Table of Contents

How the wahabi belief in the Creator differs from Islam
This is a recurring topic on this blog, but these articles right below point out the key problems of their anthropomorphism.
The “simple” Wahabi belief
The ‘Simple’ Wahabi Belief II: Contradiction versus narration
Wahabi contention: Aļļaah is above the Arsh, but we do not say He is a body.
The wahabi doctrine of flawed aboveness
It is impossible for anthropomorphists to prove the existence of a Creator that is not brought into existence.
The Wahabi-type belief was that of a fringe group in hiding throughout most of this nation’s history
Deviant claims: most commoners are not ‘Asħˆariyys therefore Asħˆariyys are wrong
The difference between the Wahabi creed and Islam
The difference between wahabi creed and Islaam II: what the scholars said about their belief
The difference between wahabi creed and Islaam III: what the scholars said about their  belief
Anthropomorphism, the first step towards  atheism
Related to beliefs and principles of the philosopher of anthropomorphism Ibn Taymiyyah
A SUMMARY OF FACTS COMPARING THE BELIEFS OF MUSLIMS VS. THOSE OF IBN TAYMIYYAH AND THE  PHILOSOPHERS’
Ibn Ĥajar accuses Ibn Taymiyyah and Ibn Al-Qayyim of Tajsiim (anthropomorphism)
Ibn Taymiyyah says Allaah needs, is divisible, and settles in a place
Ibn Taymiyyah says Aļļaah needs, is divisible, settles in a place, has 6 limits, has a size, and must be creating (though He can choose what to create – but not whether to create or not.)
Ibn Taymiyyah says Allaah is divisible into quantities and areas
Ibn Taymiyyah’s Bucket theology
As-Sanuusiyy does not agree with Ibn Taymiyyah regarding composition and need.
Ibn Taymiyyah denies Tajsiim?
Ibn Taymiyyah approves of the claim that Aļļaah sits
Related to the deviant belief that Allah has bodily attributes, such being in a place, having limits, and limbs.
Sunnis believe that Aļļaah is eternal and does not need a creator, because He does not change, and He is not in a place. The Wahabis believe that He is in a location, moves and has bodyparts:
Wahhabi Contention: Comparing Allah to Accidents
Allah Exists Without Place or Direction  (PDF)
Fatwa of the scholars of al-Azhar regarding the one who believes that Allah settles in created things or that He has a direction  (PDF)
Sunni Sayings: Al-Maturidi on the verse “Ar-Rahmanu `alal `Arsh Istawa”
Q & A: Someone asked, “Were the Salaf literalists?”
Wahhabi Contention: Wahhabis claim that Abu Hanifa said, “Allah is in the sky.”
Q & A: If Allah is not above then why did Prophet go up to meet his Lord?
ˆAliyy Al-Qaariy on anthropomorphism
Al-Qurţubiyy explains why Aļļaah is not in a place or direction, and does not change.
The “simple” Wahabi belief
Bodies have limits but not Allaah
More wahabi arguments for Allaah having a direction
The ‘Simple’ Wahabi Belief II: Contradiction versus narration
Wahabi contention: Maalik says Allaah has a how.
Wahabi contention: Aļļaah is above the Arsh, but we do not say He is a body.
Wahabi claims Pharaoh’s saying: “O Haman! Build me a tall building so I that I might reach the paths of the skies, and look upon Moses’ God,” (Ghaaafir, 36-37) proves that Moses believed Allah is placed in the Sky.
The wahabi doctrine of flawed aboveness
It is impossible for anthropomorphists to prove the existence of a Creator that is not brought into existence.
Related to the deviant belief that Allah changes, and is attributed with events (any thing that has a beginning) and being in time
Sunnis believe that Aļļaah does not change, and that no attribute of His has a beginning. The Wahabis attack this belief and believe that He changes, just like creation, and that not all of His attributes are eternal:
Q & A: Translating “لم يزل ولا يزال بأسمائه وصفاته لم يحدث له اسم ولا صفة” from Al Fiqh al Akbar
Q & A: How do we respond to those who say that Allah “changed” when He created the creation
Aļļaah does not change
Explanation of għađab (wrath/anger)
More Wahabi nonsense about Aļļaah’s attributes being emergent
Wahabi contention: Asharis are forced to believe that Allah’s Will for the creation of time occured before time
Wahabi contention: Asharis are forced to believe that Allah’s Will for the creation of time occured before time II
Wahabi says: it is absurd to say that you can’t prove there is a beginning to the world if one says Allah can perform new acts.
Allaah is not in time
Aļļaah is not in Time, let alone time itself.
(Updated) Takwiin, effective pertainment and AI-‘Iijiyy on Allaah not being in time
