One of the many lies of the Rafidaht that comes in the form of a shubhah (doubt/spurious argument) and that I have encountered a number of times myself online by the principle enemies of Ahlus-Sunnah, the Rafidah, is the claim that Sunnis (‘Vahhabis‘) believe that Allah sits ‘cross-legged’. The ignorant Rafidah usually cite some proofs (spoofs) that they don’t understand without realising that of course.
One particular individual who shamelessly repeats this shubhah is zindiq Syed (Sayed) Ali Imam (head of the ‘Bayaat al-Ghadeer‘ loser group), he even did so in one of their videos where they tried to divert people from the disaster which is the pagan nature of Imamism with the (notorious Rafidi) distraction tactic that is shifting the attention to the names and attributes of Allah (a topic which is way above the pay grade of these ignoramuses who can’t recite a Fatihah with semi-correct Tajwid).
عن عبيد بن حنين قال بينا أنا جالس إذ جاءني قتادة بن النعمان فقال انطلق بنا يا ابن جبير إلى أبي سعيد فانطلقنا حتى دخلنا على أبي سعيد الخدري فوجدناه مستلقيا رافعا رجله اليمنى على اليسرى فسلمنا و جلسنا فرفع قتادة بن النعمان يده إلى رجل أبي سعيد فقرصها قرصة شديدة فقال أبو سعيد سبحان الله يا ابن أم لقد أوجعتني فقال له ذلك أردت إن رسول الله صلى الله عليه و سلم قال إن الله لما قضى خلقه استلقى فوضع رجله على الأخرى و قال لا ينبغي لأحد من خلقي أن يفعل هذا فقال أبو سعيد والله لا أفعله أبدا
On the authority of ‘Ubaid ibn Hunayn who reports: While I was sitting, Qatadah ibn al-Nu’man came to me and said, “Come with me, O Ibn Jubayr, to Abu Sa’id.”
So we walked until we reached Abu Sa’id al Khudri’s presence and found him lying on his back with his right leg raised upon his left. We greeted and sat down. Qatadah ibn al Nu’man raised his hand and pinched Abu Sa’id’s leg very viciously. Abu Sa’id screamed, “Glory be to Allah, O son of a mother. You hurt me.”
“That is what I intended,” Qatadah responded, “certainly the Apostle of Allah (ﷺ) said: When Allah completed His creation, He lied on His back and placed His one leg on the other and declared, ‘It is not appropriate for anyone after Me to do this.’”
Abu Sa’id said, “By Allah, I will never do it again.”
Reference: Ibtal al-Ta`wilat by Abu Ya’la Muhammad ibn al-Husayn Ibn al-Farra` (458 A.H ), commonly known as al-Qadi Abu Ya’la or simply as Ibn al-Farra` the Hanbali
The Rafidah juhhal emphasise the following marked part on the right:
Abu Muhammad al-Khallal said: “All of the narrators of this hadith are truth worthy, and they’re all truth worthy according to the conditions of two Sahihs of Bukhari and Muslim.”
“Al-Albani mentioned the hadith in his al-Dha’ifah (755, collection of weak and unreliable reports) and declared it as having discrepancies and that it is from the Isra`iliyyat (which are not to be taken in matters of creed or fiqh).”
In short: this narration is a fabrication, al-Khallal and other than him merely spoke on the Isnad (chain of narration). Of the ABC of hadith science is that even if the chain of narration of an athar or hadith is (seemingly) sahih, the matn (text) will also be taken into consideration and also hidden defects in the chain (‘illal).
Also, even if al-Khallal authenticated the narration (and not just its chain), he and bigger than him are not infallible Imams of Ahlus-Sunnah, and the truth is that the narration about Allah allegedly ‘sitting cross-legged’ is unreliable and from Isra`iliyyat and thus has never been declared as an attribute of Allah by the jumoor (generality) of Sunni-Salafi scholarship.
As a matter of fact, only the likes who were known for their ghuluw (excessiveness) in the matter of ithbat al-Sifat (the affirmation of the attributes of Allah) where they relied on weak and flimsy reports) accepted such narrations and attributes, may Allah forgive them for that, they do not represent Sunni-Salafi creed, their opinions are shadh ( irregular, abnormal, etc.) and therefore no hujjah (argument) against Ahlus-Sunnah. Simple.
Sunni-Salafi scholars on the alleged attribute of Allah sitting cross-legged:
قال الألباني رحمه الله في ” ظلال الجنة ” (1/ 249):
” إسناده ضعيف ، والمتن منكر ، كأنه من وضع اليهود ” انتهى .
