How to debate with the so called salafiyyah

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َ‫ك‬َ‫ي‬َ‫ف‬‫ية‬
ََ‫مناظرةَالمسم‬‫ي‬‫ن‬
َ‫بالسلفية‬
HOW TO DEBATE
WITH
THE SO-CALLED SALAFIYYAHa handbook for thoroughly refuting Wahhabiyys in the topics
of the attributes, madhhabs, innovations and tawassul
‫ا‬‫ذ‬‫م‬َ‫أ‬َ‫ف‬ ٌ‫ات‬َ ِ‫اِب‬ َ‫ش‬َ‫ت‬ُ‫م‬ ُ‫َر‬‫خ‬ُ‫أ‬َ‫و‬ ِ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ ُّ‫م‬ُ‫أ‬ ‫ذ‬‫ُن‬‫ه‬ ٌ‫ات‬َ َ‫َك‬ْ‫ح‬ُ‫م‬ ٌ‫ت‬ َ‫َي‬َ‫أ‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ َ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ل‬َ‫ز‬ْ‫ن‬َ‫أ‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ‫ُو‬‫ه‬
َ‫ه‬َ‫ب‬‫ا‬ َ‫ش‬َ‫ت‬ ‫ا‬َ‫م‬ َ‫ون‬ُ‫ع‬ِ‫ب‬‫ذ‬‫ت‬َ‫ي‬َ‫ف‬ ٌ‫غ‬ْ‫ي‬َ‫ز‬ ْ‫م‬ِِ‫وِب‬ُ‫ل‬ُ‫ق‬ ِ‫ِف‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬‫ذ‬‫َّل‬
ِ
‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ِ ِ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬َ‫و‬ ِ‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ْ‫ل‬‫ا‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬ ُ‫ه‬ْ‫ن‬ِ‫م‬
َ ْ‫ال‬ ‫و‬ُ‫ل‬‫و‬ُ‫أ‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ ُ‫ر‬‫ذ‬‫ك‬‫ذ‬‫ذ‬َ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ‫ا‬َ‫ن‬ِ‫ب‬َ‫ر‬ ِ‫د‬ْ‫ن‬ِ‫ع‬ ْ‫ن‬ِ‫م‬ ٌّ ُ‫ُك‬ ِ‫ه‬ِ‫ب‬ ‫ا‬‫ذ‬‫ن‬َ‫م‬َ‫أ‬ َ‫ون‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ ِْ‫َل‬ِ‫ع‬ْ‫ل‬‫ا‬ ِ‫ِف‬ َ‫ون‬ُ ِ‫اِس‬‫ذ‬‫الر‬َ‫و‬ ُ‫ذ‬‫اَّلل‬ِ‫اب‬َ‫ب‬ْ‫ل‬

Al-KAYFIYYAH
HOW TO DEBATE WITH THE SO-CALLED SALAFIYYAH
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5th edition

Al-KAYFIYYAH
CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED.. 7
DIFFERENCES BETWEEN THE MUSLIMS AND THE SO-CALLED SALAFIYYS
....................................................................................................................................8
THE PATH OF AHLU-S-SUNNAH AND THE OBLIGATION OF FOLLOWING THEM............... 9
THE WAHHABIYY ATTEMPT TO DISCREDIT THE NATION AT LARGE.................................11
THE MAHHABS OF AHLU-S-SUNNAH...........................................................................................13
NAMES THAT HAVE BEEN ATTRIBUTED TO THE WAHHABIYYS ............................................17
THE CORRECT BELIEF IN ALLAH........................................................................21
THE WAHHABIYYS ATTRIBUTE A BODY TO ALLAH ...................................... 23
THE WAHHABIYY REASONING BEHIND THEIR INCORRECT BELIEF .......... 25
HOW THE WAHHABIYYS INTERPRET THE TEXTS .......................................................................27
THE TRUTH ABOUT MAJAZ (FIGURATIVE SPEECH).................................................................30
THE TRUTH ABOUT THE LAWFULNESS OF TA’WIL ..................................................................32
THE WAHHABIYYS REJECT LOGIC..................................................................................................36
REASONING IS NECESSARY AND RELIGIOUSLY CONFIRMED ..............................................37
THE CLARIFICATION OF WHAT THE SCHOLARS MEANT WHEN THEY DISPRAISED
(RATIONAL) ARGUMENTATION (KALAM)..................................................................................40
THE MENTAL PROOF THAT THE WAHHABIYYS TRULY BELIEVE IN BODILY ATTRIBUTES
FOR ALLAH (TAJSIM) ........................................................................................................................44
THE RATIONAL CONCLUSION WHICH IS SUPPORTED BY THE TEXTS................................47
ISLAMIC TEXTS THAT REFUTE THE WAHABIYY CREED ............................... 49
PROOF FROM THE QUR’AN THAT REFUTES THE WAHHABIYY CREED..................................50
THE PRIORITY OF THE DECISIVE VERSES OVER THE AMBIGUOUS.....................................53
PROOF FROM THE HADITH THAT REFUTES THE WAHHABIYY CREED .................................57
SCHOLARLY TEXTS REFUTING THE WAHHABIYY CREED .......................................................61
THE VALIDITY OF THE CONCENSUS............................................................................................61
A DOCUMENTATION OF THE SALAF’S BELIEF..........................................................................63
IMPORTANT INFORMATION AND ADVICE.........................................................66
EXPLAINING THE MEANING OF KUFR (BLASPHEMY) AND SOME OF ITS DETAILS .........66
JUDGING SOMEONE AS A KAFIR (TAKFIR).................................................................................69
HAVING THE CORRECT INTENTION.............................................................................................71
REFRAIN FROM PURPOSELY LEADING A PERSON TO SAY KUFR (BLASPHEMY).............71
THINK FIRST AND HOLD YOUR TONGUE....................................................................................73
THE IMPORTANCE OF FOCUSING ON THE ISSUE OF BELIEF..................................................74

Al-KAYFIYYAH
WHO ARE THE REAL SALAF?.............................................................................77
CHAPTER TWO: A REFUTATION OF THEIR MISUNDERSTANDING
OF THE HONORABLE TEXTS ................................................................. 78
INTRODUCTION ..................................................................................................... 79
TRANSLATING THE QUR’AN...........................................................................................................79
THE WAHHABIYYS TAKE ADVANTAGE OF THE IGNORANT ....................................................81
THE WAHHABIYYS SHOW OUTWARD ADHERENCE TO THE SUNNAH..................................82
THE TRUTH ABOUT THE HADITH OF THE FEMALE SLAVE........................... 85
THE STORY BEHIND THE HADITH ................................................................................................85
THE WAHHABIYY MISUNDERSTANDING OF THE HADITH .......................................................86
THE ARABIC TERMS HAVE MORE THAN ONE MEANING........................................................86
DIFFERENT VERSIONS OF THE HADITH ......................................................................................88
HAD THE WAHHABIYY UNDERSTANDING BEEN CORRECT, IT WOULD BE SUFFICIENT TO
SAY “IN THE SKY” TO BE CONSIDERED A MUSLIM .................................................................89
THE FACT THAT THE HADITH IS NARRATED BY MUSLIM DOES NOT SUPPORT THEM..90
THE HADITH IS NOT STRONG ENOUGH TO BE A PROOF IN THE ISSUE OF BELIEF..........92
A SCHOLARLY CLARIFICATION....................................................................................................93
THE WAHHABIYYS TA’WIL FOR THE HADITH..............................................................................95
SIMILAR TEXTS .................................................................................................................................95
THE TRUTH ABOUT THE SAYING OF ALLAH: {( ‫الرمحن‬‫عـىل‬ِ‫العـرش‬‫توى‬‫اس‬ )} <<AR-
RAHMANU ÂLA-L-ÂRSHI-STAWA>>...........................................................98
THE TAFSIR OF THE VERSE AND HOW TO REFUTE THE WAHHABIYYS WHO
MISINTERPRET IT..............................................................................................................................98
SIMILAR TEXTS USED BY WAHHABIYYS AND HOW TO REFUTE THEIR CLAIMS .............105
THE SAYING OF IMAM MALIK......................................................................................................110
THE TRUTH ABOUT THE HADITH OF AN-NUZUL..........................................112
THE EXPLANATION OF IBN HAJAR AL-ÂSQALANIYY..........................................................112
THE SAYINGS OF THE PROPHET DO NOT LEAD TO IRRATIONAL MATTERS ...................116
SIMILAR TEXTS ...............................................................................................................................116
THE TRUTH ABOUT THE SAYING OF ALLAH: {( ‫ليه‬‫ا‬‫يصعد‬‫اللكم‬‫الطيب‬ )}........................118
<<ILAYHI YASÂDU-L-KALIMU-T-TAYYIB>>..............................................118
THE CORRECT MEANING OF THE VERSE..................................................................................118
THE IMPLICATIONS OF THE LITERAL MEANING ....................................................................119

Al-KAYFIYYAH
A SIMILAR TEXT..............................................................................................................................120
ALLAH IS NOT ATTRIBUTED WITH A SHIN.....................................................121
ALLAH IS NOT ATTRIBUTED WITH A FACE.................................................... 122
VERSES MENTIONING THE ATTRIBUTE OF WAJH..................................................................122
ALLAH IS NOT ATTRIBUTED WITH A HAND .................................................. 124
DEFINITIONS FOR THE WORD YAD ............................................................................................124
THE SAYING OF ABU HANIFAH ....................................................................................................124
THE MEANING OF THE SAYING OF ALLAH: {(‫})بيدي‬ << BIYADAYY>> ................................125
ALLAH IS NOT ATTRIBUTED WITH AN EYE....................................................128
CONCLUSION........................................................................................................129
CORNERING THE WAHHABIYY WITH THE ISSUE OF “CLOSENESS (QURB)” ................ Error!
Bookmark not defined.
ALLAH DOES NOT CAST A SHADOW...........................................................................................131
ALLAH DOES NOT HAVE A FOOT.................................................................................................132
THREE EASY WAYS TO SMASH A WAHHABIYY ........................................................................133
APPENDIX............................................................................................... 137
THE TRUTH ABOUT THE SPEECH OF ALLAH .................................................138
THE TRUTH ABOUT THE SAYING OF ALLAH: {( ‫منا‬‫ا‬‫مره‬‫أ‬‫ذا‬‫ا‬‫اد‬‫ر‬‫أ‬‫شيئا‬‫ن‬‫أ‬‫يقول‬‫هل‬‫كن‬‫فيكون‬ )} <<Surely if He willed
for something, He says to it, “Be”, and it shall be>> ..........................................................................139
THE MEANING OF THE WORD “AL-QUR’AN”.............................................................................141
THE TRUTH ABOUT INNOVATIONS................................................................. 143
THE MEANING OF BIDÂH LINGUISTICALLY AND RELIGIOUSLY......................................143
THE CORRECT MEANING OF: ‫و‬‫كل‬‫بدعة‬‫ضاللة‬ “WA KULLU BIDÂTIN DALALAH” .............143
PROOF FROM THE HADITH ABOUT GOOD INNOVATIONS ...................................................144
OTHER TEXTS USED BY WAHHABIYYS IN THIS ISSUE, AND HOW TO REBUTTLE THEIR
CLAIMS..............................................................................................................................................146
STATEMENTS OF SCHOLARS ABOUT GOOD INNOVATIONS................................................147
THE MEANING OF THE SAYING OF ÛMAR IBNU-L-KHATTAB............................................149
EXAMPLES OF GOOD INNOVATIONS.........................................................................................150
THE COMMEMORATION OF THE MAWLID (BIRTH) OF PROPHET MUHAMMAD ‫ﷺ‬ ....152
WHO ARE THE HEADS OF THE WAHHABIYYS? ............................................ 156
AHMAD IBN TAYMIYYAH.............................................................................................................156
MUHAMMAD IBN ÂBDU-L-WAHHAB........................................................................................162
AL-ALBANIYY..................................................................................................................................163

