Responding to Sheikh Yasir

as salam `alaykum wa rahmatullahi wa barakatuhu

There were several responses to Sheikh Yasir’s article, and things took quite a turn when the dear Shaykh Abu Adam al Naruiji began responding. Needless to say as a result, Sheikh Yasir decided to lock the comments, and not allow anyone to respond henceforth. He did so with another short article. All this is observable in the comments section, here.

Needless to say, Sheikh Yasir’s baseless conclusions could not be replied to there. Shaykh Abu Adam had composed a lengthy reply to some of the points made by Sheikh Yasir, which he could not publish in the comments section. In this post, I’ll be putting up that reply. What follows after my closing greetings is Shaykh Abu Adam’s response.

wa billahil tawfeeq

wal hamdu lillahi rabbil `alamin

wa `alaykum salam wa rahmatullahi wa barakatuhu

Ibn Mazhar

Shaykh Abu Adam’s response:

Yasir said: The people of kalaam, of all stripes, considered proving the existence of God to be their utmost priority.

As if this is something bad. This is because this is the basis for knowing Allah; knowing that His existence is a must. In any case, we are not interested in your opinion, we are interested only in verdicts. Are you saying it is haram? If it isn’t haram, then by what right are you blaming us?

Yasir said: Rather, the threat of worshipping other than the True God (i.e., shirk) is actually much more real and pronounced, and it is for this reason that literally thousands of verses in the Quran deal with the problem of shirk, whereas only a handful deal with atheism. I only wish the Ash`arites took on refuting shirk with the same passion and zeal that they do in determining what God ‘can’ and ‘cannot’ be characterized with.

The Ahl al Sunnah wal Jama’ah are concerned with the problem of shirk. We want everyone to believe that Allah is not a body. There is no difference between someone who believes that Allah is a body, and says “but I don’t know how,” and a Hindu that only worships one idol that he has not seen yet, and says “I don’t know how.” Both are worshiping something physical that they don’t know the shape of, but that has a shape; they are two things of the same kind. Al-Qurtubi in his commentary in the Quran narrates from his Shaykh Ibn Al-Arabi, the famous hadith scholar of Andalus, regarding those who say Allah has a body: “The sound verdict is that they are blasphemers, because there is no difference between them and those that worship idols and pictures. Thus they are requested to repent from this belief, and if they refuse they are killed” (4/14).

What it comes down to is that it is of extreme importance that you actually worship Allah, not just something that you call Allah. You don’t become a believer in Allah by calling an idol “Allah.” This is the main concern of Ahl al Sunnah wal Jama’ah, and it is a concern about shirk.

Yasir said: Neither the ‘Proof from Accidents’ nor the Ash`arite belief in atomism are ‘Quranic’ proofs.

First of all, if an argument is valid, then it is a proof, and it does not matter if you feel it is “Quranic” or not, whatever that means. A valid argument is a valid argument and a proof. If you start rejecting some valid arguments for no reason, then you have destroyed the bases for human knowledge beyond what the senses provide. You have sunk to the level of dumb animals. You have taken the view of the Baraahimah, the philosophers of ancient India and Persia. They rejected the idea that knowledge can be achieved beyond what is strictly sensory. This is the heritage of your cow-worshiping neighbors back home.

The belief that there is an indivisible element is clearly stated in the Quran, because it unequivocally implies that created things are not infinitely divisible. Rather, they are finite in size:

وما من غائبة في السماء والأرض إلا في كتاب مبين

Meaning: “there is nothing hidden to creation in the skies or earth that is not in a clear book.” (Suuratu-l-Naml, 75)

As you know, the book is not infinite in size, therefore, the created things in the sky and earth are limited in number, and not infinite.

Another aayah:

لا يعزب عنه مثقال ذرة في السماوات ولا في الأرض ولا أصغر من ذلك ولا أكبر إلا في كتاب مبين

Meaning: “Nothing is hidden from Him, not what has the size of the smallest ant in the Skies or Earth, and nothing smaller or larger than that, and it is all recorded in a clear book.” (Suuratu Saba’, 3)

This aayah tells you very clearly that everything smaller than the smallest ant is recorded, this means that it is not infinitely divisible, because the book is not infinite in size. Further to this is another aayah:

وأحْصَى كُلّ شَيْءٍ عَدَدا

Meaning: “Allah knows the number of all things.” [Al-Jinn, 28]

Another aayah:

وكل شيء أحصيناه كتابا

Meaning: everything has been recorded in a book. (An-Naba’, 29)

At-Tabari said: “It means that all things have been counted and recorded in a book, that is, its total number, amount, and value.” Clearly then, they are not infinite, because that would make all the numbers infinity.

