How is Ahl ul- Sunnah Wa al-Jammah(ASWJ) to respond against the accusation of them with Shirk (Polytheism) by Salafis …. Intercession and the visit of graves between Salafis, Wahhabis and between Ahl ul-Snnah Wa al-Jammah

How is Ahl ul- Sunnah Wa al-Jammah(ASWJ) to respond against the accusation of them with Shirk (Polytheism) by Salafis …. Intercession and the visit of graves between Salafis, Wahhabis and between Ahl ul-Snnah Wa al-Jammah

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This topic is excerpts from the chapter published by one of  masters of  Salafis  who is Abdulrahman al-Bakri, in his book “Daesh and the future of the world,”  p 282-p 289, “where he discovered the falsity  of the  Salafist beliefs”  the doctrine of  Daesh and al-Qaeda,  so he “abandoned  all these doctrines and embraced the doctrine of the Ahl ul-Snnah Wa al-Jammah(ASWJ) and defended the beliefs of the Sunnis and responded against the charge of  accusation  of the  Sunnis  with  polytheism by the Wahhabis, Salafis  in a strong and persuasive  responses   from the book of God(Quran) and the Sunnite  of prophet  and the doctrine of the righteous Salafis of the companions of the prophet ( peace upon him)  and the creators of the four schools of Sunni  as in below.

The Messenger of Allah (peace upon him) said:

(If a Muslim  calls his  Muslim brother    kafir, then  one of them is  kafir )  noting Takfir or the condemnation of a Muslim  by another  Muslim as a kafir is strictly prohibited in the Quran .  The accusation of  Wahhabi  to theAhl ul Sunnah  Wa al-Jammah  being  disbelievers  and misguidance and polytheism because of their faith of the intercession in the life of the world and their visit to the tomb of the Prophet (peace upon him ) and the graves of the Saints and their faith  of  separation of  God  in similarity of his creation and deny human qualities  about him just like the hand  and  foot and fingers which  is a proof of a Kafr of one of them, either Wahhabis or  ASWJ, what  are the evidences of each team   to prove the right of their view  and the  right of belief?

A, the evidences of Wahhabis:

The evidences  Wahhabi are  not based only on interpretations and the explanation of similar verses  : {all} intercession to God (Surah Zumar, verse 44), where they resort  to this verse to prove the following:

  1. The intercession is for god alone in the life of the world and no one can act of interceding in this life, but only in the Hereafter, in the second letter of the ( messages of Sunni gift) by  the grandson of Ibn Abd al-Wahhab (not said O Messenger of God or my guardian of God,  I ask intercession or other If requested by the days of the isthmus  ,it was polytheism ) (1).
  2. Anyone who thinks that the Prophet (peace upon him ) or other saints and prophets are interceding to believers in their lives or their death, this belief is the polytheism   itself. In the first message from the Sunni gift messages  by the grandson of Ibn Abd al-Wahhab (to resort  to   non- God   for the intercession  from the Prophet (peace upon him ) or others, this is a particular act of the infidels and their belief ).
  1. The blood of those Muslims who believe in the intercession (polytheists according to the Wahhabi) is proscribed and should be killed, and their money expropriated  and  must be looted, and their descendants  are slaves  must be their captivity and slavery,  San’aani said in clearing the belief (the one who did it ,  the request for the intercession for  the creature, then this is a polytheism  in worship and the doer  became a worshiper to that creature  , although acknowledged in God and   worship of god   noting that   the acknowledge  of the infidels of god and  come closer to God,  did not get  them  out of the polytheism  and should be the shedding of their blood and captivity of  their descendants and plunder their money ).

4.The  polytheism of  contemporary Muslims is  greater than polytheism of the infidels in the era of the Prophet (peace upon him), the son of Abdul-Wahab said in the disclosure of suspicious (The polytheism of the people in old times   is lighter than the polytheism of  people of our time  in  two things:

First: the people in old times do not    belief in polytheism   only in prosperity but in hard times they were sincere

Second :  The people of old times   supplicate  with God stones and trees  obedient and not disobedient  but people of our time   supplicate  with God  people  of the worst ones .

5.They do not just saying that the Prophet (peace upon him) does not intercede, but in their words, a kind of insult to the Prophet (peace upon him ), as stated in the speech Summary (Muhammad bin Abdul Wahab says that the Prophet (peace upon him )  is Tarish though some of his followers said that this stick is better than  Muhammad because they get benefit of  it in the killing the snake and the like, and Muhammad has died  and nothing benefit  left  but he is  useless  and went away   and this was said   at his presence or being told  and he did not  refuse it.

6 6.Mohamed bin Abdul Wahab says  on the dome on the grave of the Messenger of Allah (peace upon him): (  the domes  are kind of  a  polytheism .

