Date:
Assalamu-Alaikum.
I compiled an article “True Faith & Believes of Ahl-E-Sunnat-Wal-Jama’at” with the help of various books, substantiated with Qur’aan and Ahadees, for presenting to my Muslim brothers who are trapped in Wahhabis’ colourfull net. Kindly read the article with little bit of patience and resultantly, I am sure, it may benefit you a lot.
I firmly believe that my Muslim brothers/sisters are mature enough to understand what presented to them is in conformity with Qur’aan and Ahadees or not. My responsibility was to present them true believes (Saheeh Aqaa’id) and now it is their responsibility to accept and renew their “Eemaan” or reject it since they are people of wisdom and; there should not be coercion in the matters of Deen as per directives of Qur’aan.
True Faith & Blieves Of Ahl-E- Sunnat-Wal-Jama’at
The followers of Ibn-E-Abdul Wahhab Najdi Tamimi are still trying to de-glorify the Prophet Muhammad Mustafa Sallallahu-Alaihi-Wa-Sallam in order to execute the British six points scheme* by denying that the Prophet (S.A.W.S) was made from Allah’s Noor, by denying his Ilm-E-Ghayb, by denying that he is still alive, by denying he is Hazir-O-Nazir, by expressing views that demolition of Prophet (S.A.W.S.) grave (Mazaar-E-Aqdas) is “Wajib”, by humiliating Auliya Allah and their Mazaaraat,etc. In spite of availability of Ahadees to substantiate the “Aqaa’id” of Ahl-E-Sunnat-Wal-Jama’at” the followers of Ibn-E-Abdul Wahhab Najdi Tamimi are making their futile endeavor to disprove them in order to make their “Aaqaas”(Masters) happy without consideration that Allah will not be pleased.
* (This six points scheme will be elaborately exposed in another article at the end under the caption “Facts about Muhammed Bin Abdul Wahhab Najdi Tamimi—Founder of Wahhabism)
All “Ahl-E-Sunnat-Wal-Jama’at” are “Muqallid”(i.e. Follower) and they fallow (do “Taqleed”) of any of the following “A’imma-E-Kiram”:
(1) Imam-E-Azam Abu Haneefa (R.A.) (Followers are called “Hanafi”)
(2) Imam Malik bin Anas (R.A.) (Followers are called “Maliki”)
(3) Imam Abu Abdullah Bin Idrees Shafa’yee(R.A.) (Followers are called Shafa’yee )
(4) Imam Ahmad Bin Hambal (R.A.) (Followers are called “Hambali” )
The “Ghair Muqallids” (Non-Followers) are those who do not follow any of the above said Imams. They are known as “Wahhabi, Ahl-E-Hadees, Salafi and Najdi”
They interpret “Fiqhi Masaa’il” (Laws of Islamic jurisprudence) and “Aqaa’id” (Blieves) as per their own understanding and comprehension of Qur’aan and Ahadees indidually. They called it as “Ijtihaad” and its executants as “Mujtahid” whether he is capable of Ijtihaad or not.
Muhammed Bin Abdul Wahhab Najdi Tamimi was the founder of the WAHHABI cult and he was dead against the “Taqleed” of the above said four Imams and those who follow his cult and who believe in his views are called Wahhabi, Ahl-e-Hadees, Deobandi, Salafi and Najdi and those who oppose him he declares them KAFIR (Disbelievers)
WHAT IS TAQLEED?
Taqleed can be defined as the acceptance of a Mujtahid’s‘statements [Fatwa, without knowing his references (evidences)].-----[Tazeeb, by Imam-Nawai and Irshaad-ul-Fahool by Qazi Shawkani].
There is a consensus amongst the majority of Muslims that we should follow the four major Imams in matters of Shari’ah. Such as:
* Those matters in which there is no direct, single and clear meaning in sources of Shari’ah.
* When there a difference of opinion exists between the Sahaba upon an issue, the Imams have tried to show the similarities in them.
Some say that to follow only one Imam is a bid’ah and that the evidence from all the Imams should be read and weighed and only those verdicts which are based upon strong evidence should be accepted and weak ones rejected.
The view of the “Ahl-us-sunnat-Wal- Jama’at” is that it is practically impossible for an ordinary Muslim to go directly to the Qur’aan and Ahadees and extract religious laws, as these sources of knowledge contain many matters which are unclear, thus requiring research. In order to do research, a person needs to possess a deep and broad knowledge of Islam. This is impractical and not incumbent upon each and every Muslim. Allah does not expect all Muslims to become scholars instead; He orders them to refer to those who have knowledge. Consider the following verse.
And ask those who recall, if you know not. (Surah An-Nahl 16:43)
For those who have the necessary pre-requisites, such as being a master of Uloom-ul-Qur’an, master of Ahadees and their principles, Aqaa’id, principles of fiqh , Tafseer and its principles, and jarhu- wa- ta’deel (the science of Hadees narrators), they are allowed to drive ahkaam from the Qur’aan and Ahadees. Such a person can be called a Mujtahid.
Ghair Muqallids say that there is no need to follow one particular Imam. One should conduct his own personal research and find an Imam that has the best opinion; and that if one thinks that a particular opinion is wrong he should try and find another until such a time when he finds best of the opinions from all the four Imams. I am of the opinion that this is not possible for an ordinary Muslim to do so, and this is not necessary because the Imams have already performed thorough research into the Islamic sources and have utilised their own principles to determine the best opinions. Thus, one has to follow one Imam’s principle; otherwise, he is using his own principles that are most likely to be that of his desires, such as that which is easy to perform.
Hafiz Ibn Taymiyyah (who is considered Sheikh-Ul-Islam by Wahhabis and Ahle Hadees) says that when a person begins to follow one particular Imam; and without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam, and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi’ee and at other times the fiqh of Abu Hanifah--- [Fatawa Ibn Taymiyyah, Volume 20, Chapter of Taqleed]
From Ibn Taymiyah’s Fatwa it is understood that one should follow one Imam and Taqleed is a necessity.
Ghair Muqallids ask What was the Maslak of Sahaba Karaam? Did they have any maslak or do they follow any Imam?
I would like to say emphatically that after Prophet Sallallahu-Alaihi Wa-Sallam, Sahaba Kiraam had been regarded as Mujtahideen and Imaams themselves.
However, at that early period of Islam, there were those who possessed great knowledge of Islam and could therefore be referred to as scholars or Imams. Many Muslims would resort to them for advice and guidance in Islamic aspects. The foremost scholars at that time were four in number as explained below.
There were four Imams in the time of the Sahaba, “In Makkah there was Abdullah Ibn Abbas (R.A.A.), in Madina Zaid Bin Sabit (R.A.A.), in
It is the same with the four Imams of the Orthodox Mazahib; Imam Abu Hanifah (R.A.), Imam Malik (R.A,), Imam Shafa’i (R.A.), and Imam Ahmad (R.A.). During their time there were many Muhaddiseen and Scholars, but people would come to these four Imams as they were the most famous of their time due to their extensive knowledge and reliability
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The following are the believes (Aqaaid) of Wahhabis.
(I)- Allah Can Tell Lies
(1)Ghair Muqallid/Wahhabi believe that Allah Almighty can tell lies!
(i) Molvi Ismail Dehlavi who is the prominent scholar and pioneer of the Wahabi cult in
(ii) Molvi Khalil Ahmad Ambethvi a Wahabi Scholar says that all previous Ulema were in debate of this fact that Allah can tell lies. He writes: "The question of lying (for Allah) has just not raised now but there has always been a debate on this issue by previous Ulema." (Baraheen-e-Qati'a, p. 6)
(iii) Molvi Mahmood Hasan (Wahabi Scholar) writes: "Allah has the power to do all bad things." (Aljahdul Mikl, p. 41)
(iv) Molvi Sanaullah Amritsari (Ghair Muqallid Ahl-E-Hadees) has written: "Allah Ta'ala may tell a lie, to say so is an act of faith." (Akhbar-e-Ehl-e-Hadith Amritsari, p. 2)
NOTE:-The intention of the above statements that Allah Subhanahu Ta’ala can tell lies appears to make believe the Muslim that some Aayaat-E-Qur’aaniya might be based on lies of Allah and they are subject to modification. If arguments of such kind are instilled in the minds of Muslim, the obctacles in the way for making changes in verses of Qur’aan will be cleared in order to implement the Point Number (6) of the British Scheme that envisages for interpolation of Qur’aan with additions and excisions. But, perhaps, they don’t know that Allah Subhanahu Ta’ala promised through Qur’aan that He Himself is responsible for protection of His Book.
Such derogatory statements are tantamount to GUSTAKHI and GUSTAKHAN-E-ALLAH SUBHANAHU are KAFIRS. If any one follows Wahhabism comprising of such derogatory believes is also KAFIR. You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or the path of such astrays (GUMRAH) and committing KUFR.
(II) - Blasphemy Of Prophet (S.A.W.S)
(1) A Thought of the Holy Prophet (S.A.W.S) during the Salaah invalidates Salaah:
Molvi Ismail Dehlavi writes: In Namaz thought of intercourse with your wife or evil temptation of adultery is better, and to think about a Shaikh or a pious person even thinking about the Holy Prophet is much worse than thinking of your own donkey or oxen." (Siraat-e-Mustaqeem, Farsi, p.86, By Ismail Dehlavi)
[In other words Huzoor(S.A.W.S.) is inferior to a Donkey and a Oxen (Nauzu Billah)]
(Comment: During the course of each Namaz while reciting “Attahyat” and “Drood-E-Ibrahim” when you reach at the name of Huzoor Muhammad (S.A.W.S) will you not think about Huzoor(S.A.W.S.)?)
(2) Ummati can become
Qasim Nanotvi (Great Scholar Of Wahabi Cult and claimed to be founder of Darul-Uloom, Deoband) says: "Prophets are superior to their followers only in knowledge, but in good deeds, followers sometimes seem equal and occasionally even become superior to them."
( page 5 of "Tehzeerunnas" By Qasim Nanotvi)
(Comments: Nauzu Billah !! How an “Ummati” can become
(3) Demolition of the Prophet's (S’A.W.S.) Grave is Wajib:
Nawab Siddique Hasan Bhopali (Founder Of Ahl-E-Hadees Cult) writes: "Whatever that has been made in the form of a grave and which is of course against Shariat is forbidden and to demolish them down to earth's level is Wajib for all Muslims without any concession, whether it is a Prophet's grave or of any other person". (Urf al Jadi ( Farsi ), p. 60, By Siddique Hasan Bhopali)
(4) Abusive Language for the Holy Prophet (sallal laahu alaihi wasallam):
Molvi Ismail Dehlavi has written: "The prophets and Awliya have authority (in the worldly affairs) with the blessings (and permission) of Allah - and they are our intercessors and pleaders in the Court of Allah - all such (beliefs) are Shirk and absolute nonsense." (Taqviyat-ul-Imaan, p. 13, By Ismail Dehalvi)
(5) The Title “Rahmatul-Lil-Aalameen” Is Not A Speciality Of Rasool (S.A.W.S.)
Rasheed Ahmad Gangohi (A Wahabi Scholar) says: "The word 'Rahmatul-lil-Aalameen' is not a speciality of Rasool (Sallallahu Alaihi Wa sallam). But other Prophets, saints and great Ulema are also cause of mercy unto the worlds, even though Rasool (Sallallahu Alaihi Wa Sallam) is the highest of them all. Therefore, to use this word on others, is also permissible."
(Fatawa-e-Rashidiyah, Page 12, Part II By Rasheed Ahmed Gangohi )
(6) Satan can come in the form of the Holy Prophet (sallal laahu alaihi wasallam):
The most recognized Mujaddid of the Wahabis and Ahl-E-Hadees, Ibn-E-Taymiyya writes: "Angels don't help anybody in Shirk, not in life or in death, nor do they like to do so. However, Satan sometimes does help and comes in the form of a human being and makes himself visible to them so that they see him with their eyes and sometimes Satan says to them, "I am Abraham, I am Jesus, I am Muhammad, I am Khizr, I am Abu Bakr, I am Umar, Usman, Ali or such and such Sheikh etc." (Kitabul Wasilah, p.41 By Ibn-E-Taymiyya).
(Comment:-But authentic Hadees is contrary to this: Anas (R.A.A.) has narrated that the Prophet (S.A.W.S.) said ‘Whoever has seen me in a dream;then no doubt he has seen me, for Satan can not imitate my shape’.-------[Saheeh Bukhari, Kitab-Ut-Ta’beer]
(The above said Saheeh Hadees has also been quoted in Bukhari Shareef, Kitab-Ut-Ta’beer with different Isnaad as narrated by Abu Sayeed Al Khudri (R.A.A.), Abu Hureira (R.A.A.) and Abu Qatadah (R.A.A.) with slight variation of wordings.)
The above mentioned passages are few of the derogatory statements of the Scholars belonging to “Wahabi/Ahl-e-Hadees” school of thoughts and the same have been re-produced to make known what colors they bear.
NOTE:-These statements of belittling the glory of Huzoor Mustafa Sallallahu-Alaihi-Wa-Sallam are definitely made keeping in their mischievious mind to obey a part of Point Number (4) of the British Scheme which advises to produce occasions for insulting Prophet Muhammad pbuh
Such derogatory and blasphemic statements are tantamount to GUSTAKHI and GUSTAKHAN-E-RASOOL are KAFIRS. If any one follows Wahhabism comprising of such believes is also regarded as KAFIR. You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or the path of such astrays (GUMRAH) and committing KUFR.
Aqaaid Ahl-E-Sunnat-Wal-Jama’at.
Ahl-E-Sunnat-Wal-Jam’at believe in:
. That Huzoor Sallallahu-Alaihi-Wa-Sallam is ALIVE.
. That Huzoor Sallallahu Alaihi-Wa-Sallam has been
created by NOOR.
. That Huzoor Sallallahu-Alaihi-Wa-Sallam had “ILM-E-
GHAYB.
. That Huzoor Sallallahu-Alaihi-Wa-Sallam is Haazir-
Wa-Naazir.
. That Auliya Allah are “IN’AAM YAFTA” servants of
Allah (Whom Thou hath favoured) as mentioned
In Surah Fatiha.
Prophet (S.A.W.S.) Is Alive In His Grave.
There are those misinformed people who believe that the “Ahle-Sunnat-Wal-Jama’at” actually believe that the Prophet Muhammad (S.A.W.S) did not die!! The true belief of the “Ahle-Sunnat-Wal-Jama’at”, is that the Prophet (S.A.W.S.), did die, but he is alive in his grave.
