Radde

Wahabiyya
Allamah Sayyid Ali Naqi Naqvi (r)

English Translation and notes by:

Sayyid Athar Husain S.H. Rizvi

Dedication
The English translation of this book is dedicated to the memory
of:
Marhum Syed Akbar Husain Ibne Syed Mustafa Husain,
Marhuma Khurshid Fatima binte Syed Naqi Husain,
Marhum Syed Ahmad Ibne Syed Akbar Husain and
Marhum Syed Mahmood Ibne Syed Akbar Husain.
May God convey the rewards of sponsoring the translation of
this beneficial book to them.
 Table of Contents
Translators Preface .................................................................... 3
About the author........................................................................ 10
Urdu Publishers Foreword ....................................................... 13
Authors Introduction................................................................ 14
Preface of Kashfun Naqaab (gist) ............................................. 22
Term of Wahabi among Muslims in general and especially
among Shia of India and Pakistan ............................................. 24
Arrival and evolution of Wahabism is India ............................. 26
Introduction: Life history and account of Ibne Abdul Wahhab 28
Chapter One: Belief of Muhammad bin Abdul Wahhab
regarding God ........................................................................... 34
Chapter Two.............................................................................. 46
Traditions, statements of companions and companions of
companions ............................................................................... 56
Chapter Three: Wahabi belief regarding saints and holy
personalities .............................................................................. 72
Chapter Four: Wahabi belief regarding the Muslims of the world
................................................................................................... 82
Chapter Five: Wahabi belief regarding tombs of prophets and
saints ....................................................................................... 106
Chapter Six: Some traditions and traditional reports regarding
the natives of Najd .................................................................. 141
Chapter Seven: Immoral deeds of Wahabis from the beginning
to date ...................................................................................... 148
Bibliography of Radde Wahabiya ........................................... 156
Epilogue: A letter from his teacher to Muhammad Ibne Abdul
Wahhab ................................................................................... 163
Orthodox Sunni scholars who opposed Wahabism ................. 165
Books in refutation of Ibne Taymiyyah .................................. 173
Books in refutation of Muhammad Ibne Abdul Wahhab and
Wahabism ............................................................................... 176

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 Translators Preface
Takfeeri ( )is a Muslim, who accuses another Muslim
of apostasy and heresy. The accusation itself is called Takfeer,
derived from the word kaafir (infidel).
In principle: the Quran and traditions are criteria of
declaring someone as infidel.
However, a growing number of splinter Wahhabist /
Salafist groups, classified by some scholars as Salafi-Takfeeris,
have split from the orthodox method of establishing Takfeer
through processes of Shariah and reserved the right to declare
apostasy against any Muslim.
The precedent for declaration of Takfeer came from a
medieval scholar, Taqi al-Din Ibne Taymiyyah, who issued a
famous verdict declaring jihad against invading Mongols. This
was not because they were invaders, but because they
were apostates punishable by death.
Though the Mongols had converted to Islam, Ibne
Taymiyyah reasoned that since they followed their
traditional Yassa law rather than Islamic law, they were not
really Muslims; they were apostates.
Muhammad Ibne Abdul Wahhab and 20th century Muslim
authors: Maulana Maududi and Sayyid Qutb, referred to Ibne
Taymiyyah in condemning self-proclaimed Muslims as not
really Muslims.
Abdul Wahhab condemned practices of Shia, Sufi and other
Muslims as bidat (heresy), and Abdul Wahhabs followers slew
many Muslims for allegedly pagan practices.

3
 In his influential book Milestones, Sayyid Qutb argued not
that some Muslims should not be considered Muslims, but that
the failure of world Muslim community to obey Shariah law
meant, the Muslim community has been extinct for a few
centuries, having fallen back into a state of pagan ignorance
(Jahiliyya).
In his Risalah Aslu Deen Al-Islam wa Qaidatuhu and Kashf
ush-Shubuhaat (Clarification of doubts), Muhammad Ibne Abdul
Wahhab makes an explicit Takfeer of people, who invoke or
implore help from those, who have passed away (such as the
prophet and his family) or in other words, seek their
intercession.
If one surveys the current flow of events related to Islamic
communities of the world, one would agree that the root cause of
every ill is this arbitrary declaration of Takfeer.
In this book, we shall throw light on the root causes of
Takfeerism and its salient features.
The heretical cult of Wahabi Takfeeri Salafis
The heretical cult of Wahabism was created by imperialists
countries over two centuries ago in the Arabian Peninsula to
divide Muslim ranks, and which is currently the root cause of all
acts of terrorism in Muslim countries and the world.1

1
The first refutation which the Sunni scholars wrote on the views of
Muhammad Ibne Abdul Wahhab was the book entitled Al-Sawaiq al-
Ilahiyyah fi al-radd ala al-Wahhabiyya written by Shaykh Sulayman
Ibne Abdul Wahhab, the brother of Muhammad Ibne Abdul Wahhab.
The first book written by the Shia scholars to refute the views of
Muhammad Ibne Abdul Wahhab was Minhaajur Rishaad, penned by
the honorable late Shaykh Jafar Kashiful Ghita (died 1228 AH). He
wrote this book as a reply to a treatise, which one of the Emirs from
among House of Saud named Abdul Aziz Ibne Saud had sent to him. In
that treatise, Abdul Aziz Ibne Saud had gathered all views of

4
 Middle east Arab countries created by British in 1932 serve
as the base of Wahabism, and has led to the sprouting of such
terrorist Wahabi Takfeeri Salafis outfits as Al-Qaida, Taliban
and likeminded groups that wantonly shed Muslim blood, and
call themselves Takfeeri Salafis.
A look, however, at the history of Islam shows that these
Wahabi Takfeeri Salafis outfits are neither followers of Prophet
Muhammad (s) nor do they adhere to the path of the righteous
companions of Prophet (s).
In fact, these outfits, as is clear by their barbaric ways,
follow the pagan pre-Islamic Arabs, who were notorious for
their inhuman savagery, even though most of them became
Muslims reluctantly, but never followed the letter and spirit of
the holy Quran.
Prophet Muhammad (s) spared no efforts in guiding people
and forewarned of dangers ahead with his God-given knowledge
and insight. He stressed the unity of Ummah, and on command
of God Almighty told his companions as well as Muslims for all
generations to come, to adhere to Thaqlayn (two weighty
things): that is, the Book of God, the holy Quran, and his
progeny, the Immaculate Ahle Bayt (a).
He made it clear that Muslims will never go astray as long
as they hold fast to the Thaqlayn.
In this regard, God says:

And be not like those, who became divided [into sects]

Muhammad Ibne Abdul Wahhab and tried to prove them from the
Quran and Sunnah. This book was published in 1343 A.H in Najaf.

5
and disagreed after clear arguments had come to them, and
these it is that shall have a grievous chastisement. (Surah
Aale Imran 3:105)
God has decreed laws and regulations for mankind to
enable them to strive towards perfection through unity and
solidarity. The Creator has forbidden oppression and aggression.
The Messenger of Mercy, who was sent to complete the
best morals, said in a sermon during his last Hajj pilgrimage:
Try to understand the teachings of Islam, and after me, do
not treat each other like infidels or behead each other.
Sadly, the words of Prophet Muhammad (s) are ignored as
is evident by the treatment of all Muslims like infidels by the
Wahabi cult that treats fellow Muslims like infidels, and
mercilessly beheads both Shiite Muslims and Sunnis.
The great Iranian scholar and Source of Emulation,
Ayatullah Jafar Subhani, has for years done extensive research
on the nonsensical cultist ideas of the Wahabi Takfeeri Salafis,
writing books and articles to refute their claims.
Recently, a prominent religious personality, in an article,
raised some basic questions on the Wahabi Takfeeri Salafis,
their ideas, and their attitude towards Islam, but Wahabi Takfeeri
Salafis failed to answer these questions concerning their weird
beliefs.
The first question and criticism of Ayatullah Subhani is
regarding their claim to follow the Sahaba or companions of
Holy Prophet. They attribute a statement to Prophet saying: The
best people are those, who belong to my times, followed by
those, who come after them, and then those that come after this
second group. Wahabi Takfeeri Salafis wrongfully consider
these three periods to which the Prophet allegedly referred to
equal to three centuries.
Ayatullah Subhani says: how can one consider the first
century of Hijra as the most purely Islamic century, when the
fact of the matter is that most innovations that cropped up after

6
passing away of Holy Prophet could be traced to this very
century?
He also pointed out that deviant groups such as the
Khawarij, Murjia, Mutazila and other sects emerged late in the
first century and early in the second century.
The Holy Quran is the best reference in this regard. It is
interesting to note that in Quran, the word qarn occurs seven
times, but it does not mean a century or hundred years as
alleged. In Arabic terminology, qarn also refers to a generation.
Another criticism of Wahabi beliefs is that how can one
consider the words and deeds of Sahaba, the Tabeeen and Tab-e
Tabeeen as criterion for virtue and vice, while all these people
had different behaviors and frequently contradicted the words
and deeds of each other, in addition to their paradoxical
statements.
For instance, during Treaty of Hudaibiyya differences broke
out among companions. Some of them termed it humiliation,
thus, tacitly admitting their lack of belief in the Prophet of God.
Thus, in view of this glaring objection and almost behavior of
apostasy by a group of companions, how could we consider the
ways and practices of conditions and companions of companions
as criterion for understanding holy Quran and Sunnah?
History also testifies that caliphate was based on divisions
and discord among the Prophets companions. So what answers
do the Wahabis have in this regard?
The third question concerns the attitude of Wahabis towards
the Prophets Ahle Bayt (a), in view of the fact that Holy
Prophet explicitly told Muslims in the famous Hadith Thaqlayn
that his progeny was on par with Gods Revealed Word, the holy
Quran. So why Ahle Bayt should not be followed by all
Muslims?
Why do Wahabis ignore statements of Prophet about his
daughter, Fatima Zahra (s), whose impeccability is beyond any
doubt?

7
 Why do Wahabis or Salafis not follow the Immaculate Ahle
Bayt, whom Prophet Muhammad (s) had likened to the Ark of
Salvation of Prophet Noah?
Thus, the most important criticism of Wahabi cultist ideas
is that their beliefs are actually ideas of Muhammad bin Abdul
Wahhab and Ibne Taymiyyah, rather than that of Holy Prophet.
Wahabism is therefore, a cult far removed from the worthy
teachings of Holy Prophet Muhammad (s). This distorted cult
has brought nothing for Muslims, except discord and violation.
Agenda of Wahabis
The heretical cult of Wahabism was created by the British
over two centuries ago in the Arabian Peninsula to divide
Muslim ranks, and which is currently the root cause of all acts of
terrorism in Muslim countries and the world.
According to a tradition, Prophet Muhammad (s) has said
that it is the duty of Islamic scholars to confront innovation in
religion. After Holy Prophet, his righteous companions rallied
behind his divinely-designated successor, Imam Ali (a), to
confront attempts at innovation that were against the spirit and
letter of holy Quran and Prophets Sunnah.
The same trend continued in the subsequent generations,
and whenever self-styled caliphs resorted to distortion, the
Infallible Imams and their disciples, held aloft the torch of
genuine Islamic teachings.
In fact, in every age and era, the conscientious Islamic
scholars strove to confront any attempt at innovations, which
unfortunately did creep in.
In the 13th century, the Syrian scholar, Ibne Taymiyyah,
was so confused in properly identifying these innovations that he
himself indulged in an unpardonable innovation by considering
visit to the holy shrine of Prophet Muhammad (s) as innovation.
Ibne Taymiyyah was strongly criticized by his
contemporary Sunni Ulama for coining a dangerous bidah by

8
pretending to confront innovations. He gave rise to another
dangerous bidah by not just coining the word Salaf to refer to
Prophets companions, the Sahaba, their followers in the next
generation the Tabeeen, and the followers of their followers in
the third generation, the Tab-e Tabeeen, but he considered them
correct models for all Muslims, in spite of the fact that they
included oppressors, deviationists, and enemies of Holy
Prophets family, Ahle Bayt.
Ibne Taymiyyah was imprisoned for long periods on
charges of heresy and many of his students left him for his weird
innovations.
Some five centuries later, the imperialists cleverly used
Shaykh Muhammad Ibne Abdul Wahhab of Najd in Arabia to
propagate, with support of the Aale Saud clan of desert brigands,
the weird innovations of Ibne Taymiyyah to launch a new
deviated cult called Wahabism, which today is sponsoring
Wahabi Takfeeri Salafi terrorists all over the Muslim world. The
false Wahabi ideology is opposed by both Sunni and Shiite
Muslims.

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 About the author
Ayatullah Sayyid Ali Naqi Naqvi was born on 26th
December, 1905 corresponding to 26th Rajab, 1323 A.H. and
passed away on 18th May, 1988 corresponding to 1st Shawwal,
1408 A.H.
He was an Islamic jurist (Mujtahid) from Lucknow, India,
who graduated from Najaf, Iraq. He is famous for his writings
in Urdu, including Tafseer Quran and Tareekhe Islam.
One of the highly regarded scholars of Shia Islam at his
time, he wrote more than 100 books and 1000 short books. His
books were published in 12 languages in India. He is among the
most learned Islamic scholars in Indian History.
Initial education and Ijtihad
He first travelled to Iraq with his family in 1327 Hijri. His
education began at the age of seven in Imam Ali Mausoleum in
Najaf, Iraq. He received his initial religious training by Aaqae
Sayyid Muhammad Ali Shah Abdul Azeemi.
After his father, Sayyid Abul Hasan, received Ijtihad, the
family moved back to Lucknow when Sayyid Ali Naqi Naqvi
was aged nine years. He became a Mujtahid at the age of 27. He
was given ijazah (permission to practice Islamic jurisprudence)
by Ayatullah Naaini.
He taught Arabic and Persian at Lucknow University, India.
Later he joined the Aligarh Muslim University, in the
Department of Shia Theology, where he was its Chairman and
also Dean of the Faculty of Theology on a number of occasions.
His second journey to Najaf was for his religious education
in 1927, (1345 Hijri). He had already written and published four

10
books before his journey to Iraq:
1. Rooh Aladab Sharah Alamiyatal Arab
2. Albait Al Mamoor Fi Emaratal Qubur
3. Faryaad e Musalmanane Aalam
4. Altawae Haj Per Sharaee Nuqtae Nazar Se Bahas
His first book published in Arabic was in Najaf during his
days as a student and was among the first books written
against Wahabis. It was entitled Kashfun Naqab an Aqaid Abdul
Wahhab Najdi. His second book in Arabic was in defense of the
mourning acts for martyrdom of Imam Husain (a.s.), entitled
Aqalatalaashir fi Eqamatalshaaer.
Publications
Ayatullah Ali Naqi Naqvi was founder of Imamia Mission,
Lucknow. Through this organization, several books were
published, some of them being:
1. Islam aur Tijarat
2. Mazhab aur aqal
3. Islam ka tarze zindagi
4. Mutah aur Islam
5. Ismate Pardah
6. Tafseere Faslul Khitab
7. Miraje Insaniat
8. Shaheede Insaniat
9. Suluh aur Jang
10. Tarikhe Islam
11. Tarjuma wa Tafseere Quran
12. Radde Wahabiyat
13. Qatilane Husain ka Mazhab

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 14. Tahreefe Quran Ki Haqeeqat
15. Muslim Personnel Law - Naqabile Tabdeel
Other books in Arabic by Sayyid Ali Naqi Naqvi include:
1. Munjaah al-Tabsheer
2. Naqdul Faraid
3. Mushniful Nazeer fi Masalae al-Tasweer
Syed Athar Husain Rizvi
Hyderabad, India, Aug. 2015.

12
 Urdu Publishers Foreword
Radde Wahabiya of the most respected Sayyidul Ulama, as
would be clear from the preface, was written in Najaf Ashraf
[Iraq] and published there half a century ago.
That is why we requested the honorable writer to revise it
once more so that a new edition can be published. Since the
actual book is in Arabic, from which people of India and
Pakistan cannot benefit in general, therefore, he revised it with
additions in Urdu language.
So it was our good fortune that both these requests were
accepted and now, in addition to the Arabic book, we are
publishing this Urdu version as well.
And peace.

13
 Authors Introduction
In the name of Allah, the Beneficent, the Merciful.
Praise be to Allah, the Lord of the worlds and blessings be
upon the chief of messengers and his purified progeny.
Background of half book
It was beginning of my youth in Lucknow - a period, in
which a person in India is generally called a child, when the
Saudi kingdom was established in Hijaz and Wahabi thoughts
came to the fore fully. Their first practical expression was
demolition of the tombs of Jannatul Moalla [Holy Mecca]. After
that the Chief Qadi, Najd Ibne Balhid, through the Fatwa of
scholars of Medina, had the holy tombs of Jannatul Baqi
demolished.
This created a great turmoil in the Islamic world, especially
among the Shia, because the tombs of the four Imams of Shia:
Imam Hasan (a), Imam Zainul Aabideen (a), Imam Muhammad
Baqir (a) and Imam Jafar Sadiq (a) were present there. In
addition to that the holy tomb of Her Eminence, chief of the
ladies of the world, Lady Fatima Zahra (s.a.) was also there, in
addition to other graves with which Muslims are attached.
In India, since the time of Shah Waliullah Dehlavi, some
people had been following Najdi beliefs, but this group was
completely blended among Muslims. Now, after the revolution
of Hijaz, it began to support Ibne Saud openly. The famous
periodical of Zafar Ali Khan, Zamindar (Lahore) was the
special organ of this group. Mystic teachers, Sufis and scholars
from Firangi Mahal of Lucknow, along with the Shia confronted
that group.

14
 Thus, Anjuman Khuddamul Harmain was established in
Firangi Mahal, whose president was the rector of Firangi Mahal,
Maulana Qayamuddin Muhammad Abdul Bari. Also, Anjuman
Tahaffuz Maasire Mutabarrika was established under the aegis
of All India Shia Conference, Lucknow.
There were public rallies throughout Lucknow without any
difference of Shia and Sunni; then Hijaz conference was held in
Qaiser Baug, Lucknow. In which, in addition to Shia scholars
and scholars of Firangi Mahal, all prominent scholars and
teachers of India and some important leaders participated. Of
those, I remember the following: Maulana Abdul Majid
Badayuni, Shah Faakhir Ilahabadi, Maulana Mazharuddin, editor
of Al-Amaan; and at the forefront was Shah Muhammad
Sulaiman Phulwarwi.
Among the famous Muslim leaders were the Ali brothers,
who in the beginning were supporters of Saud; but when they
travelled personally and saw the circumstances of Hijaz, there
was change in their attitude and they also attended the Hijaz
conference.
In this conference among the Shia scholars were Janab
Najmul Millat and Janab Nasirul Millat; and along with
concurrence of other scholars from Ahle Sunnat, Maulana Abdul
Bari Sahab proposed postponement of Hajj. In addition to
scholars, the pride of community, Maulavi Sayyid Kalbe Abbas
delivered a resounding speech.
As far as I remember, Mazharuddin, editor of Al-Amaan
also supported it. But Ali brothers, Maulana Shaukat Ali and
Maulana Muhammad Ali Jauhar opposed this; and Maulana
Muhammad Ali expressing his political acumen, recited the
following verse:
My life passed in roaming through this desert.
As soon as his speech ended, Shah Muhammad Sulaiman
Sahab Phulwarwi stood up, and refuting him, said that only
political acumen is not everything; along with that religious

15
insight is also required. He said: I will not recite this line alone; I
have the right to recite its second line as well.
This is the fifth generation in praising Imam Husain (a).
Thus, the proposal was accepted with overwhelming
majority.
Along with other scholars, our respected father, Janab
Mumtazul Ulama, Sayyid Abdul Hasan, alias Munnan Sahab
(a.m.) participated in it with fervor, therefore, in my early youth,
when I was just beginning to write, I stepped into this field of
writing; in which for the first time, I became known in the world
of Islam without any difference of Shia or Sunni.
Since the most important issue was building of tombs, that
is why in refutation of an article of Zamindar, I wrote a book,
entitled Al-Baitul Mamoor fee Imaratul Quboor, which was
published by the prominent publisher of that time, Noorul
Matabe; and its numerous reviews were published in Islamic
periodicals.
It was ordered from far off places and within a short time it
spread to all the corners of the country. After that I wrote a long
article in newspapers on the issue of postponement of Hajj,
arguing through both Shia and Sunni viewpoints, which was
published by Khuddamul Harmain along with articles of some
other scholars.
The articles of scholars of Iraq and Shaam etc. that Janab
Najmul Millat (a.m.) had received on this issue, were through his
orders, translated into Urdu and along with Arabic translation,
published under the title of Faryaade Musalmanane Aalam, by
Anjuman Moayyadul Uloom, Madrasatul Waizeen.
Process of writing the actual book
Now, I decided to write an independent book on this topic,
in which there would be exhaustive discussion on the history of
Wahabism and beliefs of the Najdis; for which I had to visit
different libraries to collect references and a lot of matter was

16
obtained with full citations.
But I had not yet initiated its arrangement when in Shaban
1345 A.H. I had to travel Iraq to complete my studies. By
chance, that same day, Sayyidul Fuqah Janab Maulana Mufti
Sayyid Ahmad Ali Sahab Qibla, along with his family members,
set out for the Ziyarat of holy places and I got his company in
the train as well as the ship.
There was a house of Lady Taj Mahal in Kerbala Moalla,
near the holy tomb, where Indian pilgrims often stayed. We also
lodged there.
If a person goes for Ziyarat, although he would perform
Ziyarat of Najaf Ashraf, Kazmain, Samarrah and all the holy
places, but if at the time of departure he is asked: Where are you
going? He would reply: Kerbala Moalla.
Similarly, one, who is going for studies, although he would
perform the Ziyarat of all these holy places, but if he is asked:
Where are you going? He would reply: Najaf Ashraf.
Janab Mufti Sahab Qibla, since he had gone for Ziyarat, on
reaching Kerbala, he felt that he had reached his destination, so
he stayed there for a period of time.
After staying there with him for two or four days, I went to
Najaf Ashraf and put up in Madressa Hindi. Then resided in the
Madressa constructed by Qazilbash family of Lahore called
Madressa Nawab.1
But I could not immediately start attending lectures,
because due to arrival of the month of Ramadhan, the lectures
had ended and it was vacation till the 9th Shawwal.
In order to make this intervening period worthwhile, I
began to arrange the material of Radde Wahabiya, which I had

1
In Iraq and Iran, Madressa means boarding house [hostel for students]
otherwise lectures are held in Masjids or at the residences of scholars.