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OTHERS WHOSE NAMES ARE NOT DESERVING OF A SUBTITLE ........................................164
THE TRUTH ABOUT THE MEANING OF WORSHIP AND TAWASSUL ........ 165
THE CORRECT MEANING OF WORSHIP .....................................................................................165
TAWASSUL .......................................................................................................................................170
CALLING AND SEEKING HELP (ISTIGHATHAH) IS NOT WORSHIP......................................177
THE TRUTH ABOUT THOSE WHO ARE ABSENT OR DEAD ....................................................183
HANGING WRITTEN WORDS AROUND ONE’S NECK FOR PROTECTION (AL-HIRZ)........186
RECITING AT THE GRAVES ..........................................................................................................189
EPILOGUE ..............................................................................................................193
GLOSSARY...............................................................................................195

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CHAPTER ONE: BASIC REFUTATION OF THE WAHHABIYY CREED

Al-KAYFIYYAH
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DIFFERENCES BETWEEN THE MUSLIMS AND THE
SO-CALLED SALAFIYYS
f Allah willed, this handbook will shed light on some of the deviant beliefs of the
so-called Salafiyys, those whom the Muslims call the Wahhabiyys. Hopefully, it will
be helpful in understanding what these misguided people believe, why they believe
it, and give some basic tips on how to refute them. Although the intention is to keep
this booklet as simple as possible, learning Islamic knowledge on one’s own is not
encouraged by the Religion. This handbook is equipped with a glossary and footnotes for
unfamiliar terms, but one should not attempt to teach Islam to himself by simply reading
books and depending on his own understanding. The Messenger of Allah ‫ﷺ‬ said:
ِ‫م‬ُّ‫ل‬َ‫َّع‬‫الت‬ِ‫ب‬ ُ‫ْم‬‫ل‬ِ‫الع‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬َ‫و‬
“The knowledge is only by learning.1
” This means that taking the knowledge is from
the inheritors of the Prophets: the scholars; from their mouths, chest to chest, not reading
books. Since this is so, every accountable person is obligated to go to a knowledgeable
teacher from Ahlu-s-Sunnah2
, and if there is no teacher in his area, he must travel to find
one, as said by the renowned Shafiˆiyy scholar Ahmad Ibn Rislan, in his famous
millennial3
poem, Az-Zubad:
‫فليرحل‬ ‫معلما‬ ‫يجد‬ ‫لم‬ ‫من‬ ‫أل‬ ِ‫فليس‬ ‫ذا‬ ‫يعلم‬ ‫يكن‬ ‫لم‬ ‫من‬
“Whoever does not know, then let him ask, and whoever does not find a teacher, then let
him travel.”
May Allah guide us to knowledgeable teachers who can fill us with knowledge.
1
Al-Bukhariyy
2
the Sunniyy Muslims
3
1000 lined
I

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THE PATH OF AHLU-S-SUNNAH AND THE
OBLIGATION OF FOLLOWING THEM
Know that in a very well-known hadith, the Messenger of Allah ‫ﷺ‬ warned about 72
sects that would deviate from the correct path of the Muslims. He said:
‫ى‬َ‫ل‬َ‫ع‬ ُ‫ق‬ِ‫ر‬َ‫ت‬ْ‫ف‬َ‫ت‬َ‫س‬ َ‫ة‬َّ‫ُم‬‫أل‬‫ا‬ ِ‫ه‬ِ‫ذ‬َ‫ه‬ َّ‫ن‬ِ‫إ‬َ‫و‬،ً‫ة‬َ‫ق‬ْ‫ر‬ِ‫ف‬ َ‫ين‬ِ‫ع‬ْ‫ب‬َ‫س‬َ‫و‬ ِ‫ن‬ْ‫ي‬َ‫ت‬ْ‫ن‬ِ‫ث‬ً‫ة‬َ‫د‬ِ‫اح‬َ‫و‬ َّ‫ال‬ِ‫إ‬ ِ‫ر‬‫َّا‬‫ن‬‫ال‬ ‫ي‬ِ‫ف‬ ‫ا‬َ‫ه‬ُّ‫ل‬ُ‫ك‬
“Surely, this nation will divide into 73 factions. All of them will be in Hell except
one.1
” That path is the way of Ahlu-s-Sunnah wa-l- Jamaâh; “the People of the Sunnah
and the Majority”. They are called Ahlu-s-Sunnah for short, or even, “the Sunniyy
Muslims”. They are referred to in a hadith:
‫ف‬‫الجماعة‬ ‫ليلزم‬ ‫فمن‬‫أ‬‫بحب‬ ‫راد‬‫و‬‫الجنة‬ ‫حة‬
“Whoever wishes for the prosperity of Paradise, let him adhere to the Jamaâh,”2
.
The Prophet ‫ﷺ‬ taught his Companions that 72 out of 73 different sects would be in
Hellfire. Some will dwell in Hell forever because of a blasphemous conviction. Some
will dwell therein for a limited time known to Allah, due to a deviant creed that did not
reach blasphemy, for every creed that does not comply with the creed of the Prophet and
his Companions is a major sin if it does not reach the level of blasphemy3
. Only one
group out of the 73 groups would deserve Paradise without first being tortured in Hell.
His Companions asked him about that single group, and he ‫ﷺ‬ told them:
‫الجماعة‬
1
Narrated by Abu Dawud and others
2
Narrated by At-Tirmidhiyy
3
An example of a deviant creed that does not reach the level of blasphemy is the creed of those who say
that after the death of the Prophet, Abu Bakr, Ûmar and Ûthman all took the rulership before Âliyy
unjustly. This is deviant because it contradicts the agreement of the Companions.

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“The Jamaâh.” 1
Ahlu-s-Sunnah, the People of the Prophet’s Method, is the group with the largest
following. In one narration, the Prophet ‫ﷺ‬ said:
ِ‫م‬َ‫ظ‬ْ‫ع‬َْ‫األ‬ ِ‫اد‬َ‫و‬َّ‫الس‬ِ‫ب‬ ْ‫م‬ُ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬َ‫ف‬ ‫ا‬ً‫ف‬ َ‫َل‬ِ‫ت‬ْ‫خ‬‫ا‬ ُ‫م‬ُ‫ت‬ْ‫َي‬‫أ‬َ‫ر‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ،ٍ‫َة‬‫ل‬ َ‫َل‬َ‫ض‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ع‬ِ‫م‬َ‫ت‬ْ‫ج‬َ‫ت‬ َ‫ال‬ ‫ي‬ِ‫ت‬َّ‫ُم‬‫أ‬ َّ‫ن‬ِ‫إ‬
"Surely, my nation does not unanimously agree upon any misguidance, so if you see
(unacceptable) differences among you, then adhere to the vast majority”2
. These
different narrations of hadith comply with each other. There is no contradiction between
that single, guided group being the “Jamaâh” and being “As-Sawadu-l-Aˆdham”.
“Jamaâh” means “group”, and must be explained to comply with the other hadiths, so in
this context it means the majority.
In another narration, the Prophet ‫ﷺ‬ named that group:
‫ي‬ِ‫ب‬‫ا‬َ‫ح‬ْ‫َص‬‫أ‬َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ‫ا‬َ‫ن‬َ‫أ‬ ‫ا‬َ‫م‬
“(The group which is upon) what my Companions and I are upon.”3
There is still no
conflict in the different descriptions of Ahlu-s-Sunnah, for historically, the majority of
Muslims have always had the same belief since the time of the Companions, who never
disagreed about the basics of belief among themselves; the Companions were altogether
on the same path, and they did not divide into factions. As for thr next generation, most
of those who were attributed to Islam were upon the path of the Companions, and a
mintority deviated, and this is the case for every generation that came after.
The majority of Muslims did not disagree about the validity of the rulership of the four
pious khalifahs after the Prophet, nor did they deny the torture of the grave, or believe
that major sins take a person out of Islam. They did not deny that Allah can be seen,
although He is seen without having a shape, form or color- and thias point will be
1
Narrated by Abu Dawud
2
Narrated by Ibn Majah
3
Narrated by At-Tabaraniyy

Al-KAYFIYYAH
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revisited. They did not deny destiny, or deny that there will be believers who will be
tortured in Hell, or that people have a will, voluntary acts, and choice; all of which were
beliefs held by different deviant groups throughout history. Never has the majority
disagreed about the basics of the correct belief, and we challenge anyone to bring
evidence of such a disagreement. Until today, 75% to 80% of the nation has the same
belief, and from that, we know that the so-called Salafiyys are deviant people, since they
consider most of the Muslims throughout the world as mushriks and heritics, because the
Muslims believe in good innovations, and tawassul- which the Wahhabiyyah deem shirk.
The clarification of tawassul and innovations will come later, God willing.
THE WAHHABIYY ATTEMPT TO DISCREDIT THE
NATION AT LARGE
A Wahhabiyy may put up a defense in this area. Proving that the nation as a whole will
always be guided necessitates that any small group who disagrees with the majority of the
nation is misguided. Therefore, for a Wahhabiyy, it is imperative to discredit this notion;
since he does not and cannot deny that they are a small out-numbered group. To do that,
he may mention the poor situation of Muslims today, their lack of knowledge and being
overwhelmed with sins.
This is why we, Ahlu-s-Sunnah, say that the belief; the creed (ˆaqidah) of the majority
of the nation will always be correct. They would not agree upon a misguided creed.
However, the Prophet foretold that his nation will become weak and sinful. There are
several narrations about this, among them:
‫من‬‫أ‬‫ح‬‫ى‬َ‫ي‬‫سن‬‫تي‬‫فله‬ ‫أمتي‬ ‫فساد‬ ‫عند‬‫أ‬‫شهيد‬ ‫جر‬
“Whoever revives my Sunnah upon the corruption of my nation has the reward of a
martyr.”1
This corruption in the nation does not mean that the majority will believe in a
deviant creed. Similar is the hadith:
1
Narrated by At-Tabaraniyy

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‫وإ‬‫أمت‬ ‫ن‬‫كم‬‫تنكرونها‬ ‫أمور‬ ‫و‬ ‫بالء‬ ‫ءاخرها‬ ‫سيصيب‬ ‫و‬ ‫أولها‬ ‫في‬ ‫عافيتها‬ ‫جعلت‬ ‫هذه‬
“Allah’s protection (the âfiyah) has been granted to the beginning of this nation of
yours, and its end will be inflicted with hardship and matters to which you object”1
.
A Wahhabiyy may also produce the verse:
{( ُ‫ور‬ُ‫ك‬‫ذ‬‫الش‬ َ‫ي‬ِ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ْ‫ن‬ِ‫م‬ ٌ‫ل‬‫ي‬ِ‫ل‬َ‫ق‬َ‫و‬)}
<<Only few of My slaves (the slaves of Allah) are very thankful>>2
.
We tell them that this is in reference to piety, and in fact, to the Awliya’ (Muslims
saints); the waliyy is the shakur, the one who is exceedingly thankful. Few slaves of
Allah are shakir (thankful; those who refrain from using their endowments sinfully,
which is ungratefulness to Allah), and even fewer are shakur (awliya’). There are other
narrations about this issue, so know that they may produce several references. The
hadiths already mentioned are enough to prove them wrong, along with the fact that they
believe differently than the trustworthy, powerful Angel Jibril, who said to the Prophet:
َ‫ك‬ُ‫ت‬َّ‫ُم‬‫أ‬ ْ‫ت‬َ‫و‬َ‫غ‬َ‫ل‬ َ‫ر‬ْ‫م‬َ‫خ‬ْ‫ل‬‫ا‬ َ‫ت‬ْ‫ذ‬َ‫َخ‬‫أ‬ ْ‫و‬َ‫ل‬َ‫و‬
“Had you taken the wine, O Muhammad, your nation would have gone astray.” Since the
Prophet did not choose the wine on the night when he went up into the skies, then his
nation will not go astray.
The Wahhabiyys took the name of Ahlu-s-Sunnah for themselves, but if they are a
minority, only a few million strong, how can they still claim the name? It is easy if one
merely distorts the meaning of “jamaâh”. To fool others, and to consider the millions
upon millions upon millions of Muslims as misguided, they say, “The Jamaâh can be
one person.” They may produce what the Prophet said about Zayd Ibn Âmr Ibn Nufayl:
1
Narrated by Muslim
2
As-Saba’, 13

