Salafi Banned Beliefs (Part A)

In the Name of Allah, the Beneficent, the Merciful

A PRELIMINARY EXPOSE

This article is essentially a direct sequel to the Salafi Pagan Anthropomorphism article. But, it takes the issues much deeper. Salafis hold a large number of concealed, but, actually evident, beliefs. We will dig into several of them here. However, there is one that needs immediate attention. It is the Salafi belief that all Western Muslims, as well as all Muslims living in India, China, Japan, Russia, south Africa, Australia, New Zealand, Eastern Europe and similar areas are kafirs. This has nothing to do with any one’s rejection of their creed. In fact, Salafis in these areas are actually well under this universal takfeer. It is possible that this takfeer has been perfectly concealed from western Salafis, for instance, themselves, by the top echelon of their secret court in Saudi Arabia. But, it exists, and is jealously guarded. If this is the fact of even some Salafis, how much would we expect non – Salafis to know of their satanic creed?

We read this Hadith in Sunna Abu Dawood, book of Jihad:

“Anybody (from among the Muslims)who meets, gather together, lives and stays (permanently) with a polytheist and agree to his ways, opinion etc., and (enjoys) his living with him, then he (that Muslim) is like him (the polytheist)”.

We have copied the above verbatim, word by word, bracket by bracket, punctuation by punctuation, surprisingly from the commentary of Qur’an 3:149 by Dr. M.T. Al-Hilali and Dr. M.M. Khan in their English translation of the Qur’an! The two translators also add this comment:

“This Hadith indicates that a Muslims should not stay in a non – Muslim country, he must emigrate to a Muslim country, where Islam is practiced”.

Thus, Salafis in the west or India, for example, MUST emigrate to Saudi Arabia – that is the only country they recognize as “Islamic” since the fall of Taliban in Afghanistan. But, this is a more serious issue. Even in Saudi Arabia, the entire way of life, opinion and so on of every single non-Muslim MUST be destroyed. Any Muslim that does not constitute a fundamental problem or threat to the way of life, opinion and others of every single non-Muslim is himself a kafir. Now, we know why Salafi terrorism is indiscriminate, even in Muslim lands.

There is no doubt that Salafis in non-Salafi countries are all kafirs on the basis of this hidden fatwa. We do not even need to ask about the Sunnis and Shi’as. But, what about the companions and the so-called righteous Salaf? Does the fatwa cover them too? Okay, this is the best lead to the answer. Did they exhibit the level of intolerance preached by the Hadith and the fatwa?

BANNED BELIEF ONE: ALLAH IS CONFUSED

We will now start what is a long journey into the darkness of Salafi Satanism. The starting point is their ugly belief that Allah (swt) sometimes Himself falls into confusion.

If a professor of English submits that the terms “pen” and “pens” refer in all senses to the same entity, what will you think of him? What if he asserts that both words can be used interchangeably? If he says – “I bought a pen” and “I bought many pens” have perfectly the same meaning, and that each phrase can stand in for the other in all circumstances, what will you say? Don’t be surprised Salafis assert that such professor is Allah (swt).

The problem starts with this verse:

“As your Lord caused you (O Muhammad) to go out from your house with the truth, and verily, a party among the believers disliked it”.

Qur’an 8:5.

Here Allah (swt) has made a specific reference to Rosulallih (saww) personal room. He also resided there. In another verse, the entirety of his flat is referred to:

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal”.

Qur’an 33:53.

The flat consists of his personal “house” and those of his wives. Therefore, it is referred to as “houses”. This is why it is used in this way here:

“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform salat, and give zakat and obey Allah and his messengers. Allah wishes only to keep far away from you all abomination, oh people of the house, and to purify you absolutely”.

Qur’an 33:33

The simple instruction is – and stay in your flat. The wives could move within the flat. The term “houses” is only another term for “flat”, in this case. Actually, Holy Prophet’s (saww) flat is a set of “houses”. Salafis interpret “houses” to mean “rooms” thereby locking the wives of The Holy Prophet (pbuh), permanently, in their personal rooms. In fact, they must not even step into the pavement within the flat. Clearly, that is not the meaning of the verse!

Considering that Holy Prophet’s (saww) flat has been referred to exclusively as “houses” the problem now arises as to what is meant by “People of the House”. The wives are “People of the Houses”. The Holy Prophet (pbuh) was the only one living in his personal “House”. So, that puzzle remains.

