There is no scope (possibility, range) for terrorism in Islam. In the Koran on many occasions it has been rebated (deduced) that true religion can be represented through intelligence and adducing (citing) cogent (powerful) reasons or detailing out convincing reason. In fact, the Koran has directed mankind to listen to everybody, and accept only what is logically appealing, sound and good.
But terrorism ushered (announced) in, was introduced by Abdul Wahab and was added in the Islamic period. In the system that Abdul Wahab added to Islam there is no scope for discussion or face-to-face (in front) debate the points and giving sound reasons, which may appeal to the human mind. But all the beliefs that Abdul Wahab practiced and presented in Islam have no firm grounds on which he could plead all these facts.
Moreover, neither he bothered (annoyed) to present these texts by means of Koranic references or Traditions of the Holy Prophet (peace be upon him and his progeny) and nor he based these dogmas, beliefs on reasons so sound and good.
Hence terrifying beliefs fostered (adopted) by Abdul Wahab doesn't appeal to or be accepted by the sane and wise people.
In order to propagate his ill-based dogmas, he forced people on the dint (by force, means) of sword and used all illegitimate (unlawful) means to kill them ruthlessly (mercilessly) and bring them to his fold. As Jameel Siddqi Sahawi has written in his book named ‘Al-Fajaray Sadiq’ that in 1217 Hijri when the Wahabis (Taliban) led an attack on Taif and threatened people to accept their gospels, their beliefs, otherwise, they would be put to sword, killed. In that attack these Wahabis did not take mercy even upon the small kids who were breast fed (suckled their mothers) and a number of people were butchered without any rhyme or reason (sense, logic).
This was the very first step that the Wahabis took in order to lay the foundation stone of terrorism in Islam. In this way the book named Hunwana Mahjad Fe Tahriqeh Nahjad Ibne Bashar the writer says that the Wahabis led an attack on Najaf in 1220 Hijri and there also they created havoc (destruction) and murdered a lot of innocent people.
Further, Salauddin, who himself is a Wahabi, in his book ‘History of Saudi Arabia’ (Tareeq Mumlaqat-e-Arabia Saudia), writes in 1216 Hijri in the month of Zeeqad the Wahabis led an attack on Karbala where they looted and plundered the people.
From the above historical references we can by joint conclusion say surely and safely that the foundation stone of Terrorism was laid by Wahabis. For the reason, they are first to start Terrorism in the World.
The Wahabis very strongly and sternly believe that those who are not like them in faith, or do not have the similitude (similarity) of the view with them they must be put to sword, they must be murdered.
They not only think the non-Muslims should be put to sword but also Muslims of certain sects must be killed because their beliefs do not match with the Wahabis’ ideas. Therefore, they kill them accordingly.
In the Wahabis belief there are many things, which are anti reason and are not to be accepted by proper human senses. According to their gospel there is no scope for mercy or to give pardon to the people. According to their belief the infliction of torture especially on womenfolk is their basic principle. For example, if a small child of a Wahabis' wife dies, then the Wahabi, on such a sad occasion do not allow women to shed tears on demise of the kith and kin. The mother whose apple of an eye is dead and is going to be buried, she is very, very terror stricken and grief stricken. However, she is not allowed to shed a tear. Not only this, but it has also been noticed that the deprived mother is not permitted (allowed) to go to the grave of the departed soul. Although it is the high time to give her or console her on the death of her beloved son or daughter, but she is not treated that way. She is neither allowed to shed tear nor is she permitted to go to the grave of her son or daughter.
On the other hand, other sects of Muslim do permit and do allow going to the graves, there is no restriction on weeping on the death of loved ones or on visiting the graves. But it is only the Wahabis, who are totally against it. They simply permit neither the weeping nor the lamentation (wailing), lawful mourning on the death of their near and dear. They do not permit their wives to go and visit the graves after the death of their relatives. Whereas, through the perusal of very famous books of traditions of the Holy Prophet (peace be upon him and his progeny), we come to the conclusion that the people are permitted rather they are urged to go and visit the graves. This implies that an interest is created in them for going to visit the graves so that they could understand the reality of life.
In the book Sunnan Ibne Mahja, one of the important and famous Hadees has been narrated from the Holy Prophet (peace be upon him and his progeny), according to that Tradition the Holy Prophet (peace be upon him and his progeny) said, ‘do go to the graves and go soon to the graves, because by doing this one remembers his/her own end of the life.
In another famous book of Traditions of the Holy Prophet (peace be upon him and his progeny), Kansal-e-Ammal, it has been said that the graves must be visited because you will learn and you become wonder struck by visiting the graveyard, keeping in view that one day this will be the same end for you.
In order to prove their ill-based belief the Wahabis bring forth ill founded, two or three traditions from the Holy Prophet (peace be upon him and his progeny) and they ascribe them to the Holy Prophet (peace be upon him and his progeny). These traditions are ill based, false, void of veracity (truthfulness) and there is no iota (speck) of truth in them.
The Traditions attributed to the Holy Prophet (peace be upon him and his progeny), which can be safely refuted (rejected), safely disregarded, are definitely anti Quranic version and anti human intelligence. Truly, we can very rightly say that all these Traditions are self-concocted (made by themselves) , self fabricated, self-styled and self-made by Wahabis because they just do not accept the real Traditions from the Holy Prophet (peace be upon him and his progeny) and try to refute the truthful Traditions of the Holy Prophet (peace be upon him and his progeny). There are fifty or more Sayings, which are invariably (constant) rejected and disregarded. When they get too weak and ill-based and ill-founded Traditions they accept them because there is no provision for debate or discussion in their sect.
Even today in Saudi, which is the epic (main) point of Wahabiat or focal (centre) point of Wahabiat? They do not allow publication of any original works except to their own dogmas or own set of dogmas pertaining to Wahabiat.
In Sahih Muslim, a very important and renowned (famous) book, there is one very important Tradition of the Holy Prophet (peace be upon him and his progeny), in which it is very vividly mentioned that women folk are permitted to go to the cemetery or graveyard. The Prophet of God (peace be upon him and his progeny) said that one day Angel Gabriel came to him and conveyed him the Commands of God that he should go and visit the people buried at Baqi (Graveyard in Madina) and asked him to pray for their forgiveness. He (the Prophet of God (peace be upon him and his progeny) immediately rose from his bed and went to Baqi. Meanwhile Hazrat Aisha, spouse (wife) of the Holy Prophet (peace be upon him and his progeny), also followed him quietly. Hazrat Aisha enquired of the Prophet of God (peace be upon him and his progeny) “how shall I go and visit the people buried in Baqi?” The Holy Prophet (peace be upon him and his progeny) replied, “Say oh! God be merciful and shower your mercy over those who have been buried in this belt of the earth and furthermore ask for mercy for those who shall be coming to Baqi.”
Now by this Holy tradition it is very clearly proved that going of the womenfolk into the graveyard is not only justified but also has been permitted by the Holy Prophet (peace be upon him and his progeny). Had it not been tenable (permissible) for womenfolk to enter the graveyard, then the Holy Prophet (peace be upon him and his progeny) would forbade (refused) Hazrat Aisha to accompany him.
