Roots of terrorism. Part 3


Graves above the level of the Ground, Dead are not even spared

There is another belief of Wahabis, which is anti religion, anti Islam, anti-intelligence anti-Christianity. The belief of the Wahabis is that if the grave is slightly raised above the surface of the land then it must be demolished and leveled to the ground. It can be evenly discerned (discrimi- nated) that the Terrorism of the Wahabi is not only for the living people who are targeted but it is extended to the dead who also face the music at the hands of the Wahabis.

They depend on false and weak traditions and just ignore the famous and authentic (genuine) traditions of the Holy Prophet (peace be upon him and his progeny). Moreover, they elucidate (explain) traditions in an erroneous (incorrect, untrue), fashion as in Sahih Muslim, Kitab Al Janaez.

That Hazrat Ali (peace be upon him) has once remarked that I order you and the order I received from the Prophet (peace be upon him and his progeny) that any photograph, which is without soul must be destroyed and scratched (taken away) and if any grave is slightly raised from the surface of the land must be demolished. The narrators of this tradition are frequently mistaken persons. One of the narrators Waqi, according to Ahmad Hambal, who is considered to be the great master in the art of Traditions, has been mistaken in narrating 500 Traditions of the Holy Prophet (peace be upon him and his progeny). This has been copied down in the book named ‘Tahzib Al-Tahzib" by Ibne Hajjar Askalani as well.  Another narrator is Sufiyani Syri about him Ibne Hajjar has written that this man too is not just in narrating the Traditions of the Holy Prophet (peace be upon him and his progeny).  The third narrator is Abu Wail, whose real name is Shakki ibne Salma Assadi Kufi this man was busy fighting against Hazrat Ali (peace be upon him). So how can he be an honest narrator of Hazrat Ali (peace be upon him)? The fourth narrator Abul Haya Assadi, his real name is Hayan ibne Haseen has not been quoted Tirmizi at all. According to Tirmizi this man is not an acceptable and a reliable narrator.

In addition, this tradition attributed to the Holy Prophet (peace be upon him and his progeny) is in no way complying (adhering, according) with the Holy Quran and the human mind (wisdom) that if a photograph is the property of someone else means belongs to someone else then who you are to destroy it? If you do, this is an open act of terrorism. Or if a grave belongs to a leader of a particular sect and raising graves above the surface is allowed and justified before the sect then what kind of right do you have to demolish the grave?

The Christians and the Muslims alike make their graves slightly higher, above the ground. If the Wahabis come into power at a place where such graves exist then they will definitely destroy all the graves as they did in the past.

 It is a historical fact that they demolished the great tomb of the beloved daughter of the Holy Prophet (peace be upon him and his progeny) and leveled the grave to the ground against the will and belief of millions of Muslims who believe that the graves should be raised high.

Masoodi  who died in 345 Hijri, he has made a mention regarding the graves of the leader of Muslims in the book ‘Murawij Al-Zahab’, for instance the grave of Hazrat Hassan (peace be upon him), the grave of Ali Ibne Hussain (peace be upon him), the grave of Mohammad Ibne Ali (peace be upon him), and the grave of Jaffar ibne Mohammad (peace be upon him). Ibne Jabeer , a renowned (famous) tourist, in 614 Hijri made his affluence (riches, wealth) by raising the tomb on the graves of the leader of Muslims in Jana’atul Baqi. But as soon as the Wahabis came into power, they showed the great act of terrorism by demolishing the tomb and the graves as well.

It is a fact that throughout the world the ancient historical legacies (heritage) are always preserved irrespective of religion of the legacy.  But Wahabis enforcing their beliefs obliterated (effaced) all heritage even the graves that were related to the Prophet (peace be upon him and his progeny) and his progeny. So that people may not go to visit those mausoleums and graves of those stalwart personages (rank, distinction) renowned and famous people. Though, the entire historical legacies belong to all people.