The term “House” is only a metaphor, meaning “chosen lineage”, as several authentic hadiths have confirmed. Salafis however maintain that “houses” and “House” are only synonyms in this regard. Both refer to the same entity. “People of the Houses” are also “People of the House”. This is a submission that makes no sense. It presents Allah (swt) as being confused. Besides it contradicts their own literalism.

All right, if “People of the Houses” are also “People of the House”, could Salafis tell us why the last sentence in the verse bears a masculine  grammatical form while all others are feminine? Besides, literally, that last sentence seems to be giving the reason for the instructions in the larger part of the verse. So, if The Holy Prophet (pbuh) was not covered by them, why would the last sentence apply to him? Do Salafis think Allah (swt) is confused?

If Salafis are still stubborn, let us move the issue a little deeper. Some Salafis simply laugh and submit – when Allah (swt) refers to the residence of Holy Prophet’s (saww) wives, He says “houses”. But, when He refers to the entire flat, to include The Holy Prophet (pbuh) own personal “house”, He says, - “house”. While this does not make any sense, we nonetheless see the need to take them up on it. Can they tell us – why do you limit “People of the House” to The Holy Prophet (pbuh) and his wives? What about the dependents living with them in the flat?

BANNED BELIEF TWO – ALLAH APPOINTS KAFIR PROPHETS

Considering Salafi manner of interpreting Qur’an 33:33, we invite the esteemed reader to closely examine what these verses mean to them:

“It is He who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her. When he had sexual relations with her, she became pregnant and she carried it about lightly. Then when it became heavy, they both invoked Allah, their Lord (saying): ‘If you give us a righteous child, we shall indeed be among the grateful’ but, when He gave them a righteous child, they ascribed partners to Him in that to which He had given to them. High be Allah, Exalted above all that they ascribe as partners to Him”.

Qur’an 7:189-190.

If the Salafi approach to Qur’an 33:33 is correct, then the above verses have described Adam (as) and Hawa (as) to be Kafir! This is also strengthened by the fact that there is no grammatical disparity at all in this case. We have no doubt about what Salafis’ blind literalism has taught them from these verses.

Actually, there are some segments of the so-called “righteous Salaf” who held this kufr belief. Ibn Jarir al-Tabari writes:

Let us now return (to our narrative) and provide further clarification concerning the error of those who said that the first to die on earth was Adam, and who denied that the two whose story is told by God in His word: "And recite to them the story of the two sons of Adam truthfully! They offered a sacrifice," came, as shown by this verse, from Adam’s loin.

According to Muhammad b. Bashshar - ‘Abd al-Samad b. ‘Abd al-Warith - ‘Umar b. Ibrahim - Qatadah - al-Hasan - Samurah b. Jundub – the Prophet: None of Eve’s children survived. Therefore, she vowed that if one of her children were to survive, she would call him ‘Abd al-Harith. When a child of hers survived, she called him ‘Abd al-Harith. That was due to Satan’s inspiration.

According to Ibn Humayd – Salamah – Ibn Ishaq – Dawud b. al-Husayn – ‘Ikrimah – Ibn ‘Abbas: Eve would give birth to Adam’s children and make them worship God, calling them ‘Abdallah, ‘Ubaydallah ("Servant, or little Servant of God"), and the like. But then they would die. Now, Iblis came to her and to Adam and said: Were you to give them other names, they would survive. So, when she gave birth to a male child for Adam, they called him ‘Abd al-Harith. IN THIS CONNECTION, God revealed His word: "It is He Who created you from a single soul" to "the two set up for Him associates in connection with what He had given them" to the end of the verse.

According to Ibn Waki‘ – Ibn Fudayl - Salim b. Abi Hafsah – Sa‘id b. Jubayr, commenting on (the same verse): "When she became heavy (with child), they called on God, their Lord" to "And God is above your associating (others with Him)," as follows: When Eve became heavy with her first pregnancy, Satan came to her before she gave birth, and said: Eve, what is that in your womb? She said: I do not know. He asked: Where will it come out, from your nose, your eye, or your ear? She again replied: I do not know. He said: Don’t you think, if it comes out healthy, you should obey me in whatever I command you? When she said: Yes, he said: Call him ‘Abd al-Harith! Iblis - May God curse him!- was called al-Harith. She agreed. Afterwards, she said to Adam: Someone came to me in my sleep and told me such-and-such. Adam said: That is Satan. Beware of him, for he is our enemy who drove us out of Paradise. Then Iblis - May God curse him! - came to her again and repeated what he had said before, and she agreed. When she gave birth to the child, God brought him out healthy. Yet, she called him ‘Abd al-Harith. This is (meant by) God’s word: "They set up for Him associates in connection with what he had given them" to "And God is above your associating (others with Him)."

