(A refutation of Muhammad ibn Abd al-Wahhab's book Kashfush Shubuhat)
Dedicated to the fond memories of our Shaykh Hadratul Allama Shah Sufi Sayyid Abu Ja'far Muhammad Shehabuddin Khaled al-Qadiri al-Chishti (Rahmatullaahi alaiyh)
Part 1
Bismillaahir Rahmaanir Raheem
Nahmaduhu wa nusalli a'laa Rasuulihil Kareem
Amma ba'ad
In this tract we will discuss the aberrant ideologies of Muhammad ibn Abd al-Wahhab who instigated the Wahhabi movement with the help of the British in the Arabian peninsula. He hailed from the Najd region, about which our Prophet (peace be upon him) foretold,"Allaahumma baarik lanaa fii Shaaminaa; Allaahumma baarik lanaa fii Yamaninaa"; meaning "O Allah, bestow (your) blessings on Syria and on Yemen"; the blessed companions present there implored, "Qaluu wa fii Najdinaa?" meaning, "O Apostle of Allah, pray for our Najd region, too!" The Prophet of Islam again prayed for Syria and Yemen, while his companions requested for the second time. He then made the same prayer for the third time and finally said, "Hunaakaz-zalaazilu wal-fitanu wa bihaa yatlu'u qarnush-shaiytaan"; meaning "Therein exist many earthquakes and mischief/sedition/disorder/harm, and from there will rise the horn of Satan/devil."
The above-quoted words of our Prophet (peace be upon him) have come true. Muhammad ibn Abd al-Wahhab's so-called reforms in the Islamic religion have precipitated great divide among Muslims and have put them on the path to eternal perdition. His followers, however, try to deceive people by misinterpreting the above-quoted Hadith (saying of the Prophet). They say that Najd is in Iraq and the Apostle of Allah was referring to Iraqis. Islamic savants have refuted this claim. Kindly see the article 'Puncturing the Devil's Dream about the Hadiths of Najd and Tamim' at http//www.masud.co.uk/ISLAM/misc/najd.htm; the Wahhabi claim is, in fact, yet another devilish deception in order to distort the Hadith mentioned above.
Muhammad ibn Abd al-Wahhab wrote a book titled 'Kashfush Shubuhat' (Allaying of Doubt). One Abdul Matin Salafi translated it from Arabic into Bengali, giving it the title 'Shongshoy Niroshon', and it was published by Al-Hadith Printing and Publishing House in 1980. We obtained a copy of the book in 1983 and wrote a refutation in Bengali, styling it 'Wahhabider Shongshoy Niroshon' (Allaying of Doubt in Wahhabi Minds), which was published the same year. The second print came out in the year 1996. Kashfush Shubuhat is full of heretical beliefs and it castigates the Awliya (saints in Islam) and the pious Islamic dervishes and savants. We will take each of Ibn Abd al-Wahhab's heretical statements separately and refute it with Islamic evidences, Insha'Allah (Allah willing)!
Heretical statement -1
Muhammad ibn Abd al-Wahhab says on pages 1-2 of his book Kashfush Shubuhat, "And the last Prophet is Hadrat Muhammad (Sallallaahu alaiyhi wa sallam/peace be upon him) who brought down the statues of those people (Uddu, Suwa, Yaghus, Ya'uk and Nasr) in pieces. Allah sent his Apostle among such a people who worshiped their Lord (i.e. Allah), gave in charity, and performed dhikr (remembrance) of Allah in abundance. But they took some bad people and things as intermediaries between themselves and their Lord, Allahu ta'ala. They used to say, 'We seek Allah's closeness with their mediation and intercession'. The intermediaries they chose were Malaik (angels), I'sa (i.e. Jesus alaiyhis-salaam/peace be upon him) and his mother Maryam (Mary), and also the pious votaries of Allah."
Rebuttal
The above statement is a distortion of the truth, because Arabia was engulfed in the darkness of 'Dark Era' when our Prophet was sent there. Anyone, who has studied the Islamic history well, will testify to this fact. The statue-worshiping disbelievers of Mecca neither worshiped Allah, nor did they perform Hajj (pilgrimage in Islam), and gave in charity, and remembered Allah in their prayers at all times. It was absolute anarchy reigning supreme in Arabia. People committed murders and looted others' properties, committed adulteries and fornication, and buried their daughters alive! Their acts were deemed sinful not only in our Prophet's Sharia (Divine Commandment), but also in the Commandments of preceding prophets. Can a votary of Allah, who prays and performs pilgrimage and remembrance of Allah, commit such act/deeds? Certainly not! The Meccan disbelievers had actually forgotten Allah. Their affirmative statements regarding the unity/oneness of Allah as quoted in the Koran is in fact an expression of sarcasm or ridicule or mockery. We shall prove this point in due time or course. But before that we need to shed some light on the misinterpretation of some Koranic verses (ayah) by Ibn Abd al-Wahhab. In order to draw a similitude between Sunni Muslims, the true followers of the Prophet (peace be upon him), and the pagan Arabs of Mecca, he has tried to prove that the pagan Arabs believed in Tawhid-i Rabubiyyah (The Creator's oneness). Let's analyze the Koranic verses he has put forth to prove his point:
Koranic verses 1 & 2
Allah says in Surah (Chapter) Yunus, ayah (verse) 31, "(O Prophet), Say: Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs? They will soon say, 'Allah'. Say: Will ye not then show piety (to Him)?" In the second verse Allah declares, "(O Prophet), Say: Who is the Lord of the seven heavens, and the Lord of the Throne (of glory) Supreme? They will say, '(they belong) to Allah'. Say: Will ye not then be filled with awe? Say: Who is it in whose hands is the governance of all things, - who protects (all), but is not protected (of any)? (Say) if ye know. They will say, '(It belongs) to Allah'. Say: Then how are you deluded?" (Surah Mu'minun, ayahs 84-9, Yusuf Ali's translation).