Denying that creation has an indivisible element is also against ijmaa, for Abdul Qahir Al-Baghdadi stated in his “Usul al Din” regarding it : “This is the saying of most Muslims, except An-Nattaam (a Mutazili leader),” and the disagreement of someone like An-Nataam is certainly not considered for ijmaa.

Yasir said: What I mean by this is that the Quran itself does not make such claims (I.e. ‘Proof from Accidents’). And the greatest proof for this is that the earliest generations of Islam (and even the Prophet (saw) himself) did not derive such complex theological premises from the Quran. Now, the claim that a certain proof or theory does not contradict the Quran is not the same as saying it is Quranic.

If the proof is valid, complies with the Quran, and proves something stated in it, then why is it not Quranic? Different times and different people are affected by different types of proofs. The encouragement to think of proofs of Allah’s existence and attributes are very many in the Quran, and they are not restricted to what is verbatim mentioned in the scriptures. An example of such encouragement is in this ayah:

أَفَلاَ يَنظُرُونَ إِلَى ٱلإِبْلِ كَيْفَ خُلِقَتْ

Meaning: “What, do they not consider how the camel was created?”

In light of the ayah, if you want me to restrict how I consider the camel, then you need to show me an explicit text prohibiting me from considering the “how” of the camel. It does not matter if the consideration is simple or not, lucid or not. This is because the encouragement to consider is absolute in the ayah, and cannot be restricted without a scripture text as proof.

What you call “accidents,” which would be better translated as incidents, refers simply to the different events and attributes bodies have, that is, anything with a size. The Quran states that Allah created everything. Does this not include what happens to bodies? This claim of yours is truly puzzling. An example of an ayah from the Quran that encourages thinking about bodies (things with size) and accidents (attributes and actions of things with size) is:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآَيَاتٍ لِأُولِي الْأَلْبَابِ

Meaning: “Verily in the creation of the Skies and the Earth, and the differences of night and day there are signs for those who have perceptive minds.” (Aal Imraan, 190)

The Skies and the Earth are both bodies, because they both have size, and the changes of night and day are “accidents”. Clearly then, seeking proofs of Allah’s existence and attributes in bodies and events is something Quranic of the highest order.

Anyway, using the proofs mentioned in the Quran will lead to the same conclusions as proofs based on the indivisible element, namely that Allah is not like creation. This is because all creation as we know it is either something with size (a body), or an attribute of it (“accident”). If you prove that Allah exists based on them, then you are implicitly saying that Allah is not like that, because you are already arguing that these bodies and their attributes need a creator.

For example, based on the ayah, if you say that night and day are timed orderly, and that this shows that someone orders them, then you must also hold that Allah is not something “timed”. Otherwise you would end up saying that Allah needs a creator according to your original argument.

Moreover, if you say that the skies and the earth are highly ordered structures, and that someone must have ordered them, then you must also hold that Allah is not a structure. Otherwise you would end up saying that Allah needs a creator according to your original argument.

Yasir said: The problem then comes that one takes a non-Quranic evidence as a certain fact, and then uses it to deny or distort what is clearly Quranic (in this case, the Attributes of God). Herein actually lies the main contention that the Ahl al-Hadith have with the Ash`arites. If there is nothing like Him, we should not compare Him to ‘accidents’ or ‘bodies’ but rather simply accept what He says about Himself.

Actually, if there is nothing like Him, then you must deny that what is mentioned in the Qur’aan about the attributes of Allah means Him having a like. Asharis do not deny Allah’s attributes, and they do not compare Allah to accidents and bodies, they deny that He is like them. They deny that His attributes should be quantitative or limited. That is something very different. This does not involve comparison, but knowing the characteristics of creation that makes them need a creator. This is something obvious to even common people, because it simply means that Allah is not limited, not by time and not by place. Rather, He created time and space, and He existed without them before they existed, and He is now as He was before they existed.

Yasir said: Rather, Allah has created each and every substance with intrinsic properties, and these properties may in fact affect other substances if Allah allows them to…..Allah can prevent these natural causes from acting, but if He wills, the cause can have an effect. Hence, nothing happens except by the Will of Allah, and Allah is indeed the creator of all things, but this does not negate that Allah Himself has created substances with intrinsic properties.

