Pasha () Wahhabism

8/10/2019 Pasha () Wahhabism

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WAHHABISM

AND ITS REFUTATION

BY: THE AHL AS-SUNNA

By: Ayyub Sabri Pasha

In the Name of God

the Compassionate, the Merciful

The Wahhabis are one of the groups who name themselves as Moslems while, in fact, they strive

to demolish Islam.

Ayyub Sabri Pasha d. !"#$ %!$'(, )ear Admiral in the time of the thirty*fourth +ttoman sultan

Abd al*-amid han II !/0$*!""1 %!$2/*!&!$', buried in the shrine of Sultan Mahmud, in

Istanbul(, wrote a history boo3 in which he told about Wahhabism in full detail. %Miratal*-aramain, pp. && vol. III4 five volumes in Tur3ish, Matbaa*i 5ahriye, Istanbul, !"#!*!"#1.'

The following is translated, for the most part, from the Pashas boo36

Wahhabism was established by Muhammad ibn, Abd al*Wahhab. -e was born in -uraimila in the7a8d in !!!! %!1&&' and died in !/#1 %!9&!'.:ormerly, he had been to 5asra, 5aghdad, Iran, India and ;amascus with the view of travelling

and trading, where he found the vicious boo3s written by Ahmad Ibn Taimiyya of -arran

11!*9/$ %!/1"*!"/$', d. in ;amascus(, the contents of which were incompatible with the Ahlal*Sunna.

5eing very cunning and tal3ative, he became 3nown as ash*Shai3h an*7a8di. In order to increase

his fame, he attended the lectures of -anbali ulama in Medina and later in ;amascus and wrote

many boo3s when he returned to the 7a8d. -is boo3 itab at*tawhid %Meccan scholars wrotevery beautiful answers to itab at*tawhid and refuted it with sound documents in !//!. The

collection of their refutations, titled Saif al*


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Muhammads father, Abd al*Wahhab, who was a good Sunni( Moslem, and the ulama inMedina understood from Muhammads words that he would start a heretical movement and

advised everybody not to tal3 with him. 5ut he proclaimed Wahhabism in !!0# %!9"9'. To

deceive the ignorant and lead them astray, he spo3e ill of the i8tihads of the ulama of Islam. -e

went so far as to call the Ahl as*Sunna 3afir. -e said that he who visited the shrine of a prophetor of a wali and addressed him as Ba 7abi AllahC %+ Allahs Prophet' or as, e.g. Ba Abd al*

DadirC would become a polytheist %mushri3'.

In the view of the Wahhabi, he who says that anybody besides Allah did something becomes a

polytheist, a 3afir. :or eEample, he who said, Such and such medicine relieved the pain. or

Allah accepted my prayers near the tomb of such and such prophet or wali, would become adisbeliever. To prove this idea4 he puts forth as documents the ayat, Iyya3a nastain %+nly Thy

help we as3' of the surat al*: atiha and the ayats telling about tawa33ul. The correct meanings of

these ayats by the Ahl as*Sunna ulama and the concepts of tawhid and tawa33ul are written in

detail in the chapter Tawa33ul of Saadate Abadiyeh by the author. Those who 3now the correctmeaning of tawhid will understand that the Wahhabis, who consider themselves muwahhids, are

not muwahhids but another group of those who, under the mas3 of tawhid, want to brea3 the

Ahl at*tawhid to pieces and to ma3e reform in Islam.(

At the end of the second part of the boo3 Al*Fsul al*arbaa fi tardid al*Wahhabiyya, -adrat

-a3im as*Sirhindi al*Mu8addidi writes6

The Wahhabis and the non*madhhabite people cannot comprehend the meanings of ma8aG

%allegory, symbol' and istiara %metaphor'.Whenever somebody says that he did something, they call him a polytheist or a disbeliever

though his eEpression is a ma8aG. (Majaz is the use of a word not in its usual or obvious literal

meaning but in a sense connected to its meaning. When a word special to Allahu ta'ala is used

for men in a majazi sense, the Wahhabis take it in its literal meaning and call the one who uses itmetaphoricall a poltheist and disbeliever! the are unaware that such words are used for men

in metaphorical senses in the "uran and #adith.$

Whereas, Allahu taala declares in many ayats of the -oly Duran that -e is the )eal Ma3er of

every act and that man is the ma8aGi %symbolic, so*called' ma3er. In the 09th ayat of the surat al*

Anam and in surat Busuf4 -e says, The decision %hu3m' is Allahs alone, that is, Allahu taala isthe only ;ecider %-a3im'. In the 12th ayat of the surat an7isa, -e says, They will not be

considered to be true( believers until they ma3e thee the Prophet( 8udge %yuha33imuna3a' of

what is in dispute between them. The former ayat states that Allahu taala is the only )eal -a3im,

and the latter states that man can be metaphorically said to be a ha3im.

