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MuhammedAli

A Comparative Analysis Of Sunni & Wahhabi: Principles Of Shirk & Exclusivity.

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Introduction:

Shirk as'Sifaat in translation means polytheism of attributes and in its explanation it is stated: 'Attributing to creation of Allah (subhana wa ta'ala) attributes which are His is Shirk of Attributes.' This form of Shirk is Shirk al akbar' (i.e. major polytheism) and it invalidates belief in Islam. There is agreement between Ahle Sunnat and Wahhabi's; Shirk of attributes is warranted when a attribute of Allah (subhana wa ta'ala) is affirmed for His creation.

Fallowing principles are adhered and utilized by Wahhabi's while explaining their point of view of Shirk: 1) a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk; 2) except what is affirmed for a creation in Qur’an or Hadith.[1] Ahle Sunnat also ascribe to the first principle; a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk but not to the second exceptive clause: except what is affirmed for a creation in Qur’an or Hadith. The problematic as well as controversial aspect is how both parties interpret and determine the exclusiveness of a attribute. The Wahhabi exceptive clause is totally rejected by Ahle Sunnat and replaced with, or rather I should say; the Wahhabi's rejected the principles of Ahle Sunnat and replaced it with simplified exceptive clause. Before Khadam actually discusses the methodology of both groups it is essential that it is clearly spelled out in what meanings both systems imply 'exclusive' attribute. Anyone involved in discussions with Wahhabi's about Shirk will come to realize the differing understandings of 'exclusive' which plague the discussion at very early stage and neither party actually understands the point view of the other due to this fundamental difference.

Ahle Sunnats And Wahhabi Method Of Determining Exclusivity.

In methodology of Ahle Sunnat every attribute of Allah (subhanahu wa ta'ala), substantiated for creation of Allah (subhanahu wa ta'ala) or unsubstantiated, is believed to be His attribute in meaning of ; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), and haqiqi (i.e. intrinsic). And every attribute of creation of Allah (subhanahu wa ta'ala) is believed to be possessed by creation of Allah (subhanahu wa ta'ala) in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes. Hence in methodology of Ahle Sunnat exclusivity of Allah's (subhanahu wa ta'ala) every attribute is in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and not in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic).

Wahhabi principle of determining Shirk of attributes in its most basic form is: 'A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith.' Exhaustively Wahhabi principle states; a exclusive, unique, unshared attribute of Allah (subhanahu wa ta'ala) if assigned to a creation of Allah (subhanahu wa ta'ala) then Shirk of attributes is warranted except a attribute which is evidentially substantiated for a creation of Allah (subhanahu wa ta'ala) in Qur’an or in a Sahih Hadith. If one ponders over the meanings of the exhaustive rendering as well as on the fundamental statement then it becomes apparent that this statement defines by itself what a exclusive attribute is. Removing exclusive from the basic statement and addition of; '… because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' makes it easy to understand the point: 'A attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' And the Khadam has the pleasure of presenting the implications of the statement as a new principle : 'Every attribute not substantiated for a creation in Qur’an or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' So in Wahhabi'ism the exclusiveness and exclusivity of a attribute is determined by the presence of evidence for a attribute of Allah (subhanahu wa ta'ala) and on the basis of absence of evidence for creation of Allah (subhanahu wa ta'ala).

Ahle Sunnat's Methodology Of Exclusivity In Perspective:

If belief of godhood is affirmed for a creation and the belief of this creation possessing zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) is negated, rejected, disowned, disbelieved, but I is believed that this god possess; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes it is still be major Shirk. Then creation is believed to be partner in person (i.e. zaat) of Allah (subhanahu wa ta'ala) thus warranting Shirk of Zaat. When belief in godhood is affirmed for a creation of Allah (subhanahu wa ta'ala) and then a attribute or attributes are assigned to that creation then automatically each attribute will be understood in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and as a result one who believes a creation of Allah (subhanahu wa ta'ala) is god-partner of Allah (subhanahu wa ta'ala) will be guilty of Shirk in person (i.e. zaat) of Allah (subhanahu wa ta'ala) as well as His attributes. If belief in godhood is negated but a attribute is accredited to a creation in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) then Shirk of attributes will be warranted. If a creation of Allah (subhanahu wa ta'ala) is believed to be Ar-Rahman in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic), then Shirk of attributes would not be warranted because the belief which determines Shirk is absence.

