Roots of terrorism. Part 2
Forgiveness through Intercessors
It is proved even from the Wahabis' books that the Terrorism was ushered (announced, showed) in, was introduced to Islam by the Wahabis. Abdul Wahab writes in his own book ‘Khashful Shobhat’ that those who believe Prophets of God (peace be upon him and his progeny), the Apostles and the angels as the source of intercession to God for them; and they are to be granted pardon through them, such kind of people are liable to be slain, they must be killed. According to his verdict, the Christians who consider Jesus as their benefactor and the Muslims who consider the Holy Prophet (peace be upon him and his progeny) their saviour (Shafi) both are subject to be slain or killed.
Through this verdict he has created a place for terrorism in Islam, and he got this ill-founded belief from his own master, Ibne Tamia. Abdul Wahab further created a great intensity (force) in this idea though the belief is utterly illogical (senseless), unreasonable and against religion.
The Holy Quran makes it abundantly clear that there is no force opt (select) to be applied in religion, (Quran says La Iqra fedeen), and that is, everybody is free to choose any beliefs whatsoever he likes.
There are many verses from the Holy Quran which prove that the Apostle of God the Prophets and the Saints (Aulia) can act as saviours to the sinning community.
In the Surah Ambiya, (Quranic chapter) verse number 28
"He knows what is before them and what is behind them, and they do not intercede except for him whom He approves, and for fear of Him they tremble."
And it is clearly indicated that those who are the beloved of God, who, through their noble deeds, have won the credence (belief) of God can work as saviours.
In the Surah Baqarah verse number 255
"Who is he that can intercede with Him but by his permission?"
It is said that there are certain stalwart, (strong, valiant) persons or big personalities who with the permission of God can act as saviours.
In the third verse of Surah Yunis,
"There is no intercessor except after His permission"
It is mentioned that there are also certain persons who are beloved of God and with permission of God can recommend for the sinners.
In the 87th verse of Surah Maryam,
"They shall not control intercession, save he who has made a covenant with the Beneficent God."
It is said that from whom God has taken the pledge (promise, oath) they enjoy position to recommend the sinner to God.
In Surah Taha, the verse number 109,
"On that day shall no intercession avail except of him whom the beneficent God allows and whose word He is pleased with?"
It is declared that God would listen to those people whom God has permitted and God is willing to listen to the recommendation of those whom He Himself has permitted already.
In Surah Saba, (Chapter Sheba) verse 23
"And intercession will not avail aught with Him save of him whom He permits."
It is also revealed that God has permitted certain people for the recommendation when they may.
In the verses of Surah Najm verse 26,
"And how many an angel is there in the heaven whose intercession does not avail at all except after God has given permission to which He pleases and choose."
There is a case study for the recommendation of the angels. There are certain numbers of angels who have been blessed by God, and God is so pleased that He has given them the path to recommend case of sinners to Him.
In the 79th verse of Surah Bani Israel,
"And during a part of the night, pray Tahajjud (mid-night prayers) beyond what is incumbent (resting on something) on you; maybe your Lord will raise you to a position of great glory."
According to the clarification of this verse God has blessed the Holy Prophet (peace be upon him and his progeny) and who has been raised to the statues of Maqam-e-Mahmood.
The interpreters who have explained these Holy verses have written in their respective Explanatory (Tafseer), for instance, in the explanatory Kashaf, Zamakshari explains that Maqam-e-Mahmood means the Holy Prophet (peace be upon him and his progeny) is in position to recommend his people for the blessing of God. In the Tafseer-e Durral-Mansur, Suyoti has also harked, attended upon the same line by giving the same explanation of the phrase Maqam-e-Mahmood that the Prophet of God (peace be upon him and his progeny) is permitted by God to recommend his community.
Intercession of Prophets and Holy Saints
In Surah Zoha verse 4 and 5
"And surely what comes after is better for you than that which has gone before"
"And soon will your Lord will give you so that you shall be well pleased."