According to Ibn Waki‘ –Jarir and Ibn Fudayl - ‘Abd al-Malik – Sa‘id b. Jubayr: When (Sa‘id) was asked whether Adam associated (others with God), he replied: God forbid that I should assume that Adam did that! However, when Eve was heavy with child, Iblis came and said to her: Where will this one come out, from your nose, your eye, or your mouth? He thereby caused her to despair (because she did not know and was afraid of what was going to happen). Then he said: Don’t you think that, when it comes out perfectly formed – Ibn Waki‘ said that Ibn Fudayl added: without harming or killing you - you should obey me? When she agreed, he said: Call him ‘Abd al-Harith, and she did. Jarir added: So Adam’s associating (others with God) was only in the name.

According to Musa b. Harun - ‘Amr b. Hammad –Asbat – al-Suddi: So she - meaning Eve - gave birth to a boy. Iblis came to her and said: Call (pl.) him my servant (‘abdi)! If you don’t, I shall kill him. Adam said to him: I obeyed you (once before), and you caused me to be driven out of Paradise. So he refused to obey him and called the child ‘Abd al-Rahman "Servant of the Merciful One." Satan - May God curse him!- gained power over the boy and killed him. Eve bore another child, and when she gave birth to it, Satan said: Call him my servant! If you don’t, I shall kill him. Adam said to him (again): I obeyed you (once before), and you caused me to be driven out of Paradise. So he refused and called the boy Salih, and Satan killed him. The third time around, Iblis said to Adam and Eve: If you (pl. want to) overcome me, call him ‘Abd al-Harith! Iblis’ name was al-Harith. He was called Iblis when he was bedeviled (ublisa) - became confused. This (is meant by God’s word) where He says: "They set up for him associates in connection with what He had given them" - meaning in connection with the names.

Those who, as I have mentioned, have transmitted (reports) that some children of Adam and Eve died before them, and the even more numerous transmitters and statements not mentioned by us, contradict the statement of al-Hasan transmitted on his authority that the first person to die was Adam.

The History of al-Tabari, Volume 1 - General Introduction and from the Creation to the Flood, trans. Franz Rosenthal [State University of New York Press, Albany 1989], pp. 320-322

Ibn Sa'd, another major Sunni commentator, writes:

Subsequently Eve conceived and bore Shith and his twin sister 'Azura. He was named Hibat Allah (the gift of Allah); this name was derived from Habil, so Gabriel said to her when she gave birth to him: This is the gift of Allah in exchange for Habil and it is in Arabic Shith, in Syriac Shath and in Hebrew Sheth. Adam made his will for him. The day when Shith was born Adam was one hundred and thirty years old. "And when he covered her she bore a light burden, and she passed (unnoticed) with it". Then he said: She stood and sat. Then Satan came to her in disguise and said to her: O Eve! What is this inside of you. She replied: I know not. Then he said: May be one of the beasts like these. Then she said: I know not. Then he drew away from her till she felt some heaviness in her. Thereupon he appeared again before her and said: O Eve! How do you feel? She said: I am afraid it may be deformed like one with which you have frightened me, I can't remain standing when I stand. Then he suggested: If I pray to Allah I hope He will form him a human being like you and Adam, only if you name him after me. She said: Yes. The he turned away from her and she said to Adam: An informer came to me and said to me that in my womb was a beast, and I also feel some burden and fear it may be as he has informed me. There was no worry to Adam and Eve save this, till she delivered it. About this Allah says: "They cried unto Allah, their Lord, saying: If Thou givest unto us aright we shall be thankful". This was their prayer before the delivery. When a perfect boy was born to them, he (Satan) came to her and said: Will you not name him after me as you have promised? She asked him: What is your name? His name was 'Azazil. If he had mentioned this name she would have recognized him, so he said: My name is Harith. Thereupon she gave him the name of 'Abd al-Harith who died, and Allah said: "But when He gave them aright, they ascribed unto Him Partners in respect of that which He had given them. High is He. Exalted above all that they associate (with Him)". (Sa'd, Kitab Al-Tabaqat Al-Kabir, Volume I, Parts I & II, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. (Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi- 110 002 India], pp. 24-25)

The two Jalals (al-Suyuti and his teacher) in Tafsir al-Jalalayn, agree that these verses refer to Adam and Eve:

He, that is, God, it is Who created you from a single soul, namely, Adam, and made, created, from him his spouse, Eve, that he might take rest in her, and become intimate with her. Then, when he covered her, when he had sexual intercourse with her, she bore a light burden, namely, the sperm-drop, and moved to and fro with it, that is, she came and went [easily] on account of its lightness; but when she became heavy, because of the child growing inside her, and they became anxious that it should be a dumb child, they cried to God their Lord, 'If You give us one - a child - that is sound, unimpaired, we indeed shall be of the thankful', to You for it.