Another very famous Tradition of the Holy Prophet (peace be upon him and his progeny), which is available in the book Musddarak, that the daughter of the Holy Prophet (peace be upon him and his progeny), Fatima-tu-Zehra (peace be upon her) after the Martyrdom of Hazrat Hamza (peace be upon him), used to visit the grave of Hazrat Hamza(peace be upon him); and would mourn over the sad demise of the uncle of her father the Holy Prophet (peace be upon him and his progeny). She also offered prayers over his grave (two rakats (units) of prayers). Had it not been permissible for womenfolk to go to the graveyard, then Hazrat Fatima (peace be upon her) would not have gone to the cemetery or graveyard; and would never had mourned there; and would not have prayed there; and would not have read Surah Fateha (The Opening-name of a chapter of the Quran) over the grave of Hazrat Hamza (peace be upon him). All the narrators of this tradition of the Holy Prophet (peace be upon him and his progeny) are correct and of the standard of Sahih Bukhari.
Another tradition of the Holy Prophet (peace be upon him and his progeny) is from Tirmizi, Abdul ibne Abi Malika writes when Abdul Rahman son of Abu Bakr died and was buried, his sister Aisha, on returning from Mecca, straight away went to visit the grave of her brother.
In this way Sahih Bukhari also records that the Holy Prophet (peace be upon him and his progeny) once saw a woman lamenting and weeping over a grave, the Holy Prophet (peace be upon him and his progeny) directed her to be patient. If it had been forbidden (prohibited) for the ladies or womenfolk to go to the graveyard, then the Holy Prophet (peace be upon him and his progeny) would have strictly (sternly) directed her not to visit the grave again.
In this connection, so many Traditions of the Holy Prophet (peace be upon him and his progeny) have been quoted and explained, from which we get the information that going of the lady folk to the graveyard is not forbidden.
In contrast (comparison) with so many true Traditions, Wahabis take only one or two weak, false, ill-based traditions to make a stepping stone and inflict tortures (agonies) upon the womenfolk and very strictly restrict them from going to the graveyard. Out of those two false and ill founded Traditions, one of the traditions is that it is the curse from Allah upon those who sit for a long time over the grave. Here the words used in Arabic is which is pronounced as “Zawarat” this word indicates, signifies that to
Sit near the graves idle (lazy) is wastage of time. In the Arabic language this is a phrase, which indicates suspicion (doubt) that a person might spend much time of the day or part of the day sitting idle over the graves in the graveyard. Obviously, it is useless to sit idle on the graves for a long time. However, this does not at all indicate or forbid the womenfolk from going to the graveyard.
There is another false Tradition), Wahabis make it a stepping stone, is ascribed, alleged, attributed and imprecated to the Holy Prophet (peace be upon him and his progeny). They quote it from the source of Hazrat Ali (peace be upon him) that Hazrat Ali (peace be upon him) says that the Prophet of God (peace be upon him and his progeny) once saw a woman in the graveyard, duly the Prophet (peace be upon him and his progeny) asked her, ‘for what reason are you sitting here? Are you waiting for a funeral to come? Or do you have to give a bath to any dead body? Or do you have to lift or shoulder the coffin of a certain dead body? Or do you have to lay down the corpse (body of the dead) into the grave? On hearing this all, the woman replied in negative then the Holy Prophet (peace be upon him and his progeny) asked the woman to return home otherwise she would be a sinner. This is a false Tradition narrated by Dinnar ibne Omaru.
The books on (Ilm–e-Rejal-this is study of narrators of tradition) explain whether the narrator of the Tradition is a right man, an honest man or a false man. In all these books Dinnar ibne Omaru was explained and labeled as a liar and an unreliable (untruth worthy) person who did not produce correct things. He was a sinner and a foolish kind of a man.
Now it is a point to ponder that Wahabis have taken a false narration by an unreliable and a liar person as a stepping-stone or foundation. On the other hand, we have a huge collection of the Traditions of the Holy Prophet (peace be upon him and his progeny) narrated by the trustworthy and noble people, which is an authentic (real) proof that womenfolk are allowed to visit the graveyard.
But keeping one or two false Traditions in view, the Wahabis strictly forbid, exercise restrain (restrict) the privileges of the womenfolk to go to the graveyard. But at that junction, at that painful time when the womenfolk are deprived of their kith and kin, naturally they are broken from within. When their sons, their relatives depart and are carried away to the graveyard for burial they really deserve a lot of sympathy but they are dealt with shabbiest (worse) treatment.
By discerning and looking at these examples and the clarification (mark or become clearer) that has been elucidated (explained, throw light upon) in the discussion, I think you would have been in a better position now to understand the vicious mentality of the Wahabis and their cruelty and their ill-founded beliefs. All the structure of their beliefs is totally against the Quranic version and the Traditions of the Holy Prophet (peace be upon him and his progeny) and the logic.
Precisely, if we look at Wahabis’ beliefs closely with rapt attention we can discern and find the element of terrorism, the element of coercion (compulsion, force). Bulk of the Muslim society is against the Wahabi sect and their beliefs. However, for two important reasons the gospels or the beliefs of the Wahabiat are spreading quickly in the world.
The first and foremost reason is that the Wahabis are occupying and have got a firm grip on the twin Holy cities, of Mecca and Medina. Every year Muslims from Muslim countries and other countries go there to perform Hajj, Pilgrimage. On this occasion, being privileged, they spread terrorism all over the world with great ease, and their beliefs are also being exported in this way.
Secondly, Saudi Arabia is a country, which is rich in oil. In this country, Wahabis belong to an affluent (wealthy) stratum (rank) of the society; they are the rich moneyed class of the present world. They get their ideas and beliefs straight up with the help of their money, which they get with the sale of their oil all over the world.
It is proved even from the Wahabis' books that the Terrorism was ushered (announced, showed) in, was introduced to Islam by the Wahabis. Abdul Wahab writes in his own book ‘Khashful Shobhat’ that those who believe Prophets of God (peace be upon him and his progeny), the Apostles and the angels as the source of intercession to God for them; and they are to be granted pardon through them, such kind of people are liable to be slain, they must be killed. According to his verdict, the Christians who consider Jesus as their benefactor and the Muslims who consider the Holy Prophet (peace be upon him and his progeny) their savior (Shafi) both are subject to be slain or killed.
Through this verdict he has created a place for terrorism in Islam, and he got this ill-founded belief from his own master, Ibne Tamia. Abdul Wahab further created a great intensity (force) in this idea though the belief is utterly illogical (senseless), unreasonable and against religion.
The Holy Quran makes it abundantly clear that there is no force opt (select) to be applied in religion, (Quran says La Iqra fedeen), and that is, everybody is free to choose any beliefs whatsoever he likes.
There are many verses from the Holy Quran which prove that the Apostle of God the Prophets and the Saints (Aulia) can act as saviors to the sinning community.
In the Surah Ambiya, (Quranic chapter) verse number 28
"He knows what is before them and what is behind them, and they do not intercede except for him whom He approves, and for fear of Him they tremble."
And it is clearly indicated that those who are the beloved of God, who, through their noble deeds, have won the credence (belief) of God can work as saviours.
In the Surah Baqarah verse number 255
"Who is he that can intercede with Him but by his permission?"
It is said that there are certain stalwart, (strong, valiant) persons or big personalities who with the permission of God can act as saviours.