Heretical statement - 2
Muhammad ibn Abd al-Wahhab, on page 5 of his book, makes an inference following the above-quoted two Koranic verses, "The Prophet did not include the pagan Arabs in the community of Muslims believing in the Tawhid-i Rabubiyyah i.e. Creator's oneness, to which he was calling people, despite the fact that they (the pagans) had accepted the Creator's attributes."
Rebuttal
Dear readers, what the Wahhabi chief says here is simply not true. The pagan Arabs didn't believe in Allah's attributes, because the Almighty says in the 33rd ayah of the Surah Yunus after the quoted 31st, "Thus is the Word of thy Lord proved true against those who rebel: Verily they will not believe." In the thirty-sixth ayah of the same Surah, He further says, "But most of them follow nothing but fancy: truly fancy can be of no avail against Truth." In the Surah Mu'minun, following the said ayahs 84-9, Allahu ta'ala says on ayah 90, "We have sent them the Truth: But they indeed practice falsehood!" (Yusuf Ali's translation). Hence, it is crystal-clear that the pagan Arabs did not bear testimony as regards Allah's unity/oneness; rather, their words quoted in the Koran were, actually, a mockery. We can now understand the evil intention of Ibn Abd al-Wahhab for producing the two ayahs above. He wanted to prove that the pagan Arabs of Mecca believed in the 'Wahdaniyyat' i.e. oneness of Allah just like the Sunnis do, and then, wanted to draw a similarity between the Sunnite tradition of recourse to intermediaries (waseela, tawassul etc.) and the disbelief of the pagan Arabs in order to castigate the Sunnite belief. However, the truth is, the pagan Arabs didn't believe in the oneness of Allah. Moreover, the statues of deities or things, as per their statement quoted in the Koran, were idols of worship, and not intermediaries.
According to Muhammad ibn Abd al-Wahhab, the Prophet of Islam did not accept the disbelievers of Mecca as Muslims due to their disbelief in I'badat, that is, worshiping. This is also a false claim, since the Islamic savants have unanimously declared that A'mal or deeds (practicing of one's faith) were not inclusive in core beliefs. Thus, the person who believes in all matters required in Islamic I'tiqad or faith, but is unable to practice his faith owing to laziness and/or some other reason, is not a disbeliever, but a sinner. On the other hand, if s/he professes her/his faith, and believes wholeheartedly, the Kalimat-i Shahadah i.e. basic article of Islamic faith - 'La ilaha Illallahu Muhammadur Rasulullah', meaning 'There is no God except Allah, Muhammad (swallallaahu alaihi wa sallam/peace be upon him) is His Apostle' - then no doubt can be cast on her/his faith. In a Hadith, quoted by Imam Muslim, our Prophet has said that any Muslim who calls another Muslim a disbeliever without any valid reasons (Islamic evidences), shall turn into a disbeliever him/herself. Therefore, we should have friendly attitude towards Muslim brothers and sisters, and should not bear enmity towards them. (For further information kindly refer to the Online book 'Advice for the Muslim' - 'Iman does not include ibadat' chapter, at http//www.hakikatkitabevi.com)
Heretical statement - 3
Ibn Abd al-Wahhab says on page 52 of his book 'Kashfush Shubuhat', "The intention with which these ignoramuses (he is referring to the Sunnis) are producing all such evidences is to prove that anyone who professes the article of faith 'La ilaha illallaah' cannot be called a disbeliever; on the contrary, they cannot be executed in view of whatever they do or commit. These ignorant polytheists (meaning Sunnis) should be told that it is widely known that the Apostle of Allah has fought against the Yahud/Israelis and has taken them prisoners, even though they professed the basic article of faith - 'La ilaha illallaah'."
Rebuttal
Actually, the Apostle of Allah fought with the Yahud to establish the latter part of the Kalimat al-Tawhid - 'Muhammadur Rasulullah'. The Israelis didn't believe in it and started plotting against him and that was why our Prophet (peace be upon him) had to fight them. We reiterate that when a Muslim utters the Kalimat al-Tawhid and verbally says 'I am a Muslim', no one should then call him/her a disbeliever. If the converted Muslim doesn't perform a'mal (prayers and good deeds), he will become a sinner, yet he will not be a disbeliever; in this case, he should be shown how to perform a'mal. Muhammad ibn Abd al-Wahhab, by calling the true believers (meaning Sunnis) polytheists and non-believers, has indeed transgressed and strayed from the right path of Islam. According to the Hadith quoted above, he himself has become a disbeliever!
Koranic verse number -3
Allahu ta'ala says, "And that the mosques are only for Allah, so worship none with Allah". (Surah Jinn, ayah 18, as translated in Imam Ahmad Reza Khan's Tafseer-i Kanz al-Eemaan)
Koranic verse number - 4
Allah declares, "For Him (Allah) (alone) is prayer in truth: Any others that they call upon (that is, pray to) besides Him hear them no more...." (Surah Ra'd, ayah 14)
Muhammad ibn Abd al-Wahhab has tried to prove that it is polytheism (shirk) to ask for spiritual help (Istimdad-i Ruhaniyy/Istigatha) from the Anbiya (Apostles of Allah) and the Awliya al-Kiram (saints and dervishes in Islam) by producing the two ayahs mentioned above. However, seeking spiritual help is altogether a different matter from Du'a (prayer). The Arabic word 'Du'a' referred to in the two Koranic ayahs means worshiping and praying to Allah. To prove our point, let's quote ayahs 18 and 19 of the said Surah Jinn in their entirety; Allah says, "Wa annal masaajida lillaahi falaa tad'uu' ma'allaahi ahadaa - wa annahu lammaa qaama a'bdullaahi yad'uuhu kaaduu yakuunuuna a'laiyhi libadaa", meaning "And that the mosques are only for Allah: So worship none with Allah; Yet when the Devotee (Apostle) of Allah stands forth to pray to Him, they (Jinns) just make round him a dense crowd." The context for this Revelation was that our Prophet (peace be upon him) regularly prayed inside the holy Ka'ba (mosque) at Mecca. It is noteworthy in the ayah that the Apostle of Allah stood (qamaa) in the Du'a. Hence, it is crystal-clear that the Arabic word Du'a quoted in the ayah means salaat/namaaz/ritual prayers, because one has to stand for ritual prayers. These ayahs do not negate the validity of tawassul or recourse to intermediaries by the Sunnis, as these are all revealed for Mecca's pagan Arab disbelievers.