The one who states that the Soul of the Prophet, (S.A.W.S.), was not taken and he never died, is a Kafir and is out of the circle of Islam.-------[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]
This is the belief of the “Ahle-Sunnat-wal-Jama’at” but the people who say the “Ahle-Sunnat-Wal-Jama’at” believe that Prophet Muhammad, (S.A.W.S.) has not passed away is a false accusation.
Shaykh-Ul-Makkah, Shaykh Alawi says that the meaning of the “Passing away of Ambiya (Prophets)”is that they have been taken away from us and we cannot see them just like we can not see the Angels.------ [Mafaheem page 165 by Shaykh Alawi Malki]
Allah Izza-Wa-Jal says in the Qur’aan:
“…those who have been slain in the way of Allah (i.e. Shuhada) never think of them as dead; but they are alive, with their Lord, they get their subsistence” [Surah Al-Imran verse 169]
Of course, it goes without saying that the position of the Prophets, (S.A.W.S.) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (S.A.W.S.) is alive too.
Proof from the Ahadees that Prophets are alive in their graves
Our Prophet (S.A.W.S.), said: On the night of Mi'raj when I passed Prophet Musa Alaihissalaam’s grave I saw he was standing in his grave and offering Salaah. --------[Muslim chapter Fazail Musa]
Our Prophet, (S.A.W.S.), has said that on Fridays send as much “Drood” as you can on me. If one sends me “Drood”, wherever he may be his voice will reach to me. The Companions said even after your death!? Our Prophet (S.A.W.S.), replied affirmative. This is because Allah Izza-Wa-Jal, has made the bodies of the Prophets haram (forbidden) for the earth to eat. Thus Nabi of Allah remains alive in his grave and food is provided to him.-------[Ibn-E-Majah, Kitab-Ul-Janaiz]
'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.), there was no Azaan, or Iqaamah for three days in Masjid-e-Nabavi. I was in the Mosque alone. I used to hear Azaan from the grave of our Prophet (S.A.W.S.), and that's how I knew the time of Salaah”.-------- [Darimi Chapter Fazaail Sayedul-Mursalin by Imam Darimi]
Ibn Taymiyyah (Sheikh-Ul-Islam of Wahhabis and Ahle Hadees) says: A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (S.A.W.S), saying the Azaan, from the grave. And there are more events like these and they are all true.-----[Iqtidah Siratul-Mustaqeem page 373 by Ibn Taymiyyah]
The Wahhabis and Ahle-Hadees say that Huzoor Muhammed Mustafa Sallalahu- Alaihi-Wa-Sallam is not alive he died and turned to dust (Margaye aur mitti hokar mitti mein milgaye). In other words they are rejecting Aayaat-E-Qur’aaniya and Ahadees-E-Shareefa which are described above.
Munkiraan-E-Ahadees-E-Shareefa (Rejecters of Traditions of Rasoolullah Sallallahu-Alaihi-Wa-Sallamm) and those who try deliberately to belittle the AZMAT-E-RASOOL (S.A.W.S) [glory of the Prophet (S.A.W.S)] are regarded as KAAFIRS (Disbelievers).
You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or on the path of such astrays (GUMRAH) and committing KUFR
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NOOR-E-MUHAMMADI (S.A.W.S.)
Ahl-e-Sunnat-Wal-Jama’at, believe that it is indeed permissible to call the Prophet [S.A.W.S.] “Noor”. The Qur’aan has chosen and applied this word itself to the Prophet [S.A.W.S.]. The companions would often call him [S.A.W.S.] “Noor”. However, it is often at this point, those who oppose this view and believe from some erroneous conviction they hold, that “Ahl-E-Sunnat-Wal-Jama’at” claim the Prophet [S.A.W.S.] was not human!! This is indeed strange and a gross accusation. The belief of “Ahle-Sunnat-Wal-Jama’at” is that the Noble Prophet Muhammad [S.A.W.S.] is Noor and human as well.
Allah Ta’ala says in the Holy Qur’aan.“Undoubtedly, there has come to you from Allah a light and a Book, luminous”. (Surah Al-Mai’dah’ Verse 15).
Imam Tabari and Qazi Shawkani write under this verse in their tafaseer that the meaning of Noor is used for our Prophet Sallallahu-Alaihi-WaSallam. [Tafsir Tabari, Tafsir Fathul Qadeer by Imam Tabari and Qazi Shawkani respectively]
From the above evidence it can be concluded that to call Prophet [S.A.W.S.] “Noor” is permissible and it is not Kufr or Shirk.
Proof from the Hadith
Imam Tirmizi wrote that when Prophet [S.A.W.S.] used to smile, it seemed as if Noor was coming from his teeth.------(Tirmizi Shareef, Chap on Shamaa’il)
Allama Ibn Jawzi writes that when Adam Alaihissalam was being created, the noor of Prophet [S.A.W.S.] was placed in Adam Alaihissalam’s forehead and Adam Alaihissalam saw Prophet [S.A.W.S] and asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”-----(Al Wafa chap on Birth of Prophet [S.A.W.S.] by Ibn Jowzi).
Ibn-al-Jawzi narrates that the Noor of the Prophet Sallallahu-Alaihi-Wa-Sallam would overcome the light of both the sun and the lamp.------[Al-wafa Ibn Jawzi Chapter Al Wilaada]
Qazi Ayyaz in his book Ash-Shifa narrated from Abdullah Ibn Abbas that Prophet Muhammad Sallallahu-Alaihi-Wa-Sallam’s Noor was created 2000 years before the creation of the world. ------[Ash-Shifa, chapter 1 page 48]
There is a Hadees in which RasoolAllah Sallallahu-Alaihi-Wa-Sallam stated: 'I was a Prophet even when Adam Alaihissalaam was between clay and water (i.e. in the process of being created) [“This Hadith is transmitted by Tirmizi, Baihaqi, Ahmad, Hakim and Zahabi and declared it to be Saheeh”]
The Hadees-E-Shareef favouring Huzoor (S.A.W.S) is created from the Noor of Allah is as under:
Sayyiduna Jabir bin Abdullah Ansari (radi Allahu anhu) reports: I asked: "O Prophet of Allah (Sallallaahu-Alaihi-Wa-Sallam); what did the Almighty Allah first create?" The Prophet (sallallaahu-Alaihi-Wa-Sallam) replied: "Allah first created my Noor (Light) of His Noor (Light). This Noor (LIGHT) travelled about according to the Will of Allah. At that time, there was no Heaven, Hell, Lawh, Pen, Earth, Skies, Sun, Moon, Jinn or Human Beings. When He decided to create, He divided that Noor (LIGHT) into four parts. From one part He created the Pen, from the second, the Lawh and from the third, he made the Arsh (Throne).
"He divided the fourth part into a further four parts. From one, He created those Angels who carry the Arsh, from the second, the Kursi and from the third, He created the Angels.
"He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created.
"Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Ma’rifat. From the third, He created in the tongues of the Believers, Noor, so that they can read the Kalima of Tauheed".-------[Quoted from Musannaf of Ustad-Ul-Muhaddiseen, Haafiz-Ul-Hadees Imam Abdur Razzaq Abu baker Bin Hummam (R.A.)]
Note:-Imam Abdur Razzaq (R.A.) was the disciple (Shagird) of Imam Malik (R.A.), Ustad of Imam Ahmad Bin Hambal (R.A.) and Ustad-Ul-Asatiza of Imam Bukhari (R.A.) and Imam Muslim (R.A.). His stature was very high in Ilm-Ul-Hadees.
The above Hadees of Jabir bin Abdullah Ansaari Razi-Allahu-Anhu had also been quoted by:
(1) Imam Behaqi------ in Dalail-Un-Nabuh,
(2) Imam Qustalani------- in Mawahib-Ul-Ladunya
(3) Imam Ibn Hajar Makki------- in Afzal-Ul-Quraa
(4) Allama Faasi--------- in Matal’i-Ul-Musarrat
(5) Allama Zarqani-------- in Sharh-E-Mawahib
(6) Allama Husain Bin Muhammad Bin Hasan Dayar Bakri------ in Taareekh-Ul-Khumais
(7) Allama Mulla Ali Qaari--------- in Al-Murid-Ur-Rawi
(8) Allama Syed Muammad Bin Alavi Maliki Hasani writes on the margin of Al-Murid-Ur-Rawi that the “Sanad” of Jabir Bin Abdullah Ansari Razi-Allahu-Anhu is “Saheeh” and there is no doubt.
(9) Allama Abdul Haq Muhaddis Dahilvi writes in Madaarij-Un-Nabuh that the Hadees of Hazrat Jabir Razi-Allahu-Anhu is “Saheeh”
(10) Sheikh Abdul Qader Jeelani (R.A) in Sirr-Ul-
Asraar
Further a few of Ghair Muqallids stated in their usual absurd manner that “All the Ahadeeth which mention that Mohammed (S.A.W.S.) was made of Allah’s Noor and the whole creations was created out of him, are forged from Christians by Christian in muslim disguise.”
I dare to ask them have they any guts to pronounce that all the above mentioned revered “Jayyad” A’imma-E-Uzzam and Ulam-E-Kiram who referred the above mentioned Hadees were Christians in Muslim disguise?
[A Few Words Regarding “MUSANNAF ABDUR-RAZZAQ” Where in Hadees-E-Noor of Jabir bin Abdullah (R.A.A.) appeared
In essence, “Al-Musannaf” is an enormous encyclopedia of Hadith [by Imam Abdul Razzaq Assanani (126 – 211 AH)] It contains a mammoth amount of scholarly substance of immense value to various areas of our great religion especially to the subject of Fiqh (Jurisprudence). Imam Abdul Razzaq made sure that each Matn is narrated with its Sanad succinctly connected to the Prophet (p.b.u.h.), or the Sahabah, or the Tabein, or whomever the Matn is associated with. That same fastidiousness earned his work with great respect and substance in the religious circles of his time.
Al-Musannaf is divided into 31 books like Purification, Prayer, etc. and all these 31 books are further divided into 2,072 chapters ranging from belief to divorce and everything in between. The number of Ahadith and sayings of the Sahabah and Tabieyeen is approximately 19,730 and they are as follows:
Ahadith connected to the Prophet directly (Mausool):----------------2,609
Ahadith connected to the Prophet indirectly (Mursal):---------------1,649
Sayings of Sahaba and Tabieyeen:----------------------------------------------- 15,472
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Total:------------------------------------------------------------------------------------------ 19,730
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Al-Musannaf became an indispensable and reliable reference in the second century and for those who came after him. Among those who used Al-Musannaf extensively in their own books are: Imam Al-Humaidi (d. 219), Yahya bin Mueen (d. 233), Isaac bin Rahweh (d. 238), Ahmad bin Hanbal (d. 241), Ibn Abu Omar Al-Adni (d. 243), Luin Al-Musaisi (d. 246), Abd bin Humaid (d. 249), Al-Muammal bin Ehab (d. 254), Naim bin Hammad (d. 288), Addarmi (d. 255), Al-Bukhari (d. 256), Muslim (d. 261), Abu Daud (d. 275), Ibn Majah (d. 275), Buqai bin Mukhlad (d. 276), Ibn Qutaibah Addainouri (d. 276), Attirmithi (d. 279), Ibn Abu Adduniya (d. 281), and many others.
Musannaf Abdur razzaq (5456 Pages 12 Volumes) is available at Dar Al Kotob Al Ilmiyah,
Munkiraan-E-Ahadees-E-Shareefa (Rejecters of Traditions of Rasoolullah Sallallahu-Alaihi-Wa-Sallamm) and those who try deliberately to belittle the AZMAT-E-RASOOL (S.A.W.S) [glory of the Prophet (S.A.W.S)] are regarded as KAAFIRS (Disbelievers).
You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or the path of such astrays (GUMRAH) and committing KUFR.
Ilm-Ul-Ghayb (Knowledge Of Unseen).
The Ahle- Sunnat-Wal-Jama’at, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet [S.A.W.S.], and that it is also permissible to say that our Prophet [S.A.W.S.] knows the knowledge of the Ghayb. However, it is not possible, nor permissible to say that the Prophet’s [S.A.W.S.] knowledge of the Ghayb is equal to that of Allah or even like the knowledge of Allah, since Allah’s knowledge is His own and the Prophet’s [S.A.W.S.] knowledge has been given to him by Allah.
There are some people (Wahhabis) who say to hold beliefs that Prophet (S.A.W.S) had the knowledge of Ghayb will render that person a Kafir or an unbeliever. It will now be tried to prove, with the help of Allah, that such a notion is not “kufr”.
Proof from the Qur’aan that the Prophet Muhammad [S.A.W.S.] has been given the knowledge of Ghayb
Allah says in the Qur’aan:
“These are the tidings of Unseen that We reveal to you in secret”.------[Surah Ale-Imran, verse 44].
“Nor will He disclose to you the secrets of the Unseen. But He chooses His Apostles (For the purpose)”-------[Surah-Ale-Imran, verse 179].
“The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”.--------[Surah-Al-Jinn, verse 26].
“…Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you.”----- [Surah Al-Nisa, Verse 113].
Imam Tabari writes under this verse: Allah TA’ALA has told the Prophet [S.A.W.S.], you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.-------- (Tafsir Tabari under verse 113 of Surah Al-Nisa).
The above Qur’aanic verses prove that Allah TA’ALA has given Muhammad Sallallahu-Alaihi-Wa-Sallam the knowledge of the Ghayb.
Proofs from the Ahadees that Prophet Muhammad Sallallahu-Alahi-Wa-Sallam had the knowledge of the Ghayb
We find in a narration from the collection of Imam Bukhari : Prophet Muhammad [S.A.W.S.] stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.----- (Bukhari, Chapter Bada-Ul-Khalq.)
Imam Muslim writes that: The Prophet Muhammad [S.A.W.S.] led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of
Hafidhh ibn Hajar Asqalani in his famous commentary to Sahih Bukhari writes that: What Prophet Muhammad [S.A.W.S.] told in that one meeting is a miracle of the Prophet and this should not be doubted.---(Fathul Bari chap on Bada-Ul-Khalq).
Imam Bukhari Writes: The Munafiqs (hypocrites- those who were outwardly Muslims but inwardly unbelievers) made an objection to the knowledge of the Prophet [S.A.W.S.]. The Prophet [S.A.W.S.] stood on the pulpit and said, “Ask me what you will”. One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet [S.A.W.S.] replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet [S.A.W.S.] repeated, “Ask me, ask me”.-----[Bukhari Kitab-ul-I’tisaam, Muslim chap on Fazail].