وقال في ” الضعيفة ” (755) : ” منكر جدا ” .
“The isnad is weak and the matn (text) is munkar like as if it was fabricated by the Jews.”[Al-Albani said in his ‘Dhilal al-Jannah’ (249/1):]He also said: “It is extremely munkar (denounced).” (Silsilat al-Ahadith al- Dha’ifah wa al-Mawdhu’ah, 755)
Shaykh al-Abani rightfully referred to the narration as a (likely) Jewish fabrication. The scholars know these matters for the simple fact that the matn (text) was never part of the creed of the Salaf. Also, Shaykh al-Albani cites as evidence (the narration being of Judaic origin) the following piece:
ثم وجدت في بعض الآثار ما يشهد لكون الحديث من الإسرائيليات ، فروى الطحاوي في ” شرح المعاني ” ( 2 / 361 ) – بسند حسن – أنه قيل للحسن ( وهو البصري ) : قد كان يكره أن يضع الرجل إحدى رجليه على الأخرى ؟ فقال : ما أخذوا ذلك إلا عن اليهود ” .
ثم رأيت البيهقي سبقني إلى الكلام على الحديث بنحو ما ظهر لي ، فقال في ” الأسماء والصفات ” ( ص 355 ) بعد أن ساقه من طريق إبراهيم بن المنذر عن محمد بن فليح : ” فهذا حديث منكر ، ولم أكتبه إلا من هذا الوجه ، وفليح بن سليمان مع كونه من شرط البخاري ومسلم ، فلم يخرجا حديثه هذا في ” الصحيح ” ، وهو عند بعض الحفاظ غير محتج به ” .
ثم روى بسنده عن ابن معين قال : لا يحتج بحديثه . وفي رواية : قال : ضعيف . قال : وبلغني عن النسائي أنه قال : ليس بالقوي . قال : ” فإذا كان فليح بن سليمان المدني مختلفا في جواز الاحتجاج به عند الحفاظ لم يثبت بروايته مثل هذا الأمر العظيم . وفيه علة أخرى ، وهي أن قتادة بن النعمان مات في خلافة عمر بن الخطاب رضي الله عنه . وصلى عليه عمر ، وعبيد بن حنين مات سنة خمس ومائة ، وله خمس وسبعون سنة في قول الواقدي وابن بكير ، فتكون روايته عن قتادة منقطعة ، وقول الراوي : وانطلقنا حتى دخلنا على أبي سعيد لا يرجع إلى عبيد بن حنين ، وإنما يرجع إلى من أرسله عنه ، ونحن لا نعرفه ، فلا تقبل المراسيل في الأحكام ، فكيف في هذا الأمر العظيم ؟! ” .
In a summarised: Al-Albani quotes authentic reports from the Salaf (like Hasan al-Basri) where they affirmed that such a belief – Allah sitting cross-legged – is Judaic in origin and not from Islam. He also quotes further pieces of evidence (by al-Bayhaqi) to strengthen his point.
But this has been mentioned in your highly revered books like Kitab al-Sunnah by Ibn Abi Qasim!
The Imam, the Great Hafidh, the one who closely followed the narrations, Abu Bakr Ahmad bin ‘Amr bin Abi Asim al-Dahhak ibn Makhlad al-Shaybani (206/822 – 287/900), famously known as Ibn Abi Asim was an Imam from among the Imams of the Salaf. He was born in present-day Iraq but later in his life left Basra for Isfahan (pre-Safavid-Shi’i i.e. Sunni Persia) where he was granted a position as a judge. He died in Isfahan in the year 900. According to Sunni Iranian historian Abu Nu’aym, Ibn Abi Asim was buried in Isfahan’s Doshabaz cemetery (the anti-Sunni Safavid authorities desecrated his and all Sunni scholars’ graves in modern-day Iran).
Indeed, he’s the author of Kitab al-Sunnah, however, it includes reliable and unreliable narrations. Yes, of course, it serves as a source ‘aqidah and manhaj, however, not unrestrictedly, and no Sunni-Salafi authority has claimed otherwise (i.e. that it is a completely sahih book). On the contrary, Sunni-Salafi scholars have commented on it (just like they have done on other similar books) and rejected weak and unreliable content in it, a delicate fact that Shia polemicists and their likes won’t mention of course.