%=very Moslem 3nows that Allahu taala alone is the +ne who gives life and ta3es life, for -e

declares, -e alone gives and ta3es life4 in the 01th ayat of the surat Busuf and Allah is the +newho ma3es man dead at the time of his death, in the 2/nd ayat of the surat aG*Gumar. In the !/th

ayat of the surat as*Sa8da, -e said as a ma8aG, The angel who is appointed as the deputy to ta3e

life ta3es your life.H


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Allahu taala alone is the +ne who gives health to the sic3, for the $#th ayat of the surat ash*

shuara says, When I become sic3, only -e gives me recovery. -e @uotes -adrat Isa in the 2&thayat of the surat al*Imran as saying, I heal him who is blind and the abrasa %A s3in*diseased

person, albino or vitiligo, with complete or partial whiteness of the s3in.', and I bring the dead

bac3 to life by Allahs permission. The one who gives child to man is actually -e4 -e declares in

the !$th ayat of the surat Mariam that the Archangel(, -adrat


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causes and means, thin3s of Allah, who gives effectiveness and peculiarities to the causes and

creatures. Whatever he wishes he eEpects from Allah. -e 3nows that whatever he gets comesfrom Allah. The Wahhabis do stic3 to and ma3e use of means in worldly affairs. They satisfy

their sensual desires by any means, but they call it polytheism to procure means for winning the

neEt world. What conception of tawhid is thisL

5ecause those words of Muhammad ibn Abd al*Wahhab were all right with sensual desires,

those who did not have religious 3nowledge were easily ta3en in. They claimed that the Ahl as*

Sunna ulama and Moslems of the right path were disbelievers. Amirs found Wahhabism 8ust rightwith their desires to increase their power and to eEtend their lands and territories. They forced the

Arab clans to become Wahhabi. They 3illed those who did not believe them. illagers, from fear

of death, obeyed the amir of ;ariyya, Muhammad ibn Saud. To become soldiers of the amir wellsuited their desires to attac3 the property, life and chastity of non*Wahhabis.

Muhammad ibn Abd al*Wahhabs brother, Shai3h Sulaiman, was an Ahl as*Sunna , alim. This

blessed person refuted Wahhabism in his boo3, Assawai@ al*ilahiyya fi r*raddi ala l*Wahhabiyya %Printed by 7uhbat al*Ahbar, 5aghdad, in !"#1 !!$$&(. reproduction by Isi3

itabevi, Istanbul, !"&1 !!&90N.' and wor3ed against the dissemination of its heretical tenets.

Muhammad s teachers, who realiGed that Muhammad had opened a way leading to evil, refuted

his deviant boo3s. They announced that he had gone astray. They rebuted Wahhabism through

ayats and hadiths. Bet all these increased the Wahhabis resentment and hostility against Moslems.

The heretical tenets of Wahhabism spread not through 3nowledge but through cruelty and

bloodshed. +f the cruel who stained their hands with blood in this way, the amir of ;ariyya,Muhammad ibn Saud, was the most stony*hearted.

This man, who was the ancestor of the amirs of todays Saudi Arabia, was of the 5anu -anifa

clan and was one of the descendants of those who had believed Musailamat al*3adhdhab as a

prophet.

The Wahhabis tal3 as if they were sincere in believing in the +neness of Allah and thus escaping

disbelief, and as if all Moslems had been polytheists for siE hundred years, and the Wahhabishave been trying to save them from 3ufr. To prove themselves right, they put forth the fifth ayat

of the surat alAh@af and the !#1th ayat of the surat Bunus.

Whereas, all the Dorans commentaries unanimously write that these two ayats and many an ayatli3e these have all been sent down aiming at polytheists. The first of these ayats is6 7o one is

more deviated than he who abandons Allah and prays to things which will never hear till the end

of the world And the other is6 Tell the Meccan polytheists, I was commanded not to pray to

things, useful or harmful, other than Allah. If you pray to anyone but Allah, you will be torturingand doing harm to yourselvesCH

The Wahhabis, in their boo3, ashf ashshubhat, misinterpret the third ayat of the surat aG*Oumar, in which Allah declares, Those who accept things other than Allah as guardians say, If

we worship them, we worship them so that they might help us approach Allah and in tercede for

us. This ayat @uotes the words of polytheists who worship idols. The Wahhabis li3en Moslemswho as3 for shafa a %intercession' to such polytheists and intentionally say that polytheists also

believed that their4 idols were not creative and that Allah alone was the Kreator. In the


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interpretation of this ayat, the boo3 )uh al*bayan says, -uman creatures are created with the

ability to ac3nowledge the Kreator who created them and everything. =very human creature feelsthe desire to worship his Kreator and to be drawn towards -im. Bet, this ability and desire are

worthless, for, the nafs, the Satan or bad companions might deceive man, and as a result, this

innate desire being destroyed, man becomes either a polytheist or an unbeliever in the Kreator

and in the ast ;ay li3e atheist freemasons. The valuable thing is the marifa that ensures fromtawhid. Its sign isQ to believe the prophets and their boo3s by following them, that is, it is such an

instance of being drawn towards Allah. It was in its creation for the Satan to prostrate, but it

refused to prostrate in a manner unsuitable to its creation, and philosophers became 3afirsbecause they wanted to approach Allah not by following the prophets but *their own reason.

