PART ONE
THE BELIEFS OF THE WAHHÂBÎSAND
THEIR
REFUTATIONBY THE SCHOLARS OF AHL
AS-SUNNA
Al-hamdu li’llâh (Infinite thanks be to Allâhu ta’âlâ)! If any person thanks anybody in any manner for anything at any place at any time, this thanking will have been done for Allâhu ta’âlâ, for always He is the One who creates, trains and grows everything, who has every favour done and who sends every goodness. He alone is the possessor of strength and power. Unless He reminds, nobody wills or desires to do goodness or evil. After man’s willing (proposing), unless He wills (disposes) and gives strength and opportunity, nobody can do a bit of favour or evil to anybody. Everything which man wants happens when He also wills, decrees it. Only what He decrees happens. He reminds us of doing good or evil through various means. He neither wills nor creates evil when His human servants, whom He pities, wish to do it. He wills and creates when they wish goodness. Always goodness arises from such people. Also, He wills to create the evil wishes of His enemies with whom He is angry. Since these evil people do not wish to do goodness, only evil arise from them. This means to say that all men are tools, means. They are like the pen in a writer’s hand. Only, with their irâdat juz’iyya (partial free will) that has been endowed on them, those who want goodness to be created will receive thawâb (reward). The ones who want evil to be created will gain sins. Therefore, we should always want Him to create goodness. We should learn what is beneficial. We have to know what is good and what is evil by reading the books by the scholars of Ahl as-Sunna (rahimahum-Allâhu ta’âlâ), who are the sources of goodness. The scholars of Ahl as-Sunna prove, with documents, that Wahhâbism is an erroneous path. We will explain thirty-five of these documents in the first part of our book.
1 - On page 75 of the Wahhâbite book Fat’h al-majîd, it is written:
“Abd al-Wahhâb ash-Sha’rânî’s books and ’Abd al-’Azîz Dabbâgh’s book Ibrîz and Ahmad at-Tijânî’s books are full of shirk [polytheism] that Abu Jahl and the like could not have conceived.”
Ahmat at-Tijânî (rahmat-Allâhi ta’âlâ ’alaih, may Allâhu ta’âlâ bless him), who was born in Algeria in 1150 A.H. (1737) and died in Morrocco in 1230 (1815), was the rehber (guide, leader) of the Tijâniyya way, which was a branch of Khalwatiyya. The book Jawâhir al-ma’ânî fî faid-i Shaykh Tijânî written about this way is famous.
The Wahhâbî, too, writes that the superior ones among men, that is, the prophets (salawât-Allâhi ta’âlâ wa taslîmâtuhu ’Alaihim ajma’în) are higher than the superior angels and believes in angels’ power and effect, but does not believe that Allâhu ta’âlâ has given the power of disposition and effectiveness to His awliyâ’ (rahimahum-Allâhu ta’âlâ) as a karâma, and calls the people who believe so “mushriks” (polytheists). The scholars of Ahl as-Sunna (rahimahum-Allâhu ta’âlâ), as a karâma, realizing even then, refuted them years beforehand. Muhyiddîn ibn al-’Arabî, Sadr ad-dîn al-Qonawî, Jalâl ad-dîn Rûmî and Sayyid Ahmad al-Badawî and the aforementioned awliyâ (rahimahum-Allâhu ta’âlâ) were the leading ones who, as a karâma, foretold these things. This is the reason why the Wahhâbîs do not like these awliyâ’.