In methodology of Ahle Sunnat if a attribute is affirmed for Allah (subhanahu wa ta'ala) in meaning which befits His majestic status and the same attribute is affirmed for a creation of Allah (subhanahu wa ta'ala), which befits the status of a creation. then Shirk of attributes will not be warranted because the equality between Khaliq and makhlooq is in meaning of 'Relative Likeness' not in meaning of 'Absolute Likeness'. Therefore according to Ahle Sunnat true exclusivity of attributes of Allah (subhanahu wa ta'ala) is not with the title but true exclusivity is in the meaning with which a attribute, title is believed for Allah (subhanahu wa ta'ala). Ahle Sunnat's methodology of determining exclusivity dictates that every attribute can be exclusive attribute of Allah (subhanahu wa ta'ala) if it is coupled with correct conceptual belief and every attribute even which Allah (subhanahu wa ta'ala) has shared with creation can warrant Shirk if incorrect belief is assigned to such a attribute. Therefore the guiding principles used to determine exclusivity and determine Shirk of attributes dictate; having same attributes or attribute as Allah (subhana wa ta'ala), substantiated or unsubstantiated from Qur’an or Hadith, is not Shirk of attributes, unless there is 'Absolute Likeness'[2] of a creation with Allah (subhanahu wa ta'ala) in one or more attributes.

Establishing The Error Of Wahhabi Methodology Of Determining Exclusivity:

To establish the error of Wahhabi methodology inquire from the Wahhabi if he believes Allah (subhanahu wa ta'ala) is ar-Rahman. Without hesitation the response would be in affirmative. You must then ask; is the ar-Rahman attribute of Allah (subhanahu wa ta'ala) is exclusive attribute or Allah (subhanahu wa ta'ala) has shared it with creation? He should say exclusive attribute and it would be correct answer according to his Wahhabi methodology.[3] Inquire; Is Allah (subhanahu wa ta'ala) and his beloved Prophet (sallalahu alayhi was'sallam) ar-Raheem? He would reply yes they are ar-Raheem. And then ask; in which way besides the wordily meaning of ar-Rahman; ar-Rahman and ar-Raheem are different from ar-raheem of Prophet (sallalahu alayhi was'sallam)? If he fails to understand the question you must aid him with question; in which meaning ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are exclusive for Allah (subhanahu wa ta'ala) and not equale to ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? This is a very dangerous question and most likely the Wahhabi educated or not will answer this question wrongly. If he says due to his methodology of determining exclusivity & Shirk of attributes; ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala) and ar-Raheem is not exclusive attribute of Allah (subhanahu wa ta'ala). Then note he has committed Shirk of attributes according to methodology of Ahle Sunnat because he believes ar-Raheem attribute of Allah (subhanahu wa ta'ala) is like attributes of his creation. This question was not designed to trick a Wahhabi into answering the question wrongly so you can make his takfir.[4] Instead the question was written in this way so when the Wahhabi gives the right answer then the Wahhabi understands that both of these attributes are exclusive attributes of Allah (subhanahu wa ta'ala).

A Wahhabi with his head in working order will realise the difficulty in answering the question either he will avoid answering it or will state; ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are attributes of Allah (subhanahu wa ta'ala) from eternity and will remain His attributes to eternity. Where as ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam) is creation and it had a beginning. With this answer the Wahhabi has substantiated Ahle Sunnat's methodology of determining exclusivity and Shirk. If he doesnt answer the question then you must ask him the question; is Prophet (sallalahu alayhi was'sallam) ar-Raheem from eternity? His answer would be in negative so ask him; is Allah (subhanahu wa ta'la) ar-Raheem from eternity? His answer would be; yes Allah (subhanahu wa ta'ala) is ar-Raheem from eternity. Wahhabi's this answer establishes the soundness of Ahle Sunnats principles of determining exclusivity of attributes of Allah (subhanahu wa ta'ala). And refutes the Wahhabi methodology of determining exclusivity which states; every attribute which Allah (subhanahu wa ta'ala) has not shared with creation is exclusive attribute of Allah (subhanahu wa ta'ala). Yet this question answer session proves that every attribute of Allah (subhanahu wa ta'ala) has exclusivity for Allah (subhanahu wa ta'ala) shared with creation or not.