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ُ‫ه‬َ‫د‬ْ‫ح‬َ‫و‬ ً‫ة‬َّ‫ُم‬‫أ‬ ‫ي‬ِ‫ْت‬‫أ‬َ‫ي‬
“He will come on Judgment Day as a nation of his own.” However, this man died
before the Prophet received revelation, and the Prophet said this about him because he
reached the correct creed in Allah without the message of a Prophet ‫.ﷺ‬ This does not
prove that the general nation will go astray. We seek the protection of Allah from such
dishonesty and unsound inference.
THE MADHHABS (SCHOOLS) OF AHLU-S-SUNNAH
In reality, Ahlu-s-Sunnah is the vast, vast majority of Muslims. They stuck to the same
belief since the time of the Prophet ‫ﷺ‬ and never deviated from it. Ahlu-s-Sunnah
follows the four famous madhhabs in obedience to Allah and His Messenger ‫ﷺ‬
without disputing the validity of any of them, despite the differences among them. It is
important to know that in the past, there were other valid schools, like the schools of Al-
Awzaîyy, Al-Layth, the two Sufyans as well as others, but these four are the remaining
schools. The followers of these schools took great care to document their schools and
pass them down to the following generations.
The largest of those four schools is the Hanafiyy School, the followers of the great
Persian, Imam Abu Hanifah. Imam Malik was a contemporary of his, and the greatest
scholar in the city of Al-Madinah at his time. His school, the Malikiyy school, is the most
widely spread in Africa, with the exception of the eastern African countries. Imam Ash-
Shafiîyy, the scholar of Quraysh, was the greatest student of Malik, and his school, the
Shafiîyy School, is the most common in the areas of Lebanon, Palestine, Syria, and
Jordan, as well as Indonesia and Malaysia, but many Syrians are Hanafiyy. As for the
Hambaliyy school, the followers of Imam Ahmad Ibn Hambal, it is the smallest of the
four, because many of the people who likened Allah to the creations attributed themselves
to that school and have defamed it- repelling people from adhering to it. In fact, in some
of the works of the scholars, they referred to the Mushabbihah (the Likeners; the people
who liken Allah to the creation) as “the Hanabilah (the Hambaliyys).” This is only due to

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those people defaming the Hambaliyy school, and it is exactly like the people referring to
the Wahhabiyys as “the Salafiyys”.
Here, we will take an opportunity to substantiate the validity of the schools, because this
is one of the deviances of the Wahhabiyys. They say that following the schools is an
innovation. Some of them, out of their ignorance, say, “Did the Prophet ‫ﷺ‬ follow a
school?” The answer to that silly question is, “No, he did not follow a school. The
schools are based on following him.” This means that the schools use the hadiths of the
Prophet ‫ﷺ‬ as evidence. Therefore, Ahlu-s-Sunnah believes that if someone follows
any one of those madhhabs, he would be guided. By that, they respect the acceptable
differences within the boundaries of the Islamic shariâh (law), as validated by the
Prophet himself ‫,ﷺ‬ and just as the Companions and their students respected the
different judgments given by different mujtahid Companions.
Clear evidence from the incidents that took place between the Companions at the time of
the Prophet ‫ﷺ‬ is what was narrated by Al-Bukhariyy from the route of Ibn Ûmar:
‫قال‬ ‫معر‬ ‫ابن‬ ‫عن‬:‫اب‬‫ز‬‫ح‬‫ال‬ ‫من‬ ‫رجع‬ ‫ملا‬ ‫لنا‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫النيب‬ ‫قال‬(‫حد‬‫أ‬ ‫يصلني‬ ‫َّل‬‫بين‬ ‫ِف‬ ‫َّل‬‫ا‬ ‫العرص‬
‫يظة‬‫ر‬‫ق‬)‫ذكل‬ ‫منا‬ ‫يرد‬ ‫مل‬ ‫نصيل‬ ‫بل‬ ‫بعضهم‬ ‫وقال‬ ‫تهيا‬‫نأ‬ ‫حىت‬ ‫نصيل‬ ‫َّل‬ ‫بعضهم‬ ‫فقال‬ ‫يق‬‫ر‬‫الط‬ ‫ِف‬ ‫العرص‬ ‫بعضهم‬ ‫درك‬‫فأ‬
‫مهنم‬ ‫احدا‬‫و‬ ‫يعنف‬ ‫فَل‬ ‫سَل‬ ‫و‬ ‫عليه‬ ‫هللا‬ ‫صىل‬ ‫للنيب‬ ‫فذكر‬
“Ibn Ûmar said, “When he returned from the battle against the United Parties1
the
Prophet ‫ﷺ‬ said to us, “No one prays Al-Âsr until reaching Bani Quraydhah2
.”
Some of them were in route when the Asr prayer came in. Some said, “We do not pray
until we get there.” Some of them said, “No, we shall pray, that is not what he wanted
from us.” That was (later) mentioned to the Prophet and he did not scold anyone of
them.” The evidence contained in this hadith is that some mujtahid Companions
understood the apparent expression of the Prophet ‫,ﷺ‬ and thus took it to be permission
to pray Âsr outside of its time if it meant praying it only at their destination. Others
1
Al-Ahzab
2
They were a tribe of Jews who had breached their treaty with the Prophet.

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understood that the Prophet ‫ﷺ‬ was telling them to rush to their destination so to pray
the prayer in its time there, but not to pray the Prayer outside of its time.
Had their difference been unacceptable, the Prophet ‫ﷺ‬ would have scolded those who
disobeyed him, because the belief of the Muslims is that the Prophet ‫ﷺ‬ does not
remain silent in the face of sins. This is exactly the difference between the schools. Some
understood a hadith this way, while others that way, some referred to a hadith while
others did not confirm its authenticity, etc., but most importantly, all of those mujtahids
were qualified. Thus, Ahlu-s-Sunnah, unlike the Wahhabiyys, follow the Companions in
what they did in reference to imitation (taqlid) of scholars and following schools. As a
result, they did not tamper with the rules of the Religion. More will be mentioned about
the validity of following the schools in the section about the Wahhabiyy grandfather,
Ahmad Ibn Taymiyah.
All of Ahlu-s-Sunnah have the same basic belief. They belong to one of two madhhabs
(schools) of âqidah (creed; belief), even if some do so without realization. Knowing
about this is important. In brief, the two madhhabs of âqidah do not have different
creeds. They carry the same basic belief. The difference between them is in such matters
as definitions and terminology. In other words, the base of these two schools is the same.
The outcome they reached in regards to the belief is the same. Their differences are in
issues like defining terms. If someone follows one of the schools of âqidah, the
Ashâriyy school or the Maturidiyy school, he follows the belief of the Prophet of Allah
‫ﷺ‬ and his Companions, just as the one who follows the method of the previously
mentioned schools of fiqh follows the method of the Prophet of Allah ‫ﷺ‬ and his
Companions.
If someone says, “If their belief is the same, why have two different schools, and if they
have two different schools, how could they both be the guided faction?” The answers for
these two questions are as follows:

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The first is that they are different schools because they were established by two different
men in two different areas, but both with the same basic belief. Naturally, being different
individuals, they would differ in their terminology and expressions, even if their belief
were the same. Then, the scholars who came after them applied the method of those two
scholars, and taught according to their ways, out of confession that those two scholars
were the masters of their time in the science of the creed, just as Al-Bukhariyy and
Muslim were the masters in hadith narration1
, and the Four Imams were the masters of
Fiqh. Thus, anyone who took by the way of Al-Ashâriyy in expressing the matters of the
creed was attributed to his school. Likewise is said about whoever taught and authored
according to the way of Al-Maturidiyy. Furthermore, it is valid to say that whoever is an
Ashâriyy is a Maturidiyy, and whoever is a Maturidiyy is an Ashâriyy.
The answer to the second question is that the fact that they share the same basic creed
confirms that both groups are the guided faction, just as the Companions, who had the
same basic creed, differed about whether the Prophet ‫ﷺ‬ saw Allah. Some, like Ibn
Âbbas, said that he saw Allah with his heart2
. Others, like Â’ishah, said that he did not
see Allah. Some of Ahlu-s-Sunnah said that he saw Allah with his eyes. Yes, what is
correct is that he saw Allah with his heart and not with his eyes, that it is possible that
what Â’ishah meant was that he did not see Allah with his eyes, and that no one will see
Allah with their eyes in this lifetime, the proof for which does not befit this summarized
booklet, but the point is that this difference does not mean that the Companions have
divided into factions. They all still have the same basic belief, which is that Allah can be
seen. Likewise, the differing expressions between the Ashâriyys and the Maturidiyys do
not make them two different factions, because their basic creed is the same. Hence, what
is precise is to say that they are two schools within the same guided faction.
In explaining the Muslim’s creed, most scholars, like the Shafiîyy and the Malikiyy
scholars, are Ashâriyys, also known as Al-Ashaîrah. Others, usually Hanafiyy scholars,
are Maturidiyys, and it should be known that they are not few. The Wahhabiyys hate both
1
If someone asks, “Do Al-Bukhariyy and Muslim have a school in hadith? The answer is yes. Among the
scholars who followed the way of those two imams is Al-Hakim, the author of Al-Mustadrak.”
2
Not in his heart- with his heart instead of his eyes.