In the third verse of Surah Yunis,
"There is no intercessor except after His permission"
It is mentioned that there are also certain persons who are beloved of God and with permission of God can recommend for the sinners.
In the 87th verse of Surah Maryam,
"They shall not control intercession, save he who has made a covenant with the Beneficent God."
It is said that from whom God has taken the pledge (promise, oath) they enjoy position to recommend the sinner to God.
In Surah Taha, the verse number 109,
"On that day shall no intercession avail except of him whom the beneficent God allows and whose word He is pleased with?"
It is declared that God would listen to those people whom God has permitted and God is willing to listen to the recommendation of those whom He Himself has permitted already.
In Surah Saba, (Chapter Sheba) verse 23
"And intercession will not avail aught with Him save of him whom He permits."
It is also revealed that God has permitted certain people for the recommendation when they may.
In the verses of Surah Najm verse 26,
"And how many an angel is there in the heaven whose intercession does not avail at all except after God has given permission to which He pleases and choose."
There is a case study for the recommendation of the angels. There are certain numbers of angels who have been blessed by God, and God is so pleased that He has given them the path to recommend case of sinners to Him.
In the 79th verse of Surah Bani Israel,
"And during a part of the night, pray Tahajjud (mid-night prayers) beyond what is incumbent (resting on something) on you; maybe your Lord will raise you to a position of great glory."
According to the clarification of this verse God has blessed the Holy Prophet (peace be upon him and his progeny) and who has been raised to the statues of Maqam-e-Mahmood.
The interpreters who have explained these Holy verses have written in their respective Explanatory (Tafseer), for instance, in the explanatory Kashaf, Zamakshari explains that Maqam-e-Mahmood means the Holy Prophet (peace be upon him and his progeny) is in position to recommend his people for the blessing of God. In the Tafseer-e Durral-Mansur, Suyoti has also harked, attended upon the same line by giving the same explanation of the phrase Maqam-e-Mahmood that the Prophet of God (peace be upon him and his progeny) is permitted by God to recommend his community.
In Surah Zoha verse 4 and 5
"And surely what comes after is better for you than that which has gone before"
"And soon will your Lord will give you so that you shall be well pleased."
In these verses, God promises the Holy Prophet (peace be upon him and his progeny) to give him such things that he will become very much satisfied.
In ‘Tafseer-e-Durral Mansur’, it is written that on the Day of Judgment the Prophet (peace be upon him and his progeny) will be permitted to intercede (recommend) the sinners of his Ummah (followers) will to be pardoned by God.
Ahmad Hambal is the Imam of Hambalis who has also written in his book ‘Musnad’ that the Prophet of God (peace be upon him and his progeny) has said that he has been given five things and out of those five one thing is ‘intercession’ (recommen- dation) of the Sinners to God.
In books ‘Sunnan Tirmizi’ and ‘Sunnan Darmee’ the Holy Prophet (peace be upon him and his progeny) is quoted having said that on the Day of Resurrection it will be HE who will intercede (recommend) the sinners to God.
In ‘Musnad Ahmad Hambal’ the Holy Prophet has said that he spent the whole night in praying God to bestow upon him the right of interceding (recommending) his ill-doing people on the Day of Judgment, and God the almighty accepted his supplication.
In spite of a big volume of traditions and verses of the Holy Quran Wahabis proclaim (declare) that anyone having the belief of intercession (recommend ation) to God is likely to be killed. Certainly, such people who entertain this kind of false thing do not have any solid grounds upon which they can base their version. Even they do not have any solitary (secluded) tradition from the Holy Prophet (peace be upon him and his progeny) to prove their claim and also they cannot present any verse from the Holy Quran. So it is a perceptible (visible, apparent) and clearly visible form of Terrorism. There are many other references as well to be cited (quoted) in this connection, regarding inter- cession.
In Sahih Muslim, there is a Tradition of the Holy Prophet (peace be upon him and his progeny) that if in a certain funeral forty people offer the funeral prayers, then that deceased, (dead) person is blessed from God.
In Sahih Tirmizi, it is narrated by a source Anas bin Malik that once he requested the Holy Prophet (peace be upon him and his progeny) to intercede (recommend) him on the Day of Judgment. The Holy Prophet (peace be upon him and his progeny) promised him affirmatively.
The Wahabi Scholars and preachers (Ulemas) take the support from those verses of the Holy Quran, which are about idols, in which it is clearly said that the idols can’t intercede (recommend) you to God.
In Surah Yunis verse 18,
"And they worship beside God what can neither harm them nor profit them and they say: These are our intercessors with God."
It has been clearly mentioned that these idols neither can give you benefit nor can inflict any trouble on you and cannot intercede you to God.
The intensity (the force) of the Wahabis can be estimated by the following belief.
According to Ibne Tamia traveling to any other place other than the three Mosques, Masjid-e-Nabavi (The Prophet's Mosque in Madina), Masjid-e-Haram (Mosque around the House of God Mecca) and Masjidul Aqsa (The Mosque in Jerusalem, the first Islamic Qibla) is not justifiable. It means going to visit any other mosque is not been allowed, that is to say that only three mosques are to be visited by the Wahabis and the rest were prohibited for them, no other place people could go to visit. Whereas, the Holy Quran says, ‘Oh man you are free to move about on the land of Allah’. Therefore, not only this belief of Wahabis is empty logic and empty intelligence but the whole school of thought.
On the other hand, the Holy Quran has, on number of occasions. It invited the humankind to think, considering things. Only when people started visiting some Holy place, it was Abdul Wahab who rose against the people and started demolishing (destroying) the Holy places and in this way he thwarted (outwitted, blocked) people from going to visit the Holy places. Thus, he terrorised people and it was marked as the beginning of a religious terrorism.
Ibne Tamia, originator of this belief, has been severely criticized by the Ulemas of Islam, who had flayed (skinned) him, proved him wrong. As from Taqiuddin Subki Shafi who died in 756 Hijri and clearly many other Ulemas and scholars who will nowhere be considered as narrow-minded persons that they may forbid the people from visiting the Holy places.
All the students of history and researchers who are particularly interested are bound to pay visits to different places in order to seek knowledge and explore new horizons (limits, boundaries) hidden from them.
The Wahabis not only forbid the womenfolk to go to the cemeteries to visit the graves, but they are of the views that only three Mosques are the place of visitation and journey. Moreover, they stop them from going to any other place.
Before Ibne Tamia, there is no written record in history that any Alim or any scholar has issued any such verdict. Amazingly, Ibne Tamia forbade the people to visit the tomb or Mausoleum of the Prophet Hazrat Mohammad (peace be upon him and his progeny). Prior to Ibne Tamia the other scholars have emphatically urged the people to go to visit the Prophet’ tomb (peace be upon him and his progeny); and there has been no restrictions laid upon them in this regard.
As Imam Ghazali, who was a great scholar, died in 505 Hijri? He said regarding the visit of the Prophet (peace be upon him and his progeny) tomb or Mausoleum that the Prophet (peace be upon him and his progeny) said that if anyone having sound finance, sound position and sound health, fails to visit my tomb or Mausoleum then he is disloyal to me (he has done injustice to me, he has grieved me). Gazali has stated this in his book ‘Hayatul Uloom’ along with many other Traditions of the Holy Prophet (peace be upon him and his progeny).
