Debate between Allah and Muhammad Ibn Abdil Wahhab

This is an assumed debate between Allah the All-Knowing the All-Wise and Muhammad Ibn Abd al-Wahhaab, the insinuator of Wahhaabi/Salafi/Takfiri ideology. It should be noted that all the points of this debate are from the Holy Quran only and from Ibn Abd al-Wahhaab’s side the objections are the results of his mental diarrhea, which constitute the present beliefs of the Wahhaabis/Salafis/Takfiris.

Allah

And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.[1]

Muhammad Ibn Abd al-Wahhaab

O Allah! This is blasphemy! You ordered the angels to prostrate before Adam (a.s.)? Why?  Truly, Your order was shocking.

Allah

And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! This is the significance of my vision of old; my Lord has indeed made it to be true;…[2]

Muhammad Ibn Abd al-Wahhaab

O Allah! Yaqoob and Yusuf (a.s.) are Your Prophets. So, why are they given the permission to prostrate in front of the brothers of Yusuf (a.s.)? Alas! The brothers of Yusuf have become polytheists. They must be executed. They should have been killed by Yaqoob and Yusuf (a.s.) themselves. Why did Your Prophets Yaqub and Yusuf (a.s.) not put to death these polytheists instantly? Had I been around, I would have passed an edict without any delay!

Allah (swt)

And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.[3]

Muhammad Ibn Abd al-Wahhaab

O Lord! Why did you order the people to determine the Place of Ibrahim for the purpose of establishing prayers? O Allah! Why don’t You choose the house of a madman like me for the sake of establishing prayers? This is blasphemy. Are You not aware that nobody’s interference will be tolerated in Your worship? Why did You not choose any of the place from forest, wilderness or desert as the chosen place of worship which will be away from any human or have any relation with any human being. But You fixed Maqam-e-Ibrahim as the place of worship?!!

O Lord! This is a very delicate issue. The people may turn away from the right path and will present such an argument which will result in the Prophet’s (s.a.w.a.) graves and those of the Ahlul Bait (a.s.) and other Prophets (a.s.) becoming the places of worship. O Lord, this is nothing but polytheism.

Allah (swt)

In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.[4]

Muhammad Ibn Abd al-Wahhaab

O Lord! Why did You give permission to worship these homes? People will get an excuse to offer prayers on the grave of the Prophet (s.a.w.a.) on the pretext of this verse, as the Prophet’s (s.a.w.a.) grave is in his house? The Prophet (s.a.w.a.) has explained in the exegesis of this verse that this house is in the house of the Prophet and this house is the best house where Ali and Fatemah (a.s.) have established prayers. So people will come to worship in these houses and will be busy performing prayers and supplications. The people will also take the house of Ali and Fatema (a.s.) as the house of prayer because the Prophet (s.a.w.a.) has said that these houses are the ones that have been given the permission and that is why nobody will dare stop the people from offering prayers, whereas all these things are polytheism and innovation (بدعة).

Allah (swt)

… there is no intercessor except after His permission; this is Allah, your Lord, therefore serve Him; will you not then mind?[5]

And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses.[6]

And intercession will not avail aught with Him save of him whom He permits…[7]

Muhammad Ibn Abd al-Wahhaab

Why have you separated the groups of those who ‘ask’ from the other? It would have been much better if it was said that He would not accept the intercession of anybody. After granting the permission of intercession of these in question many of them will approach Your prophets (a.s.) and will wish for granting their intercession. This is pure polytheism ‘shirk’ as they ask from other than Allah.

Allah (swt)

They said: O our father! Ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.[8]

Muhammad Ibn Abd al-Wahhaab

You saw we were also saying the same. As soon as you gave them permission, the next moment they will ask for intercession and so did it happen. The brothers of Prophet Yusuf (a.s.) acknowledged their father for their recommendation and asked You for Your pardon. The problem is not of forgiveness but of polytheism (‘Shirk’). They are not asking forgiveness but they are indulging in polytheism.

