رْب ة للوهابَّة‬ َّ ِ ِ ِ ِ َ ِ ْ ْ ِ َُ ‫وهي قَوُُم إَِّْهُ َُي ْلزم من َْيفي التَّحُّز يف الْمكا َّ عن اهلل و ا‬ َ ِِ ِ ِ ِ ‫كالتَّحُّز يف ه َ ة َو ٍ َْيفي لِوهوده و ا‬ ْ َ ُ ، A Refutation of the Biggest Delusion of the Wahhābis The Wahhābiyyah claim, “Negating the inclination of Allāh towards an upward direction is negating the existence of Allāh.” 5
  7. 7. ‫قال الْمحدث الش ُ عبد اهللِ ا ر ي حه اهلل و ا 2:‬ ‫َ ُ ف ُ َّ‬ ‫ُ‬ ‫ّ‬ ‫ِ‬ ‫ِ َ ِ‬ ‫ِ‬ ‫َ ِ َّ‬ ‫ُيُقيال َُم: لَْ َ من ر ي ي ي ي ي ي ي ْرَّ الوهود التَّحُّيز يف الْمكييا َّ بأ َّ اهللَ وبييا ََ وو ييا كييا َّ قَيْبيل الْمك يا َّ‬ ‫َ ُ‬ ‫َ‬ ‫ُ‬ ‫ُُ‬ ‫ْ‬ ‫َ َ َ‬ ‫َّ ِ ِْ ِ‬ ‫ُ ِ‬ ‫ِ َ َِ‬ ‫ِ َْ َ‬ ‫َ ََ ُ ْ‬ ‫والزما َّ واْل ات وابأهرام الكث فة واللّا فة، وقَد قال ي ي ييول اهلل ‪" :‬كا َّ اهللُ وَلْ ُكن ر ي ي ييىء،‬ ‫ِ ِْ ِ‬ ‫ِ َّ ِ‬ ‫َ َّ‬ ‫َ‬ ‫َ َّ ُ ُ ُ‬ ‫غْيُهُ" َأَْي َ منا أ َّ اهللَ و ا كا َّ قَيْبل الْمكا َّ والزما َّ والنُّوِ والظَّالم واْل ات، ِإذا ص ي ي ي يح وهودهُ‬ ‫َ َ‬ ‫َ ٍ ِ ٍ ََ ٍ َ ِ ِ‬ ‫قَيْبل هؤالء وقَيْبل كل َْلُو ٍ صح وهودهُ بِال َتَُّز يف ه َ ة ومكا َّ بَي ْ د وهود ا َْْلق.‬ ‫َ ِ َ َ ُ ف َم‬ ‫َ َّ ُ ُ ُ‬ ‫ُ‬ ‫َ‬ ‫وهيذا احلَيدُ ُ الَّذي و ُ البُاا ِي وغ ُُ وَيفس ي ي ي ي ي ي ، لِقول ِ و ا : ﮋ ﯴ ﯵ ﯶ ﯾ ﮊ‬ ‫اه َ ُّ َْيه ْ يْي َ ْ ِ اهلل‬ ‫ََ َ ْ‬ ‫َّ ِ ُ َ ِ َّ َ‬ ‫َّ َّ‬ ‫[ ييو احلدُد َيقد وص ي َ َبيُّنَا َْيفس يهُ بِابأولَِّة الْماْلَقة َال أول على ا اال ِ إِال اهلل، أما أولَّةُ‬ ‫َْ َ َ‬ ‫َْ‬ ‫بَي ْ ض الْمالُوقات بِالنفسبَة لِبَي ْ ض َ ِ ي أولَِّ ، ِْسبَِّ ،.‬ ‫ِ َ ْ ِ ْ ِ ٍ َ َّ ة ْ ة‬ ‫‪The erudite scholar of Ĥadīth, Shaykh ˇAbdullāh al-Harariyy, may Allāh bestow His Grace upon‬‬ ‫.‪him, said3: It will be said to them that inclination towards a place is not a condition of existence‬‬ ‫‪This is because Allāh existed before place, time, directions and volumes, whether tangible or‬‬ ‫:‪intangible. Moreover, the Messenger of Allāh,  said‬‬ ‫"كا َّ اهللُ وَلْ َُكن رىء، غْيرهُ"‬ ‫َ َ ََ ُ ْ َ ْ َ ُ‬ ‫”.‪This means: “Allāh existed eternally and there was nothing other than Him‬‬ ‫2 كتاب ص ي يرُح الب ا َّ، االد ابأول، ص ييح فة 101، الاب ة الراب ة، دا املش ييا َُ للاباعة والنش يير والتو َُ،‬ ‫ِ‬ ‫ُ‬ ‫بْيوت.‬ ‫‪Ref. Ŝarīĥu-l-Bayān, volume 1, p. 101, authored by the great scholar and defender of Islām‬‬ ‫3‬ ‫‪Shaykh ˇAbdullāh al-Harariyy al-Ĥabashiyy, may Allāh bestow His Grace upon Him, please him‬‬ ‫.‪and benefit us through him in this life and the next‬‬ ‫6‬
  8. 8. From this Ĥadīth we understand that Allāh existed before place, time, light, darkness and directions. Therefore, just as it is true that Allāh existed before these things and before all of the creation, it is also true that Allāh existed without inclination towards direction and place after the existence of the creation. The latter Ĥadīth, which has been related by al-Bukhāriyy and others, explains the saying of Allāh4: ‫ﮋﯴ ﯵ ﯶ ﯾ ﮊ‬ This means: “Allāh is al-Awwal (the One Whose existence has no beginning) and al-Ākhir (the One Whose existence has no end).” Indeed, in this verse our God attributed Himself with Absolute Awwaliyyah (i.e., being absolutely without beginning to His existence). Therefore, no one is attributed with this Awwaliyyah except Allāh. As for the Awwaliyyah, which relates to some of the creation, i.e., being first, this relates to the chronology of the creation, which is a relative matter. ٍ ِ ‫وأْيتُم أُُّ ا الْمجسمةُ لَما نص ْرُتُ الْموهود ما ُيَتَصوُهُ الوهم وهو ما َُكو َّ متَحفيزا يف ه َ ة‬ ً َ ُ ُ ُ َ َ ُ َ ُ ْ َ َّ َ َ َ ُ ْ َ ُ َ َ َّ َ ‫ُ َ ف‬ ِ ِ َ ِ ٍ ‫ومكا َّ، َي َ ذا ق اِ مْنكم لِلاالِق بِالْمالُو ِ ، بأ َّ الْمالُو َ لَما كا َّ ال َيُْج عن كوِْه ه ْرما‬ ْ َ َّ ْ َ ِ َ ُْ ، َ ً ََ ْ ْ َ ُ ‫َّ َ َ ر‬ ِ ِ ِ ِ ِ ُ ُّ ِ َ‫ْ ر‬ . َ ِ‫كث فا أَو لَا فا أو صفةً وابِ َةً لِْلج ْرِم كاحلَكة والسكو َّ قَاَ ْ تُم بِ َدِم صحة وهود ما لَْ َ كذل‬ ََ َِ ْ ً ْ ً َ َ ُ ُ َّ َ َ ِ ُ ُ ُ‫َبِ َ ذا التَّقرُر بَاَلَ ْ رْبي َ تُي ُ م وَْو‬ .‫ََت م‬ َ ُ ٍ ِ ٍ َ ِ ‫واعلَموا أ َّ أَصل مص بَتِكم هو أَّْكم ه َ ْلتُم اهللَ ه ْرما َيق ْلتُم: ال َُصح وهود اهللِ بِال َتَُّز يف ه َ ة‬ ُ ً ِ ُ َ ُ َ ُ ُ ُ َ ْ َّ ُ ْ ُ ُ ُ ُّ ِ َ ِ ِ ِْ ٍ :‫وَلْ وَيقبَيل ْيُفو ُ ي ي ي ي ي ي يكم وهود ميا لَْ َ ِمُتَحفز وهو اهللُ و ييا الَّيذي َْيفى عن َْيفس ي ي ي ي ي ي يه الْمثْيل بِقولِيه‬ ُ ْ ْ ََ َ ُُ ُ َْ َ ْ َ َُ َ ‫ﮋ ﭡ ﭢ ﭣﭤ ﭨ ﮊ [ يو الشيو ى وخرهتُم عما ووا َد علَْه السلَ ُ وا َْلَ ُ وهو‬ َّ ِ َ َ َّ َ ْ ْ َ َ َ ّ ََُ ِ َ ِِ ٍ َ ُ ُْ ُ ‫قَوُُم: "م ْ ما وَص ي يو ت بِبَالِ َ اهللُ ِبال ِ ذَلِ َ "، قال هذهِ ال ِبا ََ ا مام أحَد بن نْنبَل وا مام‬ َ َّ َ َ َ َ ُ 4 Sūrat al-Ĥadīd, verse 3. 7
  9. 9. ِ ِ ‫الزاهد النَّا ِ ي ي ُ ذُو النُّو َّ الْمصي يري وفَا كاْا متَي َاص ي يرُْن، وِمَْ ناهُ عبا َ ُ الشي يا ِ ي الْمش ي ي وَ ُ: "من‬ ُ َ ُّ ِ ْ ِ ِ ُ ِ َّ ُ َ ِ َّ َْ ُ َ َِ ٍ ِ َُ ِ ِ َ َ ."‫اْيتَي َ ض لِم ْ رَة مدبفرهِ اْيتَي َ ى إ موهود َُيْنتَ ي إِلَْه ِ ْرهُ َي ُ و مشبفه‬ َ ُ َ ُ‫ِ ك‬ ُ َْ O Mujassimah (those who believe that Allāh has bodily attributes) when you limit all that is in existence to what can be imagined, you compare the Creator to the creation. This is because the creation cannot be other than a volume, whether tangible or intangible, or an attribute that relates to a volume, such as movement or immobility. You deny with certainty the existence of what is not like this. With this righteous confirmation their falsification and deception is refuted. O Mujassimah, know that the root of your affliction is that you claim that Allāh has a volume. This is because you say, “The Existence of Allāh cannot be without inclination towards a direction.” Moreover, you do not accept the Existence of the One Who is not inclined towards a direction or a place. This One is Allāh, the Exalted , the One Who negates from Himself any equivalence, either in one respect or in all respects, by His Saying5: ‫ﮋ ﭡ ﭢ ﭣﭤ ﭨ ﮊ‬ You also belie the repeated statement of the Salaf in which they and their followers believed. This statement is: “Whatever you imagine in your mind Allāh is different from it.” The ones who uttered this great and valuable saying was Imām Aĥmad Ibn Ĥambal and the ascetic and true worshipper of Allāh Imām Dhu-n-Nūn al-Miŝriyy, who both lived in the same era. The famous statement of Imām ash-Shāfiˇiyy has the same meaning. Imām ash-Shāfiˇiyy said: “Whoever seeks to know his Creator and concludes that his Creator is something that one’s mind can imagine, then he is a Mushabbih (i.e., a blasphemer who likens Allāh to His creation).” 5 Sūrat ash-Shūrā, verse 11. 8