Moslems, to approach Allah, adapt themselves to the Sharia, thus their hearts get filled with

spiritual light, and the attribute 8amal %beauty' of Allah( manifests itself to their spirits.Polytheists, to approach Allah, follow not the Prophet or the Shari a but their nafses and bidah,

and thus their hearts get dar3ened and spirits get obscured. Allah, at the end of this ayat, tells that

they lie in their statement, We worship idols so that they shall intercede for us. As it is easily

understood, it is very un8ust of the Wahhabis to ta3e the /0th ayat of the surat u@man whichsays6 If you as3 disbelievers, Who created the earth and the s3iesL they will say, Kertainly

Allah created. and the $9th ayat of the surat aG*Ou3hruf which says, If you as3 those who

worship things other than Allah, Who created theseL they will say, Kertainly Allah created.H asdocuments and to say, Polytheists, too, 3new that the Kreator was Allah alone. They worshipped

idols so that they would intercede for them on the ;ay of


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-adrat Abdullah ibn Fmar transmitted the two hadiths which say, They have left the right

course. They have imputed to Moslems the meaning of the( ayats descending for disbelievers,and +f what I fear, on behalf of my ummah, the most horrible thing is their interpretation of the

Duran according to their own opinions and their out*of*place translations. These two hadiths

notified that the Wahhabis would appear and, by misinterpreting the ayats that had descended for

disbelievers, they would refer them to Moslems.

Another person who, realiGing that Muhammad ibn Abd al*Wahhab had heretical ideas and later

would be harmful, advised him was Muhammad ibn Sulaiman al*Madani d. in Medina in !!&2%!99&'( , one of the great ulama of Medina. -e was a Shafii fa@ih and wrote many boo3s. -is

annotation on Ibn -a8ar al*Ma33is At*tuhfat almuhta8, a commentary to the boo3 Minha8, has

won a great fame. In Al*fatawa, his two*volumed boo3 refuting Wahhabism, he said, +Muhammad ibn Abd al*WahhabC ;ont slander MoslemsC :or Allahs sa3e ! advise you. Bes, if

someone says that someone other than Allah creates actions, tell him the truthC 5ut those who

cling to causes %wasila' and who believe that both causes and the effective power in them are

created by Allah cannot be called disbelievers. Bou are a Moslem, too. It is better to call oneMoslem disbeliever than calling all Moslems. -e who leaves the crowd will go astray more

easily. The !!2th ayat of the surat an*7isa proves my word right6 We will drag the person who,

after leaning the way to guidance, opposes the Prophet and deviates from the believers pathalong the direction to which he has deviated, and then we will throw him into -ell the terrible.

Though the Wahhabis have innumerable wrong tenets, their religion is based on three principles6!. They say that rites, ibadat, are included in iman and that he who does not perform a fard %for

eEample, ritual salat because of laGiness, or Ga3at because of stinginess, though he would believe

it to be a fard' will become a disbeliever and he must be 3illed and his possessions must bedistributed among the Wahhabis.

Ash*Shihristani wrote6 The Ahl as*Sunna ulama have unanimously said that ibadat are not

included in iman. -e who does not perform a fard because of laGiness, though he believes it to bea fard, does not become a disbeliever. There has not been a unanimity only for those who do not

perform ritual salat4 according to the -anbali madhhab, he who does not perform salat because of

laGiness becomes a disbeliever. %Al*milal wa nnihal, Tur3ish version, p. 1", Kairo, !#9# A.- '

In the -anbali madhhab, it was said that only he who did not perform salat became a disbeliever.

It was not said for other 3inds of ibadat. Therefore, it would be wrong to consider the Wahhabisas -anbali in this respect. Those who do not belong to any of the four madhhabs are not of the

Ahl as*Sunna. We eEplained before that those who do not belong to the Ahl as*Sunna cannot be

-anbali, either. %See my Advice for the Wahhabi fordetail on the same sub8ect.'

/. They say that he who as3s for shafaa from the souls of the prophets or awliya or visits their

tombs and prays by considering them as intermediaries becomes a disbeliever, and that the dead

do not have any sense.