Sunnis believe that Aļļaah is attributed with a Speech that is eternal, and therefore not sounds of letters. The Wahabis attack this belief and believe that He speaks with sound and letters, just like creation:
Q & A: What about Alif Laam Meem?
Wahabies say that Aļļaah’s speech is created, but do not know it.
Wahabies still say that Aļļaah’s speech is created, but still do not know it.
Wahabi asks: ‘who said alif laam meem?’
Wakiiˆ on those who say “the Qur’aan is created.”
Wahabi contention: Ashˆaris say “This Quran is not Allaah’s Speech”
Wahabi wrote: If you are saying the Qur’aan is internal speech….
Wahabi contention: Ash’arees are merely a less consistent version of the Mu’tazila
The Qur’aan and Aļļaah’s attribute of Speech
Sunnis believe that creation cannot be without a beginning, and show it rationally by pointing to the fact that infinity cannot end. The Wahabis beg to differ:
Q & A: If the proof of Allah’s existence is so simple, then why doesn’t the world convert to Islam?
Wahabi Contention: Infinite Regress (An Infinite Number of Past Events) is Possible
Wahhabi Contention: On the Infinite Regress and the Qudra of Allah
Wahabi claims that there are infinitely many creations in the past (infinite regress)
Related to the deviant belief that all scripture texts should be understood literally
Sunnis believe that scripture texts must be understood in agreement with the Arabic language, Wahabis believe it should all be understood literally. This is strongly related to their belief that Aļļaah has bodily attributes:
Wahhabi Contention: Asharis contradict themselves by affirming some attributes and not affirming other attributes
Miscellaneous: Sarkhasi, Bazdawi & Bukhari affirmed Allah’s attributes
Wahhabi Contention: How are “Ar Rahmanu `alal `arsh istawa” and “Laysaka mithlihi shay`” different?
Q & A: On Ta’teel and Tafwid
Q & A: Figures of Speech
Q&A about the words “hand” and “face.”
Q&A about attributes and ambiguities
Q&A on interpreting “Yad” and tafwiiđ
Q&A: hand versus hearing and tafweed
Q&A: hand versus hearing and tafweed II
Descending vs seeing
Wahabi contention: the Ashˆariyys deny explicit texts.
Related to the deviant belief that seeking to get blessings from Aļļaah through people and things that are blessed is shirk.
Sunnis believe that asking someone other than Aļļaah for help is not worship of other than Allaah, as long as one is not asking something only Aļļaah is asked, such as to create something. Likewise, seeking to benefit from blessings in people and things of religious importance is not worship of other than Aļļaah:
Wahhabi Contention: Asharis do not refute Shirk
Wahhabi Contentions: (1) Asharism and Sufism were Separate and Merged and (2) Calling to Other Than Allah is Shirk
Q & A: A Few Questions Related to Tasawwuf
Q & A: Someone asked, “How can we know that the awliya can hear our calls?”
Ibn Al-Qayyim argues for the validity of calling the dead
Q&A: Mushirks on a sinking ship
Q&A: Mushirks on a sinking ship II
As-Sanuusiyy on the types of shirk
The pillar of false shirk accusations
The Meaning of Worship
FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves
Some wahabis believe that it is shirk to follow a school of fiqh….
The Rise Of The Four Schools of Fiqh (Islamic Jurisprudence)
Related to the deviant belief that Aļļaah has needs.
Sunnis believe that Aļļaah has no need for this world in any sense. Wahabis make some exceptions:
Various Wahhabi Contentions About Allah’s Wisdom
Wahhabi Contention: The Asharis say that just because His actions result in wisdom, this does not mean that this wisdom is intended
Wahabi claims: Allaah needs to create to be perfect
Articles and answers to deviant contentions related to the rational proofs of Sunnis
Sunnis believe that two completely opposite ideas cannot both be true, and use this idea to show the truth of their beliefs. The Wahabis beg to differ and attack the use of the mind:
Responding to Sheikh Yasir
Wahhabi Contention: ‘Proof from Accidents’ is not Quranic
Wahhabi Contention: Asharis consider proving the existence of God their utmost priority
Q & A: The logical difference between correlations and definitions
Q & A: If 1 = 0 is absurd, then is not bringing something out of nothing also absurd?
The Indivisible Element  (PDF)
Q & A: Is the jawhar perpetual?
Deviant Contention: There is a flaw in the proof you presented for the existence of Allah.
Wahhabi Contention: What happens if kalam arguments are undermined rationally?
Refutation of “Kalam & Trinity”
Q & A: If the proof of Allah’s existence is so simple, then why doesn’t the world convert to Islam?