Second method of hammering out the error of Wahhabi methodology of determining exclusivity of attributes of Allah (subhanaha wa ta'ala) is to inquire from the demon of Najd; you believe ar-Raheem is attribute of Allah (subhanahu wa ta'ala)? To which a Wahhabi will respond in affirmative, hopefully. Note the affirmatives and inform him that ar-Raheem is also attribute of Prophet (sallalahu alayhi was'sallam) and substantiate with evidence if need arises. Inquire; in which way the ar-Raheem attribute of Allah (subhanahu wa ta'ala) is different from ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? Usually a Wahhabi will not know how to answer this one so he will flap around like a headless chicken. But lets say this one is really well grounded in methodology of Wahhabi'ism and is familiar with Ahle Sunnat's methodology of determining Shirk. Therefore the most likely answer would be: 'Attribute of Prophet (sallalahu alayhi was'sallam) is limited, restricted, granted by Allah (subhanahu wa ta'ala) where as Allah's (subhanahu wa ta'ala) attribute is unlimited, unrestricted, and eternal.' Now you must thank the Wahhabi for certifying the methodology of determining exclusivity of Ahle Sunnat Wal Jammat because he has established exclusivity according to methodology of Ahle Sunnat for a attribute which isn't exclusive in his methodology. Now if the Wahhabi doesn't give the answer written but believes there is no difference between ar-Raheem attribute of Allah (subhanahu wa ta'ala) and Prophet (sallalahu alayhi was'sallam) then without doubt the Wahhabi has committed Shirk of attributes. The Wahhabi has made a creation equale with Allah (subhanahu wa ta'ala) or in other words made Allah (subhanahu wa ta'ala) equale with creation.

Wahhabi Principle Of Exception And Its Thorny Branches:

The principle of exception; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' is rarely employed by Wahhabis and those who do employ it do so just to create a riggling space when they are in tight spot. The norm with all Wahhabis is to quote and apply the text of verses which establish Allah (subhana wa ta'ala) possess this attribute and then accuse the Sunni of associating a partner with Allah (subhana wa ta'ala). So they can brand the finger in fit of takfir, and label Muslims as Mushrik, grave worshippers, idol worshippers, worst then Hindu's etc. A rare chance but if they bump into a knowledgable Sunni and they are checked with evidence from Quran and Sunnah. Then they practice this principle and say; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk.

This leads the discussion to move into the unofficial Wahhabi doctrine of permissible type of Shirk and impermissible type of Shirk, skipped. I ask; so Shirk is not associating a partner with Allah (subhana wa ta'ala) any longer, rather Shirk of attributes is defined by presence and absence of proof? Wahhabi; no, no, ofcourse Shirk is making a creation partner with Allah (subhana wa ta'ala) but if there is proof for a attribute for any creation of Allah (subhana wa ta'ala) then we know for sure it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. I say; so does that lead you to conclusion; any attribute not affirmed by Allah (subhana wa ta'ala) for a creation but affirmed for Himself is Shirk? Wahhabi; yes it does. I say; so in reality you do believe any attribute of Allah (subhanahu wa ta'ala) accredited to a creation for which there is no evidence is Shirk but you're in denial. If all flowery, rosey discourse is stripped from Wahhabi's reasoning it boils down to; permissible type of Shirk, impermissible type of Shirk. Permissible type of Shirk being evidence for which there is evidence and imperissible type being for which there is no evidence.

Alternatively I take a completely different root from; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk. I say; so if someone believes that Prophet (sallalahu alayhi was'sallam) was Rauf, Raheem from eternity, will remain to eternity, unlimited, unrestricted just like Allah (subhana wa ta'ala) is. Is that person Muslim? Wahhabi; No brother such a person has made Prophet (sallalahu alayhi was'sallam) partner with Allah (subhana wa ta'ala), he is Mushrik. I say; but brother there is evidence for Prophet (sallalahu alayhi was'sallam) being declared Rauf, Raheem. Did you not say if there is evidence then it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. You have just contradicted your own principle of determining Shirk. Now if am in conversation with a shrewed Wahhabi then he would say; attributes of Rauf, Raheem are not affirmed for Prophet (sallalahu alayhi was'sallam) in those meanings which you ascribed to them but the attributes are affirmed for Prophet (sallalahu alayhi was'sallam) how a creation is suppose to possess them. Hence the meanings which you ascribed to Rauf, Raheem warrant Shirk. Not in the meaning in which Allah (subhanahu wa ta'ala) affirmed for Prophet (sallalahu alayhi was'sallam) the attributes of Rauf, Raheem.To such knowledgable Wahhabi my response would be; so we both agree belief in a attribute for which there is evidence from Quran and Sunnah can be Shirk as well as one attribute without evidence because Shirk of attribute is determined by how a attribute is understood in relationship to a creation as well with His Creator. If the simlarity in Shirk of attribute is believed to be in meaning of 'Relative Likeness' then Shirk does not occur for any attribute. If the similarity is believed to be in meaning of 'Absolute Likeness' then Shirk of attribute is warranted. This principle applies to both types of attributes; with evidence or without evidence. If a Quranic attribute given to Prophet (sallalahu alayhi was'sallam) is polluted with Shirki understanding with 'Absolute Likeness' between Allah (subhana wa ta'ala) and His created being, it will be Shirk regardless of its evidence. Every attribute affirmed for creation of Allah (subhana wa ta'ala) in Quran is in meaning of 'Relative Likeness'. When for the creation 'Relative Likeness' meaning is replaced with 'Absolute Likeness' then equality between Allah (subhana wa ta'ala) and his creation occurs in belief then it will warrant Shirk. Hence the real reason for Shirk of attributes is assigning to a creation of Allah (subhanahu wa ta'ala) 'Absolute Likeness' not presence and absence of evidence for a attribute.[5]