17
gathered in India, and to write it down in Arabic and in book
form. I wrote ten pages of the manuscript every day. Thus, in ten
days, a manuscript of 100 pages was prepared and it was
checked and corrected in another ten days.
There was a senior scholar in Najaf Ashraf, who in addition
to religious sciences, was an expert linguist and poet of Arabic,
who also possessed religious modesty and Islamic perception.
He was Allamah Mirza Muhammad Ali Urdbadi. He was a
severe appraiser of pure academic and religious values, without
any national or communal prejudice.
I dont know how he came to know about me and met me at
my hostel; and developed such regard for me, which increased
gradually: so that finally we became one soul in two bodies.
Later Allamah Sayyid Muhammad Sadiq Bahrul Uloom joined
us and we became an exemplary triad throughout my stay in
Najaf. Even though we separated later, we maintained this
connection.
After the first meeting, Allamah Urdbadi visited almost
every day; and as this work proceeded, he continued to be
informed about it. He discussed about it in the intellectual circles
of Najaf Ashraf. So, even before completion of writing, this
book was published in Najaf Ashraf in one sense before it could
be published in print.
When we went for Ziyarat of Kerbala Moalla during Shabe
Qadr period, this book was present with us in its corrected form.
Since, Janab Mufti Sahab was specially affectionate to me,
so this time also, I stayed with him in Taj Mahal, and on the
basis of old relations, scholars and graduates of Kerbala Moalla
used to visit us there. I attended all gatherings and the Mufti
mentioned this book in my introduction.
Since Wahabi oppressions and viewpoints were mentioned
everywhere with fervor; that is why numerous people were
writing books on refutation of Wahabism and seeing my age,
when they heard about my book, they desired to see it.

18
 Since it was not possible to circulate the manuscript, I read
it out in gatherings after Maghrib Prayer and everyday some new
persons joined the audience. According to the standard of that
place I was a primary student; and these persons were not
students, they were scholars. Yet it was their broad mindedness
that each of them regarded this book as rare thing.
Agha Shaykh Muhammad Ali Qummi at that time was
among the greatest scholars of Kerbala Moalla, aged more than
sixty years, and his gloss on Kifaya was published from Najaf in
two volumes. Later on, when I was present in Iraq, he moved to
Iran, and after Ayatullah al-Uzma Haaj Shaykh Abdul Karim
Yazdi Hairi, he was regarded among scholars of the first row in
Qom.
Since he was also writing a treatise on refutation of
Wahabism, when he heard about this book, he also came and
requested to borrow the book for two or three days. So affected I
was by his awe and greatness that I agreed to lend him the book,
which he returned after three days, as promised.
After that the treatise of this scholar was published on this
topic. Another book was by Allamah Shaykh Muhammad Ali
Sinqari, entitled: Al-Mashahidul Musharafa wal Wahabiyun; the
third book to be published was by Hujjatul Islam Agha, Sayyid
Hasan Qazwini. Author of Riyaz, Agha Sayyid Muhammad Ali
Tabatabai also developed great attachment to my book
After some days when I returned to Najaf Ashraf, Allamah
Urdbadi in his circle of friends in Najaf Ashraf and Agha Sayyid
Muhammad Ali Tabatabai in Kerbala Molla conducted a
movement that this book should be published and finally it was
published from Matba Haidariya in Najaf Ashraf.
At that time due to my complete intolerance I entitled the
book: Saute Azaab Alaa Ittebae Ibne Abdul Wahhab.1

1
Translation: Voice of chastisement upon following Ibne Abdul
Wahhab.

19
 Though I liked it, but at the time of publication they said
that it was very severe and compelled me to change it to Kashful
Naqaab An Aqaid Ibne Abdul Wahhab,1 which I disliked at that
time.
There was also a conclusion at the end of the book, which
they deleted as its tone was very severe and that the atmosphere
of that country wouldnt be able to bear it. So, I was compelled
to expunge that as well, which further saddened me.
After that gradually my mentality became tolerant, whose
punishment I had to bear much in India.
My first teacher, Ayatullah Al-Haaj Sayyid Abul Qasim
Khoei (d.z.), who was at that time teacher of the primary section,
also wrote some lines as review on the first page of the
manuscript.
After publication, when the book was distributed
throughout the world, the prominent scholar of India, Maulana
Sayyid Zahoor Husain Sahab wrote an Arabic review and a
senior Ahle Sunnat scholar and mystic teacher, Maulana Shah
Muhammad Sulaiman Phulwarwi sent reviews in prose and
poetry; and issued statements, which my respected father,
Mumtazul Ulama, (t.s.) included in his permission (Ijaza) for me
after a few years.
Kashfun Naqaab, since it was published through the efforts
of Allamah Urdbadi, after publication its center, remained his
residence; it was sold from there and those scholars who arrived
from Iran etc. were also gifted a copy by him.
Publication of second edition and Urdu version
Only a few copies arrived in India, which I gifted to famous
scholars. I was having only one copy, which was burnt during

1
Translation: Removing the veil from the beliefs of Ibne Abdul
Wahhab.

20
the communal riots of Lucknow, on Chehlum, 20th Safar, in
which my house and library was burnt.
Now, when my respected friend, Jafar Ali Aseel of
Mumbai expressed the desire to print it again, and also requested
its publication in Urdu as well, its compliance was not possible
for me.
However, he searched in Mumbai and obtained one copy
and sent a photocopy of the same to me, after which no excuse
remained for me. So, in spite of severe hurdles and
preoccupations, after much delay, I began working on it.
In the Urdu version, I added points only appropriate for
India. Also, some discussions of the foreword are related to
Indian Muslims, so they are not included in the Arabic version.
In this way, it is my estimation that the thickness of Urdu
version would be somewhat more than Arabic. Hence, it cannot
be called as the translation of Arabic book: Kashfun Naqaab. On
the contrary, it is an independent writing based on its whole
translation.
And peace.
Ali Naqi Naqvi
[10 Zilqad 1404 A.H. Aligarh]

21
 Preface of Kashfun Naqaab (gist)
In the name of Allah, the Beneficent, the Merciful.
After praise to the creator and invoking blessings on
Muhammad and his progeny
Kashfun Naqaab an Aqaid Ibne Abdul Wahhab was written
upon reaching Najaf Ashraf though I had since a long time
thought, that a such book should be written, in which Wahabite
beliefs are explained in detail, because many people are not fully
aware of the beliefs of this sect.
Thus, it was completed in a short time.
I have divided this book into one preface and some
chapters.
Preface: History of Ibne Abdul Wahhab, his upbringing and
development.
First chapter: His belief regarding Almighty.
Second chapter: His belief regarding the Holy Prophet (s).
Third chapter: His belief regarding saints and holy
personalities.
Fourth chapter: His belief regarding Muslims of the world.
Fifth chapter: His belief regarding tombs and graves of
prophets and saints.
Sixth chapter: Traditions and traditional reports narrated
from Messenger of Allah (s) regarding the folks of Najd.
Seventh chapter: Practical activities of the Wahabi group
since its appearance till date.

22
 Note: Before above-mentioned chapters, two chapters are
being added, which should be regarded as preface of this Urdu
book:
(1) The term of Wahabi among Muslims generally and
among Shia of India and Pakistan.
(2) Spread of Wahabism in India and its various forms.

23
 Term of Wahabi among Muslims in
general and especially among Shia of
India and Pakistan
The real Wahabi is a follower of Ibne Abdul Wahhab1 and
is from the group that is ruling over Hijaz at present and who are
citizens of Najd. That is why even today their capital is Riyadh
in Najd.
From the aspect of Islamic jurisprudence (Fiqh), they are
Hanbalis: that is they follow the jurisprudence of Imam Ahmad
bin Hanbal; and in principles of faith, their leader is Ibne
Taymiyyah, his student, Ibne Qayyim and Ibne Abdul Haad etc.
Muhammad bin Abdul Wahhab adopted the beliefs of Ibne
Taymiyyah in last part of the twelfth century and beginning of
thirteenth century. He lived in the Najd area ruled by the Saudi
family of Muhammad bin Saud, whose history would be
mentioned in the translation of the Arabic preface of this book.
Although, his father, Abdul Wahhab did not approve his
son; and in the end, discord between father and son became
obvious, but this school began to be called by the name of the

1
Wahabism is ascribed to Shaykh Muhammad, the son of Abdul
Wahhab of Najd. This ascription has been derived from the name of his
father Abdul Wahhab. And as some scholars put it, the reason why this
creed has not been attributed to Shaykh Muhammad himself and has
not been called Muhammadiyyah is for fear lest the followers of this
creed find a kind of association with the name of Prophet (s) and
misuse this ascription. Shaykh Muhammad was born in 1115 A.H. in
the city of Uyyana, which was located in Najd. (Wahabism, Ayatullah
Jafar Subhani)

24
father, who was dead opposed to it; and became known as
Wahabism.
Also, since an important part of his teaching was opposed to
attendance at tombs and shrines, and saints and proximate ones
to divine court, especially declaring mediation of Prophet and
progeny of Prophet as polytheism, and restrictions from Fatiha,
Nazr and Niyaz, therefore, in India and Pakistan, a term
developed in Ahle Sunnat that Barelvi people, who believe in
this, are known as Sunni and Deobandi folks, who mostly deny
these things, are called Wahabi.
Thus, some Barelvi orators and some writers as well, when
they mention Deobandi people, they for example say: Maulavi
number 24 said that, since the total numerical value of Arabic
letters of Wahabi is 24.
Shia of India call that category of Ahle Sunnat, who believe
in these things and mostly behave tolerantly with Shia or
participate in Azadari etc. as Hanafi and deniers of those things,
especially opponents of Azadari of Imam Husain (a) are called
Wahabi.
Although Deobandi are also Hanafi in practical
jurisprudence; and they dont follow Hanbali school Wahabis,
and Sunnis like Maulavi Abdul Shakoor Sahab, most prominent
Sunni scholar of his time, was Hanafi and not Hanbali like the
Wahabis.
The title of our book, which is Radde Wahabiya; in this our
main objective is refutation of that particular group, who follow
Ibne Abdul Wahhab. But with reference to the topic, when
exhaustive discussion is held on seeking mediation etc. it would
a refutation of all sects who do not believe in it, whether they are
regarded as Wahabi or not.

25
 Arrival and evolution of Wahabism is
India
As far as we know, arrival of Wahabi viewpoints in India
was through Shah Waliullah Muhaddith Dehlavi, whether he
may not have been the complete standard bearer of those beliefs,
which is supported by the fact that he himself believed in
Sufism.
On the contrary, he is included among the Sufi teachers and
his son, Shah Abdul Aziz Dehlavi, author of Tohfa Ithna
Ashariya did not gain prominence in this regard.
But after him, Shah Ismail, whose name is usually
accompanied by Shaheed (martyr) became the great proponent
of this school; and Sayyid Ahmad, part of whose name is also
Shaheed.
Although, scholars of Deoband, as mentioned previously,
are Hanafite and mostly believe in mysticism (Tasawwuf) also,
and are attached to its series (silsila), but according their
academic ancestor, Maulana Muhammad Qasim Nanotvi, has
such severe imaginations that his statements have aspects of
insulting the honor of Holy Prophet (s). In any case, whether
these people are 100 percent Wahabi or not, what is definite is
that they strengthened Wahabism.
Some people, at whose forefront is Maulana Abul Kalam
Azad, who were really not followers of Wahabi sect, neither
prey to narrow mindedness and prejudice, so much so that in
support of the distinguishing viewpoint: seeking immunity
(Tabarra), he is the creator of an article: Tawalla and Tabarra,
which was included in Khilafat O Imamat, published by Imamia
Mission, Lucknow. Some words in this article are so meaningful

26
and attractive that they are worthy of memorization. They are:
If we choose to call even the guilty as righteous, what
would remain with us for those who are really good?
However, academically he is such a great fan of Ibne
Taymiyyah that it seems he is highly influenced by his
intellectual acumen. After him, as is the condition of Ahle
Sunnat scholars: they definitely praise Ibne Taymiyyah in blind
emulation without even seeing his writings.
In any case, this also, indirectly strengthens Wahabi
viewpoints and Now, although Saudi regime, due to UN
pressure, is to a great extent under dissimulation (Taqayyah) as it
was regarding the Green dome of Holy Prophet (s), which
according to their viewpoint, was (God forbid!) the great idol,
and more worthy of demolition.
Apart from that they dont bar Muslims of the world and
even Shia, from Hajj; on the contrary, they even extend
facilities, although from the point of view of their religion, due
their being polytheists, their going near the Sacred Masjid is
banned.
But in spite of reduction in fanaticism, since their wealth
from oil has increased, it is being spent in excess on propagation
of Wahabism in Muslim countries for which the Shia can only
be distressed, but their effect upon the beliefs of majority of
Ahle Sunnat is imminent.1

1
The Wahabis believe that they are the only true Muslims, because
they uphold divine unity, while other Muslims are idolaters, who
deserve to lose their lives and possessions. According to them, a person
must not be considered a Muslim, even if he pronounces al-
Shahadatain, the two testimonies, that there is no God but Allah and
Muhammad is his apostle if he also believes that he could be blessed
by visiting the Prophets mosque and ask for his intercession.
They maintain that any Muslim, who professes such beliefs is an
idolater, whose idolatry is a worse kind than that of Pre-Islamic people,

27
Introduction: Life history and account of
Ibne Abdul Wahhab
The full name of Ibne Abdul Wahhab was Muhammad bin
Abdul Wahhab bin Sulaiman Tamimi.
He grew up in the Uyyana city of the Najd province. He
studied Hanbali jurisprudence under his father and since young
age, began to utter things opposed to the general inclination of
Islamic community and objected to many things customary
among Muslims.
For a long period of time he did not get anyone to share his
views. After that he travelled to the Holy Mecca and then to
Holy Medina and became the student of Shaykh Abdullah bin
Ibrahim bin Saif and there he expressed great rage on
supplications at the tomb of the Prophet.
Then he went to Najd and from there travelled to Basra
enroute to Shaam. In Basra, he studied under Shaykh
Muhammad Mahmui and Now, began to object against the
practices of Basrans. The Muslims were enraged and he had to

who worshipped idols and planets. In his book Kashful al-Shubuhat,

Muhammad Ibne Abdul Wahab called all Muslims, with the exception
of his followers, idolaters about 24 times. Other labels he used to
describe them were: heretics, idol worshippers, apostates, anti-divine
unity, enemies of divine unity, Allahs enemies and perfidious Muslims
in 20 different parts of the same book. His followers copied him in this
practice. (The Wahhabia Movement: The True Image. Al-Ghadeer
Center for Islamic Studies and translated by Hamid S. Atiyyah)

28
flee from there.1
At last, he reached the Huraymila town of Najd, where his
father was staying at that time. He continued studying under him
for a long time; but labeled most of the acts of people of Najd as
polytheism.
Even though his father restrained him from this, he did not
desist. In fact, he even rebelled against him. Soon he was joined
by some other individuals and the situation in Huraymila took on
the colors of violent confrontation.2
When his father, Shaykh Abdul Wahhab passed away in
1153 A.H. he began to publicize his beliefs with more severity
and when the people of Huraymila decided to eliminate him, he
fled to Uyyana.3
It was ruled by Uthman bin Muhammad bin Moammar.
Ibne Abdul Wahhab tempted him that if he supported him, he
would become the ruler of the whole of Najd. So Moammar
decided to assist Ibne Abdul Wahhab, and Now, taking the
support of this material power, he began his propaganda with
full fervor.
When a substantial number of the people of Uyyana joined
his party, he first demolished the dome of the tomb of Zaid bin
Khattab located in that area.

1
At this time which was the year 1139 AH, his father Abdul Wahhab
had been transferred from Uyyana to Huraymala. (Wahabism,
Ayatullah Jafar Subhani)
2
He set out rejecting the beliefs of the people of Najd. For this reason,
altercation and debates ensued between him and his father. In like
manner, serious and violent disputes erupted between him and the
people of Najd. This matter lasted several years until his father Shaykh
Abdul Wahhab passed away in the year 1153. (Wahabism, Ayatullah
Jafar Subhani)
3
A group of the people of Huraymala followed him and his work won
fame. (Wahabism, Ayatullah Jafar Subhani)

29
 This was reported to Sulaiman bin Muhammad bin Aziz
Hamidi, the ruler of Ahsa and Qatif, who wrote a letter of severe
condemnation to Uthman, the ruler of Uyyana, to have this man
executed.
Though Uthman was inclined to Ibne Abdul Wahhab, he
could not oppose Uthman, the ruler of Ahsa. So he sent a secret
message to Ibne Abdul Wahhab to leave the area immediately.
Ibne Abdul Wahhab urged him to greater resolve, and also tried
to tempt him that he would soon be the unrivalled ruler of the
whole of Najd, but he was not deceived, and insisted that he
leaves the area immediately.
He was compelled to leave in 1160 A.H. and reached Ad
Diriyah.1 This place had always been the center for satanic
movements. This was the same land of Yamama, from where
Musailima Kazzab arose and claimed prophethood. The ruler of
that place was the ancestor of the present rulers of the Saudi
Kingdom. He was Muhammad bin Saud from the Ghanira clan.
Through someone, Ibne Abdul Wahhab established contacts
with his wife and showed him the dream of ruling over the
whole of Najd. Muhammad bin Saud was deceived and agreed to
support him physically, ideally as well as monetarily. He
declared Muslims as apostates and paid allegiance to Ibne Abdul
Wahhab to plunder and kill Muslims, labeling this a holy war
(Jihad).
After agreement with Muhammad bin Saud, Muhammad
Abdul Wahhab entered the city and Ibne Saud raised a huge
army and sent it to destroy the tombs around the country and to
shed blood of those Muslims who try to prevent it. They fulfilled
this command fully and spread killing and plunder in the lands.