Further, Qazi Ayyaz Maliki, who died in 544 Hijri, he has written that going to the Mausoleum of the Prophet (peace be upon him and his progeny), is Sunnat (tradition). In short, all the religious scholars have consensus of opinion about it. Ibnil Haj Mohammad Abdali Kerwani Maliki, who died in 738; Considered and gave due weight to visiting the Prophet’s (peace be upon him and his progeny) Mausoleum. Ibne Hajjar Hatamee Makki Shafahee, who died in 973 Hijri? He has cited many logical arguments that the Holy places must be visited and there is no prohibition about it. It is only Ibne Tamia who is an anti; he does not approve it; he gives his disapprobation; he does not agree to this point.
By studying and scanning the standing view points of the Wahabis you must have Reckoned (guessed, supposed) up their temperament (nature) personalities their disposition, their likes, their dislikes, their ways, and the way they behave.
This is their belief as we have already referred to that if you have to travel you better go only to these three Mosques and you cannot go on traverse for anything else, this is preposterous, it is not possible at all in this world.
Practically, man travels for trade sometimes person goes out to inquire about the health of certain patient, for which the Holy Prophet (peace be upon him and his progeny) has stressed upon repeatedly. The Prophet of God (peace be upon him and his progeny) also has said one must be very compassionate (merciful, pitiful) one must feel compunction (remorse, sorrow) and in this way you can be kind to your kith and kin, relatives, and your near and dear. The Prophet (peace be upon him and his progeny) also advises that if your relatives may be living at a long distance to traverse, you have to go, you have to cover a long distance but you must go to see your relatives.
There are many Holy verses in the Quran, which indicate and persuade us to go to the ruined castles of the Kings of the past, who once reigned over the world, so that you may get or you may attain an astonishment (to be surprised) out of the scene that how wonderful the Kings were! Now, what status they have?
According to the Wahabis’ belief there is no scope or room for debate or dialogue in Islam. The Wahabis fabricate a false belief and use their money and all their means and sources to propagate and get it strengthened. When the belief is put into practice or translated into action and it eventually leads to terrorism.
Ibne Tamia, the real teacher of Abdul Wahab, has very strongly condemned and has very strongly prohibited people from going to visit the Holy Shrine of the Holy Prophet (peace be upon him and his progeny). However, the Holy verses of the Surah Nisa verse 64,
"And We did not send any apostles, but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of God and the Apostle had (also) asked forgiveness for them, they would have found God Oft-returning (to mercy), Merciful."
Clearly tells us that if we have been sinful, must go to our Prophet (peace be upon him and his progeny) and beg pardon for the misdeeds we have perpetrated (committed, perfor-med).
There is argument available in the book ‘Wafa ul Wafa’, after the sad, death (demise) of the Holy Prophet (peace be upon him and his progeny). A person came to Medina and he read out the same verse of Surah Nisa thus acknowledged himself a sinful person and begged to the Prophet of Islam (peace be upon him and his progeny) for interceding (recommending) him to God so that he may be blessed. In this way, Darrul Katni wrote in Sunan and in Babul Mawageet further stated that Abdullah ibne Umar quoted the Prophet (peace be upon him and his progeny) having said, "Whosoever will come to my mausoleum is entitled to my intercession (recommendation) to be blessed by God.” In Mojam-e-Kabeer, Tabrani has written, Ghazali has stated in Ahyaul Uloom, it is quoted from Abdullah Ibne Umar that the Holy Prophet has said, “Whosoever will come to my mausoleum is entitled to receive recommendation from me and I shall stand for his Intercession on the Day of Judgment.
Darrul Katni also has written in ‘Sunnan’ that the Prophet (peace be upon him and his progeny) has said one who does Pilgrimage (Ziarat) to my tomb, it amounts to as if he has seen me during the days when I lived, it amounts to as if he has met me in my life time.
Of course, there are many other Traditions from the Holy Prophet (peace be upon him and his progeny) available on the issue.
Imam Malik asked Mansoor Dawanekey not to talk more vociferously and loudly near the mausoleum of the Holy Prophet (peace be upon him and his progeny) because the Quran. In Surah Hujjarat verse 2,
"O!You who believe! Do not raise your voices of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds become null while you do not perceive."
It has directed people not to raise their voice against the voice of the Holy Prophet (peace be upon him and his progeny). Mansoor inquired from Malik, whether, while praying, should he turn his face towards the mausoleum of the Prophet (peace be upon him and his progeny) or to the Ka’aba (House of God). Imam Malik answered, ‘why do you turn your face from the Prophet (peace be upon him and his progeny), the Prophet (peace be upon him and his progeny) is your means, source; the Prophet is your saviour and bridge between God and the man. Turn your face towards the mausoleum of the Prophet (peace be upon him and his progeny) and ask for his intercession, recommendation’ and the Imam Malik recited the verse of Surah Nis’a. This abundantly proves that the belief of Ibne Tamia and Abdul Wahab are divergent (deviators) and different as compared to belief of the rest of the Ulemas and scholars of Islam.
It is been historically proved that the companions (Ashab) of the Holy Prophet (peace be upon him and his progeny) used to go to visit the Mausoleum of the Holy Prophet (peace be upon him and his progeny). Like Hazrat Bilal, who was the prayer Caller (Muezzin) and a companion of the Holy Prophet (peace be upon him and his progeny), would come to the tomb of the Holy Prophet (peace be upon him and his progeny). The account of the visit of Hazrat Bilal has been recorded by Ibne Asakir in ‘Muktasar Tareeq Damascus’ and in another book ‘Tahzeeb Al-Kamal’ also the incident of Hazrat Bilal has been quoted.
Another scholar, Sobki, in his book Shafa ul Sakam, has given an account of a king, Umar ibne Abdul Aziz, who used to send the people by providing them money and urging them to visit the Tomb of the Prophet (peace be upon him and his progeny) and requested them to convey his Salaams and compliments to the Holy Prophet (peace be upon him and his progeny). The writer (The author) Waqedee has written in Futoh-e-Sham that when the king came to Medina, he accosted (addressed) Kabul Ahbar and asked this gentleman to come along with him so that they might go to the tomb to receive benefits. Therefore, all the Ulemas and the scholars agree upon and have got a consensus (opinion) on going to visit the mausoleum of the Holy Prophet (peace be upon him and his progeny), which is one ounce of merit.
In the beginning of the 8th Hijri Ibne Tamia propounded and propagated a new belief based on a false Tradition attributed to the Holy Prophet (peace be upon him and his progeny) that one can travel to only three Mosques, which are Masjidul Nabi, Masjidul Haram and Masjidul Aqsa.
There is another belief of Wahabis, which is anti religion, anti Islam, anti-intelligence anti-Christianity. The belief of the Wahabis is that if the grave is slightly raised above the surface of the land then it must be demolished and leveled to the ground. It can be evenly discerned (discrimi- nated) that the Terrorism of the Wahabi is not only for the living people who are targeted but it is extended to the dead who also face the music at the hands of the Wahabis.
They depend on false and weak traditions and just ignore the famous and authentic (genuine) traditions of the Holy Prophet (peace be upon him and his progeny). Moreover, they elucidate (explain) traditions in an erroneous (incorrect, untrue), fashion as in Sahih Muslim, Kitab Al Janaez.