  10. 10. ‫وأَْيتُم ُا م ْشر الْمشبفي َ ة م ْ تَيقدكم أ َّ اهللَ ه ْرم نّت:‬ ‫ْ َ َ َ ُ َ ِ ُ َ ُ ُ َّ ِ ، َ َّ‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ِ‬ ‫ِ ِ ْ ِ‬ ‫قال بَي ْ ض ُ م إَّْهُ ه ْرم بِقد ِ ال َ ْرش من اْلَواِْب ابأ ْبَي َ‪‬‬ ‫ة.‬ ‫ِ ، َْ‬ ‫َ ُ‬ ‫َ‬ ‫ِ‬ ‫وقال بَي ْ ضكم إَّْهُ َُزُد على ال َ ْرش.‬ ‫ُ‬ ‫َ َ ُُْ‬ ‫ِ‬ ‫ِ‬ ‫وقال بَي ْ ضكم هو على بَي ْ ض ال َ ْرش.‬ ‫َ َ ُ ُ َُ‬ ‫ْ ِ ِ ِِْ‬ ‫ٍ‬ ‫وقال بَي ْ ضكم إَّْهُ بِصوَِ إْسا َّ اُولُهُ َ ْبي َةُ أربا ٍ بِشْب َْيفسه.‬ ‫َ َ ُُ‬ ‫ْ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ْ ُ َ َ َّ َ‬ ‫َ َّ َ‬ ‫َْ‬ ‫وَع مكم ابن و مةَ مرً قال إَّْهُ بِقد ِ الْ َ ْرش ال َُيفضي يل مْنهُ ر ييىء، بَل َُزُد، ومرً قال إَّْهُ‬ ‫َ ُُ ُ‬ ‫ْ ُ ُ‬ ‫ِ‬ ‫َ َّ ٍ ْ َ ِ َّ ُ ِ ْ َ َ ِ َ ْ ْ ِ‬ ‫هالِ ، على الك ْرِ ي وقَد أخلى موض ًا لِمحمد لُِيق ِدهُ ه، وابأول من هذُن القولَي يف‬ ‫ُ ف َ ْ ْ َْ‬ ‫ُ‬ ‫ِ‬ ‫كتييابِيه الْمْن يياج6 والثَّاِن يف الفتيياوى7 كِتَيابُيهُ الْمس ي ي ي ي ي ييمى ال رش الّيذي ااَّلَ عل ييه ا مييام‬ ‫و‬ ‫ِ ِ ُ ي‬ ‫ُ َّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ٍ‬ ‫َ َ ُّ 8 َ َ ْ ِ ُ‬ ‫ُّ‬ ‫ُ َ ف ُ ْ ِ ُّ‬ ‫ِ ُّ َ‬ ‫الْمفس ي ي ير النَّحوي اللُّقَوي أبو نَّا َّ ابأَْدلُس ي ييي ، وقال احلَا ظ أبو ي ي ي د ال الئي ر ي ي ي ُ‬ ‫ْ ِ ِ َ ٍَ ْ ِ‬ ‫ِ‬ ‫مشي ي ي يياُ ِ احلا ِظ ابن نجر ال َس ي ي ي يقالِنف إ َّ ابن و م ةَ قال إَّْهُ بِقد ِ ال َ ْرش ال أَص ي ي ي يقَر وال‬ ‫َ‬ ‫َْ‬ ‫َّ َ‬ ‫ْ َ‬ ‫أكبَير ‪‬‬ ‫ْ َ 9.‬ ‫‪Moreover, O people of resemblance, indeed your belief is that Allāh is a volume. They go to excess‬‬ ‫:‪until‬‬ ‫‪Some of them say that Allāh has the same volume as the ˇArsh as defined by four of its‬‬ ‫‪‬‬ ‫.‪sides‬‬ ‫.‪Some of you say that Allāh is larger than the ˇArsh‬‬ ‫‪‬‬ ‫.‪Some of you say that Allāh is upon part of the ˇArsh‬‬ ‫‪‬‬ ‫6 املن اج (1/060-160).‬ ‫7 الفتاوى (4/474).‬ ‫8 النَّ ر املاد: وفسْي ءاُة الكر ي.‬ ‫ُ ّ‬ ‫9 ذخائِر القصر (ص/04-44).‬ ‫ُ‬ ‫9‬
  11. 11.  Some of you say that Allāh has the shape of a human whose height is seven spans according to the span of his own hand.  Your deviant leader Ibn Taymiyah once said that Allāh has the same volume as the ˇArsh and that no part of the ˇArsh is vacant, but rather that Allāh is greater (in volume). On another occasion, Ibn Taymiyah said that Allāh sits upon the Kursiyy while leaving a place for Muĥammad to sit. The first of these two sayings is in his book al-Minhāj10 and his second saying is in al-Fatāwā11. His second saying is also mentioned in his book al-ˇArsh, which was reviewed by the Imām, interpreter, grammarian and linguist Abū Ĥayyān alAndalusiyy12. Moreover the Ĥāfiđħ Abū Saˇīd al-ˇAlā’iyy, who is the scholar of the scholars of al-Ĥāfiđħ Ibn Ĥajar al-ˇAsqalāniyy, said that Ibn Taymiyah said of Allāh, “He has the same volume as the ˇArsh, neither smaller nor larger.”13 ِ ْ ٍ ُ َ ِ ْ ِ ْ َ ِ ِِ ، َ ُ َّ ‫َ ْ ُ َّ ِ َّ َ ُ ف‬ ، ‫وقَيول الوهابَّة إ َّ الفاْرَ يف كل إْس ي ي ي ييا َّ وَيقض ي ي ي ييي بَِأ َّ اهللَ متَحفيز َ ة الفو أي ال َ ْرش مْنيقو‬ ‫بِشي ي يواهد الوهود بأ َّ من النَّاِ من َُي ْ تَقد أ َّ هذهِ السي ي يماءَ ُّْ ا الَّا لَوْيُ َ ا ا ُْضي ي يرُ ا َْف فةُ هي‬ ‫َ ِ ِ ُ ُ ِ َّ ِ َ ِ َ ْ ِ ُ َّ َ ِ َّ الد‬ َ ْ َْ َ ِ ِ ِ ‫اهللُ، ومن النَّاِ من َُي ْ تَقد أ َّ اهللَ كْتيلَ ، ُْو اَِّْ ، نّت إَِّْهُ ظَ َ ر من بَي ْ ض النَّاِ الْمْنتَس يبي ل ِ ييالم‬ َّ َ ‫َ ِ َ ِ َ ْ ِ ُ َّ ُ ة ة‬ َ ُ ِ ِ ْ َ ِ ِ َّ ِ ِ َ ِ َّ َ َّ ‫أ َّ اهللَ يف مكةَ والْمدُنة، وبَي ْ ض الْمش ي ي ي يبفي َ ة قالوا بَِأَّْهُ يف إِندى الس ي ي ي يموات الس ي ي ي يْبَ، ومْني ُ م من‬ َّ َ ْ َْ َ ُ ُ َ َ ِ ْ ِ َ ُ ِ َُّ ‫بَيلَقَي ْ بِيه الوقَيانيةَ وهو أنيد مش ي ي ي ي ي ي يبفي َ ية احلنيابِلَة ألَّ َ كِتابًا َوَّبَهُ هكذا: باب الَدُن باب ال َي‬ ُ ِْ ُ ِ ُ ََ ‫ي‬ ُ َ ََُ َ َ ِ ِْ َ ِ‫َ ر‬ .،‫باب كذا َُّ باب كذا إ أ َّ قال باب الف ْج َلْ َُرد ه رىء‬ ََ ُ ُ َ ُ ُ َ ْ ِ ُّ ِ ِ َّ َ ُ ‫َيُقال لِْلوهابَِّة: ُا م ْشي ي ي ي ير الْمشي ي ي ي يبفي َ ة أي هؤالء على الفاْرِ الَّا وَزعُمو َّ أ َّ ا ْسي ي ي ي يا َّ إِذا خلفي‬ َّ ُ َُ َ َ َ َ َ ُ َ َ ‫واَْبي َهُ َيزم أ َّ اهللَ متَحفيز يف السماء؟‬ َّ ، َ ُ َّ ُِ َْ َ ِ ‫وما هي الفاْرُ الَّا خلَق اهللُ عل ا البَشر الَّا هي الصواب واحلَق؟‬ ُّ ْ ُ َّ َ َ ََ َ َ 10 Volume 1, pp. 260-261. 11 Volume 4, p. 374. 12 Ref.: An-Nahr al-Mād, in the interpretation of the verse of al-Kursiyy in Sūrat al-Baqarah. 13 Ref.: Dhakhā’ir al-Qaŝr, pp. 32-33. 10
  12. 12. ِ ِ َّ ‫إَّنا الفاْرُ هي ما وا َق ال قل و َّل ل ال قلِي ووا َق التَّيْنزُهَ عن اْلِسمَّة وصفاتا وعوا ِض ا، وهذا‬ َ ََ ِ َ ِ ِ ِ ِ ْ ْ ِ َ َ َّ ْ َ ‫َ ْ َ الد‬ َ َ ِ ِِ .‫ما َ ِ مهُ ُْ ُ وُ عُلَماء الاَّوائِ ِ الْمْنتَسبَة إ ا الم‬ ‫َ ُج‬ ُ َ The saying of the Wahhabis that the instinct of every human will lead to a conclusion that Allāh is inclined towards an upward direction, i.e., towards the ˇArsh, is refuted by the proofs that can be witnessed in those who live around us and who hold different beliefs. This is because among the people are those who believe that the worldly heaven whose color is light blue is Allāh. Also among the people are those who believe that Allāh is a mass of light. Some people go further until some of those who falsely relate themselves to Islām say that Allāh is in Makkah and Madīnah. Some of the resemblers have also said that Allāh is in one of the seven heavens. Among the resemblers is one who falsely relates himself to the Hambaliyy School and whose immorality led him to author a book in which he falsely spoke about Allāh. He organized the chapters of this book as follows, ‘the Chapter of the two hands, the Chapter of the eye, the Chapter of such-and-such’, until he listed, ‘the Chapter of the private parts’, in which he said that nothing has been related of this. It will be said to the Wahhābis, “O people of resemblance, which of these people has the instinct by which you claim that if the human is left with his nature he will be certain that Allāh is inclined towards the heaven?” In addition, what is the correct and true instinct that Allāh created in the human? Indeed, the belief of the guided sound mind is in accordance with logical proof and the exaltation above physicality and its attributes. This is what was understood by the overwhelming majority of the scholars of all the reliable schools that are related to Islām.  