Hadrat al-Imâm ar-Rabbânî Ahmad al-Fârûqî as-Sirhindî (quddisa sirruh) wrote in the fiftieth letter of the second volume of his Maktûbât:
“Islam has a surface and a real, inner essence. The surface of Islam is firstly to believe and then to obey the orders and prohibitions of Allâhu ta’âlâ. The nafs al-ammâra (the headstrong, unregenerate self) of a person who has attained the surface of Islam is in denial and disobedience. The belief (îmân) of this person is on the surface of belief. The salât he performs is the appearance of salât. His fast and other kinds of worship (’ibâda) are also of that grade. The reason is that the basis of the existence of man is the nafs al-ammâra. When he says ‘I,’ he refers to his nafs. So his nafs has not attained îmân, has not believed. Could the belief and worship of such people be real and right? Since Allâhu ta’âlâ is very merciful, He accepts the attainment of the façade. He announces the good news that He will put into Paradise those with whom He is pleased. It is a great benevolence of His that He accepts the belief of the heart and does not lay down a condition that the nafs also should believe. However, there are the surface and also the real essence of the blessings of Paradise. Those who attain the surface of Islam will get a share from what is the façade of Paradise, and those who attain the reality of Islam in this world will get the reality of Paradise. Both the one who attains the façade and the one who attains the reality of Islam will eat the same fruit of Paradise, but each will get a different taste. Rasûlulâh’s (sall-Allâhu ta’âlâ ’alaihi wa sallam) blessed wives (radî-Allâhu ta’âlâ ’anhunna) will be with him in Paradise and eat the same fruit, but the taste they will get will be different. If it would not be different, then these blessed wives should have necessarily been higher than all human beings, and, since a wife will be with her husband in Paradise, the wife of every superior person should have been superior like him.
“The one who attains the surface of Islam, if he obeys it, will be saved in the next world. In other words, he has attained the status of common wilâya, that is, the pleasure and love of Allâhu ta’âlâ. The one who has been honored with this status is the one who can join the way of tasawwuf and reach the special wilâya called “Wilâyat khâssa.” He can make his nafs ammâra develop into an-nafs al-mutma’inna (the tranquil self). It should be known for certain that, in order to make progress in this wilâya, or in the reality of Islam, the surface of Islam should not be abandoned.
“It is the very frequent dhikr of Allâhu ta’âlâ’s Name that makes one progress on the way of tasawwuf. The dhikr, too, is an ’ibâda ordered in the religion of Islam. It is commended and ordered in âyats and hadîths. It is essential to avoid the prohibitions of Islam to make progress on the way of tasawwuf. Performing the fard (those kinds of worship ordered in the Qur’ân al-karîm) enables one to make progress on this way. It is an order of Islam, too, that one should look for a rehber who knows tasawwuf and who is able to guide the sâlik (wayfarer). It is declared in the thirty-eighth âyat of Sûrat al-Mâ’ida, ‘Look for a wasîla to approach Him.’[3] Both the surface and the real essence of Islam are necessary for winning the approval of Allâhu ta’âlâ, because all the excellences of wilâya can be attained by obeying the surface of Islam. And the excellences ofprophethood (nubuwwa) are the fruits of the reality of Islam.
“The way leading to wilâya is tasawwuf. It is necessary to extract from the heart the love for everything except Allâhu ta’âlâ to make progress on the way of tasawwuf. If the heart becomes oblivious of everything by the benevolence of Allâhu ta’âlâ, fanâ’ results, and the sair-i ila’llâh is completed. Then the journey called ‘sair-i fi ’illâh’ begins, at the end of which occurs the desired status of baqâ’. Thus the reality of Islam is attained. The noble person who attains this status is called ‘walî,’ which means the person whom Allahu ta’âlâ is pleased with and loves. An-nafs al-ammâra becomes mutma’inna (tranquil, subdued) at this stage. The nafs gives up kufr and resigns itself to the qadâ’ and qadar of Allâhu ta’âlâ and pleases Him. It begins to comprehend itself. It gets redeemed from the illness of haughtiness and arrogance. Most of the superiors of tasawwuf said that the nafs could not become free of disobedience to Allâhu ta’âlâ even after attaining tranquillity.Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) said on his return from a ghazâ, ‘We return from the small jihâd. We begin the great jihâd.’ The ‘great jihâd’ has been interpreted as jihâd against an-nafs al-ammâra. This faqîr, myself [al-Imâm ar-Rabbânî], does not take it in that sense. I say no disobedience or evil is left when the nafs attains tranquillity. The nafs, too, like the heart, forgets everything, sees nothing but Allâhu ta’âlâ. It becomes indifferent to position, rank, property and even to their sweet and sour tastes. It has been crushed and has become sort of nonexistent. It has sacrificed itself for Allâhu ta’âlâ. The ‘great jihâd’ mentioned in the hadîth sharîf is probably the jihâd against the physical, chemical and biologoical desires of the substances constituting the body. Both shahwa, that is, lust or violent desire, and ghadab, that is, fright or scrupple, are material passions. Animals do not have nafs, but these malignant inclinations exist in animals, too. It is due to the properties of substances in the body that animals have lust, anger and inordinate inclinations [all called natural inclinations or instincts]. Human beings should perform jihâd against these inclinations. The tranquillity of the nafs does not rescue man from these evils. Jihâd against them is very beneficial. It helps the purification of the body.