But when He gave them a sound one, [a sound] child, they ascribed to Him associates (shurakā'a: a variant reading has shirkan, meaning sharīkan, 'an associate') in that which He had given them, by naming it 'Abd al-Hārith, 'servant of al-Hārith', when it is not right to be a 'servant' ('abd) of any one but 'God' [sc. 'Abd Allāh], but this [namesake 'Abd] is not an association [of another with God] in terms of servitude, for Adam was immune [from a sin such as associating others in worship with God]. Samura [b. Jundub] reported that the Prophet (s) said, 'On one occasion when Eve gave birth - all the children she bore had failed to survive - Satan visited her and said [to her], "Name it [the child] 'Abd al-Hārith, and it will live." She named it so and it lived. This [affair] was the result of Satan's inspiration and his doings': reported by al-Hākim, who deemed it [the report] 'sound' (sahīh), and [also reported] by al-Tirmidhī, who considered it 'fair-uncommon' (hasan gharīb); but exalted is God above what they, the people of Mecca, associate, in the way of idols (this sentence is consequent, a supplement to [the one beginning with] khalaqakum, 'He created you', so that what comes between the two is a parenthetical statement).

In the book Tanwîr al-Miqbâs min Tafsîr Ibn 'Abbâs, in which the commentaries of Ibn Abbas (ra) have supposedly been compiled, we read:

(He it is who did create you from a single soul) the soul of Adam alone, (and therefrom did make his mate) and from the soul of Adam he created his wife Eve (that he might take rest in her) with her. (And when he covered her) and when he made love to her (she bore a light burden, and she passed (unnoticed) with it) she stood up and sat down because of pain, (but when it became heavy) when the child became heavy in her womb, they thought, because of Satan's whispering, that it was a beast (they cried unto Allah, their Lord, saying: If thou givest unto us aright) if you give us a sound human being (we shall be of the thankful) for it.

(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis A PARTNER (about that which He had given them) in naming that which he had given them of offspring: they called him 'Abdullah and 'Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.

Al-Wahidi also writes in his Asbab al-Nuzul:

(He it is Who did create you from a single soul...) [7:189] up to (... but are themselves created) [7:191].
Said Mujahid: "Initially, all the children of Adam and Eve died in their infancy. And so, Satan whispered to them: 'If a boy is born to you, call him 'Abd al-Harith [the slave of al-Harith]'. The name of Satan was, prior to that, al-Harith. Adam and Eve did as he asked them to do, hence the words of Allah, exalted is He: (But when He gave unto them aright, they ascribed to Him partners in respect of that which He had given them...)".

We read worse things even about our Holy Prophet  Muhammad (pbuh). We read in Sahih al-Sirah al-Nabawyiah by Dr.Muhammad Rezq al-Tarhuni, volume 2 page 41:

“For forty years, He was on his people faith”.

Similarly we read:

"Some people believe that in the beginning he (the Prophet) was a Kaffir. Then Allah (swt) guided him and made him a Prophet. Qalbee says : This verse "And He found thee wandering" means that that he was kafir among misguided people. Then Allah (swt) guided him to the path of Tauheed. Al-Sudi states that he (the Prophet) followed the faith of his Kaffir people for forty years".
Tafsir al Kabir by Fakhruddin al Razi, Volume 8 page 424

We read in Aysar al-Tafasir by Abu Bakr al-Jazaeri, volume 5 page 2070:

'{And He found thee wandering, and He gave thee guidance.}' means don’t know any religion nor guidance.

A Sunni scholar Allamah Zayni Dahlan who was the imam of the shrine of Makka, was born 26 years after the death of the leader of Wahabi cult namely Muhammad bin Abdulwahab. While referring to the famed Wahabi belief, Allamah Zayni records in his book Al-Durar al-Sunnia, page 42:

“Even some of his followers used to say my stick is better than Muhammad”

We read in Tuhfat al-Mujib by Muqbel al-Wadei, page 406:

‘We say that the shrine of the guide (prophet) which is next to us, we wish to see the tractors over it levelling it to the earth but we see that we are not able to do it, therefore we delay it to tomorrow.’