If the one who tal3ed to a dead person in a grave would be a disbeliever, our Prophet, great

ulama and the awliya would not have prayed in this manner. It was our Prophets custom to visitthe 5a3i Kemetery in Medina and the martyrs of Fhud. In fact, it is written on the 2$0th page of

the Wahhabite boo3 :ath al*ma8id that he greeted and tal3ed to them.


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+ur Prophet always said in his prayers, Allahumma inni asalu3a bi*ha@@is*sailina alai3a, %+my AllahC I as3 Thee for the sa3e of those persons whom Thou hast given whenever they as3ed'

and recommended to pray so. When he entered :atima, the mother of -adrat Ali, with his own

blessed hands, he said, Ighfir li*ummi :atimata binta Asad wa wassi alaiha mad*halaha bi*ha@@i

nabiyyi3a wa l*anbiyailladhina min @abli inna3a arhamu r*rahimin. %+ AllahC :orgiveMother :atima bint Asad, her sinsC Widen the place she is inC Accept this prayer of mine for the

right %love' of Thy Prophet and of the prophets who came before meC Thou art the Most Merciful

of the mercifulC' In a hadith given by an*7asai and at*Tirmidhi, it is told that the Prophet ordereda blind man, who as3ed him to pray for his cure, to perform ablution and salat of two ra3as and

then to say, Allahumma inni asalu3a wa atawa88ahu ilai3a bi*nabiyyi3a Muhammadin nabi r*

)ahma, ya Muhammadu inni atawa88ahu bi3a ila )abbi fi ha8atihadhehi li ta3diya li, Allahuma fa*shaffihu fiyya. In this prayer the blind man was commanded to put -adrat Muhammad as an

intermediary so that his prayer would be accepted. As*Sahaba often recited this prayer. This

prayer is also @uoted in the boo3 Al*hisn al*hasin with its references and, in its eEplanation, is

interpreted as, I turn towards Thee through Thine Prophet.

These prayers show that it is permissible to put those whom Allah loves as intermediaries and to

pray to Allah by saying :or their sa3e.Shai3h Ali MahfuG %d. !"1!Q!&2/'. one of the great ulama of


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:or this reason, a hadith declares, When you are in trouble in your affairs, as3 for help of those

who are in gravesC

In actual fact, Moslems are still Moslems when they are dead 8ust as when they are asleep.

Prophets are still prophets after death 8ust as when they were asleep. 5ecause, it is the soul who is

a Moslem or a prophet. When man dies, his soul does not change. This fact is written in the boo3Fmdat al* a@aid by Imam Abdullah an*7asafi edited in ondon in !/0& A.-. %!$2"'( .

i3ewise, the awliya are still awliya when they are dead 8ust as when they are asleep. -e who

does not believe it is ignorant, stubborn. We have proved in another boo3 of mine that the awliyapossess 3aramat after they die, too. %Al*hadi@a, p. /.'

The -anafi scholar Ahmad ibn Sayyid Muhammad al*Ma33i al*-amawi and the Shafii scholarsAhmad ibn Ahmad as*Su8ai and Muhammad ash*Shawbari al*Misri wrote boo3lets in which they

proved with evidences that the awliya possessed 3aramat, that their 3aramat continued after their

death, and that tawassul and istighatha at their graves was permitted %8aiG'. %These three boo3lets

were published together with -adrat Ahmad Oaini ;ahlans Ad*durar*as*saniyya fi r*raddi ala l*Wahhabiyya in Kairo in !"!& %!!' and !"29 %!&/$'4 photographic reproduction by Isi3

itabevi, in Istanbul, in !"&1 %!&91'.'

And a true hadith which the hadith scholars -udhaima, ad*;ara Dutni and at*Tabarani conveyedfrom Abdullah ibn Fmar , declares6 It became wa8ib for me to intercede for those who would

visit my shrine. Imam al*Manawi, too, @uoted this hadith in his boo3 unuG ad*da@ai@.

In addition, he wrote the hadith. After my death6 visiting my shrine is li3e visiting me when I amalive, from Ibn -ibban, and the hadith, I will intercede for him who visits my shrine, from

atTabarani. The following two marfu hadiths, the first +ne @uoted by Imam al*5aGGar from

Abdullah ibn Fmar and the second one written in Sahih of Moslem and @uoted from Abdullahibn Fmar, are 3nown by almost every Moslem6 It became halal for me to intercede for those

who would visit my shrine4 +n the ;ay of


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from every country, to whom they pay salaries of hundreds of golds. 5ecause these ignorant men

of religious posts have no 3nowledge about the boo3s of the Ahl* as*Sunna scholars, they usethem as tools. :rom this centre to the whole world, they disseminate the heretical tenets of

Wahhabism, which they call the fatwas of world Moslem unity

There are many hadiths telling that )asulullah is alive in his tomb in an un3nown life. Theirbeing numerous signifies that they are sound. +f these hadiths, the following two are written in

siE famous boo3s of the -adith6 I will hear the salawat recited at my shrine. I will be informed

with the salawat recited at a distance. If a person recites salawat at my shrine, Allah sends anangel and informs me of this salawat. I will intercede for him on the ;ay of


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Al*Imam al*aGam Abu -anifa said that isiting the Prophets shrine was the most valuable sunna,

and there are some scholars who said that it was wa8ib. :or this reason, visiting the Prophetsshrine is allowed as a vow in the Sahfii madhhab.

