THE CONFUTING EVIDENCE A Brief Refutation of the Wahhabis

1

السحب الوابلة ةل ح احلناب رائ على ض

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

2

ب ي و ي تي ائي ة م ف ح ي _ صييييييييي ل ب ن ي احل د د النج مد بن عبد اهلل بن ح قال الشييييييييي ة و ييييييييي خسييييييييي(572:)

دي.ج مي الن ن مح م د الت ميز بن مش ر ف بو علي مان بن ي ل اب بن س عبد الوه -514

و و ى أ ل أ يف الفقه ع ر قي المشييييييييييي انب المنسييييييييييي ض ى بي ل ل وكتب ع ى غيه، ونصييييييييييي ل ع ب ه صييييييييييائل الفق ة ك نة المسيي نة،، وويف يي وهو والد سييي، الث وخ ومائة وث هيييييييييييييييي أل 5521تابة نسيي

ر ها يف ا ا ، ر ريي انب الدعو الا ايتشيي ني ما مد صيي أ مداوي لكن بي ي ل يتظاهر بان،، مهل ال لم عن من عاصر الش بي ض أ بالدعو إال بي د موت والده، وأخبيرن بي ض من لق ته عن

تقل بالفقه ك با على ولده مد، لكوه ل ير أ شيييييي ال ه عبد الوهاب هذا أه كا غضيييييي أ ييييييا يقول ، كيي ه أمر، دث منيي ييه أ يي يتيفر ه، و ل ه تيي وأهيي ا د من للنيي ا ويرو من ميي : "ييا ميي

ل ما ، أخو الشيييي مد كا منا ا له ا ، وكذل ابينه يييي ا ما صيييي "، يقد اهلل أ صيييي رف يف الشييييه د ا ه يفدا بيا ات وا ثا ، لكو المرد وافا وال يلتف إ ود عل ه ال يق دعوويه و د عل ي بل يييييييييييييي

ن ابن وي م ة وولم ذه اب ما أو متأخفرا كائنا من كا غي الشييييييييي وقيف الدف ن الق م، كالم عال متقدفول به صييييييي ل، و ا ال يقبل التأو وإ ك إه يرى كالم ما صييييييي ا كالم ما على غي ما على النا

ل ا ااب يف الردف على مد بن عب ل ما ده على أخ ه " صييي ييي د الوهاب" يف م. وسى الشييولة ا ائلة ول الصييييي رفه ومكره، م لمه اهلل من رييييي ا باينه أند، ذ ابأباعد إه كا إ الا أ عب و ييييي

ل ال لقوله بتكفي و د عل ه ول يقد على قيتله ماهر ر ل إل ه من يقتاله يف راره أو يف السو له. وق ل إ م تحالله قيتي رب من واه ه ولو ا كا يف بيلد ومن عادوه أ نو من خالفه وا ييييييي ضييييييي

دخل على أخ ه الش ل ما وهو يف المس م أ بالسفالح، فا و جد ونده، ر مد، أ ي اى يل ما خا ء أدخل عل ه لما ا قول: منه، يرمى المجنو السيي من اه الشيي يي ده وصييي

امات.ا ا، وال ر أ هذه من الكر "ا ل ما ال ت إ من ا مني"، وكرف ها مر

3

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 ˇAbdul-

Wahhāb 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 Abdil-

Wahhāb) 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 al-

Qayyim (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.

4

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 ˇAbdil-

Wahhāb, 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.”

5

إباال أردف رب ة للوهاب ة

ا وهي قو م إه يلزم من يفي التح ز يف المكا عن اهلل و كالتح ز يف ه ة و يفي، لوهوده 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.”

6

:2ث الش عبد اهلل ا ر ي حه اهلل و ا قال المحدف

ل المكيي ر الوهود التح يز يف المكييا بأ اهلل وبييا وو ييا كييا قيبيي ال م: ل من ريييييييييييييي ا يقيي: "كا اهلل ول كن رييييييييىء، والزما وال ات وابأهرام الكث فة واللا فة، وقد قال ييييييييول اهلل

ح وهوده اهلل و ا كا قيبل المكا والزما والنو والظالم وال ات، إذا صييييييييي غيه" أ ي منا أ قيبل هؤالء وقيبل كلف ملو صح وهوده بال ت ز يف ه ة ومكا بي د وهود ا لق.