Again, Sunnis have so much degraded this institution of prophethood, such that they have granted it to millions among themselves today! Imam al-Bayhaqi in his book Shu'ab al-Eman, Volume 5 page 4 Tradition 1937 records this hadith:

Abu Umama narrated that Allah's messenger said: 'Whoever recites the third of Quran, he will be granted the third of prophethood, whoever recites the half of Quran will be granted the half of prophethood, whoever recites two thirds of Quran will be granted two thirds of prophethood, whoever recite the whole Quran will be granted the whole prophethood."

BANNED BELIEF THREE: NUH AND LUT WERE HYPOCRITES

In order to defend Ayesha, Salafis often cite these verses:

“The Prophet is closer to the believers than their own selves, and his wives are their mothers”.

Qur’an 33:6.

Their logic here is that the status “mother of the believers” means protection from sin and Hellfire. Besides, the “mother” must be loved and respected always, in all circumstances. The fact that the wives of Nuh (as) and Lut (as) are going to Hellfire, despite being “mothers of believers” of their own Ummahs dislodge their first logic. As for the other, this verse is enough:

“You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though the were their fathers or their sons or their bothers or their kindred. For such He has written Faith in their hearts, and strengthened them with a Spirit from Himself. And He will admit them to Gardens under which rivers flow,  to dwell therein. Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful.”

Qur’an 58:22.

So, we must hate and oppose even our real parents if they stand against Allah (swt) and His messenger (saww). Besides, this verse seems to create a serious contradiction within Salafi literalism:

“None can be their mothers, except those who gave them birth”.

Qur’an 58:2.

Two other verses that Salafis resort to are:

“Allah has made for you spouses of your own kind (min anfusikum)”.

Qur’an 16:72.

“Bad women for bad men and bad men for bad women. Good women for good men and good men for good women”.

Qur’an 24:26.

The wording of the first verse itself defies their purpose. They want to claim that only a good woman could have married a good man. People of the same character marry. But, the actual meaning is that Allah (swt) has made us to marry fellow humans, and not goats or other animals. So, we should be thankful. As for the second verse, it simply states good men are encouraged to marry good women. It is not a sin to marry a bad spouse. But, it is highly discouraged, unless there is a strong reason. Allah (swt) has also instituted divorce to prove that spouses sometimes may not go together. Again, divorce is not, compulsory.

One verse that completely exposes the Salafis is this:

“Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous slaves, but they both betrayed them (their husbands). So, they availed them (their respective wives) not against Allah, and it was said” Enter Fire along with those who enter”.

Qur’an 66:10

Salafis think Nuh (as) and Lut (as) were hypocrites since their wives were. Besides, these two prophets failed to divorce them, proven, in Salafi eyes, that they loved those wives!

BANNED BELIEF FOUR: PROPHETS MISLED THEIR UMMAHS

 Salafis are in no doubt that Satan use to corrupt the teachings of prophets, thus leading them into misleading their Ummahs:

“Never did We send a messenger or a prophet before you (O Muhammad) but when he did recite the revelation or narrated or spoke, Satan threw in it. But Allah abolishes that which Satan throws in. Then Allah establishes His Revelation”.

Qur’an 22:52        

In the view of Salafis, Satan used to mislead Prophets into reciting the revelation incorrectly, narrating false stories and giving corrupt Hadith. This is the product of their diseases of literalism. The verse is only talking about people’s understanding of their prophets’ recitations, narrations, and hadiths. Satan tries to corrupt it, but Allah (swt) frustrates his efforts.

BANNED BELIEF FIVE: ALLAH IS MA’SOOM

Salafis reject the infallibility of Prophets because they hold that only Allah (swt) is infallible (ma’soom). So, if you declare anyone infallible, in their view, you are making him equal to Allah (swt). The term “ma’soom” means “protected”. But, does Allah (swt) need protection in any sense?

“He protects but is not protected”.

Qur’an 23:88.

This shows that Ismat, or infallibility, is only for creatures. Allah (swt) needs no protection from any of His creatures. It is a terrible insult to describe Him as being ma’soom. Besides, who is protecting Him?

Allah (swt) has protected His Prophets, Imams and other righteous people against the tricks of Satan. He even explicitly to him:

“Certainly, you shall have no authority over My worshippers”.

Qur’an 15:42.

Besides, all the people in paradise will be infallible. Will they be gods?

BANNED BELIEF SIX: ALLAH CAN BE GRABBED

Salafis love to cite this Hadith:

“Allah created His creation, and when He finished it, the womb got up and caught hold of Allah”.

Sahih Al-Bukhari, vol. 6, Hadith No. 354.

They also dream of grabbing Him one day.