B,  The     evidences   of the Ahl ul-Sunnah Wa al-Jammah (ASWJ)  but all Muslims  of the legitimacy of intercession:

Muslims believe that the intercession to God all , and no one intercedes for a God without his permission , God says: {Who intercede with Him except with his permission}, Muslims believe that the Prophet (peace upon him ) intercedes for believers in his life and his death, and this belief is not claimed by Muslims from what they want  themselves but  they are followers of what they are ordered by Allah and his Messenger (peace upon him ), for the verse in the Holy Qur’an: n Surat Al-Nisa verse 64 : And if , when they wronged themselves , they had come to you(oh Muhammad)and asked forgiveness of Allah and the messenger had asked  forgiveness  for them, they would have found Allah accepting of repentance and merciful    ,  and  in  (Surah Yusuf, verse 97),  O, our father ask for us forgiveness of our sins , indeed, we have been sinners , he said , I will ask forgiveness  for you from my lord ,indeed, it is he who is the forgiving the merciful . where Muslims believe that the Prophet (peace upon him) intercede for the nation in the life of the isthmus after his death, based on (a) the book of Allah   and (b) the Sunnah of His Messenger (peace upon him     ( and (c) the position of the  rightous  Ancestors   and (d) consensus of Muslims(

  1. the Holy Qur’an

God (Says: {O ye who believe, fear Allah and seek the means} (Surat Al-Maida, verse 35), God Almighty ordered  to seek means to him to achieve forgiveness and gets his reward, and the means for believers are prophets who were asked by worshipers  ( the consensus of  commentators )  to  intercede  them to God to obtain forgiveness and His pleasure. {If they , when they wronged themselves , they  had  come to you( oh Muhammad) and asked   forgiveness of Allah  and the messenger had asked  forgiveness for them , they would have found Allah accepting of repentance and merciful(Surat Al-Nisa 64) so the forgiveness of prophet  here for the Muslims in his life  as his forgiveness for  them  after his death  noting that the Messenger ( peace upon him ) is not dead, but alive with his Lord a according to almighty  to the verse: { And never think  that of those who have been killed in the cause of Allah as dead. Rather,  they are alive with their lord, receiving  provision , rejoined  in what has bestowed upon of  his bounty , and they receive good  tidings about those( to be martyred) after them who have not yet joined them , nor  fear concerning  them , nor will  they grieve .  (Surah Al-Imran, verse 169) and the Prophet (peace upon him ) as is obvious the greatest status of martyrs, but is a master of the martyrs but the master of all creatures noting that it was contained in book Wafa al-Wafa  , Ibn ‘Adi in  it  from  Thabit  about  Anas from the Prophet ( peace upon him): ( prophets are alive in their graves). (  for more  go to the sideline6)

(B) the Hadith                                                                                                                           

There are dozens of  frequent and concerted conversations by correct support  in  the books of Al-Sihah , which confirms that the Prophet (peace upon him ) intercede for the nation until his death. And below the tip of the iceberg of the conversations contained in the Sihah  and that proves the intercession of the Prophet (peace upon him) for his nation in the life of the isthmus:

Al-banah  and the  Ismail Al-kadhi  with a correct support  about  Abu Huraira  from the prophet (peace upon him ):  ( who  prayer  on me at my grave , God will inform angel  to tell me and, holding my hand to him  in  the world  and  hereafter and being as intercessor  for him   .

C . Al-Nisai   and Tirmidhi and Ibn Majah  said  about Osman bin Hanif that the Prophet (peace upon him )  taught  some of his companions  to  supplicate  and says (O Allah, I ask you and I beg you by  Prophet of mercy, O Muhammad, O Messenger of God, I beg you to the Lord  to meet  my need  and intercede  to  me), al- Tirmidhi said that this is a correct proper talk .

D  Al- Bazzar  tells about  the Messenger of Allah (peace upon him ) said: (My life is good for you  talking  to you and my death id  good for you  to  show your actions on me. What I saw   from the good of it ,i thanked Allh   and what I saw from the evil of it , I asked  forgiveness to you). Narrated by Ibn Sa’d in classes and others  and supported by  Suyuti.

The one who reads these   conversations   narrated about  the prophet (peace upon him) in AlSihah books- does not stay  with a doubt that the first to  tell people  about  the intercession of the Prophet (r) ) in his lifetime and after his death and telling  people  about  what likely interpretation of the verses of the Qur’an al – Hakim is the Great Prophet (peace upon him) there is no doubt remains after that for  a man who says that the intercession and beg the Prophet (peace upon him ) is  a heresy invented by Muslims, or polytheists  according to claim of  Wahhabism,  before the  Wahhabi call  in  more than a thousand years, can we interpret the talk of the Prophet (peace upon him ) in saying (my death is good for you , what I’ve seen good , I thanked Allah   and what I saw from the evil  , I asked Allah  forgiveness for you),  if such intercession is  in the Hereafter as they say  , he won’t say    (peace upon him): (my death is good for you),  and  in the hereafter   not only actions are  shown but also  people are stood   for accountability  for their actions.