The Sunni-Salafi scholar Jabir ibn Idris ibn ‘Ali Ameer writes in his famous book and doctoral thesis called:
مقالة التشبيه وموقف أهل السنة منها
‘Despite the clear methodology of Ahlus-Sunnah regarding the Nusoos al-Sifat (reports about the attributes of Allah) which are based on the Book (of Allah) and the authentic Sunnah, some of the Ahlus-Sunnah had their shortcomings with regards to abiding by this methodology when they included some weak and fabricated narrations in their books which have served the mu’atillah (sifat deniers like the Jahmiyyah, Mu’tazilah, Khawarij, Rawafid, and their likes) in their accusations of Tashbeeh (resemblance i.e. likening Allah to the creation) and hashw*
*Hashw or Hashawiyyah is a derogatory term (meaning the worthless, lowly ones) originating with the Mu'tazilah who used it against those who did not make ta`weel of the sifaat (attributes) that they (the Mu'tazilah) rejected. It was then taken up by the Rafidah, Zaydiyyah, Ibadhiyyah, Maturidiyyah, and Ash'ariyyah who used it against the people of Sunnah and Hadith for their affirmation of the Attributes.
‘As an example, among these hadith is the one reported by Ibn Abi ‘Asim […] “have you not heard the Apostle of Allah (ﷺ) saying: When Allah completed His creation, He lied on His back and placed His one leg on the other and declared, ‘It is not appropriate for anyone to do this.’”
Abu Sa’id said, “Yes.”
Indeed, this hadith is weak and its matn (text) is munkar (denounced) as if it was concocted by the Jews, as mentioned by Shaykh Nasir al-Din al-Albani.’
[Jabir ibn Idris ibn ‘Ali Ameer, The notion of al-Tashbeeh (resemblance i.e. likening Allah to the creation) and the position of Ahlus-Sunnah with regards to it, pg. 342-343]
وقال ابن كثير رحمه الله :
” هذا إسناد غريب جداً ، وفيه نكارة شديدة ، ولعله متلقى من الإسرائيليات ، اشتبه على بعض الرواة فرفعه إلى رسول الله صلى الله عليه وسلم ” .
انتهى من ” جامع المسانيد والسنن ” (7/ 91) .”This chain is very odd and it contains severe discrepancies, perhaps it was taken from Isra`iliyyat and some of the narrators confused it and attributed it to the Prophet, peace and blessings be upon him.” (Jami’ al-Masanid wa al-Sunan, 91/7)
وقال البيهقي على هذا الحديث :
” هَذَا حَدِيثٌ مُنْكَرٌ ، وَلَمْ أَكْتُبْهُ إِلَّا مِنْ هَذَا الْوَجْهِ ، وَفُلَيْحُ بْنُ سُلَيْمَانَ مَعَ كَوْنِهِ مِنْ شَرْطِ الْبُخَارِيُّ وَمُسْلِمٍ ، فَلَمْ يُخْرِجَا حَدِيثَهُ هَذَا فِي الصَّحِيحِ ، وَهُوَ عِنْدَ بَعْضِ الْحُفَّاظِ غَيْرُ مُحْتَجٍّ بِهِ .
“This hadith is munkar (denounced)…”
Sahih narrations like the following further prove that the narration about Allah allegedly ‘sitting cross-legged’ are nothing but a fabrication:
عن عبد الله بن زيد رضى الله عنه أنه رأى رسول الله صلى الله عليه وسلم مستلقياً في المسجد، واضعاً إحدى رجليه على الأخرى. ((متفق عليه)).‘Abdullah bin Zaid (may Allah be pleased with them) reported:
“I saw Messenger of Allah (ﷺ) lying down on his back in the mosque, placing one leg on the other.” (Bukhari and Muslim)
وعن جابر بن سمرة رضى الله عنه قال: كان النبي صلى الله عليه وسلم إذا صلى الفجر تربع في مجلسه حتى تطلع الشمس حسناء. حديث صحيح، رواه أبو داود وغيره بأسانيد صحيحة.
Jabir bin Samurah (may Allah be pleased with him) reported:After the Fajr (dawn) prayer the Prophet (ﷺ) used to sit crossed legged in the same place in which he had prayed till the sun shone brightly. (Abu Dawud)
As matter of fact, Imam Nawawi put an entire chapter in his Riyadh al-Salihin called:
باب جواز الاستلقاء على القفا ووضع إحدى الرجلين على الأخرى إذا لم يخف انكشاف العورة وجواز القعود متربعاً ومحتبياً
Chapter: Manners of Lying down on one’s back and placing one leg upon the Other
These authentic narrations prove that it is indeed permissible for anyone to sit cross-legged, thus, the narration that claims that it is not appropriate for anyone to sit cross-legged except for Allah is a clear fabrication.