ِ ْ ِ ِ ‫وأما ال ُلُو الوا ِد وصي ُ اهللِ و ا بِه َينَذكر ما قالَهُ ا مام أبو مْنصيوٍ البَيقدادي يف وفس يْي ابأَساء‬ ُّ ِ ْ ْ َ ُ ُّ َّ ُ َ ُ ُُ ْ ‫والصي ي ي ي ي يفات41 وَْصي ي ي ي ي ي ُ: "والْوه ُ الثَّالِ ُ أ َّ َُكو َّ ال ُلُو ِمَْ ، َََة، قال اهللُ عز وهل: ﮋ ﮯ‬ ‫ف ِ َ ُّ ه َ ْ ه‬ ُّ َ ُ ْ َّ َ َ ََّ َ ِ ‫القلب‬ ِ ُ َ ُ َْ َ ِ ،ُ‫ﮰ ﯕ ﮊ [ ي ي ييو ءال عمرا َّ أَي الْقَالِبُو َّ بأَعدائِكم، ُيُقال مْنهُ: علَوت قَي ْرِن أَي غلَْبتُه‬ َ ْ ُ َْ .)151/ ( ‫41 وفسْي ابأَساء والصفات‬ ْ ُ ّ 11
  13. 13. ِ ‫ومْنهُ قَولُهُ عز وهل: ﮋ ﮮ ﮯ ﮰ ﮱ ﯓ ﯣ ﮊ [ ي ي ي ييو القصي ي ي ي ي أي غلَب ووَكبَّير‬ َّ َ َ ََّ َ ََ َ َ َ ِ ،‫واَقَى، ومنيهُ قَوليهُ عز وهيل: ﮋ ﭑ ﭒ ﭓ ﭔ ﭕﭖ ﭛ ﮊ [ ي ي ي ي ي ييو ُّخا َّ أي ال وَيتَكْبوا‬ ‫الد‬ َّ َ َّ َ َ ََّ َ َ ‫كذلِ َ قَولُهُ: ﮋ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﮊ [ و النّمل أي ال وتكْبوا. ِإذا كا َّ مَأخوذا‬ َّ َ َ َ‫و‬ ً ُ َ ِ َّ ‫من ال ُلُو َم ْ ، وص ِ اهلل عز وهل بَأَّْهُ علِي أَّْهُ لَْ َ َيوقَهُ أند، ولَْ َ م ْ ناهُ أَّْهُ يف مكا َّ دو‬ َ ٍ َ ، َّ ََّ ٌّ َْ َ ‫َ ف‬ َ ْ ِ َ ْ ِ َ ِ ِ ‫ِ الش‬ ٍ .‫مكا َّ، وإ َّ كا َّ مَأخوذا من ا ْوِفاع ََّأ َّ َي ُ و ُ ْبحاَْهُ أ ْ ََ رَأًْا من أ َّ ُْشبفهَ بِه ر ئًا" اهي‬ ْ َ َ ْ ً ََ ْ ُ As for the ˇUluw that has been attributed to Allāh, the Exalted, we will mention what Imām Abū Manŝūr al-Baghdādiyy said in the book Tafsīr al-Asmā’ wa-ŝ-Ŝifāt15: “The third meaning of alˇUluw is subjugation. Allāh, the Exalted, Said16: ‫ﮋﮯﮰﯕ ﮊ‬ This means, “You are the subjugator of your enemies.” It is said, ‘I overcame my peer, i.e., I subjugated him.’ Likewise, His Saying, the Exalted17: ‫ﮋﮮ ﮯ ﮰ ﮱ ﯓ ﯣ ﮊ‬ This means, “Indeed Pharoah was a subjugator, arrogant and deviant.” Also the Saying of Allāh, the Exalted18: ‫ﮋ ﭑ ﭒ ﭓ ﭔ ﭕﭖ ﭛ ﮊ‬ 15 p. 151. 16 Sūrat Āl ˇImrān, verse 139. 17 Sūrat al-Qaŝaŝ, verse 4. 18 Sūrat Ad-Dukhān, verse 19. 12
  14. 14. This means, “Do not be arrogant.” Similarly, His saying, the Exalted19: ‫ﮋﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﮊ‬ This means, “Do not be arrogant.” Therefore, if this word is derived from al-ˇUluw then in attribution to Allāh, the Exalted, it means that He is ˇAliyy and that there is no one above Him in subjugation. This does not mean that He is in one place instead of another. Had the word al-ˇUluw been derived from highness of status, and then it would mean that Allāh, the Glorified, has the highest status and is exalted and free of being resembled to anything.” 19 Sūrat an-Naml, verse 31. 13
  15. 15. ‫ل لِكسر الوهاب ة‬ َّ ِ ْ ، ‫ارُق‬ ، An Easy Way to Defeat the Wahhābis 14
  16. 16. :20‫قال الْمح فث الش ُ عبد اهللِ ا ر ي حه اهلل‬ َّ ُ ‫َ ُ د‬ ُ ّ ِ ‫ُيُقال َُم: أَْيتُم دُنُكم هدُد أَْش ي ي ي ي ي يَأهُ َُمد بن عبد الْوهاب بِدلِ ل أَ َّ الْمس ي ي ي ي ي يلِمي ما كا َّ أَند‬ َُ ، َ َ َ َ َ ِ ْ ُ َّ ِ َ ِ َّ َ ِ َ ُ ُ َّ َ ، َ ُْ ِ ِ َّ ِ َّ ِ ِ َ ْ ُ‫ِ ُ ف‬ َّ َ ِ ‫َّ ُ ُ َ َ َّ ِ َ ف‬ َ ْ‫مْني ُ م ََرم قَيول: "َُا َُمد" قَيْبل ابن عْبد الْوهاب، نّت الَّذي َُمد بن عْبد الْوهاب ُُسم ه ر‬ َ َ َ َ ِ ‫ا ْ ي ي يالم وهو ابْن وَيْمَةَ ُُقر قَيول "َُا َُمد" عْند الْضي ي ي ق لِمن أَصي ي يابَهُ يف ِهلِه خد، ، َي ُ و َُيقول‬ ُ ُ َ َ ْ ُّ ِ ِ ُ َ ُ َ ِ ََ ِ ْ َ ْ َ ِ ‫َّ ُ َ ف‬ ِ َّ َ ُ ْ ِِ ِ ِِ ِ ََ ْ ْ ، َ َ َ َ‫َّ ُ َ ر‬ ََ َ َ َْ‫ماْلُوب أَ َّ َُيقول ال يذي أَص ي ي ي ي ي ي يابَيهُ خ يد، يف هل يه – أي مر ، يف هل يه وَيتَي َا يل نكتُ ييا ول‬ ِ ِ ُّ ِ ِ ِِ َّ َ ُ ُ‫الْمسي يمى بِالتَّيْنم ل – "َُا َُمد"، وَُسي يتَدل بِ َْبد اهلل بن عُمر َض ي يي اهللُ عْني ُ ما، َِإَّْهُ كا َّ أَص ي يابَه‬ َ َ َ ْ َ ُ َّ َ َ َ ََ ِ ِ ِ ِ َّ َ ُ .‫خد، يف ِهلِه َق ل لَهُ: اذْك ْر أَنب النَّاِ إِلَْ َ َيقال: "َُا َُمد" َيتَي َاىف‬ ََ ُ َّ ََ ْ َ The erudite scholar of Ĥadīth, Shaykh ˇAbdullāh al-Harariyy, may Allāh bestow His Grace upon him, said21: It is said to them: You are a people whose religion is new, invented by Muĥammad Ibn ˇAbdilWahhāb. The proof of this is that no one among the Muslims has ever prohibited the saying of “Yā Muĥammad (‘O Muĥammad’).” Even Ibn Taymiyah, the one whom Muĥammad Ibn ˇAbdil-Wahhāb named Shaykhu-l-Islām, confirmed the practice of saying “Yā Muĥammad” when one is in distress by the one whose foot is afflicted with paralysis22. ،َُ ‫02 كتاب ص يرُح الب ا َّ، االد ابأول، صييح فة 070، الاب ة الراب ة، دا املشييا َُ للاباعة والنشيير والتو‬ .‫بْيوت‬ 21 Ŝarīĥu-l-Bayān, volume 1, p. 272, 4th edition 2002, published by Dāru-l-Mashārīˇ, Beirut; authored by the Servant of the Noble Knowledge of Ĥadīth Shaykh ˇAbdullāh al-Harariyy, commonly known as al-Ĥabashiyy, may Allāh forgive him and his parents. 22 This is a condition affecting the foot, the foot being unable to move. It is neither pins and needles, nor cramp. 15