It is evident from this Hadith that the only people who objected to the knowledge of unseen (Ilm-E-ghayb) of the Prophet [S.A.W.S.] were the Munafiqs (hypocrites) and the belief that Allah informed His Prophet [S.A.W.S.] of more knowledge than any one else is the belief of the blessed companions of the Prophet.
Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge:
The Prophet [S.A.W.S.] stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.---- [Musnad Ahmad Ibn Hanbal, vol. 5, page 243]
Hafidhh Ibn Kaseer writes: A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet [S.A.W.S.] and mentioned his experience. The Prophet [S.A.W.S.] replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is Authentic.--------[Taareekh Ibn Kaseer Chapter of Miracles of Prophet (S.A.W.S.)].
We also find the following clear cut hadith without any ambiguous meanings from Sahih Muslim:
The Prophet [S.A.W.S.] stated, “Allah put the earth before me and I saw it from the East to the West”--------[Muslim, Chapter of Manaqib of the Prophet (S.A.W.S.)]
This Hadith is a proof that the Prophet [S.A.W.S.] was bestowed with the knowledge of the whole world.
Hafiz Ibn Kaseer write: Suad bin Qarib recited a poem in front of the Prophet [S.A.W.S.], “I bear the witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghayb.--------[Seerat-un-Nabi and Storey on Swad bin Qarib by Hafiz ibn Kaseer]
Shaykh-ul-Islam, Hafiz Ibn Hajar Asqalani writes that: One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future.------ (Fathul Bari chap on Ambiya).
From all the above Ahadees it is proved that the Prophet [S.A.W.S.] was bestowed with more knowledge, than knowledge of the any other creation of Allah Izza-Wa-Jal. It is also clear that he [S.A.W.S.] has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad Sallallahu-Alahi-Wa-Sallam is the trustee of the knowledge of Ghayb.
Hence if someone says that he holds to believe that the Prophet [S.A.W.S.] had knowledge of unseen and that he [S.A.W.S.] knows about the Ghayb , he is not committing Kufr or Shirk by holding such a belief.
During the battle of Badr, the Prophet mentioned the names of the kafirs and marked the places where they will fall and die the next day and also described the manner in which the companions would achieve martyrdom.
These are clear and authentic examples of the Prophet,[S.A.W.S.] informing his ummah about future events, hidden from all else (i.e. ghayb).------- [Saheeh Bukhari chapter on the
Everyone knows that our Prophet [S.A.W.S.] did know about the future events up to the Day of Judgment and even after, and if he did not know, how else could he have told us about the Mahdi, the Dajjal, the second coming of Isa, the questions to be asked in the grave, the Pul-Siraat which everyone will have to cross to get to Heaven, the Meezan (scales) where everyone’s actions will be weighed etc., etc.
There are countless more proofs which show without a shadow of doubt that the Beloved Messenger of Allah, [S.A.W.S.], had been given the knowledge of the Ghayb (Unseen) and ALLAH is the knower of all things!
Munkiraan-E-Ahadees-E-Shareefa (Rejecters of Traditions of Rasoolullah Sallallahu-Alaihi-Wa-Sallamm) and those who try deliberately to belittle the AZMAT-E-RASOOL (S.A.W.S) [glory of the Prophet (S.A.W.S)] are regarded as KAAFIRS (Disbelievers).
You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or the path of such astrays (GUMRAH) and committing KUFR.
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Prophet (S.A.W.S.) Is Hazir-Wa-Nazir.
Ahle-Sunnat-Wal-Jama’at, believe that the Prophet [S.A.W.S.] is Haazir and Naazir, which simply put to mean that he views our actions and in this way we are presented to him. He [S.A.W.S.] is Naazir, since he views our actions, both good and bad.
Haazir Naazir does not mean that the Prophet [S.A.W.S.] is present. Rather, it means that the Prophet [S.A.W.S.] views the actions of his Ummah while he is in his grave. He can go from his grave to other places where he likes spiritually. He prays for us-------[Tauzeeh-ul-Bayaan Sharh-E-Saheeh Muslim vol. 1 Chapter on Mi’raj]
Proof of Haazir/Naazir from Qur’aan
Allah Ta’ala says in the Qur’aan
"O Prophet! [S.A.W.S.] no doubt, We have sent you as a witness, bearer of glad tiding and a Warner" [Surah Al-Ahzab, verse 45.]
The Qur’aan refers to RasoolAllah [S.A.W.S.] as ‘Shaahid’(witness) and the witness is someone who sees while being present. [Mufradaat, Imam Raghib, under the word Shaahid]
Allah sent the Prophet [S.A.W.S.] as Shaahid. It is for this reason we refer to him as metaphorically being Haazir/Naazir and that he is not Haazir/Naazir in the way that are the Angels Kiramein, Katibein. (The Angels who are constantly present on the right and left shoulder of every human being.)
Proof of Haazir & Naazir from Ahadees
Hafiz Ibn Kaseer writes: Imam Qurtubi writes: The angels present the actions of the Ummah to the Prophet [S.A.W.S.] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday. [Tafsir Ibn Kaseer Surah Al-Nisa'a under verse 41]
Hafiz Ibn Rajab: also says on this subject; Deeds of the humans are presented in front of our Prophet [S.A.W.S.] that is why a person should be ashamed of themselves from doing bad deeds. [Lataef-ul-Mahrif Hafiz Ibn Rajab pg 91]
Some people may have difficulty in comprehending how the Prophet [S.A.W.S.] could have so much power to the extent that he views the actions of his Ummah every day or once a week. Firstly such a thing can never be difficult for the Prophet [S.A.W.S.], and secondly there is nothing to be surprised by when Allah grants his special servants abilities of such nature.
Hafiz Ibn Kaseer writes: An example of this would be of the Angel Izra’eel Alaihissalaam, who at all times has the Lawh-e-Mahfooz (guarded tablet) in his sight, and it is through this he sees the whole world. He even visits every house on land and under water five times a day. [Tafsir Ibn Kaseer, Surah Sajdah, under verse 11. Also in Tareekh Ibn Kaseer vol.1, Chapter on Lawh-e-Mahfooz]
Apart from his servants, Allah has even given power to Shaytaan, who sits on his throne in the sea and sees you wherever you may be.[Surah Al-’Araaf, under verse 27]. So if Allah can bestow such powers to a Kafir then why is it so difficult to believe that He can bestow such powers to the most beloved of his creation - Our Prophet [S.A.W.S.]?
The evidence provided above, was to demonstrate that the Prophet [S.A.W.S.] is a witness over the whole of his Ummah and this is what is meant by Haazir/Naazir.
The Prophet [S.A.W.S.] stated: “My life is better for you, you narrate Ahadees and Ahadees are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me. If I see a good deed I shall praise Allah Subhanahu Ta'ala, If I see a bad deed of yours I shall ask Allah Subhanahu Ta'ala to forgive you. [Majma-uz-Zwaa’id, vol.9, pg.24]
From all the above it can be implied, that the Prophet [S.A.W.S.] is Haazir/Naazir over our actions.
Hafiz Ibn Kaseer writes: On the Day of Judgment, the Prophet [S.A.W.S.] will be a witness over our actions and the actions of the previous Ummahs. Even the Ummah of the Prophet [S.A.W.S.] will bear witness to the fact that the previous Prophets conveyed the message of Allah Subhanahu Ta'la to their respective Ummahs. To this, the people from the previous Ummahs will say: ‘How can they testify when they were not present at that time?’ The Ummah of the Prophet [S.A.W.S.] will reply: ‘We were informed by our Prophet [S.A.W.S] that the previous messengers had all conveyed the message from Allah Subha nahu Ta'ala.’ Then RasoolAllah [S.A.W.S.] will himself bear witness to the fact that all the Prophets before him had conveyed their message from Allah Subhanahu Ta'ala to their respective Ummahs. [Tafsir Ibn Kaseer, Surah Baqarah, under verse 143]
On the Day of Judgment there will be an objection to the certification of the Ummahs, but there will be no objection to the word/certification of the Prophet [S.A.W.S.]. In fact it will be used as a decision, since the certification of the Ummah would be from what they heard (from Qur’aan and Sunnah) but the certification of the Prophet [S.A.W.S.] will be from what he had witnessed.
Imam Bukhari Rahmatullah states: The Prophet [S.A.W.S.] saw all the previous Prophets and their followers. This is the difference in the testimony of the Prophet [S.A.W.S.] and that of his Ummah. [Saheeh-E-Bukhari Chapter Al-Manaqib]
From the above, it can be understood that the witness of Prophet Muhammad [S.A.W.S.] will not be challengeable on the Day of Judgement, because his witness will be observable.
Munkiraan-E-Ahadees-E-Shareefa (Rejecters of Traditions of Rasoolullah Sallallahu-Alaihi-Wa-Sallamm) and those who try deliberately to belittle the AZMAT-E-RASOOL (S.A.W.S) [glory of the Prophet (S.A.W.S)] are regarded as KAAFIRS (Disbelievers).
You may search your soul as to whether you are on right path (SIRAT-E-MUSTAQEEM) or the path of such astrays (GUMRAH) and committing KUFR.
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ZIYARAT-E-QUBUR (Visiting
Recently there has been much controversy regarding the well-established practice of Muslims of visiting the shrines of the Awliya' and paying homage to them. The followers of Ibn-e-Abdul Wahhab Najdi Tamimi have referred to the Muslims who show respect to the blessed shrines as unbelievers and idol-worshippers. they also claimed that there is no Qur'anic or Sunnah injunction to justify the visiting of these graves. They hold that the dead have no awareness or spiritual life and there is no barakah at the shrines of these saints.
They go on to claim that it is forbidden to build structures around or above the graves of the saints and to honour them. They claim that expressing respect and veneration for the Prophets, `alayhimu-s-salatu wa-s-salam, leads to polytheism. These issues are discussed into details below
The visiting of graves, the spiritual life and awareness of the dead, and the presence of barakah (grace) and nur (light) at the graves of the pious ones among Allah's servant
- Firstly, Allah Ta'ala says in the Glorious Qur'an (9:84) about the graves of the hypocrite what means: "do not stand at his grave" (Wa la taqum 'ala qabrih). From this the 'Ulama of the four maddhab unanimously deduce that standing by the graves of a believer is on the contrary permissible.
- Secondly, it is narrated in Sahih Muslim, Sunan of at-Tirmidhi, Sunan of Abu Dawud, Sunan of Nasa'i and Musnad of Imam Ahmad (Book of Funerals) that Rasul-Ullah, sall- Allahu `alayhi wa sallam, said what means: "I had previously forbidden you to visit graves, but I now permit you to visit them, for it will remind you of the Hereafter."
The Prophet Muhammad himself ,sall-Allahu `alayhi wa sallam, used to visit the graves of his companions who had passed away at that time. It is narrated in Sahih Muslim and Sunan of at-Tirmidhi that the Rasul-Ullah, sall-Allahu `alayhi wa sallam, used to regularly visit the graveyard of Medina, Jannat al-Baqi', and make supplications there.
It is also narrated in Sahih Muslim that Rasul-Ullah, sall-Allahu `alayhi wa sallam, taught his wife, our mother Sayyidah Aishah, radi Allahu 'anha', the etiquette of visiting graves and the way of greeting the dead. Al-Bayhaqi, narrates that Rasul-Ullah, sall-Allahu `alayhi wa sallam, used to visit the graveyard of the martyrs of Uhud annually.
So, besides merely visiting the graves, in some cases the Prophet Muhammad, sall-Allahu `alayhi wa sallam, would also make a habit of visiting them at specific times every year.
Thus the practice of annual commemoration for visiting certain graves, as is the custom of many Muslims all over the world today, is actually derived from the Sunnah. Al-Bazzar narrates that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, visited the Jannat al-Ma'la graveyard in Mecca, where his dear wife, our mother Sayyidah Khadijah, radi Allahu 'anha', is buried and said about the place what means "This is a blessed graveyard" (Ni'mah al-maqbarah hadhih). Imam Muslim narrates that the
Prophet Muhammad, sall-Allahu `alayhi wa sallam,
also visited his honourable mother's grave, which is in a place between Mecca and Medina. He weeped there and those who were present also wept.
One should also wonder - according to different ahadith - Jannat al-Baqi' in Medina is regarded as the holiest graveyard on earth. This precisely happens because of the holy people who are buried there. This clearly shows that not all graves and graveyards are the same in status according to the Shari'ah. Those graveyards in which holy people are buried are definitely higher in status and barakah, and that is also the reason why the Muslims visit Jannat ul-Baqi' in Medina and Jannat ul-M'ala in Mecca more than other graveyards.
Al-Bayhaqi narrates in Shu'ab al-Iman that Rasul-Ullah, sall-Allahu `alayhi wa sallam, said what means: "Whoever visits the grave of his parents or the grave of one of them every Friday, he will be forgiven and his name will be written among the pious ones" (Man zara Qabra abawayhi aw ahadihima fi kulli Jumu'ah, ghufira lahu wa kutiba barran).
If visiting the graves of one's parents causes such a blessing, what about visiting the graves of the Prophets or of the intimate Saints of Allah? Rasul-Ullah, sall-Allahu `alayhi wa sallam, encouraged the Muslims to visit graves regularly and considered it a cause for forgiveness, although the ignoramuses dislike it. The above mentioned hadith also proves the validity and desirability of visiting graves on a regular basis, which is the common practice of the Muslims.
It is narrated in Sharh as-Sudur by Imam al-Suyuti that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, said what means that when one visits the graveyard, he should read Surat al-Ikhlas, Surat at-Takathur and Surat al-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. He, sall-Allahu `alayhi wa sallam, aslo explained that these souls will then ask forgiveness make for him, asking Allah Ta'ala to forgive and bless him. So this then is a command of the Nabi Muhammad, sall-Allahu `alayhi wa sallam.
We learn from this Hadith that the souls of the departed have the ability to make Du'a for the living, asking Allah, subhanaHu wa Ta`ala, to help the living who are visiting them. In another Hadith found in the Kanzul Ummal by al-Imam al-Muttaqi, it is narrated by Sayyidina 'Ali, radi Allahu `anh, that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said: "Whoever goes to a graveyard or passes by a graveyard and recites Surah Ikhlas eleven times and gives the Sawab of the recital to the dead buried there, will receive the same Sawab for it as the dead people". In fact the Nabi Muhammad, sall-Allahu `alayhi wa sallam, is encouraging us to recite Surah Ikhlas and present the Sawab of it as a gift to the dead when we visit them. Today, some people are saying that making Dhikr at the graves is Bid'ah!!!!! They must go and study Hadith.