ذا احليد الذي واه الباا ي ژ ۈئ ۈئ ېئ ی ژوغيه ويفسييييييييييييييي، لقول اهلل و ا : وهيه بابأول ة المالقة ال أول على ا اال إال اهلل، أما بينا يفسييي أول ة ] يييو احلدد يقد وصييي

سب ة،. ي أول ة، بي ض المالوقات بالنفسبة لبي ض

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:

"ه ء، غ ير ى كا اهلل ول كن ر "This means: “Allāh existed eternally and there was nothing other than Him.”

ح الب ا ، االد ابأول، صييييح فة 2 للاباعة والنشيييير والتو ، ، الاب ة الراب ة، دا املشييييا 101كتاب صيييير

بيوت.3 Ref. Ŝarīĥu-l-Bayān, volume 1, p. 101, authored by the great scholar and defender of Islām

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.

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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:

ژ ۈئ ۈئ ېئ 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.

ما كو متح يفزا يف ه ة و وأيتم أ ا المجسفمة لما نصرت الموهود ما يتصو ه الوهم وه

، منكم للاالق بالمالو ، بأ المالو لما كا ال يرج عن كوه هرم ا ومكا ، ي ذا ق ا ة وهود ما ل كذل . صح م كث فا أو لا فا أو صفة واب ة للجرم كاحلركة والسكو قا تم ب د

م. تي م وتو ر بال ربي ب ذا التقر

ز يف ه ة واعلموا أ أصل مص بتكم هو أكم ه لتم اهلل هرما يقلتم: ال صح وهود اهلل بال ت ه ول ويقبيل يفو يييييييييييييي : المثييل بقولييه كم وهود ميا ل متح فز وهو اهلل و ييا الييذي يفى عن يفسيييييييييييييي

و ى وخرهتم عما ووا د عل ه السل وا ل وهو ژ ٺ ٿ ٿٿ ٹ ژ ] يو الشيو ت ببال قو م: أحد بن ننبل وا مام قال هذه ال با ا مام ، اهلل بال ذل ""م ما وصييييي

4 Sūrat al-Ĥadīd, verse 3.

8

ا ي المشيييي و رن، وم ناه عبا الشيييي ري وفا كاا متي اصيييي ذو النو المصيييي "من : الزاهد النا يييي ".يتي ى إ موهود ينت ي إل ه كره ي و مشبفهايتي ض لم ر ة مدبفره ا

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.

9

:وأيتم ا م شر المشبيف ة م تيقدكم أ اهلل هرم، نت

ش من الواب ابأ بي ة.قال بي ض م إه هرم، بقد ال ر

د على ال رش. كم إه وقال بي ض ز ضكم هو على بي ض ال رش.وقال بي ة أربا بشب يفسه وقال بي ضكم إه بصو إسا اوله بي . د، ومر ل منه رييييىء، بل ز قال إه و ع مكم ابن و مة مر قال إه بقد ال رش ال يفضيييي

ي يف هال ، على الكر يف وقد أخلى موض ا لمحمد ل يق ده ه، وابأول من هذن القول ابييه المسييييييييييييييمى ال رش 7والثييان يف الفتيياوى 6كتييابييه المن يياج عل ييه ا مييام وكتيي الييذي االر الن ، وقال احلا ظ أبو يييييي د ال الئي ريييييي 8ابأدلسييييييي حوي اللقوي أبو ن ا المفسييييييف

قالنف إ ابن و م ة قر وال قال إه بقد ال مشيييييييييا احلا ظ ابن نجر ال سييييييييي رش ال أصييييييييي. 9أكبير

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.