  17. 17. Ibn Taymiyah said, “It is recommended for the one who is afflicted by paralysis of the foot to say “Yā Muĥammad”.” Moreover, Ibn Taymiyah derived the proof of this from the saying of ˇAbdullāh Ibn ˇUmar, may Allāh bestow His Grace upon both of them23. This great companion ˇAbdullāh Ibn ˇUmar was afflicted by paralysis of the foot, and it was said to him, “Mention the one among the people who is most beloved to you.” He said, “Yā Muĥammad,” and was cured24. ِ ِ ِ َّ ُ َ ِ ‫وُيُقال لِْلوهابَِّة: ابْن وَيْمَّةَ الَّذي وُسيموَْهُ ريْ َ ا ْ يالم أَها َ هذا وأَْيتُم وُسيموَْهُ كفرا؟ نّت ابن‬ َ ُّ َ َ ُ َّ َ ً ْ ُ ُّ َ ْ َ َ َ َ ُ َ ِ ِ ِ َ ْ ِ ِ َ ُْ َُ ‫ِ، ِ ُْ َِ َ ْ ِ َ د‬ ‫و مَّةَ بَرئ مْنكم يف هذهِ الْمس ي ي ي يئَيلَة، َكْ َ وَ َّعُو َّ أََّْكم علَى دُن ا ْ ي ي ي يالم ولَس ي ي ي ييتُم علَى دُن‬ َ ِ ِ ِ ‫ا ْ الم، وأَْيتُم ك َّرُتُ ابأُمةَ، وابأُمةُ َلْ َُكن ِ ِ م خال ، يف هوا ِ قَيول "َُا َُمد"، ََأَْيتُم أَول من‬ ُ َّ ْ َ َ َّ ْ ْ ُ َ َّ َ َّ ُ ْ ‫َ َ ف‬ ْ ََ َّ ُّ َ َ َ ْ َ َّ َ‫نرم هذا، ومن ك َّر ابأُمةَ َي ُ و الْكا ِر، بأَ َّ ابأُمةَ ال وَيزال علَى ا ْ ي ي ي ي يالِم، َيقد َوى الْبُاا ِي أ‬ َّ َّ ُ َ َ َّ َ‫َ َّ َ َ َ َ َ ْ َ ف‬ َ َُ ِ ِ ِ َّ َ ْ َ َّ َ ُ َّ َ ."26ِ‫ قَال: "لَن َُيزال أَمر هذهِ ابأُمة مستَق ما52 نّت وَيقوم الْساعةُ أَو نّت ََُأِتَ أَمر اهلل‬ ‫النَِّب‬ َّ ِ َ ُْ َ َ ْ َ ً ْ ُ َّ ُْ ِ ‫َِإ َّ قَالُوا: ابْن وَيْمَةَ ما قَال هذا، ُيُقال َُم: َُش َ د علَْكم كِتابُهُ "الْكلِم الاَّفب"، وال ُلَماءُ الَّذُن‬ ُ َ ُ ْ ْ ُ َ ََ َ َ ِ ُ ْ َ َ ُ َ ُ َ ِ ِ ِ ِ َ َ ِ ِ ِ َ َ‫د ِ َّ َ ِ ُّ و‬ ‫وَي ْرُجُوا البْن وَيْمَةَ ذَكروا هذا الْكتَاب يف أََساء كتُبِه، ومْني ُ م صيالح الْ فُن الصيفدي َكا َّ م َاصيرا‬ َ َ ُ َ ُ ُ َ ْ َ ُ ْ ً ِ ِ َ َّ َ ْ َ ِ َّ ِ ِ ِ ِ .َ‫البْن وَيْمَةَ وُتَيردد علَْه، َيقد ذَكر أَ َّ هذا الْكتَاب من وََألِ ِ ابْن وَيْمَة‬ َ َُ َ َ َ ْ َ It is said to the Wahhābis (the so-called Salafis or the so-called Ahlu-l-Ĥadīth): “Ibn Taymiyah, the one whom you call Shaykhu-l-Islām, permitted this, and you regard it as blasphemy?” Even Ibn Taymiyah is innocent of your belief in this issue. How do you claim that you follow the Religion of Islām when you do not follow the Religion of Islām? 23 That is, may Allāh bestow His Grace upon ˇAbdullāh and his father ˇUmar Ibn al-Khaťťāb. 24 This event was related by Imām al-Bukhāriyy in his book al-Adab al-Mufrad. ِ .َ‫52 م ناهُ دُن ا الم ال ُنقا‬ ُ .‫62 نّت َُأِت أمر اهلل م ناهُ الق امة‬ ُ 16
  18. 18. In addition, you regard the Muslim Nation as blasphemers when there is no one among the Nation who differs upon the permissibility of saying “Yā Muĥammad.” You are the first to prohibit this, and whoever declares the Muslim Nation of Muĥammad to be blasphemers is a blasphemer. This is because the Muslim Nation of Muĥammad will remain in the state of Islām, just as it has been narrated by al-Bukhāriyy27 that the Prophet said: ِ ِ ِ َّ ْ َ َّ َ ُ َّ َ "ِ‫"لَن َُيزال أَمر هذهِ ابأُمة مستَق ما نّت وَيقوم الْساعةُ أَو نّت ََُأِتَ أَمر اهلل‬ َ ُْ ُ َ ْ ً ْ ُ َّ ُْ This means: “The Islamic religion of this Nation will remain until the Day of Judgment.” If they say, “Ibn Taymiyah did not say this,” it is said to them: “His book al-Kalimu-ť-Ťayyib testifies against you. The scholars who wrote the biography of Ibn Taymiyah mentioned that this book is among the titles of his books. Among those scholars is Ŝalāĥu-d-Dīn aŝ-Ŝafadiyy who lived in the same era as Ibn Taymiyah and who used to visit him frequently, and who indeed mentioned that this book was authored by Ibn Taymiyah. ِ ً ِ ِ ِ ِ ِ َ َ ِ ُ ِ ُ َ ََ َ َ ُ‫َُّ َع مكم ابأَخْي ابأَلْبَاِنُّ اعتَير َ وقَال: هذا الْكتَاب ثَابِ ، البْن وَيْمَةَ، وعمل علَْه وَي ْ ل قا لَكنَّه‬ ُ ْ ُ َ َْ َ ِ َّ َ َ َ َ ِ َ ْ ْ ِ َ َّ ُ َّ َ ُ‫ف‬ ُ‫قَال: إِ َّ إِ ْ ي ي ي ي يناد قَيول ابْن عُمر "ُا َُمد" لَما خد َت ِهلُهُ ض ي ي ي ي ي ، ، وهذا ال ُيُ َكر علَْينَا بأََّْه‬ ََ ِ ْ َ ِْ‫ْ ، ف‬ .28"‫ثيَبَ َ أَ َّ ابْن وَيْمَةَ أَوَدهُ وقَال: " َصل يف الرهل إِذَا خد َت" وَسَّى الْكتَاب "الْكلِم الاَّفب‬ َ َ ِ ََ ْ َِ َ َ َ ْ ِ َ َّ َ َ ِ ِ ِ ِ َّ ِ ْ َ ‫ولَو ُر َ أَ َّ إِ ْ ي ي ينَادهُ ض ي ي ي ِ ، لَكن ثيَبَ َ أَ َّ ابْن وَيْمَةَ أَها َ هذا، َمن الَّذي َُكفر، أَهو الَّذي‬ َ َ ْ َ ََ َ َ َّ َ ُ ُُ ْ ِ ‫وُسيموَْهُ رْ َ ا ْ الم أَم أْيتُم؟ بأََّْكم ك َّرَتُوهُ ن ْما وإِ َّ َلْ وَش ُروا. هنَا ال َُيتَجرؤو َّ أَ َّ َُيقولُوا‬ ُ ْ َ َّ َ َ ُّ َ ُ ُ ْ َ ْ ً ‫ُ َ فُْ ُ ُ ك‬ ْ ْ . ،‫ابْن وَيْمَةَ كا ِر وال َُيقولُو َّ عن أْفس ِ م َنن ك َّا‬ ‫ُ ِ َ ، َ ُ َ َ ْ ُ ِ َْ ُ ُ ف‬ 27 This Ĥadīth is related by al-Bukhāriyy in his Ŝaĥīĥ in the section of “The Adherence to Kitāb and Sunnah,” in the chapter of the saying of the Prophet: ِ ِ "‫."ال وزال اائِف ، من أُما ظاهرُن علَى احلَق وهم أهل ال ِْلم‬ َّ ْ ِ ‫ُ َ ة‬ ُ ُ ّْ َ َ 17 .)74/‫82 الكلِم الاَّ ب (ص‬ ُ َ
  19. 19. ِ ِ ِ َّ ِ ْ ِ َ ِ ِ ْ ُ ُْ ْ ‫ُ ُ َ ْ ْ ِ ُ َ ِ ، َ ف‬ ُ ْ‫ إ ُومنا، ومن ن‬ ‫َْيقول: إِذ َّ أَْيتُم دُنُكم هيدُيد، ك َّرُت الْمس ي ي ي ي ي ي يلمي من أَُيَّام الْر ُ ي ي ي ي ي ي يول‬ َ ْ َ ْ ِ ِ ‫الْم ْ ، ك َّرُت َع مكم ابْن وَيْمَةَ بأََّْهُ ا ْ يتَحسين قَيول "ُا َُمد" عْند خد ِ الرهل، ومن ا ْ تَحسن‬ َْ َ َ ْ َ َ ْ ِ َ َ ِ ْ ‫َّ ُ َ َ َ ف‬ َ ُ َ ُْ ْ ‫َ َ ف‬ ِ ٍ ‫الكفر َي ُ و كا ِر، َي َ ل لَكم من هواب؟‬ ، َ َُْ ََ ْ ُ ِ‫ِ ك‬ .‫هذهِ وَ ْسر ظُ ُ وَهم‬ َ ُْ ُ ِ ْْ ِ ‫علَى أَ َّ قَيول ابأَلْبَاِنف لَْ َ نجةً، بأََّْهُ لَْ َ أَهالً للتَّض ي ي ي ي ِ ِ والتَّصي ي ي ييح ح، بأَّْهُ َْروم من احلِفظ‬ ِ َ ْ َّ َ َّ ُ ْ ْ َ َ ،ُ ِ ِ ِ ِْ ِ ْ ‫َي ُ و لَْ َ نا ِظًا باعِِتا ِه ال َفظ عش يرَ أَنادُ َ بَِأَ َ ياِْ دها، َِإَّْهُ قَال عن َْيفس يه: "أََْا َُ فث‬ ُ‫د‬ َ َْ َ َ َ َ َ ُ َ َْ َ َ ٍ ِْ َ ‫د‬ ٍ ."‫كِتَاب لَس ُ َُ فث نفظ‬ ْ Moreover, your late leader al-Albāniyy confirmed that this book was authored by Ibn Taymiyah. He also wrote a commentary upon it, but said, “Indeed, the chain of narration in relation to Ibn ˇUmar saying, “Yā Muĥammad”, when his foot was afflicted by paralysis is weak.” This will not bother us as it confirms that Ibn Taymiyah did indeed relate it and wrote of, ‘The Chapter of the man whose foot is afflicted by paralysis,’ and named his book al-Kalimu-ť-Ťayyib29 (which means, ‘The Good Speech’). Moreover, even if it has been said that the chain of narration is weak, it is nevertheless confirmed that Ibn Taymiyah permitted this saying. So who is the blasphemer: the one whom you call Shaykh-ul-Islām or you? According to your law, Ibn Taymiyah must be considered a blasphemer, even if you are not aware of this. At this point they will neither dare call Ibn Taymiyah a blasphemer, nor say, “we are blasphemers.” We say, then your religion is new, you’re considering the Muslims from the days of the Messenger  to the present time to be blasphemers. Moreover, by implication you consider your leader Ibn Taymiyah to be a blasphemer because he favors the saying of “Yā Muĥammad” when the foot is afflicted with paralysis. Moreover, the one who favors blasphemy is a blasphemer. Do you have an answer? This will break their back. In relation to the saying of al-Albāniyy, it will not be considered a proof whether he claims that the chain of narration is weak or authentic. Being deprived of memorization and the rank of 29 Ref.: al-Kalimu-ť-Ťayyib, p. 73. 18