Awareness of the dead and their spiritual life in the graves:
Firstly, the Qubur of the Prophets, sall-Allahu `alayhi wa sallam. A Sahih Hadith narrated by Imam Muslim (vol.2 p.268) states that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that on the night of Mi'raj, "He, sall-Allahu `alayhi wa sallam, passed by the grave of Sayyidina Musa and saw him praying in his grave (iza bi Musa yusalli fi Qabrihi)".
This is evidence from the Sunnah of the Nabi Muhammad, sall-Allahu `alayhi wa sallam, that there are certain holy people of Allah, subhanaHu wa Ta`ala, who can even pray in the Qabr. The Ulama say that they are not praying because it is fard upon them (since they have already passed away) but that they are praying for the sake of the love of Allah, subhanaHu wa Ta`ala, and because they enjoy praying and thus talking to Allah, subhanaHu wa Ta`ala. This is why they pray in their graves.
About the Ambiya Allah (Prophets), there are no doubts since Abu Ya'la and al-Bazzar (in their Musnads) narrate a Sahih Hadith that the Prophet, sall-Allahu `alayhi wa sallam, said that: " All of the Ambiyaa are Alive and Praying in their graves. (al-Anbiya Ahyaa'un fi Quburihim yusalloon). The Arabic word for prayer used in this Hadith is (Salah), which may also mean Du'a, besides the ritual Salah we know.
In another Sahih Hadith narrated by Abu Dawud, Nasai, Ibn Majah, Ahmad, Tabarani and others, the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that one must make a lot of Salawat/Darud on the day of Jum'ah as this will be presented to the Nabi Muhammad, sall-Allahu `alayhi wa sallam. Then the Sahabah asked the Prophet, sall- Allahu `alayhi wa sallam, how their Salawat was going to be presented to him after he had died and his body is no more, and the Prophet, sall-Allahu `alayhi wa sallam, replied that: " Allah, subhanaHu wa Ta`ala, has made it haram (forbidden) for the earth to consume the bodies of the Prophets".
By the way, things are only presented to someone if he is alive, fully aware and conscious of everything. This Hadith also shows that the Prophet, sall-Allahu `alayhi wa sallam, is aware of our Salawat and our spiritual states, otherwise what is the meaning of this presentation?
So they are alive in the graves, they are praying, they are aware regarding who is making Salawat on them in short--- they know us. We also know that on the night of Mi'raj, all the Prophets, sall-Allahu `alayhi wa sallam, assembled in Masjid al-Aqsa, physically (or spiritually as some think), but all of these Prophets save I'sa, `alayhi-s-salam, had already died, so to say. Yet that night they met the Nabi Muhammad, sall-Allahu `alayhi wa sallam, spoke to him and prayed behind him.
And when he went into the samawat (the skies) He, sall-Allahu `alayhi wa sallam, met them again. This shows, and we know it from many Sahih Hadith concerning the Mi'raj,that these Nabi's were alive and they went to the Aqsa, went to the skies and met the Nabi Muhammad, sall-Allahu `alayhi wa sallam.
Yet many people today want to deny the life of the Prophet, sall-Allahu `alayhi wasallam, who is in fact the Imam of all those Prophets, sall-Allahu `alayhi wa sallam, saying that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, is dead and cannot go from place to place, that he is no more and has no awareness in him, A'uzo billah. May Allah, subhanaHu wa Ta`ala, protect us from such blasphemy.
We all know about the incident of Mi'raj, and the reason why Masjid al-Aqsa is so dear to us and so holy is because the Prophet, sall-Allahu `alayhi wa sallam, prayed there with all the Nabis. If we say that they never prayed then why is it so dear to us? What then is the importance of the Aqsa Mosque in Jerusalem?
We also know that Sayyidina Musa benefitted us on that night because
Allah, subhanaHu wa Ta`ala, had made fifty Salahs fard on us. But, through the intermediary action of Musa, `alayhi-s-salam, this number was reduced to five times daily. What a great help is this to the Ummah of Muhammad, sall-Allahu `alayhi wa sallam. There are so many people having problems performing only the five daily Salahs, how much more difficult would not 50 have been? Allah's Rahmah for us is indeed great. But it came to us through the mediation of a Prophet!
But what is astonishing about this incident is that Musa, `alayhi-s-salam, had passed away 4 000 years before that night of Mi'raj, yet there he was, acting as an intermediary for the Ummah of the Nabi Muhammad, sall-Allahu `alayhi wa sallam.
If this is the ability of Musa, `alayhi-s-salam, what about the best of creation, the Imam of all Prophets, our own Nabi Muhammad, sall-Allahu `alayhi wa sallam? Cannot the Nabi Muhammad, sall-Allahu `alayhi wa sallam, benefit us today if Sayyidina Musa could benefit us then?
Concerning the Qubur of ordinary Muslims:
Firstly, the Holy Quran (3:169-170) is clear that those who die in the Way of Allah, subhanaHu wa Ta`ala, are Alive. Allah, subhanaHu wa Ta`ala,says: "Think not of those who are slain in Allah's Way As dead. Nay, they are Alive! Finding sustenance from their Lord---They rejoice in the Bounty Provided by Allah, subhanaHu wa Ta`ala,". We do not think that there is any Ayah in the Quran which destroys the atheistic concept of Death as the end of all Awareness, as this Ayah.
The Verse is clear that the Shaheeds who, by the way, are lesser in status than the Prophets (Nabiy'yeen) and the Saints (Siddiqeen), are fully Alive in their graves and are even getting sustenance and even rejoicing.
Even a child knows that only those who have full awareness and life need sustenance and have the capability of rejoicing. Thus, Those who call the friend of Allah, subhanaHu wa Ta`ala, as dead are contradicting the very Book of Allah, subhanaHu wa Ta`ala.
Our incapability of perceiving their life, in the physical sense, does not in any way negate the fact that they are alive in the Spiritual World. The Quran (2:154) is clear that: "And say not of those Who are slain in the Way of Allah: 'They are Dead'. Nay, They are Living, though you do not perceive it".
It is narrated by Abu Nuaym and Imam Ahmad bin Hanbal that the great Tabi'i (a person who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone the honour of making Salah in the Qabr (grave), give me that honour. Abu Nuaym narrates that on the day of Thabit's death, Jubair, radi Allahu `anh, one of the great Tabi'in also, said: "I swear by Allah who created me, other than whom there is no Lord, I put Thabit al-Bannani in his his Qabr that day when we buried him and with me was a person named Humaid at-Taweel and when we had finished putting the stones on the Qabr one of the bricks fell down and I saw Thabit al-Bannani making Salah in his Qabr."
In other words, Allah, subhanaHu wa Ta`ala, accepted the Du'a of this great Wali to make Salah in his grave. This is a Sahih Hadith narrated by Ahmad ibn Hanbal and Abu Nuaym.
In another Sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that if anyone buries his brother, that he must put on a beautiful kafan for the dead person because they visit one another in the grave (innahum yatazaawarun).
This is only speaking about ordinary Muslims and not Awliya Allah. If ordinary Muslim dead can visit one another in their Qubur, then how much greater is not the status and ability of the Awliya Allah in their Qubur? What awareness do not these friends of Allah, subhanaHu wa Ta`ala, have in their Qubur?
It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that one of the Sahabah put his tent over a Qabr without knowing it and when he was inside the tent, he heard someone reciting Surah al-Mulk. He went to Nabi Muhammad, sall-Allahu `alayhi wa sallam, and told him what he heard. Nabi Muhammad, sall-Allahu `alayhi wa sallam, informed him that Surah al-Mulk is a protection
against punishment in the Qabr, and is protecting the man buried there.
The 'Ulama of Hadith explain that that man loved reciting Surah al-Mulk when he was alive and thus Allah, subhanaHu wa Ta`ala, granted him that he could recite it in his Qabr as well.
This proves that an ordinary man is able to recite Qur'an in his Qabr and a normal living man is able to hear him. Thus if a truthful person claims that he has been spoken to by a Wali, at the Wali's Qabr, it is most likely true, and most importantly, possible. This fact is grounded in the abovementioned Hadith.
Even Ibn Taymiyyah, who is called "Shaykhu-l-Islam" by his Wahhabi followers,narrates another hadith sahih regarding this. We note that most of his followers today claim that the dead have no perception or power after their demise, i.e. abide by an atheistic and materialistic view of death.
However, to refute them is enough to say their their beloved shaykh, Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Rasul-Ullah, sall-Allahu `alayhi wa sallam, said what means, "When one passes by the grave of his believing brother who he had known in this world, then stands by his grave and says, 'Assalamu 'alaykum', the person in the grave will know him and also return his greeting" (ya'rifuhu wa yarudda 'alayihi-ssalam)".
This shows that the dead have awareness and are able to make du'ah for the living, since saying "as-salamu 'alaykum" is a supplication in favor of the person one greets.
Furthermore, against what his Wahhabi followers claim today, Ibn Taymiyah was asked in his Majmu'at al-Fatawa (vol.24 p.362) "Whether the dead could perceive
the living acquaintances that visit them." He replied: "There is no doubt that they can." And he stated that evidence to this effect comes from the two Sahih books of Bukhari and Muslim (Kitab al-Jana'iz) where Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that when the people have buried a dead person and leave for home, the dead person can hear the steps of those who leave (yasma'u qar'a ni'alihim). (This even refers to the kuffar).
What makes people who have studied Hadith claim that Prophets, Awliya and ordinary dead have no awareness after their demise? Maybe they have not studied properly.
The Great Hadith and Tafsir scholar al-Suyuti was asked the following questions:
Do the dead recognize their visitors and know their states in life?
Do the dead hear what the living say?
Do the souls of the dead meet and see each other?
He replied to all questions: "Yes", and produced a lot of ahadith in support.
About the ayah that some people quote about the dead not hearing, the learned al-Suyuti says that it is the meaning is allegorical (an-Nafi Ja'a ala m'ana al-Majaz), and the actual meaning of it is that "They cannot listen to guidance" (Ma'naha Sama' Huda) i.e. they are dead and they cannot be guided after rejecting guidance while they were alive."
Any scholar can check al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al- Suyuti.
Do we want to follow the great giants of Islamic knowledge or modern day dwarfs?
In Surah al-A'araf, we are told by Allah that after the evil
people of Thamud were destroyed, Nabi Salih, `alayhi-s-salam, addressed them and said "O my people! I did indeed convey to you the Message for which I was sent by my Lord: I gave you good counsel, But ye love not good counsellors!"(7:79). Nabi Shuayb, `alayhi-s-salam, also addressed his destroyed nation and said similar words (7:93).
The fact that Nabi Salih, `alayhi-s-salam, and Nabi Shuayb, `alayhi-s-salam, addressed their destroyed nations proves that according to these Nabi's, even the dead kuffar can hear. If the kuffar can hear in their graves (the destroyed people didn't even have graves) why can't Believers hear from their graves?
In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu Jahl and other kuffar who were slain into a well. Nabi Muhammad, sall-Allahu `alayhi wa sallam, went to their Qubur and asked them whether they had found the promise of Allah, subhanaHu wa Ta`ala, to be true (that the kuffar would be punished.
Then, Sayyiduna Umar inquired of Nabi Muhammad, sall-Allahu `alayhi wa sallam, whether the dead could hear Him. Nabi Muhammad, sall-Allahu `alayhi wa sallam, explained that he (Umar) could not hear any better than them, but they did not have the ability to respond (Bukhari-Kitab al-Maghazi). This is the life of the kuffar dead. Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us. We can only cry at their level of Imaan. Abu Dawud (Kitab al-Jana'iz) narrates that Aishah, radi Allahu `anh, said that when al-Najashi (the pious King of Abyssinia) had passed away, the Sahabah reported that there was LIGHT shining from
his grave (yura ala Qabrihi Nur). He was not even a Sahabi but it was believed that he was a Wali. Thus, if the Sahabah believed that the Awliya can have Nur (light) and blessings at their Qubur, it does not matter what any 21st century ignorant 'scholar' says.
In another Sahih Hadith narrated by Ibn Hanbal, Hakim and Tabarani, Nabi Muhammad, sall-Allahu `alayhi wa sallam, saw a person sitting on a Qabr and told him: "Do not harm the person in the Qabr and he will not harm you."(la tu'zi sahib al-Qabri wala yu'zeek).
The 'Ulama of Hadith explained that this shows that the dead are affected by what people do at their Qubur. This Hadith also shows that the dead feel what happens on the top of their graves. Otherwise, why not sit on a Qabr, if the dead does not feel anything?
Therefore one should not harm or destroy Qubur. On the other hand showing respect at a Qabr and conveying your love to the inhabitant will also be felt by him and result in like action being returned to you That is why Muslims show outward respect to the Graves of those who they are ordered by Allah, subhanaHu wa Ta`ala, to love, i.e. the Prophets and the Saliheen (Saints of Allah).
The second part of the Hadith proves that the dead have the power to harm as well as to benefit you, each in their own way and according to their status with Allah, subhanaHu wa Ta`ala, of course.Imam Ahmad bin Hanbal narrates that before Sayyidina Umar was buried in her room,
Sayyidah Aishah would go there without Hijab (head Covering), as the Prophet (s.a.w) and Sayyiduna Abu Bakr, who were buried there were her Husband and Father. However, when Sayyiduna Umar got buried there, she would only go in the room with Hijab. (check Mishkat al-Masabih: Bab Ziyarat al-Qubur).
This action clearly shows that according to Sayyidah Aishah, the dead can feel and see their visitors and are aware of those who come to them and how they come to them. It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that every person's grave would be either a garden from the
gardens of Paradise or a hole from the holes of hell (Rawda mim Riyad al-Jannah aw Hufrah min Hufar an Naar)
If the Qabr of a normal mu'min is a garden of paradise, what about the Qubur of the Awliya of Allah, subhanaHu wa Ta`ala. Are they not from the Jannah? If yes, then only a fool can claim that there is no Barakah there!
The people of Cape Town are Shafi'i. We say that when Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rak'ahs according to the Hanafi Madhab. When asked why, he replied:
"In respect of the person in the Tomb (i.e. Abu Hanifah)" (Ta'adduban ma'a Sahib al- Qabr).
This Authentic story is narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al- Nu'man". The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Mukhtar".
We ask, was Imam Shafi'i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk? Na'uzu billah min dhalik.
Summary:
It is Sunnah to visit Qubur, even on a certain fixed day, annually. The people in the Qubur have awareness about what is happening outside.Some dead are actually praying or making Du'a in their Qubur. It is Sunnah to recite Qur'an at the Qubur. There is Barakah at the
Qubur of the Awliya. Graveyards become more blessed and significant when pious people are buried there.