In fact, Allah, in -is Word, If I had not created you, I would not have created anythingC %This

hadith @udsi is @uoted also in -adrat al*Imam ar*)abbanis Ma3tubat, vol. III !//nd letter.' pointsout that -adrat Muhammad is the -abibullah %Allahs ;arling' and that -e loves him very much.

=ven an average person will not refuse something as3ed for the sa3e of his darling. It is easy to

have a lover do so mething for the sa3e of his beloved. If a person says, + my AllahC :or thesa3e of Thy -abib, Muhammad, I as3 of Thee, this wish of his will not be refused. The trivial

worldly affairs, however, are not worth rutting )asulullahs sa3e as a means. %Mirat al*Madina,

p. !/$/.'

As*Sayyid Ahmad bin Oaini ;ahlan, Mufti of Mecca, was a great alim and the Shai3h al3hutaba

in the Shafii madhhab. -e wrote many wor3s. -e eEplained the real purposes of the Wahhabis

and proved through ayats and hadiths that they were deviated, in his boo3s hulasat al3alam fibayani umarai balad al*-aram, :i r*raddi ala l*Wahhabiyyati atbau madhhabi Ibn Taimiyya and

Ad*durar as*saniyya fi r*raddi ala l*Wahabiyya. In hulasat al*3alam, he told how they deceived

the ignorant ones of Moslems and refuted them one by one. -e proved that their words were liesand slanders. -e wrote6

It is acceptable and permissible to pray through the mediation of )asulullah when he is dead asit was done when he was alive. i3ewise, it is shown in the -adith that it is also permissible to

pray through the mediation of the awliya and pious Moslems. The writings on the !19, !9#, !&!,

/#$, /2$, "0", 2!2, 2!1,2$/, 2$1 and 0#0th pages of the Wahhabite boo3 :ath al*ma8id arelampoons against Moslems.( The Ahl as*Sunna ulama say that it is Allah alone who gives the

effectiveness, who creates, invents, gives use or harm and annihilates. -e does not have a partner.

7either prophets nor any other living or dead person can create effectiveness, use or harm.

-owever, since they are the beloved servants of Allah, we bless ourselves with them. TheWahhabis believe that the living can affect but the dead cannot. It is written on the 9#, 99, &$,

!#2, /"&, /2$, "/", 0#" and 0#2th pages of the boo3 :ath al*ma8id -e who as3s a dead person

or a living one who is absent for something becomes a polytheist. Man can be as3ed for what iswithin his power. It is not permissible to as3 for what are within Allahs Power alone. It is written

on its 9#th page, A living person can pray for the things that has been as3ed of him, and Allah

accepts it and creates that thing. To as3 a dead or an absent person means to as3 for what is notwithin his power, which is polytheism. It is written on its !"1th page, To bless oneself with the

graves of pious Moslems is polytheism li3e worshipping the idols named al*at and Manat. It is

written on its /#$th page, It is polytheism to as3 the dead people for what one needs or to pray

through the dead. It is ignorance to as3 a dead person without being permitted by Allah, and theyare not designated as intermediaries for interceding or for being permitted to intercede. The

prere@uisite of intercession is iman.

5ut the person who as3s the dead to intercede is a polytheist. This prevents the Permission. Infact, the boo3 contradicts itself6 it is written on its /##th page. The s3ies fear Allah. Allah creates

sense in s3ies. They perceive. It has been declared in the Doran that the earth and the s3ies praise

and laud Allah. As*Sahaba heard the pieces of stone praise and laud Allah when )asulullah too3them in his hands, the pillar called -annana in the Mas8id moan, and the food praise and laud

Allah. It shows their stupidity to say that the prophets and awliya do not have sense, while on the


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other hand, to say that mountains, stones and pillars have sense and conscience. The Wahhabis

become polytheists by saying that the living can be made intermediaries but the dead cannot bemade intermediaries. :or this statement means that the living hear and affect but the dead do not

hear or affect, and that those other than Allah can affect, and they, too, call those who believe so

polytheists.