Are you telling me that substances can act without Allah having created that act? That they will act unless He prevents them? If you do, then you are a contradicting the Quran, because Allah said:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

If this is not your opinion, then you don’t know what you are saying, because this is exactly the position of the Asharis. No one is saying that if you put a fire on your hand you won’t burn, what is being said is that the fire itself, the heat that it generates, and the burn that it makes are all separate creations. So whenever fire has heat it means that Allah has created that particular heat of that particular incident, and if it ever burns a hand it is because Allah created the burn in the hand for each and every incident. This is true even if the burning never fails to happen, because Allah said:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

This comes back to the belief of Ahl al Sunnah wal Jama’ah that Allah is the only creator. Only He can bring any event into existence, and no one and nothing else, ever, without exception. Every single movement, every single thought, every single change that occurs is created and predestined by Allah. If you believe this, then it is clear that no substance has actual and real power to affect things, it just appears that way.

So if water is followed by growth of the harvest, then this is because every incident of growth in every single plant has been created and predestined by Allah. If it did not grow, it was not because it was going to grow by itself and then Allah prevented it, but because Allah has not created growth in it. Rather, He created the next periods of its existence as a non-growing plant. The non-growing plant is not remaining this way independently either. Rather, every moment of its existence is created by Allah.

Your statements “Allah is indeed the creator of all things,” and “Allah has created each and every substance with intrinsic properties, and these properties may in fact affect other substances if Allah allows them to” are contradict one another. Why? Because in the first you say that Allah creates all things, and in the second you are saying that properties might affect things. If something happens in this world, however minute, it is because Allah has created it. You cannot say that Allah willed something, anything at all, and did not create it, because:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

9 Responses to Responding to Sheikh Yasir

  1. muslim says:

    hey salam
    what’s it with shaykh yasir and sufi stuff? why are they at logger heads? i’ve been in a cave all the whil lol

  2. Ibn Mazhar says:

    as salam `alaykum

    Someone comes and hits you on the head, and the assailant expects you not to respond. Is that reasonable? The only difference here is that it’s the principles that matter, not the personal vendetta.

  3. Abu Muhamed says:

    This is the way of the people uhl qader: They say very think happens with the will of allah (qader allah), so he would do a sin and say it happened with the will of allah (qader allah), if he has no job he would wait in house and say it would come when allah says and he would take no action what so ever to find a job.

    Sh islam ibn Taymiyyah says if you see those people give them slap on there face and if they ask you why say it happened with the will of allah (qader allah).lol

  4. Maybe he says that, I would not be surprised, as he was a melting pot of deviance, for that is a denial of what Aļļaah said:

    وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

    Meaning: “You do not will anything unless Aļļaah has willed it.”

    Everything happens by the will of Aļļaah.

  5. altranslators says:

    Asalamu alaykum,

    The above accusations regarding Sh. Yasir are incorrect. He offered Sh. Abu Adam plenty of time and Sh. Abu Adam answered in adequate fashion. I don’t think it is fair to portray Sh. Yasir’s closing down the site as if he was trying to run and hide. He gave a few days warning prior to shutting the site down and that was more than enough for Sh. Abu Adam to respond.

    May Allah grant us insaf
    Your friends

  6. waˆalaykumussalaam,

    Actually, he had dug himself a deep hole and he had no way out of it except by giving himself the last input. If you follow what went on with some scrutiny, you will realize this. All he has is demagoguery and a strong desire to destroy Islam from the inside, knowingly or unknowingly.

  7. Muhammad Ahmad says:

    It is known by observation and the sound logic that an object has a boundary and a size. For example, the sun has a boundary and a size and the Creator is the One who created it with that boundary and size. In the Holy Qur’an, chapter: 13 verse: 8
    وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ. سورة : الرّعد
    Means: Allàh created everything with a specific size. Allàh, also said, in the Holy Qur’an, chapter: 39 verse: 62
    اللَّهُ خَالِقُ كُلِّ شَىْءٍ. سورة : الزُّمَر
    Means: Allàh created everything. It is Allàh who created the objects and the Creator of all objects is not an object, size, form or shape. In the Holy Qur’an, chapter: 42 verse: 11
    لَيْسَ كَمِثْلِهِ شَىْ ءٌ. سورة : الشّورى
    Means: Absolutely nothing like Allàh in any way whatsoever.

  8. Muhammad Ahmad says:

    Praise be to Allah, the Lord and Creator of ALL things (size, smallest to the Largest (^Arsh).
    We the Asharites are the Flag Bearers of Orthodox Islam. We stand strong and proud.
    Allah bless you Shaykh Abu Adam.

  9. Khan says:


    Sad to see the likes of Sh. Yasir ducking the actual arguments presented by Abu Adam and resorting to what we call escapism.

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