Finally: Al-Khallal (nor Ibn al-Qayyim to whom this lies is also attributed) never said that it is permissible for anyone to say that Allah sits cross-legged, his actual belief is based on a sahih hadith that is identical to many verses in the Qur’an:
البخاري عن قتادة بن النعمان رضي الله عنه قال : سمعت رسول الله صلى الله عليه وسلم يقول : ” لما فرغ الله من خلقه استوى على عرشه
“When Allah finished with His creation, He rose over His Throne.” (Bukhari)
Ibn Qayyim al-Jawziyyah said:
قال ابن القيم رجمه الله :
” وَرَوَى الْخَلَّالُ فِي كِتَابِ السُّنَّةِ بِإِسْنَادٍ صَحِيحٍ عَلَى شَرْطِ الْبُخَارِيِّ عَنْ قَتَادَةَ بْنِ النُّعْمَانِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ( لَمَّا فَرَغَ اللَّهُ مِنْ خَلْقِهِ اسْتَوَى عَلَى عَرْشِهِ )” انتهى من ” اجتماع الجيوش الإسلامية على غزو المعطلة والجهمية ” (2/ 107) .
“Al-Khallal has narrated in his book ‘al-Sunnah- with a sahih chain…: When Allah finished with His creation, He rose over His Throne.” (Ijtimah’ al-Juyush al-Islamiyyah ‘ala Gahzu al-Mu’attilah wa al-Jahmiyyah by Ibn Qayyim al-Jawziyyah)
Al-Dhahabi agrees with him in his al-‘Uluww, p. 63.
As for al-Khallal stating that “The chain of narration in whole is trustworthy along with it on the criteria of Al Bukhari and Al Muslim.“ then as mentioned before, every beginner student (except the Rafidah) of the Alif Baa` of hadith science knows that such statements do not equate that the hadith itself is sahih, especially not if experts in the field, i.e. muhaddithoon have pointed out and proven the weakness and discrepancies of the hadith (e.g. all narrators can be thuqat/trustworthy but the chain as a hidden defect or its chain is not connected or the narrators made mistakes and thus the matn is corrupt).
Of course, the disingenuous and deceptive Rafidi ‘scholars’ and polemicists and those who repeat these kinds of shubuhat won’t mention such delicate facts, why would they? It would just expose them as the charlatans they are, even in the eyes of their gullible following (may Allah guide them).
In either case, it is sufficient that major Sunni-Athari authorities (classical and contemporary ones) have rejected this hadith and so-called attribute (Allah allegedly ‘sitting cross-legged’) and proven it to be weak and of fabricated nature.
But some Sunni scholars did affirm the attribute of Allah sitting cross-legged!
From the usool of Islam is that:
أقوال العلماء يحتج لها لا بها
‘The statements of the scholars are not proof in and by themselves, rather they need to be backed with proof.’
So anybody’s words (if not substantiated with sound proofs) can be rejected, or in the words of Imam Malik (or what is attributed to him and was said by others before him) when he pointed to the Prophet’s (ﷺ) grave:
كل يُؤخذ من كلامه ويُرد إلا صاحب هذا القبر
‘Everyone’s statement can be taken or rejected except for the companion of this grave’
The only person whose speech was ever taken without skepticism was the Prophet (ﷺ), so the principle enemies of Ahlus-Sunnah, the Rafidah, are clutching at straws when they cite a minority of scholars who believed in the attribute of Allah sitting cross-legged based on flimsy narrations that have been deemed as weak by the highest Sunni authority of hadith in the past and today.
What the Rafidah do in their deception (and desperation) is to cite a bunch of Sunni scholars who merely commented on the isnad (chain of narration) of the narration, and as explained earlier, from the basics of hadith science is that a scholar declaring a chain of narration to be sahih =/= hadith sahih i.e. excepted as a Prophetic tradition and part of Sunni/Salafi creed.