1
At the time when Shaykh Muhammad went to al-Dariyya and made
an agreement with Muhammad Ibne Saud, the people of al-Dariyya
lived in utmost destitution and need. (Wahabism, Ayatullah Jafar
Subhani)

30
 When they achieved complete success, they sent messages
to the rulers of surrounding areas to submit. Some of them were
overawed and they accepted it immediately. Those who did not,
people were persuaded to fight against them.
Thus, there were furious battles and bloodshed around Najd
and beyond that in Ahsa.1 After that day the progeny of Saud

1
Relating from (Uthman) Ibne Bishr al-Najdi, al-Alusi notes that:
I (Ibne Bishr) initially witnessed the poverty of the people of Dariyya.
I had seen that city at the time of Saud, when its people had enjoyed
enormous wealth, their weapons were decorated with gold and silver
and they mounted thoroughbred horses. They wore sumptuous clothes
and were well provided with all the means of prosperity, so much so
that it is beyond the scope of expression.
One day in a bazaar in Dariyya, I saw men on one side and women on
the other. In the bazaar, there was a huge amount of gold, silver, and
weapons and a large number of camels, sheep, horses, expensive
clothes, and much meat, wheat, and other edibles, so much so that they
could not be recounted. The bazaar extended as far as the eye could
see. And I could hear the call of the sellers and buyers, a sound which
hummed like the buzz of the bee. One (of them) would say, I sold (my
goods), and the other (one) would say, I bought (something).
Of course, Ibne Bishr had not given an account as to how and from
where such an enormous wealth had been amassed. But the trend of
history indicates that it had been accumulated by attacking the Muslims
of other tribes and cities (on the charge of not accepting his beliefs) and
by plundering and taking as booty their properties. With regard to the
war booties which Shaykh Muhammad took (from the Muslims of that
region), his policy was to spend it in any way he desired. At times, he
granted unto only two or three people all the war booties, which
amounted to a very large amount. No matter what the booties were,
they were in the possession of the Shaykh, and the Emir of Najd could
have a share of the booties on permission of the Shaykh.
One of the biggest flaws during the Shaykhs life was the fact that he
treated Muslims, who did not follow his notorious beliefs as infidels
deserving to be fought against. He maintained no esteem for their life
or property.
In short, Muhammad Ibne Abdul Wahhab called (the people) to tawhid
(monotheism) but an erroneous tawhid which he created himself, not

31
obtained control on Najd and all its tribes.
Muhammad bin Abdul Wahhab died in 1206 A.H. but the
House of Saud continued to propagate that school through armed
forces generation after generation.1

the real tawhid promulgated by Quran. Whoever adhered to it, would

have immunity as far as his life and property were concerned, else (the
dissolution of) his life and property would, like that of infidels, be
religiously lawful and permissible.
The wars, which the Wahabis waged in Najd and outside Najd such as
in Yemen, Hijaz, the vicinity of Syria and Iraq were on this basis. Any
city, which they conquered by war and domination was religiously
lawful for them. If they could, they would establish it as their own
possession, otherwise they would be content with the booty they had
taken.
Those, who adhered to his beliefs and hearkened to his call had to
pledge allegiance to him.
If anyone rose up in rebellion, he was killed and his property divided.
On the basis of this policy, for instance, they killed three hundred men
from a village called al-Fusul, located in the city of Al-Ahsa and
pillaged their property. (Wahabism, Ayatullah Jafar Subhani)
1
After the demise of Shaykh Muhammad, his followers also pursued
this policy and kept alive his innovation and misguidance. For instance,
in the year 1216, the Wahabi emir, Saud mobilized an army of twenty
thousand warriors and made an inroad on the city of Karbala. At this
time, Karbala enjoyed utmost fame and grandeur. Iranian, Turkish,
Arab, and other pilgrims turned to it. After laying siege to the city,
Saud finally entered it and brutally massacred the defenders and
inhabitants of the city.
The Wahabi army created such a public disgrace in the city of Karbala
that it cannot be put to words. They killed over five thousand people.
After emir Saud found leisure from the affairs of the war, he turned to
the treasures in the shrine of Imam Husain (a). These treasures
consisted of various properties and precious objects. He took away and
plundered whatever he found there. After this episode, Karbala was
transformed into a situation that the poets composed elegies for it.
For over twelve years, the Wahabis, every now and then, invaded and
looted the city of Karbala and its suburbs, as well as the city of Najaf.

32
 Muhammad bin Saud was succeeded by Abdul Aziz, who
also sent armed expeditions in the surrounding areas. Abdul
Aziz was succeeded by Saud. He was more harsh than his father.
He barred Muslims from performing Hajj and staged an uprising
against the Sultan of Turkey.
But after him the activities were mostly limited to the Najd
province. So much so, that during the World War, since the
government of Turkey supported Germany, it became the target
of anger of British and was also weakened due to the defeat of
Germany.
So, first the British made the Sharif of Mecca to raise the
banner of independence against Turkish rule. Then they were
displeased with the Sharif of Mecca and had the Saudi ruler of
that time, who was also named Abdul Aziz, attack Mecca and
keep the Sharif of Mecca on the Island of Cyprus as a prisoner
and Hijaz was also put under the control of the House of Saud.
Although till date the capital of the Saudi rulers is in Najd, but
they exercise rule over the holy Mecca and Medina also.

The first of these invasions took place in 1216 as already mentioned.

According to writings of all Shia writers, this invasion took place on
Eid Ghadeer [a festival celebrating the designation by Prophet
Muhammad (s) of Imam Alis (a) as his successor] the same year.
The late Allama Sayyid Muhammad Jawwad Amili says:
This part of the book Miftah al-Kirama was completed by the writer
after midnight of the ninth of the holy month of Ramadan 1225 AH
while in anxiety and apprehension, for the Unayza Arabs, who are
Wahabi, had laid siege on the Najaf Ashraf and on the place where
Imam Husain (a) was martyred. They blocked the roads, plundered the
pilgrims to the shrine of Imam Husain (a), who were returning to their
own lands after pilgrimage in the middle of Shaban, and massacred a
large number of them (mostly from among Iranian pilgrims). It is said
that the number of those killed (this time) probably amounted to one
hundred and fifty, some say less...

33
 Chapter One: Belief of Muhammad bin
Abdul Wahhab regarding God
All know that Wahabis in general emulating their leader,
are claimants of absolute monotheism and other than themselves,
regard all Muslim as polytheists. But when one reads the books
of Ibne Abdul Wahhab himself it is seen that this man has such a
belief regarding the Lord Creator following his predecessor Ibne
Taymiyyah that due to it the perfection and majesty of the
Creator is damaged.
Unity of the Godhead, which is the requirement of true
monotheism, is trespassed. In such a way that those verses of
Holy Quran, whose some words, due to their dictionary
meaning, create the imagination of corporeality: like His hands
are spread wide according to literal meaning and He occupies
the throne according to one implication it is that He sat up
straight on the throne.
Regarding these verses, Islamic scholars generally believe
that since their implication is against divine dignity and logically
impossible for Him, they should be interpreted in a way that it
fulfills idiomatic Arabic and which is also not against divine
majesty; like hand implies power and occupies should
imply authority.
However, Ibne Taymiyyah1 and his follower, who

1
Abul Abbas Ahmad Ibne Abdul Halim, known as Ibne Taymiyya,
was a Hanbali scholar, who died in 728 A.H. As he expressed views
and beliefs contrary to the views held by all Islamic sects, he was
constantly opposed by other scholars. Investigators are of the view that

34
succeeded him, Shaykh Ibne Abdul Wahhab; interpret all these
words according to their literal meaning and are opposed to
interpret any of them.
They imagine God to be really occupying the throne; He
possesses hands, feet, sides, eyes, face, tongue and self; and all
these things are real. He speaks with a voice and He ascends and
descends; He comes and goes; He laughs and cries.1
This is exactly a corporeality on which all Muslims have
consensus that it is polytheism; but books of Wahabi scholars
are teeming with such things. Thus, there is a book of Ibne
Abdul Wahhab himself: Al-Tauhidul Ladhi Huwa Haqqullah
Alal Abeed, in which, under the explanation of the following
verse of Quran:

Until when fear shall be removed from their hearts, They
shall say: What is it that your Lord said? They shall say: The
truth. And He is the Most High, the Great. (Surah Saba
34:23)
It is mentioned: Twentieth point: It is proof of qualities
(that is to speak with the tongue, mouth and words etc.). The
Ashaira sect (majority of Muslims), believes in tateel (negation

the beliefs of Ibne Taymiyya later formed the principles of beliefs of

the Wahabis.
1
The tawhid to which Shaykh Muhammad and his followers invited
the people, in which they made permissible the seizure of the life and
property of whoever did not accept it, consisted of proving a location
for Allah Almighty and regarding Him as having limbs and organs,
going by the apparent meaning of some of the Quranic verses and
traditions.

35
of such qualities) and is opposed to it.
The commentator has written in its footnote:
Ashari sect is attributed to Abul Hasan Ashari and this sect
has denied most of qualities. Like God being great and
occupying the throne away from all His creatures; loving His
creatures, His mercy upon them. His pleasure from them and His
anger etc. in opposition to what is narrated from the Messenger
of Allah (s), his companions and scholars regarding those things.
After that, there is a chapter at the end of the book,
reasoning through those traditions from which the tendency of
their sect is understood. Thus, it is written that:
This chapter is regarding those traditions, which are
regarding that statement of God, that they have not understood
the true glory of Allah and all the land would be in his fist on
Judgment Day.
There is a traditional report of Ibne Masud that a Rabbi
came to the Messenger of Allah (s) and said:
O Muhammad, we find (in our books) that God would take
up all the skies in one finger and the lands in one finger, the trees
in one finger, water in one finger and the earth in one finger,1
and the rest of the creatures in one finger; and taking all of them,
He would say: I am the true king.
The Prophet laughed at this in such a way that even his
molars became visible. As a testimony to the statement of that
Rabbi, he recited the following verse:

1
The earth has come in one finger; Now, we dont know what earth is
in another finger.

36
 And they have not honored Allah with the honor that is
due to Him; and the whole earth shall be in His grip on the day
of resurrection (Surah Zumar 39:67)
It is mentioned in a traditional report of Sahih Muslim that
mountains and trees in one finger; then He would shake them
and say: I am the ruler, I am Allah.
It is mentioned in a report of Bukhari that heavens on one
finger; water and earth on one finger and all other creatures on
one finger both (Bukhari and Muslim) have mentioned it.
There is a report of Muslim from Ibne Umar that on
Judgment Day, Almighty Allah would wrap up the skies; then
take them up in His left hand and then say the same thing: I am
the ruler. Where are the rebellious people? Where are the
arrogant?
It is narrated from Ibne Abbas that all seven skies and all
seven earths would be on the palm of God, like a grain of rye in
the hands of one of you.
Ibne Jarir said: Yunus bin Wuhaib said: Abu Zaid said: My
father said: the Messenger of Allah (s) said: All seven heavens in
the chair are as seven dirhams [silver coins] in a shield.
Abu Zaid also said: I heard the Holy Prophet (s) say: The
chair is in the throne as a ring of iron is rolling in a large forest.
And there is a report from Abu Zaid that there is a distance of
five hundred years between the sky of the earth and the heavens.
In the same way, the distance to the heavens is of five
hundred years and then there is a distance of five hundred years
between seventh heaven and the chair. And between the chair
and water there is a distance of five hundred years. The throne is
on the water and Almighty Allah is on the throne. Even then
nothing is concealed from the acts of creatures.
Ibne Mahdi has narrated this from Hammad bin Musailima
from Asim from Zar from Abdullah bin Masud and a similar
report is narrated by Masudi from Asim from Abu Wael from
Abdullah.

37
 Hafiz Dhahabi says: This tradition is narrated through
various chains and from Abbas Ibne Abdul Muttalib that the
Messenger of Allah (s) said:
Do you know what is the distance between the heaven and
the earth? People replied: Allah and the Messenger know best.
He said: There is a distance of five hundred years and the
distance between one sky from another is of five hundred years
and the area of each sky is five hundred years; and there is a sea
between the seventh heaven and Arsh. The distance between its
bottom and the top layer is same as the distance between the sky
and earth; and Almighty Allah is above that. Even then nothing
from the deeds of human beings remains concealed from him.
Abu Dawood has recorded its chronology and there are
some issues in that:
First is the exegesis of that verse that:

and the whole earth shall be in His grip on the day of
resurrection (Surah Zumar 39:67)
Another point is that Jews present during the period of the
Holy Prophet (s) were having this and similar information;
neither they regarded them wrong nor interpreted them.
Thirdly, when that Rabbi mentioned this before the Prophet,
he testified to him and verse of Quran was revealed in its
support.
Fourthly, the laughing of Holy Prophet (s) after describing
the negative knowledge of the Rabbi.
Fifthly, clarification of both hands and that the heavens
shall be present in the right hand and the earths shall be in the
left hand.
Mahmud Shukri Alusi, who himself was a Wahabi in his

38
book: Tarikh Najd he has written under the religion of the people
of Najd and their acts and deeds that they interpret verses and
traditions of those qualities [hands, mouth etc.] as per their
literal sense and leave their actual meaning to God.
But if they had entrusted the meaning to God, they would
not have decided to remain upon its apparent implication.
After paying attention, everyone having insight, can feel
that applying these words upon apparent connotation is not in
accordance with Islamic teachings, because it entails corporality
of the Godhead; and all Muslims are unanimous on denial of
corporality, because it is opposed to the principles of
monotheism.
Imam of the pious, Ali Ibne Abi Talib (a) says in the first
sermon of Nahjul Balagha:
The foremost in religion is the acknowledgement of Him,
the perfection of acknowledging Him is to testify Him, the
perfection of testifying Him is to believe in His Oneness, the
perfection of believing in His Oneness is to regard Him Pure,
and the perfection of His purity is to deny Him attributes,
because every attribute is a proof that it is different from that to
which it is attributed and everything to which something is
attributed is different from the attribute. Thus, whoever attaches
attributes to Allah, recognizes His like, and who recognizes His
like, regards Him two; and who regards Him two, recognizes
parts for Him; and who recognizes parts for Him, mistook Him;
and who mistook Him, pointed at Him; and who pointed at Him,
admitted limitations for Him; and who admitted limitations for
Him, numbered Him.
It is clear that if we accept the creator to comprise of parts;
these parts would be either necessary beings or created. If they
are created the being of the creator would become created;
because a compound of created things is necessarily created.
If we believe Him to be necessary being; then necessary
being and in being eternal in His self, others would become

39
equals to the creator, which is polytheism. Apart from that
necessary being would be needful of tools and parts; and
needfulness implies createdness and contingent existence.
As for those verses and traditions through whom they argue
in favor of this wrong belief; it is clear that in every language,
and especially in Arabic, one word has a number of meanings.
Therefore, the meaning of every word should be regarded as
one, which is correct from the aspect of reason and narration: for
example: one apparent connotation of istawa is sitting
upright, but from the aspect of location, its most accurate
meaning is being established with power and domination,
which is full in accordance to idiom and worthy of the divine
position.
In the same way, face implies those signs of power, who
are mediums of divine cognition, whose examples are numerous
in Arabic language. In the same way, the meaning of hand
implies dominance and authority.
The traditional report of the Rabbi, which was mentioned,
in fact, is the evidence of inaccuracy of that belief. In that report
on the statement of Jew along with the laughing of His
Eminence, this statement is mentioned that is a testimony of it
neither being a statement nor an act of a prophet, which should
be regarded as a part of tradition; on the contrary, it is the
imagination of the narrator of that report, which is evidence of
his unawareness.
The logical conclusion is that His Eminence laughed so
much at the foolishness of that Jew and recited this verse in his
refutation; that they have not understood God with His true
glory. The whole universe would be under His control on
Judgment Day and not that He would take each thing of the
universe and show jugglery with His fingers.
***
In this and other imaginations, which would be mentioned
later, predecessor of Ibne Abdul Wahhab, Abu Abbas Ahmad

40
bin Taymiyyah Harrani (d. 828 A.H.), was the first to emphasize
these things and he wrote independent treatises regarding them;
like the belief of Hamawiya, Wasitiya etc. and then his students,
Ibne Qayyim Jauzia and Ibne Abdul Haad, etc followed in his
footsteps.
Islamic scholars issued verdicts of apostasy against them.
Some even declared that it was lawful to execute them. So much
so that he remained in prison for a long time.
At this juncture need is felt to mention the clarifications of
Muslim scholars regarding Ibne Taymiyyah, who is the actual
founder of Wahabi beliefs, which would show that when such is
the position of the leaders, what the position of followers would
be.
Allamah Ibne Hajar Makki has written in his Jauhar
Munazzam fee Ziyarat Qabre Nabi Mukarram that:
The error of Ibne Taymiyyah is such that it cannot be
remedied and a calamity that is unending. The selfish desires of
that man persuaded him to raise the standard of jurisprudence
(Ijtihad) and oppose the consensus of past scholars and leaders
of religion in a number of issues; so much so that he even made
indecent objections against the Rashideen caliphs.
He even committed audacity against the court of Almighty
Allah. He lowered the majesty of the dominant power of
Almighty Allah from the pulpit in public; he clearly announced
Him to be having body and that He is in a particular direction
and declared all those who oppose this to be misguided.
So much so that all the scholars of the time united and
compelled the ruler of the time to execute or imprison him.
Thus, they kept him interred till the end of his life.1 After that
this fire was somewhat put out and the darkness was dispelled;
but again some of its supporters continued to appear from time

1
This is uncertain, because later statement of another writer would be
mentioned that he was finally released and then died.

41
to time; but they did not gain any power. They were always
humiliated and disgraced and remained involved in divine
chastisement.
In his another book, Ashraful Wasail Ilaa Fahmul Shamail,
he has written that:
Regarding hanging ends of the turban between two
shoulders, Ibne Qayyim has said regarding his teacher, Ibne
Taymiyyah that he issued a rare statement and it is that when His
Eminence saw his Lord keeping his hand on his (prophets)
shoulders, he accorded this precedence to them. Iraqi says that
we did not find any authentic proof of this. I say that it is like
other views of these two [Ibne Taymiyyah and Ibne Qayyim],
which is based on their imagination. And in proving which they
have employed a long discourse and have ridiculed Ahle Sunnat
that they are its deniers and this is belief in corporeality of God.
(much above His being than the imaginations of those unjust)
and in their belief at this point there are such invalid statements
and wrong beliefs that distress one, who hears them and the
decision is that all these are wrong, false, deviation and
allegations, may God destroy all who believe in these
statements. Imam Ahmad bin Hanbal and the senior scholars of
his school are immune from the blemish of this defect; and why
it should not be so; when it is denial according to many?
A Maulana from Firangi Mahli of our Lucknow writes in
Hallul Maaqid Hashiya Sharhe Aqaid:
Taqiuddin Ibne Taymiyyah was Hanbali, but he exceeded
the limits and he tried to prove such things, which are opposed to
the greatness and majesty of Almighty Allah. He believed in
direction, location and corporeality for Him. There are many
other such nonsensical statements of this man. For example, he
said that Hadrat Uthman was fond of wealth and said regarding
Hadrat Ali that his faith was not proper as he had embraced
Islam during childhood. And issued such statements regarding
Ahle Bayt of Prophet, which no believer can utter. Although
authentic traditions in their excellence are recorded in Sihah

42
books; and a conference was held in the Jabal fort, where
prominent scholars of that time gathered, chief of whom being
the Chief Judge, Zainuddin Maliki and Ibne Taymiyyah was also
brought there and after a long discussion, the Chief Judge
ordered him to be imprisoned. This occurred in 705 A.H. Then it
was announced in Damascus etc. that it is lawful to take away
life and property of anyone, who follows the beliefs of Ibne
Taymiyyah. This is mentioned in Miratul Jinaan of Yafai. Then
he recanted and was released from prison in 707 A.H. He said: I
will follow the Ashaira school. Then he broke this pledge and
when he expressed his beliefs, he was again imprisoned. Again
he recanted and was released from prison. Then he resided in
Shaam. Many such instances occurred there as mentioned in
books of history.
Allamah Ibne Hajar Makki in Durare Kamina, Vol. 1 and
Dhahabi in his Tarikh, have mentioned his statements and
circumstances. This occurred as a background matter; the actual
point is that since Ibne Taymiyyah adopted the corporeality of
God, he said that He occupies a place; because everybody
requires a place; and since it is mentioned in the Holy Quran
that:

The Beneficent God is firm in power. (Surah Taha
20:5)
It is said so because only the Arsh is His location. Also,
since Almighty Allah exists from eternity and all parts of the
universe are created, he was compelled to say: The category of
Arsh is eternal, but His unlimited personalities come into being
one after another. So, occupying a place is eternal quality of God
and specifications of place are created.
It is mentioned in Miratul Jinaan of Yafai under the
explanation of heresy of Ibne Taymiyyah, that the crime

43
attributed to him in Egypt is that he says: God is really seated on
the throne and He speaks in words and statements. After that it
was announced in Damascus etc. that life and property can be
seized of whoever that follows the belief of Ibne Taymiyyah.
In his Tarikh, Abul Fida has mentioned in the
circumstances of 705 A.H. that in it, Taqiuddin Ahmad Ibne
Taymiyyah was summoned from Damascus to Egypt, and a
conference was held, in which after discussions, it was decided
that he should be cast into prison for his beliefs, because he
believed in corporeality.
Apart from that we have also seen some words of that
advertisement, which was issued by the ruler regarding that
fellow. Their gist is that unfortunate man, Ibne Taymiyyah,
during this period had written and spoken up freely about issues
of religion and initiated discussion regarding issues of Quran and
divine qualities and in his statement clarified many wrong things
and spoke on issues about which companions and companions of
companions had remained silent.
And he mentioned what was unacceptable to the righteous
ancestors (senior scholars). He expressed those beliefs, which
the Holy Imams (a) had deemed to be incorrect and against
which there is consensus of all Muslim scholars. His verdicts are
being publicized around the country due to which public is
getting deviated. In this matter he has opposed all contemporary
scholars and jurists of Shaam and Egypt.
When we received these reports and it was learnt that some
people have even started following him, and they talked of
words, voice and corporeality regarding Almighty Allah, so we
were compelled to oppose him.
This publication is very long and some of its points are
translated above.
All this shows that belief of corporeality is such that
Muslim scholars have consensus on its being heretical. Now,
from this, opinion can be established Ibne Abdul Wahhab and

44
his followers who believe in these things.
Whatever was mentioned above were clarifications of Ahle
Sunnat and explanations of Shia scholars regarding apostasy of
corporeality can be seen in Sharh Lumah, Riyadhul Masail,
Masalik and Jawahirul Kalaam, and in all books of Jafari
jurisprudence. In this way, consensus of the whole Ummah upon
their heresy is proved and confirmed.
And Allah is inimical to the disbelievers.