That Hazrat Ali (peace be upon him) has once remarked that I order you and the order I received from the Prophet (peace be upon him and his progeny) that any photograph, which is without soul must be destroyed and scratched (taken away) and if any grave is slightly raised from the surface of the land must be demolished. The narrators of this tradition are frequently mistaken persons. One of the narrators Waqi, according to Ahmad Hambal, who is considered to be the great master in the art of Traditions, has been mistaken in narrating 500 Traditions of the Holy Prophet (peace be upon him and his progeny). This has been copied down in the book named ‘Tahzib Al-Tahzib" by Ibne Hajjar Askalani as well. Another narrator is Sufiyani Syri about him Ibne Hajjar has written that this man too is not just in narrating the Traditions of the Holy Prophet (peace be upon him and his progeny). The third narrator is Abu Wail, whose real name is Shakki ibne Salma Assadi Kufi this man was busy fighting against Hazrat Ali (peace be upon him). So how can he be an honest narrator of Hazrat Ali (peace be upon him)? The fourth narrator Abul Haya Assadi, his real name is Hayan ibne Haseen has not been quoted Tirmizi at all. According to Tirmizi this man is not an acceptable and a reliable narrator.
In addition, this tradition attributed to the Holy Prophet (peace be upon him and his progeny) is in no way complying (adhering, according) with the Holy Quran and the human mind (wisdom) that if a photograph is the property of someone else means belongs to someone else then who you are to destroy it? If you do, this is an open act of terrorism. Or if a grave belongs to a leader of a particular sect and raising graves above the surface is allowed and justified before the sect then what kind of right do you have to demolish the grave?
The Christians and the Muslims alike make their graves slightly higher, above the ground. If the Wahabis come into power at a place where such graves exist then they will definitely destroy all the graves as they did in the past. This
It is a historical fact that they demolished the great tomb of the beloved daughter of the Holy Prophet (peace be upon him and his progeny) and leveled the grave to the ground against the will and belief of millions of Muslims who believe that the graves should be raised high.
Masoodi who died in 345 Hijri, he has made a mention regarding the graves of the leader of Muslims in the book ‘Murawij Al-Zahab’, for instance the grave of Hazrat Hassan (peace be upon him), the grave of Ali Ibne Hussain (peace be upon him), the grave of Mohammad Ibne Ali (peace be upon him), and the grave of Jaffar ibne Mohammad (peace be upon him). Ibne Jabeer, a renowned (famous) tourist, in 614 Hijri made his affluence (riches, wealth) by raising the tomb on the graves of the leader of Muslims in Jana’atul Baqi. But as soon as the Wahabis came into power, they showed the great act of terrorism by demolishing the tomb and the graves as well.
It is a fact that throughout the world the ancient historical legacies (heritage) are always preserved irrespective of religion of the legacy. But Wahabis enforcing their beliefs obliterated (effaced) all heritage even the graves that were related to the Prophet (peace be upon him and his progeny) and his progeny. So that people may not go to visit those mausoleums and graves of those stalwart personages (rank, distinction) renowned and famous people. Though, the entire historical legacies belong to all people.
Taliban in Bomeyyan (town in Afghanistan) destroyed it. In the same centuries old statues that were available there. They are fanatically or madly, wildly or zealously regardless of all the historical and ancient things, taking just one unauthentic (unreal) tradition of the Holy Prophet (peace be upon him and his progeny) narrated by ignoble (mean, dishonourable) and very ill famed people.
There is a version from the Holy Quran regarding raising the walls. It is mentioned in Surah Nur, verse 36, "In houses which God has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evening." In the same way in Surah Zukhruf, verse 33, "And were it not that all people had been a single nation, we would certainly have assigned to those who disbelieve in the Beneficent God (to make) of silver the roofs of their houses and the stairs by which they ascend." That God has permitted and allowed to raise the structure of certain houses higher. Moreover, elegancy (beauty, polite- ness) of Ashabul Kahf is also available in the Holy Quran that a Mosque was raised over them and in this way their status was elevated and raised. Since there is no scope for debate or dialogue in the principles, jurisdiction (Fiqha) of Wahabiat they turn to be rigid and get their ideas enforced and manipulated through propaganda and terrorism by using their money.
The second unbelievable belief of Wahabis is that if anyone gets himself /herself connected with the Prophet (peace be upon him and his progeny) or some noble souls rapport, (relation) in trouble or if he/she is suffering from any type of illness and tries to rid of it with the help of that particular person, they consider it the greatest sin ever committed.
First of all it was Ibne Tamia whose profounded (deeply felt), and occulted (not revealed) it. After him, it was Abdul Wahab who considered and dubbed (named) it as the biggest sin. This belief is upheld by Muslims and Christians and Jews alike. These religions believe that by the help of good offices of some noble people, one can reach or one can get his/her rapport developed with God because being sinner he/she needs help of those big and noble souls through them he/she reaches or approaches God.
However, Wahabis consider approaching the true beloved of God on earth to be the biggest sin and the person having that belief should be slain. This stern belief makes the important ingredient (mixture) of Wahabi terrorism.
Now, it is palpable and quite obvious that this kind of belief heralded (published by Wahabis is not tenable (acceptable, which is anti Quran, anti religion and anti humanity.
In Surah Maidah verse 35 it says,
"O you who believe! Be careful of (your duties to) God and seek means of nearness to Him strive hard in His way that you may be successful."
Of the Holy Quran, it has been very clearly ordained that God wishes us to approach Him by some Wasila (resource, mediation), by some means. Furthermore, in the Holy Traditions of the Holy Prophet (peace be upon him and his progeny) it has been repeatedly mentioned that man must hold or must have Wasila (resource, mediation). That is, one must have a means to reach God.
Imam Ahmad Hambal has written in his book ‘Musnad Ahmad Hambal’ that Imran Ibne Haseen has narrated a Tradition that the Holy Prophet (peace be upon him and his progeny) says, ‘read the Holy Quran, and keeping the Quran as a means, beseech God Almighty. It is manifested that Holy Scriptures like the Holy Quran can be a means between God and his creatures. Truly, in the same fashion, in Surah Baqarah verse 127 and 128,
"And when Abrahim and Ismail raised the foundations of the House: Our Lord! Accept from us; surely Thou art the Hearing, the Knowing:"
"Our Lord! And make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and shows us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful."
Hazrat Abrahim (peace be upon him) makes his request to God by the dint of one of his noble deeds, one of his noble actions. When Hazrat Ibrahim (peace be upon him) constructed the wall of the House of God (Ka'aba) Hazrat Abrahim (peace be upon him) making this action his own means prays to God for his posterity (generation) and for his scion/heir.
Likewise, in Surah Al-Imran verse 16,
"Those who say: Our Lord! Surely we believe, therefore forgive us our faults and save us from the chastisement of the fire."
In this verse we find out that Moameens (believers) employ to God for His blessings through the means of their noble deeds that they perform. So it is a logical interpretation that the noble deeds help in reaching God and getting His blessing, can be a means through which God can be benevolent (merciful) upon his creatures.
Certainly, the noble people like the Apostle of God and Holy men or Saints (Aulia) can also become a means for safely reaching to God. As it is repeated in Surah Anfal, verse number 33,
"But God was not going to chastise them while you were not among them nor is God going to chastise them while yet they ask for forgiveness."