In these verses, God promises the Holy Prophet (peace be upon him and his progeny) to give him such things that he will become very much satisfied.
In ‘Tafseer-e-Durral Mansur’, it is written that on the Day of Judgment the Prophet (peace be upon him and his progeny) will be permitted to intercede (recommend) the sinners of his Ummah (followers) will to be pardoned by God.
Ahmad Hambal is the Imam of Hambalis who has also written in his book ‘Musnad’ that the Prophet of God (peace be upon him and his progeny) has said that he has been given five things and out of those five one thing is ‘intercession’ (recommen- dation) of the Sinners to God.
In books ‘Sunnan Tirmizi’ and ‘Sunnan Darmee’ the Holy Prophet (peace be upon him and his progeny) is quoted having said that on the Day of Resurrection it will be HE who will intercede (recommend) the sinners to God.
In ‘Musnad Ahmad Hambal’ the Holy Prophet has said that he spent the whole night in praying God to bestow upon him the right of interceding (recommending) his ill-doing people on the Day of Judgment, and God the almighty accepted his supplication.
In spite of a big volume of traditions and verses of the Holy Quran Wahabis proclaim (declare) that anyone having the belief of intercession (recommend ation) to God is likely to be killed. Certainly, such people who entertain this kind of false thing do not have any solid grounds upon which they can base their version. Even they do not have any solitary (secluded) tradition from the Holy Prophet (peace be upon him and his progeny) to prove their claim and also they cannot present any verse from the Holy Quran. So it is a perceptible (visible, apparent) and clearly visible form of Terrorism. There are many other references as well to be cited (quoted) in this connection, regarding inter- cession.
In Sahih Muslim, there is a Tradition of the Holy Prophet (peace be upon him and his progeny) that if in a certain funeral forty people offer the funeral prayers, then that deceased, (dead) person is blessed from God.
In Sahih Tirmizi, it is narrated by a source Anas bin Malik that once he requested the Holy Prophet (peace be upon him and his progeny) to intercede (recommend) him on the Day of Judgment. The Holy Prophet (peace be upon him and his progeny) promised him affirmatively.
The Wahabi Scholars and preachers (Ulemas) take the support from those verses of the Holy Quran, which are about idols, in which it is clearly said that the idols can’t intercede (recommend) you to God.
In Surah Yunis verse 18,
"And they worship beside God what can neither harm them nor profit them and they say: These are our intercessors with God."
It has been clearly mentioned that these idols neither can give you benefit nor can inflict any trouble on you and cannot intercede you to God.
Visiting the grave of the Prophet (peace be upon him and his progeny)
The intensity (the force) of the Wahabis can be estimated by the following belief.
According to Ibne Tamia traveling to any other place other than the three Mosques, Masjid-e-Nabavi (The Prophet's Mosque in Madina), Masjid-e-Haram (Mosque around the House of God Mecca) and Masjidul Aqsa (The Mosque in Jerusalem, the first Islamic Qibla) is not justifiable. It means going to visit any other mosque is not been allowed, that is to say that only three mosques are to be visited by the Wahabis and the rest were prohibited for them, no other place people could go to visit. Whereas, the Holy Quran says, ‘Oh man you are free to move about on the land of Allah’. Therefore, not only this belief of Wahabis is empty logic and empty intelligence but the whole school of thought.
On the other hand, the Holy Quran has, on number of occasions. It invited the humankind to think, considering things. Only when people started visiting some Holy place, it was Abdul Wahab who rose against the people and started demolishing (destroying) the Holy places and in this way he thwarted (outwitted, blocked) people from going to visit the Holy places. Thus, he terrorised people and it was marked as the beginning of a religious terrorism.
Ibne Tamia, originator of this belief, has been severely criticized by the Ulemas of Islam, who had flayed (skinned) him, proved him wrong. As from Taqiuddin Subki Shafi who died in 756 Hijri and clearly many other Ulemas and scholars who will nowhere be considered as narrow-minded persons that they may forbid the people from visiting the Holy places.