  20. 20. ‫‪Ĥāfiđħ, he is not qualified to pass judgment. By his own declaration, he did not gain the rank of‬‬ ‫‪Ĥāfiđħ since he did not memorize even ten Ĥadīth with their chains to the Prophet. He said of‬‬ ‫”.‪himself, “I am a Muĥaddith of books and not a Muĥaddith of memorization‬‬ ‫ولَو قَيال أَن يدهم: ابْن وَيْمَ يةَ َواهُ من اَرُق َاو ُْتَيلَ ، ِ ييه، ُُقييال َُم: ُمَرد إُِرادهِ َ يَذا يف ه يذا‬ ‫َ ْ َ َ ُ ُ ْ ُ ِ َ ِ ْ ِ ِ ٍ َم‬ ‫ِ ُ ْ ُ َّ ُ َ ِ َ َ َ‬ ‫ِ‬ ‫َِ ً َ ْ ِ‬ ‫ْ ِ‬ ‫َ َ َ َ ِ ٍ َّ‬ ‫الْكتَاب دلِ ل علَى أََّْهُ ا ْ يتَحسينَهُ إِ َّ ُر َ أََّْهُ َُيراهُ صيح حا وإِ َّ ُر َ أََّْهُ َُيراهُ غْير صح ح، بأَ َّ‬ ‫ِ َ ، َ‬ ‫َ‬ ‫َْ‬ ‫َّ ِ‬ ‫ِ‬ ‫ِ‬ ‫الَّذي ُُوِد الْبَاال يف كِتابِه وال ََذ ُ مْنهُ َي ُ و داع إِ ذَلِ َ الْشىء.‬ ‫ِ َ ُف ِ َ ٍَ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ِ ِْ‬ ‫ِ‬ ‫ٍ َ َ ِْ‬ ‫وهذهِ الْقص ي ي يةُ َواها احلَا ِظ ابْن الْس ي ي ي فف والبُاا ِي يف كِتَاب "ابأَدب الْمفرد"03 بِِإ ْ ي ي ينَاد ءَاخر غْي‬ ‫َ َ ِ ِ َّ َ َ ْ ُ ُ ُّ َ َ ُّ‬ ‫َ‬ ‫َ َُ‬ ‫ِ ْ ُّ ِ‬ ‫ِ‬ ‫َِ ْ َ ِ َ ٍ‬ ‫إِ ْ ينَاد ابْن الْسي فف، وَواها احلَا ِظ الْكبِِْيُ إِبْيراه م احلَْرِب الَّذي كا َّ ُُش يبَّهُ بِا مام أَحَد بْن نْنبَل يف‬ ‫َ َ َ‬ ‫ِ ُّ َ َ َ ْ ُ َ َ ُ‬ ‫ِ َِ ْ ِ‬ ‫ِْ‬ ‫الْ ِْلم والْوَع يف كِتَابِه "غرُب احلَدُ ِ "13 بِقَْي إِ ْ ينَاد ابْن الْس ي فف أَُْض يا، وَواها احلَا ِظ النَّووي23،‬ ‫ََِِ‬ ‫ً َ َ َ ْ ُ ي َ ِ ُّ‬ ‫ِ ِ ُّ‬ ‫ُ‬ ‫ِ‬ ‫ْ ِ ِ ُ و ِ ِ َّ ْ ْ ِ ْ ِ ِ ِ‬ ‫واحلَا ِظ ابْن اْلَزِي يف كِتَابِه "احلِصي ي ي ي ي ين احلَصي ي ي ي ي يي" َكِتابِه "عد ُ احلِصي ي ي ي ي ين احلَصي ي ي ي ي يي"33، وَواها‬ ‫َ ْ ُ ُ َْ ف‬ ‫َََ‬ ‫ْ ْ ُ‬ ‫ِ‬ ‫ٍ ِ ِ‬ ‫َّوَ ِ‬ ‫الْش ْكاِنُّ43 الَّذي هو ُوا ِقكم يف بَي ْ ض ابأَرَاء، وهو غْير ماْ ُو َّ ِ ه عْندكم.‬ ‫ِ َُ ُ ُ‬ ‫ِ ْ ََُ َ ُ َ‬ ‫َُ ْ‬ ‫ِ‬ ‫ُ ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ ِ‬ ‫َيَيا وهيابَِّيةُ أَُْن الْمفر؟ وَُا ََا من َض ي ي ي ي ي ي ي حة علَْكم، وابْن وَيْمَةَ هو إِمامكم الَّذي أَخذ ابْن عْبد‬ ‫َ َّ‬ ‫ََ ُ َ‬ ‫ْ‬ ‫َ ََ َ‬ ‫َ َ ُْ َ ُ‬ ‫َُ َ ُ ُ‬ ‫ِ ِ ُ ِ‬ ‫الْوهاب بَي ْ ض أَْكا ِهِ الَّا خالَ َ ِ َ ا الْمسلِمي من كتُبِه.‬ ‫َ َّ ِ َ َ‬ ‫َ‬ ‫ُْ َ ْ‬ ‫‪If one of them says, “Ibn Taymiyah related this saying through a chain that contains a narrator‬‬ ‫‪whose reliability is differed upon,” they will be told that merely mentioning it in his book is proof‬‬ ‫‪that he favors it, whether he considered it authentic or not. The one who mentions what is deviant‬‬ ‫.‪in his book without warning others of it is inviting to it‬‬ ‫ِ‬ ‫03 عمل ال وم واللّ لة (ص/07-47)، ابأدب الْمفرد (ص/404).‬ ‫ُ ُ‬ ‫َ ُ‬ ‫13 غرُب احلدُ (0/476-476).‬ ‫ُ ْ‬ ‫23 ابأذكا (ص/104).‬ ‫33 عد ُ احلِصن احلصي (ص/501).‬ ‫ِ َّ ْ ِ ْ‬ ‫43 َتفةُ الذاكرُن (ص/760).‬ ‫ُْ َ ّ‬ ‫91‬
  21. 21. This story (of ˇAbdullāh Ibn ˇUmar, may Allāh bestow His Grace upon them both, when he said, Yā Muĥammad) is related by al-Ĥāfiđħ Ibnu-s-Sunniyy. It has also been related by al-Bukhāriyy in his book al-Adabu-l-Mufrad35 with a different chain of narration than the chain of Ibnu-s-Sunniyy. It is additionally related by the great Ĥāfiđħ Ibrāhīm al-Ĥarbiyy, who has been likened to Imām Aĥmad Ibn Ĥambal in knowledge and waraˇ36, in his book Gharību-l-Ĥadīth37, also with a different chain of narration than that of Ibn as-Sunniyy. It is further related by al-Ĥāfiđħ an-Nawawiyy38. Al-Ĥāfiđħ Ibnu-l-Jazariyy related this in his book al-Ĥiŝnu-l-Ĥaŝīn and in his book ˇIddatu-l-Ĥiŝni-lĤaŝīn39. Moreover, this has been related by ash-Shawkāniyy40 who agrees with you in some matters and is not contested by you. So Wahhābiyyah, where is the escape? Indeed, this is an exposure of you when Ibn Taymiyah is your Imām and the one from whom Ibn ˇAbdil-Wahhāb took some of his ideas with which he opposes the Muslims in his books; despite all of this, your law considers Ibn Taymiyah a blasphemer! ِ ٍ :‫إ َّ قُي ْلتُم: َنن علَى صواب وابْن وَيْم ةَ ا ْ تَحل ال فرَ والْكفر، قُي ْلنَا‬ ُ َ َ َ َ ُ َْ ْ ْ َ ْ ُ َ َ ْ ‫َ َّ ش‬ ِ ِ ِ ِ .‫قَد ك َّرُت كنَكم يف عق د ِ التَّشبِ ه ويف غْيهِ من ضالالوِه‬ َ ْ ِْ َ َ ْ َ َ ْ ُ ُْ ُ ْ ‫ْ َ ف‬ ِ ِ ِ َ َ ُّ َْ ٍ َ ٍ َ ‫ووَكوُْو َّ اعتَيرْيتُم بِيَأََّْكم متَّبِ ُو َّ لِرهيل كيا ِر َتتَجو َّ بِكالميه يف كثْي من عقييائِيدكم، َيقيد‬ ْ َ ْ ُِ ْ ٍ َ َُ ُ ُ َْ َ ُ َ ِِ ِ ِ ِ ِ َّ ِِ ْ ُ‫اوَّيبَي ْ تُموهُ يف قَيوله الذي كفر بِس ي ي يبَبِه وهو قَولُهُ: إِ َّ كالم اهلل ومش ي ي ي ئتَهُ نادث ابأَْيراد قَدي‬ َ َّ َ ُ َ ُ َ َ ََ َ َ ُ ِ َّ ِ ‫النَّوع أَي اْلِْن ِ ، وقَيولُ يهُ: إِ َّ هْن َ ال يياَل أََِ ٌّ مَ اهللِ لْ َ َْلُوقً يا. يف ه يذا الكفر هو‬ ‫َم‬ ْ ِ ِ ْ‫ي‬ َ َ ‫َِ ل‬ َْ َُ ُْ َ َ .‫كنُكم‬ ْ ُ ُْ 35 36   p. 324 Al-Waraˇ is a cautious adherence to Religious Law such that one may avoid the act that is not known with certainty to be Ĥarām for reason of a fear of committing the Ĥarām. 37 Volume 2, pp. 673-674. 38 Ref.: al-Adhkār, p. 321. 39 p. 105. 40 Ref.: Tuĥfat-udh-Dhākirīn, p. 267. 20