Taliban in Bomeyyan (town in Afghanistan) destroyed it. In the same centuries old statues that were available there.  They are fanatically or madly, wildly or zealously regardless of all the historical and ancient things, taking just one unauthentic (unreal) tradition of the Holy Prophet (peace be upon him and his progeny) narrated by ignoble (mean, dishonourable) and very ill famed people.

There is a version from the Holy Quran regarding raising the walls. It is mentioned in Surah Nur, verse 36, "In houses which God has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evening."  In the same way in Surah Zukhruf, verse 33, "And were it not that all people had been a single nation, we would certainly have assigned to those who disbelieve in the Beneficent God (to make) of silver the roofs of their houses and the stairs by which they ascend." That God has permitted and allowed to raise the structure of certain houses higher. Moreover, elegancy (beauty, polite- ness) of Ashabul Kahf is also available in the Holy Quran that a Mosque was raised over them and in this way their status was elevated and raised.  Since there is no scope for debate or dialogue in the principles, jurisdiction (Fiqha) of Wahabiat they turn to be rigid and get their ideas enforced and manipulated through propaganda and terrorism by using their money.

Rejection of mediating through The Holy Prophet (peace be upon him and his progeny)

The second unbelievable belief of Wahabis is that if anyone gets himself /herself connected with the Prophet (peace be upon him and his progeny) or some noble souls rapport, (relation) in trouble or if he/she is suffering from any type of illness and tries to rid of it with the help of that particular person, they consider it the greatest sin ever committed.

First of all it was Ibne Tamia whose profounded (deeply felt), and occulted (not revealed) it. After him, it was Abdul Wahab who considered and dubbed (named) it as the biggest sin. This belief is upheld by Muslims and Christians and Jews alike. These religions believe that by the help of good offices of some noble people, one can reach or one can get his/her rapport developed with God because being sinner he/she needs help of those big and noble souls through them he/she reaches or approaches God.

However, Wahabis consider approaching the true beloved of God on earth to be the biggest sin and the person having that belief should be slain. This stern belief makes the important ingredient (mixture) of Wahabi terrorism.

Now, it is palpable and quite obvious that this kind of belief heralded (published by Wahabis is not tenable (acceptable, which is anti Quran, anti religion and anti humanity.

In Surah Maidah verse 35 it says,

"O you who believe! Be careful of (your duties to) God and seek means of nearness to Him strive hard in His way that you may be successful."

Of the Holy Quran, it has been very clearly ordained that God wishes us to approach Him by some Wasila (resource, mediation), by some means.  Furthermore, in the Holy Traditions of the Holy Prophet (peace be upon him and his progeny) it has been repeatedly mentioned that man must hold or must have Wasila (resource, mediation). That is, one must have a means to reach God.

Imam Ahmad Hambal has written in his book ‘Musnad Ahmad Hambal’ that Imran Ibne Haseen has narrated a Tradition that the Holy Prophet (peace be upon him and his progeny) says, ‘read the Holy Quran, and keeping the Quran as a means, beseech God Almighty. It is manifested that Holy Scriptures like the Holy Quran can be a means between God and his creatures.  Truly, in the same fashion, in Surah Baqarah verse 127 and 128,

"And when Abrahim and Ismail raised the foundations of the House: Our Lord! Accept from us; surely Thou art the Hearing, the Knowing:"

"Our Lord! And make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and shows us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful."

Hazrat Abrahim (peace be upon him) makes his request to God by the dint of one of his noble deeds, one of his noble actions. When Hazrat Ibrahim (peace be upon him) constructed the wall of the House of God (Ka'aba) Hazrat Abrahim (peace be upon him) making this action his own means prays to God for his posterity (generation) and for his scion/heir. 

Likewise, in Surah Al-Imran verse 16,

"Those who say: Our Lord! Surely we believe, therefore forgive us our faults and save us from the chastisement of the fire."

In this verse we find out that Moameens (believers) employ to God for His blessings through the means of their noble deeds that they perform. So it is a logical interpretation that the noble deeds help in reaching God and getting His blessing, can be a means through which God can be benevolent (merciful) upon his creatures.