Heretical statement - 4
Ibn Abd al-Wahhab says on pages 6-7 of his book, "All Nazaar-Niyaaz i.e. gift/sacrifices are dedicated for Allah alone; .........The (verbal) affirming of Tawhid-i Rabubiyyah by the pagan Arabs of Mecca did not make them believers in Islam, and their seeking help from angels, Anbiya (prophets) and Awliya (Sufi-dervishes) for intercession with Allah and for attaining His closeness was tantamount to such a grave sin that their lives and properties became halal (permitted for confiscation) to the Muslims."
Rebuttal
Yes, in the haqiqiyy or real sense, all nazaar-niyaaz are for Allah, just as all that exists on the Earth and in the Heavens belong to Him, and Him alone. Henceforth, nazaar-mannat should be dedicated to Him in the real sense. But this does not mean that we cannot send gifts and sacrificial animals to the mazaar or dargah i.e. shrines of Muslim saints and dervishes for feeding the poor and presenting the thawab (rewards) to the souls of the revered saints. We shall discuss this issue in the second part of this tract, Allah willing.
Muhammad ibn Abd al-Wahhab has castigated the Sunni Muslims in his above statement by saying that they are like the pagan Arabs of Mecca for seeking mediation of the Prophets and dervishes and their lives and properties have, thus, become halal (lawful) for Muwahhidin i.e. believers of one Allah. This is probably why the Wahhabi marauders perpetrated the most heinous crimes on the inhabitants of Mecca and Medina in 1221 year of the Hegira. Our Prophet (peace be upon him) said, as related in authentic books of Hadith, ''Whosoever, without any valid reason (of Sharia), kills his fellow Muslim (brother), shall become a disbeliever." One can draw his/her own conclusions about the Wahhabi chief's statement in the light of the Hadith quoted above.
Heretical statement - 5
In the opinion of Muhammad ibn Abd al-Wahhab, the pagan Arabs understood the meaning of the Kalima (basic article of faith); and the prophets did not feel it necessary to impart to them the knowledge that Allah is the 'Creator' and the 'Sustenance-giver' and the 'Ruler of the Heavens and the Earth'! He quotes an ayah:
Koranic verse number 5
Allah says in Surah Swad, ayah 5, "Has he (the Prophet) made the gods (all) into one God? Truly this is a wonderful thing!"
Muhammad ibn Abd al-Wahhab then says, "The ignorant pagan Arabs understood the meaning of the Kalima even; whereas, how astonishing is the fact that the people currently proclaiming themselves to be the followers of Islam (meaning Sunnis) do not understand it. .......These people think that mere verbal affirmation of the Kalima is enough, and there is no need for believing it wholeheartedly.........Therefore, what benefit is there in those people with Muslim names from whom the pagan Arabs understood the Kalima better?" (Kashfush Shubuhat, page 9)
Rebuttal
In order to interpret the above ayah, we have to read the previous ayah of the same Surah; Allah says in Surah Swad, ayah 4: "So they wonder that a Warner (the Prophet) has come to them from among themselves! And the unbelievers say, 'This is a sorcerer telling lies'!" Thus, it is absolutely clear that the exclamatory words of the pagan Arabs of Mecca were in fact sarcastic, and not an affirmation of their faith in the oneness of Allah. Who said that? The Koran, of course! In the Surah Furqan, ayah 41, Allah says, "Wa idhaa ra'awuka i'yyattakhidhunaka illaa huzuwa", meaning "(O Prophet), when they see thee, they treat thee no otherwise than in mockery." Muhammad ibn Abd al-Wahhab has misinterpreted the Koran and has distorted it. In a Hadith the Apostle of Allah said, "Whosoever distorts the Koran and explains it according to his own understanding, shall find his abode in hell (in the here-after)!"
Verbal affirmation of the Kalima solely is not enough, one has to believe wholeheartedly that Allah is one and that Muhammad (sallallaahu alaihi wa sallam) is His Apostle. Afterwards, one has to believe in all the principles of Islam as required by the religion. These teachings have been passed on to us by the early Muslims (Mutaqaddimuun) and their successors, the latter Muslims (Muta'khiruun), who came after the Prophet and his blessed companions. When the Wahhabi marauders invaded Mecca and Medina in 1221 hegira, the Sunni Islamic savants of the blessed city of Mecca unanimously issued a fatwa (religious edict) entitled 'Saiful Jabbar', in which they proved with Islamic evidences, the heresies of Ibn Abd al-Wahhab and his followers. The Kalimat al-Tawhid is not only about the Ilah or Creator, Allah, but also about His Apostle. One may turn into a renegade, if one doesn't believe in him (the Apostle). Henceforth, the people who utter disrespectful words towards the Prophet (peace be upon him) lose their Iman i.e. faith. Ibn Abd al-Wahhab has conceded, "A person will turn into a disbeliever outright, even if he utters a single word of disbelief; no excuses from him will be accepted even though he utters it in a state of ignorance" (Kashfush Shubuhat, page 11). Then it is for sure that the impudent Wahhabi and Salafi, Mawdoodi and Tableeghi, who have uttered disrespectful and abusive words for our Prophet will turn apostates. Allah says in the Surah Baqara, verses 161-2, "Those who reject Faith, and die rejecting, on them is Allah's curse, and the curse of angels, and all mankind; they will abide therein, their penalty will not be lightened, nor will respite be their (lot)" (Yusuf Ali's translation).