God has promised His Prophet (peace be upon him and his progeny), ‘as long as you are there among the people I will never send any adversity (misfortune), punishment from the sky on them’.
Therefore, in Surah Nisa verse 64,
"And We did not send any apostles, but that he should be obeyed by God's permission; And had they, when they were unjust to themselves, come to you and asked forgiveness of God and Apostle had (also) asked forgiveness for them, they would have found God Oft-returning (to mercy), Merciful."
People are directed by the Almighty God that if they have committed any sins they should go to the Prophet, the Messenger of God (peace be upon him and his progeny) on the planet and seek pardon, seek forgiveness, and if the Apostle of Allah forgives you then take it for sure that you are given exemption, you are saved from punishment.
From these two verses, it is been proved that mediation (Tawwassul) is a dignified means of reaching God. It is been mentioned in Surah Yusuf verse 97 and 98
"They said: Our father! Asked for forgiveness for our faults for us, surely we were sinners.", "He said: I will ask you forgiveness from my Lord: surely He is the Forgiving, the Merciful."
The brothers of Hazrat Yusuf asked their father to seek pardon from God for them because they were sinners.
In spite of the presence of so many Quranic verses, which we have quoted, the Wahabis go on giving the verdict, (judgment, decision) of killing those who use the means of the Prophet (peace be upon him and his progeny) to God. It is quite understandable that they can only do such things in order to create havoc in the society; they want to usher in terrorism in the society.
In addition, to establish rapport through angels is proved from the Quranic verses.
In Surah Al-moamin, verse number 7,
"Those who bear the power and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe."
Reveals that those who are lifting the empyrean (high seat, Arsh) of Allah, they are the angels who do Astaghfar (begging pardon) for noble doers. In Surah Hashr, verse number 10,
"And those who come after them say: Our Lord! Forgive us and those of our brethren who had precedence of us in faith, and do not allow any spite to remain in our hearts towards those who believe; our Lord! Surely Thou art Kind, Merciful. Tell those who are the believers (Moameneen), noble people they profess (declare) and say, ‘Oh God! Have pity on us and bless us and our brethren”.
Therefore, it has been established that rapport (link, relation) with God through the believer or noble person is permissible and also possible.
There are many Traditions from the Holy Prophet (peace be upon him and his progeny), which have proved that mediation (Tawwassul) and establishing link with God is justifiable. In fact, it is inevitable (unavoidable) as well as very important.
In Sahih Muslim in Kitab-e-Salat and in Tirmizi also it is mentioned that the Holy Prophet (peace be upon him and his progeny) desired and urged his Ummat (Nation) to seek blessings from God so that God may establish him as a link for them. Whosoever prays in this way my Shafa'at, recommendation (intercession) will be available and permissible to him.
Zakariya Mouhuddin-e-Navawi, who lived in 676 Hijri, writes that a pilgrim must pray duly to God for His blessing so that he may be blessed. He writes in his book ‘Majmoo'a’ that Maroof Mawardi and Qazi Abul Tayyib have mentioned the following incident from their teacher Kutaba. When Kutaba was near to the Holy Prophet (peace be upon him and his progeny) meanwhile a person from the dissolute, corrupt desert came over to the Holy Prophet (peace be upon him and his progeny) having the sole (only) purpose to seek pardon and be blessed for his ill doing in the past. After saluting and greeting the Holy Prophet (peace be upon him and his progeny), he said, "Oh Prophet (peace be upon him and his progeny) of God! I have come so close to you for the purpose that all my sins are forgiven as I consider and take you up my Shafi, a person who recommends sinners to God.
Ibne Qudama Hambali, who died 620 Hijri, he writes in the preamble (introductory) part of Ziarat, visiting or going to the mausoleum of the Holy Prophet (peace be upon him and his progeny) is Musta'ib, it must be done. One Tradition is quoted by Abu Hurrara that the Holy Prophet (peace be upon him and his progeny) says, ‘whosoever salutes me, greets me I shall return the greetings; I shall return my compliment to him’. In the same way Sumhudi has written in his book ‘Musta'ib’ that Mohammad bin Abdul Samarri Hambali has described the condition of Ziarat in it he says "Oh Prophet of Allah! Accept my greetings (Salaam), as God has quoted in the Holy Quran, ‘the sinner may come to you’. Oh Holy Prophet! Ask Allah for my forgiveness and I have come to you to beg pardon (Astaghfar) and give me the blessing and forgive me the forgiveness as you have done in your lifetime to your companions.
Similarly, Ghazali, who died 505 Hijri, has described the method of Ziarat and also explained in detail the excellence of pilgrimage, Ziarat. He writes that people are required to read (salutation) quite often and repeatedly seek forgiveness from God (Allah) of their sins. The details of it is available in ‘Ahya ul Uloom’, and the reference of Ibne Qudama has already been given in the foregoing, previous pages which is available in the book ‘Kitabe Mughni’ and the reference of Sumhudi is available in the book ‘Wafa ul Wafa’.
Further, Sheikh Hassan Ibne Ammar writes in the book ‘Kitabe Maraqi Al-falha’, whoever comes for Ziarat he/she is bound to say salutation to you O' my master O' my prophet ("Asalaamo Alaika ya Sayadee ya Rasoolullah") and say that the burden of my sins is so huge and heavy, that my back is broken then earnestly request the Prophet (peace be upon him and his progeny) for intercession (Shafa'at) and so that he may recommend you for the blessing of Allah. Because the Prophet (peace be upon him and his progeny) has the status of being at the stage of Maqam-e-Mahmood, therefore, God, for him, will exempt us from all the punishment of the sins that we have committed.
In the same manners many of religious scholars and the Ulemas and the explained and dilated (expanded) upon the importance of Tawwassul. It is only Ibne Tamia and Abdul Wahab who not only refute the concept of meditation Tawwassul but they consider it to be a Major Sin. Thus, they try to create terrorism, so as the bloodshed of Muslims and Christians may become possible for them.
After hearing the strong cogent reasons, whatever the Quran has said about meditation (Tawwassul), Wahabis, Ibne Tamia and Abdul Wahab, twist it by saying that this meditation (Tawwassul) is only for the worldly life, but after death, in the world hereafter Tawwassul is of no use. The ground on which they place their argument is untenable (unacceptable) and illogical, because the meditation (Tawwassul), which is extended to the humanity, to mankind in this material world is yet to be determined whether this mediation (Tawwassul) is a spiritual strength or a bodily strength. It is quite palpable and manifest that one who gives Tawwassul has Spiritual Strength and Spiritual strength does not die, it remains as such.
There are many verses from the Holy Quran, which reveal that in the period between death and the Day of Judgment (Alam-e-Barzaq). The dead person hears us and understands our things around. In Surah Naml verse 80, "Surely you don't make the dead to hear, and you don't make the deaf to hear the call when they go back retreating." which reveal that after death man does not come back to this material world but he is aware, and understands the circumstances, he envies (jealousy) the surroundings in which he is living. Especially those who are God blessed (Saints) people.