Dangers Of Wahhabi Methodology Of Exclusiveness & Principles Of Shirk:

Heretical Wahhabiyah as well as those who are influenced by their definition and methodology of Shirk say; Shirk of attribute is if a creation of Allah (subhana wa ta'ala) is acreditted with a exclusive attribute which is evidentially known to be affirmed for Allah (subhana wa ta'ala). Yet the correct application of this principle depends upon the knowledge of the Wahhabi you meet. A Wahhabi who is familiar with the verse and knows that in the fallowing verse he words Rauf, Raheem are attributes of Allah (subhana wa ta'ala) : “Or that He may not call them to account by a process of slow wastage - for your Lord is rauf' ur'raheem (i.e. full of kindness and mercy).” [Ref: 16:47] will instantly scream; you have committed Shirk, if he hears these words being used for Prophet (sallalahu alayhi was'sallam). This edict of Takfir would be partly result of his jahl and partly result of his knowledge of Wahhabi principles of determining Shirk. As a result of his jahl because he does not know these attributes are affirmed for Prophet (sallalahu alayhi was'sallam) therefore the Wahhabi understood the attributes Rauf, Raheem as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And the knolwedgable ones from amongst them would know that Prophet (sallalahu alayhi was'sallam) is adressed in Quran as Rauf, Raheem hence they will not be so quick to pass on the edict of takfir. His knowledge of principles of determining Shirk because teachings are; any exclusive attribute of Allah (subhanahu wa ta'ala) affirmed for a creation of Allah (subhanahu wa ta'ala) is Shirk and due to lack of knowledge Wahhabi would take these attributes as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And we know Wahhabi student of knowledge will likely to be familiar with existance of Quranic evidence which establishes Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem. Therefore he will employ the exceptive clause; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' and refrain from making takfir of Muslims.

The unescapleable fact is that if Wahhabi definition of Shirk is considered valid then it is potentially lethal to a Wahhabi's, and Muslim's Islam. And the safest individual from apostacy from amongst them is one who knows absolutely everything of Quran and Hadith. This will be only way of making sure one does not declare a Muslim as Mushrik in mistake for affirming a attribute which is established from Quran and Hadith. Otherwise due to lack of knowledge one may declare a believer as a Mushrik for affirming a attribute which is established with evidence for creation and as a result become a Kafir; remember unjustified takfir returns. Or may wrongly believe; a exclusive attribute of Allah (subhanahu wa ta'ala) is not exclusive attribute but shared by creation. With this the Wahhabi as well as the ill-informed Muslim will be guilty of Shirk of attributes thus will become a Mushrik and Kafir because he considers a invalid polytheistic creed to be correct.[6]

There is not a single Wahhabi/Muslim who is safe from falling prey Wahhabi definition of Shirk and becoming Mushrik or a Kafir for one reason or another. The reason for this is one fundamental error and this is that Wahhabis interpret exclusive in meaning of: 'Every attribute not substaniated for a creation in Quran or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' If you couple this with: A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Quran or Hadith.' and because not every Wahhabi/Muslim will never know enough to be sure if a attribute is exclusive or not. Therefore will make mistake in either applying the rule of exception wrongly or make takfir of a believer wrongly. In either case according to Wahhabi definition his fate will be sealed and that is only if Wahhabi principles of determining Shirk are valid; thanks to Allah (subhanahu wa ta'ala) they are not.