Certainly, the noble people like the Apostle of God and Holy men or Saints (Aulia) can also become a means for safely reaching to God. As it is repeated in Surah Anfal, verse number 33,

"But God was not going to chastise them while you were not among them nor is God going to chastise them while yet they ask for forgiveness."

God has promised His Prophet (peace be upon him and his progeny), ‘as long as you are there among the people I will never send any adversity (misfortune), punishment from the sky on them’.

Therefore, in Surah Nisa verse 64,

"And We did not send any apostles, but that he should be obeyed by God's permission; And had they, when they were unjust to themselves, come to you and asked forgiveness of God and Apostle had (also) asked forgiveness for them, they would have found God Oft-returning (to mercy), Merciful."

People are directed by the Almighty God that if they have committed any sins they should go to the Prophet, the Messenger of God (peace be upon him and his progeny) on the planet and seek pardon, seek forgiveness, and if the Apostle of Allah forgives you then take it for sure that you are given exemption, you are saved from punishment.

From these two verses, it is been proved that mediation (Tawwassul) is a dignified means of reaching God. It is been mentioned in Surah Yusuf verse 97 and 98

"They said: Our father! Asked for forgiveness for our faults for us, surely we were sinners.", "He said: I will ask you forgiveness from my Lord: surely He is the Forgiving, the Merciful."

The brothers of Hazrat Yusuf asked their father to seek pardon from God for them because they were sinners.

In spite of the presence of so many Quranic verses, which we have quoted, the Wahabis go on giving the verdict, (judgment, decision) of killing those who use the means of the Prophet (peace be upon him and his progeny) to God. It is quite understandable that they can only do such things in order to create havoc in the society; they want to usher in terrorism in the society.

In addition, to establish rapport through angels is proved from the Quranic verses.

In Surah Al-moamin, verse number 7,

"Those who bear the power and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe."

Reveals that those who are lifting the empyrean (high seat, Arsh) of Allah, they are the angels who do Astaghfar (begging pardon) for noble doers. In Surah Hashr, verse number 10,

"And those who come after them say: Our Lord! Forgive us and those of our brethren who had precedence of us in faith, and do not allow any spite to remain in our hearts towards those who believe; our Lord! Surely Thou art Kind, Merciful. Tell those who are the believers (Moameneen), noble people they profess (declare) and say, ‘Oh God! Have pity on us and bless us and our brethren”.

Therefore, it has been established that rapport (link, relation) with God through the believer or noble person is permissible and also possible.

There are many Traditions from the Holy Prophet (peace be upon him and his progeny), which have proved that mediation (Tawwassul) and establishing link with God is justifiable. In fact, it is inevitable (unavoidable) as well as very important.

In Sahih Muslim in Kitab-e-Salat and in Tirmizi also it is mentioned that the Holy Prophet (peace be upon him and his progeny) desired and urged his Ummat (Nation) to seek blessings from God so that God may establish him as a link for them.  Whosoever prays in this way my Shafa'at, recommendation (intercession) will be available and permissible to him.

Zakariya Mouhuddin-e-Navawi , who lived in 676 Hijri, writes that a pilgrim must pray duly to God for His blessing so that he may be blessed. He writes in his book ‘Majmoo'a’ that Maroof Mawardi and Qazi Abul Tayyib have mentioned the following incident from their teacher Kutaba.  When Kutaba was near to the Holy Prophet (peace be upon him and his progeny) meanwhile a person from the dissolute, corrupt desert came over to the Holy Prophet (peace be upon him and his progeny) having the sole (only) purpose to seek pardon and be blessed for his ill doing in the past. After saluting and greeting the Holy Prophet (peace be upon him and his progeny), he said, "Oh Prophet (peace be upon him and his progeny) of God! I have come so close to you for the purpose that all my sins are forgiven as I consider and take you up my Shafi, a person who recommends sinners to God.