  22. 22. ِ ِ ‫َيقد وَبِ ْ تُموهُ وه َ ْلتُموهُ قُدوً لَكم ِ ما خالَ َ ِ ه احلَق وخالَفتُموهُ ِ ما وا َق ِ ه الْصواب‬ َ َ َ ْ ُ َْ ُُ َ َ ُ َ َ َ ُ ُ ْ َ َ َّ ْ َ َ َّ ِ َ ِ ‫ِ َّ ِ ِ َ ف‬ ."‫وهو هوا ُ اال ْ تِقَاثَة بِالر ُ ول عْند الض ق بِقول: "َُا َُمد‬ ُ َّ ْ ََ ََُ  So, if you (Wahhābiyyah) say, “We are correct, and Ibn Taymiyah legalized polytheism and blasphemy,” then we say:  Indeed, you consider your religious leader (Ibn Taymiyah), in the belief of resemblance and other deviant matters, to be a blasphemer.  You must also admit that you are following a blasphemer. This man is the one whose sayings you consider evidence for many of your beliefs. You followed him when he blasphemed by saying, “the Kalām of Allāh and His Mashī’ah are created in element, but are without beginning in type.” In this blasphemy he is your prop; you follow him and deem him a role model in whatever contradicts the truth.  Yet you differ with him in his agreement with the correct opinion that it is permissible to appeal to the Messenger  when one is under duress by saying, “Yā Muĥammad.” ِ ‫َّ ُ ِ َ ف‬ ‫َُّ إَّْكم كاذبُو َّ يف دعوى الْسلَفَّة، أَي َ لَفي أَْكر قَيول "َُا َُمد" عْند الض ق؟‬ َ ْ َ َ ٍّ ِ ُّ ِ ِ َّ َ ْ َ َ ِ َ ُ ُ ‫َيتَس ي يمَتُكم أَْيفس ي يكم اَذا اال ْ ي يم نرام بأََّنا وُوهم أََّْكم علَى عق د ِ الْس ي يلَ ِ وأَْيتُم لَس ي يتُم علَى‬ َِ ُ َ ُ ُْ ِ ْ َّ َ ِ َ َ ُ ُ ِ َّ ، َ َ َ َ ْ ْ َ ‫عق د ِ الْسي ي ي يلَ ِ وال ا َْلَ ِ ، أَْيتُم وَدُنُو َّ دُنًا هدُدا، بأَ َّ قَيول "ُا َُمد" لِال ْ ي ي ي يتِقاثَة هائِز عْند‬ َ ْ َّ ً ِ َ ِ َ ِ ْ َّ َ ِ َ َِ ، َ ِ ُ َّ َ . ِ ‫السلَ ِ وا َْلَ ِ يف ن ا ِ الر ُ ول وبَي ْ دهُ بِاالوفيفا‬ َ َ َ ِ َّ َ َ َّ ِ ِ ‫ِ ي َ ي‬ ِ ‫ "ُا َُمد" يف وه ِ ه يف ن اوِه بَ ْ د ُْزول ا ُة: ﮋ ﭼ ﭽ ﭾ ﭿ‬ ُ‫وإَِّنَا نرم ِْداؤ‬ ‫َ َّ ُ ف َ َ ُه‬ ُ َّ َْ ُ َ ِ ِِ َ ْ ُ َ َ‫و‬ ُ‫ﮀ ﮁ ﮂ ﮃﮄ ﮙ ﮊ [ و النُّو ، َكا َّ َ بَب َتري ذَل َ أَ َّ قَيوما هفا ً َْادوه‬ ْ َ َ ُ ً ْ َّ ِ ِ ِ .ُ‫من وَاء نجراوِه: "َُا َُمد اخ ُج إِلْينَا"، َحرم اهللُ و ا ذلِ َ يف وه ِ ه وَشرُفا لَه‬ َ ًِْ ِ ْ َ َ َّ َ ْ ‫َّ ُ ْ ر‬ ُُ َْ 21
  23. 23. Furthermore, you are liars in your claim to be Salafiyyah. Who among the Salaf denied the saying of “Yā Muĥammad” when in distress? It is Ĥarām to name yourself with this term because it misleadingly suggests that you follow the belief of the Salaf, when in belief you follow neither the Salaf, nor the Khalaf. You believe in a new religion. This is because the saying of “Yā Muĥammad” in appeal is permissible by agreement according to the Salaf and the Khalaf both during the life of the Messenger and afterward. However, what has been prohibited is calling him by “Yā Muĥammad” to his face during his lifetime, after the revelation of the following verse41:  ‫ﮋ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃﮄ ﮙ‬ ‫ﮊ‬ The reason for this prohibition is that coarse people would call him from outside his rooms, saying, in meaning, “O Muĥammad, come out for us.” Therefore, Allāh, the Exalted, prohibited saying this to his face in honor of him . ِ ِ َّ ِ  ‫َكا َّ وَيو ُّ ل ابأَعمى الَّذي اَلَب من الر ول أَ َّ َُدعُو لَهُ بِالْ ففاء َي َلَّمهُ الر ُ ول أَ َّ َُيق‬ :‫ش ِ َ َّ ُ ْ ُول‬ َ َ ْ ُ َ َ َ‫و‬ َ َ َ ْ ْ  ‫"الَّي ُ م إِِن أ ْ َألُ َ وأوَوههُ إِلَْ َ بِنَبِفنا َُمد َِِْب الرحَة‬ ،ِ ْ َّ ‫َّ ٍ ف‬ ‫ل َّ ف‬ َّ َ ِ ‫ُا َُمد إِِن أَوَيوههُ بِ َ إ َب عز وهل يف ناه‬ "‫ف ََّ َ َ َّ َ َ ا‬ َّ َ ‫َّ ُ ف‬ ِِ ُِ ْ ِ‫خا ِج نضي ي ي ي ي يرِ الر ي ي ي ي ي يول، بأََّْه قَال لَه: "ائ ِ الْم ضي ي ي ي ي يَأ َ َيتوضي ي ي ي ي يَأ َُّ صي ي ي ي ي يل ك تيي َُّ ادع اذه‬ ِ َّ َ ِ ْ ََ َ ‫َ َّ ُ َ ف‬ ُ َ ُ َ ُْ ُ َ ْ َ َ َ ِ ِ ‫الد‬ ‫ وقَد‬ ‫َّعوات"24 َذهب الرهل َيتَوضيَأ وص يلَّى ك َتَيي ودعا اَذا الْتَّو ُّ يل َُّ َهَ إِ الر ُ يول‬ ْ َ ِ ُ َّ َ َ ُ ِ َ ‫َ َ َ َّ ُ ُ َّ َ َ َْ ْ ِ َ َ َ َ ي‬ .‫أَبْصر‬ ََ 41 Sūrat an-Nūr, verse 63. ِ َِ ُ :‫24 أخرهي ي يهُ الاَّْباِنُّ يف الْم ْجم الكبْي (9/71-11)، وامل جم الص ي ي ي ي ي ي يقْي (ص/100-000) وق ي ييال‬ ّ َ ."‫"واحلدُ ُ صح ح‬ 22
  24. 24. ِ ِ ِ َّ ْ ِْ ‫، وأَْيتُم قَد وَبِ ْ تُم ابن و م ةَ ِ ما قَالَهُ يف كِتابِه‬ ‫وهذا دعاء، يف غْي نضي ي ي يرِ الر ُ ي ي ي يول يف نَاوِه‬ ُ َ ََ َ َ َ ُ ْ ْ َ َ َ ِِ ِ ِِ ْ ْ ِ ‫"التَّو ُّ يل والْو ِ ي لَةُ" إَِّْهُ ال َيُوُ التَّو ُّ يل إِال بِاحلَي احلَاضير، لَكن اَذهِ اال ْ يتِقَاثَة الَّا ا ْ يتَحس ينَ ا‬ َ ‫ف‬ َ َ ُ َ‫ي‬ َْ ُ ِ ِ َ ِ َ ِ ‫ة‬ ِ َ ْ ُ ََ ‫ بَي ْ د وَاوِه خالَفتُموهُ وه َ ْلتُم ذلِ َ ركا َكفرا َما أَوْيوهكم عن‬ ‫ابْن و م ةَ والَّا هي ا ْ تِقاث ، به‬ ََ ُ ْ َ ُ ً ْ ُ‫ْرً و‬ َ .‫احلَق‬ ‫ْف‬ Indeed, the blind man who asked the Messenger  to supplicate for him to be cured was taught by the Messenger to say: ٍ ِ ْ َّ ،‫"الَّي ُ م إِِن أَ ْ ئَيلُ َ وأوَوههُ إل َ بِنَبِفنا َُمد َِِْب الرحَة‬ ‫ل َّ ف‬ َّ ‫َّ ف‬ "‫َُا َُمد إِِن أَوَيوههُ بِ َ إِ َب عز وهل يف ناها‬ َّ َ ‫َّ ُ ف‬ َ َ َّ َ َ ََّ ‫ف‬ This means: “O Allāh, I ask you and I direct my supplication to you by our Prophet Muĥammad, the Prophet of Mercy. O Muĥammad, I direct my need to my God, the Exalted, by you, so that my need is fulfilled.” The blind man said this duˇā’ when he was not in the presence of the Messenger. This is because the Messenger had told him to go to the place of wuďū’, perform wuďū’, pray two rakˇah and then supplicate with this duˇā’43. The blind man had gone to perform wuďū’, prayed the two rakˇah and then supplicated by this duˇā’ that contains Tawassul. He then returned to the Messenger  with a cured sight. This is a supplication, which took place during the lifetime of the Messenger, peace be upon him, but not in his presence. However, you (Wahhābiyyah) followed Ibn Taymiyah in his saying that is mentioned in his book at-Tawassul wa-l-Wasīlah. He said: “It is not permissible to perform Tawassul except by the one who is alive and present.” Nevertheless, you oppose Ibn Taymiyah when he praised this appealing (‘O Muhammad’), which was made after the death of the Prophet . You regard this as polytheism and blasphemy; how far you stray from the path of truth! 43 Related by ať-Ťabarāniyy in his book al-Muˇjam al-Kabīr, volume 9, pp. 17-18 and in his book al-Muˇjam aŝ-Ŝaghīr, pp. 201-202. He said that the Ĥadīth is Ŝaĥīĥ. 23