Allah (swt)

O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.[9]

Muhammad Ibn Abd al-Wahhaab

There is a great need for interpretation of these verses. Why did You not say to approach You directly? Why did you need a medium and an intermediary? Can’t You listen, accept and accede directly? If yes, why did You order the people to seek ‘means’? This will allow the people to go to an intercessor and ask him to put their case in from of You. To select a person other than You (for intercession) is intolerable. We do not accept anybody as an ‘intercessor’ because the concept of intercession is sheer blasphemy.

Allah (swt)

Take this my shirt and cast it on my father’s face, he will (again) be able to see, and come to me with all your families.[10]

So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah what you do not know?[11]

Muhammad Ibn Abd al-Wahhaab

O Lord! This is a strange verse. Why did you reveal it? How can this power (of returning the sight) come from a shirt? We have never seen such power of a shirt restoring the sight. This is magic and magic is not right. This verse will be the cause of many deviations. Citing this verse, people will come to the graves and tombs of Your Prophets (a.s.) and Your close friends (a.s.) to seek cure, rub their eyes on the tombs and ask for the acceptance of their prayers. People can never understand that by rubbing the eyes with the shirt of Hazrat Yaqub (a.s.), eyesight can be restored. Then, what can be said of our Prophet (s.a.w.a.), that by touching the ‘grave’ of the Prophet (s.a.w.a.) we will attain cure! I am not complaining about attaining cure. The real issue is why do we have to request or ask from other than You? If this verse would not have been revealed, nobody would be able to refute our ‘beliefs.’ On account of such verses being revealed by You, people are becoming polytheists and every polytheist must be subjected to death.

Allah (swt)

And thus did We make (men) to get knowledge of them that they might know that Allah’s promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them — their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.[12]

Muhammad Ibn Abd al-Wahhaab

According to me, there is no importance of historical facts and incidents. In fact, I don’t even believe in them. O Allah! Why did You relate this incident? If at all You have revealed this, You should have negated it with force. This verse is against our core beliefs. They are talking about building a mosque upon the graves of the companions of the caves but You did not object to it?!! In the preceding verses, regarding the number of companions of the cave and the dispute amongst the people on the issue, You have rebuked them saying not to speak about it without proof. How You have reprimanded the people who objected but did not utter a word when people have erected a mosque over the graves? O Allah! The message deduced from this will be that to erect a monument on graves and to keep it alive is lawful and not polytheism; whereas, in my opinion, it is utter polytheism. Whether You like it or not, I will not tolerate polytheism at any cost.

Allah (swt)

(As for) those who believe and do good, surely they are the-best of creatures.[13]

Muhammad Ibn Abd al-Wahhaab

O Lord! When Your Prophet (s.a.w.a.) has said that ‘the best of creatures’ (in the above verse) means Ali Ibn Abi Taalib (a.s.) and his Shias, then you should not have revealed this verse. If for time being we accept the verses of Quran on recommendation (tawassul), intercession (shafa’t), visitation of graves and tombs (ziyaarat-e-qoboor) whose revelation was good in your eyes, but the verse of ‘khairul bariyyah’ should not have been revealed at any cost. For, according to me, Shias are unbelievers, polytheists and must necessarily be killed. But You have bestowed them with the epithet of the ‘best of the creation’! I can’t understand. I don’t know.

Uttering these words, Ibn Abd al-Wahhaab left the debate scratching his head, muttering unto himself, ‘How is it is possible that I can understand the basic principles of monotheism, innovation and polytheism but Allah cannot follow them?’ Surely, this is an amazing thing!!!

So, take lesson, O people of eyes!

[1] Surah Baqarah (2), Verse 34

[2] Surah Yusuf (12), Verse 100

[3] Surah Baqarah (2), Verse 125

[4] Surah Noor (24), Verse 36

[5] Surah Yunus (10), Verse 3

[6] Surah Najm (53):     Verse 26

[7] Surah Saba (34):      Verse 23

[8] Surah Yusuf (12):     Verse 97-98

[9] Surah Maaedah (5): Verse 35

[10] Surah Yusuf (12): Verse 93

[11] Surah Yusuf (12): Verse 96

[12] Surah Kahf (18): Verse 21

[13] Surah Bayyenah (98): Verse 7