Heretical statement - 6
Muhammad ibn Abd al-Wahhab says on page 11 of his book, Kashfush Shubuhat, "It should be especially mentioned here about the Koranic account of an event regarding Prophet Musa (Moses); in that episode the people of Hadrat Musa (alaihis-Salaam), despite being honest and knowledgeable and talented, told him, 'O Moses! fashion for us a god like unto the gods they have' (Surah A'raf, verse 138)."
Rebuttal
Dear readers, look how Ibn Abd al-Wahhab has misinterpreted the Koran by not disclosing the ayah in its entirety; Allah says, "Qaala innakum qawmun tajhaluun", meaning "Moses said: Surely ye are a people without knowledge" (Surah A'raf, verse 139). We Sunnis hereby accept the Almighty's testimony regarding the matter. The Israelis were really an ignorant nation at the time of Moses. Muhammad ibn Abd al-Wahhab has in fact contradicted the divine revelation by stating that the Israelis were knowledgeable and talented. Thus, he has turned into an apostate as per his own inference quoted earlier. It may be noted here that he has brought a similar type of allegation against the blessed companions of our Prophet (peace be upon him), who according to him, requested the Apostle of Allah for 'Dhat-i Anwat' i.e. an idol for worshiping. This is a fabrication and distortion of historical facts, because the blessed companions never asked for idols.
Heretical statement -7
Ibn Abd al-Wahhab says, "Some of the polytheists (he means the Sunnis), for example, refer to the Koranic ayah (Surah Yunus, 62) that states, 'Behold! verily on the friends (Awliya) of Allah there is no fear, nor shall they grieve'; They (the Sunnis) also say: 'The issue of intercession is certainly valid'; and 'The Prophets have an exalted station in Allah's esteem" (Kashfush Shubuhat, pages 17-8). "Say in response (he is telling Wahhabi preachers): Allah has stated in His Book (the Koran) that those who have crooked minds turn to the Mu'tashabih or ambiguous ayahs, that is, verses with hidden meanings, and reject the Muhkam or explicit ayahs of command" (Ibid, page 18). He says in page 20 of his book, "They (the Sunnis) say: 'We are sinners and the pious votaries of Allah have a special station with Him; that's why we seek Allah's mercy with their mediation." At this point Ibn Abd al-Wahhab refers to two ayahs of the Koran:
Koranic verse number 6
Allah quotes the words of the pagan Arabs in Surah Yunus, ayah 18, "These are our intercessors with Allah!"
Koranic verse number 7
Allah says in Surah Bani Israil, ayah 57, "Those whom they call upon (that is, pray to) do desire (for themselves) means of access to their Lord, even those who are nearest; they hope for His mercy and fear His wrath; for the wrath of thy Lord is something to heed of."
Ibn Abd al-Wahhab, after quoting the two verses of the Koran, infers, "The people with whom our Prophet fought actually accepted the faith that you (i.e. Sunni) are professing (meaning, the exalted station of Allah's votaries), and they too affirmed that the statues didn't have ta'thir i.e. effect on matter/affair/incidents (in other words, these couldn't work miracles). The pagan Arabs sought intercession from these statues for worldly matters and redemption in the hereafter." (Kashfush Shubuhat, page 20)
Rebuttal
The Awliya or friends of Allah have nothing to fear, as it is clear from the testimony of the said ayah 62 of Surah Yunus. They do have a special station (maqaam) of reverence in Allah's esteem. They are the representatives of our Prophet (peace be upon him) and they will also intercede for the people. And what can we, the common Muslims, say about the magnanimity of the Prophets of Allah? Their power or authority to intercede is absolutely true! The Muhkamat or explicitly revealed ayahs of the Koran bear testimony to this fact! Actually, the deniers of their interceding powers use the Ayat-i Mutashabihat (ambiguous verses of the Koran that have hidden, underlying meanings) for hoodwinking the Muslims. May we ask, is the issue of intercession a falsehood? Ibn-i Abd al-Wahhab is trying to prove it that way! Otherwise, he wouldn't have brought the matter of Muhkam and Mutashabih ayahs up here. And how is it that the Prophets and the Awliya have nothing to fear, if they didn't have a special station with Allah? Ibn Abd al-Wahhab has denied this fact, too. Now we will analyze the two ayahs - Surah Yunus 18 and Surah Isra'il 57 - that the Wahhabi chief has provided as his documents. The ayah of Surah Yunus in its entirety reads, "They serve, besides Allah, things that hurt them not, nor profit them, and they say: 'These are our intercessors with Allah'. Say: 'Do ye indeed inform Allah of something He knows not, in the heavens or on earth? - Glory to Him! And far is He above the partners they ascribe (to Him)'!"
Dear readers, see how cunning the Wahhabi chief is in concealing the main part of the ayah; the verse tells us what the disbelievers claimed as intercession was actually not intercession, but Du'a or I'badat (worshiping of idols). We have already proved that Du'a means worship. Now it is clear that Allah knew what the pagan Arabs were informing, and as such, He couldn't find any similarity between His permitted Shafa'at (intercession) and the so-called 'Shafa'at' claimed by the pagan Arabs. These words of the pagan Arabs as quoted in the Koran, were meant to mock the Prophet and the Islamic practice of seeking Shafa'at. Ibn Abd al-Wahhab has tactfully denied Shafa'at by producing this ayah. The truth, however, could not be suppressed. The ayah he puts forth proves him wrong!