It is Sunnah to ask the pious to make Du'a for you. It is absurd to say that one may ask the living pious for Du'a but once they have passed away it is Shirk to ask Du'a, as they are still alive in their Qubur. Or, do they say that Shirk is allowed with a living person and not allowed with a dead person?
Kissing of the Qabr (Grave)
The issue of kissing is often (deliberately) misunderstood. Kissing is a natural human behaviour. One could kiss someone out of love, respect, honour, desire, or Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them. maybe even worship. It depends on your intention - the reason why you do it. However, some individuals insist on interpreting all types of kissing as worship. There is no real basis for this view, as it is not found anywhere in the Quran or the Sunnah. Nabi Muhammad, sall-Allahu `alayhi wa sallam, used to kiss the black stone, and thus, by the Prophet's action one can clearly see that there is a distinction between merely kissing and worshipping. And even as this stone is the stone from Heaven (as in Nasai, Tirmidhi and Hakim), so are the Prophets, sall-Allahu `alayhi wa sallam, and the saints the People of Heaven.
These individuals then proceed to label Muslims who may kiss them out of veneration or love as Mushriks or Kafir. This labeling is the real act of Kufr.
There is an interesting story about a man who condemned the kissing of the Awliya and the descendants of Nabi Muhammad, sall-Allahu `alayhi wa sallam, as Shirk and Worship of other Humans. When he was seen kissing his own son, he was asked why he was now worshipping his son. He said that he kissed his son
out of love. The people responded by saying that they, too, kissed the family of Nabi Muhammad, sall-Allahu `alayhi wa sallam, out of love. The man then kept quiet.
It is for this reason, the reason of love and respect, that visitors to the Qubur of the Ahlul Bayt, Sahabah, and Awliya kiss their respective Qubur.
If individuals insist on holding the view that kissing a Qabr is an act of worship, let them prove it from Qur'an and Sunnah, and not merely give an opinion based on their hawa, or base desire.
There are many Hadith which show that the Sahabah used to kiss the grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam: Ibn Asakir in Tarikh Damishq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al- Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,radi Allahu `anh, came back to Madinah after many years, he went straight to the Honourable Qabr of Nabi Muhammad,
sall-Allahu `alayhi wa sallam, and fell down and put his forehead on the Qabr, and kissed it, saying, "Oh my beloved, Rasulullah, sall- Allahu `alayhi wa sallam."
This was an expression of his love for Nabi Muhammad, sall-Allahu `alayhi wa sallam. No doubt, some of todays "shaykhs" would label Sayyidina Bilal a "Mushrik", claiming that he was worshipping the Prophet, sall-Allahu `alayhi wa sallam! Astaghfirullah.
Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu `anh, the Great Sahabi, once put his head on the honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and kissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub why he was worshipping the stone. Abu Ayyub replied that he was visiting Nabi Muhammad, sall-Allahu `alayhi wa sallam, and not a stone. Someone then intervened and warned Marwan not to interfere with Abu Ayyub, radi
Allahu `anh, as he was one of the Companions of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and Marwan let him be.
Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, died, his daughter, Sayyidah Fatimah, radi Allahu `anha', took sand from His Qabr and put it over her face and wept, saying: "Maza ala man shamma Turbata Ahmadin an laa yashumma madaz Zamaani Ghawaliya (The person who has smelt the dust of the Grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam, does not need to smell any perfume ever again)
In other words, the Dust on the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, has a better fragrance than any perfume in the world. This is what Imam al-Busiri said in his world famous Qasidat al-Burdah and some ignorant 'shaykhs' called him a Kafir too.
Would some of todays "shaykhs" also condemn Sayyidah Fatimah's act of Love, radi Allahu `anha'! Astaghfirullah!
Ibn Hisham narrates that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, had passed away, Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, went to kiss his forehead and said, "How blessed and perfumed are you when you are alive, and how blessed and perfumed are you when you have passed away." Was he making Shirk?
These are evidences from the Sahabah. And the same Nabi Muhammad, sall-Allahu `alayhi wa sallam, who instructed us to destroy all the idols also instructed us to kiss the black stone - not for worship - but because of the stones closeness to Allah, subhana Hu wa Ta`ala. We draw an analogy between this stone and the tombs of the Awliya.
The Ka'bah is also a stone building. We pray towards it
and tawaf around it. Does it imply worship? No! The
Ka'bah represents the presence Allah, subhanaHu wa Ta`ala, just as the shrines of the Awliya are places where Allah's, subhanaHu wa Ta`ala, Rahmah descends.
We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Qur'an (1:125): "And take Maqam Ibrahim as a place of Prayer" (wat takhizu min Maqam Ibrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the footprints of Nabi Ibrahim, `alayhi-s-salam. It is thousands of years old, and is not even a grave, nor the physical feet of Nabi Ibrahim, `alayhi-s-salam. Is praying there Shirk or Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and the Awliya of his Ummah?!
Imam al-Dhahabi narrates in Majmu' Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, to get the Barakah. Imam Ahmad bin Hanbal replied that there was no problem with that (la ba'sa bihi).
Imam al-Dhahabi went on to explain that:
"Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi Muhammad, sall-Allahu `alayhi wa sallam, when he was alive, had close interaction with him, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, and even took his spit and rubbing it over their faces (as in Bukhari in clear words). But those who had not met Nabi Muhammad, sall-Allahu `alayhi wa sallam, express their love by going to his Qabr, and kissing and touching it".
Imam al-Ghazali says in his famous work Minhaj al-'Abideen (p.347) that the Wali of Allah reaches such a state that: "Allah gives Barakah in his Breath, Speech, Clothes, Company, places where he sat and even the Sand he walked on".
If the Barakah IS THERE, what is wrong if we try to get it??????
We Ask: If we kiss the cloth over the Ka'bah because inside it is the House of Allah, And the cover of the Quran because inside it is the Book of Allah.THEN why can't we kiss the cloth over a Tomb because inside it is a Wali of Allah????? Some ignorant and misguided people, upon losing all arguments, then go on to question the integrity of the Honourable Awliya and say: How do we know Status in the Akhirah?
For them, the following Two Hadith's from Bukhari (Kitab al-Jan'iz) should suffice:
It is narrated that once a Janazah went pass the Prophet (s.a.w), and some of his Companions praised the dead person, so the Prophet (s.a.w) said: "It has been affirmed to him". They asked What?. He said "The Jannah", giving the reason for it as "You are the Witnesses of Allah on this Earth" (Antum Shuhad'a Allah fil Ard).
The Prophet, sall-Allahu `alayhi wa sallam, also said: "Any Muslim, who is attested by four people to have Good Nature-Allah will enter him into Paradise".
We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be from the Friends of Allah, how can one then still question their Imaan?
How can such an evil thought even occur in a Muslim's mind concerning those who are honoured by both Allah and his Creation?
To have a bad opinion of an ordinary Human Being is a sin, let alone to question the Imaan of those Saints whose holy lives and examples have inspired generations of True Believers in Allah.
Point: If an accusation is made that people are kissing the Awliya out of worship, it remains the onus of the accusers to prove this, as we are all Muslims who say, "La ilaha ill-Allah, Muhammadun Rasul Allah."
To brand a Muslim as a Kafir is one of the gravest sins in Islam. We worship Allah, subhanaHu wa Ta`ala, and honour his friends.
Shirk is related to one's internal belief concerning Allah, it is not about kissing and respecting. To consider acts of love and respect as Shirk is a trivialization of the concept of Shirk. In fact, to call Muslims as Mushriks on issues of difference is the real Bid'ah that is plaguing the Ummah of Islam.
Putting Flowers on Qabr (Grave)
It is narrated in Sahih al-Bukhari and Sahih Muslim that: Once, while travelling, Nabi Muhammad, sall-Allahu `alayhi wa sallam, stopped at a certain place and said that there was a grave in front of him, and that the person therein is busy suffering punishment. Nabi Muhammad, sall-Allahu `alayhi wa sallam, then broke off
two branches from a date palm and placed in on the grave, and said that as long as the branches were fresh, the punishment would be lessened.
This is because the fresh branches would be making the Dhikr of Allah, subhanaHu wa Ta`ala. So this act is a Sunnah, and people use flowers, as it is more available and also able to maintain its freshness for much longer.
From this we can also deduce that if we ourselves perform Dhikr at the Qubur, it would also lessen the inhabitants' punishment. Performing Dhikr at the Qubur of the Awliya would bring more blessings upon their respective Ruhs (souls). Doing this would be compliance with a divine order.
It is stated in the famous Hanafi Fiqh book Fatawa Alamgiriyyah/Hindiyyah (Kitab al- Jana'iz) that it is allowed to put flowers on a grave. Mullah Ali al-Qari writes in the commentary of the above-mentioned Hadith in al-Mirqat fi Sharh al-Mishkat that:
"Our Ulama have issued a ruling that to place fragrance and plants (over a grave) are a Sunnah practice".
One fails to understand how placing flowers over a grave means associating a Partner with Allah!!! To say that, actually means that flowers should only be put on the grave of Allah, subhanaHu wa Ta`ala! Astaghfirullah!!!!
It is sad that sometimes, even so-called learned people also cannot understand the consequences of calling a normal practice of Muslims as Shirk.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that "The one who does not thank people, does not thank Allah, subhanaHu wa Ta`ala,", and we owe it to the Prophets, `alaymmu-s-salam, and Awliya, who protected and spread the Deen of Allah, subhanaHu wa Ta`ala, over the ages, that we visit their shrines, dress it with flowers
if we wish to (as it is Sunnah) and make Dhikr there. A Nation, which does not honour its true servants and heroes, is an ungrateful Nation and is bound to confusion.
Building Domes or structures over graves
Pseudo scholars define Bid'ah as anything that Nabi Muhammad, sall-Allahu `alayhi wa sallam, did not do. However, the true definition of Bid'ah is:
'Anything that has not been done by Nabi Muhammad, sall-Allahu `alayhi wa sallam, and does not have an origin (Asl) in the Shari'ah Qur'an and Sunnah'.
Certain people unceremoniously condemn the building of domes on Qubur as Bid'ah, but what about the building of domes on the Moques?
There were no domes on the Mosques in the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, nor were there any carpets, Minarets or Mihrabs. All these designs and structures were added long after the Beloved Nabi's time.Domes were added to amplify the voice of the Imam by making it echo, carpets were added so that people did not have to pray on sand and minarets were added so that people could see the location of the mosque from a distance. Let those who cry "Bid'ah!" build themselves a mosque without a dome, carpet, Mihrab and Minarets.
Let us remember that the Nabi, sall-Allahu `alayhi wa sallam, himself put a large stone to mark the grave of his Sahabi Uthman bin Maz'un and said:
(li A'alama bihi Qabra Akhi) i.e. "So that I can know the Qabr of my brother".
(Abu Dawud and Mishkat al-Masabih).
This Hadith is the Asl (Islamic origin) for marking graves, especially that of special people so that they may be KNOWN. The designs and style of structure may change over the centuries, but the Original Idea comes from the Sunnah, as the idea to decorate Masajid.
The most significant proof for the permissibility of having structures over graves is the example of Nabi Muhammad, sall-Allahu `alayhi wa sallam, himself. He said that a Prophet should be buried where he passed away. Nabi Muhammad, sall-Allahu `alayhi wa sallam, passed away inside his house and was subsequently buried inside it, and the Sahabah did not destroy that structure.
For those who claim that this is an exception applicable only to Nabi Muhammad, sall- Allahu `alayhi wa sallam, firstly, let them prove it from the Qur'an or Sunnah, and secondly, we ask them why Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, also wanted to be buried inside this structure? The very same holds true for Sayyidina Umar, radi Allahu `anh, who was also buried inside this structure. Their action clearly shows the validity of having a grave in a structure, for non-Prophets as well. Another Hadith often misinterpreted and quoted out of context is where Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered his Sahabah to destroy all the high graves. In the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, there were no graves of Muslims, only graves of kuffar, which were built high. The Sahabah were thus ordered to destroy the high structures on the graves of the kuffar, not of the Anbiya or Awliya. A significant evidence to support this is that when Sayyidina Umar, radi Allahu `anh, conquered Syria and Palestine, both lands abounded with great tombs of the honoured Prophets, `alayhimu-s-salam, of Allah, subhanaHu wa Ta`ala, e.g. the shrine of Nabi Ibrahim, `alayhi-s-salam, the tomb of Nabi Yusuf, `alayhi-s-salam, Nabi Ya'qub, `alayhis-salam, Nabi Dawud, `alayhi-s-salam, Nabi Sulayman, `alayhi-s-salam. Sayyidina Umar, radi Allahu `anh, destroyed the idols in Syria and Palestine, but he did not touch the shrines of the beloved Prophets, sall-Allahu `alayhi wa sallam, of Allah, subhanaHu wa Ta`ala. Thus the above Hadith refers to the high graves of the kuffars only.
In a Sahih Hadith, Nabi Muhammad, sall-Allahu `alayhi wa sallam, says that the honour of a Mu'min who has passed away is the same like his honour was when he was alive (Hurmatul Mumini maitan ka Hurmatihi Hayyan).
Allah, subhanaHu wa Ta`ala, says that the most honourable of you in the sight of Allah, subhanaHu wa Ta`ala, are the pious ones. So we respect the pious in the Dunya, and when they pass away, we continue honouring them by venerating their graves (as allowed in Islam of course).
In another Sahih Hadith, it is narrated that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, looked at the Holy Ka'bah, he said, "How great are you, oh house of Allah, but I swear by Allah who created me, that the honour the believer is even greater than you". The Holy Quran (Surah al-Haj Ayah 32) says: "And those who venerate the Sha'a'ir Allahi (Signs/Symbols of Allah), then that is from the Taqwa in their hearts". (wa man yuazzim sha'a'ir Allahi fa innaha min Taqwal Qulub)
In the Quran (1:158), the mountains of Safa and Marwah were called Sha'a'ir Allahi, because they are the mountains on which a Waliyyah from the Ummah of Nabi Ibrahim, `alayhi-s-salam, called Hajirah ran seven times.
What about a place where a Wali from the Ummah of Nabi Muhammad's, sall-Allahu `alayhi wa sallam, is resting? We believe that place is also from the Sha'a'ir Allahi and should be honoured.
It is thus unfortunate that some people want to prohibit us from honouring the Awliya of Allah. They forget that we honour them for the sake of Allah and not as Partners with Allah. No Muslim can ever do that.