(.061-1/060املن اج ) 6 (.4/474الفتاوى ) 7

الن ر املاد: وفسي ءاة الكر ي. 8

(.44-40ذخائر القصر )ص/ 9

10

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 al-

Andalusiyy12. 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

ش منيقو ، وقيول الوهاب ة إ الفار يف كلف إسييييييييييا ويقضييييييييييي بأ اهلل متح يفز، ة الفو أي ال ر ر ا الا لوي ا ا ضيييييي ماء الد من ي تقد أ هذه السييييي واهد الوهود بأ من النا ف فة هي ا بشييييي

المن ه ظ ر من بي ض النا لة، و ا ة، نت إ من ي تقد أ اهلل كتي بي ل يييالم اهلل، ومن النا تسيييموات السييييييييي أ اهلل بيف ة قالوا بأه يف إندى السييييييييي م من ب يف مكة والمدنة، وبي ض المشييييييييي ، ومني

ة احلنيابلة أل كتابا ويبه هكذا: باب ال دن باب بيف ي د مشيييييييييييييي ة وهو أني بيلقي بيه الوقياني ال ي باب كذا إ أ قال باب الفرج ل رد ه رىء،.باب كذا

بيف ة أي هؤالء على الفار الا وزعمو أ ا سيييييييييي ي قال للوهاب ة ر المشيييييييييي ا إذا خلفي : ا م شيييييييييي ه يزم أ اهلل متح يفز، يف السماء؟ وابي

وما هي الفار الا خلق اهلل عل ا البشر الا هي الصواب واحلق؟

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.

11

ا الف ه عن السم ة وصفات إن ل ل ال قلي ووا ق التينز ا وعوا ض ا، وهذا ار هي ما وا ق ال قل والد ما مه ج و علماء الاوائ المنتسبة إ ا الم.

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.

اهلل و ا و البيقدادي وأما ال لو الوا د وصيي يف وفسييي ابأساء به ينذكر ما قاله ا مام أبو منصييفات ه: "والوهه الثال أ كو ال لو م ، القلبة، قال اهلل ع 14والصييييييييييييف ے ژل: ه و ز وصيييييييييييي

غلبته، ي ال منه: علوت قيرن أ ئكم، يق اعد و بأ الب ق ي ال ] يييييييو ءال عمرا أ ژۓ ڭ

(.151وفسي ابأساء والصفات ) / 14

12

كبير و ] ييييييييييو القصيييييييييي أي غلب و ژ ے ے ۓ ۓ ڭ ۉ ژل: ه ومنه قوله عز و ل ى، ومنيه قوليه عز و اق و و ژٱ ٻ ٻ ٻ ٻپ ڀ ژ: هي ا، ] ييييييييييييييو الدخا أي ال ويتكب

وا. إذا كا مأخوذا ژے ۓ ۓ ڭ ڭ ڭ ژوكذل قوله: ] و النمل أي ال وتكبدو يف مكا من ال لوف م ، وص اهلل عز وهل بأه علي أه ل يوقه أند،، ول م ناه أه

رأا من أ شبفه به ر ئا" اهي. مكا ، وإ كا مأخوذا من ا وفاع الشأ ي و بحاه أ

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 al-

ˇUluw is subjugation. Allāh, the Exalted, Said16:

ژ ے ۓ ڭ 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:

ژ ے 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.

13

This means, “Do not be arrogant.” Similarly, His saying, the Exalted19:

ژ ے 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.

14

ارق، ل، لكسر الوهاب ة

An Easy Way to Defeat the Wahhābis

15

:20 حه اهللقال المحدفث الش عبد اهلل ا ر ي

أه مد بن عبد ال شيييييييييييي ل ل أ بدل هاب و يقال م: أيتم دنكم هدد، أ ند، ا أ ا ك ي م م المسييييييييييييرفم قيول: " م سمف ه ر هاب و د ال ب د بن ع ي م ، نت الذ هاب و ا مد" قيبل ابن عبد ال مني

، ي و يقول اصييييي ضيييييف ق لمن أ عند ال " ا مد ة قر قيول " ن وي م وهو اب الم ا ييييي به يف هله خد ،ذ ه ي أصيييييييييييييي مالوب، أ يقول الييي د ، يف هلييي ه خييي ه ويتي اييي –ابييي ل نركت يييا ول أي مر ، يف هلييي

مى ب تدل ب بد اهلل ،ا مد"" – ل التينم المسيييي ابه ا أ ه ك إ ،ا م ني اهلل ع ي ضيييي ر بن عم وسيييي صيييي إ ل له: اذكر أ ق خد ، يف هله اىف. تي ي مد"ا : " ال ق ي ل نب النا

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 ˇAbdil-

Wahhāb. 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.

، الاب ة الراب ة، دا املشيييا للاباعة والنشييير والتو ، 070كتاب صيييرح الب ا ، االد ابأول، صيييح فة 20

بيوت.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.