Conclusion:

Wahhabi principles of determining Shirk of attribute require a great, great deal of knowledge to be protected from Shirk of attributes and to be safe from demon of uncalled takfir which will devour the ignorant Wahhabi/Muslim. In comparision to Wahhabi principles of determining Shirk; the Ahle Sunnat's principles of determining Shirk are sound and safe. Knowing them only on their own is suficient to protect one's self from Shirk of attributes. Also the Ahle Sunnat's principles of Shirk requires no great deal of scriptural knowledge to be safe and firmly rooted on aqeedah of Tawheed.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

FootNotes:

- [1] I am unable to recall any refferences of books of heretics where these principles were written nor I can recall ever reading them anywhere. It could be that these principles are not taught by them in literature. And chances are high; I engineered these principles based on my first hand knowledge of their creed. I am absolutely certain of the fact that these principles knowingly, unknowingly are employed by the heretics. I have personally used these principles in past with discussion against 'Quboori Sufis' to justify my epileptic fits of takfir, threats of murder, slow blunt knife beheadings, threats of enslavement as well as confisticating property of 'Quboori Sufis' and also have had discussions where these principles were employed against me after I became 'Quboori Sufi' but with mini fit of takfir.

- [2] Let me explain difference between 'Relative Likeness' and 'Absolute Likeness' with example. Note if someone said: 'Allah (subhana wa ta'ala) saw what Ali saw.' Now seeing is affirmed for Allah (subhana wa ta'ala) as well as one of his creation. Human seeing would be with eyes, and with aid of sunlight reflecting of a objection into the eye, allowing limited, restricted vision, with beginning and a end. Where as the seeing of Allah (subhana wa ta'ala) is without eye, without the aid of light which He has created and unlimited, restricted, without beginning and without end. Therefore if the statement: 'Allah (subhana wa ta'ala) saw what Ali saw.' is understood in meaning that Allah (subhana wa ta'ala) saw according to what befits His Godly majestay and Ali saw according to his human nature. Then the similarity in seeing of Allah (subhana wa ta'ala) and his creation Ali is in meaning of 'Relative Likeness'. If Ali is attributed to possess the seeing ability of Allah (subhana wa ta'ala) as explained then the similarity is in meaning of 'Absolute Likeness'. Where there is 'Absolute Likeness' between Allah (subhanahu wa ta'ala) and His creations then major Shirk is warranted. A Qur'anic example, Allah (subhana wa ta'ala) states: “O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).” [Ref: 8:20] Command to obey Allah (subhana wa ta'ala) and command to obey Prophet (sallalahu alayhi was'sallam) has been given with same word. Yet our obeying of Allah (subhana wa ta'ala) is with beliefe; He is Allah (subhana wa ta'ala) the Creator, the First, the Last, the Eternal, the Absolute, possessor of unlimited, unrestricted, personnel, absolute attributes, and our obeying of Prophet (sallalahu alayhi was'sallam) is with beliefe; Prophet Muhammad (sallalahu alayhi was'sallam) is Rasoolallah, a creation, had beginning, sent as last Prophet as well as Rasool, possesss limited, restricted, granted attributes. Hence our obeying of RasooolAllah (sallalahu alayhi was'sallam) is with 'Relative Likeness' similarity therefore it's not Shirk.

- [3] If the individual gets it wrong you must tell him that no where in the Quran or Ahadith the word ar-Rahman is used for a creation. Therefore according to Wahhabi methodology of determining exclusivity ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala).

- [4] Do not make direct takfir of any individual even if he states something which is clearly Shirk in the methodology of Ahle Sunnat Wal Jammat that is because the question is tricky. And aim here isn't to trick him into committing Shirk. If he states something which indicates Shirk do not jump up and blast Mushrik and Kafir. Instead have a good opinion of his aqeedah of Tawheed and understand that its not his fault for affirming Shirk. Rest assured he does not actually believe in Prophet (sallalahu alayhi was'sallam) being ar-Raheem in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) rather the question is tricky. If he falls into unintended trap then be explicit with your questions; do you believe Prophet (sallalahu alayhi was'sallam) is ar-Raheem zaati, qadeemi, ghair-izni, qulli, la mahdood and he will deny it. So we really have no basis of takfir because what we derived from his response is not his aqeedah; it is mafoom mukhalif of his explaination. We the Ahle Sunnat do not make takfir unless person explicitly affirms what is infered. Mafoom mukhalif is the basis which the Wahhabis use to determine the aqeedah of people and then make takfir. So leave it for the minions of shaytaan to practice their evil methodology and do not make takfir on basis of mafoom mukhalif.

- [5] The reviver of Khariji apostasy Muhammad bin Abdul Wahhab the Najdi writes: “Whoever does not hold the polytheists to be disbelievers or has doubts about their disbelief or considers their ways and beliefs to be correct has committed disbelief.” [Ref: Nawaqid Al Islam, Third Nullifier]

- [6] To a street-rat my response would be exactly same, the only difference would be that street-rat would not be able to present his position as shrewed Wahhabi as presented and street-rat would not be in position to comprehend or understand the sledge hammer that I hit him with.

Edited by MuhammedAli
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