All the students of history and researchers who are particularly interested are bound to pay visits to different places in order to seek knowledge and explore new horizons (limits, boundaries) hidden from them.
The Wahabis not only forbid the womenfolk to go to the cemeteries to visit the graves, but they are of the views that only three Mosques are the place of visitation and journey. Moreover, they stop them from going to any other place.
Before Ibne Tamia, there is no written record in history that any Alim or any scholar has issued any such verdict. Amazingly, Ibne Tamia forbade the people to visit the tomb or Mausoleum of the Prophet Hazrat Mohammad (peace be upon him and his progeny). Prior to Ibne Tamia the other scholars have emphatically urged the people to go to visit the Prophet’ tomb (peace be upon him and his progeny); and there has been no restrictions laid upon them in this regard.
As Imam Ghazali, who was a great scholar, died in 505 Hijri? He said regarding the visit of the Prophet (peace be upon him and his progeny) tomb or Mausoleum that the Prophet (peace be upon him and his progeny) said that if anyone having sound finance, sound position and sound health, fails to visit my tomb or Mausoleum then he is disloyal to me (he has done injustice to me, he has grieved me). Gazali has stated this in his book ‘Hayatul Uloom’ along with many other Traditions of the Holy Prophet (peace be upon him and his progeny).
Further, Qazi Ayyaz Maliki, who died in 544 Hijri, he has written that going to the Mausoleum of the Prophet (peace be upon him and his progeny), is Sunnat (tradition). In short, all the religious scholars have consensus of opinion about it. Ibnil Haj Mohammad Abdali Kerwani Maliki , who died in 738; Considered and gave due weight to visiting the Prophet’s (peace be upon him and his progeny) Mausoleum. Ibne Hajjar Hatamee Makki Shafahee , who died in 973 Hijri? He has cited many logical arguments that the Holy places must be visited and there is no prohibition about it. It is only Ibne Tamia who is an anti; he does not approve it; he gives his disapprobation; he does not agree to this point.
Journey to Religious Places
By studying and scanning the standing view points of the Wahabis you must have Reckoned (guessed, supposed) up their temperament (nature) personalities their disposition, their likes, their dislikes, their ways, and the way they behave.
This is their belief as we have already referred to that if you have to travel you better go only to these three Mosques and you cannot go on traverse for anything else, this is preposterous, it is not possible at all in this world.
Practically, man travels for trade sometimes person goes out to inquire about the health of certain patient, for which the Holy Prophet (peace be upon him and his progeny) has stressed upon repeatedly. The Prophet of God (peace be upon him and his progeny) also has said one must be very compassionate (merciful, pitiful) one must feel compunction (remorse, sorrow) and in this way you can be kind to your kith and kin, relatives, and your near and dear. The Prophet (peace be upon him and his progeny) also advises that if your relatives may be living at a long distance to traverse, you have to go, you have to cover a long distance but you must go to see your relatives.
There are many Holy verses in the Quran, which indicate and persuade us to go to the ruined castles of the Kings of the past, who once reigned over the world, so that you may get or you may attain an astonishment (to be surprised) out of the scene that how wonderful the Kings were! Now, what status they have?
According to the Wahabis’ belief there is no scope or room for debate or dialogue in Islam. The Wahabis fabricate a false belief and use their money and all their means and sources to propagate and get it strengthened. When the belief is put into practice or translated into action and it eventually leads to terrorism.
Ibne Tamia, the real teacher of Abdul Wahab, has very strongly condemned and has very strongly prohibited people from going to visit the Holy Shrine of the Holy Prophet (peace be upon him and his progeny). However, the Holy verses of the Surah Nisa verse 64,
"And We did not send any apostles, but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of God and the Apostle had (also) asked forgiveness for them, they would have found God Oft-returning (to mercy), Merciful."
Clearly tells us that if we have been sinful, must go to our Prophet (peace be upon him and his progeny) and beg pardon for the misdeeds we have perpetrated (committed, perfor-med).