16

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 Abdullāh

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.

ه ري ي ة الذ م ن وي ة: اب هاب و ل ل ال ويق مو ه كفرا؟ نت ابن تم ي أ ا و ذ ها ه الم أ ا ي وسي مو وسي ن ى د ل ولسيييييييييتم ع الم ن ا ييييييييي ى د ل ع كم أ و دع و ك ة، ل ئي ذه المسييييييييي يف ه ئ، منكم ر و م ة ب يتم أول من أ ،ا مد"ول " ا قي م خال ، يف هو ابأمة ل كن ابأمة، و يتم كفرت أ ، و ا الم

ي أ باا ى ال و يقد ،م الى ا ييييييييييي ل ال ع ابأمة ال ويز بأ ،كا ر نرم هذا، ومن كفر ابأمة ي و ال ".26مر اهلل أت أ و نت ساعة أ نت ويقوم ال 25: "لن يزال أمر هذه ابأمة مستق ماال ق النب

ن اء الذ ال لم و "، لم الا فب ك : ش د عل كم كتابه "ال ال م ال هذا، يق ا ق ة م ن وي م وا: اب ال إ ق م صيي ،ساء كتبه اب يف أ كت ة ذكروا هذا ال ن وي م ويرجوا الب فد ح ال الومني ن الصيي را ك ي و دف ا م اصيي

ة. م ن وي اب أل اب من و كت يقد ذكر أ هذا ال ،ه ل ن وي م ة وتيردد ع الب

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. م ناه دن ا الم ال نقا. 25 الق امة.أمر اهلل م ناه نت أت 26

17

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:

"ر اهلل م أ أت نت و ة أ ساع وم ال ق نت وي ال أمر هذه ابأمة مستق ماز ي لن "

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.

وعمل عل ه وي ل قا لكنه ،ة م وي ن اب ثاب ، الب كت ان اعتير وقال: هذا ال ب ل ي ابأ خ مكم ابأ ع ناد قيول اب ق ، وهذا ال ن عمر "ا مد" لما خد ت هله ضييييييييييي ال: إ إ ييييييييييي نا بأ ، ر عل ي ه ي كف

.28"كلم الا فب اب "ال كت ى ال " وس " صل، يف الرفهل إذا خد ت : ال أو ده وق ة ن وي م اب ثيب أ

ن أهو الذي ،ي كفر من الذ ها هذا، ة أ م ن وي اب ، لكن ثيب أ اده ضييييييي ولو ر أ إ يييييييه ر مو وا ول ق ي و أ تجرؤ وا. هنا ال ي ر ه نكما وإ ل وش و كم كفرت ؟ بأ م أيتم ا الم أ وسي

. و ول ق ال ي ا ر، و ة ك م ن وي اب عن أفس م نن كفا ،

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:

ن على احلق وهم أهل ال لم" ."ال وزال اائفة، من أما ظاهر (.74ب )ص/الكلم الا 28

18

ن إ ومنا، ومن ول يييييييييييييي ر ال ي من أيام م ل المسيييييييييييييي يد،، كفرت د قول: إذ أيتم دنكم هي ي ن قي ة بأ م ن وي ع مكم اب ، كفرت الم تحسي ومن ا تحسن ،عند خد الرفهل "ول "ا مد ه ا ي

، ي ل لكم من ه اب؟ و الكفر ي و كا ر،

.هذه وكسر ظ و هم

بأه روم، من احلفظ ،تصييييييييح ح ال و ه ل أهال للتضيييييييي بأ ، نجة انف ل ب ل ل ابأ و قي ى أ ل ع ر أ فظ عشييي ا أ ب ناد ي و ل نا ظا باعتا ه ال ه: "أ ه ق إ دها، ييي ا دفث ال عن يفسييي

اب لس دفث نفظ".كت

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.

19

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.”