Wahabi Contention: Infinite Regress (An Infinite Number of Past Events) is Possible
Wahhabi Contention: On the Infinite Regress and the Qudra of Allah
Q & A: Explaining the “Mustahil” or “Rationally Impossible”
Wahabi claims that there are infinitely many creations in the past (infinite regress)
Omnipotence and the so called unliftable stone
Wahabi Contention: “It is intellectual dishonesty/illogical for the Asharis/Maturidis to claim infinite events is possible in the future but not in the past”
Allaah is not in time
Deviant contention: Are you saying that Allah has an infinite number of attributes now?
Wahabi contention: Ibn Taymiyyah argued with the Ash’aris about the divisibility of an atom and supported the view of the philosophers that atom is indeed divisible contrary to the Ash’aris. Today even school children know about the divisibility of atoms.
Refuting Yaser Qadi’s opposition to proving Allaah’s existence
Hints to the meanings Of Tawhiid In Throwing The Pebbles In Hajj by Ibn ˆArabiyy
Darwinism in the eye of the mind
It is impossible for anthropomorphists to prove the existence of a Creator that is not brought into existence.
Deviant contention: “There is no room in Islam for logic and rational  reasoning.”
Answer to Atheists
Agnostic Contentions: Randomness and Infinity
Q & A: Someone asked, “Is Islam Falsifiable?”
Q & A: Someone asked “How do random things relate to the existence of God?”
Q & A: Someone asked, “If God is perfect, then why are certain things, for example the eye, imperfect?”
Responding to Atheists – A Collection of Posts & Comments
Deviant attempts to use theories of physics against the proofs of the belief of Islam
Darwinism in the eye of the mind
Stephen Hawking contradicts  himself
Answers to Christians
Sunnis believe that two completely opposite ideas cannot both be true, and use this idea to show the truth of their beliefs. The Wahabis beg to differ and attack the use of the mind:
Q & A: Christians say that Muslims limit the Creator
Refuting a Christian Argument Against an Ayah of the Quran
Q & A: Someone asked, “Did Jesus die on the Cross?”
William Lane Craig’s Unreasonable Faith
The Quran does not imply that Allaah could have taken a child by the use of  “if”
On the Issue of Takfiir
The issue of takfiir, or declaring something as blasphemy or someone as a blasphemer has become a source of confusion today. Below are some posts clarifying this matter:
Response to a comment: Calling Allah a ’cause’ is Kufr
Q & A: A philosopher’s belief about the eternality of the cosmos
Q & A: Is denying well known things, such as the hijab, kufr?
Q & A: Which beliefs are kufr and which are bid`ah?
Q & A: Is denying well known things, such as the hijab, kufr? – Part II
Q & A: Someone asked, “Is it kufr to say that Allah sees and hears literally?”
What Happens When One Makes Unambiguous Kufr Statements Without Attributing Them To Someone Else…
Fakhruddin Al Raazi makes takfir for the Mujassimah, the Hululiyyah and the Hurufiyyah
2:62 of the Quran does not mean that those who had blasphemous beliefs among the jews and christians are promised Paradise.
Q&A about saying, “may Allaah have mercy upon Ibn Taymiyyah.”
The issue of takfiir is closely related to what one may and may not say about Allaah.
Q & A: Twenty Sifaat
On the Issue of Predestination and Justice
The Qadariyyah sect, or those who deny predestination and do not believe that human actions are created by Aļļaah, are refuted below:
Wahhabi Contention: Allah creates substances with intrinsic properties
Qadari Contention: We cannot deny the causes and effects that Allah has put and can be observed in different aspects of His creation
Qadari Contention: Good Deeds are Useless
Qadari Contention: How can it be that Allah has willed some to do bad and go to Hell?
Qadari Contention: Why is intention so important in our religion if we do not create it?
Qadari Contention: Human will is not pre-destined because there are many verses and hadiths to that effect
Qadari Contention: Allah does not control our actions
Q & A: Someone asked, “Is it just for Allah to make one a Muslim and reward him and one a Hindu and punish him?”
Answers regarding the issue of predestination
Q & A: Someone asked, “Is there a place for human accountability in Islamic beliefs?
Q&A: medicine and cause/ reg. if someone calls Allah “cause.”
Someone claimed: Allaah has to reward good deeds
Deviant objections to the fact that Allaah has no  obligations
On the deviant belief that it is possible that Aļļaah could lie