So don’t fall for the names and scans they show on their websites, they mean nothing and they lie when they claim that the majority of Athari scholars authenticated the narration of Allah sitting-cross-legged. Authenticating means more than commenting on the isnad, the truth is – as proven in this article – major Sunni scholars of the past and contemporary ones have strongly rejected the hadith and declared it a fabrication (worse than just being weak!), thus it is thus not surprising to find out that none other than a few odd Sunni scholars (who were harshly criticised by their peers) actually authenticated the hadith i.e. the sanad and the matn and accepted it as an attribute of Allah. Among them is al-Qadhi Abu Ya’la al-Baghdadi also known as al-Farra` al-Hanbali (458H) who said:
– أبو يعلى الفراء الحنبلي ( المتوفى سنة 458 هـ )
قال في كتابه « اعلم أن هذا الخبر يفيد أشياء منها جواز إطلاق الاستلقاء عليه ، لا على وجه الاستراحة ، بل على صفة لا تعقل معناها ، وأن له رجلين كما له يدام وأنه يضع إحداهما على الأخرى على صفة لا نعقلها ، إذ ليس في حمله على ظاهره ما يحيل صفاته » إبطال التأويلات ج1/ ص190
‘Know that this report carries benefits, like resting of (Allah) on His back, not as in resting, rather as an attribution that we cannot comprehend . And He also has two legs just like he has two hands and he puts one (leg) over the other in a manner that we can’t comprehend…’[Ibtal al-Ta`wilat, vol. 1, pg. 190]
As you can see, this is actually the most blatant statement and actual authentification of the hadith, yet it holds zero weight as it is not based on any authentic reports. On top of that, those statements were uttered by a scholar who fell into some forms of ghuluw (extremism) concerning the issue of Ithbat al-Sifat (affirmation of attributes) due to his weakness in hadith.
Abu Ya’la no doubt had a lot of truth with him, since he supported the generality of the way of the Salaf, except that he had a type of falsehood which is ghuluw (exaggeration) in ithbat, and these are not my words but the words of major Sunni-Salafi authorities like Ibn Taymiyyah and al-Dhahabi:
Al-Dhahabi mentions in al-Siyar (18/90):
He (Abu Ya’la) compiled the book Ibtal ta’weel al-Sifaat and so they stood against him on account of what it contained of weak and fabricated narrations … and the book Ibtaal al-Ta’weel was carried to al-Qadir Billaah (the ruler) and it amazed him, and many affairs and tribulations occurred, we ask Allah for safety. Then the minister, ‘Ali ibn al-Muslimah rectified between the two parties (Ash’arites and Abu Ya’la and his followers), and he announced openly, “The Qur’an is the speech of Allah and the reports pertaining to the attributes are to be passed on just as they have come.”
In al-Siyar 18/91 he mentions:
He (Abu Ya’la) did not have great experience in the knowledge of hadith, and perhaps he used weak narrations as proof.
It is from the justice of Ahlus-Sunnah that they have criticised and scolded their own, as in the case of al-Qadhi Abu Ya’la who was criticised by both, the people of the Sunnah and his opponent. Ibn Taymiyyah mentioned that Abu Ya’la did not have the expertise in these areas of separating the weak from the authentic that the earlier Imams did:
And whilst he connected (the chains) of the ahadith he (Abu Ya’la) mentioned, and also mentioned their narrators, there are many fabricated ahadith therein, such as the hadith of the [Prophet’s] seeing [Allah] with the eyes on the night of the ascent [of the Prophet] and its likes. And also within them are things from some of the Salaf, which some of the people reported in marfu’ form , such as the Prophet (ﷺ) sitting on the Throne, some of the people have narrated this through many routes of transmission in marfu’ form, but all of them are fabricated … for this reason and others, Rizqullah al-Tamimi [d. 448H] and others from the [later] associates of Ahmad spoke against al-Qadhi Abu Ya’la’s authorship of this book with very harsh words, and his enemies poured scorn upon him on account of things he was innocent of, as he mentioned at the end of the book.
[Ibn Taymiyyah, Dar’ al-Ta’arudh al-‘Aql wa al-Naql, 5/237-238]
The Rafidi shubhah (like all other of their spurious arguments) reaffirms what the scholars, the people of knowledge, agree upon, namely that the Rafidah are most lying and ignorant of all of the (deviant) groups when it comes to the transmittal and the knowledge of narrations. This is because lying amongst them is an ancient matter, and for this reason, the Scholars of Islam used to know that they are distinguished with abundant lying.