In order to understand ayah 57 of Surah Isra'il, we have to read the preceding ayah of the same Surah. Allah declares, "(O Prophet), say: Call on those (meaning, Du'a/worship those) - besides Him - whom ye fancy; they have neither the power to remove your troubles from you, nor to change them" (as translated by Yusuf Ali). This ayah, like the others, elucidates that the pagan Arabs were worshiping many things/idols. Worshiping and seeking intercession, however, are two different things altogether! An intelligent and wise person will easily understand this difference. But since the ignorant ones might be duped into believing it, we have deemed it necessary to write a refutation of Ibn Abd al-Wahhab's book.
Ibn Abd al-Wahhab's statement - "..and they (pagan Arabs) too affirmed that the statues didn't have ta'thir/tasarruf i.e. effect on matter/affair/incidents (in other words, these couldn't work miracles)" - runs counter to the Koranic revelation absolutely. If his words were true, Allah wouldn't have said that the statues didn't have any power to save the pagan Arabs from trouble. There are so many similar ayahs in the Koran that if the pagan Arabs had believed in the matter, Allah wouldn't have revealed those repeatedly. Ibn Abd al-Wahhab has tried to distort history here. Allah states in Surah Furqaan, ayahs 3-4, "Yet have they taken besides Him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection. But the disbelievers say: 'Naught is this (the Koran) but a lie, which he (the Prophet) has forged'." Since the Koran has testified that the idols worshiped by the disbelievers were unable to create and that Allah was the sole Creator, they alleged that the Book was a forgery, a lie. Thus, it is now proved beyond the shadow of any doubt that Muhammad ibn Abd al-Wahhab's claim that the pagan Arabs believed in Allah is totally baseless and also that he has interpreted the Koran wrongly. According to a Hadith, any person who gives the Koran wrong meanings will go to Hell.
Heretical statement - 8
Muhammad ibn Abd al-Wahhab, on page 24 of his book Kashfush Shubuhat, writes, "If he (meaning, Sunni) says: 'The pagan Arabs sought help from the statues; but I bear witness that Allah is the sole Giver of all beneficial things and He is also the Possessor of Wrath and the One who controls everything in the World of Creations; I ask from no one else except Him. And the pious ones have nothing to do in this matter. I, however, have recourse to them so that they might intercede for me with Allah'. (O Mu'wahhid i.e. believer in One Allah)! Recite the holy verse from Allah's Book to him (meaning Sunni)". Ibn Abd al-Wahhab then goes on to quote a part of the 3rd ayah of Surah Zumar.
Koranic verse - 8
We will quote the whole of the 3rd ayah of Surah Zumar in order to expose the truth to our readers. Allah says, "Is it not to Allah that sincere devotion is due? But those who take for protectors others than Allah say: 'We only serve (i.e. worship) them in order that they may bring us nearer to Allah'. Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful." (As translated by Yusuf Ali)
Rebuttal
Glory be to Allah Almighty! The ayah, when read in its entirety, tells us that the pagan Arabs were actually worshiping their statues all the while they were claiming that these would intercede for them with the Lord. Allah also reiterates in the Koranic verse that the pagan Arabs were liars. Hence, it is yet again proved that the words of the disbelievers were nothing but a ridicule - a mockery. These ayahs of the Koran do not negate the Sunni Muslims' recourse to the Awliya al-Kiraam, since the issue of Waseela (intermediaries) is a part of the Islamic faith. It is supported by sound documents. We will produce these evidences in the 2nd part of our tract.
Heretical statement - 9
Ibn Abd al-Wahhab expresses his own opinion about Shafa'at (intercession) in page 27 of his book Kashfush Shubuhat, ".....Rather, the Prophet is the intercessor whose shafa'at would be accepted (on the Day of Judgement). I, too, desire his intercession (with the Lord). But Allah says in the Koran, Surah Zumar, ayah 44, Qul lillaahi shafa'atu jamee'a, meaning 'Say: To Allah belongs (the right to grant) intercession'." The Wahhabi chief then goes on to quote ayah 255 of Surah Baqara, where Allah says, Man dhalladhii yashfa'u i'ndahuu illaa bi idhni-hii, meaning "Who is there can intercede in His presence except as He permitteth?" Ibn Abd al-Wahhab says, "The Prophet will not intercede for anyone as long as Allah does not grant permission (for the seeker)." At this point, the Wahhabi chief refers to the Koran, Surah Anbiya'a, ayah 28:
Koranic verse - 9
Allah says, Ya'lamu maa baiyna ayidi-hiim wa maa khalfa-hum wa laa yashfa'uuna illaa limanirtadaa wa hum-min khashyatihii mushfiquun, meaning "Allah knows what is before them (the Prophets), and what is behind them, and they offer no intercession except for those who are acceptable, and they (intercessors and intercession-seekers) stand in awe and reverence of His (glory)." (As translated by Yusuf Ali)
Rebuttal
In the above ayah the intercession of our Prophet (peace be upon him) has been glorified even further. The non-believers cannot be termed as 'acceptable' or 'people who have been able to please Allah'. On the contrary, 'acceptable' people are the ones who have affirmed verbally the Kalimah (basic article of Islamic faith) and have become practicing Muslims. What we are saying is every Prophet (alaiyhis-salaam) will intercede for his own people/Ummah; because the Ummah have become 'acceptable' at that point when they accepted his Apostleship. The ayah elucidates that there is no intercession for people outside of this community. Hence, to become a devout one of the Ummah, we have to obey our Prophet (peace be upon him) absolutely. Whether we can fulfill all our obligations as regards the A'mal/practicing of our religion is of secondary consideration when compared to fulfilling the requirements of the Islamic faith, that is, the Kalimat. This is called the Eemaan in Islamic lexicon. In a Sahih Hadith, the Prophet of Islam said that he would intercede for anyone who possessed Eemaan as much as the size of a mustard-seed. Thus, we can infer that dearth in A'mal/practice, if any, would be complemented with the Shafa'ah.