45
 Chapter Two

Wahabi belief regarding the Messenger of

Allah (s)
Ibne Abdul Wahhab and his followers believe that after his
passing away, Messenger of Allah (s) became like ordinary
human beings in his grave. That is he neither hears nor can he
reply. Neither does he has the choice of going anywhere he
wants to in the east and the west.
Apart from this, in their view, it is unlawful to undertake a
journey to visit his holy tomb; to seek mediation from him and
to supplicate at his tomb.
Even to say: O Messenger of Allah, is an act of
polytheism. One, who asks him for something after his death, is
a polytheist and his life and property can be seized.
They try to justify this through verses of Quran and
traditions, but in fact fail to do so.
Muslims have consensus that His Eminence is alive after
his passing away, not even a life proved for martyrs, on the
contrary, much more prefect life.
The basis of the view that to travel for Ziyarat of the tomb
of His Eminence is unlawful is a tradition found among Ahle
Sunnat that the Prophet (s) said:
Except for three Masjids, it is not lawful to travel for
Ziyarat of any other place.
To use it as a reasoning for ones aim is wrong, because
anyone even slightly familiar with Arabic can understand that

46
this tradition means that among all Masjids of the world, one
should only undertake a special journey for only these three
Masjids.
It is so, because what is excepted has to be from the whole
set.
For example if someone says: I have seen that Masjid and
none other than that in my whole life, everyone would
understand that he did not see any other Masjid. And not that he
has not seen any other building or any other thing.
In the same way, from the fact that other than three Masjids,
journey should not be undertaken for any other Masjid,
restriction about Masjids will be proved.
So, it is incorrect to conclude that it is not lawful to travel
towards the tomb of Prophet. Otherwise, it shouldnt be lawful
to travel from one city to another for business etc. also, whose
invalidity is clear.
Many a times the Prophet himself travelled to Shaam on
business and proof is available.
Sayyid Mustafa Nuruddin Husaini has mentioned this in his
Khulasatul Maqaal fee Shaddi Rihaal and the fact is that
traditions explain each other.
The clarification of absolute command is made through the
restricted and always, all Muslims and scholars of every period
undertook journeys for Ziyarat of the mausoleum of Holy
Prophet (s) and no one objected.
This proves the consensus of all Muslims and those, who
opposed it later, left the congregation and deviated from the path
of consensus.
Proof of journey for Ziyarat is present in some traditions as
well; like it is mentioned in the book of Insanul Uyoon of Ali bin
Burhanuddin that:
When the Holy Prophet (s) passed away, Bilal went to
Shaam and said that he would never visit Medina again. He

47
stayed there for a long time, but one night he saw the Messenger
of Allah (s) in dream and he was saying:
O Bilal, you left our neighborhood and settled down in
Shaam. Now, dont you even visit us? So, as soon he woke up,
he prepared for the journey. He came to Medina and visited the
tomb of Prophet.
Also, it is proved from authentic traditions that one, who
saw Holy Prophet (s) in dream, has in fact seen the Prophet only,
because Satan cannot appear in form of His Eminence. Through
this is proved lawfulness of undertaking a journey to visit the
tomb of Prophet, which no one can deny.
Ibne Abdul Wahhab acquired this view also from his
predecessors: Ibne Taymiyyah and Ibne Qayyim, as these were
first to raise clamor and prolonged the discourse to prove it and
Muslim scholars wrote independent books in his refutation.
Like Shifaus Siqam fee Ziyarat Khairun Anaam, which was
written by the chief judge, Shaykh Hafiz Taqiuddin Hasan
Subki.
Jawahir Munazzam fee Ziyarat Qabr Nabiul Mukarram of
Allamah Ibne Hajar Makki Haithami
Muntahaiul Maqaal fee Sharh Hadith Tashaddud Rihaal of
Mufti Sadruddin
and Khulasatul Maqaal fee Shadde Rihaal by Sayyid
Mustafa Nuruddin Husaini, etc.
Here we quote from the above books and also present
statements of other scholar, which are mentioned in this context
in other books:
Allamah Subki has written in the preface of his book:
Among the best means of proximity to the divine court is
visiting the holy tomb of Messenger of Allah (s) and there is
journey for this purpose as is the practice of all Muslims since
years. Among the statements, which Satan issued from the
tongue of some unfortunate fellows is to create doubts in it and

48
this doubt can never haunt those, who are Muslims in the true
sense. It is a temptation created by such an unfortunate one, who
would indeed suffer its consequences and only those laws would
be applicable on him, which divine law has prescribed for such
persons and the false doubts would be destroyed.
It is mentioned in another place in this book:
Ibne Taymiyyah has no reasoning and it is known from
religion principles and practice of companions and senior
scholars that they continued to even regard holy relics of many
deceased personalities as blessed; what to say about prophets
and messengers. One, who claims that tombs of prophets and
graves of common people are similar, has made a very erroneous
claim, in whose invalidity we are certain. This also implies
reducing the stature of Messenger of Allah (s) to the level of
ordinary Muslims and it is indeed disbelief. Because, one, who
reduces the level of Messenger of Allah (s) from its true
standard, is a disbeliever and if he says that it is not reducing the
rank, on the contrary, it is restraining from enhancing his
greatness from its true level, this is also ignorance and audacity
and we are certain that Holy Prophet (s) is worthy of much more
honor and respect, during his lifetime as well as after his passing
away, and one, who has even the least amount of faith cannot
doubt this.
Allamah Ibne Hajar writes in Jauhar-e-Munazzam:
If you say: How we can accept that there is consensus on
lawfulness of Ziyarat of holy tombs and to undertake journey for
the same, whereas from Hanbalis, Ibne Taymiyyah denies that it
is approved in Islamic Shariah; as Subki has mentioned and said
that Ibne Taymiyyah presented a very long reasoning upon it. On
the contrary, he claimed that journey for this Ziyarat is unlawful
according to consensus, and Prayer is cannot be shortened
during it and all traditions in its excellence, are fabricated.
Afterwards also some scholars followed this view; so I will ask:
who is Ibne Taymiyyah, who should be paid attention to and
relied upon for some issues of religion; and he is such that some

49
people like Ghar bin Jama-a have surveyed his useless
statements, allegations and errors. He is a fellow that Almighty
Allah included among the misguided, degraded him and deemed
him worthy of destruction. Through excessive lies and
falsehoods, he created a place for himself, which is cause of his
frivolity and deprivation from divine mercy. Shaykhul Islam
Taqi Subki, whose greatness, jurisprudence, piety and leadership
is confirmed, wrote an independent book in his refutation and
clarified the right path through strong reasonings.
Mufti Sadruddin has written in Muntahayyul Aamaal:
The prominent scholar, point of reference for tradition
experts, Shaykh Muhammad Barisi has written in his book of
Ittihaaf Ahle Irfaan Ba ruwiyatil Anbiya wal Malaaika wal Jaan,
that:
Ibne Taymiyyah Hanbali has committed audacity and
claimed that journeying for Ziyarat of His Eminence Holy
Prophet (s) is unlawful and ritual Prayer will not be shortened
during this trip, as it is a journey of disobedience. He discussed
this in such detail that one starts hating him for these views. The
ill-boding of this view haunted him all his life; till he was
impudent even against Almighty Allah. He split the veil of
divine greatness and tried to prove things opposed to His
majesty and perfection. He claimed corporeality for God and
deemed those who dont accept it, to be deviated and sinful. He
announced this from pulpits and publicized this discussion
everywhere. He opposed the past jurist scholars in a number of
issues and laid silly allegations against Righteous Caliphs
(Khulafa Rashideen) as a result of which he fell in estimation of
all scholars of that age and everyone accused him of heresy.
Scholars reviewed his incorrect statements and refuted his
arguments. They exposed his errors and blunders.
Ahmad bin Shahabuddin Khafaji, in the book of Naseemur
Riyaz Sharh Shifa Qadi Riyaz, has written after the tradition of
Messenger of Allah (s):
May God curse the Jews and Christians; they deemed the

50
graves of their prophets to be places for prostration, that:
It should be known that due to this tradition, Ibne
Taymiyyah and his successors, like Ibne Qayyim declared their
degraded imagination, due to which everyone declared them
heretics. Subki refuted them by writing a separate book about
lawfulness of journeying for Ziyarat of tomb of Prophet. They,
in their own imagination defended monotheism with such
foolish presumptions that to mention them is also inappropriate,
because they cannot be uttered by any reasonable person, what
to say of an educated one.
Mulla Ali Qari has written in the second volume of Sharh
Shifa:
Among Hanbalis, Ibne Taymiyyah was radical and
deemed traveling for Ziyarat of Prophet unlawful, as some went
to the other extreme saying that Ziyarat is a part of religion and
that it is from needs of religion and its denier is a disbeliever.
The second view is nearer to the fact, because whatever is
regarded as recommended by consensus, to label it unlawful
would be denial, because it is higher than calling some lawful
thing as unlawful.
It is mentioned in Kashfuz Zunoon that scholars acted with
great excess regarding Ibne Taymiyyah and clearly written that:
One, who calls Ibne Taymiyyah Shaykhul Islam is also an
apostate.
It is known from all these statements that many scholars
have consensus on infidelity of Ibne Taymiyyah due to the
following statement:
Shaykh Ibne Hajar Makki has written in Durar Kamina:
Different people have different attitude to Ibne
Taymiyyah: some include him among corporealists, because of
his Hamawiya and Wastiya beliefs that hands, feet, calf and face,
everything is in fact proved for God, and He is Himself seated
on the Arsh. He said that this makes it necessary for Him to be in
a special place and His being divided into parts. So he said that

51
we dont accept that being in a special place and having parts of
body is from the specialties of body; so it was said that in any
case, this person does not believe God to be without a place.
And he believes in parts and place for Him.
Some people regard him faithless, because he says that one
cannot present request to Holy Prophet (s). There is reduction of
status of Prophet (s) in this; and it is restraining from according
respect to him.
Noor Bakri had greatest extremism in this; that when a
gathering was held regarding this, some people present there
said that he is liable for punishment, so he said: It does not mean
anything; because if it degrades the Prophet, he should be
punished with death and if there is no insult, why he should be
punish at all?
Some people declare him a hypocrite for his views
regarding Hazrat Ali that wherever he turned, he failed and he
tried to obtain caliphate many times, but he could not achieve it;
and he fought battles only for getting power, and not for religion
and he was desirous of power.
Uthman loved material wealth deeply and Abu Bakr was
senile! He didnt understand was he said. Ali embraced faith
during childhood and the Islam of a child is not acceptable.
Whatever he has said regarding proposal for hand of the
daughter of Abu Jahl, all this has ridicule against Hazrat Ali, and
it is the tradition of Holy Prophet (s) addressing Hazrat Ali (a)
that none shall be inimical to you, except the hypocrite.
Some people think that this person dreamt of becoming
Imam of the Ummah, because he mentioned Ibne Tumrat in
excess and praised him much. Due to this, he was imprisoned for
a long time and there are many famous incidents regarding this.
When he was compelled to confess, he said I did mean to say
that, I meant something else, then gave a very farfetched
explanation.
Statement of all these scholars show that there is consensus

52
of Muslims on the fact that it is recommended to travel for
Ziyarat of Prophet; and one, who denies it, has in fact denied a
fundamental of religion.
Discussion on seeking mediation (Tawassul)
To seek mediation to the court of God through Messenger
of Allah (s) is proved from Holy Quran. There are numerous
traditions also and statements of companions and companions of
companions; after that is practice of later scholars and the whole
Islamic ummah, as would be clear from the statements presented
below:
Proof of seeking mediation (Tawassul) through
the Holy Quran
Addressing the Prophet, Almighty Allah said:

And had they, when they were unjust to themselves,
come to you and asked forgiveness of Allah and the Apostle
had (also) asked forgiveness for them, they would have found
Allah Oft-returning (to mercy), Merciful. (Surah Nisa 4:64)
Now, everyone can understand that if seeking mediation
(Tawassul) from Prophet was not intended, only their seeking
forgiveness was sufficient, it would not have been commanded
that they should come to the Prophet and then repent. It would
not have required the Prophet to seek forgiveness for them. It is
clear that Almighty Allah Himself is most-forgiving and most-
merciful; but here He qualified His being most-forgiving and
most-merciful with a condition. What can be greater proof than

53
seeking of mediation being a divine objective?1

1
The word of shafaa is from root word which means even as
against which means odd. The reason that the mediation of a
person for saving a sinner is known as shafaa is that the status and
position of the one doing shafaa and his effective powers get attached
(and become even) with the factors of salvation, which is present in the
person receiving the shafaa (even though it may be a little). Both
these, with the help of one another, become the cause of release of the
sinful person. The shafaa of the beloved ones of Allah for the sinners
is apparently because of their proximity and position they have before
Allah, (of course by the will of Allah and under special norms, which
have general and not personal aspects) they can mediate for sinners and
through (invocation), and pleadings ask God to forgive their sins. Of
course, shafaa and its acceptance depends on a series of conditions of
which some are related to sinful person and some to the circumstances
of shafaa of sins.
Shafaa in other words is the help of the beloved ones of Allah (by His
will) to the one, who in spite of being sinful has not disconnected his
spiritual relation with Allah and the beloved ones of Allah. Moreover,
this standard should always be safeguarded.
According to one meaning, shafaa is: One inferior person, who has
the aptitude for leaping forward and progressing seeks help from a
superior person in the form of one lawful order. However, the one
seeking help should not, from the viewpoint of spiritual perfections,
fall to such extent that he loses power of advancing and the possibility
of changing into a pious man.
Right from the time of Holy Prophet (s) till the later periods, it had
been the practice of Muslims to seek shafaa from true intercessors.
They were always asking in their lifetime or in their death and such
shafaa had never been objected by any of the Islamic scholars on any
ground or Islamic principles.
One of the point of differences of the Wahabis with the other Islamic
sects is that although they accepted shafaa as an Islamic principle
(like the other Muslims) and say that on the Day of Qiyamah, the
intercessors will intercede for the sinners and in this matter the Holy
Prophet (s) will play a greater role, yet they say that no one has the
right to seek shafaa from them in this world. They say: The Holy
Prophet (s), the other prophets, the angels and beloved ones of Allah

54
have the right of doing shafaa on the Day of Judgment, but one should
ask for shafaa from the Master of shafaa and the One, who gives
permission for that i.e. Allah and say:




.
O God, make the Holy Prophet (s) and your virtuous servants and the
angels as our intercessors on the Day of Judgment. However, we are
not having the right to say, O Prophet of Allah or O wali of Allah
we ask you to seek shafaa for us. This is because shafaa is something,
which no one is capable of doing, except Allah. Asking such a thing
from Holy Prophet (s), who is living in Barzakh will be a kind of
polytheism (shirk).
The Wahabis have forbidden the seeking of shafaa from true
intercessors and labeled the one, who does so as a polytheist and his
action as polytheism. (Wahabism, Ayatullah Jafar Subhani)

55
Traditions, statements of companions and
companions of companions1
(1)
Hazrat Adam seeks mediation (Tawassul)
This is mentioned in numerous traditions. Among them
being what Hakim has mentioned in Mustadrak and deemed it
correct that when Hazrat Adam committed Tark Awla,2 he said:
O Lord, I beseech You through the right of Muhammad
Mustafa that You forgive me.
God asked: O Adam, how did you recognize him?
He replied: Because when You created me, I glanced at the
Arsh and saw written upon it: There is no god, except Allah,
Muhammad is the messenger of Allah; when I saw his name
with Your name I understood that he was most loved by You

1
Wahabi effectively charged most of the Prophets Companions with
idolatry and heresy, because they continued, after the Prophets death,
to allow asking for his intercession and visiting his tomb. They also
included in this category, all who condoned this practice or knew about
it and did not brand it as an idolatry and heresy, which is punishable by
death and loss of possessions. This is their true doctrine, which
contradicts their claim of holding the Prophets companions in high
esteem.
The Wahabi went further than this by directly attacking the
Companions, who followed the Prophet. Muhammad Ibne Abdul
Wahab, founder of Wahabi sect, asserted that a group of Companions,
who fought along with Prophet, prayed, paid alms, fasted and made
pilgrimage with him were, in fact, heretics and distant from Islam.
2
Leaving the preferable option.

56
from all the creatures.
(2)
Seeking mediation (Tawassul) of Messenger of
Allah (s)
According to the report of Tibrani in Mojam Kabir and
Mojam Awsat; also Ibne Hayyan and Hakim have with testimony
of its being correct, narrated in the words of Anas bin Malik that
when Lady Fatima binte Asad (r.a.), who had brought up
Messenger of Allah (s), passed away, His Eminence sat at her
head and said:
May Gods mercy be on you, O my mother after my
mother.
After that when it was time to make a grave, he dug it
himself and removed the dirt from it. When the grave was ready,
His Eminence lay down in it himself and said:
O Allah, who enlivens and gives death and He is Himself
alive, such a one, who does not die. O Lord, forgive my mother,
Fatima binte Asad and widen her grave. I invoke you by the
right of Your Prophet and the prophet before me, You are the
most merciful of the merciful ones.
Ibne Abi Shaibah has quoted a similar report through Jabir;
and in the same way, Ibne Abde Barr narrated from Ibne Abbas
and Abu Nuaim quoted it from Anas in Hilyatul Awliya.
Hafiz Suyuti has mentioned all these reports in Jame Kabir.
It is clear that Messenger of Allah (s) himself did not
require seeking mediation (Tawassul), but he had to teach this
method to the Ummah.