There is argument available in the book ‘Wafa ul Wafa’, after the sad, death (demise) of the Holy Prophet (peace be upon him and his progeny). A person came to Medina and he read out the same verse of Surah Nisa thus acknowledged himself a sinful person and begged to the Prophet of Islam (peace be upon him and his progeny) for interceding (recommending) him to God so that he may be blessed. In this way, Darrul Katni wrote in Sunan and in Babul Mawageet further stated that Abdullah ibne Umar quoted the Prophet (peace be upon him and his progeny) having said, "Whosoever will come to my mausoleum is entitled to my intercession (recommendation) to be blessed by God.” In Mojam-e-Kabeer, Tabrani has written, Ghazali has stated in Ahyaul Uloom, it is quoted from Abdullah Ibne Umar that the Holy Prophet has said, “Whosoever will come to my mausoleum is entitled to receive recommendation from me and I shall stand for his Intercession on the Day of Judgment.
Darrul Katni also has written in ‘Sunnan’ that the Prophet (peace be upon him and his progeny) has said one who does Pilgrimage (Ziarat) to my tomb, it amounts to as if he has seen me during the days when I lived, it amounts to as if he has met me in my life time.
Of course, there are many other Traditions from the Holy Prophet (peace be upon him and his progeny) available on the issue.
Imam Malik asked Mansoor Dawanekey not to talk more vociferously and loudly near the mausoleum of the Holy Prophet (peace be upon him and his progeny) because the Quran. In Surah Hujjarat verse 2,
"O!You who believe! Do not raise your voices of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds become null while you do not perceive."
It has directed people not to raise their voice against the voice of the Holy Prophet (peace be upon him and his progeny). Mansoor inquired from Malik, whether, while praying, should he turn his face towards the mausoleum of the Prophet (peace be upon him and his progeny) or to the Ka’aba (House of God). Imam Malik answered, ‘why do you turn your face from the Prophet (peace be upon him and his progeny), the Prophet (peace be upon him and his progeny) is your means, source; the Prophet is your saviour and bridge between God and the man. Turn your face towards the mausoleum of the Prophet (peace be upon him and his progeny) and ask for his intercession, recommendation’ and the Imam Malik recited the verse of Surah Nis’a. This abundantly proves that the belief of Ibne Tamia and Abdul Wahab are divergent (deviators) and different as compared to belief of the rest of the Ulemas and scholars of Islam.
It is been historically proved that the companions (Ashab) of the Holy Prophet (peace be upon him and his progeny) used to go to visit the Mausoleum of the Holy Prophet (peace be upon him and his progeny). Like Hazrat Bilal, who was the prayer Caller (Muezzin) and a companion of the Holy Prophet (peace be upon him and his progeny), would come to the tomb of the Holy Prophet (peace be upon him and his progeny). The account of the visit of Hazrat Bilal has been recorded by Ibne Asakir in ‘Muktasar Tareeq Damascus’ and in another book ‘Tahzeeb Al-Kamal’ also the incident of Hazrat Bilal has been quoted.
Another scholar, Sobki, in his book Shafa ul Sakam, has given an account of a king, Umar ibne Abdul Aziz, who used to send the people by providing them money and urging them to visit the Tomb of the Prophet (peace be upon him and his progeny) and requested them to convey his Salaams and compliments to the Holy Prophet (peace be upon him and his progeny). The writer (The author) Waqedee has written in Futoh-e-Sham that when the king came to Medina, he accosted (addressed) Kabul Ahbar and asked this gentleman to come along with him so that they might go to the tomb to receive benefits. Therefore, all the Ulemas and the scholars agree upon and have got a consensus (opinion) on going to visit the mausoleum of the Holy Prophet (peace be upon him and his progeny), which is one ounce of merit.
In the beginning of the 8th Hijri Ibne Tamia propounded and propagated a new belief based on a false Tradition attributed to the Holy Prophet (peace be upon him and his progeny) that one can travel to only three Mosques, which are Masjidul Nabi, Masjidul Haram and Masjidul Aqsa.
To be continued...