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groups, claiming that Ashâriyys and Maturidiyys are deviants. They are cornered into
this claim, because both fountains of knowledge refute the Wahhabiyy creed, and all
other deviant creeds. Furthermore, since they claim that the Ashâriyys are deviant, and
since most of the scholars are Ashâriyys, they often quote scholars whom they would
consider deviant. The authority of heavy weight scholars like An-Nawawiyy, Ibn Hajar
Al-Âsqalaniyy, and Al-Bayhaqiyy give their books and lessons an authentic tone,
although in reality such scholars refuted and disagreed with the Wahhabiyy beliefs. The
Wahhabiyys pick and choose what they like from the scholars’ comments and judgments,
then if one were to show them what those scholars believed, those Wahhabiyys would
say, “Oh, but he is an Ashâriyy!”
Ahlu-s-Sunnah is moderate, safe between the different extremes that are and have been
practiced. Unlike the Wahhabiyys, they do not liken the attributes of Allah to the
attributes of the creations. Nor do they deny the attributes or existence of Allah, as the
Wahhabiyys would accuse them. They do not deem the intellect as something that has
priority over the rules of Allah, nor do they stoop like the Wahhabiyys and read the
Qur’an and the hadiths without using their minds. Some scholars said that the one who
reads the Revelation without using his mind is like the one who steps into the light with
his eyes closed, and the one who uses his mind without using the Revelation is like the
one who steps into the darkness with his eyes opened. We must step into the light with
our eyes opened. We must accept the Revelation of Allah and use our minds (according
to the guidance of the great scholars of Islam). What other than ignoring the mind allows
a person to believe that the Creator has one side with two right hands, one foot and one
shin? The one who is intelligent would be sure that the references that they took literally
that lead them to establish this deformed description must have a different meaning.
NAMES THAT HAVE BEEN ATTRIBUTED TO THE
WAHHABIYYS
Al-Mushabbihah, “the Likeners”, are among the ancient, deviant factions about which the
Prophet ‫ﷺ‬ warned. They are religiously defined as the people who liken the self of

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Allah to the selves of His creations, or they liken His attributes to their attributes. The so-
called Salafiyys; “the followers of the Salafiyy Daˆwah”, as they call themselves, are a
modern branch of Al-Mushabbihah, as we will prove, if Allah willed.
Rather than being Salafiyy (followers of the scholars of the first 300 years), they are
talafiyy (destructive). Do not call them Salafiyy, call them imposters. Call them “so-
called Salafiyys”, or “pseudo (fake) Salafiyys”. If Allah willed, we will also speak about
the true Salaf.
Call them The Wahhabiyyah, the name given to them by the scholars when they first
deviated more than 200 years ago, emerging from the land of Najd in the Arabian
Peninsula, following their master, Muhammad Ibn Âbdi-l-Wahhab. Some claim that
there is no such faction called the Wahhabiyyah. Refer them to the book of Muhammad
Ibn Âbdi-l-Wahhab’s own brother, the good scholar, Shaykh Sulayman Ibn Âbdi-l-
Wahhab, who wrote a book refuting his brother and his followers: As-Sawaîq Al-
Ilahiyyah Fi-r-Raddi Âla-l- Wahhabiyyah (The Devine Bolts in Refuting the
Wahhabiyys).
EXTRA DETAIL:
the validity of using the term “wahhabiyy”
One would find many Wahhabiyys who are offended by being called Wahhabiyys, and say
that it is sinful to use the term, claiming that it is derived from the name of Allah: “Al-
Wahhab” (the one who gives abundantly). They would say, “How can you use Allah’s
name to refer to people you consider deviant? Is this not belittling His name?” This is yet
another example of their ignorance. Had they known some of the basics of the Arabic
language, they would not argue this point. In the books of Arabic conjugation1
(sarf),
which is the knowledge of the structures of the words, there is a chapter called “nasab
(the attribution of something to something else)”. For example, if someone is attributed
to the tribe of Quraysh, he would be “Qurashiyy”- and not Qurayshiyy-, as per the
1
Also called morphology

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proper rules. The one who does not learn would assume that he would be called
“qurayshiyy”. If he were a follower of Imam Malik he would be “Malikiyy”.
We are not actually attributing those people to Al-Wahhab, who is Allah the Exalted, but
to Muhammad Ibn Âbdu-l-Wahhab- or more specifically to the last part of his name:
Âbdu-l-Wahhab (the slave of Al-Wahhab). This name is composed of two words: “Âbd
(slave)” and “Al-Wahhab”, which is Allah’s name. When someone is attributed to a
person with this type of constructed name (ism murakkab), one of the two parts must be
omitted. If keeping the first part leads to confusion, the first part of the name is omitted
and the second part is kept. Hence, anyone attributed to Muhammad Ibn Âbdi-l-Wahhab
is not called “Âbdiyy”, but “Wahhabiyy”, like if someone is attributed to Âbdu-l-
Ashhal or Âbdu-l-Qays; he would not be called Âbdiyy, rather Ashhaliyy or Qaysiyy
Likwise, the follower of Âbdu-l-Qadir is called “Qadiriyy”, etc.
***
They also call themselves Ahlu-l-Haqq (the People of the Truth) and Ahlu-l- Hadith (the
People of [the science of] Hadith). When calling themselves Ahlu-l- Hadith, they truly
mean that they (unrightfully) make ijtihad from the hadiths- bypassing what the
mujtahids said. They have also been called La Madhhabiyyah (those who do not claim
any school of fiqh), and Ghayru-l-Muqallidin (those who do not imitate). They explain
this name to mean that they do not merely imitate the scholars, rather they imitate the
Prophet ‫ﷺ‬ through the hadiths, but in fact, it means that they do not follow qualified
scholarship.
Truly, they are Ahlu-l-Kibr (the People of Arrogance), Ahlu-d-Dalalah (the people of
misguidance), Al-Mushabbihah (the people who liken Allah to His creations), Al-
Mujassimah (anthropomorphists; the people who believe that Allah has a body), Al-
Jihawiyyah (Those who attribute a direction to Allah), Al-Hashwiyyah (people who speak
nonsense) and kuffar (blasphemers), among other titles.
It is easy for an ignorant person to commit kufr (blasphemy) because of them. Many
people have fallen into their snare. Except for their kufr, they talk and dress like Muslims.

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However, if lent a listening ear, they surely will throw an unfortunate person into the
black flames of Jahannam. This does not include people who do not believe the bad
belief of the Wahhabiyys, but may affiliate themselves with the so-called Salafiyys. The
Wahhabiyys are as The Prophet ‫ﷺ‬ said:
‫أ‬‫على‬ ‫دعاة‬ ‫تنكر‬ ‫و‬ ‫منهم‬ ‫تسمع‬ ‫ألسنتنا‬‫ب‬ ‫يتكلمون‬ ‫جلدتنا‬ ‫من‬ ٌ‫ناس‬‫أ‬‫ن‬َ‫م‬ ‫جهنم‬ ‫بواب‬
‫إليهم‬ ‫استمع‬‫فيها‬ ‫قذفوه‬
“There are people who look like us and talk with our talk. You would hear their
message and reject. They are preachers at the gates of Hell. They will throw
whomever listens to them in it,”1
.
1
Narrated by Al-Bukhariyy

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THE CORRECT BELIEF IN ALLAH
o avoid confusion, the correct creed will be discussed before discussing their
incorrect creed. Know that Allah exists differently from anything else. His self
is His reality, and not a body. He alone is without a beginning, because no one
created Him. He is the only Creator. He exists everlastingly and does not change. He is
perfect. Before creating the creations, He existed without them. He existed before the
skies or the ˆArsh existed, and He now exists as He eternally existed, without those
creations affecting or changing Him. He is alive without a body or soul, and without
needing sustenance. He is knowledgeable without a teacher and does not learn or forget.
He possesses the perfect knowledge of everything, and the creations exist only as He
knew they would. He has power to bring anything possible from non-existence into
existence. He creates without tools and without getting weak or sleepy. He has the eternal
and everlasting Will, by which He specified His creations with particular places,
directions, shapes, colors, times, changes, movements, stability, hardships, ease, choice
and will, and everything else He eternally willed for His creations. His management is
unhindered and uninterrupted. He cannot be distracted because He does not have limbs.
He has no partner, wife, parent, son, branch, origin, nor opposite. He does not need
anything, not a space to occupy, nor time to bind Him. He is not benefited nor harmed by
His creatures. He eternally sees and hears everything without eyes or ears, without
looking into a direction, without needing volume or sound waves, light, time, or space.
Nothing is hidden from Him. He speaks with His eternal Kalam (speech), without it being
of a word, letter, sound, nor language. It is not the result of organs touching or air
moving, and it does not come from any direction. Allah does not resemble anything in the
universe. He is not composed of particles, nor does He have the characteristics of
particles, such as color, shape, place, motion, stillness, texture, temperature, etc. He is
neither inside nor outside of something, since those are places for bodies. He is not in a
particular place, nor is He everywhere. He exists without being in any place. He does not
have the attributes of the creations. The creations are not parts or attributes of Allah. All
of His attributes are eternal and everlasting. They are not organs or emotions. Since His
Self is Eternal, His attributes cannot be created. He is different from whatever is
T

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imagined. Let there be no doubt that this is the correct belief in Him, the mighty Lord
with the perfect names.

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THE WAHHABIYYS ATTRIBUTE A BODY TO ALLAH
he focus of our discussion will be the Wahhabiyys’ disbelief in the attributes of
Allah. They claim Tawhid, but they really believe in tajsim (attributing bodily
attributes to Allah).
Their belief is that Allah has attributes whose linguistic meanings refer to the attributes of
a body. This means that the meanings they choose to ascribe to Allah are meanings that
imply a bodily reference, like organs, places and motion. Notice the word “meanings”.
They intend particular (bodily) definitions when they use certain words. Let whoever
talks to one of them pay attention not only to the words they use, but also to the
meanings they intend.
They believe that Allah has a real face that should be understood literally. They believe
that He has two real eyes, and that He actually smiles (these are their own words) and
laughs. Their grandfather, Ibn Taymiyah, claimed that Allah spoke after He was not
speaking. They believe that Allah speaks Arabic, claiming that whenever Allah creates,
He literally says “Kun (be; exist)”. They say that Allah is attributed with a very real pair
of hands that must be understood as stated, and that Allah really holds creations in them.
They believe that He has a real right hand and a real left hand, and some said He only has
two right hands, because a left would not befit Him. They believe that Allah has real
fingers, but they may have different opinions about how many. At least, they would say
He has two, and some may say six. They have been known to say that Allah sits on His
Ârsh, but it seems that was too easy to refute, so they reverted to saying that He is above
His Ârsh. They focus on attributing places and directions to Him. They say He is
“above”, and they mean it in the physical sense. They hate for someone to claim that his
highness is majestic, and not physical. They claim that He is above the seven skies, above
the Ârsh, the ceiling of Paradise. They believe that Allah is separate from His creations,
disconnected from them, existing in a very high location. Some of them say that Allah is
above the Ârsh and there is no place there, which is absurd and against what the Prophet
‫ﷺ‬ said about the book above it. They do not see this as drawing similarities between
Allah and His creations. Some of them said that Allah exists in the sky, but perhaps those
T

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who say that He is above His Ârsh have overtaken them. Some may say that Allah is
above the Ârsh by a four-finger spaced distance. They believe that Allah descends from
above the Ârsh down to the first sky, and then ascends back up; that Allah comes and
goes- so that they believe that Allah moves from one place to another. Furthermore, they
bind Allah by time, believing that He descends during the last third of the night, and that
He is above the Ârsh during the day. They believe that Allah has a shin and a real foot,
which will be submersed in the fire of Hell on the Day of Judgment. They even believe
that Allah will cast a shadow on that day. They firmly believe that all of these so-called
attributes must be taken by their real, literal, apparent and obvious meanings.
As can be seen, when using the name “Allah”, they refer to something imaginary.
Compare this to the correct belief mentioned in the previous section, and easily see that
they do not believe in God. Let whoever meets one of these deviant people not be
intimidated, nor should he underestimate every one of them- until he masters this book.
Some Wahhabiyys study and memorize, ready to bombard their opponent, but this book
should give you the answer for every trick they have up their sleeves. The point of
mentioning their belief without mentioning their so-called proof is to expose the result of
their analysis. They misinterpreted many verses and hadiths to establish their beliefs, and
this is the result.