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(3)
Abu Talib sought rain through mediation of
Prophet
Uncle of Prophet, Hazrat Abu Talib took His Eminence
along with him and prayed for rain. Immediately it started
raining. Upon that he composed a Qasida, whose first two
couplets were:
That fair looking one, through whom if rain is obtained
from clouds, he is the refuge of orphans and guardian of widows.
The poor ones from Bani Hashim seek his refuge and remain
surrounded with His favors.
Holy Prophet (s) liked this so much that afterwards he
remembered those couplets and its composer, Abu Talib, which
Hafiz Jalaluddin Suyuti has mentioned in Khasais Kubra.
(4)
Verses of a poet on His Eminences praying for
rain
Suyuti has himself written that after His Eminences prayed
for rain and it rained, the poet of Kinana tribe intoned couplets
regarding this and those couplets are mentioned by Suyuti. In
those verses, the poet has also given reference of the couplets of
Abu Talib and said that we were bestowed rain through the face
of Prophet. It is similarly proved as his uncle, Abu Talib said
regarding him. His Eminence praised that poet and testified to
his words that we were bestowed rain due to the face of Prophet.
(5)
The Holy Prophet (s) teaches a blind person
Bukhari in his Tarikh and Baihaqi in his Dalail testify to its
authenticity and Abu Nuaim in Kitabul Marifah, has narrated
from Uthman bin Hunaif that:

58
 A blind person approached Holy Prophet (s) and said:
Request Allah to cure me.
Holy Prophet (s) replied: If you wish, I will pray for you,
but be patient for that is much better.
It is mentioned in the report of Ibne Majah that If you
wish, I will pray for you, but patience in that is much better.
In any case, the blind man asked Holy Prophet (s) to pray
for him. The Prophet (s) ordered him to make proper ablution
(Wuzu), recite two units (rakats) of Prayer and then this
supplication (Dua):
O Lord! I request from Thee; I pay attention to Thee
through (the channel) of your prophet Muhammad, Your blessed
prophet. O Muhammad, I turn to my Lord for the fulfillment of
my need through you so that my need is answered. O Lord,
accept his intercession for me.
He prayed like this and was cured of blindness.
(6)
Couplets of Sawad bin Qarib
In Mojamul Kabir, Tibrani has quoted the incident of
Sawad bin Qarib, in which it is mentioned that he recited his
panegyric before Messenger of Allah (s) in which it was
mentioned that among all prophets, seeking your mediation is
most effective in the court of Allah and then to say:
Please intercede for me.
His Eminence did not object to anything.
(7)
Abu Bakr seeks mediation
It is mentioned in Sharh Dalailul Khairat regarding Abu
Bakr that he came to the grave of the Prophet and said:
O Muhammad, I seek your mediation.

59
(8)
Tawassul of Ayesha
It is mentioned in Imaduddin Aamiris book, Bahjatul
Mahafil that people complained to Ayesha about famine in
Medina and she said:
Make a ventilator in the roof of the tomb of Messenger of
Allah (s) so that there is no obstruction between it and the sky.
People did that and there was heavy rain. Such that it had a
positive effect on plants as well as animals.
(9)
Tawassul of Umar
Hafiz Abu Nuaim Isfahani has quoted from Anas in
Dalailun Nubuwwah that Umar came out to pray for rain and
said praying for rain through Abbas bin Abdul Muttalib:
During the period of famine, Umar bin Khattab would take
resort to Abbas bin Abdul Muttalib and say: O God! previously
we were taking resort to Your Prophet and You were sending
Your mercy on us; Now, we take resort to Your Prophets uncle
send Your mercy on us. At this moment it started to rain and
everything got satiated.
Jahiz has mentioned this incident in Al-Bayan wat
Tabayyan twice and then said that Kaabul Ahbar said to Umar:
When Bani Israel were involved in famine, they used to pray
through mediation of paternal relatives of prophets. Due to this
statement, Umar prayed for rain through His Eminence, Abbas
bin Abdul Muttalib.
It is mentioned in history that when it rained, people began
to touch His Eminence Abbas reverently. They touched him and
passed their hands on their faces and said: Glad tiding be to you,
O one, who bestowed water to the two sanctuaries, because
before Islam and after advent of Islam, His Eminence Abbas was
in charge of water supply to the pilgrims of Kaaba.

60
 He was responsible for water supply to the folks of the
sanctuary of God [holy Mecca] and today he became the cause
of this rain of mercy and proved to be the provider of water to
the sanctuary of Prophet in Medina. So, everyone was
addressing him as the water provider of the two sanctuaries; but
no one objected saying that it was polytheism!
Ibne Athir Jazari has mentioned this in Usdul Ghaba and
written that Hassan bin Thabit composed verses saying:
During severe drought, when people prayed for rain, they
did so through mediation of His Eminence Abbas and the clouds
rained.
There is seeking of mediation in this verse and sending of
rain is not attributed to God. It is attributed to clouds, which is
again polytheism according to Wahabi viewpoint!
(Then he said): Due to him, Almighty Allah revived these
lands and greenery was visible everywhere.
It is mentioned in a traditional report in words of His
Eminence Abbas (r.a.) that Umar said:
O God, we beseech You for rain through mediation of
uncle of Prophet and present his grey beard for recommending
the case.
After that it started raining.
(10)
Requesting the Prophet at his tomb
It is mentioned Istiab of Ibne Abde Barr that when there
was a famine during the reign of Umar, a person from Muslims -
Baihaqi has written that he was a companion of Prophet - Bilal
bin Harith came to the grave of Prophet and said:
O Messenger of Allah (s), please pray for rain as your
people are dying.
No one objected.

61
(11)
Nabigha Joadi begs at the tomb of Prophet
During the period of Uthman, when agents of the
government were very harsh against Nabigha Joadi, he
composed some verses, saying:
O tomb of Prophet and his two companions. We beg to
you.
Now, this Nabigha was a very respected companion of
Prophet.
(12)
Abdullah Ibne Umar pleads to Messenger of
Allah (s)
It is mentioned in Shifa of Qadi Ayaz that once Abdullah
Ibne Umar was afflicted with a particular malady in his leg.
Someone suggested him to beseech to one, who was most
special to him. He said:
O Muhammad!
As soon as he mentioned this, his pain disappeared.
(12)
Uthman bin Hunayf is advised seeking
mediation (Tawassul)
Baihaqi and Abu Nuaim have mentioned in Kitabul
Marifah that Sahal bin Hunayf said that a man used to visit the
third caliph for some need and the latter did not pay attention to
him. He mentioned this to Uthman bin Hunayf.
He said: Go and make ablution. Then go to the Masjid and
pray two units of Prayer. Then say: O God, I beseech You and I
turn to You, through Muhammad, Your Messenger, the Prophet
of mercy. O Muhammad, I turn to my Lord through you that

62
may this need be fulfilled. After that mention your need.
He did this and then he went to the house of Uthman bin
Affan. The sentry took him to Uthman. Uthman seated him with
respect and asked: Tell me, what do you want?
Then he fulfilled that need.
(14)
Seeking cure through the mediation of Prophet
In Sahih Muslim, it is narrated from Asma binte Abu Bakr
that she removed the robe of Holy Prophet (s) and said: This was
in the possession of Ayesha and Messenger of Allah (s) used to
wear it. Now, we wash it and give water for patients to drink and
seek cure through it.
Ibne Qayyim, a Wahabi leader has also mentioned this in
his Zaadul Maad.
(15)
Tawassul of Abdullah Ibne Zubair
Ibne Khallikan has mentioned the traditional report of
Shobi:
I witnessed a strange incident. We were present in the
courtyard of Kaaba: I, Abdullah Ibne Umar, Abdullah Ibne
Zubair, Musab Ibne Zubair, Abdul Malik bin Marwan. After the
Prayer, all said: One of you get up and go to Rukne Yamani,
hold it and pray to God; mention your need. It would definitely
be accepted.
All said: O Abdullah Ibne Zubair arise, as you are the first
to be born after migration.
He arose and holding Rukne Yamani said:
O God, You are great. Hope can only be reposed in You
for the greatest of needs. I beg You through sanctity of Your
Arsh, sanctity of Your face and through sanctity of Your

63
Prophet; that dont make me die till I become the king of Hijaz
and people greet me as caliph.
All the above mentioned instances are about seeking
mediation after passing away of His Eminence. So it cannot be
said that there is no problem in seeking mediation from Prophet
during his lifetime and it should not be after his passing away!
Apart from this, in what is included in polytheism, there is
no difference of life or death of anyone. So the passing away of
Prophet is not death of ordinary people. On the contrary, after
this apparent death also, he listens and replies. This is not the
occasion of details, but briefly we state that it is proved through
Quran that martyrs are alive. And the rank of Messenger of
Allah (s) near Almighty Allah is many times higher than that of
the martyrs.
There is report of Abu Darda that Messenger of Allah (s)
said:
Invoke blessings upon me on Fridays; that day angels are
present and no one would invoke blessings upon me, but that his
Durood would be presented to me.
[The narrator says] I asked: After your passing away as
well?
He replied: Yes, after my passing away also. Indeed, Allah
has deemed it unlawful for earth to decompose bodies of
prophets. The prophet remains alive and is granted sustenance.
Hafiz Ibne Majah has narrated this in his Sunan, and there
are many traditions of this same matter, which are mentioned in
Khasais Kubra Suyuti and Dalailun Nubuwwah.
Muhaddith Sindi has also mentioned in his gloss on Sunan
Ibne Majah that one should not doubt this, because it is
mentioned about martyrs in Holy Quran; what to say about
prophets?
Some traditions are also present regarding life of prophets.
Among them being that His Eminence saw Musa (a) praying in

64
his grave.
Now, when life of Prophet is proved, in this life of his,
traditions regarding Tawassul are also proved.
Qastalani has mentioned in Mawahibe Ladunniya that
during the lifetime of His Eminence and also after his passing
away, there are so many testimonies of seeking mediation from
His Eminence that they cannot be calculated.
Senior companions and scholars did not regard it
objectionable to visit the grave of Prophet and to supplicate
there. Thus, Allamah Shamsuddin Jazari has mentioned nice
words in Hisne Haseen that:
If supplications are not accepted at the grave of Holy
Prophet (s), where would they be accepted?
Shah Abdul Haqq Dehlavi has mentioned in his book,
Jazbul Quloob that:
Fulfillment of aims and in realization of extraordinary
benefits, the incident mentioned about needy and poor
supplicating at the holy tomb of His Eminence are numerous.
In Shifa, Qadi Ayaz has recorded the dialogue of Imam
Malik with the Abbaside caliph, Abu Jafar Mansur Dawaniqi;
that the caliph asked him:
Should I face the Prayer direction (Qibla) or turn my face
to the blessed face?
Imam Malik said: How would you turn away from His
Eminence, while he is also your medium from the side of Allah
and of your father, Hazrat Adam as well?
Our accomplished contemporary, Sayyid Ibrahim Rawi
Rufai has in Auraaqe Baghdadiya narrated from Rabli that he
has written in Adaabe Ziyarat that:
Then one should come to the holy tomb and facing the
grave of His Eminence, keeping ones back to the Qibla, stand at
a distance of four hand and look at a lower part one is facing and

65
present salutations, because it is mentioned in traditions that I
would reply to one, who greets me. And not to raise the voice in
salutation as commanded during lifetime of Prophet. In the end,
he should come to the face of His Eminence and seek mediation
from him and request him to intercede in the court of God.
It is proved from the testimonies mentioned above that to
seek auspiciousness through anything related to His Eminence
(s) was lawful in view of companions, companions of
companions and scholars.
It is mentioned regarding Abdullah Ibne Umar that he used
to roam about in search of relics of His Eminence and wherever
His Eminence had prayed, even once during his lifetime, he used
to go pray there and Masjids were constructed on those same
places. Samhudi has mentioned this in Wafa.
Ibne Qayyim in his Zaadul Maad, under the account of
Ismail and Hajra, has mentioned with emphasis that remoteness
of Ibrahim and his son, Ismail from their hometown and
willingness for loneliness and sacrifice; all this resulted in the
fact that their relics and their footprints became places for
worship for believers and they entered the rituals of Hajj till
Judgment Day.
Now, when relics of Ismail and Hajra, because they bore
difficulties on way of God, became worthy to be places of
worship, then the being, who is superior to all prophets and who
said: No prophet received so much distress as I did. Would his
relics not be worthy to be honored and respected?
It is a fact that by relating to a higher being, greatness is
created in something else. Thus, it is mentioned in Khasais
Kubra of Suyuti in the account of ascension in the words of
Prophet that:
I set out and Jibraeel was with me. Upon reaching a spot,
he said: Alight and pray here. When I did that he said: Do you
know where you prayed? This is Tayyaba where you would
migrate to. After that I set out and then he said: Alight and pray

66
here. This is Mt. Seena where Almighty Allah conversed with
Musa. I set out again and he said: Alight and pray, this is
Bethlehem, where Isa (a) was born.
Now, every owner of conscience can decide that since the
birth place of Isa (a) is so worthy that Prayer is recited there; is
the birth place of the seal of prophets worthy of being
demolished, as the Wahabis did?
In addition to that is the respect and honor of His Eminence
and reverence of things associated with His Eminence and to
regard them as auspicious, whose excessive evidences are
present in the statements of companions and righteous ancestor.
It is narrated from Abu Amr Shaibani that: I interacted with
Ibne Masud for a year and whenever he said: The Messenger of
Allah (s) said, there was a trembling in his body.
It is mentioned in Tadkiratus Saame wal Mutakallim of
Shaykh Badruddin bin Ibrahim bin Saadullah Ibne Jama-a
Kanani (d. 733 A.H.), published by Matbua Dairtaul Maarif,
Hyderabad, 1353 A.H. that when the Holy Prophet (s) was
mentioned in the presence of Imam Jafar Sadiq (a), his face
became yellow.
In that same book, it is written about Imam Malik that when
the Holy Prophet (s) was mentioned before him, his complexion
changed, and he used to bow down.
In Adabul Imla wal Istimla [Bareilly, 1953 A.D.] of Abdul
Karim Samani, it is narrated from Yahya bin Bukair that when
Malik used to read and compare traditions of Muwattah
[collection of Prophets traditions], he used to be fully dressed
along with the turban and he kept his head bowed; and till he did
not conclude inscribing those traditions, he didnt even scratch
his head or blew his nose etc. This was due to the respect and
honor of Prophet.
In the same book, Moin bin Isa Warraq is reported to have
said that when Malik sat to narrate traditions, he performed the
ritual bath (Ghusl) and perfume himself. If someone raised the

67
voice in the gathering, he was angry and he said: The creator has
said that you must not raise your voice before the Prophet, today
at the time of narration of traditions of Prophet, he would be like
one, who raised his voice over his voice.
Also, Nawab Siddiq Hasan Khan Kanuji has written that:
Imam Malik walked barefooted in Medina, so that perhaps
some part of the dust may come in contact with his body on
which Messenger of Allah (s) has walked; and due to respect of
His Eminence, he never traveled mounted in Medina. He used to
say:
I am ashamed of traveling mounted on the ground, on
which Holy Prophet (s) is buried.
Kissing is a kind of according respect, against which
Wahabi people act with great severity; but for that not only silent
approval of Holy Prophet (s) is present; rather his clear
permission is there; and after him practice of righteous ancestors
is also proved.
Thus, in Adabul Imla wal Istimla, Abdur Rahman bin Kaab
bin Malik has narrated from his father that: When I came to His
Eminence and kissed both his hands and knees.
In Shaykh Muhiuddin Ibne Arabis Mahaziratul Abrar, it is
narrated from Ibne Yazid from his father that a Bedouin came to
Prophet and asked him to show him a miracle. After witnessing
that miracle, he said:
O Messenger of Allah (s), permit me to kiss your hands
and feet.
He allowed that. Then he said:
Now, permit me to prostrate to you.
His Eminence said: No, no one is allowed to prostrate
before anyone.
Kissing is due to respect as well as due to love. In any case,
to label it as polytheism or to deem it as prohibited are both

68
wrong.
It is mentioned in Isabah of Hafiz Ibne Hajar that
Messenger of Allah (s) himself kissed the corpse of Uthman bin
Mazun (r.a.) and at that time, he was weeping.
After the passing away of Messenger of Allah (s), it has
been practice of Muslims to kiss the chamber of Prophet, the
holy tomb and other related things; and scholars approved all
these things.
Thus, regarding Ibrahim Harbi, a special companion of
Ahmad bin Hanbal, Shaykh Mansur Hanbali has written in
Hashiya Iqna that he said:
It is recommended to kiss the chamber of Prophet.
A person brought a sandal to Mahdi Abbaside claiming that
it was worn by Messenger of Allah (s). He says: I am sure this
man is a liar, this has not even touched the blessed feet of
Prophet.
Yet he stood up and touched it to his eyes, so that ordinary
people may not accuse him of not according respect to sandals of
Prophet.
Shaykh Ibne Arabi has mentioned this incident in
Mahaziratul Abrar. It is clear from it that honoring things
attributed to Prophet was believed in by majority of Muslims.
Touching is also a form of according respect and obtaining
auspiciousness; whether one touches the blessed body of Prophet
or to request him to pass his hand over something. Occurrence of
both things is proved from permission of Messenger of Allah (s)
and through his own conduct.
Hafiz Ibne Hajar Asqalani has written in Isabah that a
delegation of Bani Bakar came to Holy Prophet (s) led by
Muawiyah bin Thawr bin Ubadah aged a hundred years. All of
them embraced Islam and at the time of departure, Muawiyah
requested to be allowed touch the Prophet and seek
auspiciousness. His Eminence permitted him. Then he said:

69
 This son of mine, Bushr is very obedient. Please pass your
hand over his face.
His Eminence passed his hand over his face.
It is known from Sihah books of Ahle Sunnat, as mentioned
in Sahih Muslim that after having his blessed hair cut, His
Eminence ordered Abu Talha Ansari to distribute the strands of
hair among people.
It is mentioned in Mahazaratul Awail that Abu Talha
distributed the hair under instructions of Prophet (s) so that they
may remain with the companions for auspiciousness.
It is mentioned Jama Bainas Sahihain quoting from
Abdullah bin Mohib that: My family sent me along with a bowl
of water to Umme Salma, wife of Prophet. She brought out a
silver vessel containing some strands of the hair of Holy Prophet
(s). She dropped some strands in that bowl. And whenever
someone was sick, she used to drop some strands in water and
gave the patient to drink it. The narrator says: When I peered in
the bowl, I saw some golden hair.
In Shifa, Qadi Ayaz has written among the miracles and
auspiciousness of His Eminence that some strands of hair of His
Eminence were present in the cap of Khalid bin Walid, due to
which he won every battle.
In Sahih Bukhari, it is narrated from Ibne Sireen that he
said to Ubaidah: We have some strands of hair, which we
received from Anas or his family members. He said: If I had
one strand of those hair, it would be better for me than the whole
world and whatever it contains.
In the same way, whatever was related to Holy Prophet (s),
has always been regarded as auspicious and holy. Thus, it is
mentioned in Shifa of Qadi Ayaz that Abdullah Ibne Umar used
to place his hand on the pulpit of Prophet and pass it over his
face for seeking auspiciousness.
It is mentioned in Isabah of Hafiz Ibne Hajar that when
Yazid bin Aswad was in his last moments and Wathila bin Asqa

70
companion of Prophet came to him, he took his hand and rubbed
it on his face and placed it on his chest and remarked: It is that
hand, which has touched the blessed hand of Prophet.
It is narrated from Umme Salim in Musnad Ahmad that His
Eminence had water from a water skin in his place. The mouth
of that water skin, which had touched the mouth of His
Eminence, was cut out and stored for seeking auspiciousness
from it. A similar incident is recorded by Ibne Majah and
Tirmidhi regarding Kabsha Ansariya. Tirmidhi says that the
report is good and authentic.
In Jama Bainas Sahihain, it is narrated about Sahal bin
Saad, the companion that he asked and obtained a sheet from
Holy Prophet (s) and when people inquired, he said: I obtained
it that it may serve as my shroud and that way I may remain
secure from chastisement of grave.
It is mentioned in Shifa of Qadi Ayaz that companions of
Messenger of Allah (s) used to acquire his relics at very high
prices.
So far we mentioned as many testimonies as are sufficient
to prove our point.
In spite of this, Wahabis include themselves in Ahle Sunnat
and their co-religionists, who are present in India, call
themselves Ahle Hadith. But their school, which is opposed to
seeking mediation (Tawassul) of Prophet and according respect
to his relic and things related to him, is against Sunnah and
wrong from the aspect of traditions also.