“Al-Islâm al-haqîqî (the Real Islam) falls to one’s lot when one’s nafs gets subdued. Then real îmân is attained. Any kind of worship performed is real: salât, fast and hajj are all in their real value.
“As it is seen, tasawwuf (or ‘way’) or haqîqa (reality) is the passage between the surface and the inner part of Islam. The one who has not attained Wilâyat khâssa cannot get redeemed from being a metaphoric Muslim, cannot attain the Real Islam.
“The one who has attained the reality of Islam and has been honored with the Real Islam begins to take shares from the excellences of prophethood. He becomes an object of the good news declared in the hadîth, ‘The Ulamâ’ are the Prophets’ heirs.’ The excellences of prophethood are the fruits of the reality of Islam as the excellences of wilâya are the fruits of the surface of Islam. The excellences of wilâya are the appearances of the excellences of prophethood.
“The difference between the surface and the reality of Islam, consequently, arises from the nafs. And the difference between the excellences of wilâya and those ofprophethood comes from the substances in the body. In the excellences of wilâya, substances obey what their physical, chemical and biological properties dictate; extra energy causes excessiveness, and substances long for food. For obtaining these needs, insolent absurdities are committed. In the excellences of prophethood, such absurdities come to an end. In the hadîth ash-sharîf, ‘My devil became Muslim,’ probably this state of consciousness is expressed, for there is a devil in man as there is one outside of him. Excess energy leads man astray and makes him arrogant, and this is the worst of the bad habits. By getting rid of these evils, nafs becomes Muslim. In the excellences ofprophethood, there is belief both by heart and by nafs, and also regularity and equilibrium of the substances present in the body. It is after the establishment of the equilibrium of matter and energy in the body that nafs gets subdued completely. After tranquillity, it cannot return to malignity. All these superior qualities are based on Islam. A tree cannot be without roots no matter how much it branches out or how fruitful it is. Obedience to Allâhu ta’âlâ’s orders and prohibitions is essential in every excellence.”
It is seen that the author of the book, because he knows nothing of tasawwuf, maligns the awliyâ’ (qaddas-Allâhu ta’âlâ asrârahum al-’azîz) and thinks that they are outside of Islam.
2 - On the 48th and 348th pages of the Wahhâbite book, it is written:
“Deeds, ’ibâdât, are included in îmân. Îmân of a non-worshipper fades away. Îmân may increase or decrease. Ash-Shafi’î, Ahmad and others said so unanimously.”
It is of îmân to believe that ’ibâda is a duty. Believing and performing are two different concepts that should not be confused with each other. Anyone who, though he has believed but because he is lazy, does not practise his beliefs does not become a disbeliever. The author of the book, unable to understand this, accuses millions of Muslims of disbelief. Although anyone who calls a Muslim “kâfir” (disbeliever) becomes a kâfir himself, those who say so with a ta’wîl do not become kâfirs.