دهم ولو قيي ذا ر : مرد إ م قييال ، ييه او متيل ، ق ر اه من ا ة و يي ن وي م : اب ال أنيي اده ييذا يف هييينه إ ى أ ل ل، ع ل اب د كت ال تحسي ر ص اه غ ر ه ي ر أ إ حا و ح اه صي ير ه ر أ ه ا ي ح، بأ ح ي منه ي و د اال يف كتابه و ب و د ال ي الذ ذف ء.ى ش ذل ال اع إ ال

ة وهذه ال ي اخر غ اد ء ن يييييي بإ 30 المفرد"دب اب "ابأ ا ي يف كت البا سيييييي فف و ن ال ا ظ اب اها احل و قصيييييين إ به ب ك ي الذ ب م احلر اه ر بي إ ي ب ك ا ظ ال ا احل اه و سيي فف، و ن ال اد اب يي ل يفب ن ن ن د ب ام أح ا م ا شييا، و سييي فف أ ن ال اد اب ن ييي ي إ بق 31 "د ب احل ر ابه "غ و ع يف كت ال م و ل ال ، 32ا ظ النيووي اها احل و ضييين احل ن الز يف يف كت ا ظ اب احل و احل ي صيييييييييييي ابه "احلصيييييييييييي ن احل " وكتابه "عد ا اه و ، و 33"ي صيييييييييييي صيييييييييييير ما و ه عندك وهو ،اء ر يف بي ض ابأ ي هو وا قكمالذ 34ان ك شو ال م.غ ي

اب ي ي د ب ن ع خذ اب ي أ الذ امكم ة هو إم ن وي م اب و ،كم ل ة ع ح ضيييييييييييييي ا ا من ن المفر؟ و ة أ ي ا وهي كتبه. ي من م ل ا المس ال ا ه الا خ ك وهاب بي ض أ ال

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.

(.404(، ابأدب المفرد )ص/74-70عمل ال وم والل لة )ص/ 30

ب احلد ) 31 (.674-0/674غر (.401ابأذكا )ص/ 32

احلصن احلصي )ص/ 33 (.105عد

(.067تفة الذاكرن )ص/ 34

20

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-l-

Ĥaŝīn39. 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!

لنا:قي ا تحل الشفر والكفر، ن وي م ة اب اب و صو ىل إ قيلتم: نن ع

ه ويف غيه من ضالالوه. د التشب قد كفرت كنكم يف عق

و اعتير يتم بييأ ل كيي ووكو ه يف كثي ا ر تتجو بك كم متب و لرهيي د الميي من عقييائييدكم، يقييببه وهو قوله: إ كالم اهلل ومشييييييي ئته ناد قدي اد ث ابأ ير اويبي تموه يف قيوله الذي كفر بسييييييي

ه ي النيوع أ اهلل ل ملو ل هن ال يييال أ : إ الن ، وقيولييي ا. م ذا الكفر هو قييي يف هييي كنكم.

35 p. 324 36 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.

21

اب صو ه ال ا ق ا و م ه الفتمو وخ ه احلق ال ا خ م ه قدو لكم و تم يقد وب تموه وه ل ا مد".ول عند الضف ق بقول: " الر اثة ب ا اال تق هو هو و

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.”

؟ مد" عند الضف ق ا كر قيول " سلف ة، أي لفي أ ى ال و يف دعو اذب إكم ك

م تكم م نرام، بأ أ يتسييييي كم اذا اال ييييي ا ووهم أكم ع يفسييييي ل و د ال ق ع ى ل ن تم ع أ سييييي ى ل يتم لسيييييل و د ال ق ع تقاثة هائز، عند مد" ل قيول "ا دا، بأ د نا ه و د ن يتم ود ال ا ل ، أ سيييييييي ال يييييييي

ا .االويفف بي ده ب ول و ا الر ا ل يف ن السل و

چ چ ڇ ڇ ژا ة: ه يف ن اوه بي د يزول "ا مد" يف وه ا نرفم داؤه ن إ و

ادوه ا هفا قيوم ذل أ ي كا بب تر و ، و الن ] و ژڇ ڇ ڍ ڍڌ ڳ ن ا مد اخرج من و اء نجراوه: " ه.فا ل شر حرم اهلل و ا ذل يف وه ه و ،ا"إل ي

22

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 .

