Why i consider Wahabies Salafies (KAAFIR AND MUSHRIK)?

Why i consider Wahabies Salafies (KAAFIR AND MUSHRIK)???? HEre is the Answer
by Zarlish Khan Afridi on Sunday, October 14, 2012 at 4:09am ·




1) Salafis believe that ‘declaring Allah transcendent beyond possessing body (al-jism), pupils (al-hadaqa), auditory meatus (al-simâkh), tongue (al-lisân), and larynx (al-hanjara) … is not the position of Ahl al-Sunna but rather that of the scholars of condemned kalâm and their contrivance’.


2) Salafis believe in a God surrounding the universe.


3) Salafis believe in a God who has a shadow.


4) Salafis believe in a God who jogs.


5) Salafis believe in a God who sits.


6) Salafis believe in a God who has limits.



7) Salafis believe in a God who has a form.



8) Salafis believe in a God located in a direction.


9) Salafis believe in a God who has a waist.



10) Salafis believe in a God who gets bored.



11) Salafis believe in a God who hesitates.


12) Salafis believe in a God who settles on a throne.


13) Salafis believe in a God who is silent.



14) Salafis say God moves








Salafis object to Muslims declaring Allah subhanahu wa ta’ala transcendent beyond possessing body, parts and limbs:


Pseudo-Salafi ‘shaykh’ Ibn Baz said:




Originally Posted by Sh. Ibn Baz



أهل السنة لا ينفون عن الله إلا ما نفاه عن نفسه

9- ثم ذكر الصابوني – هداه الله – تنزيه الله سبحانه عن الجسم والحدقة والصماخ

واللسان والحنجرة ، وهذا ليس بمذهب أهل السنة بل هو من أقوال أهل الكلام

المذموم وتكلفهم ، فإن أهل السنة لا ينفون عن الله إلا ما نفاه عن نفسه أو

نفاه رسوله صلى الله عليه وسلم ولا يثبتون له إلا ما أثبته لنفسه أو أثبته له

رسوله صلى الله عليه وسلم ولم يرد في النصوص نفي هذه الأمور ولا إثباتها

فالواجب الكف عنها وعدم التعرض لها لا بنفي ولا إثبات ، ويغني عن ذلك قول

أهل السنة في إثبات صفات الله وأسمائه أنه لا يشابه فيها خلقه وأنه سبحانه لا

ند له ولا كفو له. قال الإمام أحمد رحمه الله: (لا يوصف الله إلا بما وصف به نفسه

أو وصفه به رسوله صلى الله عليه وسلم لا يتجاوز القرآن والحديث).

Source Translation:


9_ Then As-Sabuni –May Allah guide him- mentioned declaring Allah transcendent beyond possessing body (al-jism), pupils (al-hadaqa), auditory meatus (al-simâkh), tongue (al-lisân), and larynx (al-hanjara); [End of Sabuni’s words- beginning of Ibn Baz’s words] and this is not the position of Ahl al-Sunna but rather that of the scholars of condemned kalâm and their contrivance , for Ahl As-sunnah do not negate something about Allah except what He negates about Hisself or what his Messenger صلى الله عليه وسلم negated, and they do not affirm for Him (Allah) except what He affirmed for Hisself or what the Messenger of Allah صلى الله عليه وسلم affirmed for Him, and it was not mentioned in the nusoos (the Quran and Sunnah) negation of these things (that As-Sabuni mentioned) or its affirmation; so it is obligatory to stop there and not to confront it with neither negation or affirmation, and what Ahl As-sunnah said suffices in the affirmation of Allah’s attributes and names that He does resemble in it his creation, and that He (glorified be He) has no match. Imam Ahmad [rahimahu Allah] said: “Allah is not to be described except with what He described Himself with or what His Messenger described Him with, it does not exceed the Quran and Hadith”.





Similarly the Wahhabi editor of “I’itiqad A’immat Al-Hadith”, a book attributed to Al-Hafidh Abu Bakr Al-Isma’ili (d. 371 H.) objected to the following statement:


ولا يعتقد فيه الأعضاء، والجوارح، ولا الطول والعرض، والغلظ، والدقة، ونحو هذا مما يكون مثله في الخلق، وأنه ليس كمثله شيء تبارك وجه ربنا ذو الجلال والإكرام.


“We do not believe that He (Allah swt) is composed of parts or limbs, nor do we believe that He is attributed with length or width..”