BANNED BELIEF SEVEN: ALLAH SHIFTS SHAPES

Salafis believe that they will see Allah (swt), often reciting this metaphorical verse:

“Some  faces that Day shall be radiant, looking at their Lord”.

Qur’an 75:22-23.

Imam Ali (as) explains the verse:

“Regarding Allah’s saying, ‘some faces that Day shall be radiant, looking at their Lord’, this shall occur after the Lord completes the Judgment. Allah’s servants shall be taken to a river called ‘al-Hayawan’, where they bathe and drink. Immediately, their faces shall be bright as every mote or dot shall be removed from them. Then, they shall be taken to the Paradise. On that situation, they shall look upon their Lord’s rewards. The angels greet them ‘Peace be upon you. Enjoy and enter it for good’. They will be ascertained of their abiding in the Paradise, and they will be waiting for their Lord’s promises. This is Allah’s saying ‘Looking at their Lord’. ‘Looking at their Lord’ means ‘Look at His rewards’”.

Tawheed al-Saduq, p. 254.

Allah (swt) as repeatedly, as we have previously shown, referred to His creatures as Himself as a sign of honour for them. This is one such example. We have also brought verses that clearly state that Allah (swt) can never be seen. We will cite one more here.

But, first, let us read this Hadith:

“Then the Almighty will come to them (the believers) in a shape other than the one which they saw the first time, and He will say, ‘I am your Lord’, and they will say, ‘You are our Lord’. And none will speak to Him then but the Prophets and then it will be said to them, ‘Do you know any sign by which you can recognize Him’? They will say, ‘The Shin’, and so Allah will then uncover His Shin”.

Sahih Al-Bukhari, vol. 9, Hadith No. 532B.

Dr. M.T. al-Hilali and Dr. M.M Khan have recorded the Hadith in their commentary of this verse:

“The Day when the Shin shall be laid bare and they shall be called to prostrate themselves but they shall not be able to do so”.

Qur’an 68:42-43.

Ibn Jarir al-Tabari states in his commentary of this verse:

"A number of the exegetes of the Companions (Sahaba) and their students (tabi‘in) held that it [a day when shin shall be exposed] means a dire matter (amr shadid) shall be disclosed

Jami‘ al-bayan, 29.38

He also relates from Muhammad Ibn ‘Ubayd al-Muharibi - Ibn al-Mubarak - Usama Ibn Zayd [al-Laythi] - ‘Ikrima [Ibn ‘Abdullah al-Barbari] - Ibn ‘Abbas (d. 68/687) that shin in the above verse means "a day of war and direness (harb wa shidda)". All of these narrators are those of sahih collections except Usama Ibn Zayd, whose hadiths are hasan.

This ends the Salafis. But, there are still further explanations we can make.

First, this verse does not mention “Shin of Allah”. But, even if it does, the shin has always been used as a symbol of utmost secrecy in the Arabic language. For a man, his trousers cover his shins. Then, his caftan covers them again. So, it is a huge secret. The verse is referring to the uncovering of all deep secrets on the Day of Resurrection, as Allamah Yusuf Ali explains:

“The Shin is a symbol for the most hidden mystery, as it is usually doubly covered, first by the skin, and secondly, by clothing. When it is laid bare, men will be summoned to adoration, not necessarily in words, but by the logic of fact, when the Reality will be manifest: the Glory will be too dazzling for the Unbelievers, whose past deliberate refusal, when they had freedom to choose, and yet rejected, will stand in their way”.

As Allamah Yusuf Ali explains in his commentary of the verse, the Shin stands for the most concealed Glory of the Almighty, something that will daze Unbelievers into incapacity and humiliation. Salafis however take the verse literally, and submit that Allah (swt) has a Shin. He will be wearing a cloth on the Day of Resurrection, possibly a caftan. Then, he will lift the cloth to reveal it!

We reject the Hadith because it contradicts several verses of the Qur’an that reject any possibility of Allah (swt) being a form of matter or being seen. This verse also strikes in a grand way against Salafism:

“He knows what is before or after them. And they shall never compasses Him in knowledge”.

Qur’an 20:110.

This shows that no one will ever know anything about Allah (swt). The Hadith states that Salafis will “recognize” Him. This is a sign of “knowing”, which the verse says is absolutely impossible. Certainly, if you see a thing you will have some knowledge about it – its appearance, its manners, etc. This clearly negates all possibility of Allah (swt) being seen in any form.

Ibn Taymiyyah realizes this danger, and quickly plays a trick:

“The Lord is incomprehensively seen when He is seeable and incomprehensively realized when He is realizable”.