The forty-third verse of the famous book Qasîdat al-Amâlî[4] says, “The fard ’ibâdât are not included in îmân.” Hadrat al-Imâm al-a’zam Abu Hanîfa declared that deeds were not a part of îmân. ‘Îmân’ means ‘belief.’ There is neither paucity nor plentifulness in believing. If ’ibâdât were of îmân, îmân would increase or decrease. The belief will not be accepted after the curtain rises up from in front of the eyes and the torture is seen [at the moment one dies]. Those who pass away with îmân at that moment, when ’ibâdât cannot be performed, believe only by heart. And this is called “îmân” in the âyat. In many âyats, those who have îmân are ordered to perform ’ibâdât. Therefore, belief is separate from ’ibâdât. Furthermore, the Qur’ânic phrase “Those who believe and those who do pious deeds” shows that ’ibâdât and îmân are distinct. The âyat al-karîma, “Those who, being believers, do pious deeds...” shows clearly that deeds are separate from belief. For, stipulation must be different from what (who) is stipulated. It was said unanimously that anyone who, just after becoming a believer, died and found no time to perform any ’ibâda was a believer. It is declared in the Hadîth al-Jibrîl that îmân is only belief.
Imâm Ahmad, al-Imâm ash-Shâfi’î, many scholars of hadîth and Ash’arîs (rahimahum-Allâhu ta’âlâ) and the Mu’tazîla said that ’ibâda was of îmân, and îmân would increase and decrease, and that if îmân and ’ibâda were separate from each other, the îmân of theprophets (’alaihimu ’s-salawâtu wa ’t-taslîmât) and that of sinners should be the same. They said that the âyat, “Their îmân increases when they hear My âyats,” and the hadîth, “Îmân, when it increases, takes its possessor to Paradise, and it takes him to Hell when it decreases,” meant that îmân would increase and decrease. Long before, al-Imâm al-a’zam (rahmat-Allâhi ta’âlâ ’alaih) had given information as an answer to them. He had said that the ’increase’ of îmân means its ’lasting, longevity.’ Imâm Mâlik (rahmat-Allâhi ta’âlâ ’alaih) also said so. Plentifulness of îmân means the increase of the number of the things to be believed. The as-Sahâbat al-kirâm, for instance, formerly had a few things to believe, and, as new orders descended, their îmân increased. The increase of îmân means the augmentation of nûr (spiritual light) in the heart. This brilliance increases by performing ’ibâdât and decreases by committing sins. Further information can be found in the book Sharh-i Mawâqif and Jawharat at-tawhîd.
On page 91 of the Wahhâbite book, it is said:
“A sahâbî did not give up drinking wine. He was punished with a penalty of flogging called ‘hadd.’ When a few sahâbîs cursed him, Rasûlullâh declared, ‘Do not call down curses upon him! For he loves Allâhu ta’âlâ and His Rasûl.’ “
He, too, confirms that a Muslim who commits sins does not become a kâfir. Thishadîth sharîf refutes the Wahhabîs’ saying that Muslims who commit grave sins or who do not perform the fard would become disbelievers. Also it proves that the hadîth ash-sharîf“He who has îmân does not commit zinâ (adultery or fornication). He does not steal,” refers not to îmân itself but to its maturity.