In his explanatory footnote the editor said,


These terms are not from among the known terms to Ahlus-Sunnah wal- Jamaa`ah from among the Salaf (pious predecessors) of this nation, rather, it is from the innovated terms of the heretics, and expressing the truth with the Islaamic terms is the path of Ahlus-Sunnah wal-Jamaa`ah. So it is not needed for the seeker of the truth to pay attention to these types of terms and reliance upon them, and the Imaam, may Allaah have mercy upon him, the author, was not free from using these words. Indeed Allaah (), is attributed with the complete attributes and is described with the exalted descriptions. So regardless of the matter, the falsehood is rejected from the one who says it, regardless of whom it may be.

Note: In the introduction to the translation the editor of this text is mentioned to be the contemporary Pseudo-Salafi theologian ‘Shaykh’ Muhammad ibn `Abd al-Rahmân Al-Khumayyis. And Allah knows best.




Originally Posted by ‘Shaykh’ al-Albani


قال في تعليقه على صحيح الترغيب والترهيب ( 1 / 116 ) من طبعة المكتب الإسلامي الثانية 1406 هـ* ما نصه :


فائدة هامة : اعلم أن قوله في هذا الحديث : فإن الله قبل وجهه .


وفي الحديث الذي قبله فإن الله عز وجل بين أيديكم في صلاتكم لا ينافي كونه تعالى على عرشه ، فوق مخلوقاته كلها كما تواترت فيه نصوص الكتاب والسنة ، وآثار الصحابة والسلف الصالح رضي الله عنهم ، ورزقنا الاقتداء بهم ، فإنه تعالى مع ذلك واسع محيط بالعالم وقد أخبر أنه حيثما توجه العبد فإنه مستقبل وجه الله عزوجل ، بل هذا شأن مخلوقه المحيط بما دونه ، فإن كل خط يخرج من المركز إلى المحيط ، فإنه يستقبل وجه المحيط ويواجهه .


وإذا كان عالي المخلوقات يستقبل سافلها المحاط بها بوجهه من جميع الجهات والجوانب ، فكيف بشأن من هو بكل شئ محيط ، وهو محيط ولا يحاط به ؟ وراجع بسط هذا في كتب شيخ الإسلام ابن تيمية كالحموية والواسطية وشرحها للشيخ = ( * ) زيد بن عبد العزيز بن فياض ( ص 203 – 213 )



rough translation:


He said in his footnotes on Sahih at-Targhib wat-tarhib, from the 1406 Hijri edition of al-Maktab al-Islami ath-thani, and I quote,


‘Important (point of) benefit: know that his statement in this hadith, ‘Allah is in front of his face,’ and in the previous hadith, ‘Allah Azza wa jalla is in front of you during your Salat,’ does not negate His being on/above the throne (and) above all of his creations, as the text of the Qur’an and the Sunnah, and the reports of the Companions and Pious Predecessors report by tawatur (may Allah be pleased with them and may He grant that we follow them). Despite that, Allah is expansive and encompasses the world, and has informed us that wherever the slave faces, he is facing the Face of Allah (azza wa jalla). In fact, this is even the state of that of His creation which surrounds something other than itself as all lines that come from the center towards what it is surrounded by face the surrounding object. So if a creation high up faces what it is lower than and is surrounded by, with its surface, from all directions and sides, then what about the One that surrounds everything, and He is surrounding and not surrounded?


See the detail of this in books of Shaykh al-Islam Ibn Taymiyah and like Al-Hamawiyah and al-Wasitiyah and its sharh by Shaykh Zayd Bin Abdul Aziz Bin Fayyad (p. 203 – 213) This is something similar to what was mentioned by the pseudo-Salafi theologian ‘Shaykh’ Haitham Hamdan who is an administrator of the Multaqa Ahl al-Hadeeth forums:




1) Allah SWT could be either inside the world or outside the world … It is a matter of agreement among main stream Muslims that He is outside the world. Being inside the world means that He SWT mixes with impurities, an aspect of imperfection.


2) The universe is round (sperical).


3) Relative to itself, a sperical shape can only have two directions: a top and a bottom.


4) For a sperical shape, bottom is towards its center, above is away from its center.


5) Allah SWT is certainly away from the center of the world, so He is certainly above it. …and a diagram of Um Abdullah / NMS / Musleemah also posted on the same Ahl al-Hadeeth Forums:


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