Risalat al-Tadmuriya, p. 39.

If, indeed, you will only see Allah (swt) without comprehending anything about Him, how come you will recognize His Shin?

According to the fable from Sahih Bukhari, and from Sahih Muslim, Allah (swt) will come in a definite shape. Salafis will not recognize Him. Then He will go back, and return in a different shape. Yet, they will not recognize Him. Then, He will ask them for a sign by which they can recognize Him, Salafis will immediately remember this Hadith al-Qudsi:

“Hell will not be fully occupied unless I fix My feet in it”.

Al-Musannef Abdur-Razaq, vol. II, p. 422.

This version of the Hadith, unlike the one in Sahih Al-Bukhari, is explicit on the fact that the feet of Allah (swt) – not just a foot, will be fixed, not just put, INSIDE the smokeless flames of Hell. The flames must have burnt the legs of the Salafi god. So, Salafis will ask to see the Shin. He will uncover it and they will see the blister. Then, they will recognize their god. The reader should note that this incident will take place after all non-Muslims have gone to Hell. A reading of the full Hadith (and we have not cited it in full to conserve space) will reveal that.

Because of the extreme challenge posed by Qur’an 20:110, Dr. M.T. al-Hilali and Dr. M.M. Khan have offered a deliberate mistranslation of the most dangerous part, in these words:

“But, they will not compass anything of His Knowledge”.

Let us present a word by word, phrase by phrase, translation:

“Wa la yuhitoona (And they will never compass) bihi (about Him) ilman (any Knowledge)”.

The two Salafi translators have actually given the translation of a sentence in Ayat al-Kursi:

“Wa la yuhitoona (And they will never compass) bi shayhin (about anything) min ilmihi (from His Knowledge)”. 

This is our word to them:

“And mix not truth with falsehood, nor conceal the truth while you know”.

Qur’an 2:42

But, why will Allah (swt) shift shapes? Will it be to amuse or entertain? Beside, Salafis interpret this verse literally:

“And your Lord comes with the angels in rows”.

Qur’an 89:22

The Salafi hadithist Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim, from Abu ‘Amr Ibn al-Sammak, from Hanbal [Ibn Ishaq al-Shaybani], the son of the brother of Ahmad Ibn Hanbal’s father, that Imam Ahmad Ibn Hanbal figuratively interpreted the above verse as meaning ‘His recompense (thawab) shall come’". Al-Bayhaqi said, "This chain of narrators has absolutely nothing wrong in it"

Ibn Kathir, al-Bidaya wa al-nihaya [Beirut: Dar al-Kutub al-‘Ilmiyya, 1985/1405], 10.342).

Why will Salafis still fail to recognize their god in spite of His entourage of angels? Do they think others will have troops of angels on that Day?

BANNED BELIEF EIGHT: ALLAH WILL NOT SEE SOME PEOPLE   

First, Salafis believe that Allah (swt) has two eyes, literally. Ibn Qayyim explains:

The Prophet (Allah bless him and give him peace) negated the attribute of one-eyedness [of Allah], which is proof that Allah Most High literally has two eyes. Ijtima‘ al-juyush al-Islamiyya [Riyad: ‘Awwad ‘Abdullah al-Mu‘tiq, 1408/1988], 97

However, those two eyes will not be all-permeating on the Day of Judgment. To support this belief, Salafis cite this verse:

“Neither will Allah speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment”.

Qur’an 3: 77  

The question is – will Allah (swt) see them while looking away from them? If He will, what then is the use of not looking at them. Besides, if we interpret this verse literally, it makes the whole episode foolish:

“Surely they (evil-doers) will be veiled from seeing their Lord that Day”. 

Qur’an 83:15

Allamah Yusuf Ali has written this in his commentary of the verse:

“At judgment the true Light, the Glory of the Lord, the joy of the Righteous, will be hidden by veils from the eyes of the sinful. Instead, the Fire of Punishment will be to them the only reality which they will perceive”.

Besides, the term “seeing” is NOT in the Arabic. This is the word-by-word translation:

“Kalla (verily) inahum (they) an (from) rabbihim (their Lord) yaumahizin (on that Day) la (will) mahjuboona (be veiled)”.

The translation with “seeing” is from the two Salafi translators! Anyway, for the sake of argument, let us go with their dishonesty and literalism. If unbelievers and evil doers will not see Allah (swt), what then will be the purpose of His not looking at them? Obviously, the verse is only metaphorical, showing that Allah (swt) will be displeased with them.