الرافضة أكذب طوائف الأمة على الإطلاق ، وهم أعظم الطوائف المدّعية للإسلام غلوا وشركاً
مجموع فتاوى لشيخ الإسلام بن تيمية
“The Rafidah are by far the most lying of all groups of this Ummah. They are the most extreme and polytheistic of all groups that ascribe to islam.” (Majmu’ al-Fatawa by Shaykh al-Islam ibn Taymiyyah)
وقال في وصف الرافضة: «ولا يوجد في جميع الطوائف لا أكذب منهم، ولا أظلم منهم، ولا أجهل منهم
منهاج السنة لشيخ الإسلام بن تيمية
“No is no [deviant] group more lying and unjust and ignorant as them (the Rafidah).” (Minah al-Sunnah by Shaykh al-Islam ibn Taymiyyah)
And Imam al-Shafi’i said:
الإمام الشافعي رحمه الله
لم أر أحداً من أهل الأهواء أشهد بالزور من الرافضة! – الخطيب في الكفاية والسوطي
“I have not seen among the people of desires (heretics) a people more famous for falsehood than the Rafidah.” (narrated by al-Khatib Al-Baghdadi/al-Kifayah)
Challenge to all Rafidah:
If you are truthful in your claim (Salafis/Sunnis believe Allah sits cross-legged) present us a single Sunni-Athari book of creed that mentions that Allah sits cross-legged and that this is from the ‘Aqidah of the Salaf/Ahlus-Sunnah!The mere existence of such reports (as explained) in books that contain weak narrations (Kitab al-Sunnah by Ibn Abi ‘Asim) means nothing, what obviously counts is evidence is the adoption of such a belief by Sunni scholars who have declared it as a belief of Ahlus-Sunnah.
It should be an easy task really, Sunni-Salafi books of ‘Aqidah have been translated into numerous languages, the following books represent the creed of Ahlus-Sunnah wa al-Athar:
– Aqidah of the two Razis (Persian Sunni-Salafis)
– Al-Tahawiyyah (with Shuruh)
Which Sunni authority has declared that Allah sitting-crossed-legged as a sifah/attribute of Allah (other than those with shadh/irregular and rejected opinions who were scolded)? If this is part of Sunni-Salafi creed then it shouldn’t be difficult to cite the books of ‘Aqidah and thousands upon thousands of lectures of the scholars that are available with the mentioning and affirmation of such a belief.
Of course, nobody can prove such a belief, as it is not Sunni-Salafi belief; the simple truth is that the bulk of Ahlus-Sunnah wa al-Athar have always rejected such fabrications and the Rafidah are in no position to dictate what and what is not Sunni-Salafi belief, for Ahlus-Sunnah would certainly not fear the humiliated Rafidah.
If you can’t find our scholars affirming the batil/false belief stating that Allah sits cross-legged, then know that the curse of Allah is on the liars, whenever you claim that it is a Sunni-Salafi belief.
Ahlus-Sunnah have filled their books of creeds with authentically reported sifat of Allah, like Him, subhanahu wa ta’ala, putting His foot over the Hellfire which is as ‘anthropomorphic’ (the real issue of the Jahmites is the Qur’an, it is inherently anthropomorphic to them) as Allah grabbing the Heavens with his hand:
وَمَا قَدَرُوْا اللّٰهَ حَقَّ قَدۡرِهٖ ۖ وَالۡاَرۡضُ جَمِيۡعًا قَبۡضَتُهٗ يَوۡمَ الۡقِيٰمَةِ وَالسَّمٰوٰتُ مَطۡوِيّٰتٌۢ بِيَمِيۡنِهٖ ؕ سُبۡحٰنَهٗ وَتَعٰلٰى عَمَّا يُشۡرِكُوۡنَ –39:67
“They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.”
[Noble Qur’an 39:67]
But what can we expect from the most humiliated and ignorant of all creation, the Rawafid, whose ‘learned’ people are utterly ignorant of the Qur’an like in the case of the jahil murakkab Syed (‘Sayed) Ali Imam (Bayat Al Ghadeer) who wasn’t even aware of the aforementioned verse and subsequently, based on his sheer ignorance and incompetence accused the Sahihayn and Ahlus-Sunnah of carrying anthropomorphic beliefs, not realising that the hadith he’s quoting is basically a paraphrased Qur’anic verse.
And this is the difference between us, Ahlus-Sunnah, and the Rafidah. We refute them left, right, and centre, we expose their polytheistic and kufri religion for the zandaqah (heresy) it is by quoting their top scholars of the past and present who utter shirk, kufr, zandaqah after zandaqah, whereas the Rafidah have to dig in our books in order to find some flimsy and non-representative reports (i.e. weak and fabricated narrations) or as an old Chinese prover goes, “Muddy waters makes it easy to catch fish” or as the Arabs say: