Critical Analysis Of Ahle Sunnat & Wahhabi Concept Of Exclusivity.

[MuhammedAli]

Introduction:

The focus would be to refute the Wahhabi methodology of determining Shirk and exclusivity with arguments which have not been employed in the other writtings. And allow the Wahhabiyyah to take the stab at the methodology of Ahle Sunnat with their worn out arguments and then refute them.

Wahhabi Principle Of Determining Shirk & Exclusivity.

To determine Shirk of attributes Wahhabi's also use the first part of Ahle Sunnat's principle Shirk: 'A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk ...” but have added a exceptive clause of their own: “... except what is affirmed for a creation in Qur’an or Hadith.' and to determine which attribute is exclusive Wahhabi's knowingly or unknowingly employ the fallowing 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).'

Ahle Sunnat's Principles Of Determining Shirk & Exclusivity.

Ahle Sunnat Wal Jammat employ the principle: 'A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk.' to determine Shirk of attributes. And to determine exclusivity Ahle Sunnat employ fallowing principle: 'Every attribute of Allah (subhanahu wa ta'ala) in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. absolute), la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), and haqiqi (i.e. intrinsic) is exclusive attribute of Allah (subhanahu wa ta'ala).' Note to warrant Shirk it is not essential that all of these concepts are applied to a attribute but if one or more of these concepts are assigned to any attribute of creation; Shirk of attributes will be warranted. Creation of Allah (subhanahu wa ta'ala) possesses all of their attributes, qualities in meaning of; granted (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), majazi (i.e. extrinsic) and if any of attribute of Allah (subhanahu wa ta'ala) is understood in meaning of mentioned then Allah (subhanahu wa ta'ala) has been made like creation of Allah (subhanahu wa ta'ala) which is kuffr because nothing is like Allah (subhanahu wa ta'ala).

Allah (subhanhu wa ta'ala) And Prophet (sallalahu alayhi was'sallam) Are Rauf ur-Raheem.

Wahhabis generally would be aware that Allah (subhanahu wa ta'ala) has stated in Quran that He is Rauf and Raheem: “Or that He may not call them to account by a process of slow wastage - for your Lord is rauf' ur'raheem (i.e. most kind most merciful).” [Ref: 16:47] “Were it not for the grace and mercy of Allah on you, and that Allah is rauf ur'raheem (ye would be ruined indeed).” [Ref: 24:20] but most of them will not be familiar with Prophet (sallalahu alayhi was'sallam) being declared as rauf ur-raheem: “Now hath come unto you an Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he rauf ur'raheem (i.e. most kind and most merciful)”. [Ref: 9:128] And when such ignorant Wahhabi hears the use of these two words for beloved Prophet (sallalahu alayhi was'sallam) he/she will immediately conclude major Shirk (i.e. Shirk of attributes) has occurred. The knowledgeable Wahhabi, the book worm type, would be familiar with the fact; Rauf and Raheem are two qualities of Prophet (sallalahu alayhi was'sallam) which Allah (subhanahu wa ta'ala) has mentioned in Quran. As a result he/she will not reach the verdict of Shirk and nor would make the mistake of takfir; which the ignorant Wahhabi would be make.

Dialogue With A Imaginary Traditional Wahhabi.

If a traditional-Wahhabi student of knowledge is questioned about the beliefe of Prophet (sallalahu alayhi was'sallam) being Rauf ur-Raheem and why its not Shirk? The knowledgeable Wahhabi would say: this attribute is not exclusive to Allah (subhana wa ta'ala) and the evidence proves so. Shirk of attribute occurs when a exclusive, unique, attribute of Allah (subhana wa ta'ala) is granted to a creation, hence Prophet's (sallalahu alayhi was'sallam) being Rauf, Raheem is not Shirk. I would then question; can a attribute which is established with evidence for creation of Allah (subhanahu wa ta'ala) be Shirk? The Wahhabi answer according to his knowledge of principle of determining exclusivity and definition of Shirk would be; no.

To establish the error on the Wahhabi it would be prudent to question; what if a person believes Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem in meaning of Prophet (sallalahu alayhi was'sallam) possessing these attributes by his own self (i.e. Zaati) as well as absolute (i.e. Qulli) in comparision to Allah (subhanahu wa ta'ala)? The Wahhabi will reply in affirmative; yes, then the attributes have been polluted with polytheistic creed. Once the Wahhabi has conceded that if such meanings assigned to Prophet's (sallalahu alayhi was'sallam) being Rauf, Raheem are polytheistic, then it would be best to have confirm it with question: So you are saying if a person believes Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem by his ownself not attribute granted to him by Allah (subhana wa ta'ala) and Rauf, Raheem without limit then such a person is guilty of Shirk? Wahhabi should affirm it and if not; question again with same question until the desired answer realised then ask: What were the two polluting beliefes on the basis of which Rauf, Raheem were judged as Shirk? If the disscussion is fallowed and the context remembered then the reply will be: Prophet (sallalahu alayhi was'sallam) possesses these attributes by his own self and without limit. Here is the key question: Would you agree with the conclusion that exclusiveness of Allah (subhanahu wa ta'ala) being Rauf, Raheem is in meaning of Zaati (i.e. Personel) and Qulli (i.e. Absolute)? Reply should be affirmative but question further: Even when a attribute is established with evidence it can be Shirk? The reply again will be in affirmative and there is no need to continue the dialouge.