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THE WAHHABIYY REASONING BEHIND THEIR
INCORRECT BELIEF
hat complicates the issue is that they usually deny that they believe that
Allah has a body. On the contrary, they usually say that they do not believe
that He has a body. However, some of them say that they do not confirm
whether He has a body or not, which is still blasphemy. Some of them might say that He
has a body, but then would say that they do not know how His body is, which also does
not escape blasphemy.
They would deny that Allah has a body, because they know that they would be clearly
admitting that He is like His creations. Taking this position may be the case of most of
them. Despite this denial, it is known that they secretly believe that Allah has a body
because they hate for someone to say that He has no place or direction, and they think
that denial of place and direction is denial of His existence. Had that been true, then
where was Allah before he created places and directions?
They may not confirm whether Allah has a body or not, because they would not want to
explicitly liken Allah to His creations, and at the same time they do not want to reject
their literal meanings. This is still blasphemy, since being neutral and saying, “I do not
say if Allah has a body or not,” is like doubting about Allah; it is a lack of certainty
(yaqin), and lack of certainty is blasphemy. It is the same as saying, “I do not say if Allah
exists or not,” or “I do not say if Allah has a partner or not.” The one who doubts or is
neutral about any attribute of Allah that is known by necessity1
(such as His knowledge,
power, the fact that He does not resemble the creations, etc) is not a Muslim, as
mentioned by the great Imam Abu Hanifah, one of the heads of the (real) Salaf, in his
book Al-Wasiyyah. He said, “Whoever says that Allah has a created attribute, or doubts2
,
or is neutral3
is a blasphemer.” Whoever considers it possible for Allah to have a body,
even if he did not believe that Allah actually has a body, would blaspheme for deeming it
possible.
1
Known by both scholars and laymen
2
Doubt means having the slightest uncertainty.
3
Neutral means not to take one side or another side; neither to confirm nor deny either side.
W

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The less intelligent among them might say that Allah has a body, because it is obvious
that they describe a body, but they would say that His body is not like ours, or that they
do not know how His body is. According to the great Ahmad Ibn Hambal, the Salafiyy
scholar whom they often claim to follow, whoever says Allah has a body unlike other
bodies blasphemes. In his book, “The Creed of the Distinguished Imam Ahmad Ibn
Hambal”, Abu Fadl At-Tamimiyy, the head of the Hambaliyy scholars in Baghdad said,
“Ahmad objected to those who call Allah a body, and said, ‘The names of things are taken
from the language and the Religious Law. The linguists defined the jism (body) as that
which has length, width, depth, composition and image, and it (the term “jism”) did not
come in the Religious Law, and so it is invalid’. ”
Furthermore, it is blasphemous to say that they do not know how His body is, because the
scholars of Islam have made it very clear that "how" cannot be attributed to Him.
Throughout the books of the Sunniyy scholars, you would find that they said Allah and
His attributes:
‫كيف‬ ‫بال‬
"without a how (i.e., manner of being)". Thus, to say “they do not know how He is” is to
say that there is a how, but it is unknown to them. Saying that the “how” is unknown does
not negate the fact that they believe that He has a body, just as saying, "The door is open,
but I do not know how," does not negate the fact that the door is open. Likewise, they
say, “We don’t know how He sits or how He descends, or How his hands or eyes are,”
etc. What this truly means is that they do not know if He is sitting ‘Indian style’, or like
one sits in the Prayer, and they do not know if He descends head first or feet first, or if he
has a human hand or monkey hand, or an eye on the chin or on the forehead, etc. So, if
one of them says, "We do not know how," tell him that the scholars of the (real) Salaf
have agreed that there is no how, which is a categoric negation of any mode or fashion or
manner of being, as narrated from the likes of Umm Salamah, the Prophet’s ‫ﷺ‬ wife
and Imam Malik. She said, "the ‘How’ (being attributed to Him) is not rational (ghayru

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maˆqul),"1
. If Allah willed, this point will be revisited in the section, "The Truth about
Istiwa’".
These people may have never learned the correct belief, so when they learned their
incorrect belief and they became attached to it, they developed a warped logic. Their
thinking is based on an unsound premise: that Allah is attributed with these (human)
attributes. They also have other horrendous and contradictory claims, which need not be
mentioned now. As a result, their thinking became twisted, like the Christians who say
that Allah is one, and is three while He is one. The Wahhabiyys believe that Allah has
these (human) attributes, yet they claim that they believe that Allah is not similar to His
creations. This is clearly unsound and incorrect.
HOW THE WAHHABIYYS INTERPRET THE TEXTS
Notice that their so-called proofs have not been referenced yet. Go through this process
gradually and systematically. First, have a general idea of how they believe in Allah,
which is really disbelief. They will not deny the belief of which we have accused them,
but they may deny certain words used in this book, like “organ” and “motion”. They
openly use such words as “real”, “literal”, and “apparent” when they attribute these
(human) attributes to Allah. In Arabic, they use such words as “dhahir” and “haqiqah”.
But why do they believe these things? The following is the reasoning behind their bad
belief in Allah, the exalted:
They believe that Allah must be attributed with these (bodily) attributes because of some
literal meanings of Qur’anic verses and hadiths of the Prophet ‫.ﷺ‬ They say that these
(bodily) attributes are found in the Qur’an and the Sunnah, so we must believe in them,
and whoever does not believe in them has negated them. They mean that one must
believe in those texts by their literal meanings, and whoever does not believe in the literal
meanings has completely negated the attribute, which of course is not true. Hence, if they
meet someone who does not believe that the Yad of Allah is a real and literal hand, they
1
Ibn Hajar Al-ˆAsqalaniyy

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will accuse him of rejecting an attribute of Allah. If they find someone who does not
believe that Allah has a true and literal face, as they would describe it without explicitly
calling it an organ, they would accuse him of completely rejecting an attribute of Allah.
This twisted reasoning is a trick that lead many Muslims to blasphemy. They left Islam to
join the Wahhabiyys, not realizing that this reasoning is perverted. They did not possess
the answers that would protect their faith. Seeing that too many Muslims did not know
how to defend themselves or Islam against the lies of the Wahhabiyys is what inspired the
writing of this book. The Wahhabiyys are exactly among those whom Allah clearly
warned us about in the Qur’an when He told us:
{(ِ ِ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬َ‫و‬ ِ‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ْ‫ل‬‫ا‬ َ‫َاء‬‫غ‬ِ‫ت‬ْ‫ب‬‫ا‬ ُ‫ه‬ْ‫ن‬ِ‫م‬ َ‫ه‬َ‫ب‬‫ا‬ َ‫ش‬َ‫ت‬ ‫ا‬َ‫م‬ َ‫ون‬ُ‫ع‬ِ‫ب‬‫ذ‬‫ت‬َ‫ي‬َ‫ف‬ ٌ‫غ‬ْ‫ي‬َ‫ز‬ ْ‫م‬ِِ‫وِب‬ُ‫ل‬ُ‫ق‬ ِ‫ِف‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬ ‫ا‬‫ذ‬‫م‬َ‫أ‬َ‫ف‬)}
<<As for those with perversion in their hearts, they follow what is ambiguous
(mutashabih) in it (the Qur’an), seeking tribulation, and seeking its
misinterpretation>>1
.
The perversion in their hearts is their inclination away from truth and towards falsehood.
Their following the ambiguous verses is their tracking them, putting them altogether, and
listing them one after the other. Their tribulation is their argumentation and debating with
the Muslim to take him out of his Religion into their false creed. The meaning they seek
is the wrong meaning, and hence is a misinterpretation of the verses. They want to give
the texts meanings that comply with their creeds instead of making their creeds comply
with the texts.
Know that these difficult people do not deem rational thinking valid. How could they
when it shows the invalidity of their creed? For example, how could they absurdly say,
“Allah is above the Throne, and there is no place there,” while the word ‘there’ refers to a
place? It is as if they are saying, “There is no place in that place.” They say that Allah
descends during the last third of the night, but it is always the last third of the night
somewhere on earth, so He would have to be going up and down, up and down, up and
1
‘Al ˆImran, 7

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down, non-stop. When, then, would He be over the Throne according to them? Whoever
used his mind would be sure that the texts that they refer to have meanings different from
what they claim, even if he did not know what those meanings were, simply for the
stupidity of these claims. They say, “Logic is good, but it has its place,” and what they
truly mean is that one must believe what they consider as proper belief, regardless of
logic or reasoning. They mean that logic’s place is outside of the Religion.
They believe that assigning a meaning to a verse or hadith that is different from its literal
meaning, which is called “making ta’wil”, is sinful. This basic creed of theirs- that ta’wil
is sinful- is one of their greatest reasons for encountering contradictions, as will be shown
in the second chapter, if Allah willed. It is true that some texts may apparently suggest
some bodily attributes, but they can have other meanings. Explicit verses of the Qur’an
negate that those verses should be taken by their literal, physical meanings, and sound
reasoning does not attribute bodily characteristics to the Creator. It is invalid for the
verses or recitations of the Qur’an to contradict each other, and that is the result of their
claims, that there is conflict in the texts. The Wahhabiyys do not believe that this is
grounds to interpret these texts differently from the literal meanings. As a result, they fell
into Tajsim (attributing bodily attributes to Allah), which is blasphemy, and they accuse
the one who believes in a different (befitting) interpretation of takdhib (the blasphemy of
contradicting the religious judgments) and taˆtil (the blasphemy of denying the attributes
of Allah).
They say statements like, “If Allah revealed this word, then it must be understood by the
literal meaning, or He would have revealed a different word,” then they contradict
themselves when they encounter verses like:
<(ٌ‫ط‬‫ي‬ِ‫ح‬ُ‫م‬ ٍ‫ء‬ ْ َ‫َش‬ ِ ُ‫ك‬ِ‫ب‬ ُ‫ه‬‫ذ‬‫ن‬
ِ
‫ا‬ َ‫َّل‬َ‫أ‬)>.
If taken literally, it would mean that Allah surrounds everything or engulfs everything.
Since they do not believe that, they do not explain it like that; they say it refers to His
knowledge of everything. This reasoning, that since Allah revealed the expression, it
must be taken literally, has no support from the Qur’an or the Sunnah. Scholars like Abu-

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n-Nasr Al-Qushayriyy said that those who follow this method do so because of their puny
understanding of Arabic. It is a very devious and weak-minded understanding, which
may sound appealing to an ignorant person. As just seen, in reality, they do not apply this
reasoning to every ambiguous text. There are plenty of ambiguous texts that they give
alternative explanations for, such as what Al-Bukhariyy narrated:
ِ‫ة‬َ‫ل‬ْ‫ب‬ِ‫الق‬ َ‫ن‬ْ‫ي‬َ‫ب‬َ‫و‬ ُ‫ه‬َ‫ن‬ْ‫ي‬َ‫ب‬ ُ‫ه‬َّ‫ب‬َ‫ر‬ َّ‫ن‬ِ‫إ‬
[which apparently means] “Surely his Lord is between him and his Qiblah.” How
would Allah be between the praying person and his Qiblah, which would imply that Allah
is on earth, when He is high above the Throne according to them? How do you explain
this hadith, O Wahhabiyy, and if you do not take it by its apparent meaning, you cannot
accuse us if anything for making ta’wil.
THE TRUTH ABOUT MAJAZ (FIGURATIVE SPEECH)
The Wahhabiyys have denied that there is any figurative speech in the Qur’an or the
Sunnah, and some of them have denied it from the speech of the Arabs completely.
Ibn Taymiyah said:1
ِ‫آن‬ْ‫ر‬ُ‫ق‬ْ‫ال‬ ‫ي‬ِ‫ف‬ َ‫از‬َ‫ج‬َ‫م‬ َ‫ال‬َ‫ف‬,ُ‫ف‬َ‫ل‬َّ‫س‬‫ال‬ ِ‫ه‬ِ‫ب‬ ْ‫ق‬ِ‫ط‬ْ‫ن‬َ‫ي‬ ْ‫م‬َ‫ل‬ ٌ‫َث‬‫د‬ْ‫ح‬ُ‫م‬ ٌ‫ع‬َ‫د‬َ‫ت‬ْ‫ب‬ُ‫م‬ ٌ‫م‬‫ي‬ِ‫س‬ْ‫ق‬َ‫ت‬ ٍ‫از‬َ‫ج‬َ‫م‬َ‫و‬ ٍ‫ة‬َ‫ق‬‫ي‬ِ‫ق‬َ‫ح‬ ‫ى‬َ‫ل‬‫إ‬ ِ‫ة‬َ‫غ‬ُّ‫ل‬‫ال‬ ُ‫م‬‫ي‬ِ‫س‬ْ‫ق‬َ‫ت‬َ‫و‬ ْ‫ل‬َ‫ب‬
“There is no figurative speech in the Qur’an. In fact, dividing the language into “literal
speech” and “figurative speech” is an innovated categorization. It was never uttered by
the Salaf.” This denial, in reality, is a fabrication and a fib, but to them, it is necessary for
their creed, and they only deny figurative speech because of the perversion in their hearts:
their incredible attachment to likening Allah to the creations. If they confirm that there is
figurative speech in the Religious Texts, the entire foundation of their claim will be
destroyed and all of their argumentation would be petty and useless. Thus, to justify
interpreting the mutashabih verses by their apparent meanings, Ibn Taymiyah made this
claim.
1
In Majmu^ Al-Fatawa