  25. 25. ِ َِ ِ ‫وُُقال أَُْضا يف الرد علَْ ِ م يف قَيوِِم بِِإثْيبَات التَّحُّز هللِ يف ال َ ْرش: الرهل إِذا كا َّ قَائِما الْمسا َةُ من‬ ً ُ َ َ ‫َّ ف‬ ْ َ َ ً َ َ َ ُ ُ َّ ِ ْ ْ ِ ‫َأ ِ ه إ ال َ ْرش أَقْيرب أَم لَو كا َّ َ اهدا؟‬ ًِ َ َ ْ ْ َُ ِ .‫َيَيقولُو َّ: أَقْيرب إِذا كا َّ قَائِما‬ ً َ َ َ ُ َ َ ُُ ِ َّ ‫ َُيْنيقض علْكم ما َعمتُموهُ، َيقد َوى‬ ‫َيُيقال َُم: أَْيتُم ه َلتُم الْ َ ْرش نفيزا هلل وندُ ُ الْر ُ ول‬ َْ َ ْ ُ ُ ُ ََ ً َ َ ُ َ ْ َُ َ َْ ِ ِ ِ ُ ُ ُ ‫ قَال44: "أَقْيرب ما َُكو َّ الْ َبد من َبفه وهو َ اهد َأَكثِروا ُّعاءَ" وأَْيتُم‬ ‫مسلِم أَ َّ النَِّب‬ َ َّ ِ َّ ، ْ ُ ْ َ َُ َ َ ‫، ْ الد‬ ََُ ِ ِ ِ َِ ‫وَيقولُو َّ: "التََّأوُل وَي ْ ا ل" أَي َْيفي لِوهود اهللِ وصفاوِه، َي َلَى قَيولِكم من مْنَ التََّأوُل اْيتَيقض علَْكم‬ َ ُُ ُُ ،ْ ْ ، ُْ َ َ ِِ ِ َ ْ ُ ْ َ ُ .‫م ْ تَيقدكم‬ ُُ َ ُ Furthermore, in refutation of their allegation that Allāh has a place above the ˇArsh (the Throne, ceiling of Paradise), it is said to them: “If a man is standing, is the distance between his head and the ˇArsh shorter than when he is in Sujūd?” They will say: “It is shorter if he is standing.” It will be said to them: “You claim the ˇArsh to be a space for Allāh, when the Ĥadīth of the Messenger  refutes your allegation. This is because Muslim has related45 that the Prophet  said: ِ ِ ِ "‫"أَقْيرب ما ُكو َّ الْ َبد من َبفه وهو َ اهد َأَكثِروا الْ ُّعاء‬ َ‫، ْ ُ د‬ ََُ ْ ُ ُ ُ َ ُ َ This means: “The position in which the slave becomes closest to his Lord46 is when he is in Sujūd47 so increase your supplication.” ِ .‫44 أخرههُ مسلِم يف صح حه: كِتاب الصال : باب ما ُُقال يف كوع والسجود‬ َّ ُ ُّ ِ ‫ُ الر‬ ُّ ُ ، ُ َ 45 In his Ŝaĥīĥ, chapter on prayer, section of what is said when in rukūˇ and sujūd. 46 This refers to the fulfillment of his supplication. 47 That is when he prostrates with his forehead on the ground. 24
  26. 26. ‫‪And you (Wahhābiyyah) say that Ta’wīl48 is Taˇťīl49. According to your claim that Ta’wīl is‬‬ ‫.‪prohibited; your belief has collapsed in on you‬‬ ‫أَما َنن أَهل الْسينَّة ْيُؤول قَيول اهللِ و ا : ﮋ ﮉ ﮊ ﮋ ﮌ ﮍ ﮊ [ يو اه وْيُؤول‬ ‫َ َف ُ‬ ‫َّ َْ ُ ْ َ ُّ َ ف ُ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ َّ ٍ‬ ‫ْ َ ْ َ رَ‬ ‫كيل ءَاَُة أَو ندُ ٍ ظَاهرهُ أَ َّ اهللَ متَحفيز يف اْلِ َ ة والْمكا َّ أَو أَ َّ لَهُ أَعض ي ي ي ي ي ي ياءً أَو ندا أَو نكةً‬ ‫ُ َّ ُ َ ، ْ َ َ َ ِ ْ َّ ْ َ‬ ‫ْ َ‬ ‫َ‬ ‫َّ ِ َ ٍ ِ ِ ِ‬ ‫ِ ِْ‬ ‫ِ‬ ‫واْتِقاالً أَو أَي ص ي ي ي ي يفة من ص ي ي ي ي يفات ا َْْلق وََأوُالً إُِجَالِ ا أَو وََأوُالً وَيفص ي ي ي ي ي ل ا كما ثَيبَ َ ذلِ َ عن‬ ‫َ‬ ‫ِ ِ ْ ْ‬ ‫ْ‬ ‫ْ‬ ‫ََ‬ ‫السلَ ِ ووَبِ َ ُ م ا َْلَ ُ .‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫وَْيقول: لَْ َ الْمراد ظَواهرها بَل الْمراد اَا م َا َّ وَلِ ق بِاهللِ و ا كما قَال بَي ْ ض ُ م: "بِال كْ ٍ وال‬ ‫َُ ُ‬ ‫ُ‬ ‫ُ ُ ََ ِ ُ ُ َ‬ ‫ََ َ ُ ْ‬ ‫َ َ‬ ‫وَشبِ ه ‪‬‬ ‫ْ ٍ".‬ ‫َّ ِ‬ ‫ُّ ِ َ ِِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫وَُ أَهل السنَّة بِقو م: "بِال كْ ٍ " أَ َّ هذهِ ا َُات وابأَنادُ َ‬ ‫َ‬ ‫َ َ‬ ‫ْ‬ ‫َ‬ ‫ُْ‬ ‫ِ ِِ‬ ‫ِ‬ ‫َ‬ ‫هذا مراد الْسلَ ِ وا َْلَ ِ من أَهل الْسنَّة بِقو م: "بِال كْ ٍ "، لَْ‬ ‫ْ ْ ِ ُّ َ ْ ْ‬ ‫َ َ ُ َ ُ َّ َ‬ ‫َيتَيقولُو َّ لَفظًا "بِال كْ ٍ " ووَي ْ تَقدو َّ الْكْ َ .‬ ‫َ ُِ َ َ‬ ‫َ‬ ‫ُ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫لَْ َ الْمراد اَا اْلِسمَّةَ ولَوا ِم َ ا،‬ ‫ُ ُ ْ ْ ََ َ‬ ‫ِ‬ ‫َ مرادهم كما َتَوهو َّ علَى النَّاِ‬ ‫َُ ُ ُ ْ َ َ ُ ف ُ َ َ‬ ‫:05‪As for us, Ahlu-s-Sunnah, we practice Ta’wīl in the saying of Allāh, the Exalted‬‬ ‫ﮋﮉ ﮊ ﮋ ﮌ ﮍ ‪‬‬ ‫ﮊ‬ ‫‪Ta’wīl is the avoidance of the literal meaning of a scriptural text in favour of an appropriate‬‬ ‫84‬ ‫.‪meaning‬‬ ‫.‪Taˇťīl is negating the existence of Allāh and His Attributes‬‬ ‫94‬ ‫.5 ‪Sūrat Ťāhā, verse‬‬ ‫05‬ ‫52‬
  27. 27. This means: “Ar-Raĥmān51 controlleď52 the ˇArsh.” And we practice Ta’wīl, whether generally or specifically, with any Āyah or Ĥadīth which literally means that Allāh is inclined towards a space or a place or that he has organs or limit or movement or transposition or any attribute among the attributes of creation. This is confirmed by the Salaf who were followed by the Khalaf. We say that the correct meaning of these scriptural texts is not the literal, but rather that they refer to meanings that befit Allāh, the Exalted, as some of the scholars have said, “with neither manner, nor resemblance.” By, “with neither manner,” Ahlu-s-Sunnah meant that these verses (of the Qur’ān) and Ĥadīth do not refer to bodily parts or to anything related to them. This is what the Salaf and Khalaf meant by their saying, “with neither manner.” They did not mean, as you delude the people, to say, “with neither manner,” while believing that Allāh is attributed with manner. ِ َ‫وأما التََّأوُل الْتَّيفص ي لِي َيقد ثيَب َ عن الس يل‬ َّ ِ َ َ ْ َ ُّ ِ ْ ُ ِ َّ ِ َِِ ُ ٍ َ ِ ‫بْن ننبَل وََأوُل الْمجئ الَّذي ذُكِر يف هذهِ ا‬ َ َ ."ُ‫الفجر أَّْهُ قَال35: "هاءَ ثَيوابُهُ"، وُوي عْنهُ أَّْهُ قَال: "هاءَ أَمره‬ َ َ َِ َ َ َ ُْ َ َ ‫وإِ َّ كاُْوا َلْ ُُ ْثِروا مْنهُ، َيقد ثيَبَ َ عن ا مام أَحَد‬ ْ َ ِ ُُ ‫َ ْ َ َ ك‬ َ ْ َِ َِ ‫ُة: ﮋ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﮊ [ ييو‬ ِ َِ َِ َّ ‫وأْيتُم قُي ْلتُم: إِ َّ ُميءَ اهللِ بِالنُّزول احلِسي بِاالْتِقال من الْ َ ْرش إِ ابأَْ ِ كما أَ َّ الْمالئِكةَ َُيْنزلُو‬ َ ِ َ َ َّ َ َ َ َّ ْ ْ ‫يُ ِ ْ ف ف‬ ِ ِ ِ ِ ِ .‫ْيُزوالً نس ا بِاال ْتِقال من أَماكِنِ ِ م الْ ُْلوَُّة إ ابأَْ ِ َُيوم الق امة‬ ‫ُ ِف‬ َ َْ ُ َ ْ َ 51 This means that Allāh is the One Who has an abundance of mercy for the Muslims and the blasphemers in this world and exclusively for the Muslims in the Hereafter. 52 The noblest meaning among the fifteen Arabic meanings of the word Istawā is al-Qahr which means to control. The scholars favoured this meaning simply because this meaning accords with one of the Perfect Names of Allāh, al-Qahhār. This means: “(Allāh is) the One Who has perfect Power and Who is not powerless over anything.” ."‫35 البِداُة والنف اُة (01/704)، قال الب قي: "هذا إ ناد ال غُبا َ عل ه‬ َ ، َ ُّ 26