’Abd al-Ghanî an-Nabulusî, while explaining the writings of ’Allâma al-Birgiwî (rahimahumallâhu ta’âlâ) wrote on the 281st and following pages of his book Al-hadîqa:
“Îmân is the belief by the heart in and confirmation by the tongue of the knowledge Muhammad (’alaihi’s-salâm) revealed from Allâhu ta’âlâ. It is not necessary to study or to understand every piece of this knowledge. The Mu’tazila group said it was necessary to believe after understanding. ’Aynî (rahimah-Allâhu ta’âlâ), in the commentary on the Sahîhof al-Bukhârî, said that muhaqqiqîn or the most profound ’ulamâ,’ for example, Abu ’l-Hasan al-Ash’arî, Qâdî ’Abd al-Jabbâr al-Hamadânî al-Mu’tazilî, Ustâdh Abu ’l-Is’haq Ibrâhim al-Isfarâini, Husain ibn Fadl and many others had said, ‘Îmân is the belief accepted by the heart in the facts that were declared clearly. It is not îmân to say it with the tongue or to perform ’ibâdât.’ Sa’d ad-dîn at-Taftazânî (rahimah-Allâhu ta’âlâ), too, wrote this in hisSharh-i ’aqâ’id and reported that ’ulamâ’ like Shams al-a’imma and Fakhr al-Islâm ’Alî al-Pazdawî (rahimahumallâhu ta’âlâ) said it was necessary to confirm it with the tongue. The revelation with the tongue of the îmân in the heart is necessary for the reason that it will help Muslims to recognize one another. The Muslim who does not say he is a believer is a believer, too. Most ’ulamâ’, for example, al-Imâm al-a’zam Abu Hanîfa (rahimah-Allâhu ta’âlâ), said that deeds or worship were not included in îmân. Though Imâm ’Alî (radî-Allâhu ’anh) and al-Imâm Ash-Shafi’î (rahimah-Allâhu ta’âlâ) said that îmân was to believe and to confirm it with the tongue and to perform ’ibâdât, they, in fact, meant the perfection, maturity of îmân. It was a unanimous declaration that the one who said that he had îmân in his heart was a mu’min (believer). Rukn ad-dîn Abu Bakr Muhammad al-Kirmânî, in the commentary on the Sahîh of Al-Bukhârî, said, ‘If ’ibâdât had been considered to be a part of îmân, then îmân would have increased or decreased. However, îmân of the heart neither increases nor decreases. A belief that would increase or decrase would not be îmân but doubt, misgiving.’ Imâm Muhyiddîn Yahyâ an-Nawawî (rahimah-Allâhu ta’âlâ) said, ‘Îmân increases by studying and understanding the reasons of the facts to be believed. Abu Bakr as-Siddîq’s (radî-Allâhu ta’âlâ ’anh) îmân is not the same as the îmân of any other person.’ This statement points to the strength or weakness of îmân; it does not mean that îmân itself increases or decreases. It is likened to the similarity between sick and healthy persons: they are not equally strong, but both are human beings and their being human neither increases nor decreases. Hadrat al-Imâm al-a’zam Abu Hanîfa explained the âyats and hadîths about the attributes of îmân as follows: ‘As-Sahâbat al-kirâm (radî-Allâhu ta’âlâ ’anhum ajma’în), when they embraced Islam, believed everything as a whole. Later many new things became fard in the course of time. They believed these orders one by one. Thus their belief increased gradually. This is true only for the as-Sahâbat al-kirâm. The increase of îmân cannot be thought of for Muslims who came after them.’ Sa’d ad-dîn at-Taftâzânî (rahimah-Allâhu ta’âlâ) wrote in hisSharh-i ’aqâ’id, “Those who know summarily should believe summarily, and it is necessary for those who know the details profoundly to believe accordingly. The îmân of the latter is certainly greater than that of the former. But the îmân of the former is complete, too. Their belief is not defective.”