Ibne Qudama Hambali , who died 620 Hijri, he writes in the preamble (introductory) part of Ziarat, visiting or going to the mausoleum of the Holy Prophet (peace be upon him and his progeny) is Musta'ib, it must be done. One Tradition is quoted by Abu Hurrara that the Holy Prophet (peace be upon him and his progeny) says, ‘whosoever salutes me, greets me I shall return the greetings; I shall return my compliment to him’. In the same way Sumhudi has written in his book ‘Musta'ib’ that Mohammad bin Abdul Samarri Hambali has described the condition of Ziarat in it he says "Oh Prophet of Allah! Accept my greetings (Salaam), as God has quoted in the Holy Quran, ‘the sinner may come to you’. Oh Holy Prophet! Ask Allah for my forgiveness and I have come to you to beg pardon (Astaghfar) and give me the blessing and forgive me the forgiveness as you have done in your lifetime to your companions.

Greeting and Salutation to the  Holy Prophet (peace be upon him and his progeny)

Similarly, Ghazali, who died 505 Hijri, has described the method of Ziarat and also explained in detail the excellence of pilgrimage, Ziarat. He writes that people are required to read (salutation) quite often and repeatedly seek forgiveness from God (Allah) of their sins. The details of it is available in ‘Ahya ul Uloom’, and the reference of Ibne Qudama has already been given in the foregoing, previous pages which is available in the book ‘Kitabe Mughni’ and the reference of Sumhudi is available in the book ‘Wafa ul Wafa’.

Further, Sheikh Hassan Ibne Ammar writes in the book ‘Kitabe Maraqi Al-falha’, whoever comes for Ziarat he/she is bound to say salutation to you O' my master O' my prophet ("Asalaamo Alaika ya Sayadee ya Rasoolullah") and say that the burden of my sins is so huge and heavy, that my back is broken then earnestly request the Prophet (peace be upon him and his progeny) for intercession (Shafa'at) and so that he may recommend you for the blessing of Allah. Because the Prophet (peace be upon him and his progeny) has the status of being at the stage of Maqam-e-Mahmood, therefore, God, for him, will exempt us from all the punishment of the sins that we have committed.

In the same manners many of religious scholars and the Ulemas and the explained and dilated (expanded) upon the importance of Tawwassul. It is only Ibne Tamia and Abdul Wahab who not only refute the concept of meditation Tawwassul but they consider it to be a Major Sin. Thus, they try to create terrorism, so as the bloodshed of Muslims and Christians may become possible for them.

After hearing the strong cogent reasons, whatever the Quran has said about meditation (Tawwassul), Wahabis, Ibne Tamia and Abdul Wahab, twist it by saying that this meditation (Tawwassul) is only for the worldly life, but after death, in the world hereafter Tawwassul is of no use. The ground on which they place their argument is untenable (unacceptable) and illogical, because the meditation (Tawwassul), which is extended to the humanity, to mankind in this material world is yet to be determined whether this mediation (Tawwassul) is a spiritual strength or a bodily strength. It is quite palpable and manifest that one who gives Tawwassul has Spiritual Strength and Spiritual strength does not die, it remains as such.

There are many verses from the Holy Quran, which reveal that in the period between death and the Day of Judgment (Alam-e-Barzaq). The dead person hears us and understands our things around. In Surah Naml verse 80, "Surely you don't make the dead to hear, and you don't make the deaf to hear the call when they go back retreating." which reveal that after death man does not come back to this material world but he is aware, and understands the circumstances, he envies (jealousy) the surroundings in which he is living. Especially those who are God blessed (Saints) people.

After the demise of the Prophet (peace be upon him and his progeny) a number of incidents and Traditions related to him were recorded, which exist till today in the Islamic Books, such as in ‘Sunnan Tirmizi’, ‘Sunnan Ibne Maja’ and in ‘Musnad Ahmad Hambal’. Usman Ibne Hanif narrates that a blind person who was very much perplexed, confused and worried came to the Holy Prophet (peace be upon him and his progeny). The wretched (unfortunate) man was really in a bad position and in a difficult state of affairs. He requested the Prophet (peace be upon him and his progeny) to pray for him so that he may get well because he had gone blind.  At that time the Prophet (peace be upon him and his progeny) asked him to perform Wudho (abulation) and offer two rakat of prayers and beg mercy from God. The blind man did accordingly and prayed, ‘Oh my Allah! For the sake of Muhammad (peace be upon him and his progeny), whom I consider as a means between you and me, may I get rid of (remove) my troubles; may my end be met; may my desires be fulfilled; may my dream be materialized; and may my vision be returned. Oh my God! Accept the recommendation of the Prophet (peace be upon him and his progeny) for me’.  Ibne Hanif says that within a short time the man got his vision back.