There are also Qur'anic evidences supporting the building
of structures at graves. Surah al-Kahf, Ayah 21, speaks about the honourable Ashab al-Kahf. According to Tafsir al-Jalalayn, 'The believers' built a Masjid at their Qubur. This was to derive extra blessings from the pious ones buried there, as in the Tafsirs of Khaffaji, Baydawi, Razi and Ruh Al-Bayan.
Also often misinterpreted is the Hadith which says that Allah, subhanaHu wa Ta`ala, cursed the people who have turned the Qubur of Prophets into Mosques.
This Hadith is actually referring to those people who actually pray to the Prophets, and not those who merely pray near the Prophets' graves - to Allah, subhanaHu wa Ta`ala, -for the sake of Barakah.
Every Haji can see that in Madinah, in the Blessed Prophet's (s.a.w) Mosque, people have been praying around the four sides of His Holy and Blessed Qabr ash-Shareef for 1400 years. Was that Shirk?
In Makkah, it is recommended to pray in Hijr Ismail (also called Hateem), as it has the Qabr of Nabi Ismail (a.s) in it as many scholars have said (Qisas al-Anbiya by Ibn Katheer).
In the famous work of Shafi'i Fiqh, Umdat as-Salik, it is clearly stated that what is meant by "making a Qabr a Masjid" is: "praying to it in honour or praying on it (Reliance of the Traveller p.896). "Ittikhaz al-Qubur Masajid" does not mean praying around it or building structures over it. Building something on a Qabr is definitely not allowed as it is disrespectful to the person buried, but establishing the Qabr and building a structure over it is definitely allowed and the universal practice of the Ummah for 1400 years. There is no clear proof against this, only for it.
For 1400 years, the Honourable Tombs of the Great Sons and Daughters of Islam, throughout the Islamic World, have acted as symbols of inspiration and glory for all Muslims, as well as a source of Barakah and Spirituality.
It is indeed sad that, today, while other nations are working hard to maintain the memory of their Heroes and Leaders, We are being told by certain ignorant 20th century scholars to wipe out the memory of Our Heroes and Leaders.
In summary, to kiss the black stone is a Sunnah, to decorate the grave with flowers is a Sunnah, and to destroy the graves of the Awliya is a Bid'ah.
The Sahabah actually used to maintain the graves.
Comparison Between the Muslims who visit the shrines of the Awliya, and the Hindus who go to temples.
It is narrated in a Sahih Hadith in Ibn Majah (Kitab al-Zuhd), that Nabi Muhammad, sall- Allahu `alayhi wa sallam, said that the thing he dreaded most for his Ummah was Shirk. Nabi Muhammad, sall-Allahu `alayhi wa sallam, went on to say that he does not mean that his Ummah is going to worship the sun or the moon or idols (ama la aqulu tabuduna shamsan wala qamaran wala wasana), but that they are going to do things for reasons besides for the sake of Allah, subhanaHu wa Ta`ala, e.g. they would pray to impress people, perform hajj to show off, and the study the Deen to show off to people or cause Fitna .
So, Prophet Muhammad, sall-Allahu `alayhi wa sallam, did not fear that his Ummah would worship idols. If someone comes along and says that the Ummah of Nabi Muhammad, sall-Allahu `alayhi wa sallam, is worshipping idols, he is implying that Nabi Muhammad, sall-Allahu `alayhi wa sallam, was wrong. Astagh firullah.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, actually warned us about people like the followers of Ibn-e-Abdul Wahhab Najdi Tamimi. It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that towards the end of time, people will say to you
things that neither you, nor your forefathers have heard. Nabi Muhammad, sall-Allahu `alayhi wa sallam, goes on to say that we should beware of them, lest we be misguided into confusion.
In the light of the fact that Wahhabis are quoting Hadith about the kuffar in Makkah who worshipped idols and is now using in reference to Muslims, we say:
In Sahih al-Bukhari it is narrated that Abdullah ibn Umar said that the Khawarij (Descendants of Khuwaisira—The first Gustakh-e-Rasool ) were the worst of people because they used Qur'anic Ayats referring to the kuffar, and made it to refer to believers. (nazalat fil Mushrikeen wa Ja'a looha fil Mumineen).This is exactly what Wahhabis are doing.
Wahhabis also compared us to the people who, in the time of Nabi Nuh, `alayhi-ssalam, used to keep pictures of certain people and then worshipped it. How can he compare those kuffar to the Ummah of Nabi Muhammad, sall-Allahu `alayhi wa sallam?
How can one compare the misguided people of Nabi Nuh to the blessed followers of Nabi Muhammad (s.a.w)? They also say that if you honour the Awliya, you will end up worshipping them. However, Muslims all over the world have been honouring the Awliya for 1400 years, and until today, nobody has ever worshipped them. In India majority of Muslims (baring few) have been honouring the
Awliya for Centuries and, alhamdulillah, the Muslims of India are still Muslims - nobody worships the Awliya, but all respect them, except hypocrites of course.
Finally, Wahhabis quote an Ayah of the Qur'an where the kuffar say that they worship idols to get closer to Allah, subhanahu wa Ta`ala, claiming that, that is the same for those who visit the shrines of the Awliya of Allah, subhanahu wa Ta`ala. This is an utter misinterpretation of that Ayah. The kuffar were lying - they did not really and fully believe in Allah, subhanaHu wa Ta`ala, but
were only making excuses. Allah, subhanaHu wa Ta`ala, instructed us not to swear at the "gods" of the kuffar, as these kuffar will then swear at Allah, subhanaHu wa Ta`ala, (The Holy Qur'an 6:108).
This proves that they did not really believe in Allah, subhanaHu wa Ta`ala. In the battle of Uhud, the Kuffar were calling the names of their idols, when the Sahabah called the name of Allah, subhanaHu wa Ta`ala!
Also, the kuffar explicitly said that they worship (Na'buduhum) their "gods" to get closer to Allah, subhanaHu wa Ta`ala. Not a single Muslim out of all the millions of Muslims in the world who visit the Awliya claims to worship them. We only respect and love them and want to be close to them because “Allah says: (Inna Rahmat Allahi Qaribun minal Muhsineen) i.e. Verily, the Rahmah (Mercy) of Allah, subhanaHu wa Ta`ala, is close to the Pious Ones”.
We can only repeat the Ayah of the Quran: (Afa tajaloon al-Muslimeena kal Mujrimeen-Maalakum Kaifa tahkumun) i.e. "Do you make the Muslims like the Mujrims (Kuffar)- What is (wrong) with you, How do you Judge?"
The followers of Ibn-E-Abdul Wahhab Najdi Tamimi say that only Allah is our protector and helper and we don't need any Prophet or pious person's Barakah.
We say that Allah himself clearly states in the Holy Qur'an (5:55):
"Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers". (Exact words of the Saudi translation of the Qur'an validated by the university of Madinah, printed in Riyadh: 1993).
Also, it is narrated in Sahih al-Bukhari (Kitab al-Jihad) under the Heading "Whoever Sought the Help of the Poor and the Pious people in War", that the Prophet, sall-
Allahu `alayhi wa sallam, said: "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you". (Exact words of the Saudi Validated translation by Muhsin Khan).
Yes, ultimately Allah is the only protector and helper but the Anbiya and the Awliya are the attractors and the reflections and of his help and protection. Only an ignoramus can deny this.
CONCLUSION
Today some people claim to teach us Tawhid. We have to remember that there are two types of Tawhid - the true Tawhid, and the false tawhid. We have to beware of the false tawhid, which is the tawhid of Iblis, as it started with him.
Allah, subhanaHu wa Ta`ala, ordered Iblis (Shaytan) to Sujud (prostrate) before Nabi Adam, `alayhi-s-salam, out of veneration. Iblis responded that he only venerates Allah, subhanaHu wa Ta`ala, and nobody else. What is Iblis's fate? Hell.
The cursed Iblis was the first 'Aalim' who thought that venerating a friend of Allah, subhanaHu wa Ta`ala, is against Tawhid. (Ibn-E-Abdul Wahhab Najdi Tamimi was also an IBLIS in human form.) So those who do not want
us to honour the people whom Allah, subhanaHu wa Ta`ala, has honoured by making them His Awliya, are like Iblis - claiming to honour Allah, subhanaHu wa Ta`ala, exclusively, and not honouring the friends of Allah, subhanahuwa Ta`ala.
The Malaika (Angels) knew that true belief in Allah, subhanaHu wa Ta`ala, means loving, respecting, and venerating all those close to him, so they bowed to Adam (a.s), and were blessed. It is ironic that the Mala'ika (Angels) made Sajdah to Nabi Adam, `alayhi-s-salam, but some people today, have a problem with Honouring Nabi
Muhammad, sall-Allahu `alayhi wa sallam, and don't want to stand up for his honour.
However, they will stand up to drink Zamzam water, in respect of it and because it is Sunnah to drink Zamzam
standing and drink all other water sitting. They honour Zamzam, water that come from the Blessed feet of Nabi Ismail, `alayhi-s-salam, but refuse to honour the greatest of all Prophets.
This becomes even more ironic when we read in Sahih al-Bukhari (Kitab al-Jana'iz) that the Nabi, sall-Allahu `alayhi wa sallam, and His Sahabah would even stand up in respect for a Jewish man's funeral procession!!!
A Jewish man's Janazah can be honoured but the Beloved Nabi of Allah, sall-Allahu `alayhi wa sallam, cannot be Honoured because it is bid'ah to stand up!!!
The Tawhid of Islam insists that we honour all those whom Allah, subhanaHu wa Ta`ala, has honoured, the Anbiya, Siddiqin, Shuhada and Salihin, all the honourable Prophets and Friends of Allah, subhanaHu wa Ta`ala.
NOTE:- Humiliation of Auliya and demolition of Mazaaraat-E-Sahaaba and Mazaaraat-E-Auliya is enjoined in Part of Point Number (4) of British Scheme which says that the mausoleums, domes and sacred places in Muslim countries are idols and polytheistic milieus and must therefore be demolished
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Facts about Muhammed Bin Abdul Wahhab Najdi Tamimi-The founder of WAHHABISM
Memoirs of Mr. Hempher, The British Spy To The
It is an historical fact that Ibn-E-Abdul Wahhab Najdi Tamimi was an agent worked for British Spy to destroy the Islamic Empire and to de-unify the Muslims.
The Spy of British Ministry of Colonies by name Hempher who was Christian by faith but was in a disguise of Islamic Scholar from Istanbul contacted young Ibn Abdul Wahhab Najdi Tamimi and took him under his influence by greed of money and beautiful Christian and Yahoodi women.
Muhammad ibn 'Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206 (1792). Formerly, with the idea of trading, he went to
The following are the Excerpts from Confession of a British Spy, Published by Hakikat Bookstore,
Hempher, the British Spy was given the mission comprising of these two tasks by the Minister, British Ministry of Colonies,
1 To discover Muslims' weak points and the points through which we (British) can enter their bodies and disjoin their limbs. Indeed, this is the way to beat the enemy.
2 The moment you have detected these points and done what Ministry have told you to, [in other words, when you manage to sow discord among Muslims and set them at loggerheads with one another], you will be the most successful agent and earn a medal from the Ministry."
British Spy says:
When I arrived in
Having been compelled to leave Shaikh 'Umar Efendi's mosque, I rented a room in an inn for travellers and foreigners and moved there. The owner of the inn was an idiot named Murshid Efendi.
One day Murshid Efendi came to me and said, "Since you rented this room misfortunes have been befalling me. I put it down to your ominousness. For you are single. Being single (unmarried) portends ill omen. You shall either get married or leave the inn."
Taking a job as an assistant to a carpenter, I left Murshid Efendi's inn. We made an agreement on a very low wage, but my lodging and food were to be at the employer's expense. I moved my belongings to the carpenter's shop well before the month of Rajab. The carpenter was a manly person. He treated me as if I were his son. He was a Shiite from
Ridaa. Taking the advantage of his company, I began to learn Persian. Every afternoon Iranian Shiites would meet at his place and talk on various subjects from politics to economy. Most often than not, they would speak ill of their own government and also of the Khaleefa in
From time to time a young man would call at our carpenter's shop. His attires were that of a student doing scientific research, and he understood Arabic, Persian, and Turkish. His name was Muhammad bin Abd-ul-wahhaab Najdee. He came to
government very much, he would never speak ill of the Iranian government. The common ground which made him and the shop-owner Abd-ur-Ridaa so friendly was that both were inimical towards the Khaleefa in
Muhammad of
According to Muhammad of
habs; he would say, "Allah's Book does not contain any evidence pertaining to these madh-habs." He purposefully ignored the aayet-i-kereemas in this subject and slighted the hadeeth-i-shereefs
The arrogant youngster, Muhammad of
Muhammad of
For his scorn for the time's scholars, his slighting even the (earliest) four Khaleefas, his having an independent view in understanding
the Qur'aan and the Sunna were his most vulnerable points to hunt and obtain him. So different this conceited youngster was from that Ahmed Efendi (A Sunnee Scholor) who had taught me in
Muhammad of Najd, on the other hand, disdained Aboo Haneefa very much. He would say, "I know better than Aboo Haneefa did." In addition, according to him, half of the book of Bukhaaree was wrong.
Translator’s Comments:
[As I was translating these confessions of Hempher's into Turkish, I remembered the following event: I was a teacher in a high school. During a lesson one of my students asked, "Sir, if a Muslim is killed in a war, will he become a martyr?" "Yes, he will," I said. "Did the Prophet say so?" "Yes, he did." "Will he become a martyr if he is drowned in sea, too?" "Yes," was my answer. "And in this case he will attain more thawaab." Then he asked, "Will he become a martyr if he falls down from an aeroplane?" "Yes, he will," I said. "Did our Prophet state these, too?" "Yes, he did." Upon this, he smiled in a triumphant air and said, "Sir! Were there aeroplanes in those days?" My answer to him was as follows: "My son! Our Prophet has ninety-nine names. Each of his names stands for a beautiful attribute he was endowed with. One of his names is Jaami'ul-kalim. He would state many facts in one word. For example, he said, 'He who falls from a height will become a martyr.' "The child admitted this answer of mine with admiration and gratitude. By the same token, Qur'aan al-kereem and hadeeth-i-shereefs contain many words, rules, commandments and prohibitions each of which denotes various other meanings. The scientific work carried on to explore these meanings and to apply the right ones to the right cases, is called Ijtihaad. Performing ijtihaad requires having profound knowledge. For this reason, the Sunnees prohibited ignorant people from doing ijtihaad. This does not mean to prohibit ijtihaad. After the fourth century of the Hegiral Era, no scholars were educated so highly as to reach the grade of an absolute mujtahid [scholar profoundly learned enough to perform ijtihaad)]; therefore, no one performed ijtihad, which in turn naturally meant the closure of the gates of ijtihaad. Towards the end of the world, Isaa (Jesus) 'alaihis-salaam' shall descend from heaven and Mahdee (the expected Islamic hero) shall appear; these people shall perform ijtihaad].