The power of Shafa'ah (intercession) on Judgement Day has already been granted to our beloved Prophet (peace be upon him). In fact, Allah has revealed in other ayahs of the Koran that the main Shafa'ah would be under His Apostle's control (Kindly refer to Surah Zukhruf, ayah 86 and similar ayahs). Now if, running counter to this scenario, Allah summons on the Day of Judgement the Shafa'ah of His Apostle for each and every individual standing in the dock and waiting to be judged, then the whole thing becomes a laughing matter. Who else can say this except an ignoramus! A follower of the Mawdoodi Jama'at in Bangladesh came up with an even more ludicrous idea. He said that Shafa'ah meant our Prophet's making Du'a (i.e. praying) for the Ummah, and that accepting or rejecting his Du'a is in Allah's Discretion! If this was the case, then the Apostle of Allah could have made such prayers in his worldly lifetime by saying - "O Allah! Exempt my Ummah from the punishments of Judgement Day!" Actually, Allah will enhance the Prophet's power of intercession on that day. He will show the disbelievers in our Prophet's Shafa'ah by pointing to their eyes what Shafa'ah really is and what a grief it is to be left out of its shade! Because, in a Sahih Hadith it is stated that the disbelievers in Shafa'ah would be denied its favors.
The said ayah 28 of Surah Anbiyaa does not negate the Prophet's principal power of Shafa'ah, since it has shed light on a special aspect of this power in question. The focus is on who are 'acceptable' and who are not. And our Prophet knows this matter fully, because he is the 'witness to the truth' (Surah Zukhruf, ayah 86). Neither will he intercede for anyone outside of the Ummah, nor will he do the same for the apostates and renegades. How can Shafa'at-i Kubraa (intercession on a large scale), presented to him by Allah, be an exalted station on Judgement day, if Allah has to show him who he might intercede for? Muhammad ibn Abd al-Wahhab makes a farce of it by trying to explain it according to his own understanding. We shall discuss about Shafa'ah in the second part of this tract.
Heretical statement - 10
Muhammad ibn Abd al-Wahhab, in his book Kashfush Shubuhat, pages 29-30, says, ".....It is now clear to you (Wahhabi) that all the keys to intercession are in Allah's possession, therefore, you (Wahhabi) should seek intercession from Him alone and also pray: 'O Allah! Do not deny me the intercession of the Prophet. Make him an intercessor for me instead'. You may make other prayers like this, which are in accordance with the Sunnah." He further says, "If he (Sunni) claims that the power of intercession has been granted to the Prophet by Allah and that is why he is seeking it from him, tell him (Sunni) that Allah has granted the power of intercession to the Prophet alright, but has also forbidden all (Sunni) to seek it from him. Allah has declared in the Koran, Surah Jinn, ayah 18, 'And the mosques are only for Allah, so worship none with Allah'." (The translation of the Koranic verse is from Imam Ahmad Reza Khan's Tafseer-i Kanz al-Eemaan)
Rebuttal
According to the Sunni faith, Muslims should ask for Shafa'ah from the Prophet (peace be upon him), as he has been granted the power of intercession. Moreover, the above ayah of Surah Jinn does not negate such requests, because the Arabic word 'Du'a' used in the ayah means 'worshiping', and not intercession. Allah has prohibited worshiping of beings other than Him in the said ayah. As a matter of fact, nowhere in the Koran has Shafa'at of the pious ones been prohibited by Allah Almighty! On the contrary, there are lots of instances that prove intercession as valid in the Sharia. We'll produce the ayahs later in this tract.
Heretical statement - 11
The Wahhabi chief in his book Kashfush Shubuhat, page 32, says, "If he (Sunni) argues that Shirk (polytheism) means worshiping idols and they (Sunnis) are not worshiping any of those, then ask him: 'What does Shirk mean'? And if he replies by saying that it means to invoke idols made of wood and stones or make recourse to shrines (of the Anbiya and Awliya) for fulfillment of wishes or necessities, and towards this end sacrifice animals for them (the pious ones) and also say that they would serve as intermediaries for attaining the closeness of Allah and that the Almighty would, by His Grace, save Muslims from all types of danger and calamity, then tell him (Sunni) that he has spoken the truth; and this is what they (Sunnis) are doing in front of stones and shrines (of Muslim saints)."
Rebuttal
In order to make the points pungent, the Wahhabi chief has put forth his own dogmas through the mouth of the Sunnis. A Sunni Muslim, however, does not answer questions in such a silly manner. He knows very well the difference between the Arabic terms 'Du'a' and 'Istiyana'. We will provide answers to the above questions in such a manner that is expected of an erudite Sunni. We will not answer in the fashion Ibn Abd al-Wahhab expects him to answer. It should also be noted that the Wahhabi chief has termed visiting and revering Mazaars (shrines) of Buzuurgane Deen (Sufi/dervishes) and also observing Urs (religious functions commemorating the anniversary of Sufi/dervishes' re-uniting with Allah in the hereafter) as Shirk (polytheism) that is tantamount to worshiping of idols.
Heretical statement - 12
Muhammad ibn Abd al-Wahhab quotes ayah 62 of Surah Yunus - Alaa inna awliyaa-Allaahi la khawufun a'laiyhim wa la-hum yahzanuun, meaning "Behold! verily on the friends of Allah there is no fear, nor shall they grieve", and then writes, "You (Wahhabi) tell him (Sunni): Yes, this is absolutely true; but they are not to be worshiped for this reason. We are only denying the worshiping of other beings with Allah, which is polytheism. Otherwise, it is obligatory to love and respect the Awliya (friends of Allah) and follow them, and also accept/recognize their Karaamat i.e. power of working miracles." (Kashfush Shubuhat, page 36)
Glory be to Allah! The Wahhabi chief shows respect to the Awliya al-Kiraam in the above quote; but what does he say on page 40 of his book Kashfush Shubuhat? Let's listen: "People of earlier times (meaning, Dark Age) used to invoke with Allah such persons who were near and dear ones of Allah Almighty - they were the Prophets or saint/friends of the Lord or angels. Besides, they may have worshiped such trees or stones that were obedient to Allah; in no way were these disobedient to Him. But people of our time (meaning, Sunnis) invoke with Allah, and ask for help from such people who are the worst transgressors of the established code of morality; those who make recourse to these immoral people reveal their immoral practices themselves; among these immoral behaviors are adultery and fornication, stealing and skipping ritual prayers, which are sins." On page 37 of the book, the Wahhabi chief also says, "The sins of the people (meaning, pagan Arabs) of early times were less than those of the ones (meaning, Sunnis) of our time."