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The ease of demolishing this absurdity frees us from having to give a detailed refutation.
Let us settle with a few clear examples and references. Allah describes His Prophet in the
Qur’an as:
{(‫ا‬ً‫ري‬ِ‫ن‬ُ‫م‬ ‫ا‬ً‫ج‬‫ا‬َ ِ‫ِس‬)}1
<<A luminous lantern>>
If there is no figurative speech in the Qur’an, then the Prophet must be a literal lamp,
which is not true because he is a human being. The actual meaning is that the Prophet
eradicates the darkness of blasphemy and is a reason for misguided people to become
guided. In the Qur’an, Allah described a wall as:
{( ‫ذ‬‫ض‬َ‫ق‬ْ‫ن‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ُ‫يد‬ِ‫ر‬ُ‫ي‬ ‫ا‬ً‫ار‬َ‫د‬ِ‫ج‬)}2
<<A wall that wants to fall>>.
If there is no figurative speech in the Qur’an, then that wall would have to literally been
ascribed with a will, which is an attribute of the living. This verse gives the wall the
image of something living and willing, so to portray its leaning over as if it is ready to
fall. Taking this verse literally would necessitate confirming that the wall was alive.
Lastly, Allah informed us in His book:
{(ْ ُ‫ك‬َ‫ل‬ ٌ‫ث‬ْ‫ر‬َ‫ح‬ ُْ‫ُك‬ُ‫ؤ‬‫ا‬ َ‫س‬ِ‫ن‬)}3
<<Your women are plots of land for your cultivation>>.
Therefore, according those who deny figurative speech in the Book of Allah or the
sayings of His Prophet, the women are actual plots of land, and not humans made of flesh
1
Al-Ahzab, 46
2
Al-Kahf, 77
3
Al-Baqarah, 223

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and blood. The verse actually contains a metaphor that refers to the impregnation of
women.
So, just as it is known to us that these texts should not be taken literally, it is known that
nothing in the Qur’an or the hadiths that would seemingly ascribe organs, places,
directions or motion to Allah should be taken literally. As for Ibn Taymiyah’s claim that
the Salaf did not confirm figurative speech in the Arabic language, that is refuted by the
fact that the Imams like Ibn Âbbas, Al-Bukhariyy, Ahmad Ibn Hambal and others from
the Salaf interpreted texts according to meanings different from the apparent meanings,
as will come in the second chapter. Ibn Âbbas said in confirmation of figurative speech
in the Qur’an:
‫العرب‬ ‫ديوان‬ ‫فإنه‬ ‫الشعر‬ ‫من‬ ‫فابتغوه‬ ‫القرآن‬ ‫من‬ ‫شيء‬ ‫عليكم‬ ‫خفي‬ ‫إذا‬
“If anything in the Qur’an is unclear to you, then seek its meaning from the poetry, for
the poetry is the portfolio of the Arabs.” Also among the Salaf who confirmed figurative
speech is Abu Ûbaydah Maˆmar Ibn Al-Muthanna. He has a famous book entitled,
Majaz Al-Qur’an (the figurative speech within the Qur’an).
THE TRUTH ABOUT THE LAWFULNESS OF TA’WIL
On the contrary, Allah taught us this lesson in His book:
{( ٌ‫ات‬َ ِ‫اِب‬ َ‫ش‬َ‫ت‬ُ‫م‬ ُ‫َر‬‫خ‬ُ‫أ‬َ‫و‬ ِ‫اب‬َ‫ت‬ِ‫ك‬ْ‫ال‬ ُّ‫م‬ُ‫أ‬ ‫ذ‬‫ُن‬‫ه‬ ٌ‫ات‬َ َ‫َك‬ْ‫ح‬ُ‫م‬ ٌ‫ت‬ َ‫َي‬‫أ‬ ُ‫ه‬ْ‫ن‬ِ‫م‬)}1
<<Within the Qur’an are decisive verses (which according to the Arabic language have
only one meaning). They are the base of the book, and other verses are ambiguous
(mutashabih; susceptible to more than one meaning).>>
Also, The Prophet ‫ﷺ‬ made a supplication for Ibn Âbbas (may Allah accept his and his
father’s deeds) to know the ta’wil of the Qur’an, when he said:
1
Al Îmran, 7

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‫الكتاب‬ ‫تأويل‬ ‫و‬ ‫الحكمة‬ ‫علمه‬ ‫اللهم‬
“O Allah, teach him the Wisdom (the Sunnah) and the ta’wil of the Book (Al-
Qur’an)”1
. Ta’wil is a non-literal inference; to interpret a text differently from its
apparent meaning. It is known that Ibn ˆAbbas interpreted many texts that the
Wahhabiyys use to liken Allah to His creations. The fact is that ta’wil is necessary for
making all of the texts free of contradiction, as already clearly demonstrated.
EXTRA DETAIL:
how the Wahhabiyys deny ta’wil
Know that the Wahhabiyys may deny the validity of ta’wil by referring to the verse:
{(ُ‫ذ‬‫اَّلل‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫})و‬2
<<No one knows its ta’wil except Allah>>.
They say that it is not permissible to make a non-literal inference because no one can
know the ta’wil of the mutashabih verses except Allah; we must take them literally,
because only Allah knows their ta’wil. We answer, “Ta’wil has numerous meanings, and
when reciting this verse and stopping at the word ‘Allah’ so that it means, ‘No one knows
its ta’wil except Allah’, this actually means, ‘No one knows the manifestation; time of
happening (of certain matters like the Day of Judgment or the coming of the One-eyed
Imposter) except Allah’.”
According to this recitation of the verse, Allah dispraised the Jews who tried to
determine the exact time of the occurrence of Judgment Day by referring to some of the
mutashabih verses of the Qur’an like:
{(‫امل‬)}1
1
Narrated by Al-Bukhariyy, At-Tabaraniyy, At-Tabariyy and Ibn Majah
2
Al ˆImran, 7

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which are three letters among the Arabic letters. This verse, and similar verses, such as
{(‫ن‬)}2
have been interpreted in different ways because of their ambiguity, and hence are
mutashabih. The word “ta’wil” can mean “the manifestation; the time of happening”, as
proven by the saying of Allah:
{(ُ‫ه‬ُ‫ل‬‫ي‬ِ‫و‬ْ‫أ‬َ‫ت‬ ‫ي‬ِ‫ْت‬‫أ‬َ‫ي‬ َ‫م‬ْ‫و‬َ‫ي‬ ُ‫ه‬َ‫ل‬‫ي‬ِ‫و‬ْ‫أ‬َ‫ت‬ َّ‫ال‬ِ‫إ‬ َ‫ن‬‫و‬ُ‫ر‬ُ‫ظ‬ْ‫ن‬َ‫ي‬ ْ‫ل‬َ‫ه‬)}3
<<Are they awaiting anything other than its (Judgment Day’s) ta’wil (occurrence;
manifestation)? The Day when its ta’wil (manifestation; time of happening)
comes…>>
In order to interpret the word “ta’wil” as “meaning” or “interpretation”, recite past the
word “Allah”, and continue until reaching the word “al-ˆilm (the knowledge)”. Hence,
the verse would say:
{(ِْ‫َل‬ِ‫ع‬ْ‫ل‬‫ا‬ ِ‫ِف‬ َ‫ُون‬ ِ‫اِس‬‫ذ‬‫الر‬َ‫و‬ ُ‫ذ‬‫اَّلل‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ َُ‫يِل‬ِ‫و‬ْ‫أ‬َ‫ت‬ َُ‫َل‬ْ‫ع‬َ‫ي‬ ‫ا‬َ‫م‬َ‫})و‬4
<<No one knows the ta’wil (true interpretation) except Allah and those who are deeply
rooted in the knowledge. >>
In this way, both recitations are in compliance, for just as there is no contradiction
between the meanings of the verses of the Qur’an, there must be no contradiction
between the meanings in its recitations, as already mentioned; since one recitation means
that no one knows its ta’wil except Allah, and the other means that no one knows its
ta’wil except Allah and those who are deeply rooted in the knowledge, the word ta’wil
must have a different meaning in each recitation.
1
Al-Baqarah, 1
2
Al-Qalam, 1
3
Al-A^raf, 53
4
Al ˆImran, 7

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Furthermore, the Wahhabiyys absolutely do make ta’wil for any verse or hadith whose
literal meaning contradicts their beliefs, as will be made obvious in the second chapter,
in sha’a-llah, but take this verse as another example:
<( ٍ‫ة‬ َ‫س‬َْ‫َخ‬ َ‫َّل‬َ‫و‬ ْ‫م‬ُ‫ه‬ُ‫ع‬ِ‫ب‬‫ا‬َ‫ر‬ َ‫ُو‬‫ه‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ ٍ‫ة‬َ‫ث‬ َ‫َل‬َ‫ث‬ ‫ى‬َ‫و‬َْ‫َن‬ ْ‫ن‬ِ‫م‬ ُ‫ون‬ُ‫ك‬َ‫ي‬ ‫ا‬َ‫م‬ْ‫م‬ُ‫ه‬ ُ‫س‬ِ‫د‬‫ا‬ َ‫س‬ َ‫ُو‬‫ه‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ )>
Which would apparently be translated as, “There is no secret amongst three except that
He is the fourth of them, nor amongst five except that He is the sixth of them.” They
explain this verse to be in reference to His knowledge, and not that he is with those
people in person.
In their so-called Noble Qur’an translation, they intentionally put a period after the word
“Allah” because of their disregard and disbelief in the other recitation (qira’ah)1
of the
verse, known as the recitation of Mujahid, the student of Ibn ˆAbbas.
Lastly, the claim that there are verses in the Qur’an whose meanings cannot be possibly
known by any creature is actually wrong, because it implies that there are verses that
have no benefit for the people, since in this claim, the people could never understand
their meanings. Had this been true, the old Arabs would have discredited the Prophet
‫ﷺ‬ by saying, “This book is not a miracle as you claim, for our language is understood
and intelligible, and you have come with something that has no meaning to us, and
cannot be known by anyone.” This claim is mentioned in some of the footnotes of their
so-called Noble Qur’an translation in reference to some of the verses, and is a
widespread misconception. Do not be impressed by it because it is a trap. It contradicts
the verse of the Qur’an that proves that the language of the Qur’an is intelligible:
{( ٍ‫ِني‬‫ب‬ُ‫م‬ ٍ ِ‫ب‬ َ‫ر‬َ‫ع‬ ٍ‫ان‬ َ‫س‬ِ‫ل‬ِ‫ب‬)}2
<<(The Qur’an is revealed) in a clear Arabic tongue>>.
1
Qira’ah “recitation” could refer to any of the proper ways of reciting the Qur’an.
2
Ash-Shuˆara’, 195