This is one of the most blasphemous beliefs a human can have, and now some deviants claim that this is the belief of Sunnis. They are refuted below:
Refuting the Accusation that Asharis Consider it Rationally Possible for Allah to Lie
Someone asked: The idea that it is not absolutely impossible for Aļļaah to lie is mentioned in some books attributed to famous scholars. Can we seriously consider calling such illustrious `ulema who were masters of `aqida to be kufar and those who deny th
It is intrinsically impossible that Aļļaah has obligations, AND it is intrinsically impossible that He could lie.
Question: what is Khulf al-Wa`d and Khulf al-Wa`id
As-Sanuusiyy in his book ˆUmdatu ‘Ahli-t-Tawfiiq says, “and it is impossible that Aļļaah should lie,
Perversion by those who claim Allaah could lie exposed
The impossibility of Aļļaah lying is absolute, and not “contingent,” even in the sense of so called “kalaam  lafthiyy”
On the Sunni belief in prophets
The belief of Sunnis is that prophets are the best human beings, and have revelations and miracles:
The Foundations of the Religion
The Belief in Prophet Muhammad: an overview for fresh converts
Q&A: the ranks of the prophets
Foundations of the religion in PDF
Important note on the evidences of the prophethood of Muĥammad (صلى الله عليه وسلم)
Miracles of the Prophet (صلى الله عليه وسلم)
The Qur’aan as a Miracle of the Prophet Muĥammad (صلى الله عليه وسلم)
On the Sunni belief in Aļļaah
Articles related to the Sunni belief in Aļļaah:
The Foundations of the Religion
The Islamic Belief in God: an explanation to fresh converts and non-Muslims
Foundations of the religion in PDF
Children’s Tawhiid Rhyme
Children’s Tawhiid Rhyme Part 2
Children’s Tawhiid Rhyme Part 3
Children’s belief rhyme part 4
For children: “How can we know that all other religions than Islam are incorrect when there are so many?”
Video for the article for children  (For children: “How can we know that all other religions than Islam are incorrect when there are so many?”
On the Sunni Sciences of Belief and Uşuulu-l-Fiqh (jurist methodology)
Articles related to the Sunni belief science, or Kalaam, and also the methodology for knowing the Islamic judgment from the scriptures:
What is the role of logic/manţiq in the Islamic sciences?
Marşad (topic) 1: Preliminary Introductions to Kalaam Science
Question: Can we say that we mainly use logic when it comes to belief (Aqeedah)?
On the Sunni scholars and their sayings
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam:
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam – Part I
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam – Part II
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam – Part III
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam – Part IV
Imam Abdul Qahir Al Baghdadi on the `Ulema of Kalam – Part V
Imam Abdul Qahir al Baghdadi on the `Ulema of Kalam – Final Part
Other articles related to Sunni scholars and their sayings. Note that there are also quotes in various other articles:
Fatwa of the scholars of al-Azhar regarding the one who believes that Allah settles in created things or that He has a direction
Sunni Sayings: Al-Maturidi on the verse “Ar-Rahmanu `alal `Arsh Istawa”
Miscellaneous: Sarkhasi, Bazdawi & Bukhari affirmed Allah’s attributes
Wahhabi Contention: Wahhabis claim that Abu Hanifa said, “Allah is in the sky.”
Fakhruddin Al Raazi makes takfir for the Mujassimah, the Hululiyyah and the Hurufiyyah
Ibn Ĥajar accuses Ibn Taymiyyah and Ibn Al-Qayyim of Tajsiim (anthropomorphism)
ˆAliyy Al-Qaariy on anthropomorphism
As-Sanuusiyy in his book ˆUmdatu ‘Ahli-t-Tawfiiq says, “and it is impossible that Aļļaah should lie,
Al-Qurţubiyy explains why Aļļaah is not in a place or direction, and does not change.
Wahabi contention: Maalik says Allaah has a how.
Al-ˆAsqalaaniyy does not believe Aļļaah is in a direction
An-Nawawiyy did not believe that Aļļaah is something that is in a location/direction
Al-ˆAqiidatu-l-Mursħidah  (The book that Ibn ˆAsaakir used to teach in belief science)
Abuu Bakr Al-Baaqillaaniy, Al-Qaađii al-Baaqillaaniy (338 h. – 403 h.)
Wahabi contention: Al-Baaqillaaniyy believed Aļļaah’s aboveness to be in the sense of location
Sufism/ Tasawwuf related:
Posts related to sufism, especially issues that touch on beliefs:
Hints to the meanings Of Tawhiid In Throwing The Pebbles In Hajj by Ibn ˆArabiyy
Kalaam and tasawwuf
Applied Belief Science: The first of the ĥikam explained
Website Issues:
Posts related to the running of the website:
Questions to the website
A Note on Moderation
Moderating Idiocy
What to put in a Glossary?