The reality is that the dead and the living are intermediaries. It is Allah alone who affects andcreates. The rumour telling that al*Imam al*aGam prohibited to pray through the mediation of

)asulullah, which is written in Alusis Doran commentary, is mendacious, for, no alim has ever

reported such news from al*Imam al*aGam. The ulama told that it was permissible. The wordstawassul, tashaffu, istighatha and tawa88uh have the same meaning. They are all permissible. It is

declared in the Sahih of al*5u3hari, +n the ;ay of +nly the accepted people will beinterceded for. -ow does the person who as3s for intercession 3now that the Prophet will be

permitted to intercede for himL

Moreover, how does he 3now he is one of the accepted and as3 for intercessionL These wordsboth disagree with hadiths and contradict the boo3 itself, because the same boo3 says on its /#$th

page, The prere@uisite of intercession is iman. In the prayer which we are ordered to recite after

the adhan, it is mentioned that Allah has promised our Prophet the Attributes of :adila andWasila. -e declared that he will intercede for those who recite this prayer, for those who say

salawat and for those who visit his grave. Similarly, many more hadiths show that our Prophet

has been permitted to intercede for whomever he li3es. The hadith, I will intercede for those whohave committed big sins, shows that he will be permitted to intercede for anybody who has iman.

+f the forty hadiths on the !"#th page ofShawahid al*ha@@, the thirteenth one says, I will

intercede on the ;ay of


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wrote in his boo3 Al*mansa3 al*3abir, While visiting, after performing a salat of two ra3as and

praying near the minbar %pulpit', one should come to the @ibla side of the -u8rat as*Saada and,the Prophets blessed head being on ones left, should stay two metres away from the wall of al*

Mar@ad ash*Sharif the Prophets shrine( , then, leaving the @ibla wall behind and turning slowly

till he faces the Muwa8ahat as*Saada, should greet. This is so in all the madhhabs.

Abd al*hani an*7abulusi, while eEplaining the twenty*third of the ;isasters Kaused by the

Tongue, writes6 It is ma3ruh to say, while praying, for the right of the prophets, or for the right

of such and such living or dead( wali and to as3 Allah for something by saying so, for, it hasbeen said that no creature has any right on Allah, that is, Allah does not have to do whatever

anybody would li3e. It is right, yet Allah promised -is beloved servants and recogniGed a right

for them on -imself, that is, -e will accept their wish.-e declared in the Doran that -e gave a right to -is human servants on -imself, for eEample, It

has become a right on Fs to help the believers. It is declared in Al*fatawa al*5iGaGiyya, It is

permitted to as3 for something for the sa3e of a prophet or a dead or living wali by mentioning

his name. %Al*-adi@a.'As it is seen, Moslem scholars said that it was permissible to pray to Allah through the right and

love which Allah had given to -is beloved ones.

And no scholar has said that it would be polytheism to pray with the idea that men have rights onAllah. +nly the Wahhabis say so. Though the Wahhabis praise Al*fatawa al*5iGaGiyya in their

boo3 :ath al*ma8id and put forth his fatwas as documents, they oppose him in this respect. Also,

-adimi, while eEplaining the ;isasters Kaused by the Tongue, wrote6 :or the right of ThyProphet Muhammad, and, during the wars he as3ed for Allah s help for the right of the poor

among the Muha8irun. Also there were many Moslem ulama who prayed, :or the sa3e of those

people whom Thou hast given whenever they as3ed Thee. and, :or right of Muhammad al*haGali, and who wrote these prayers in their boo3s. %-adimi, 5ari@a, Istanbul, !/$2.'

The boo3 Al*hisn al*hasin is full of such prayers. It is written in Alusis haliyya, too, that, when

-adrat Adam as3ed to be forgiven for the right of -adrat Muhammad, Allah declared, -e%Muhammad' is the one I li3e most among Mine human creatures. I forgave thee for his right. If

it hadnt been for Muhammad, I wouldnt have created thee.

The Wahhabi writes6 Imam Oain al*Abidin saw a man pray near the Prophets grave and

interrupted him by telling him the hadith, )ecite salawat for me. Wherever you are, your greeting

will be communicated to me. It narrates the event incorrectly and goes on, -ence, it isforbidden to go near a grave and pray and recite salawat, which is sort of ma3ing graves places of

festival. It is forbidden for those who go to perform ritual salat in the Mas8id an*7abi to approach

the tomb with the view of greeting. 7one of the Sahaba did so. They prevented those who wanted

to do so. 7o other deed but the salawat recited and the greetings said by his umma will becommunicated to the Prophet. %:ath al*Ma8id, p.

/0&'.

-e also writes that the Sau di government placed soldiers near the Prophets shrine in the Mas8idan*7abi to prevent Moslems from doing so.

%Ibid., p./"2.'


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-adrat Busuf an*7abhani, at many places of his boo3 on Wahhabism, refutes theselies6 Imam

Oain al*Abidin did not forbid the visitation to the blessed shrine of the Prophet. 5ut he forbadeunsuitable and unlawful behaviours during visiting.