Another aspect is the issue of not speaking with them, re-emphasized in this verse:

“Allah will not speak to them on the Day of Resurrection”.

Qur’an 2:174.

But, what about this verse?

“But whosoever turns away from My Reminder, verily, for him is a life of hardship, and we shall raise him up blind on the Day of Resurrection. He will say: ‘O my Lord! Why have you raised me up blind, while I had sight? Allah will say: ‘Like this: Our Signs came unto you, but you disregarded them”.

Qur’an 20:124-126.

Since Salafis are literalists, it is only appropriate that we leave this part with this challenge. The Qur’an clearly states:

“The Day that the Spirit and the angels will stand forth in rows, they will not speak except him whom He Most Gracious allows, and he will speak what is right”.

Qur’an 78:38.

In the light of the above verse, can Salafis explain these?

“There will then be no excuse for them but to say: ‘By Allah, our Lord, we were not those who joined others in worship with Allah’. Look! How they lie against themselves! But the lie which they invented will disappear from them”.

Qur’an 6:23-24.

“Allah will way: ‘Dispute not in front of Me, I had already in advance sent you the threat’”.

Qur’an 50:28.

BANNED BELIEF NINE: ALLAH WENT OUT

As naive as Salafis are, they accept that The Holy Prophet (pbuh) did not see Allah (swt) during the Miraj. This statement is from Ayesha:

“He is certainly a fabricator whoever tells of Muhammad’s having seen his Lord”.

Sahih Al-Bukhari, vol. 6, p. 50; vol. 8, p. 166; vol. 2, p. 83; vol. 3, p. 50; and vol. 4, p. 83

Sahih Muslim, vol. 1, p. 110

Sunan Tirmidhi, vol. 4, p. 328.

The statement has been recorded and authenticated by a large number of Sunni scholars of hadiths and Tafseer. To back her assertion, Ayesha has also cited these two verses, as it is recorded in almost all the versions of the Hadith:

“No vision can grasp Him”.

Qur’an 6:103

“It is not given to any human being that Allah should speak to him unless it be by Revelation, or from behind a veil,  or that He sends a Messenger to reveal what He wills by His Leave”.

Qur’an 42:51.

These verses are eternally applicable, as evident from their texts. They basically rule out any possibility of anyone ever seeing Allah (swt), either in this world or in the next. No wonder, al-Damiri explains Ayesha’s clear position in these words:

“She, in truth, denied the whole question of seeing Allah under any circumstance”.

Hayat al-Hayawan al-Kubra, vol. 2, p.71.

Whatever the question, The Holy Prophet (pbuh) did not see Allah (swt). But, why? Did he not see the Throne?

“Indeed, he did see of the Greatest Signs of his Lord”.

Qur’an 53:18

The Throne is one of such signs. Besides, Sahih Al-Bukhari records that, without getting to the ocean under the Throne, The Holy Prophet (pbuh) got to the Throne itself! He had arguments with Musa (a) concerning the number of prayers ordained for our Ummah. Then, this happened:

“I returned and requested Allah”.

Sahih Al-Bukhari, vol. 4, Hadith No. 429

The exact words of Musa (as), as recorded in the Hadith, are:

“Return to your Lord and request Him”.

In view of all this, we have these questions:

1.                  Did The Holy Prophet (pbuh) got to the Throne?

2.                  If he did not, how exactly did he return to Allah (swt) literally?

3.                  Did he see the Throne?

4.                  Did he see Allah (swt) on it?

5.                  If he did not see Allah (swt) on it, where was He?

6.                  If he did not see Allah (swt), how exactly did he return to Him?

BANNED BELIEF TEN: ALLAH IS MISTAKEN

We read in the Qur’an:

“And We have bestowed upon you the Seven Oft-Repeated (verses) and the Grand Qur’an”.

Qur’an 15:87.

The Holy Prophet (pbuh) said:

“Surat Al-Fatihah is As-Sab Al-Mathani (i.e. the Seven Oft-Repeated verses)”.

Sahih Al-Bukhari, vol. 6, Hadith No.1. 

This shows that basmala is part of Surat Al-Fatiha. Otherwise, it would be six verses. Again, The Holy Prophet (pbuh) said:

“Whoever does not recite Surat Al-Fatiha in his prayer, his prayer is invalid”.

Sahih Bukhari, vol. 1, Hadith no. 723.

Salafis however always omit basmala. They think Allah (swt) is mistaken to have declared Surat Al-Fatiha to be of seven verses. It is, to them, of six. But, can we really say Salafis recite the Surah in their Salats?