Rebuttal
We all know the story of the wolf that put on a sheep's fleece in order to deceive the flock of sheep. Ibn Abd al-Wahhab in one place of his book says that he loves the Awliya al-Kiraam (Sufi/dervishes) and believes in their Karaamat (power of working miracles), while in another he says they are the 'worst transgressors of the established code of morality'. The Wahhabi chief has indeed castigated the Sufi/dervishes who are the most revered personalities in the eyes of the Sunnis. The Karaamat of the Sufi/dervishes is a Divine power which cannot be judged with the human intellect. Science cannot help the human mind to grasp their Kashf and Shuhuud (Divine vision). Persons who claim to 'believe' in the Karaamat of the Awliya al-Kiraam, should know well that the Sufi/dervishes can help the people, and fulfill their needs with Divine power, and also can see with Divine vision what we ordinary humans are unable to see. Those who claim they have 'faith' in the Awliya should also know that any impudent behavior from them towards the Sufi/dervishes would result in Allah's Wrath falling on them. We, the Sunnis, truly believe in the Awliya al-Kiraam and respect them, too; we do not hold any wrong beliefs about them, as alleged by the so-called 'believers' in the Awliya. Believing in the above-mentioned Divine powers of the Sufi/dervishes is not polytheism, it is Eemaan, rather.
Gawthul A'zam Hadrat Abd al-Qadir Gilaaniyy (may Allah be pleased with him) said that if any followers of his Tareeqat (Sufi discipline/way) ask for help in times of danger or peril, he would protect them from that. The Awliya i.e. Sufi/dervishes are in the same spiritual state whether they be in their worldly lives or in their lives beyond this world; meaning they can work Karaamat/miracles everywhere. The Karaamat of Ashaab-i Kahaf (companions of the cave) is narrated in the Koran. Of course, the Real Owner of all Karaamat or miracles is Allah. However, in a Majazi sense, that is, metaphorically, the Sufi/dervishes can be said to be owners of Karaamat. This state of the Awliya is A'tayiy, meaning granted by Allah. If it were not true, then Shaykh Abd al-Qadir Gilaaniyy (Rahmatullaahi alaiyh) would have become a non-Muslim for uttering the above-quoted words (Allah forbid)! Many among the Sufi/dervishes have uttered such words as Karaamat, Hadrat Bayizid Bistamiyy (Rahmatullaahi alaiyh) and Hadrat Mansur Hallaj (Rahmatullaahi alaiyh) to name a few. Hadrat Ali (Karramallaahu wajhahu), the 4th caliph, said, Anaa yadullaah, meaning 'I am the Hand of Allah'. Does Muhammad ibn Abd al-Wahhab want to call them 'disbelievers' and 'polytheists' too? He has already called them 'the worst transgressors of the established code of morality.' According to the Hadith-i Qudsi narrated by al-Bukhariyy, the person who castigates and calumniates the Awliya is, virtually, in a state of war with Allah. He cannot win this war! Another funny aspect is the effort of the Wahhabi chief to measure Shirk (polytheism); as if it were a commodity that could be weighed! Polytheism is polytheism, an unpardonable sin. Allah will not forgive it. Then, why try to measure it? Yes, there is a point, and that is to take a fling at the Sunnis! It won't help, though. It will turn one into a renegade, because, in Surah Tawba, ayah 79, Allah says, "Those who slander such of the Believers as give themselves freely to (deeds of) charity, as well as such as can find nothing to give except the fruits of their labor, - and throw ridicule on them, - Allah will throw back their ridicule on them; and they shall have a grievous penalty." The ayah elucidates that the apostates who are impudent towards the pious Sufi/dervishes shall burn in hell!
Heretical statement - 13
The Wahhabi chief, in his book Kashfush Shubuhat, page 47, has conceded finally, "The people who were called Kafir, that is, disbelievers during the Dark Age, were called as such for their disbelief in the Prophet (peace be upon him) and in the Koran, and also in the Resurrection, apart from taking partners with Allah (polytheism)."
Rebuttal
Ibn Abd al-Wahhab has at last hit the bottom line. His above statement contradicts whatever he has said throughout his rubbish of a book. How can the pagan Arabs of Mecca disbelieve in the Koran, if they knew Allah as the 'Creator', the 'Sustenance-Giver' etc? And how could the 'believers' in Tawhid-i Rabubiyyat commit polytheism? These are self-contradictory words of the Wahhabi chief. We have rebutted his statements with Islamic evidences above. Now we will produce the documents that prove the validity of the Sunnite traditions like Waseela (Tawassul), seeking of intercession and spiritual help from the pious ones of Allah, visiting their Mazaars (shrines) and being respectful during the visit, observing Urs etc Insha'Allah!