Our Prophet 'sall-allaahu alaihi wa sallam' stated, "After me Muslims shall part into seventy-three groups. Only one of these groups shall enter
I established a very intimate friendship with Muhammad bin Abd-ul-wahhaab of
Muhammad the son of Abd-ul-wahhaab and I decided to make a new interpretation of the Qur'aan; this new interpretation was to reflect only our points of view and would be entirely contrary to those explanations made by the Sahaaba, by the imaams of madh-habs and by the mufassirs (deeply learned scholars specialized in the explanation of the Qur'aan). We were reading the Qur'aan and talking on some of the aayats. My purpose in doing this was to mislead Muhammad. After all, he was trying to present himself as a revolutionist and would therefore accept my views and ideas with pleasure so that I should trust him all the more.
One day I said to him, "Mut'a nikaah is permissible." (Mut’a Nikaah means a marriage for a specified period only, say for a few days or for a few weeks or for a few months etc.)
He objected, "No, it is not."
I said, "Allah declares, In return for the use you make of them, give them the mehr you have decided upon'."
He said, "'Umar prohibited two examples of mut'a practice existent in his time and said he would punish anyone who practiced it."
I said, "You both say that you are superior to 'Umar and follow him. In addition, 'Umar said he prohibited it though he knew that the Prophet had permitted it. Why do you leave aside the Prophet's word and obey 'Umar's word?"
He did not answer. I knew that he was convinced.
I sensed that Muhammad of
Muhammad of
The third day of the mut'a nikaah I had a long dispute with him over that hard drinks were not haraam (forbidden by Islam). Although he quoted many aayats and hadeeths showing that it was haraam to have hard
drinks, I cancelled all of them and finally said, "It is a fact that Yezeed and the Umayyad and Abbasid Khaleefas had hard drinks. Were they all miscreant people and you are the only adherent of the right way? They doubtless knew the Qur'aan and the Sunna better than you do. They inferred from the Qur'aan and the Sunna that the hard drink is makrooh, not haraam. Also, it is written in Jewish and Christian books that alcohol is mubaah (permitted). All religions are Allah's commandments. In fact, according to a narrative, 'Umar had hard drinks until the revelation of the aayat, 'You have all given it up, haven't you?" If it had been haraam, the Prophet would have chastised him. Since the Prophet did not punish him, hard drink is halaal." [The fact is that 'Umar 'radiy-allaahu anh' used to take hard drinks before they were made haraam. He never drank after the prohibition was declared. If some of the Umayyad and Abbasid Khaleefas took alcoholic drinks, this would not show that drinks with alcohol are makrooh. It would show that they were sinners, that they committed haraam. For the aayat-i-kereema quoted by the spy, as well as other aayat-i-kereemas and hadeeth-i-shereefs, show that drinks with alcohol are haraam. It is stated in Riyaad-un-naasiheen, "Formerly it was permissible to drink wine. Hadrat 'Umar, Sa'd ibni Waqqas, and some other Sahaabees used to drink wine. Later the two hundred and nineteenth aayat of Baqara soora was revealed to declare that it was a grave sin. Sometime later the forty-second aayat of Nisaa soora was revealed and it was declared, that ‘do not approach the namaaz when you are drunk.’ Eventually, the ninety-third aayat of Maaida soora came and wine was made haraam. It was stated as follows in hadeeth-i- shereefs: "If something would intoxicate in case it were taken in a large amount, it is haraam to take it even in a small amount." and "Wine is the gravest of sins." and "Do not make friends with a person who drinks wine! Do not attend his funeral (when he dies)! Do not form a matrimonial relationship
with him!" and "Drinking wine is like worshipping idols." and "May Allaahu ta'aalaa curse him who drinks wine, sells it, makes it, or gives it."]
Muhammad of
I told Safiyya about this dispute we had on drinks and instructed her to make him drink a very strong spirit. Afterwards, she said, "I did as you said and made him drink. He danced and united with me several times that night." From them on Safiyya and I completely took control of Muhammad of
Once I said to him, "Namaaz is not fard." "How is it not fard?" "Allah declares in the Qur'aan, 'Perform namaaz to remember
He said, "Yes. I have heard that some people do dhikr of Allah instead of performing namaaz.' I was very much pleased with this statement of his. I tried hard to develop this notion and capture his heart. Then I noticed that he did not attach much importance to namaaz and was performing it quite sporadically. He was very negligent especially with the Morning Prayer, for I would keep him from going to bed by talking with him until
I began to pull down the shawl of belief slowly off the shoulders of Muhammad of
On one occasion I said, "I have heard that the Prophet made his As-haab brothers to one another. Is it true?" Upon his positive reply, I wanted to know if this Islamic rule was temporary or permanent. He explained, "It is permanent. For the Prophet Muhammad's halaal is halaal till the end of the world, and his haraam is haraam till the end of the world." Then I offered him to be my brother. So we were brothers.
From that day on I never left him alone. We were together even in his travels. He was very important for me. For the tree that I had planted and grown, spending the most valuable days of my youth was now beginning to yield its fruit. I was sending monthly reports to the Ministry of Colonies in
One day I fabricated the following dream: "Last night I dreamed of our Prophet. I addressed him with the attributes I had learnt from hodjas. He was seated on a dais. Around him were scholars that I did not know. You entered. Your face was as bright as haloes. You walked towards the Prophet, and when you were close enough the Prophet stood up and kissed
between your both eyes. He said, 'You are my namesake, the heir to my knowledge, my deputy in worldly and religious matters.' You said, 'O Messenger of Allah! I am afraid to explain my knowledge to people.' 'You are the greatest. Don't be afraid,' replied the Prophet."
Muhammad bin Abd-ul-Wahhaab was wild with joy when he heard the dream. He asked several times if what I had told him was true, and received a positive answer each time he asked. Finally he was sure I had told him the truth. I think, from then on, he was resolved to publicize the ideas I had imbued him with and to establish a new sect.
It was on one of those days when Muhammad of Najd and I had become very intimate friends that I received a message from London ordering me to leave for the cities of Kerbelaa and Najaf, the two most popular Shiite centers of knowledge and spirituality. So I had to put an end to my company with Muhammad of
When I left
As I left him he was thinking of going to
When I found out that Muhammad of
The minister was very pleased to know that I had obtained Muhammad of
Muhammad of Najd said to me, "Safiyya went with me to
I found out later that Abd-ul-kereem was a Christian agent living in the Jelfa district of Isfahan and working for the Ministry. And Asiya, a Jewess living in Sheeraaz, was another agent for the Ministry. All four of us coordinated to train Muhammad of
After a month's stay in
"Talk frankly with Muhammad of
I felt as if I were going to fly from joy when I heard this news. I asked the secretary what I was supposed to do about this. His reply was, "The Ministry has devised a subtle scheme for Muhammad of
1- He is to declare all Muslims (who disagree with his new views of Islam) as disbelievers and announce that it is halaal to kill them, to seize their property, to violate their chastity, to make their men slaves and their women concubines and to sell them at slave markets.
2- He is to state that Ka'ba is an idol and therefore it must be demolished. In order to do away with the worship of hajj, he is to provoke tribes to raid groups of haajis (Muslim pilgrims), to plunder their belongings and to kill them.
3- He is to strive to dissuade Muslims from obeying the Khaleefa. He is to provoke them to revolt against him. He is to prepare armies for this purpose. He is to exploit every opportunity to spread the conviction that it is necessary to fight against the notables of Hijaz and bring disgrace on them.
4- He is to allege that the mausoleums, domes and sacred places in Muslim countries are idols and polytheistic milieus and must therefore be demolished. He is to do his best to produce occasions for insulting Prophet Muhammad, his Khaleefas, and all prominent scholars of madh-habs.
5- He is to do his utmost to encourage insurrections, oppressions and anarchy in Muslim countries.
6- He is to try to publish a copy of the Qur'aan interpolated with additions and excisions, as is the case with hadeeths."
After explaining this six-paragraph scheme, the secretary added, "Do not panic at this huge program. For our duty is to sow the seeds for annihilating Islam. There will come generations to complete this job. The British government has formed it a habit to be patient and to advance step by step. Wasn't Prophet Muhammad, the
performer of the great and bewildering Islamic revolution, a human being after all? And this Muhammad of
A couple of days later, I took permission from the Minister and the Secretary, bid farewell to my family and friends, and set out for
We decided between us that he was to tell other people that I was his slave and was back from some place he had sent me. He introduced me as such.
I stayed with Muhammad of
(He wrote pamphlets on religious subjects for villagers. He wrote what he learned from the British spy and mixed corrupt information from the Mutazila and other groups of bidat. Many ignorant villagers, particularly the inhabitants of Dar'iyya and their ignorant chief, Muhammad ibn Sa'ud, followed him. The Arabs esteemed ancestral distinctions very highly, and because he did not belong to a well-known family, he used Muhammad ibn Sa'ud as a tool to disseminate his Tariqa, which he named Wahhabism. He introduced himself as the
Qadi (Head of the Religious Affairs) and Muhammad ibn Sa'ud as the Hakim (Ruler). He had it passed in their constitution that both would be succeeded only by their children.)
Then, day by day, he expanded his call. I put guards around him in order to protect him against his enemies. I gave them as much property and money as they wanted. Whenever the enemies of Muhammad of
Enemy attack was likely any moment. I therefore hired spies on his adversaries. Whenever his enemies meant harm to him, the spies would report to me and so I would neutralize their harm. Once I was informed that the enemies were to kill him. I immediately took the precautions to thwart their preparations. When the people (around Muhammad of
Muhammad of
He found it impossible to have Ka'ba demolished. And he gave up the idea of announcing that it (Ka'ba) is an idol. In addition, he refused to publish an interpolated copy of the Qur'aan. Most of his fears in this respect were from the Shereefs in Mekka and the
A couple of years later the Ministry of Commonwealth managed to cajole Muhammad bin Su'ood, the Ameer of Der'iyya, into joining our lines. They sent me a messenger to inform me about this and to establish a mutual affection and cooperation between the two Muhammads. For earning Muslims' hearts and trusts, we exploited our Muhammad of
Thus we continuously became more and more powerful. We made Der'iyya city our capital. And we named our new religion the WAHHABI religion. The Ministry of Colonies supported and reinforced the Wahhabi government in an underhanded way. The new government (Saudi Government) bought eleven British officers, very well learned in the Arabic language and desert warfare, under the name of slaves. We prepared our plans in cooperation with these officers. Both Muhammads (Muhammed Bin Abdul Wahhab and Muhammed Bin Su’ood) followed the way we showed them. When we did not receive any orders from the Ministry we made our own decisions.
We all married girls from tribes. We enjoyed the pleasure of a Muslim wife's devotion to her husband. Thus we had stronger relations with tribes. Everything goes well now. Our centralization is becoming more and more vigorous each day. Unless an unexpected catastrophe takes place, we shall eat the fruit we have prepared. For we have done whatever is necessary and sown the seeds.
So in such a way the Wahhabi Religion and Saudi Government came into existence
Excerpts from the Book Mir’at-al-Harmain (Turkish work of Ayyub Sabri Pasha, Matba’ai Bahriyye,
[These facts are also avaible in other Historical Books on the subject].
In 1306 (1888) when the book Mirat al-Haramain was written, the amir of the Najd was 'Abdullah ibn Faysal, a descendant of Muhammad ibn Sa'ud, and the Qadi was a descendant of Muhammad ibn 'abd al-Wahhab.
Muhammad ibn 'Abd al-Wahhab's father, 'Abd al-Wahhab, who was a pious, pure alim in Medina, his brother Sulaiman ibn 'Abd al-Wahhab and his teachers had apprehended from his statements, behavior and ideas, which he frequently had put forward as questions to them when he was a student in Medina, that he would become a heretic who would harm Islam from the inside in the future. They advised him to correct his ideas and advised the Muslims to avoid him. But they soon encountered the very thing they were afraid of, and he started disseminating his heretical ideas openly under the name of Wahhabism. To deceive ignorant and stupid people, he came forward with reforms and innovations incompatible with the books of the 'ulama' of Islam. He dared to be so impetuous as to deem the true Muslims of Ahl as-Sunnat wal-Jamaat as disbelievers. He regarded it as polytheism to ask Allahu ta'ala for something through the mediation of our Prophet (sall-Allahu 'alaihi wa sallam) or other prophets or awliya', or to visit their graves.
According to what Muhammad ibn 'Abd al-Wahhab learned from the British spy, he who talks to the dead while praying near a grave becomes a polytheist. He asserted that Muslims who said that someone or something beside Allah did something, for example, saying "such-and-such medicine cured" or "I obtained what I asked through our master Rasulullah" or "such-and-such wali" were polytheists. Although the documents Ibn 'Abd al-Wahhab made up to support such statements were nothing but lies and slanders, the ignorant people who could not distinguish right from wrong, the unemployed, raiders, ignoramuses, opportunists and the hard-hearted soon assented to his ideas and took their part on his side and regarded the pious Muslims of the right path as disbelievers.
When Ibn 'Abd al-Wahhab applied to the rulers of Dar'iyya with the view of disseminating his heresies easily through them, they willingly cooperated with him with the hope of extending their territories and increasing their power. They strove with all their might do disseminate his ideas everywhere. They declared war against those who refused and opposed them. The bestial people and pillagers of the desert competed with one another in joining the army of Muhammad ibn Sa'ud when it was said that it was halal to plunder and kill Muslims. In 1143 (1730), Muhammad ibn Sa'ud and Muhammad ibn 'Abd al-Wahhab hand in hand arrived at the conclusion that those who would not accept Wahhabism were disbelievers and polytheists, and that it was halal to kill them and confiscate their possessions, and publicly announced their declaration seven years later. Then, Ibn 'Abd al-Wahhab started fabricating ijtihad when he was thirty-two years old and announced his false ijtihads at the age of forty.
ATROCITIES OF WAHHABIS ON PEOPLE OF HIJAZ-E-MUQADDAS (
As-Sayyid Ahmad ibn Zaini Dahlan (rahmat-Allahi 'alaihi), Mufti of the blessed city of
Sharif Masud ibn Said, Amir of
The 'ulama' of the Hijaz belonging to all the four madhhabs, including Muhammad ibn 'Abd al-Wahhab's brother Sulaiman and also his teachers who had trained him, studied Muhammad's books, prepared answers to his disunionist writings, which were destructive to Islam, and wrote, to call to the attention of Muslims, well-documented books in refutation to his heretical writings. [See above article 5, for the passage translated from Sulaiman ibn Abd al-Wahhab's work As-Sawa'iq al-ilahiyya fi'r-raddi ala'l-wahhabiyya; first published in 1306; second edition (reproduced by photo-offset) in Istanbul in 1395 (1975).]