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This extra detail may not be needed for many, so do not bring it up without need,
especially if you do not completely understand this point. But, in case this handbook is
used to refute a Wahhabiyy who raises this point, then here is the answer.
***
They quote the verse from the Qur’an:
{(‫ا‬َ‫ن‬ْ‫ع‬َ‫ط‬َ‫أ‬َ‫و‬ ‫ا‬َ‫ن‬ْ‫ع‬ِ َ‫َس‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬َ‫و‬)}
<<They said, “We hear and we obey”>>1
,
which to them means that they take things by face value without looking into other
possible meanings. Their belief is so unsound, that they are forced to reject logic. They
believe that the logical process of refuting them is philosophy and innovation, which is
also not true, as will now be addressed, if Allah willed.
If the Wahhabiyy were to ask, “How could we be misguided by merely believing what is
in the Qur’an? We are just taking what is in the Book and going no further.” Tell him,
“But your method of interpretation is sinful, and Allah told us about His book:
{( َ‫ني‬ِ‫ق‬ِ‫اس‬َ‫ف‬ْ‫ل‬‫ا‬ ‫ذ‬‫َّل‬
ِ
‫ا‬ ِ‫ه‬ِ‫ب‬ ُّ‫ل‬ ِ‫ض‬ُ‫ي‬ ‫ا‬َ‫م‬َ‫و‬ ‫ا‬ً‫ري‬ِ‫ث‬َ‫ك‬ ِ‫ه‬ِ‫ب‬ ‫ي‬ِ‫د‬َْ‫َي‬َ‫و‬ ‫ا‬ً‫ري‬ِ‫ث‬َ‫ك‬ ِ‫ه‬ِ‫ب‬ ُّ‫ل‬ ِ‫ض‬ُ‫ي‬)}2
<<He misguides many by the Qur’an and guides many by it, and He only misguides the
major sinners by it>>.”
THE WAHHABIYYS REJECT LOGIC
So let us address the intellectual and logical issues pertaining to this blasphemy. They do
not agree that the mind (al-ˆaql) should have consideration in deciphering what Allah
revealed, so they say, “Sound thinking is good, but it has its place.” If they completely
reject sound thinking, no one will listen to them, so by their mere tongues and not their
1
Al-Baqarah, 285
2
Al-Baqarah, 26

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hearts, they give some weight to it, but if they encourage people to think, they will
expose themselves, so they deny that rational thinking is a part of the creed (al-âqidah),
which is a lie. They teach people to just believe in the texts by their literal and apparent
meanings, and not to listen to anyone who says otherwise. They might actually put their
fingers in their ears, following the sunnah of the blasphemers from the time of Prophet
Nuh (Noah, ‫.)ﷺ‬ Allah told us in the Qur’an about their rejection of the truth:
{(ْ‫م‬ِِ‫اِن‬َ‫ذ‬َ‫أ‬ ِ‫ِف‬ ْ‫م‬ُ‫ه‬َ‫ع‬ِ‫ب‬‫ا‬ َ‫ص‬َ‫أ‬ ‫ا‬‫و‬ُ‫ل‬َ‫ع‬َ‫ج‬ ْ‫م‬ُ‫ه‬َ‫ل‬ َ‫ر‬ِ‫ف‬ْ‫غ‬َ‫ت‬ِ‫ل‬ ْ‫م‬ُُ‫ُت‬ْ‫و‬َ‫ع‬َ‫د‬ ‫ا‬َ‫م‬‫ذ‬ ُ‫ُك‬ ِ‫ّن‬
ِ
‫ا‬َ‫})و‬1
<<(Noah said), “And surely, whenever I call them so that You would forgive them (by
guiding them to Islam), they put their fingers in their ears”>>.
They refer to a saying of Imam Âliyy (may Allah accept his deeds), but they pervert its
text and distort its true meaning. They say that Âliyy (may Allah accept his deeds) said,
“If the Religion were by logic, we would wipe the bottom of the khuff (foot gear)2
instead
of the top.” They would then tell the person to forget about logic, and just accept the
literal interpretations.
REASONING IS NECESSARY AND RELIGIOUSLY
CONFIRMED
It is important to have the correct understanding of this saying. Âliyy (may Allah accept
his deeds) actually said:
ِ‫ه‬َّ‫ل‬‫ال‬ َ‫ول‬ُ‫س‬َ‫ر‬ ُ‫ت‬ْ‫َي‬‫أ‬َ‫ر‬ ْ‫د‬َ‫ق‬َ‫و‬ ،ُ‫ه‬ َ‫َل‬ْ‫ع‬َ‫أ‬ ْ‫ن‬ِ‫م‬ ِ‫ح‬ْ‫س‬َ‫ْم‬‫ل‬‫ا‬ِ‫ب‬ ‫ى‬َ‫ل‬ْ‫َو‬‫أ‬ ِّ‫ف‬ُ‫خ‬ْ‫ل‬‫ا‬ ُ‫ل‬َ‫ف‬ْ‫َس‬‫أ‬ َ‫ن‬‫ا‬َ‫ك‬َ‫ل‬ ِ‫ي‬ْ‫أ‬َّ‫الر‬ِ‫ب‬ ُ‫ِّين‬‫الد‬ َ‫ن‬‫ا‬َ‫ك‬ ْ‫و‬َ‫ل‬ُ‫الل‬ ‫ى‬َّ‫ل‬َ‫ص‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬
ِ‫ه‬ْ‫ي‬َّ‫ف‬ُ‫خ‬ ِ‫ر‬ِ‫اه‬َ‫ظ‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ح‬َ‫س‬ْ‫م‬َ‫ي‬ َ‫م‬َّ‫ل‬َ‫س‬َ‫و‬
“Had the Religion been by opinion (ra’y), wiping on the bottom of the foot gear instead
of the top would have been better (because the bottom is the side that gets dirty), however
1
Nuh, 7
2
The khuff refers to foot gear with specific qualities that one is allowed to wipe instead of washing the feet
in wudu’.

Al-KAYFIYYAH
WAHHABIYY CREED
38
I saw The Messenger of Allah ‫ﷺ‬ wiping the top”. Do not be surprised at this misquote.
They are dishonest and they do it all the time. Imam Âliyy did not negate the use of logic.
Logic, reasoning, and use of the intellect are praised throughout the Qur’an. The two
Sayings of Allah are repeated many times in the Qur’an:
{(‫تعقلون‬ ‫فَل‬‫أ‬)}
<<Do you not use your minds?>>, and
{(‫يعقلون‬ ‫فَل‬‫أ‬)}
<<Do they not use their minds?>>.
He also said:
<( ِ‫اب‬َ‫ب‬ْ‫ل‬َ ْ‫ال‬ ِ‫وِل‬ُ ِ‫ل‬ ٍ‫ت‬ َ‫َي‬ َ‫ل‬ ِ‫ار‬َ ‫الهنذ‬َ‫و‬ ِ‫ل‬ْ‫ي‬‫ذ‬‫ل‬‫ل‬‫ا‬ ِ‫ف‬ َ‫َل‬ِ‫ت‬ْ‫خ‬‫ا‬َ‫و‬ ِ‫ض‬ْ‫ر‬َ ْ‫ال‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ِ‫ق‬ْ‫ل‬َ‫خ‬ ِ‫ِف‬ ‫ذ‬‫ن‬
ِ
‫ا‬*َ‫ذ‬‫اَّلل‬ َ‫ون‬ُ‫ر‬ُ‫ك‬ْ‫ذ‬َ‫ي‬ َ‫ين‬ِ ‫ذ‬‫اَّل‬
ِ‫ض‬ْ‫ر‬َ ْ‫ال‬َ‫و‬ ِ‫ات‬َ‫او‬َ‫م‬ ‫ذ‬‫الس‬ ِ‫ق‬ْ‫ل‬َ‫خ‬ ِ‫ِف‬ َ‫ون‬ُ‫ر‬‫ذ‬‫ك‬َ‫ف‬َ‫ت‬َ‫ي‬َ‫و‬ ْ‫م‬ِِ‫وِب‬ُ‫ن‬ُ‫ج‬ َ‫ىل‬َ‫ع‬َ‫و‬ ‫ًا‬‫د‬‫و‬ُ‫ع‬ُ‫ق‬َ‫و‬ ‫ا‬ً‫م‬‫ا‬َ‫ي‬ِ‫ق‬)>
<<Certainly, in the creation of the heavens and earth, and the alternation of the day
and night, there are surely signs for those who have sound minds* those who mention
Allah while standing, sitting, or on their sides, and they think about the creation of the
heavens and earth… >>1
Imam Âliyy, the most knowledgeable of the Companions (may Allah be pleased with all
of them), would not say anything against the Qur’an, and if so, then his saying would be
rejected for the Revelation of Allah. In fact, consideration of the mental judgments is an
integral part of understanding the belief, and has its origin in Al-Qur’an and As-Sunnah.
Hence, it is neither philosophy nor innovation.
The scholars of âqidah (belief; creed), like Al-Ashâriyy also pointed out the fact that the
Prophets, the greatest of Allah’s creations (âlayhimu-s-Salatu wa-s-Salam), used logical
arguments to refute the blasphemers they encountered and to establish the correct belief
1
Al Îmran, 191

Al-KAYFIYYAH
WAHHABIYY CREED
39
in Allah, such as what was narrated in the stories of Prophet Ibrahim (Abraham, ‫.)ﷺ‬
Among those stories was Ibrahim’s debate with the tyrant, Nimrod, mentioned in the
chapter (surah) Al-Baqarah, 258:
}(َ‫ل‬‫ا‬َ‫ق‬ ُ‫يت‬ِ‫م‬ُ‫أ‬َ‫و‬ ِ‫ِي‬ْ‫ح‬ُ‫أ‬ َ‫َن‬َ‫أ‬ َ‫ل‬‫ا‬َ‫ق‬ ُ‫يت‬ِ‫م‬ُ‫ي‬َ‫و‬ ِ‫ِي‬ْ ُ‫ُي‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ ِ‫ب‬َ‫ر‬ ُ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬
ِ
‫ا‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫ذ‬
ِ
‫ا‬َ‫ن‬ِ‫م‬ ‫ا‬َ ِ‫ِب‬ ِ‫ت‬ْ‫أ‬َ‫ف‬ ِ‫ق‬ِ ْ‫ْش‬َ‫م‬ْ‫ل‬‫ا‬ َ‫ن‬ِ‫م‬ ِ‫س‬ْ‫م‬‫لشذ‬ ِ‫ِب‬ ِ‫ِت‬ْ‫أ‬َ‫ي‬ َ‫ذ‬‫اَّلل‬ ‫ذ‬‫ن‬
ِ
‫ا‬َ‫ف‬ ُ‫مي‬ِ‫ه‬‫ا‬َ‫ر‬ْ‫ب‬
ِ
‫ا‬
َ‫ر‬َ‫ف‬َ‫ك‬ ‫ي‬ِ ‫ذ‬‫اَّل‬ َ‫ت‬ُِ‫َُب‬‫ف‬ ِ‫ب‬ِ‫ر‬ْ‫غ‬َ‫م‬ْ‫ل‬‫ا‬{(
<<When Ibrahim said, “My Lord creates life and makes the living die.” Nimrod said,
“I create life and make the living die.” Ibrahim said, “Surely, Allah brings the sun
from the east, so bring it from the west.” Upon that, the one who blasphemed was
dumbfounded>>.
By this simple and clever logic, Ibrahim silenced Nimrod, who claimed to be God. This
verse is evidence for the permissibility of debating deviant people to establish the truth.
So, if a Wahhabiyy claims that debating is forbidden, which he will not do until until he
finds that you have knowledge and that he cannot debate with you, or if he claims that
mental evidence is not from the Religion, use this verse as your evidence. In fact, it is
obligatory on some Muslims (communal obligation) in every town to know the mental
and textual evidence, and to refute the deviant people.
Thus, Imam ˆAliyy’s aforementioned saying refers to the details of the practical rules (al-
fiqh), not the essentials of belief. One can realize the correct belief about the Creator
through reasoning; that worshipping a man or a stone or a picture is invalid. Why else do
the Christians readily say, “Just believe”? It is because they realize the confusion of their
beliefs. However, we do not use logic to deduce the practical rules. For example, how
would one logically conclude that there are five prayers? Mere logic does not necessitate
five prayers over six or four. How would one logically deduce that the bowing position
comes before prostration when praying? These judgments cannot be known by logic, and
are not based merely on opinion. These judgments are taken from The Messenger of
Allah ‫.ﷺ‬ Prophets are sent as a mercy to humans and jinn, who otherwise cannot know
how to worship their Lord properly. However, those humans and jinn can use their minds