71
 Chapter Three: Wahabi belief regarding
saints and holy personalities
Ibne Abdul Wahhab severely denies their greatness and any
kind of precedence; and he believed that to seek mediation from
anyone of them and to supplicate Almighty Allah through them,
is akin to regarding them as God, and making someone as
partner in His worship.
He and his followers have explained all this in detail. From
them the matter of some writings is presented here to explain
their viewpoints fully. Then we would refute each of their
statements.
Ibne Abdul Wahhab himself in his book of Al-Tauheed,
after quoting verses of Quran regarding monotheism, has refuted
polytheists, who worship other gods.
This polytheism, which is intended in these verses and in
similar verses, includes polytheism of those, who worship,
graves, angels, prophets and righteous persons. This was the
polytheism of Jahiliyya Arabs to destroy which Prophet
Muhammad (s.a.w.s) was sent. They used to supplicate idols,
seek refuge with them and ask from them.
They regarded them as means to reach Almighty Allah as is
mentioned in numerous verses of Holy Quran. Although they did
not regard them as creator of the sky, earth or even a single
particle; but since they worshipped them, they were declared as
polytheists. In the same way are those, who seek mediation of
saints and righteous persons, and those, who supplicate them.
The basic error in this theory is that visitors of tombs and
those, who accord respect to saints and proximate ones of God,
are described as worshipping the graves. For this it is needed to

72
understand what worship means.
Worship is not some particular act, on the contrary, it is an
act performed regarding someone as God and done with that
intention. So, bowing of children to their parents, bowing of
ignorant before scholars, bowing of common people before
Sayyids and bowing of any lowly person before his senior is not
worship.
But bowing of Majus before the fire and bowing of
idolaters before idols, is worship.
This shows that polytheism is not related to the method of
any act, it is connected to belief of divinity. It is possible that
someone may be bowed to, but it is not regarded as worship; and
it is possible that one may only gesture with ones glance and it
may construe worship.
Since polytheists regarded their idols as god, they said: We
worship them. [We do not worship them, except that they make
us proximate to Allah] But the Muslim, who honor Prophet or
something proximate to God, if they are asked, they would say:
We dont worship them. We worship Allah. Though we
respect and honor them.
This makes the difference between Muslims and those
polytheists clear.
Such respect and honor cannot be polytheism, whereas for
the parents, Almighty Allah Himself ordered to lower shoulders
before them; if this is not command for respect, what is it?
And He said:

That (shall be so); and whoever respects the signs of

73
Allah, this surely is (the outcome) of the piety of hearts.
(Surah Hajj 22:32)
He said about honoring the sanctities of God and ordered
the Prophet:

And be humble to him who follows you of the believers.
(Surah Shoara 26:215)
Most important is that Almighty Allah ordered the
proximate angels to prostrate before Adam, father of humanity
and Iblees was thrown out and cursed for not prostrating.
It is mentioned in Surah Yusuf that Prophet Yusuf had a
dream that eleven stars, sun and moon were prostrating towards
him; then its interpretation was realized when he seated his
father, a divine prophet, Yaqub (a) and his mother on a high
throne, they and his other brothers numbering eleven, prostrated
before him.
In Islamic Shariah, invalidity of prostrating for anyone
other than God is a legal command; but its lawfulness and
occurrence in previous Shariats definitely proves that it is not
polytheism, because all prophets are united in principles of
religion; something which is included in polytheism, it cannot be
lawful in any Shariat.
All this proves without any doubt that every according of
respect is not worship. The basis or worship is on regarding as
God; and those Muslims, who accord honor to prophets, saints
and righteous, they never imagine them to be God. On the
contrary, they definitely know from the depths of the heart that
they are servants of God, who spent their whole life in worship
and obedience of God, and presented sacrifices in His way all
their life; that is why they are worthy of our respect and honor.
So, this respect in fact is respect of God, which is true

74
monotheism. And this respect of other than Allah, which is
under the view of special attribution to God, is respect of those
persons, but it is not their worship. On the contrary, it is the
worship of one to whom it is dedicated.
Moreover, supplications are not directly addressed to them
that we regard them sufficient for answering our prayers being
needless of Allah.
On the contrary, it mean that those, who obtained proximity
in the divine court due to their obedience and worship, they
should pray for fulfillment of our supplications.
It is recorded for general believers that sometimes
supplication of one is accepted in favor of other and since we
regard them alive, as is clearly mentioned in Quran regarding
martyrs, and what we address them and seek help.
It also means that they plead on our behalf in the divine
court or themselves help with permission of God.
In this way attribution of act of God to someone other than
Allah is proved from Holy Quran like giving of death is the act
of God, but it is mentioned:
Allah gives death to the souls at the time of their death and
in another place, it is attributed to the angel of death. It is said:

Say: The angel of death who is given charge of you shall
cause you to die, then to your Lord you shall be brought back.
(Surah Sajdah 32:11)
Thirdly, it is attributed to angels under control of the angel
of death. It is said:

75



Surely (as for) those whom the angels cause to die while
they are unjust to their souls (Surah Nisa 4:97)
Similarly, if the attribution of sustenance or children is to
someone else, there is no problem in it, whereas the sayer should
believe that the actual giver is Almighty Allah; and if they
bestow, it is through His command, or through recommendation
in His court.
In Sunan Abu Dawood, it is narrated from Khabir bin
Mutim that a Bedouin came to Holy Prophet (s) and described
the conditions of famine and his aim was that His Eminence
should pray for rain. But he said: We make Almighty Allah
recommend to you and seek your intercession in the court of
God.
On the first statement, His Eminence glorified Almighty
Allah a number of times and said: His being is much higher than
that He should be presented to someone for intercession. This
shows that he did not object against the statement: You
recommend in the court of Allah.
Yes, one, who deems those personalities to be equal to
Allah (refuge of Allah!) and in comparison to God, believe them
to be effective and answerer of supplications, we also regard him
polytheist.
The opinion of Ibne Abdul Wahhab was:
Whatever is the conduct of Muslims towards saints and
righteous persons, same was the conduct of the polytheists.
It is not correct in view of Quran as it is proved from Quran
that used to refer to their idols as god; that is why they
regarded themselves needless of worshipping God. Thus, it is
mentioned in Quran that they said regarding the Prophet:
He is deviating us from our gods.

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 It is mentioned Surah Saffat that they say:

And to say: What! shall we indeed give up our gods for
the sake of a mad poet? (Surah Saffat 37:36)
After that it is mentioned in Surah Qasas:

And call not with Allah any other god; there is no god
but He (Surah Qasas 28:88)
It is mentioned in Surah Shoara in the words of the folks of
Hell that they would tell their deities:

When we made you equal to the Lord of the worlds;
(Surah Shoara 26:98)
It is mentioned Surah Ahqaf that they said:

They said: Have you come to us to turn us away from
our gods (Surah Ahqaf 46:22)
It is mentioned Surah Nuh that:

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And they say: By no means leave your gods, nor leave
Wadd, nor Suwa; nor Yaghus, and Yauq and Nasr. (Surah
Nuh 71:23)
It is mentioned Surah Hud that:

And we are not going to desert our gods (Surah Hud
11:53)
Then is the verse:

We cannot say aught but that some of our gods have
smitten you with evil. (Surah Hud 11:54)
Almighty Allah Himself has said:

So their gods whom they called upon besides Allah did
not avail them aught (Surah Hud 11:101)
And it is mentioned in Surah Hijr:

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Surely We will suffice you against the scoffers, Those
who set up another god with Allah. (Surah Hijr 15:95-96)
It is mentioned Surah Bani Israel that:

Say: If there were with Him gods as they say, then
certainly they would have been able to seek a way to the Lord
of power. (Surah Isra 17:42)
It is mentioned Surah Maryam that:

And they have taken gods besides Allah, that they should
be to them a source of strength; By no means! They shall soon
deny their worshipping them, and they shall be adversaries to
them. (Surah Maryam 19:81-82)
It is mentioned Surah Anbiya in their words that:

Is this he who speaks of your gods? (Surah Anbiya

79
21:36)
Then it is mentioned that when Prophet Ibrahim (a) broke
the idols

They said: Who has done this to our gods? Most surely
he is one of the unjust. (Surah Anbiya 21:59)
Then it is mentioned:

They said: Have you done this to our gods, O Ibrahim?
(Surah Anbiya 21:62)
Then it is said:

They said: Burn him and help your gods, if you are
going to do (anything). (Surah Anbiya 21:68)
And it is mentioned in Surah Furqan that:

And they have taken besides Him gods, who do not
create anything while they are themselves created (Surah
Furqan 25:3)
It is clear from all this that those polytheists described their
idols as gods. As opposed to this, if a Muslim, who accords

80
respect to Holy Prophet (s) or saints, is asked: Do you regard
them as god, and do you worship them? He would never admit
to it; on the contrary, he would vehemently deny it. This makes
the difference between polytheists and those Muslims clear.
To say regarding Muslims that their Prayer and fasting etc,
is all to deceive the public; and they conceal their polytheism in
the skirt of Islam. As opposed to this, can anyone say with a
lofty claim that Prayer, fasting and Hajj etc. of the Najdi
Wahabis is only for show off and they have no relation to facts,
whereas they are deniers of the greatness of that Prophet, at
whose behest they learnt all these things.
It is clear that to label each other in this manner has no
aspect of scholarly debate; so to write more upon it would be
waste of time.

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 Chapter Four: Wahabi belief regarding
the Muslims of the world
Wahabis regard all the people of the world, other than
themselves, to be infidels and polytheists. In his Tarikh Najd,
Alusi has quoted a long statement of an important Wahabi
scholar, Shaykh Abdul Latif bin Abdur Rahman Ibne
Muhammad bin Abdul Wahhab, which shows what their
accusations are upon all the Muslims of the world.
For example, instead of loving Allah they love someone or
something other than Allah; whereas those who are affectionate
to progeny of Prophet or other saints and proximate ones, are not
loving in opposition to Allah; on the contrary, it is for the sake
of Allah; or it is because they performed feats for His sake and
presented sacrifices in His way.
Such a love is having the position of religious duty. Thus,
love for near kindred is demanded in verse of Mawaddah, calling
it as recompense of prophethood.
So one, who deviates from this love, has not fulfilled the
right of Prophet and it is mentioned in one place that those, who
have faith and perform good deeds, for them Almighty Allah
fixes a love. That is makes that love binding and it is mentioned
in the words of His Eminence Ibrahim (a) that:

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 O our Lord! surely I have settled a part of my offspring
in a valley unproductive of fruit near Thy Sacred House, our
Lord! that they may keep up prayer; therefore make the hearts
of some people yearn towards them (Surah Ibrahim 14:37)
And it is mentioned in Surah Baraat that:

Say: If your fathers and your sons and your brethren
and your mates and your kinsfolk and property which you have
acquired, and the slackness of trade which you fear and
dwellings which you like, are dearer to you than Allah and His
Apostle and striving in His way, then wait till Allah brings
about His command (chastisement). (Surah Taubah 9:24)
Here, along with God, the Prophet is mentioned in the
position of love.
It is narrated from Anas that Messenger of Allah (s) said:
None of you can be a true believer till I am not dear to him than
his father, sons and everyone else.
Both Bukhari and Muslim have quoted this tradition and in
Sunan Ibne Majah, it is narrated from Abbas bin Abdul Muttalib
that:
Messenger of Allah (s) said: By Allah, faith cannot enter
the heart of anyone till one doesnt love my Ahle Bayt for the
sake of God and due to my proximity.
His Eminence said regarding Ali (a) on the day of Khyber:
Tomorrow, I will give the standard to one, whom Allah and

83
Prophet love and who loves God and Prophet.
Both Bukhari and Muslim have recorded this. Also, he
addressed Ali (a):
O Ali, love for you is faith, and hatred towards you is
denial and hypocrisy.
There are numerous similar traditions.
Now, those, who include love for Prophet in causes of
polytheism, it is obviously clear that they dont have an iota of
love for Prophet and his progeny. After which, according to
declaration of Prophet, their being deprived of faith is clear. But
those, who are true believers, they regard love for him to be a
sacred duty.
The statement of commentator of Kitabut Tauheed of Ibne
Abdul Wahhab that they love him more than they love Allah and
spend as much in his way, whose not even one-tenth is spent in
way of Allah, is absolutely false. On the contrary, they love
them due to love for Allah and whatever they spent on them, it is
also for pleasing Almighty Allah.
What is amazing is that these people declare Muslims as
disbelievers due to their visiting tombs, spending in charitable
ways on their behalf, and on the basis of seeking mediation. And
their great imam, Fakhruddin Razi include these among things
on which the people of all religions have consensus and which is
the demand of human nature.
Thus, in Tafsir Kabir, he writes under the verse:

And they ask you about the soul. (Surah Isra 17:85)
He writes under the evidences of survival of soul:
The tenth proof is that India, Rome, Arabs and Persians
and people of all world religions, whether Jews, Christians,

84
Majus or Muslims, all spend in charity for their deceased, pray
for their well being and visit their graves. If all of them did not
think that they have some sort of life after death, this act of
theirs would have been waste. Their consensus on this is proof
that in a natural way without any difference, they believe that
actual human being is something other than this body and that
part has not died with the death of this body.
Its proof is also available from the traditions of Prophet.
Thus, it is narrated in Sahih Muslim that:
It is very meritorious to along with your prayers, you pray
for your parents as well and along with your fasts, fast for your
parents as well.
When Ibrahim bin Isa Taliqani inquired from Abdullah bin
Mubarak regarding this tradition, he said: There is defect in the
authorities of this tradition, but there is no dispute regarding
charity on behalf of the deceased.
In Mahaziraul Abrar of Ibne Arabi, in two places in the
first and the second volume it is narrated from Anas bin Malik
that:
Charity on behalf of deceased is taken by angels in form of
divine bounty to their graves and they announce: This is a gift
sent for you.
The Wahabi imagination that these people love them after
considering them God, and bow down and repose hope in them,
in this the first part: that they regard them as God, is absolutely
wrong.
Yes, they love them regarding which explanation was
given.
As regards bowing down, it is correct, but bowing to the
inmate of tomb, is in fact bowing to God and not to personally to
those persons and hope is reposed in Allah through their
mediation and not from them directly.
Regarding fear and hope, explanation of Imam Abu Hanifah

85
Noman bin Thabit is mentioned in the book of Al-Alim wa
Mutallim. The query of student is: One, who fears someone or
reposes hope in him, is he a disbeliever? The reply that the
scholar gave was:
Hope and fear is having two aspects: one is that if a person
hopes from someone, or fears him, thinking that leaving Allah,
he himself is having power to convey some harm or benefit, then
he is a disbeliever.
The second aspect is that he has hope in someone or fears
someone, hoping for good or fearing trial from Allah; that
perhaps Allah would convey good to through him or send some
calamity upon me through his hands or take away some bounty,
such a person would not be a disbeliever; because a father also
reposes hope in his son: that he would benefit him. And some
people repose hope in his beast of burden that it would convey
him to his destination. He hopes from his neighbor that he would
benefit him; and hopes from the ruler that he would respond to
his entreaty.
All these things do not make one a disbeliever, because one
has in mind that the actual center of benefit and harm is
Almighty Allah, but He might assist me through the son, or help
me through that ruler: therefore, such a person is not a
disbeliever.
In the same way, fear in Holy Quran is in words of Prophet
Musa (a) that: I fear that they might eliminate me. So, it
becomes clear that fearing someone on the basis of apparent
causes is also not disbelief.
To say that these people have left Almighty Allah and are
asking others: thus, it was explained previously that they do not
supplicate anyone personally; on the contrary, they pray for him
from the court of Allah; or if He permits, help him with the
power given by Allah. Apart from that they supplicate through
their mediation in the court of Allah.
Evidences of seeking mediation of Holy Prophet (s) were

86
mentioned in chapter of Wahabi belief. Some additional
evidences are presented here:
It is narrated from Abu Saeed Khudri in Sunan Ibne Majah
that:
Holy Prophet (s) said: Anyone, who leaves his house for
Salat and recites in this state the following Dua, he will meet the
mercy of Allah and one thousand angels will seek forgiveness
for him.

O God I ask Thee by the right of the questioners and by

the honor of the steps which I take in Thy direction, I have not
left the house for the purpose of disobedience or recreation or
hypocrisy. I have left for keeping away from Thy anger and
achieving Thy satisfaction. I ask Thee to keep me away from the
Fire and forgive my sins for nobody forgives the sins, except
Thee.
Hafiz Jalaluddin Suyuti has also mentioned this in Jami
Kabir.
In Amalul Yaum wal Lailata, Hafiz Abu Nuaim Isfahani has
mentioned the report of Abu Saeed Khudri that:
When the Messenger of Allah (s) came out for Prayer, he
used to say: O God, I ask You through the right of those, who
beseech You and through the right of my coming out with the
intention that I have not come out for personal whims nor to
show off. I have come out seeking Your pleasure and to be

87
secure from Your displeasure. So I beseech You to keep me
secure from the fire of Hell and to admit me in Paradise.
Suyuti has also narrated this from Abu Saeed Khudri in the
book of Dawaat.
Muslim elders in past also sought mediation. Thus, Hafiz
Ibne Hajar Asqalani in his book, Khairate Hasaan fee
Manaqibal Imam Abi Hanifah al-Noman, says in the twenty-fifth
section that:
When Imam Shafei was in Baghdad, he used to come to
the tomb of Imam Abu Hanifah, salute him and seek his
mediation for fulfillment of his supplications.
Allamah Ibne Hajar Makki has mentioned the couplets of
Imam Shafei, that he composed to address Ahle Bayt of Prophet
as follows:
Progeny of Prophet are my means and channels to that
court. Through them, I hope that I would be given the scroll of
my deeds in my right hand tomorrow on Judgment Day.
In the discussion of seeking mediation of Prophet, we had
mentioned how Umar requested Abbas, uncle of Prophet to pray
for rain.
Here we would like to add that Ibne Athir Jazari has written
in Usdul Ghaba that:
When there was a severe famine, Umar bin Khattab prayed
for rain through the mediation of Abbas and Almighty Allah sent
down the rain of mercy. At that point, Umar said: By God, this is
mediation towards Allah and this is a rank in His court.
Hassan bin Thabit composed couplets regarding this:
When there was continuous drought, all prayed to Allah and
the cloud rained water through auspiciousness of the face of
Abbas. Uncle of Prophet and brother of his father and one, who,
excluding others is his inheritor. Through him Almighty Allah
revived these lands and they became fresh once more. When
there was rain, people touched the hands of Abbas and rubbed

88
their faces saying: Congratulations to you, O provider of water
to the two sanctuaries.
In the report of Hafiz Ibne Hajar, it is mentioned in the
words of Ibne Abbas that: Umar said in supplication: O God, we
beseech You for rain through the uncle of our Prophet and
present his white beard for intercession.
Thus, it is wrong to attack righteous and pious persons, who
seek mediation from proximate ones of God through a verse
meant for polytheists. As Ibne Abdul Wahhab has mentioned in
Kitabut Tauheed: This is refutation of those polytheists, who
pray to righteous persons and this is a great polytheism,
although as compared to that Almighty Allah says in Surah
Maidah:

And seek means of nearness to Him (Surah Maidah
5:35)
Ignoring this to regard seeking mediation as polytheism
would entail Umar Farooq to be infidel and polytheist due to the
statement he issued regarding Abbas (r.a.) that: Indeed, he is a
means for the court of Allah and he commands a special rank
near Allah.
The fact is that polytheists were condemned for seeking
mediation, because they sought mediation through things not
worthy of seeking mediation; that is lifeless idols of stones; as
Almighty Allah has not ordered according respect to them and to
seek mediation through them.
That is why it is mentioned in some places that they call
such entities for whom Almighty Allah has not sent any
evidence. But those who seek proximity in His court through
goodness of act and obedience and worship, their respect and
honor is recommended through Almighty Allah Himself.
Therefore, how seeking their mediation can be polytheism?