Part - 2
Validity of Sunnite Traditions
1. Tawassul (Mediation)
Imam Taqiyy al-Deen al-Subkiyy (Allah's mercy be upon him), as quoted in Allama Yusuf Nabhaniyy's book 'Shawaahid al-Haqq', said, "There are two forms of Tawassul of Rasulullaah/Apostle of Allah (swallallaahu alaiyhi wa sallam): The first one is to ask from Allah for the sake of his high status and Baraka (blessedness). One of the following terms Tawassul, Istighatha and Tashaffu' is used when praying in this manner. All of them mean the same. He who prays by expressing one of these terms asks from Allah by making the Prophet (peace be upon him) an intermediary (between him and Allah). He asks from, prays to, Allah through the Prophet (peace be upon him). In worldly affairs as well, Allah immediately grants the thing that is asked from Him through an intermediary whom He loves very much. The second form of Tawassul of the Prophet (peace be upon him) is to ask him to pray to Allah so that one may fulfill one's wish, for the Prophet (peace be upon him) is alive (in a spiritual/isthmus life) in his Rawdah Shareef (blessed shrine) and can understand what is asked from him and can also ask for it from Allah. And in the Hereafter too, he will be asked to intercede, and he will intercede, and his intercession will be accepted." As the Awliya al-Kiraam/Sufi-dervishes are the inheritors of the Prophet (peace be upon him), therefore, the above two forms will also be applicable for them.
Islamic Evidence - 1
Allah, in Surah Ma'ida, ayah 35 of the Koran, says, Ya ayyuhaalladheena aamanuut-taqullaaha waabtaghuu ilaiyhil waseelah, meaning "O Believers! Fear Allah and seek the means of approach to Him." Hadrat Muftiyy Abdus-Salaam I'saapuriyy (Rahmatullaahi alaiyh) in his book 'Subuulus-Salaam' (Paths of Peace) wrote, "Allah has commanded the believers to abstain from sins and perform good deeds by becoming a Muttaqiyy (Allah-fearing person). He has then commanded them to seek a Waseela (means) for approaching Him. Therefore, the term Waseela signifies 'someone' or 'something' other than (Islamic) faith and piety. It refers to the Prophet (peace be upon him), or his Nayeb i.e. representatives, meaning the Awliyaa-i Kiraam (Sufi-dervishes). After the Prophet's wisaal (reuniting with Allah in the hereafter), his representatives, that is, the Awliyaa-i Kiraam and Mursheed-i Kaamil are the Waseela or Guides of peace in this world and in the hereafter for every believer." (Muftiyy I'saapuriyy passed away in 1984. He was a khalifa of Gawthul A'zam Hadrat Shah Sufi Ghulaamur Rahmaan al-Qadiriyy Rahmatullaahi alaiyh, a great Sufi of Maizbhandar Darbar Shareef in Chittagong, Bangladesh)
Sufi Abd al-Hakim Arwasi of Turkey in this regard wrote in his booklet Rabita-i Shareefa, "That the waseela is Rasulullaah (sall-Allaahu alaiyhi wa sallam) is made known in the Divine Command in the 31st ayah of Surah Al-i Imraan: (In the name of Allah, the most gracious and the most merciful) - In-kuntum tuhibbuuna-Allaaha faat-tabi'uuniyy yuhbibkumu-Allaahu, meaning 'If you love Allah, adapt yourselves to me (Prophet)! Allah will love you'. Everyone who claims to be a Muslim should believe in this ayah. The Hadith - Al 'ulamaau warasatul anbiyaa - meaning 'Ulama are the inheritors of prophets', shows that Awliya-i Kiraam (Sufi-dervishes) are waseelas, too. It is impossible to obey the Koranic command 'adapt yourselves' without loving." (Readers may refer to my online article Waseela at http://kazisaifuddinhossain.weebly.com/waseela-intermediaries/waseela-intermediaries)
Islamic Evidence - 2
Allah, in the Koran, Surah Nisaa, ayah 64, says, Wa lau annahum idh-zwalamuu anfusahum ja'uuka fastaghfarullaaha wastaghfara lahumur-rasuulu lawajadullaaha tawwaabar-raheema, meaning "If they (Muslims) had only, when they were unjust to themselves (i.e. after committing sin), come to thee (the Prophet) and asked Allah's forgiveness, and the Apostle had asked forgiveness for them, they would have found Allah indeed oft-returning, most merciful."
It transpires from the above ayah that Allah has commanded the Muslims to make a waseela of the Prophet (peace be upon him) while asking for His forgiveness of their sins. The Ashaab-i Kiraam (blessed companions of the Prophet) attained the closeness of the Almighty in this manner. This method of Du'a (prayer) hasn't been rescinded in the Koran, and henceforth, it will be valid till the end of the world and beyond. This is the waseela (means) for salvation (Najaat). In this context we will narrate a Hadith of our Prophet (peace be upon him), which was related by Hadrat Umar (may Allah be pleased with him): The Apostle of Allah said, "When Adam (alaiyhis-salaam) ate the fruit (from the forbidden tree), he prayed to the Almighty: 'O my Lord (Rabb)! Forgive me for the sake of Muhammad (swallallaahu alaiyhi wa sallam)'. And Allah said, 'I have not created him yet. How do you know him? Adam (alaiyhis-salaam) said, 'O my Lord! When Thou created me and gave me Thine soul, I looked up and saw the phrase La ilaaha illallaahu Muhammadun Rasulullaah written on the skirts of the 'Arsh (Throne). Thou would only write the name of Thine most beloved by Thine Name. Considering this, I knew that Thou loved him very much'. Upon this Allah said, 'O Adam, you tell the truth. Of Mine creatures, he is the one I love most; so I have forgiven you for his sake. If Muhammad (alaiyhis-salaam) had not existed, I would not have created you'." (Quoted in Imam Baiyhakiyy's Dalaiyl and Alusi's Ghaliyya; also in the online English book 'The Sunni Path', page 82, at www.hakikatkitabevi.com)
Imam Ibn Hajar Makki in this regard said, "The (religious) tradition or rite ordained by Allah for seeking the mediation of the Prophet (peace be upon him) during his worldly life hasn't been rescinded by Him. It is valid till now and will remain so till the Day of Resurrection." (Majmu'a-i Fatawa-i 'Isaapuriyy)
(End of Blog 1)