’Abd al-Ghanî an-Nabulusî (rahimah-Allâhu ta’âlâ) summarizes: “In short, not îmân itself but its firmness increases or decreases. Or, the increase or decrase in îmân means its perfection or value. And so have been interpreted the âyats and hadîths about the attributes of îmân. Since this is a subject on which ijtihâd may be employed, various interpretations have been made. None of the commentators have censured the other.” But the Wahhâbî writer says “disbeliever” or “polytheist” about the one who believes in ’ibâdât but, out of laziness, does not perform them. Muhammad al-Hâdîmî (rahimah-Allâhu ta’âlâ), in his Barîqa, wrote:
“Îmân does not include ’ibâdât. Hadrat Jalâl ad-dîn ad-Dawânî (rahimah-Allâhu ta’âlâ) said, ‘The Mu’tazila considered ’ibâdât as part of îmân and said that those who did not perform ’ibâdat did not have îmân. ’Ibâdât make îmân mature and beautiful and are like the branches of a tree.’ Al-Imâm al-a’zam Abu Hanîfa, Imâm Mâlik, Imâm Abu Bakr Ahmad ar-Râzî and many other profound scholars said that îmân neither increased by worshipping nor decreased by sinning, because ‘îmân’ meant ‘thorough belief and, therefore, it neither increased nor decreased. The increase of îmân in the heart means the decrease of kufr, the opposite of belief, which is impossible. Al-Imâm ash-Shâfi’î and Abu ’l-Hasan al-Ash’arî (rahimahum-Allâhu ta’âlâ) said that îmân would increase or decrease. But it is explained in the book Mawâqif that they meant with this statement the increase or decrease of not îmân but the strength of îmân, for the Prophet’s îmân and his umma’s îmân are not the same; the îmân of the one who, with his reason and knowledge, has studied and then believed what he has heard is different from the îmân of one who just believes what the hears.[5] It is written in the Qur’ân al-karîm that the Prophet Ibrâhîm (’alaihi ’s-salâm) wanted his heart to gain itmi’nân (tranquility) or yaqîn (certitude based on revelation). In his book Fiqh-i akbar[6] , al-Imâm al-a’zam Abu Hanîfa (rahimah-Allâhu ta’âlâ) wrote, ’The îmân of the ones in heaven [angels] and on the earth [men and genies] does not become less or more in respect to the facts to be believed. Îmân increases or decreases in respect to itmi’nân or yaqîn. In other words, the strength of îmân increases or decrases. However, without any yaqîn or strength, it is not îmân.’ ”
Al-Imâm ar-Rabbânî Ahmad al-Fârûqî as-Sirhindî (rahimah-Allâhu ta’âlâ) wrote in the 266th letter in his book Maktûbât: “Since îmân is the affirmation and certitude in the heart, it neither increases nor decreases. Belief which increases or decreases is not called îmân but surmise. Îmân becomes brilliant, illuminated and shiny when one performs ’ibâdât and does the things Allâhu ta’âlâ likes. And it becomes dull and stained when one commits sins. Then, increase or decrease is a change of illumination or brilliance due to deeds. There is not a decrease or increase in îmân itself. Some [who said that belief would increase or decrase] said that the glossy, shiny îmân was more than the dull îmân and regarded the dull îmân not to be îmân. They even considered the glossy îmân in some people as îmân but said it was less than the one in others as if the [two kinds of] îmân were like two mirrors with different grades of brilliance or gloss and the mirror reflecting clearer images due to its brilliance were ‘greater’ than the less brilliant one. Some others say that the two mirros are equivalent but their gloss and the images they reflect, that is, their properties, are different. Those who made the first type of comparison looked just on the external varnish but could not see the essence of the matter. The hadîth ash-sharîf,‘Abu Bakr’s îmân is heavier than the total îmân of all my umma,’ is a comparison from the glossiness or brilliance viewpoint.”
The Wahhâbite book quotes the hadîth ash-sharîf, “A person’s îmân is incomplete unless he loves me more than his children, his parents and everyone,” and comments:
“Love is in the heart it is a function of the heart. Therefore, this hadîth shows that deeds and ’ibâdât are included in îmân and are requisites for îmân.”
Love is not a function but an attribute of the heart. Even if we would accept that it is a function of the heart, it cannot be said that the work done by the body or organs is the work of the heart. The one who commits grave sins will be punished. The one who has them in his heart or intends to commit them will not be punished. The good deed of the heart is to believe, and its bad deed is to disbelieve or is being without a belief. Disbelief is not a deed of the body. Lying, for instance, is harâm (forbidden), and the one who lies does a bad deed, but he does not become a kâfir. He who approves of lying or does not believe that lying is harâm becomes a kâfir.