After the demise of the Prophet (peace be upon him and his progeny) a number of incidents and Traditions related to him were recorded, which exist till today in the Islamic Books, such as in ‘Sunnan Tirmizi’, ‘Sunnan Ibne Maja’ and in ‘Musnad Ahmad Hambal’. Usman Ibne Hanif narrates that a blind person who was very much perplexed, confused and worried came to the Holy Prophet (peace be upon him and his progeny). The wretched (unfortunate) man was really in a bad position and in a difficult state of affairs. He requested the Prophet (peace be upon him and his progeny) to pray for him so that he may get well because he had gone blind. At that time the Prophet (peace be upon him and his progeny) asked him to perform Wudho (abulation) and offer two rakat of prayers and beg mercy from God. The blind man did accordingly and prayed, ‘Oh my Allah! For the sake of Muhammad (peace be upon him and his progeny), whom I consider as a means between you and me, may I get rid of (remove) my troubles; may my end be met; may my desires be fulfilled; may my dream be materialized; and may my vision be returned. Oh my God! Accept the recommendation of the Prophet (peace be upon him and his progeny) for me’. Ibne Hanif says that within a short time the man got his vision back.
Tirmizi has written that this is a realistic and correct tradition of the Holy Prophet (peace be upon him and his progeny). Truly, Ibne Maja has endorsed (confirmed) it and Ibne Tamia himself also acknowledged the correctness of this Tradition. This is also available in the book ‘Majmoo'a Rasael wa Masael’.
Rafa'ee, another Wahabi scholar, in his book ‘Al Tawwassal ila Haqeeqat-e-Tawwassul’ writes that no doubt that this Tradition is from the Holy Prophet (peace be upon him and his progeny). After having so many manifest and dependable proofs, Tawwassul (a means) is justifiable and the Prophet (peace be upon him and his progeny) is the means by whom people are treated, cured, and helped. Similarly, many blind people got their lost vision back by the means of Jesus (peace be upon him).
In spite of all the volume, such a big volume of clear proofs, which is available and even then the verdict is passed of slaying (murdering) people. This clearly transpires, clearly tells us that by using illegitimate (unlawful) means they wanted to destroy the Muslims, in those days Saudi Arabia had not benefited from the richness of oil. It is a historical fact that the Muslims of Syria, Yemen, and Iraq were looted (plundered) and desecrat- ted (vandalized, damaged) by Wahabis.
Now the situation is different altogether, because they are now an oil rich country and through this material mineral source they want to extend the wave of terrorism all over the world. Whereas having weak logical bases, they would miserably fail in debate or discussion on the issue that is why, they do not simply enter upon this kind of thing, and they do not sit upon the debating table.
There are many more important references, which can be cited or quoted, are available in the Muslim books and it proves amply (abundantly) the importance of mediation (Tawwassul).
In the books ‘Fateh ul Barri’ and ‘Dallail Al-nabuwah’ it is been mentioned that the Prophet (peace be upon him and his progeny) was in his childhood still in the state of suckling when a drought came to Mecca; consequently, famine broke out in Mecca. At that critical juncture the Holy Prophet (peace be upon him and his progeny) was raised to the state of mediation Tawwassul as Abdul Muttalib, grand father of the Prophet, prayed to God through the Prophet (peace be upon him and his progeny).
Similarly, on another occasion when Abu Talib sought the help of the Holy Prophet (peace be upon him and his progeny) when he was in a state of youth, and he prayed keeping the Prophet (peace be upon him and his progeny) as a mediation Tawwassul and begged for rain accordingly there was heavy Downpour (heavy fall) of rain. This event is recorded in ‘Fateh ul Barri’ and ‘Seerah Halbi’.
The same way, the second Khalifa Omar made Hazrat Abbass, the uncle of the Holy Prophet (peace be upon him and his progeny) his mediation Tawwassul.
In ‘Sahih Bukhari’, in the chapter Babae Salat Istisqa it is stated that at the time of drought Omar Ibne Khattab said "Oh my God! I am bringing the Prophet (peace be upon him and his progeny) as mediation Tawwassul between You and me and also the uncle of the Holy Prophet (peace be upon him and his progeny) so that you may send a heavy downfall of rain on us."
Ibn al'Athir Jazree, in his book ‘Usd alghabah’, which had been printed from Egypt, mentions that when Omar was praying to God for finishing the drought simultaneously he was pointing out to, signaling (gesturing) towards Abbas and he was pledging (vowing) that Hazrat Abbas is a Wasila or a means between him and God.
Ibne Hajjar Askalani, who died in 822 Hijri, has written and confirmed that making of mediation Tawwassul is important and necessary. It is available in ‘Fateh ul Barri’, which was printed in Egypt.
There are plethora or plentiful of Traditions on mediation (Tawwassul). As a specimen, the traditions are present in the ‘Sunnan ibne Maja’ and in ‘Musnad Hambal’ as well. Atiya Oofi reported it from Abu Saeed Kadari that the Prophet (peace be upon him and his progeny) said, ‘whosoever comes out of his home with the purpose, intention to go to Mosque for Prayers must read this Supplication (Dua), as an effect, he will be blessed by God; the angels will offer Astaghfar for him, beg pardon for him’.
The meaning of the supplication is “Oh my Creator! I request You with the Tawwassul of those who have right upon You, I have not yet come out of my home so that I may get your willingness, so that you may deliver me, save me from the fire of the hell of the inferno (great fire) and forgive me, exempt me of my sins”.
From the above Tradition of the Holy Prophet (peace be upon him and his progeny) it is proved that to pray with the mediation (Tawwassul) of the Holy people it is a Sunnat (practice). About the narrator of this Tradition, the specialists of tradition say that he is an upright man and a truthful man. Ibne Hajjar said that Atiya Oofi was a truthful man. Ibne Hadeed has also remarked that he was a pious person. Truly Tabrani has written in his book ‘Mojam’. When Hazrat Fatima Binte Assad died, the Holy Prophet (peace be upon him and his progeny) prayed for the blessing of God and said, "May my mother Fatima be blessed by the blessing of the great God, with the Tawwassul of him (the Holy Prophet (peace be upon him and his progeny) and all the other Prophets that have gone before have mercy upon my mother."
This Tradition is also present in the book called ‘Hillatul Aulia’ and also in 'Mustaddarak’, in ‘Isti Aabe hashya al Isaba’, ‘Seer A'alam Al-nabla’ and ‘Kunzal Ammal’. The narrators of this tradition Ruh bin Sallah and Hakim also have been certified, it is also available in the book ‘Mizan Al-Aitdal’.
One of the tenets (beliefs) of the Wahabis, which is also based upon ignorance, is that pious people or the common people do not have any right to God. Again it is an anti logic, anti Quranic version and against the teachings of Islam. In brief, the kind of belief they maintain is useless. Wahabis argue that creatures have no right over the Creator. They adduce, furnish this argument that God has blessed us with all the organs and God has given us a good life but we have not given anything to God. Therefore, God has right upon us but we have no right over God. In this way, the Prophets also are creatures of God the Almighty; therefore they have no right over God as well. Thus, they maintain that giving the Tawwassul and begging for something is useless; and it is a major sin, which should be avoided by giving an illogical argument they mislead plethora (majority) of the people, masses, who do not have a pretty good information or knowledge of this.
If this belief is upheld, it will destroy the rights of all the men and women on the planet.
On this ground, they are simply against the rights of womenfolk. Islam has furnished and discussed many rights of women in the society but they simply deny all kinds, which will be discussed in the later issue.