89
 Thus, among the Muslims, during every period, seeking
mediation from the righteous and proximate ones, and attending
their tombs and supplicating as means of fulfillment of needs
was regularly practiced among the past Muslims.
In Isabah of Hafiz Ibne Hajar, it is mentioned in the
account of Abdur Rahman bin Rabia bin Kaab that Umar
appointed him as governor on Baabul Abwaab. Then sent him to
fight the Turks and he was buried in Turkistan. The people of
that place till date pray for rain through his tomb.
It is mentioned in the account of Yazid bin Aswad that
Sulaym bin Aamir said: There was a famine in Damascus.
Muawiyah supplicated for rain through mediation of Yazid bin
Aswad, which brought rain.
Shaykh Ibne Arabi has written in Mahaziratul Abrar that
Ali bin Amr Katib mentioned in Qurtuba that Abul Qasim Ibne
Bashkwal Muhaddith recited to me these couplets of Abu Saeed
bin Fazil and his tomb is as famous in Qurtuba for fulfillment of
supplications as tomb of Maroof Karkhi is in Baghdad
Mufti Muhammad Reza Ansari has written in his Bani
Darse Nizami, an account of Mulla Nizamuddin Firangi Mahli
that Maulana Inayatullah Firangi Mahli says:
The holy tomb at this time also is beneficial for one and all
and especially a prescription for patients of knowledge. It is
famous that one, who is unable to understand the matter of some
book, he should visit the tomb with the open book and focus his
attention on spirituality of Hazrat. He would immediately
understand the meaning. It is proven effective.1
Among the Shia generally and in some Ahle Sunnat also, it
is the practice that when one stumbles, one exclaims: Yaa Ali,
and does not suffer a fall. As I mentioned in Safarnama Hajj,
when in Medina Munawwara I stumbled and was about to fall, a

1
Tazkirah Ulama Firangi Mahal, Pg. 181.

90
voice came from a shop: O Messenger of Allah, and I did not
suffer a fall.
In fact, there is no difference in saying O Messenger of
Allah or O Ali. According to Wahabi sect both are
polytheism.
Among majority of Ahle Sunnat, there is custom of saying:
O Shaykh Abdul Qadir.
Mufti Muhammad Reza Ansari has mentioned in the same
book that Mulla Nizamuddin said to some people, who came to
him to pray for them:
From among you whoever is more religious, he should
repeat: Yaa Shaykh Abdul Qadir Shayun lillah1 as much as
possible.
Then he says in its footnote:
Regarding justification of this recitation and absence of
justification there is difference of opinion among Muslim
scholars. Some prohibit its recitation. Around a hundred years
ago, a person sought verdict from scholars in this regard and
they included Maulana Rashid Gangohi Deobandi also. He did
not prohibit this recitation completely.
Replies of those scholars are published in book form. The
title of the book is Fatwa Jawaz Yaa Shaykh Abdul Qadir
Shayun lillah.
Maulana Ashraf Ali Thanvi also permitted it. I have myself
seen his written permission with Maulana Muhammad Wasiqul
Yaqeen Sajjada Nasheen Kursi Zilla Barabanki and Maulana
Muhammad Nasir Firangi Mahli [Hafid Mulla Nizamuddin].
To say that these Muslims stage a sit in at the tombs; then it
is clear that if this sitting is for recitation of Quran, divine praise,
supplications and good deeds, or to help those, who visit the

1
O Shaykh Abdul Qadir help me for the sake of Allah.

91
grave, what is the problem in it? It is assisting in a good deed.
Another allegations leveled against these well-intentioned
Muslims is that they kiss threshold of the shrines. But there is no
evidence that is disbelief and polytheism. Whereas a general
command is there to accord respect to divine signs and this
kissing is a kind of according respect, whose command is
present for Hajar-e-Aswad.
In addition to that there is no prohibition of kissing
anything. So, it would remain in the general command of
according respect and it was mentioned previously that Ayesha
said that Messenger of Allah (s) kissed the corpse of Uthman bin
Mazun and I saw tears of His Eminence flowing on his cheeks.
Shaykh Sulaiman Balkhi Qanduzi has mentioned this in
Yanabiul Mawaddah.
It is narrated from both Ibne Abbas and Ayesha that Abu
Bakr, the first caliph, after the passing away of His Eminence
kissed the body of Prophet. Ibne Majah has mentioned this in his
Sunan.
Regarding kissing of the grave is the tradition of Messenger
of Allah (s) as mentioned in Kifaya Shobi, Fatawae Gharaib,
Matalibul Momineen and Khazanatur Riwaya that there is no
problem in kissing the grave of ones parents. It is so because a
person came to the Prophet and said:
O Messenger of Allah (s), I have sworn that I would kiss
the threshold of Paradise and forehead of Hourul Ein; what
should I do?
His Eminence said: Kiss the feet of your mother and
forehead of your father.
He said: O Messenger of Allah (s), what if my parents are
not alive?
He said: Kiss their grave.
He asked: What if I dont know the location of their
grave?

92
 He said: Draw two lines: one signifying grave of mother
and another for grave of the father, and kiss them. Your oath
would be fulfilled.
Tamassuh means to touch and pass the hand over ones face.
Wahabi people regard this lawful and recommended for Rukne
Yamani.
In other places also, according to the general command of
respect, practice of past scholars and on the basis of absence of
legal prohibition, it should be regarded lawful and
recommended.
It was mentioned previously in this book that when Umar
prayed for rain through mediation of Abbas and it rained, people
were doing Tamassuh with Abbas and saying:
Congratulations to you, O provider of water to the two
sanctuaries.
It is mentioned Shifa of Qadi Ayaz that Abdullah Ibne
Umar was seen placing his hand on that spot on the pulpit where
Messenger of Allah (s) used to sit, and then touch his hand to his
forehead.
Thus, if Tamassuh is heresy, then we would have to regard
all those companions and companions of companions as
disbelievers.
To say that these people regard themselves needful of those
saints and proximate ones, without any doubt: it is necessary for
every servant of God to regard himself as needful. And one, who
considers himself needless, is a denier. Whereas it is mentioned
in Surah Ahzab that:

93
 O men! you are they who stand in need of Allah, and
Allah is He Who is the Self-sufficient, the Praised One.
(Surah Fatir 35:15)
And it is mentioned Surah Muhammad that:

And Allah is Self-sufficient and you have need (of
Him). (Surah Muhammad 47:38)
There is needfulness of saints and righteous persons so that
they may pray for us in the court of Almighty Allah. And a
believer is needful of another believer so that he may pray for
him; what to say regarding saints and proximate ones of divine
court, the prophets, messenger and the Holy Imams (a)?
To say that we seek rain through them; regarding this
evidences were mentioned before that there was a famine in
Medina and they complained about it to Ayesha and she asked
them to put a part of the tomb of the Prophet under the sky and it
rained. Umar sought rain through the mediation of Abbas, uncle
of the Prophet.
Also, that they call him in horrifying times as Tibrani has
mentioned that His Eminence said: When one of you lose
something, or you are at a place where there is no helper, you
should say: O servants of God, help me.
It is mentioned in a report: Come to help me. Because
there are some servants of God, whom you do not see.
To say that they request him for marriage of daughters etc.
and trust him in important issues; all this is correct to the extent
that they request them to pray for them and seek their help; but
to seek forgiveness of sins from them is an audacious falsehood!
No believer ever requests them to forgive sins, on the
contrary, he is hopeful of their intercession and seeks
forgiveness in the court of Allah, the mighty and high through

94
their mediation.
Without any doubt, they believe that attachment to those
Imams and proximate ones of God would make divine mercy
attentive to them as is the tradition of Prophet regarding Ahle
Bayt (a) that:
The simile of my Ahle Bayt (a) is like that of the Ark of
Nuh; whoever boarded it, was saved.
Regarding seeking of forgiveness as was mentioned in the
discussion of seeking mediation (Tawassul), Almighty Allah has
commanded in Quran that they should attend the court of
Prophet and seek forgiveness there and after that the Prophet
should seek forgiveness for them; then they should hope for
divine forgiveness.
He also ordered the Prophet to seek forgiveness for believer
men and women. In Surah Yusuf it is mentioned in the words of
the sons of Yaqub (a) that they asked their father to seek
forgiveness for them in the court of God and he promised that he
would do that.
Ibrahim (a) promised his adopted father that he would seek
forgiveness for him and then did so as promised. In the Holy
Quran, in Surah Nuh it is mentioned in the supplication of
Prophet Nuh (a):
May God forgive the believer, who comes to my house.
To say that those Muslims, who pray to divine saints, do
not have any imagination of God, is bad expectation from
believers, on the contrary, it is allegation. How does he know
what is present in the minds?
Every believer, who has even the least insight, knows that
the true center for fulfillment of wishes is Allah, the mighty and
high and all these saints and righteous have reached to this rank
through His obedience. There is no other imagination in their
minds.
Without any doubt, we dont have any personal knowledge

95
about the Sufi masters, neither do we intend to defend them, but
it is thought that they also dont imagine this regarding their
masters, pirs and murshids; that being needless of God, they are
personally capable of conveying benefit and harm.
But their statement, which the Najdi scholar has mentioned
that Allah has appointed an angel with every saint, who fulfills
the wishes of supplicant, can be regarded as a baseless
assertion; but not a basis of disbelief and polytheism.
Whereas it is absolutely correct that Almighty Allah has
appointed angels in the universe for different functions. For
example, Jibraeel is the trustee of divine revelation; Israfeel is
there to blow the clarion, Malik is the keeper of Hell; Rizwan is
the treasurer of Paradise; Israel is the angel of death etc.
Supposing if Allah appoints an angel at a particular spot to
fulfill the needs of people, what is the problem? And this is not
all opposed to those verses of Quran which imply that Allah
fulfills the supplications, as was mentioned before that giving
death was function of God, but in Holy Quran, on one occasion,
it is attributed to the angel of death and on many occasions,
attributed to angels.
Most of all, those Wahabis detested the centrality of the
tombs of Ahle Bayt (a) in Iraq, due to hatred, which a group
developed towards Ahle Bayt (a) after the Prophet.
So these people make allegations against devotees of Ahle
Bayt (a) and exceed all limits in it; although one, who visits
these shrines with purity of intention, he would see such
examples of intention and worship that are not found anywhere
else and if he listens to their salutations and Ziyarats, each of
their words express divine monotheism and greatness.
For example, it is mentioned in the permission to enter the
shrine of Amirul Momineen (a):
There is no god, except Allah, He is alone and has no
partner and I testify that Muhammad is His slave and messenger,
who brought truth from Him and testified to his prophets. [till

96
the end of discussion].
Similar words are present in all Ziyarats and supplications,
which are recited on those shrines; and the two unit Prayer,
which is recited after the Ziyarat, after which it is said:
O Allah, I have offered these two units of Prayer as
present from me to my master and chief: Your intimate servant,
the brother of Your Messenger, the commander of the faithful
and chief of Prophets successors; namely Ali the son of Abu
Talib, may Allahs blessings be upon him and his household. So,
O Allah, (please do) send blessings upon Muhammad and the
household of Muhammad, accept that prayer from me and confer
upon me the reward that You give to the good-doers. O Allah, to
You have I offered prayer, genuflected and prostrated myself; to
You alone, without associating anyone with You, because
prayers, genuflections, and prostrations are submitted to none
save You, because You are Allah; there is no god save You. O
Allah, please, (please do) bless Muhammad and the household of
Muhammad, admit my visit and respond to my requests in the
name of Muhammad and his household the immaculate ones.
Similar permissions are sought at all shrines.
So, it is clear that by attending those holy tombs, bases of
monotheism are strengthened. It leads to unity of Muslims and
imaginations of disbelief and apostasy are expelled.
Allegations made against it would be recompensed by
Almighty Allah, as through it blood has been shed of so many
innocent people and so many dishonored by Wahabism.
Nawab Siddiq Hasan Khan Kanauji has written in Abjadul
Uloom that Shaykh Muhammad Haazi, student of Allamah
Shaukani wrote about Ibne Abdul Wahhab that some points are
acceptable in his books and some are worthy of being rejected.
And most famous are his two qualities:
(1) He regards all Muslims on the earth as disbelievers.
(2) And regards shedding Muslim blood, without evidence
and without witness as lawful.

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 It is mentioned at another place that he explained the
ignorant Arabs of that place that one, who seeks mediation of
Prophet or some scholar, he becomes a polytheist and then went
ahead and declared all Muslims of the world as disbelievers.
Muhammad bin Ismail Sanani, who was a great scholar,
firstly he composed a Qasida on Ibne Abdul Wahhab on the
basis of some information that he had received, which begins
with salutation to Najd and the folks of Najd.
After that when he learnt more about Wahabism, he
composed couplets by way of regret on the previous couplet and
said:
I retract those couplets, which I had composed in praise, as
I learnt that circumstances are opposed to it.
He also wrote the explanation of his later couplets and
entitled it:
Erasing of sins in explanation of couplets of repentance.
He says: Initially, a Najdi scholar arrived and praised Ibne
Abdul Wahhab much, on the basis of which, I composed that
Qasida. But later I learnt of many objectionable things about
him, like bloodshed, plunder, deceptive targeted killings and
declaring all Muslims of the world as apostates; and some
treatises of Ibne Abdul Wahhab reached us, in which he has
mentioned supposed evidences that all Muslims are apostates.
So we found him to be one, who has some knowledge of
Shariah, but who has not acted with contemplation. And neither
has he studied under a teacher, who might have shown him the
right path. On the contrary, he had himself studied some writings
of Shaykh Ibne Taymiyyah and his student Ibne Qayyim Jauzia
and without understanding, started emulating him, although both
of them regard emulation unlawful.
Sayyid Muhammad Amin bin Umar, alias Baaban Abideen
has, in the 3rd volume of his Raddul Muhtar, written under the
account of rebels:

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 As occurred among the followers of Ibne Abdul Wahhab,
who set out from Najd and occupied Mecca and Medina. They
claimed to be Hanbalis, but adopted the belief that only they are
Muslims and all their opponents are polytheists and in this way
they regarded killing Ahle Sunnat and their scholars as lawful.
So much so that Almighty Allah broke their strength and
destroyed their towns and in 1233 A.H. Muslims defeated
them.
Wahabi scholar, Sulaiman bin Abdullah bin Muhammad
bin Abdul Wahhab himself has written in his Tauzeeh:
Properties and ladies of those Muslims are lawful for folks
of monotheism and they can enslave them.
This, in fact, had been the religion of the ancient Khawarij
of Nahrawan, who declared Amirul Momineen Ali Ibne Abi
Talib (a) and his supporters as infidels and deemed their life and
property lawful.
If one considers carefully: in many aspects these Wahabi
people follow the Khawarijis; like how they raised the slogan:
The command is only for Allah; this statement was true but their
aim was invalid. In the same way, slogan of Wahabis is respect
is only for Allah. Supplications should be made only to Allah;
love should be reserved only for Allah; all this is right, but their
objective is wrong.1

1
There are many similarities between the Wahabi and the Khawarij,
which distinguish them from the rest of Muslims. Some of these
common points are as follows:
1. The Khawarij disagreed with all Muslims by maintaining that
whoever commits a cardinal sin is a heretic. The Wahabis copied them
by equating heresy with committing what they considered to be sins.
2. The Khawarij decreed that if committing cardinal sins become
common in a Muslim land, then it deserved to be considered dar harb,
literally a land of war and those, who live in it forfeit their lives and
possessions.

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This is also the Wahabis verdict on the nation of Islam if they believe
that it is permissible to travel to the Prophets tomb and the shrines of
pious men and ask for their intercession with Allah, though they
worship only Allah and perform good deeds.
It is clear from the previous two points that the Wahabis are more
disruptive and evil than the Khawarij.
While the Khawarij based their verdict of heresy on deeds that all
Muslims agreed on being cardinal sins, the Wahabis chose acts, which
are not actually sins, but favorable deeds performed by devout early
Muslims including the Prophets companions.
3. The Wahabis and the Khawarij are similar in their strict application
of religion and their ossified interpretations of its doctrines. Thus,
when the Khawarij read the Quranic verse:
Judgment belongs to Allah, they said that whoever allowed resort to
settlement is an idolater. There is no judgment but Allahs became
their slogan. And though it is indisputable, it was misapplied to justify
their deviant ways. This attitude illustrates their ignorance of Islam and
rigid thinking since the principle of settlement of dispute through
adjudicator or third-party intervention was established by Quran, the
Prophets tradition and deeds of the Companions and early Muslims. It
is also supported by common logic.
Similarly, the Wahabis interpreted the following verses:
You alone we worship and You alone we pray for help.
Who is he that can intercede with Him but by His own permission.
No intercession shall avail with Him, but that which He Himself
allow. to mean that anyone, who justifies visiting the Prophets
Mosque or shrines of a pious Muslim and ask for their intercession is
an idolater. They considered such acts as tantamount to worshipping
the Prophet or those pious Muslims instead of Allah.
Accordingly, they declared that there is no deity, but Allah and there is
no intercession, except His.
While these heated declarations are indisputable, the intentions behind
them are open to suspicions. The Wahabis chose to ignore the tradition
established by Companions and early Muslims regarding legality of
visiting the Prophets Mosque and other shrines and asking for
intercession.
4. Ibne Taymiyyah observed that the deviant group the Khawarij was
the first bida or corruption in Islam, because its followers judged other
Muslims as heretics and legalized killing them.

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 After that when history is checked, it is noticed that
important personalities of Khawarij were all from Najd. Thus,
their commander, Sheeth bin Rabai and an important leader
Masar bin Fadaki, both were Tamimi and the tribe of Ibne Abdul

It can be added that the Wahhabia, and for the same reason, is the last
bida in Islam.
5. Some of the Prophets comments on the rise of the Khawarij and
their deviation from Islam also apply to the Wahabis. Consider, for
example, the Prophets saying that: A group of people shall emerge
from the east, who read the Quran without understanding it. They shall
deviate from it like an arrow missing its target. Shaving the head shall
be their distinguishing characteristic. In commenting on this saying,
al-Qastalani said that due east means east of Medina such as Najd and
further.
Najd is the birthplace of Wahhabia, from which it spread to other
places. Also, shaving their heads was one of the Wahabis established
tradition, which was mandatory for all their followers including
women. None of the deviant groups, who predated them was known to
impose it. Some religious scholars, who witnessed the rise of this
movement maintained that there is no need to write books to refute the
Wahhabia, because it is sufficient to repeat the Prophets saying that
Shaving the head is their distinguishing characteristic, since none has
done it before them.
6. The Prophet described the Khawarij as Those, who will slaughter
Muslims and leave the pagans unharmed. This also applies to the
Wahabis, who fought only Muslims. Their scholars and books also call
for waging war on other Muslims only.
7. Al-Bukhari has reported that Ibne Umar described the Khawarij as
Having applied verses revealed regarding pagans to the believers.
Ibne Abbas is reported to have said on the same subject:
Dont be like the Khawarij, who interpreted some [verses] of the
Quran to apply to the faithful. Those verses were revealed regarding
followers of other divine messages and pagans. The Khawarij were
ignorant of their meanings and as a result they killed [Muslims] and
looted their possessions.
The Wahabis followed suit by applying verses revealed in the case of
idolaters to believers. (Article by Al-Ghadeer Center for Islamic
Studies and translated by Hamid S. Atiyyah)

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Wahhab is also Bani Tamim and the discovery of the Wahabis
being from the Khawarij was made by Shaykh Muhammad bin
Yusuf famous as Kafi, in his book of Al-Hisn wal Jannah Alaa
Aqeedati Ahle Sunnah.
He writes:
Nowadays, it is the mentality that miracle acts of divine
saints are denied and Ziyarat of their tombs is prohibited and
seeking mediation through them to the court of Allah is denied.
This in fact was the religion of some Khawarij around Baghdad.
They believed that one, who visits a tomb, is as if he has
worshipped an idol. Whereas all this is lawful, because
Messenger of Allah (s) himself visited the cemetery for Ziyarat
and there is consensus of the whole Ummah upon it. But it is
useless to argue with such people.
Alusi, author of Tarikh Najd, although himself is inclined to
Wahabism as is clear from his style of writing; but he has also
mentioned some truths: He has written in the account of Saud
bin Abdul Aziz that he sent his armies everywhere and all Arab
chiefs surrendered to him.
But he barred people from performing the Hajj; staged an
uprising against the caliph of Muslims and acted with extremism
in declaring his opposing Muslims as infidels; he resorted to
extremism in some issues. He interpreted many issues [like
hands of God, face and eyes etc.] according to apparent
connotation. Other people also exceeded limits in opposing
them.
Justice demands that the middle path must be adopted.
Neither should there be as much extremism as present in
scholars of Najd and their people. That they label fighting
against Muslims to be Jihad and prevent people from Hajj. This
should be dealt with leniency, which is generally present in the
people of Iraq and Shaam.
They take oath from other than God, and build richly
decorated buildings upon the tombs of holy personalities; and