These books did not help much but rather increased the Wahhabis' resentment against Muslims and excited Muhammad ibn Sa'ud to attack Muslims and augment the bloodshed. He belonged to the Bani Hanifa tribe, so was a descendant of a stupid race that believed in the prophethood of Musailamat al-Kadhdhab. Muhammad ibn Sa'ud died in 1178 (1765), and his son 'Abd al-'Aziz succeeded him. 'Abd al-'Aziz was assassinated, stabbed in the abdomen by a Shiite, in the Dar'iyya Mosque in 1217 (1830). Then, his son Sa'ud ibn 'Abd al-'Aziz became the chief of the Wahhabis. All three strove very hard, as if competing with one another, to shed Muslim blood in order to deceive the Arabs and to disseminate Wahhabism.
The Wahhabis say that Ibn 'Abd al-Wahhab disseminated his thoughts in order to attain sincerity in his belief in"Sharif Ghalib fled from fear! And the Ta'ifians do not have the power to resist you! They sent me to communicate that they will surrender the fortress, and they ask you to forgive them. I like the Wahhabis. Come back! You have shed much blood! It is not right to go back
without capturing Ta'if. I swear that the Ta'ifians will immediately surrender the fortress. They will accept whatever you want." It was Sharif Ghalib Effendi's fault that Ta'if was lost in vain. If he had stayed in Ta'if, Muslims would not have suffered that doom. Since "Traitors are cowards," the Wahhabis did not believe that the Ta'ifians would surrender readily. But, seeing the flag of truce on the fortress, they sent an envoy to the fortress to investigate the situation. The Ta'ifians, pulled the envoy up to the fortress with a rope. "Gather all your goods here and surrender if you want to save your lives," said the envoy. All their possessions were gathered with the effort of a Muslim named Ibrahim. "This is not enough!" said the envoy, "We cannot forgive you for this much. You should bring more!" He gave them a notebook and said, "List the names of those who do not give! The men are free to go wherever they wish. The women and children will be put in chains." Although they begged him to be a little bit softer, he increased his aggression and harshness. Ibrahim, unable to be patient any more, hit him on the chest with a stone and killed him. During this confusion, the Wahhabis attacked the fortress, thus they escaped from being hit by cannon balls and bullets. They broke the gates and entered the fortress. They killed every woman, man and child they saw, cutting even the babies in cradles. The streets turned into floods of blood. They raided the houses and plundered everywhere, attacking outrageously and madly till sunset. They could not capture the stone houses in the eastern part of the fortress, so they besieged and put those houses under a shower of bullets. a Wahhabite scoundrel shouted: "We forgive you! You may go wherever you want with your wives and children," but they did not yield. Meanwhile, the Wahhabis gathered the people, who had set out to migrate, on a hill and encircled those pure Muslim families, who had grown up amid fondling and affection and most of whom were women and children, and held them to die of hunger and thirst for twelve days, and tortured them by slandering, stoning and cudgeling. The
Wahhabis called them one by one and beat them and said, "Tell us where you hid your possessions!" and howled, "Your day of death is coming!" to those who begged for mercy.
Ibn Shakban, after pressing the stone houses violently for twelve days and being unable to make them yield, promised that those who would come out of the houses and give up arms would be forgiven. Muslims believed him and came out, but, with their hands tied behind their backs, they were drawn by Ibn Shakban to the hill where the other Muslims were encircled. Three hundred and sixty-seven men, together with women and children, were put to the sword on the hill (rahmat-Allahi 'alaihim ajmain). They made animals trample on the bodies of the martyrs and left them unburied to be eaten by beasts and birds of prey for sixteen days. They plundered Muslims' houses and gathered all they took into a big heap in front of the gateway of the fortress and sent one fifth of the goods and the money they collected to Sa'ud, sharing the remainder among them. The traitors and torrential rains swept away uncountable money and invaluable goods, and there remained little, only forty thousand gold rials, in the hands of Ahl as-Sunnat; ten thousand rials were distributed to the women and children, and the goods were sold very cheaply.
The Wahhabis tore up the copies of the Qur'an al-karim and books of tafsir, hadith and other Islamic books they took from libraries, masjids and houses, and threw them down on the ground. They made sandals from the gold-gilded leather covers of the Qur'an copies and other books and wore them on their filthy feet. There were ayats and other sacred writings on those leather covers. The leaves of those valuable books thrown around were so numerous that there was no space to step in the streets of Ta'if. Although Ibn Shakban had ordered the looters not to tear up the copies of the Qur'an al-karim, the Wahhabite bandits, who were gathered from the deserts for looting and who did not know the Qur'an al-karim, tore up all the copies they found and stamped on
them. Only three copies of the Qur'an al-karim and one copy of the Sahih of al-Bukhari were saved from plunder in the big town of
a mujiza: The weather was calm during the plunder of Ta'if. There was no wind. a storm broke out after the bandits went away, and the wind lifted up all the leaves of the Qur'an al-karim and Islamic books and swept them away. Soon there was no piece of paper left on the ground. Nobody knew where they were taken.
Under the hot sun, the corpses of the martyrs decayed on the hill in sixteen days. The atmosphere became fetid. Muslims begged, wept and lamented in front of Ibn Shakban to permit them to bury their dead relatives. At last he agreed, and they dug two big hollows, put all the decayed corpses of their fathers, grandfathers, relatives and children into the hollows and covered them with soil. There was no corpse that could be recognized; some of them were only one half or one fourth of a body, for other parts were scattered around by birds and beasts of prey. They were permitted to collect and bury these pieces of flesh because the bad smell bothered the Wahhabis, too. Muslims searched all around and collected and buried them, too, in the two hollows.
It was also for the purpose of insulting and taking revenge on the dead Muslims that the bandits kept the martyrs unburied until they decayed. But, as said in a couplet.
'It will bring ascent, do not grieve that you have fallen,
A building is not restored before it turns to a ruin.'
The status of martyrs (rahmat-Allahi 'alaihim ajmain) in Allah's esteem increases when their corpses are left unburied to decay and to be prey for birds and beasts.
The bandits completely ruined the shrines of as-Sahabat al-kiram, awliya' and 'ulama' after putting the Muslims of Ta'if to the sword and dividing up the loot and the money. When they attempted to dig a grave with a view to take out and burn the corpse of Hadrat 'Abdullah ibn 'Abbas, who was one of our Prophet's most beloved companions, they were frightened by the pleasant scent that came out when the first pickaxe hit the ground.
They said, "There is a great Satan in this grave. We should blow it up with dynamite instead of losing time by digging." Although they put much powder and tried hard, the powder misfired and they went away in astonishment. The grave was left level with the ground for a few years. Later, Sayyid Yasin Effendi put a very nice sarcophagus on it and protected that blessed grave from being forgotten.
The bandits also tried to dig up the graves of Sayyid 'Abd al-Hadi Effendi and many other awliya', but they were prevented by a karama at each grave. Facing extraordinary difficulties in carrying out this vile intention of theirs, they gave it up.
'Uthman al-Mudayiqi and Ibn Shakban also ordered that the mosques and madrasas should be demolished together with the shrines. Yasin Effendi, a great scholar of Ahl as-Sunnat, said, "Why do you want to demolish mosques, which are built for the purpose of performing salat in congregation? If you want to ruin this mosque because the grave of 'Abdullah ibn 'Abbas (radi-Allahu 'anhuma) is here, I tell you, his grave is in the shrine outside the big mosque. Therefore, it is not necessary to demolish the mosque." 'Uthman al-Mudayiqi and Ibn Shakban could not make any rejoinder. But, Matu, a zindiq among them, made a ridiculous statement: "Anything doubtful should be annihilated." Then, Yasin Effendi asked, "Is there anything doubtful about mosques?" and the demagogue was silent. After a long silence, 'Uthman al-Budayiqi said, "I do not agree with either of you," and ordered, "Do not touch the mosque, but demolish the shrine!"
Although the rascals also attacked
would kill those who would visit graves or go to Medina to entreat in front of Rasulullah's shrine. Fourteen days later, they assaulted upon
Sharif Ghalib Effendi returned to
The bandits captured Medina after
Ayyub Sabree Pasha (rahimah-Allahu ta'ala) reported in the first volume of his book Mirat al-Haramain, which was published in 1301 A.H. (1883), the tortures inflicted upon the Meccan Muslims as follows:
"The tortures done to the Muslims in the blessed city of
"The chief of the bandits, Sa'ud, frequently sent letters of threat to the amir of the Meccans, Sharif Ghalib Effendi.
Although Sa'ud had laid siege to
"Sa'ud responded and went to
"Sa'ud attacked
"Although Sharif 'Abd al-Muin Effendi (rahmat-Allahi 'alaih) tried to be friendly with the Wahhabis in order to protect the Meccan Muslims against massacre and torture, the ferocious Wahhabis increased the severity of torture and pillage day by day. Seeing it was impossible to get along with them in peace, he sent a message to Sharif Ghalib Effendi saying that Sa'ud was in Mecca with his soldiers encamped at the Mu'alla Square and that it would be possible to capture Sa'ud if he assaulted them with a small number of soldiers.
"Upon the message, Sharif Ghalib Effendi took some distinguished soldiers with the governor of
" 'Uthman al-Mudayiqi gathered the ignorant, savage villagers of the
who love us, and we can defeat them when the Egyptian and Damascene pilgrims come.' Sharif Ghalib Effendi had said, 'I could have done it before, but it is impossible now,' confessing his former mistake. He did not want to surrender, either, but the Meccans said, 'Oh Amir! Your blessed ancestor Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), too, made agreement with his enemies. You, too, please agree with the enemy and relieve us of this trouble. You will be following our master Rasulullah's sunnat by doing so. Because, Rasulullah had sent Hadrat 'Uthman [from Khudaibiya] to the Quraish tribe in
"After the capitulation, Sa'ud ibn 'Abd al-'Aziz entered
"This behavior of Sharif Ghalib Effendi made Sa'ud get more ferocious, and he increased the torture. He tortured and killed most of the 'ulama' of Ahl as-Sunnat and prominent and rich people of
shouted, 'Accept Sa'ud's religion! Shelter under his vast shadow!' in markets, bazars and streets. He forced Muslims to accept Muhammad ibn 'Abd al-Wahhab's religion. The number of the faithful people who could protect their true faith and correct madhhab decreased greatly, as it was in the deserts.
"Sharif Ghalib Effendi, seeing the dismal situation and apprehending that Islam would be annihilated also in the Hijaz and the blessed cities as it had in the Arabian deserts, sent a message to Sa'ud, saying, 'You cannot resist the Ottoman army that will be sent from Istanbul if you stay in Mecca after the season of the pilgrimage. You will be captured and killed. Do not stay in
"During this period of tyranny and torture, Sa'ud ibn 'Abd al-'Aziz asked an alim of Ahl as-Sunnat, 'Is Hadrat Muhammad ('alaihi 's-salam) alive in his grave? Or is he dead like every dead person as we believe he is?' The alim said, 'He is alive with a life which we cannot comprehend.' Sa'ud asked him this question because he expected such an answer on account of which he would easily torture him to death. 'Then, show us that the Prophet is alive in his grave so that we may believe you. It will be understood that you are obstinate in refusing my religion if you answer incongruously, and I will kill you,' said Sa'ud. 'I shall not try to convince you by showing something unrelated to the subject. Let's go to al-Madinat al-Munawwara together and stand in front of the Muwajahat as-Saada (Mazar-E-Rasool, S.A.W.S.). I shall greet him. If he returns my greeting, you will see that our master Rasulullah is alive in his blessed grave and that he hears and answers those who greet him. If we get no answer to my greeting, it will be understood that I am a liar. Then you may punish me in any way you wish,' answered the alim of Ahl as-Sunnat. Sa'ud got very angry at this answer but let him go, for he would have become a disbeliever or polytheist according to his own beliefs if he
had done as the alim proposed. He was stupefied for he was not learned enough to make any rejoinder to this answer. He set the alim free so that he might not be disreputed. However, he ordered one soldier to kill him and to immediately let him know when he was killed. But the Wahhabi soldier, by the Grace of Allah, could not find an opportunity to attain his goal. This terrible news reached the ear of that mujahid scholar, who then migrated away from
"Sa'ud sent an assassin after the mujahid when he heard of his departure. The assassin traveled day and night, thinking that he would kill one belonging to Ahl as-sunnat and win much thawab. He caught up with the mujahid but saw that he had died a normal death shortly before he reached him. He tethered the mujahid's camel to a tree and went to a well for water. When he returned, he found that the corpse was gone and only the camel was there.
Sa'ud ibn 'Abd al-'Aziz appointed 'Uthman al-Mudayiqi to be the governor of
"Meanwhile, the news came that a caravan of Damascene pilgrims was coming towards
"The news that the Damascene caravan was prevented from carrying out the pilgrimage spread as a terrible shock among the Muslim world. Meccan Muslims wept and lamented for they thought that they, too, were forbidden to got to 'Arafat. The following day they were given permission to go to 'Arafat, but were forbidden to go on mahfas or camel-palanquins. Everybody, even judges and 'ulama', went to 'Arafat on donkey or camel. Instead of the Qadi of
"Sa'ud dismissed the Qadi of
them sit on the felt on the floor. He told them to pay homage to Sa'ud. These 'alims clasped hands saying, 'La ilaha illa'llah wahdahu la Sharika lah,' in accord with the Wahhabite belief and sat down on the floor again. Sa'ud laughed and said, 'I command you and the pilgrims
of the Damascene caravan to Salih ibn Salih's care. Salih is one of my good men. I trust him. I permit you to go to
"Sa'ud stayed in
'Abd al-'Aziz ibn 'Abd ar-Rahman (Of Sa’udi dynasty) attacked Medina many times. He even bombed Rasulullah's (sall-Allahu ta'ala 'alaihi wa sallam) blessed shrine in an attack in 1926 but, fortunately, could not capture the city. This news was reported in the papers of Sa'at in
The Muslims of
"The recent news that
From there onward Rulers of
O Allah! Lead us to Straight path; Path of those whom Thou hath favoured; Not the path of those who earned Thine wrath and went astray.---Aameen,Summa Aameen.
