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:
- 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).
- 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 ).
- 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(
- 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 .
- 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:
https://mohammedallawi.com/2011/02/05/
It can also be found on the entire book on the following linkhttps://bakribook.files.wordpress.com/2014/11/daesh-book1.pdf
Mohammed Allawi
Translated by : Mudhaffar Alkusairi
Rawabet Center for Research and Strategic Studies