The Wahhâbî claims:
“Îmân becomes genuine by the belief and practice of the heart, by the confirmation of the tongue and by performing ’ibâdât. Ahl as-Sunna said so, too,” but on page 339, he says,
“If one loves Allah, he has to love those who obey Him, His prophets, His pious servants and those whom Allah loves.”
Then love for the awliyâ’ (rahimahum-Allâhu ta’âlâ) is the sign of love for Allâhu ta’âlâ. Nothing should be said against those who express their love for them. As the Wahhâbite book was compelled to write, it is forbidden and disbelief to love those whom Allâhu ta’âlâ does not love, and it is necessary and a sign of îmân to love those whom He loves. This is the very worship called “al-hubbu fi ’llâh wa ’l-bughdu fi ’llâh,” which was declared to be the most virtuous of all ’ibâdât. Disbelievers and polytheists love things other than Allâhu ta’âlâ. However, Muslims, because they love Allâhu ta’âlâ, love His prophets (’alaihimu ’s-salâm) and awliyâ’ (rahimahum-Allâhu ta’âlâ) whom He loves. The Wahhâbite book confuses these two kinds of love with each other. It takes the âyats condemning disbelievers’ love as if they comprise Muslims’ love.
Some of the Khârijîs (Khawârij), one of the seventy-two groups of bid’a, and the Wahhâbite book do not oppose the âyats and hadîths but misunderstand them by misinterpreting (ta’wîl) ambiguous and obscure nasses with unclear and uncertain meanings, and say that to do the fard and to refrain from the harâm are of îmân, that it is necessary not only to believe in the six principles of îmân but also to live up to Islam in order to be a mu’min (believer), and that anyone who does not carry out a fard or who commits a harâm becomes a kâfir. Out of this misunderstanding, they put the stamp of “kâfir” on Muslims. Whereas, what is of îmân is to believe that what is fard is fard and what is harâm is harâm. “Disbelief” and “belief without practice” are two distinct concepts. Because they confuse these two concepts with each other, they dissent from Ahl as-Sunna. Yet, they do not become disbelievers because of this belief. They become ahl al-bid’a, innovators in ’ibâdât. However, the ones tho regard, without the ta’wil of nasses, those Muslims who do not perform ’ibâdât or who commit harâm as kâfirs become kâfirs themselves. In the Hadîth ash-sharîf, it was declared, “Allâhu ta’âlâ fills with îmân the heart of the one who dislikes the innovator [in ’ibâdât]. The one who condemns the innovator [in ’ibâdât] will be blessed by Allâhu ta’âlâ against the fear of the Day of Resurrection.”
3 - The Wahhâbite book, quoting the âyats which declare that those who worship or make a mediator (wâsita) of anything besides Allâhu ta’âlâ are polytheists, comments,
The ones who verbally ask prophets or sâlih persons who are dead or far away for help become mushriks (ploytheists) according to these âyats,” (Pages 98, 104).
Muslims do not believe that awliyâ’ (rahimahum-Allâhu ta’âlâ) will do anything or help by themselves. We believe that Allâhu ta’âlâ, because He loves them very much, accepts their prayers and creates their wish for their sake. Worshipping a human being means to dissent from Islam by obeying him and to esteem his words as higher than the Book (the Qur’ân al-karîm) and the Sunna (the Hadîth ash-sharîf). Obeying the one who orders us to obey Islam is not so. Obeying him is obedience to Islam. ’Alî (radî-Allâhu ’anh) had an eye-ache during the Khaibar Battle. Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) put his blessed saliva on his eyes and prayed. His eyes got well. Allâhu ta’âlâ bestowed recovery for love of t