  28. 28. ‫ولَو كا َّ ا مام أَحَد َُي ْ تَقد اعتِقادكم ما أَول ا ُةَ بَل أَقَيرها علَى الْظَّاهر كما أْيتُم وُيفسرو َّ. وهذا‬ َ َّ َ ُ َ َ ْ ُ ِ ُ ْ ُ َ َ َ ْ َ َ َ َ َ ُُ ‫ِ ِ َ َ ْ َ ف‬ َ َّ ْ ِ .‫التََّأوُل من ا مام أَحَد ثَابِ ، صححهُ البَيْي َ قي يف كِتَابِه منَاقِب ا مام أَحَد‬ َ ْ َِ ُ َ ِ َ ْ َِ َُِ ِ ُّ َ َّ َ As for the specific Ta’wīl, it has been confirmed that the Salaf practiced this, even if they did not frequently do so. Verily, it has been confirmed that Imām Aĥmad Ibn Hambal practiced Ta’wīl in relation to the term al-Majī’ (the Coming) which is mentioned in the following verse54: ‫ﮋﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﮊ‬ On one hand, Imām Aĥmad said, “His Reward will come.”55 It has also been narrated that he said, “His Command will come.” On the other hand, you say that in relation to Allāh the term Majī’ is a physical descending from the ˇArsh to the earth, just as the Angels descend physically from their upper places to the earth on the Day of Judgment. Had Imām Aĥmad believed in your belief, he would not have practiced Ta’wīl in this verse; rather he would have confirmed it in its literal sense in accordance with your interpretation. Moreover, this Ta’wīl of Imām Aĥmad is confirmed and classified as having an authentic chain of narration by al-Bayhaqiyy in his book Manāqib al-Imām Aĥmad (The Biography of Imām Aĥmad).  ِ ‫َكذلِ َ ثيَبَ َ عن الس يلَ ِ وَيفسييْيُ الس يا ِ الْمذكوُ يف ءاُة: ﮋ ﰝ ﰞ ﰟ ﰠ ﰦ ﮊ [ ييو‬ َ َ‫و‬ َُْ ْ َّ َّ ِ َ ِ َّ َ َ ً ْ ‫القلم بَأ َّ السي يا َ هي الشي يد ُ الشي يدُد ُ65، وأْيتُم ه َ ْلتُم السي يا َ عُضي يوا كما أَ َّ ل ِْس ييا َّ عُضي يو‬ َّ َّ ‫َّ َّ ِ َ ف‬ َّ ُ َ َْ ِِ ِ ِ َِ ُ ْ َّ َ ‫الس يا ِ ، َأُن أ ْيتُم من وَيْنزُه اهللِ عن مشييااة ا ْ ْلق، َظَ َ ر أ َّ ا ْتِسييابَكم إ ا مام أحد ا ْتِسيياب‬ ُ َّ َْ ِ ، ْ ْ َ ِ .‫كاذب‬ ، 54 Sūrat al-Fajr, verse 22. 55 Ref.: Al-Bidāyah wa-n-Nihāyah, volume 10, p. 327. Al-Bayhaqiyy said, “This chain of narration has no flaws.” .)445/‫تح البا ي (41/104)، ابأَسَاءُ والصفات (ص‬ ‫ف‬ ْ ُ 27 56
  29. 29. ٍ ُ َّ ِ ِ ِ ‫والْبُاا ِي ذَكر يف هام ِه وََأوُلي َُيتَيي، أَول ءَاَُة: ﮋ ﮖ ﮗ ﮘ ﮙ ﮚﮛ ﮠ ﮊ [ ي ي ييو‬ ْ ِْ ِ َ َ َ ُّ َ َ ِ ِ ‫القص أَول الْوههَ بِالْم ْل ِ 75، َكذلِ َ ذَكر ُ ف ا َّ الثَّوِي يف وَيفسْيهِ85، والْموضَ الثَّاِن الَّذي‬ َ َ‫و‬ ُ َ َ ِ ْ ُّ ْ ‫ُ ي‬ ُ ْ َ َ َّ ََ ِ ُّ ‫أَول البُاا ِي ه ءاُةَ ﮋ ﭸ ﭹﭺ ﮀ ﮊ [ ييو هود أَوََا بِالْم ْل ِ والْس ي ي ْلاَا َّ95، ما أَول‬ َ َّ َ ِ ُّ َ ُ َ َّ َّ َّ ِ ُ ِ َ َ ‫كما أَْيتُم وَي ْ تَقدو َّ ِمَْ ، الْم ف ، وظاهر ا َُة أَ َّ اهلل َُيقبِض بِنَاصي ي ة كل دابَّة وهذا وَشي يبِ ، بأََّْهُ ال‬ ‫ْ ُ ِ ِ ُ ف َ ٍ ََ َ ْ ه‬ َ ُِ ََ ِ ِ َِ ْ ِ .‫َيُوُ علَى اهللِ أَ َّ ََ َّ أَو َُ َّ ، بأَ َّ الْم َّ من صفات ا َْْلق‬ ‫ْ َي ْ َي‬ َ َ َ َّ In addition, it has been confirmed by the Salaf that they interpreted the term Sāq ( ‫ا‬ ), which is mentioned in the following verse60: ‫ﮋﰝ ﰞ ﰟ ﰠﰦ ﮊ‬ as meaning the severest strain61. Yet you claim that the term Sāq means shin and you attribute this bodily part to Allāh, just as the human is attributed with the bodily part of the shin. Where are you in the Exaltation and Glorification of Allāh being absolutely exalted and free of resemblance to the creation? It becomes obvious that your relation to Imām Aĥmad is a false relation. What is more, al-Bukhāriyy has mentioned in his Jāmiˇ two Ta’wīl for two verses of the Qur’ān. The first verse is62: ‫ﮋ ﮖ ﮗ ﮘ ﮙ ﮚﮛ ﮠ ﮊ‬ ِ ُ ِ . ‫75 صح ح البُاا ي: التفسْي: أول باب وفسْي و ِ القص‬ ّ ُ ِ ُ .)194/‫85 وفسْي القرءا َّ الكري (ص‬ ُ ِ ﴾ ‫95 ص ي ييح ح البُاا ي: كتاب التفس ي ييْي: ي ييو هود: باب قولِه و ا ﴿ ﭬ ﭭ ﭮ ﭯ ﮄ‬ ُ ُ . ‫[ و هود‬ 60 Sūrat al-Qalam, verse 42. 61 Ref.: Fatĥu-l-Bārī, volume 13, p. 428 and al-Asmā’ wa-ŝ-Ŝifāt, p. 345. 62 Sūrat al-Qaŝaŝ, verse 88. 28
  30. 30. He practiced Ta’wīl in the attribute of Wajh (‫ )وهه‬and interpreted it as al-Mulk ( ُ ْ َ ‫ )الْم ْل‬which ُ means ‘Dominion’63. Sufyān ath-Thawriyy has also mentioned this in his interpretation64. The second place in which al-Bukhāriyy practiced Ta’wīl is65:  ‫ﮋ ﭸ ﭹﭺ ﮀ‬ ‫ﮊ‬ He practiced Ta’wīl in this verse and interpreted it as referring to ‘Dominion’66. He did not interpret this verse, as you believe, to refer to a physical touching. The literal meaning of this verse is that Allāh will grasp the forehead of each walking creature. This is a drawing of resemblance because it is impossible that Allāh could touch or be touched, since touch is among the attributes of creation. ِ َ َ‫ُّ و‬ ِْ َ ِ ِ َّ ِ َ ‫أما ندُ ُ مس يلم هذا َينُيؤولُهُ وْقول: الْق ْرب يف هذا احلَدُ ِ ال ُيُراد بِه الْق ْرب الْمس يايف، َكذل‬ َ ُ ُ ُ ُ ُ َ ‫ُ ْ ٍ َ َ َف‬ َ َ َ ُ ُ َُ ِ ِ ٍ ِ ِ ِ ‫يف كيل نيدُي ٍ وءَاَُية ظَياهرهُ أَ َّ اهللَ متَحفيز يف ه َ ية َيو ٍ ُيُؤول وال َمل علَى الْظَّاهر. ََأَُْن أ ْيتُم‬ َ ُ َ ُْ َ ُ َّ َ ْ ، َ ُ َّ ُ َ ‫ُف‬ ْ َ ِ َ ِ ِ َّ ِ‫من قَيولِكم: "التََّأوُل وَ ا ل"، ومن قَولِكم: "التََّأوُل إِحلاد"؟ وُُقال َُم: ندُ ُ مسي ي ي ي ي يلِم هذا إ‬ ْ ََ ٍ ْ ُ َِ ْ ُ ،ْ ُ ُْ ْ َ ، ُْ ْ ْ ُ ِ َْ َ َُّ "‫َلْ َتملُوهُ على الظَّاهر بَل أَولتُموهُ َيقد َْاقَض ي ي ي ي يتُم أَْيفس ي ي ي ي يكم، َِإَّْكم وَيقولُو َّ: "التََّأوُل وَي ْ ا ل‬ ُ َ ُ ْ ْ ْ َ ُ َّ ْ ِ ِ ُ ، ِ ُ َ ُ ُ .َّ ‫وَيف َلُوَْهُ َيتُيؤولُو‬ ْ َ ُ ‫َف‬ As for the Ĥadīth of Muslim, we practice Ta’wīl in it and say that the word Qurb in this Ĥadīth does not refer to being close in terms of distance. Likewise, whenever the literal meaning of a Ĥadīth or a verse of the Qur’ān suggests that Allāh is inclined towards a place above, Ta’wīl must be applied to it and it must not be taken literally. 63 Ref.: Ŝaĥīĥ al-Bukhāriyy, chapter of interpretation, beginning of the chapter of the interpretation of Sūrat al-Qaŝaŝ. 64 Ref.: Tafsīr al-Qur’ān al-Karīm, p. 194. 65 Sūrat Hūd, verse 56. 66 Ref.: Ŝaĥīĥ al-Bukhāriyy, chapter of the interpretation of Sūrat Hūd, section on His saying: ﴾ ‫( ﴿ ﭬ ﭭ ﭮ ﭯ ﮄ‬Sūrat Hūd, verse 7). 29
  31. 31. Where are you in your saying that Ta’wīl is Taˇťīl67? And your saying that Ta’wīl is Ilĥād68? They are told, “If this Ĥadīth of Muslim is not taken literally and Ta’wīl is applied to it, you inescapably contradict yourself since you say that Ta’wīl is Taˇťīl, when you yourself practice Ta’wīl.” We have narrated this as a clarification for the people and to warn the Muslims against the Wahhabi deviations. Furthermore, we are prepared to debate them whenever they wish in order to expose the flaws in their religion before the public. Allāh is the One who guides and the One upon whom we rely. 67 Taˇťīl is atheism. That is, the denying of the Existence of Allāh. 68 Ilĥād is deviation. That is, the deviation from Īmān. 30

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