Tirmizi has written that this is a realistic and correct tradition of the Holy Prophet (peace be upon him and his progeny). Truly, Ibne Maja has endorsed (confirmed) it and Ibne Tamia himself also acknowledged the correctness of this Tradition.  This is also available in the book ‘Majmoo'a Rasael wa Masael’.

Rafa'ee, another Wahabi scholar, in his book ‘Al Tawwassal ila Haqeeqat-e-Tawwassul’ writes that no doubt that this Tradition is from the Holy Prophet (peace be upon him and his progeny). After having so many manifest and dependable proofs, Tawwassul (a means) is justifiable and the Prophet (peace be upon him and his progeny) is the means by whom people are treated, cured, and helped. Similarly, many blind people got their lost vision back by the means of Jesus (peace be upon him).

In spite of all the volume, such a big volume of clear proofs, which is available and even then the verdict is passed of slaying (murdering) people. This clearly transpires, clearly tells us that by using illegitimate (unlawful) means they wanted to destroy the Muslims, in those days Saudi Arabia had not benefited from the richness of oil.  It is a historical fact that the Muslims of Syria, Yemen, and Iraq were looted (plundered) and desecrat- ted (vandalized, damaged) by Wahabis.

Now the situation is different altogether, because they are now an oil rich country and through this material mineral source they want to extend the wave of terrorism all over the world. Whereas having weak logical bases, they would miserably fail in debate or discussion on the issue that is why, they do not simply enter upon this kind of thing, and they do not sit upon the debating table.

There are many more important references, which can be cited or quoted, are available in the Muslim books and it proves amply (abundantly) the importance of mediation (Tawwassul).

In the books ‘Fateh ul Barri’ and ‘Dallail Al-nabuwah’ it is been mentioned that the Prophet (peace be upon him and his progeny) was in his childhood still in the state of suckling when a drought came to Mecca; consequently, famine broke out in Mecca. At that critical juncture the Holy Prophet (peace be upon him and his progeny) was raised to the state of mediation Tawwassul as Abdul Muttalib, grand father of the Prophet, prayed to God through the Prophet (peace be upon him and his progeny).

Similarly, on another occasion when Abu Talib sought the help of the Holy Prophet (peace be upon him and his progeny) when he was in a state of youth, and he prayed keeping the Prophet (peace be upon him and his progeny) as a mediation Tawwassul and begged for rain accordingly there was heavy Downpour (heavy fall) of rain.  This event is recorded in ‘Fateh ul Barri’ and ‘Seerah Halbi’.

The same way, the second Khalifa Omar made Hazrat Abbass, the uncle of the Holy Prophet (peace be upon him and his progeny) his mediation Tawwassul. 

In ‘Sahih Bukhari’, in the chapter Babae Salat Istisqa it is stated that at the time of drought Omar Ibne Khattab said "Oh my God! I am bringing the Prophet (peace be upon him and his progeny) as mediation Tawwassul between You and me and also the uncle of the Holy Prophet (peace be upon him and his progeny) so that you may send a heavy downfall of rain on us."

Ibn al¬'Athir Jazree, in his book ‘Usd al¬ghabah’, which had been printed from Egypt, mentions that when Omar was praying to God for finishing the drought simultaneously he was pointing out to, signaling (gesturing) towards Abbas and he was pledging (vowing) that Hazrat Abbas is a Wasila or a means between him and God.

Ibne Hajjar Askalani, who died in 822 Hijri, has written and confirmed that making of mediation Tawwassul is important and necessary. It is available in ‘Fateh ul Barri’, which was printed in Egypt.   

To be continued...