7 Responses to Table of Contents

  1. faqir says:

    Imam al-Bayhaqi [RH] states [as recorded in Manāqib al-Shāfi‘ī] (1:469):

    “Similarly, debating with the people of innovations – when they make public their innovations or bring up their insinuations – to refute them and expose their fallacies: even if this is an innovation, nevertheless, it is a praiseworthy one because it consists in refuting what we just mentioned. The Prophet [sallallahu `alayhi wa sallam] was asked about Divine foreordainment (al-qadar) and so were some of the Companions, and they replied with the answers that were narrated to us from them. At that time, they contented themselves with the words of the Prophet [sallallahu `alayhi wa sallam] and, thereafter, with the reports to that effect. However, in our time, the innovators do not content themselves with such reports nor do they accept them. Therefore, it is necessary to refute their insinuations – when they make them public – with what they themselves consider proofs. And success is through Allāh.”

  2. […] – Challenging Heresy Head On, has come on to the scene, it tackles issues of Sunni Theology. The Refutations sections is particularly […]

  3. muslim sister says:

    mashaAllah,,what a wonderful site!!!
    May Allah help you always in showing what true belief of our Deen is and in refuting false ideas originating from deviant groups, especially the widespread one whose followers claim that Islam other than “their version” is bid’ah, shirk and kufr…
    and Allah alone gives success

  4. Mo says:

    Assalamu alaikum Shaikh,

    After the wahabbi’s have their claims refuted, they then attack Imam Abu‘l-Hasan al-Ash‘ari that he himself refuted his beliefs in old age.

    Is there a defense against this that can be easily shown?

    • waˆalaykumussalaam,

      Wahabis love to turn debates about belief into historical debates. Why? Because it is easy to spread doubts about historical events. It is almost impossible in most cases of historical fact to establish without a fragment of doubt what actually happened. The exception here being if it can be shown that the news of what happened has arrived to us in a manner that precludes the possibility of mistakes or lies. Accordingly, it is a playfield for argumentative deviants. They can argue for weeks presenting this one said this and this one said that, or did that.

      Their proposition that Ashˆariyy himself became an anthropomorphist at the end of his life, along with just about all other well known AshˆAshˆariyy scholars, is either based on not understanding, or misrepresenting, what he said. For example, claiming: “he did not provide a specific figurative interpretation for “istawa” (in some book) therefore, he believed that it should be understood literally, i.e. as being in a place.” Wahabis often do this with many scholars. Actually though, what those scholars are doing is rejecting the apparent meaning, and then avoiding specifying another meaning, i.e. one that befits Allaah. It is because of this potential confusion, i.e. misunderstanding the intention of such scholars by ordinary people, that so many scholars decided to specify an interpretation for a phrase like “istawa ˆala-l-ˆArsħ,” unlike most of the Salaf.

      Another reason, is that the books of al-Ashˆariyy himself have not survived in a reliable manner. There are some manuscripts found buried libaries, but without a proper chain of narration, these are easily filled with forgeries. Anthropomorphists are well known for working to support their school with forgeries and lies.

      The most reliable way to know al-Ashˆariyy is through his chain of students that reach us all the way to today, as is true with all narrated information. His students from the very beginning and up until today all reject the idea that Allaah is a body or in a place. They only differ in terms of specifying a figurative meaning as being meant by words in scriptures such as istawa and yad, or avoiding such specification, and this is a matter of scholarly debate. They all agree, however, that the apparent meaning is not meant.

      Most importantly, however, it does not really matter whether he did change or not. We are not imitating him, but agreeing with him because he was a defender of the Sunnis like no one else of his time, or even after it. Therefore, if he had become an anthropomorphist we would have rejected what he was saying. The core principle of Sunnis/ashˆariyys is that blind imitation in belief is not permitted. That is why a debate about this issue is purely historical and not even interesting in the field of Sunni belief science.

  5. Mo says:

    Thank you for your prompt reply Shaykh.

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