Al-KAYFIYYAH
WAHHABIYY CREED
40
to know what is and what is not befitting to say about their Lord. For that reason, some
scholars even said that whoever is sane and pubescent is accountable1
to confirm the
existence of the Creator and to believe in His oneness correctly; that He alone is the
creator of everything; the one who does not resemble anything, even if that person never
heard the message of a Prophet. This is because every child is born with the readiness for
the correct belief (fitrah), and is mentally able to reach it.
Allah said:
{( ِ‫ِف‬ ‫ا‬‫ذ‬‫ن‬ُ‫ك‬ ‫ا‬َ‫م‬ ُ‫ل‬ِ‫ق‬ْ‫ع‬َ‫ن‬ ْ‫و‬َ‫أ‬ ُ‫ع‬َ‫م‬ ْ‫س‬َ‫ن‬ ‫ا‬‫ذ‬‫ن‬ُ‫ك‬ ْ‫و‬َ‫ل‬ ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬َ‫و‬ِ‫ري‬ِ‫ع‬ ‫ذ‬‫الس‬ ِ‫اب‬َ ْ‫ْص‬َ‫أ‬ )}2
<< They will say, “Had we listened and had we used our minds, we would not have
been inhabitants of Hell.”>>
This verse proves that the mental judgment has weight and should be considered.
THE CLARIFICATION OF WHAT THE SCHOLARS MEANT
WHEN THEY DISPRAISED (RATIONAL) ARGUMENTATION
(KALAM)
Many Wahhabiyys will attempt to thwart your rational argumentation by telling you that
what you are doing is called “kalam”, and the scholars dispraised kalam; they referred to
the Book and the Sunnah and went no further, and the Prophet ‫ﷺ‬ and the Companions
never used it. Therefore, accept what came in the Book and the Sunnah and do not try to
rationalize what they did not.
The answer to that, in summary, is that those early scholars who did not use the kalam to
argue did not do so because of how few the misguided people were. It was enough to
refer to the Book and the Sunnah. However, later the misguidance spread, and the people
1
According to most scholars, accountability refers to being sane, pubescent, and having heard the basic
message of Islam, which is the meaning of the shahadah. Whoever dies as an accountable non-Muslim will
be tortured everlastingly in Hell on the Day of Resurrection.
2
Al-Mulk, 10

Al-KAYFIYYAH
WAHHABIYY CREED
41
of deviance claimed that the People of Truth were using weak narrations and ambiguous
verses with explanations that do not agree with the intellect. So the scholars refuted them
with their own standard: intellectual argumentation, however, the Sunniyy’s
argumentation was derived from the Book and the Sunnah, as will be demonstrated.
Someone once said to Abu Hanifah, “Why do you talk with the Knowledge of Kalam and
the Companions did not talk with it?” He said, “Their example is like people who do not
have in their presence those who fight them, so they did not need to wield their weapons,
and our example is like those who have among them those who fight them, so they had to
wield their weapons.” This means that they had the tools and the means; they had the
same belief system, but they did not have to use such argumentation often. They did use
it occasionally, and the references for that are not appropriate for this summarized
refutation.
If they produce for you a quote from Ash-Shafiîyy that he dispraised rational
argumentation, such as:
‫بالكالم‬‫يلقاه‬‫ن‬
‫أ‬
‫ا‬ ‫من‬‫خير‬ ‫الشرك‬ ‫خال‬‫ما‬‫ذنب‬‫بكل‬ ُ‫العبد‬ ‫هللا‬‫لقى‬َ‫ي‬‫ن‬
‫أ‬
‫ل‬
“For the slave to meet Allah1
with every sin except shirk is better than to meet Him with
kalam,” we tell them that this is clarified by other more specific texts, such as that he
said:
‫هواء‬
‫أ‬
‫ال‬ ‫هذه‬‫من‬‫بشيء‬‫يلقاه‬‫ن‬
‫أ‬
‫ا‬ ‫من‬‫خير‬ ‫الشرك‬ ‫عدا‬‫ما‬‫ذنب‬‫بكل‬ ُ‫العبد‬ ‫هللا‬‫يلقى‬‫ن‬
‫أ‬
‫ل‬
“For the slave to meet Allah with every sin except shirk is better than to meet Him with
any hint of these deviant beliefs.” This is why Al-Bayhaqiyy said said in Manaqib Ash-
Shafiîyy:
By this talk, Ash- Shafiîyy, may Allah have mercy upon him, only meant Hafs and
his likes among the people of heresy. This is what he meant in all that was
conveyed about him about dispraising the Kalam and its people, except that some
1
“Meeting Allah (liqa’u-llah)” can refer to death, or being judged on Judgement Day. It is said in English,
“He met his Maker”, meaning that he died.

Al-KAYFIYYAH
WAHHABIYY CREED
42
narrators generalized, and some specified. In the specification of those who
specified, there is evidence of his intent.
Actually, Ash-Shafiîyy debated on more than one occasion. Ishaq said, “My father said
to me, ‘One day Ash-Shafiîyy was talking to one of the scholars, and he was very tight
on him, precise, he sought evidence from him, and put him in a corner. I said to him, ‘O
Abu Âbdillah, this is for the people of Kalam, not for the people of halal and haram.’
Ash-Shafiîyy said, ‘We have mastered this before we mastered that’.”
Al-Muzaniyy said,
A debate took place between a man and me. He asked me about something, as if it
were about to make me doubt about my Religion. I went to Ash- Shafiîyy, and I
said to him, ‘This is what happened...’ Ash- Shafiîyy said to me, ‘Where are
you?’ I said, ‘I am in the Masjid.” He said to me, ‘You are in the likes of the sea
of Taran while its waves are smacking you around. This is a question of the
atheists, and the answer for it is this and that. For the slave to be inflicted with
every harm that Allah created is better for him than to be inflicted with arguing
for deviant beliefs.’
This proves that he was skilled at intellectual argumentation. And as usual, the
Wahhabiyys say one thing and do another, because they use the kalam that Ash-Shafiîyy
dispraised: the argumentation of the deviant people. Here are some of their so-called
rational arguments, and the refutations for them:
1. They say that denying that Allah is in a place is denying His existence, just as
saying that a person is neither in the Mosque somewhere nor outside of the
Mosque somewhere is denying his existence. We say, this is true when the one
you are talking about is a body with dimentions, something that must fill a space,
and look at how you have compared Allah to a person in the Mosque or outside of
it, after claiming that you believe that Allah does not resemble anything. As for
the one who is not a body, then it is not impossible that He would exist without a
place, and Allah existed before places existed, As the Prophet ‫ﷺ‬ said:

Al-KAYFIYYAH
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43
ُ‫ه‬ُ‫ر‬ْ‫ي‬َ‫غ‬ ٌ‫ء‬ْ‫ي‬َ‫ش‬ ْ‫ن‬ُ‫ك‬َ‫ي‬ ْ‫َم‬‫ل‬َ‫و‬ ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ن‬‫ا‬َ‫ك‬
“Allah existed (eternally), and there was nothing other than Him.1
”.
2. They say that Allah is either inside of the creation or outside of it, and He is not
inside of it, so He must be outside of it, and if He is outside of it, He is either
connected to it or disconnected from it. They say that He is not connected to it, so
He must be disconnected from it, and in fact is high above the creation, above the
seven skies. We answer by saying that what they have described is something
with edges and limits; a bodily object. Allah is not a body and does not resemble
the creation.
3. They say that everything witnessed in existence is either a body, like the people,
trees, buildings, water, etc., or a feature of a body, like the motion, stillness, color,
smell, etc. It is not valid that Allah would be the feature of a body, because then
He would be in need of a body to exist, so He must be a body Himself. We tell
them that Allah is not similar to what is witnessed in existence. All of what they
have described is a creation. They have blatantly likened Allah to the creations.
4. They say that Allah must be higher in a place because He is higher in status. We
tell them that highness of place does not dictate highness in status. The Angels in
the sky have a lower rank than the Prophets on the earth, and the guards on the
roof have a lower rank than the king or president in the basement or bunker.
They have other so-called logical arguments, but this should be enough to give you an
understanding of their twisted reasoning. These people fit the description of those who
are dispraised in the Book of Allah:
<(ٍْ‫َل‬ِ‫ع‬ ِ ْ‫َري‬‫غ‬ِ‫ب‬ ِ ‫ذ‬‫اَّلل‬ ِ‫ِف‬ ُ‫ل‬ِ‫د‬‫ا‬َ ُ‫ُي‬ ْ‫ن‬َ‫م‬ ِ‫اس‬‫ذ‬‫ن‬‫ال‬ َ‫ن‬ِ‫م‬َ‫>)و‬2
<<Among the people are those who debate about Allah without knowledge.>>
1
Narrated by Al-Bukhariyy
2
Al-Hajj, 8

Al-KAYFIYYAH
WAHHABIYY CREED
44
THE MENTAL PROOF THAT THE WAHHABIYYS TRULY
BELIEVE IN BODILY ATTRIBUTES FOR ALLAH (TAJSIM)
Because the true goal is to help the misguided person and to let him accept the truth, not
to debate, tell the Wahhabiyy in a wise way that it is blasphemy to attribute a body to
Allah. Unfortunately, it is known through experience that the one infected with the
disease of tashbih (likening Allah to the creations) does not usually want to be cured. If
the Wahhabiyy has not read this booklet yet, he would probably agree with you without
thinking about it; he would probably agree that it is blasphemy to attribute a body to
Allah. On the other hand, he will still insist that Allah is attributed with those (bodily)
attributes. He will say, “We must believe in them as they are without changing their
meanings.”
If this is his position, how could you still say that he truly believes that Allah has a body?
They want you to believe that Allah has bodily attributes, but to deny that He has a body.
Whoever accepts such contradictory reasoning is a person of a simple mind, someone
who lacks guidance, and does not value the high level of meanings that are revealed in
the Qur’an, or the usefulness of the mind.
According to the mental judgment, whatever occupies a place is a body. The more space
it occupies, the bigger it is. They believe that the space Allah occupies is above the ˆArsh,
although they will deny the terms “occupying space”. They have sayings about whether
Allah is bigger than, smaller than, or the same size as the ˆArsh. They believe that He
leaves that space to occupy another space, somewhere in the first sky.
Also, according to the mental judgment, whatever moves is a body. It must have
boundaries, limits and certain edges, so to fit in the places between which it moves.
Hence, whatever moves has a body, and whoever believes that Allah moves consequently
believes in his heart that He has a body, even if he denies it with his tongue.

How to debate with the so called salafiyyah

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