-is grandson, imam


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deeds can be devoted. It is understood from this passage, too, that visiting the graves of the

awliya does bring thawab.

The Wahhabis say, It causes 3ufr %infidelity' and shir3 %polytheism' to build a dome over a

grave, to light oil*lamps for those who worship and serve in shrines and to vow alms for the souls

of the deadC The inhabitants of al*-aramain Mecca and Medina( have worshipped domes andwalls up to now..

5uilding a dome over a grave is haram if it is for ostentation or ornamentation. If it is forprotecting the grave from destruction, it is ma3ruh.

If it is intended lest a thief or an animal should brea3 in, it is permissible. 5ut it should not be

made a place of visiting, that is, one should not say that it should be visited at certain times4 yetone should have tawassul of and recite Doran for the dead when one passes by a grave.

It is not ma3ruh to bury corpses in a building that has been built before. As*Sahaba buried

)asulullah and his two caliphs in a building. 7one of them stood against it. The -adith informsthat their unanimity could not be heresy. reat Islamic scholar Ibn Abidin wrote6 Some scholars

said that it was ma3ruh to put a covering cloth, a s3ullcap or a turban over the graves of pious

Moslems or awliya. The boo3 Al*fatawa al*hu88a says that it is ma3ruh if it is intended to showeverybody the greatness of the one in the grave and lest he should be insulted and so that those

who visit him will be respectful and in good manners.

;eeds, acts that are not prohibited in al*adillat ash Shariyya should be 8udged in view of theintention involved. It is true that in the time of as*Sahana neither domes were built over graves,

nor sarcophagus stone or wooden( and clothes were put on graves. 5ut none of them was against

the interment of )asullulah and his two caliphs in a room. :or this reason, and for carrying outthe commands in, ;o not step on gravesC and ;o not be disrespectful to your deadC and because

they were not prohibited, they cannot be bid as though they were done afterwards. All fi@h boo3s

communicate that right after the farewell tawaf the act of going round the aba during the ha88(

it is necessary to go out of the Mas8id al*-aram as an act of respect towards the aba. Whereas,as*Sahaba, because they respected the aba in every point, did not use to do so. The posterity,

being unable to show that much reverence, our ulama declared that it was necessary to show

respect by eEiting the Mas8id wal3ing bac3wards.Thus they made it possible for us to be respectful li3e as*Sahaba. i3ewise, it became permissible

to cover the graves of the pious and of the awliya with cloth or to build domes over them in order

to be respectful li3e as*Sahaba. reat savant, Abd alhani an*7abulusi eEplains this in detail inhis boo3 ashf an*nur. %Ibn Abidin, -asbiyatu ;urr al*mu3htar %)add al*mu3htar' p. /"/, vol.

. 5ula@, !/9/4 ashf an*nur and


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:or this is a place belonging to the aw@af, devoted to be a cemetery. If building domed tombs

had been 3nown to be polytheistic, or if domed tombs had been considered to be idols, it wouldhave been always necessary to demolish them.

The famous Wahhabite boo3 says6 The one who intends to get blessed %tabarru3' with a tree,

stone, grave or the li3e becomes a polytheist.raves have been idoliGed by building domes over them. The people of the


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When the Doran is read attentively and e@uitably, it will be easily seen that many ayats eEpress

taGim for )asulullah. In the surat al*-u8urat it is declared6 + those who believeC ;o not passyourselves beyond Allah and -is ProphetC + those who believeC ;o not spea3 louder than the

Prophets voice. ;o not call him as you call one another. The reward for the deeds of those who

would do so will vanishC Allah fills with ta@wa hearts of those who lower their voices in the

presence of Allah s Prophet4 -e forgives their sins and gives much reward. Those who shout athim from the outside are thoughtless4, it is better for them to wait till he comes out. It is apparent

to the one who reads and thin3s over these five ayats e@uitably how much Allahu taala praises

the taGim that will b e shown to -is 5eloved Prophet, and how importantly -e commands theFmma to be respectful and modest towards him. The degree of this importance can be 8udged by

that the reward for all the deeds of those who would spea3 louder before him is of no avail. These

ayats came as a penalty for the seventy people of the 5anu Tamim tribe who had called theProphet shouting disrespectfully from the outside in Medina. Today the Wahhabis say that they

belong to the 5anu Tamim tribe. It should have been for this that )asulullah said, The violent

and torturous people are in the =ast, and The Satan will arouse disunion from there, pointing to

a direction towards the 7a8d. Another name used for the Wahhabis is 7a8dis, for they havespread out the 7a8d country on the Arabian Peninsula(. The disunion predicted in the above

hadith came out twelve hundred years later6 the Wahhabis came from the 7a8d to the -i8aG,

plundered Moslems possessions, 3illed the men and enslaved the women and children. Theycommitted the basest evils that disbelievers yet committed.