(C) the position of good  Ancestors  from  first  companions and four  imams :

It is known that the position of Islam from the  position  of Islam from  asking the  intercession  from the Prophet after his death can not be applied in practice only after the death of the Prophet (peace upon him ), and so the more people who know the position of Islam from this are  his companions  who are contemporaries , and they heard it and understood the Quran from the Prophet (peace upon him) . ), and thus the position of them to the Prophet after his death and asking the  intercession  from him  is the argument on us  because their reaction stems from the knowledge of this matter from the Prophet directly, even if we go back, we will find that the first  one who was asking  for  the intercession of the Prophet (peace upon him ) is Abu Bakr (may Allah be pleased with him )). In His  Aleppo biography  narrated in his biography that when prophet died , Abu Bakr (ra) revealed the face , then he kissed him saying  oh RaulAllah, by my father and mother ,  you are in peace   alive and dead , O Muhammad remember us,  to your Lord and keep us in your  mind) and  narrated by Tabarani  and  Tirmidhi and others  about Uthman ibn Hanif that a man was different to Uthman (  ra) was in need and he does not pay attention to him and   didn’t meet his need  and he met Hanif  and   complained to  ibn  Hanif  then Abu Hanif advised him to offer  two  prayers  in mosque  then say:

( Oh, God  I am asking you  and facing by our prophet Muhammad , the prophet of mercy begging  you  to meet my need) and remember your need the man set out   and did what has been told  then he came to uthman  and entered and his need was met.

(D) The Ijma( consensus) of the Muslim

The whole Muslims since the death of the Prophet (peace upon him ) to the present day it is permissible to intercede  by  messenger and beg him, and there in the books of the visit, in   four of the doctrines a consensus on the intercession of the Prophet (peace upon him ) at the  a visit.

A in the book of  Zarkana if the  supplicant  said: (Oh God , I  intercede by your prophet , oh prophet of mercy intercede  for me to your god )  Allah will answer him.

B in Wafa Wafa  Ayaz  said that Malik  said  in  a narration  of Ibn wahab  if  he offer peace upon the Prophet (s) and  supllicate after that  and his face to the اhonorable  tomb  not to Qiblah, .the debate of Malik    with Mansour is clear.

C words of the two teams and their evidences to visit the tomb of the Prophet (peace upon him) and the graves of the  righteous  :

For the visit to the tomb of the Prophet ( peace upon him) we find , in fact, that  the    arguments of  Wahhabis ranging from  prohibition(Tahreem)  to visit the tomb of the Great Prophet (r) as well as the graves of the righteous, or the permissibility of the visit, but the prohibition of maximizing the Apostle or soliloquy, in addition to the prohibition decamp to visit the tomb of the Great Prophet (r) and the prohibition of women visiting to the tombs of the prophets and the righteous.

 1.) the sanctity of visiting the tomb of the Prophet (peace upon him)

Where it is stated in the Alkstalani (guidance Al-Sari) and Ibn Hajar Haytami in the ( Al-Jawhar Al-Munadham) from Ibn Taymiyyah  who is the first founder and  lay the first brick of the ideas of the text of  Wahhabism  (Ibn Taymiyyah  prevented visiting the tomb of the Prophet (peace upon him) and never for ever  as well as  the visit of others  .

  1. the likening of the tomb of prophet  to the paganism :

Ibn Abd al-Wahhab did not  prohibit  the  visit to  the tomb of the Great Prophet (peace upon him ) in this way, but he prohibits   to give greatness to the tomb of the Prophet (peace upon him ), and he is likening the  tomb of the Prophet (peace upon him r)  to the paganism , where he says  in the  text (and the one  worship idols as in the talk of   al-Tirmidhi, which glorify the tomb of the prophet, and stand with him as in prayer, putting his right hand on his left hand and said: O Messenger of God, I ask you intercession, O Messenger of God, let God meet my need  , and  call him and  believe that  his appeal is  a reason to get his way and glorify  his traditions  and companions and his home even took the  Prophetic traditions   a mosque, all are  the polytheism  whether   it was from the Prophet  or companion ,  or   Lat or Uzza or  Christ or Uzair,  noting that the  idol in Shara is a photography and  paganism  is non- photography  .

Note: You can see the full article with footnotes on the following link:

It can also be found on the entire book on the following link

Mohammed Allawi

Translated by : Mudhaffar Alkusairi

Rawabet Center for  Research and Strategic Studies