يقول:ول أ لمه الر شففاء ي ال دعو له ب ي الب من الر ول أ ى الذ ا ويو ل ابأعم وك

إنف أ أل وأووهه إل بنب فنا مد بف الرحة، اللي م "

يف ناها" ا مد إنف أويوهه ب إ بف عز وهل

ول ر الر يييييييييييي لف ك تي ه: "ائ الم ال ل ه ق بأ ،خا ج نضيييييييييييي صيييييييييييي أ أ يتوضيييييييييييي ادع اذه ضيييييييييييي ي لى ك تيي 42الدعوات" أ وصيي ل ذهب الرهل يتوضيي إ ودعا اذا التيو يي وقد ل و الر يي ه أبصر.

41 Sūrat an-Nūr, verse 63.

ه الابان يف الم جم الكبي ) 42 قي )ص/11-9/17أخرهيييييي ( وقييييييال: 000-001(، وامل جم الصيييييييييييييي "واحلد صح ح".

23

ول يف ن ر الر يييييييي اله يف كتابه ق ا م قد وب تم ابن و م ة تم ي أ ، و اوه وهذا دعاء، يف غي نضييييييييل و "التيو ل إ ة" إه ال ي ل و يي ال يي ر، لكنال باحليف احل و التو يي تق اذه اضيي ن ا اث اال يي تحسيي ة الا ا ييا أويوهكم عن الفتموه وه لتم ذل رركا وكفرا مبي د و اوه خ ن و م ة والا هي ا تقاثة، به اب

. احلقف

Indeed, the blind man who asked the Messenger to supplicate for him to be cured was taught

by the Messenger to say:

،ة بف الرح إنف أ ئيل وأووهه إل بنب فنا مد اللي م "

اها"ل يف ن ه ز و بف ع هه ب إ و وي إنف أ ا مد

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.

24

ضا ا ة من ائما المس ا ق : الرهل إذا ك ش ات التح ز هلل يف ال ر ثيب إ يف الردف عل م يف قيو م ب وقال أ اهدا؟ ا م لو ك قيرب أ أ ه إ ال رش أ

.ائماا ق ا ك قيرب إذ أ :و ل قو ي ي

ى د و يق ،ا عمتموه م ينيقض عل كم ر ول رش ن يفزا هلل وند ال يتم ه لتم ال أ :ال م ي يق أيتم ء" و اكو ال بد من بفه وهو اهد، أكثروا الدع "أقيرب ما : 44ال ق النب مسلم، أ

ل وي ا ل،" أ و ل ويقو التأو ى ي ل ،اوه صف و ود اهلل ه يفي، لو ي : "التأو تيقض عل كم ل اي قيولكم من من م تيقدكم.

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:

"اءدع وا ال أقيرب ما كو ال بد من بفه وهو اهد، أكثر "This means: “The position in which the slave becomes closest to his Lord46 is when he is in Sujūd47

so increase your supplication.”

أخرهه مسلم، يف صح حه: كتاب الصال : باب ما قال يف الركوع والسجود. 44

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.

25

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.

نة يؤ ال هل ما نن أ أ وفل و اه ويؤ ] يي ژ ڈ ژ ژ ڑ ڑ ژ وفل قيول اهلل و ا :سييل ء ا أ أ اء له أعضيييييييييييييي أ و ا أ ك الم متح يفز، يف ال ة و اهلل اهره أ ظ اة أو ند كي و نركة و ند

تقاال أ فات ا لق و ي أ و وا فة من صييييييييييي ل ا كما ثيب ذل عن صييييييييييي ال ويف أو و و ال ا أ ال إج أو صييييييييييي السل ووب م ا ل .

ال : "بال ك و ال بي ض م ق باهلل و ا كما ق ا ول ويقول: ل المراد ظواهرها بل المراد اا م وشب ه".

ا م ا، ا السم ة ولو المراد ا اد ل ن ابأ ات و هذه ا و أهل السنة بقو م: "بال ك " أ ل ا توفهو ع كم ادهم مر ل ،: "بال ك "سنة بقو م هل ال ا ل من أ سل و اد ال هذا مر ى النا

يتيقولو لفظا "بال ك " ووي تقدو الك .

As for us, Ahlu-s-Sunnah, we practice Ta’wīl in the saying of Allāh, the Exalted50:

ژ ڈ ژ ژ ڑ ڑ ژ

48 Ta’wīl is the avoidance of the literal meaning of a scriptural text in favour of an appropriate

meaning.

49 Taˇťīl is negating the existence of Allāh and His Attributes.

50 Sūrat Ťāhā, verse 5.

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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.