In the above ayats, the repetitive phrase + those who believe, shows that all Moslems of allcenturies till the ast ;ay are commanded to be respectful towards )asulullah. If the command

had been only for his companions, + the Kompanions of the Prophet, would have been said. As a

matter of fact, the phrases, + the wives of the Prophet, and + the people of Medina, are @oranic.The same phrase, + those who believe, is used in the ayats stating that ritual prayers, fast,

pilgrimage, Ga3at and other ibadas are fard for all Moslems of all times till the ast ;ay. So, the

Wahhabis idea that the Prophet was to be respected when he was alive4 neither respect is to be

shown to nor help is to be as3ed from him after his death, is groundless in view of these ayats.

The above ayats, indicate that taGim towards others besides Allahu taala is also necessary. The

!#2th ayat of the surat al*5a@ara states6 + those who believeC ;o not say, )aina Ito theProphet(, but say, oo3 upon us. Bou be listeners Ito Allahs commands(. , 5elievers used to

say, )aina, %observe, protect us' to the Prophet.

)aina also meant to swevar, to blemish in the


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be thrown at Mina, and Moslems would not wal3 between asSafa and al*Marwa. These sacred

places would not have been so respected.

When Sad ibn Maadh, the head of the Ansar, came to where they assembled, )asulullah said,

Stand up for your leaderC This command was intended for all of them to do honour to Sad. It is

wrong to say, Sad was ill. It was intended that he should be helped off his riding*animal,beca.use the order was for all of them. If it were intended for helping him, the order would have

been for one or two persons4 only for Sa d would have been said, and there would have been no

need to say, for your leader.=very time he went from Medina to Mecca for ha88, Abdullah ibn Fmar stopped and performed

salat and prayed at the sacred places where )asulullah had sat. -e would get ble ssed %tabarru3'

with these places. -e used to put his hands on )asulullahs minbar %pulpit' and then rub them onhis face. Imam Ahmad ibn -anbal used to 3iss the -u8rat as*Saada and the pulpit to get blessed

by them. The Wahhabis, on the one hand, say that they belong to the -anbali madhhab, and, on

the other, regard as polytheism what the imam of this madhhab did. Then, their claim to be

-anbali is a lie. Imam Ahmad ibn -anbal put Imam as*hShafiis shirt into water and dran3 thewater to obtain blessings. -adrat halid ibn Oaid Abu Ayyub al*Ansari rubbed his face against

)asulullahs blessed grave and, when someone wanted to lift him up, he said6 eave meC ! came

not for the stones or soil but for the audience of )asulullah.

As*Sahaba used to get blessed with the things that belonged to )asulullah. They received

blessings from the water he used in ablution and from his blessed sweat, shirt, sceptre, sword,shoes, glass, ring, in short, from anything he used. -adrat, Fmm Salama, the mother of the

faithful, 3ept a hair from his blessed beard. When ill people came, she would dip the hair into

water and have them drin3 the water. With his blessed glass, they used to drin3 water for health.Imam al*5u3hari s grave smelt mus3, and people too3 soil from the grave to get blessed with it.

The ulama of hadith and fi@h permitted such actions, while the Wahhabis regard them as

polytheism and disbelief. %Al*usul alarbaa, part one.'

In the times of as*Sahaba and the Tabiun, and even till the end of the first millennium, there weremany awliya and sulaha %pl. of salih, the pious'. People used to visit and receive blessings from

them as well as attaining their prayers. There was no need to ma3e intermediary %tawassul' of the

dead or to get blessed %tabarru3' with lifeless things. That these actions were rare in those daysdoes not mean that they were forbidden. If they had been forbidden, there would have been those

who would prevent them. 7o alim prevented them.

As the ast Age has set in, however, bidas and disbelief have increased, the youth have been

deceived by the enemies of Islam in the disguises of religious authorities and scientists, and,

because irreligiousness and apostasy has suited their purposes, dictators and the cruel, the slaves

of their nafses, have given great support to this current.The number of alims and walis has decreased, even there has been seen none in the last de cades,

and it has become a must to get blessed with the graves of and the things inherited from the

awliya.

To the unanimity of the ulama %The writings of the ulama on this sub8ect are @uoted in Ahmad

bin Oaini ;ahlaus Ad*durar as*Saniyya fi r*raddi ala l*Wahhabiyya, =gypt, !"!& and !"294photographic reproduction by Isi3 itabevi, Istanbul, !"&0 %!&90'.' of Islam, this lawful practice

itself should not be prevented even though prohibited behaviours %harams' have been introduced


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into it as it has been the same with every hadith and religious affairs, but the bidas introduced

should be removed.

Pasha () Wahhabism

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