We will illustrate our reply with references from the Holy Quran and will prove that this belief of the Wahabis is against logic, against common sense, against Islam and against Quranic verses.
In Surah Room, verse 47
"And helping the believers is ever incumbent on Us."
God says that the Momeneen (believers) have a right over God so that God may help them. In Surah Yunis verse 103,
"And those who believe – even so (now) it is binding on Us (that) We deliver the believers."
To this verse the Momeneen have the right over God that he may bless them and deliver them, and save them.
After observing all these Quranic verses, we come to the conclusion that there is no logical justification of the Wahabis belief. It is not only the human Rights, which have been explained by Islam but it has enunciated (announced) the rights of animals and the beasts as well.
It is in a Tradition that if any animal or a dog for example, lying over the threshold (door step) of your house and goes asleep hungry, in that case, on the Day of Judgment, you will be asked for it. Likewise, there are many traditions regarding the rights of animals.
For example, Hazrat Ali (peace be upon him) on the night of his martyrdom before going to the Mosque, he said to his family members and friends, ‘These ducks which are here in the compound, if you can look after these ducks properly then keep them. If it is not possible for you to feed them or care for them properly then set them free."
We can understand that when Islam is so careful and so much cautious about the rights of animals then how it could possibly Islam deny the rights of human beings. On the other hand, the Wahabis mislead people and drive them towards the track of terrorism. In order to achieve their end, they only read and follow half of the version of the Quranic verses. These verses are specially meant for the idols, as it is in Surah Ara’af verse 197,
"And those whom you call upon besides Him are not able to help you, nor can they help themselves."
In this verse it has been strictly forbidden (prohibited) that idols should not be called upon to become the mediation (Tawwassul), a means to approach to God.
As in Surah Fatir, verse 13 God says,
"And those whom you call upon besides Him don't control straw."
They are not the master of anything; they cannot own the trivial (small) things; they are not even the master of the outer covering of the dates’.
Similarly in Surah Anam verse 71, it is said,
"Say: shall we call on that besides God which does not benefit us nor harm us."
All these verses relate to the idols. However, the Wahabis deliberately (purposely) recast (revive) all these verses on prophets (Ambiya), Saleheeen (pious people) and the people whom God loves.
It is crystal clear that the Wahabis are dishonest regarding the concept of intercession (Shafa'at) is concerned. They equally apply those verses on the Prophets and Saints; they are grossly mistaken in this respect. Because these verses are applied to the idols but they hold them for the Prophets and the Saints. That is why they are grossly mistaken.
There are many verses regarding mediator (Wasilas), for instance, in Surah Ahzab, verse 69,
"O you who believe! Be not like those who spoke evil things of Moses, but God cleared him of what they said, and he was worthy of regard with God."
It is said Hazrat Musa [(peace be upon him) Moses] has great respect before Allah. Similarly, in Surah Al-Imran, verse 45,
"When the angels said: O Mary, surely God gives you good news with a Word from Him (of one) whose name is Messiah, Jesus, son of Mary, worthy of regard in his world and the hereafter and of those who are made near (to God)."
Denote that God has great respect for Hazrat Isa [Jesus (peace be upon him)] in this world and the world hereafter.
In the Holy Scripture, the Holy Quran, regarding Mediation (Tawwassul) on many occasions God has ordered to adopt it.
In Surah Baqarah, verse 45,
"And seek assistance through patience and prayers and most surely it is a hard thing except for the humble ones."
It has been said that we must seek guidance and relief through prayers and patience.
Wahabis entertain (habour) the extreme kind of tenets (doctrine) that affect the rights of the man. That is why; they do not care and do not respect people as if they have no meaning to them.
According to their doctrine, it is a major sin to bow and show respect to ones parents. If any person does so then he/she has committed the sin. This belief is certainly anti religion and anti intelligence. In the similar fashion, they do not give any credit and do not show any respect to the Prophets and saints (Aulias). If anyone shows esteem (high regard) to the highly noble people like the Prophets and Saints, they consider it to be a very big sin. They go further to extreme to consider the person, showing that kind of esteem, likely to be killed, likely to be slain.
Indeed, in all of their beliefs, the element of terrorism is very much there. The Holy Quran has ordained or selected that the Prophets and the Holy people should be respected and be shown love to. As in the Holy Quran it has been mentioned that they respect it and respect is to be given to the Prophets, Aulias and to those who are the noble souls, noble people. Likewise, the faded (vanished) graves and other things related to the Prophet and to the Aulias are respectable, therefore, in this version of the Holy Quran people are been expected to show regard to them.
As in Surah Baqarah verse 125,
"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."
In the Holy Quran it has been ordained that the people should offer their prayers where Hazrat Ibrahim (peace be upon him) had said his prayers long ago, whereas the worship of God, prayers, can be offered anywhere and any place.
However, it has been emphasized that the place where Hazrat Ibrahim (peace be upon him) said his prayers people must go there and says their prayers because it is a source of greater merit.
As a matter of fact, all the important places which were connected or which had Some kind of link with the Holy Prophet (peace be upon him and his progeny) or the Aulias, the Wahabis have gone to the extent to destroy them altogether.
In Surah Yusuf verse 93,
"Take this my shirt and cast it on my father's face he will (again) be able to see,"
Hazrat Yusuf said to his brothers to take his shirt and place the shirt on the eyes of his father, as it was likely that by touching the shirt on his eyes his vision may return. So this Quranic verse confirms that all things that are related to the Prophets are respectable and have been respected by the Prophets themselves. Therefore, it was not anti Islamic.
It is in Surah Baqarah verse 248,
"And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquility from your Lord and residue of the relics of what the children of Moses and the children of Haroon have left the angels bearing it; most surely there is a sign in this for those who believe."
The trunk or chest that belonged to Hazrat Musa (peace be upon him) and Hazrat Haroon (peace be upon him) contained things that had once been used by Hazrat Musa (peace be upon him) and Hazrat Haroon (peace be upon him). Those things were carried by the angels within it were signs for the Momineen (believers). It is been authenticated (reliable) by this verse of the Holy Quran that all those things, which are related to or once used by the Prophets, are to be respected. According to Wahabis whosoever tries to show any respect to these things and articles used by the Prophets, is a Mushriq (infidel, pagan) and it is a big sin, a besetting (embarrassing) sin.
According to their belief if a person regards as a respect to the Prophet then his property and he himself is likely to be destroyed. It is mentioned on many places in the Holy Quran that all the things, left behind by the Prophet (peace be upon him and his progeny), are to be respected, are to be given due regard.
As it is mentioned, in Surah Kahf verse 21,
"Those who prevailed in their affairs said: We will certainly raise a mosque over them."
That where the Ashabul Kahf, companions of Kahf were as a token of remembrance and respect, a Mosque was raised at that place. But according to the Wahabis belief construction of a dome over the graves is sin, hence, has no place in their Laws (Fiqha) or in school of thought. That is why all the domes in the Jana'atul Baqi were demolished and raised to the ground.
Shifa'a al seqam
Al -Madka
Al Johar al Munasam fi Ziarat-e-al-kabr al Muqaram
Al-shifa Author qazi ayaz
Murawij Al-Zahab
Al-Aa'lam
Majmoo'a Author Navawi
Muqhni Author Ibne Qudama
source : Terrorism/ Syed Jan Ali Kazmi