ل و ل ال وأما التأو حد ام أ يقد ثيب عن ا م ،ا منه رو اوا ل كث إ ك تيفصيي لي يقد ثيب عن السييل المج ب ] يييو ژ ى ائ ائ ەئ ەئ وئ ژ: الذي ذكر يف هذه ا ة ئ ن ننبل وأو

.مره"اء أ : "ه ال ابه"، و وي عنه أه ق و اء ثي : "ه 53ال الفجر أه ق

المالئكة ينزلو كما أ ابأ رش إ ال من ال االتق اهلل بالنيزول احلسفيف ب ميء : إ وأيتم قيلتم إ ابأ يوم الق امة. وة ل اكن م ال م ال من أ االتق يزوال نسف ا ب

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.”

(، قال الب قي: "هذا إ ناد، ال غبا عل ه".10/407البداة والنف اة ) 53

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ويفسفرو . وهذا أيتم اهر كما ظ ى ال ل قيرها ع ا أول ا ة بل أ ادكم م ام أحد ي تقد اعتق ا ا م ولو ك قي يف كت ام أحد ث من ا م التأول ام أحد. ا م اقب ابه من اب ، صححه البي ي

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:

ژ ى ائ ائ ەئ ەئ وئ 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).

ل ا المذكو وكذل ثيب عن السييي ] يييو ژ حط حس خس مس حص ژ :اة يف ء ويفسيييي السيييدد الشييي د ا هي الشيييف و 56القلم بأ السييي وا كما أ ل سيييا عضييي ا عضييي ، وأيتم ه لتم السييي

تسيييابكم إ ا مام ا ، أن أيتم من وينزه اهلل عن مشيييااة ا لق، ظ ر أ ا تسييياب، أالسييي حد ا. 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.”

(.445والصففات )ص/(، ابأساء 14/401 تح البا ي ) 56

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] يييييييو ژڱ ڻ ڳ ڳ ڳ ڳ ڱ ژ :ة ا ل ء ، أو ي تي لي ي ام ه وأو باا ي ذكر يف ه ال و الثان ، و 58يه س كذل ذكر ف ا الثيو ي يف ويف ، و 57وهه بالمل ول ال القص أ الذي الموض

ول ا أ ، م 59ا ا ل سيييي ال و ا بالمل و ] ييييو هود أ ژ ڃ ڃچ ڇ ژول الباا ي ه ءاة أ ، وظاهر ا و يتم وي تقد ا أ م ك اله ه، بأ ب ذا وشيييي ه ابة و ة كلف د صيييي ان اهلل يقبض ب ة أ م ، الم ف لق.ات ا صف الم من بأ ،ي و ي أ ى اهلل أ ل و ع ي

In addition, it has been confirmed by the Salaf that they interpreted the term Sāq ( ا ), which

is mentioned in the following verse60:

ژ حس خس مس حص حط 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:

ژڳ ڳ ڳ ڳ ڱڱ ڻ ژ

صح ح الباا ي: التفسي: أول باب وفسي و القص . 57

(.194وفسي القرءا الكري )ص/ 58

﴾ ڤ ڤ ڦ ڦ ڌ ﴿صييييييح ح الباا ي: كتاب التفسيييييي: يييييو هود: باب قوله و ا 59 ] 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.

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He practiced Ta’wīl in the attribute of Wajh (وهه) and interpreted it as al-Mulk ( المل) which

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.

لم هذا ينيؤوفله وقو د أما ن ايف، وكذل قرب المسيي د به ال ا ال ير د ب يف هذا احل قر ل: ال مسييد لف ني ة يو يؤول و اهره أ ة ظي اي ء ي و يف كي مل ع ال اهلل متح يفز، يف ه ي ن أيتم أ ظاهر.ى ال ل

ل و ا ل،"، وم ل إحلاد،"؟ن ق من قيولكم: "التأو قال م ولكم: "التأو لم هذا إ د : ن و مسييييييييييييتم د ق ل تملوه على الظاهر بل أولتموه ي كم اقضيييييييييي ل وي كم ويقولو إ ،أيفسيييييييييي ا : "التأو ل،"

ه يتيؤوفل .و ويف لو

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 ڌ ﴿ (Sūrat Hūd, verse 7).

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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.