This establishes error in Wahhabi understanding of principles of determining Shirk because it states; a attribute which is established for a creation in Quran and Hadith cannot warrant Shirk. Yet Shirk of attributes has been established for a attribute which is established with evidence of Quran. It also points to error of principle which determines exclusivity of a attribute for Allah (subhanahu wa ta'ala); exclusive attributes are which Allah (subhanahu wa ta'ala) has not shared with his creation. Yet exclusivity has been established for a attribute which is shared by Allah (subhanahu wa ta'aa). Apart from highlighting the errors in Wahhabi principles this dialogue also establishes the actual conceptual pollutions which warrant Shirk of attributes.

The Wahhabi In Me Discusses With The Sunni In Me.

Wme: You believe the that all the attributes of Allah (subhanahu wa ta'ala) belong to category of Zaati, Qulli, La-mahdood, and Ghair-makhlooq? Sme: Yes I do! Wme: Your these concepts are innovations for which there is no clear, unambigous evidence in Quran or Sunnah. Prophet (sallalahu alayhi was'sallam) stated every newly invented matter is innovation, all innovations are misguidance. Sme: I Indeed every innovation of a particular kind is misguidance so where is the explicit, unambigous evidence from Quran and Sunnah for your innovative principles of determining Shirk and exclusivity? Wme: Well according to your these principles; granted (i.e. atahi) limited (i.e. muntahi), partial (i.e. baaz) the Mushrikeen will not be Mushrik because they believed Allah (subhanahu wa ta'ala) granted them the right of intercession and the idols were dependant, under the control of Allah (subhanahu wa ta'ala).

Sme: It is true that Mushrikeen believed their idols to be their intercessors with Allah (subhanahu wa ta'ala) this is insinuated by the rehotorical question: “Have they taken (others) besides Allah as intercessors? Say: "Even if they have power over nothing whatever and have no intelligence?" [Ref: 39:43] and in another verse Allah (subhanahu wa ta'ala) quotes the beliefe of Mushrikeen: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Ref: 10:18] Allah (subhanahu wa ta'ala) states: “No intercessor except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember?” [Ref: 10:3]“None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Gracious (Allah).” [Ref: 19:87] and in another verse same is affirmed: “On that day no intercession shall avail, except the one for whom the Most Gracious (Allah) has given permission and whose word is acceptable to Him.” [Ref: 20:109] Lets suppose the Mushrikeen did believe their idols were intercessors in meaning of atahi, muntahi and baaz compared to Allah (subhanahu wa ta'ala). Then what meaning do you believe in intercession of those who will be granted permission by Allah (subhanahu wa ta'ala)? If you believe in intercession of those whom Allah (subhanahu wa ta'ala) will grant the right to intercede in meanings of; personel, unlimited, unrestricted, uncreated, eternal, intrinsic you commit major Shirk and if you negate their intercession in meaning of; granted, limited, restricted, created, ephemeral, you indirectly negated their being creation.

Wme: Well, I have not mentioned anything about those whom Allah (subhanahu wa ta'ala) granted the permission of intercession. My argument was according to principles of … Mushrikeen would not be guilty of Shirk because they too believed in their idols to possess the right of intercession because Allah (subhanahu wa ta'ala) granted them the right of intercession. Therefore they will not be guilty of Shirk according to your principles and this proves fault in your methodology. Sme: I have established the right of intercession for some created beings of Allah (subhanahu wa ta'ala) in meaning of limited, restricted, created, and granted. Hence there is no fault in these principles of Shirk rather the fault is in your understanding what the Shirk of Mushrikeen was. In your creed their Shirk was not taking a idol as god with Allah (subhanahu wa ta'ala) but Shirk is taking the idol as intercessor with Allah (subhanahu wa ta'ala). And in reality Shirk of Mushrikeen was that they took their idol as gods. Taking these idols as intercessors or believing these idols have been granted, limited, restricted, created, right of intercession has nothing to do with them being declared as Mushrikeen. Rather this belief of idols being intercessors or having the right of intercession was kuffria innovation for which the Mushrikeen have had no authority nor they had authority to elevate creation to level of gods.

Conclusion:

As Muslims we believe Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem, in meaning of; granted (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), majazi (i.e. extrinsic). Therefore we are protected from shirk even though the attributes of Rauf, Raheem are confirmed for Allah (subhana wa ta'ala). Hence exclusivity of a attribute for Allah (subhana wa ta'ala) is not in meaning of 'Relative Likeness' but exclusivity of Allah (subhana wa ta'ala) is in meaning of 'Absolute Likeness' and if any attribute is affirmed for a creation as well as Allah (subhana wa ta'ala) in meaning of 'Absolute Likeness' then it is shirk. The actual uniqueness of Allah (subhanahu wa ta'ala) in posessing a 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 once anyone of these meanings is assigned to a creations attribute then shirk of attributes is warranted. Note that the mentioned were assigned to attributes of Rauf, Raheem, which are established with Quranic evidence for Prophet (sallalahu alayhi was'sallam), yet these attributes were determined to be Shirk. This strenthens, establishes the argument of Ahle Sunnat; exclusivity of Allah (subhana wa ta'ala) in possessing the attributes is in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) not in mere similarity of words used for Allah (subhana wa ta'ala) and for his creations.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

[AhleSunnat]