102
make offerings to them; and such things which Shariah has
prohibited. In other words, extremism in religion is not expected
from Muslims; on the contrary, what is advisable is that the
righteous ancestors must be followed and to declare one another
as infidel is cause of divine fury.
When it is proved that they label all the Muslims of the
world as disbelievers, see the following tradition of the
Messenger of Allah (s) present in Sahih Bukhari that:
If one labels another as infidel, one of them would
definitely be affected by it: that is if that Muslim, who is called
disbeliever, he is not really disbeliever, the one, who labeled him
disbeliever, would become disbeliever before Allah.
Moreover, it was mentioned before that these people are
corporealists and all Muslim scholar regard corporealists as
disbelievers. Then enmity to Ahle Bayt of Prophet, which the
Prophet has declared to be equal to disbelief. After that scholar
of Islam have consensus on infidelity of Khawarij. So much so
that the commentator of Al-Tauheed of Ibne Abdul Wahhab has
written that:
Messenger of Allah (s) testified regarding the Khawarij that
they would pray, fast and recite Quran in excess and recite the
formula of there is no god, except Allah; inspite of that they
are disbelievers.
His Eminence also said: If I am present at that time, I
would slain them, as is mentioned in Sahih Bukhari and
Muslim.
Then, like the Khawarij applied verses about infidels and
polytheists to Muslims and believers, in the same way, these
Wahabis also apply all verses about polytheists upon the
Muslims of the world. As is clear from the statement of Ibne
Abdul Wahhab, which Alusi has narrated.
Ibne Abdul Wahhab has written a separate treatise
regarding this, entitled: Tassashafush Shubhaat fee Tashkeek bil
Mutashabihaat, in which, he has applied verses of polytheism on

103
Muslims.
Messenger of Allah (s) also foretold this, as Bukhari in his
Sahih, has narrated from Abdullah Ibne Umar, describing the
Khawarij, who interpreted verses regarding disbelievers to be for
believers. In one report of Ibne Umar, which other than Bukhari
has narrated, His Eminence said:
My great worry regarding my Ummah is from one, who
misinterprets verses of Quran. Ibne Dahlan has mentioned this.
And like Khawarij declared shedding blood of Muslims
lawful, in the same way, these Wahabis slain those innumerable
Muslims.
Thus, it is mentioned in Kashtul Abaab that Muslims killed
by them number more than a hundred thousand and after
declaring armistice in Taif, they committed a massacre, though
Allah has said:

Whoever slays a soul, unless it be for manslaughter or
for mischief in the land, it is as though he slew all men
(Surah Maidah 5:32)
What to say regarding those, who slain thousands and
hundreds of thousands; and the Messenger of Allah (s) said:
It is transgression to abuse a Muslim and to kill him, is
disbelief.
Ibne Majah has mentioned this in his Sunan. Almighty
Allah has also said:

104






And whoever kills a believer intentionally, his
punishment is hell; he shall abide in it, and Allah will send His
wrath on him and curse him and prepare for him a painful
chastisement. (Surah Nisa 4:93)

105
 Chapter Five: Wahabi belief regarding
tombs of prophets and saints
Their religion is that construction on graves is unlawful and
neither should any building be constructed around it. Neither
should anyone pray or supplicate near them; all these things are
unlawful. On the contrary, it is obligatory to demolish them all
and erase their traces. So much so that same is the command for
even the tomb of the seal of Prophets.
In view of Ibne Abdul Wahhab and their followers, these
tombs and shrines are all like idols and they regard the tomb of
the Prophet to be the greatest idol (refuge of God).
In all these statements, their leader is same Ibne Taymiyyah
and his student Ibne Qayyim.1 Thus, Ibne Qayyim has clarified
in his book, Zaadul Maad fee Huda Khairul Ibaad that as far as

1
When his views about going on pilgrimage to the shrine of the Holy
Prophet (s) were expressed in written form for the Supreme Judge of
Egypt, al-Badr Ibne Jamaa, he wrote the following at the bottom of the
page: Going on pilgrimage to the (shrine of the) Holy Prophet (s) is a
virtue, the Sunnah and all scholars unanimously accept it. He who
regards going on pilgrimage to the shrine of the Holy Prophet (s) as
being religiously unlawful, must be rebuked by scholars and must be
barred from making such statements. If these measures are not
effective, he must be imprisoned and exposed to the people, so that the
latter do not follow him.
Not only did the supreme Judge of the Shafii school of thought
express such a view about him, but the Supreme Judges of the Maliki
and Hanbali schools of thought in Egypt also confirmed his views in
one way or the other. You can refer to Daf a-Shubha written by Taqi
al-Din al-Hisni for more details. (Wahabism, Ayatullah Jafar Subhani)

106
possible, it is obligatory to demolish buildings constructed on
tombs, and it is unlawful to allow them standing even for a day;
because they are like Laat and Uzza; on the contrary, more
polytheism is committed here.
And it is obligatory on the ruler of the time to seize all the
offerings made at the tombs and spend it in other avenues as the
Prophet did with the offerings made to Laat.1 In the same way, it
is obligatory to demolish those buildings, or to sell them and
spend their income in welfare of Muslims.
In the same way are the trusts related to them as endowment
upon them is invalid, and this is property, which is being wasted.
So it should be spent in the welfare of Muslims.2 He has also
mentioned in the second volume that Holy Prophet (s)
demolished Masjid Zirar, so why these buildings of shrines
should not be worthy of demolition?
And no endowment is valid against any good deed; and that
Masjid also, which is built on some grave; that should also be
demolished. As is the case of that corpse which is buried in a
Masjid. It should be dug out and taken away from there, because
in the religion of Islam, Masjid and grave cannot come together;
on the contrary, the one, which was before, is correct and what

1
When Ibne Taymiyya died in 728 AH in a prison in Damascus, his
movement underwent a decline. Though his renowned student, Ibne al-
Qayyim embarked on propagating the views of his master, but did not
succeed. No trace of such beliefs and ideas was left in later periods.
(Wahabism, Ayatullah Jafar Subhani)
2
Ibne al-Qayyim, in his book of Zaad al-maad fi huda khayr al-ibad
says as such:



It is obligatory to destroy the structure constructed over the grave and
after gaining power for their destruction, it is not permissible to
reinstate them even for one day. (Quoted in Wahabism, Ayatullah
Jafar Subhani)

107
comes later would be prohibited.
At this point it seems appropriate to mention the verdict of
the chief judge of Najd, Ibne Balhid, which was attributed to
scholars of Medina, under which the tombs of Jannatul Baqi
were demolished, as it would make their belief absolutely clear
about this.1 Later we will refute both of them fully, if Allah
wills.2
Delivery of verdict







What is the opinion of scholars of Medina [may God
increase their understanding and knowledge]; regarding
buildings on graves and taking them as Masjids. Is it lawful or
not? Since it is unlawful and it is strictly prohibited, then is it
allowed to demolish them and prohibit people from praying

1
Due to the dissolution of the Ottoman Empire and division of the
Arab countries among the superpowers, the Wahabis of Najd gained
control over Mecca and Medina, as well as other vestiges of Islam.
They exerted utmost effort in annihilating the graves of the awliya
Allah and in transgressing in disrespect against the progeny of Prophet
(s) by destroying their shrines and other historical remains attributed to
them. (Wahabism, Ayatullah Jafar Subhani)
2
In this regard, the Shia scholars, alongside the Sunni scholars as we
have mentioned above, made tremendous efforts to criticize the views
of Abdul Wahhab. Both groups commenced logical and scholarly Jihad
in the best possible manner. (Wahabism, Ayatullah Jafar Subhani)

108
there? When this building should be on endowed land, like Baqi1

1
In order to destroy the tombs of the graves of Imams (a) buried in
Baqi, the Wahabis embarked on resorting to arguments and so to speak
have found an excuse. They say that the land of Baqi is an endowed
(waqfi) land and maximum use should be made from this land and
every kind of obstruction from reaping the benefits should be removed.
Construction of a structure over the graves of the household of the
Prophet (s) is an obstacle from utilizing a part of the land of Baqi,
because, although burial is possible in the sanctuary and the shrine, the
same cannot be done under foundations and surrounding walls.
Therefore, such constructions should be destroyed till the entire land of
Baqi is exploited for useful purposes.
Undoubtedly such reasoning is nothing but a kind of biased judgment.
The Wahabi judge (qadi) wishes to destroy, by any means, the traces of
the household of Holy Prophet (s) and even if he was unable to find
any reason, he would still think of destroying them under the cover of
force. On account of such a mentality, he started to conjure up a pretext
and hence, brought up the matter of endowment of the land of Baqi.
Moreover, the idea that Baqi is an endowed land is nothing more than
an imagination since:
Firstly, no book that we could rely on, whether of history or tradition
(Hadith), mentions that Baqi is endowed (waqfi). Instead it is possible
to say that Baqi was a waste land, where people of Medina buried their
dead. In this case, such a land will be considered to be amongst
properties belonging to no particular person (al-mubahat al-
awwaliyya) and any kind of appropriation over it is permissible.
In previous times, greed and avarice of people in possessing the dead
and barren land was insignificant and there was no money and power
in developing and flourishing them.
Moreover, the people living in villages had not yet started to migrate to
cities and no issues related to land and no people such as land
profiteers existed and no institute by the name of land exchange had
come into existence. Thus, most of the lands were not having owners
and they remained as they were and were counted to be part of
wastelands.
During these periods, people of every city, village and hamlet allocated
a part of the land for burial of dead or if someone would become the
first in burying his dead one on a piece of land, others would follow
suit. As such, they would convert the land into a graveyard, without

109
and it prevents deriving benefit to an extent on which the
building stands, is it usurpation, to end which is necessary so
that other worthy individuals are not oppressed and their rights
are not trespassed upon? Or it is not obligatory? And what
ignorant do at the tombs; that they touch and kiss them and
along with Almighty Allah supplicate to them and make
intention of seeking proximity to the owner of the grave and they
make offerings to the tombs and light lamps over there; is all this
lawful or not? And what these people do near the chamber of
Prophet: that they face it at the time of supplication, and they
circle it and kiss it; and they touch it like they do in the Masjid
that they practice Sufi recitations in the Masjid between Azaan
and Iqamah and before the Friday Prayer. Is this approved by

anyone seeking possession of it and making it a waqf for burying the

dead.
The land of Baqi was no exception to this rule. The lands in Hijaz and
Medina were not of much value and with the presence of waste lands
around Medina, no wise person would have created an endowment
over cultivable land. In a place where waste land is plentiful and
cultivable land very scanty, surely the waste land (which is counted as
property belonging to no particular person) will be used.
Incidentally, history too confirms this reality. Al-Samhudi in Wafa al-
wafa fi akhbar dar al-Mustafa writes:
The first person, who was buried by the Holy Prophet (s) in Baqi was
Uthman Ibne Mazun (companion of Prophet). When Ibrahim, son of
Holy Prophet, died, the Prophet (s) ordered him to be buried near
Uthman. From then on, people were inclined to bury their dead in Baqi
and they cut off the trees (to make space). Each tribe appropriated one
piece of the land for themselves.
Thereafter he says: The land of Baqi was having a tree of gharqad.
When the people buried Uthman Ibne Mazun over there the tree was
cut off.
The tree of gharqad is the same wild tree found in the deserts of
Medina.
From these words of al-Samhudi we draw a clear conclusion that the
land of Baqi was a dead land where, after the burial of one companion,
everyone took a part of it for their respective tribes and the name of
waqf has never been seen in history.

110
Shariah?
Error in this query
A great error is present in the above question that the land
of Baqi was endowed and that those buildings prevent the
rightful ones from their rights. That is why it is obligatory to
remove them.
If that supposition is correct, it would come under the order
of Shafei in Kitabul Umm that if building of tomb is constructed
on endowed land, its demolition is obligatory.
But it is wrong, because books of history and biography say
that the buildings of Baqi are not on endowed land; on the
contrary, they are built on ownership lands.
Thus, the author of Wafaul Wafa has mentioned regarding
the grave of Ibrahim, son of the Prophet that it was a house,
which was later came under the ownership of Muhammad bin
Zaid bin Ali. Then next to that grave is the tomb of Uthman bin
Mazun and then the graves of Abdur Rahman bin Auf were
constructed. All of them were under one dome. This shows that
this dome was on ownership land.
After that is the dome of the wives of Prophet; it was the
property of Aqil bin Abu Talib. This is also mentioned in Wafaul
Wafa. As for the dome of the Imams of Ahle Bayt (a); it is clear
from books of biography that it was the dome of Janab Abbas
bin Abdul Muttalib
Thus, it is mentioned in Sawaiqul Mohriqa of Ibne Hajar
Makki in the biography of Imam Muhammad Baqir (a) that he
was buried next to his holy father in the dome of Imam Hasan
(a) and Abbas, which is present in Baqi. Informed writers have
written that the dome of Abbas was in the corner of the house of
Aqil. Thus, Shah Abdul Haq Muhaddith Dehlavi writes in his
book of Jazbul Quloob Ilaa Dayarul Mahboob that:
Abbas bin Abdul Muttalib was also buried near Fatima
binte Asad bin Hashim at the beginning of the graves of Bani

111
Hashim, which is in the corner of the house of Aqil.
This proves that this dome was on ownership land.
Allamah Sayyid Ibrahim Raawi Rafai has mentioned in his
Awraaqe Baghdadiya that the dome of Imam Shafei was in the
house of Ibne Abdul Hakam. As for the land of Baqi, it is not
proved that it was endowed land.
In addition to clarifications mentioned about ownership of
this land, in the past centuries, the non objection of Muslim
scholar also shows that in their view, there was no legal problem
in those domes. Inclination of Muslims in every period towards
their building and repair, shows that they regarded it as a
positive act.
If the Wahabis act audaciously and do not accept those
historical clarifications which show that different people owned
different portions of that land, although it is very remote from
justice, because in historical events, there is no option except to
rely on the statements of historians.
When it is not known through history or traditions that who
owned this land previously and whether he endowed it or not, it
should be taken upon its previous condition that all the land is
the property of God and it is lawful for all creatures and its order
is that whoever limits a part of land and constructs a building
upon it, it would be restricted for him. Then it would not be
lawful for anyone to demolish it.
Thus, there was error and wrong explanation in the actual
query, and that too from an important personality of the chief
judge, hence, it was necessary to read it.
Now, see its reply, which the Najdi kingdom has published
attributing to scholars of Medina.

112
Reply



) ( :


Constructions over graves is absolutely prohibited, because
traditions in its prohibition are narrated through authentic chains
of narrators. Therefore, many scholars have issued the verdict
that they should be demolished. They present as proof, the
tradition of Imam Ali (a) said to Abul Hayyaj:

( )
.

I am sending you on the mission for which the Holy
Prophet (s) sent me; that you should erase any picture that you
find and any raised grave that you find, you should level it.1
Muslim has narrated this report. And it is absolutely
prohibited to construct Masjids on graves and to pray there. To
light lamps over there is also prohibited, due to the tradition of
Ibne Abbas that Messenger of Allah (s) cursed those women,
who go for Ziyarat of tombs and those people who construct
buildings over there and light lamps.
Authors of Sunan have narrated it. Ignorant people, who

1
Incidentally, in Arabic language if Sawwaita
is ascribed to
anything (like grave) it means that the thing itself should be flat and
even and not that it should be made equal with anything (like the
ground).

113
touch and kiss the sarcophaguses, sacrifice animals with
intention of seeking proximity, make offerings and supplicate to
the owners of those tombs along with Almighty Allah all this
is unlawful and prohibited by Shariah.
And to face the chamber of Prophet at the time
supplicating; it would be better if that is also stopped as is
mentioned in well known reliable religious books and the best
direction is that of Holy Kaaba.
Circumambulation, touching, kissing and chanting in the
mentioned times; all these were invented later on. What I have
understood is this that there is a scholar more knowledgeable
over every knowledgeable person.
25 Ramadhan 1344 A.H.
Refutation of the above reply
Refutation of this verdict of the scholars of Medina, is done
by great scholars like Sayyid Hasan, and Allamah Shaykh Jawad
Balaghi; but here we present complete refutation of one part of
it:
We should know that justification of construction on graves
is proved from all: Book of Allah, Sunnah of Prophet and
conduct of Muslims.
It is mentioned in Quran that when people came to that cave
where folks of the cave were asleep, they said:

And said: Erect an edifice over them- their Lord best
knows them. Those who prevailed in their affair said: We will
certainly raise a Masjid over them. (Surah Kahf 18:21)
It is clear from the style of statement that Almighty Allah

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has mentioned that decision of Muslims in good terms and it is
clear that in Holy Quran, ancient prophets and circumstances of
the past nations are not mentioned only for time pass, on the
contrary, it is that this Ummah derives lessons from them.
So, if construction of building over graves were
condemnable in the view of that nation, He would have
expressed displeasure; so that people of this Ummah refrain
from it. When it was not as such, and He mentioned this incident
in this style, it proves His approval; and it became clear that this
decision was not opposed to His will and it is worthy to be
followed by the people of this Ummah as well.
The fact is that apart from this verse, if there was no
evidence for this claim, the following verse was sufficient for its
justification; but since it is fully opposed to the belief of
Wahabis, therefore, commentator of Ibne Abdul Wahhabs
Kitabut Tauheed, has mentioned after quoting this verse that:
It is the proof that those, who emerged victorious were
disbelievers, because if they had been believers, they would not
have decided that Masjid should be constructed over graves of
righteous; whereas our Prophet has cursed one, who does this.
That is they regarded their sect to be the base and tried to
make Quran follow them and that is why their flood increased so
much on thousands of Muslims that they declared even Muslims
of the past to be infidels.
But, firstly you should read the complete verse and you will
realize that both sides were in agreement on constructing
building the difference only was regarding the type of building?
Thus, if those, who emerged victorious were disbelievers, even
then it would not make any difference.
Then is the fact that commentators have clarified that those,
who emerged dominant, were believers. Thus, it is mentioned in
Maalimut Tanzeel of Baghawi that:
Muslims said: we will build Masjid over them, in which
people may pray to Almighty Allah.

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 Khazin has written in Lababut Taweel that:
Ibne Abbas said regarding that building that Muslims said:
We will build Masjid over them, in which people may pray, as
they were on our religion.
In the same way are the words of Tafsir Jalalayn, Kashaf
and Tafsir Abu Saud; and it is mentioned in Tanvirul Miqbas of
Ibne Abbas that those, who dominated were believers. They
said: We will build a Masjid on them as they followed our
religion.
Nishapuri has mentioned in Gharaibul Quran that:
Those, who dominated were the Muslim group and their
ruler was Muslim, that is why they built Masjid over there,
where Muslims may pray, and that they may obtain
auspiciousness from this place of their standing in Prayer. Only
they had this right to construct a building for securing the
grave.
After all this, can the statement of that person be correct
that those, who dominated, were disbelievers, whereas such
great commentators, among whom is Hibrul Ummah,1
Abdullah bin Abbas also; who mentioned them to be folks of
Islam and faith.
After that come, let us glance at the Sunnah; it should be
known that our discussion is before that group, among whom,
the criteria of Sunnah is a thing common between us and them:
that is Sunnah of the Prophet, which includes his statement, act
and silent approval.
They also differ from us in one aspect: that is they regard it
necessary to follow companions of Prophet; and believe in the
tradition that:
My companions are like stars, whoever you may follow,

1
Scholar of the Muslim nation.

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you would be guided.
So, Now, it is necessary for us that regarding construction
of tombs, first let us present the practice of Prophet and then
conduct of companions (Sahaba) and companions of
companions (Tabeiin), as all these are sufficient for establishing
the proof.
(1)
Conduct of Prophet regarding grave of Uthman
bin Mazun
Nuruddin Samhudi has written in Wafaul Wafa that:
It is narrated by Muhammad bin Qadama from his father
from his grandfather that when the Messenger of Allah (s)
buried Uthman bin Mazun, he ordered them to place a stone at
the head of his grave. Qadama says:
When we visited Baqi after a period of time, we saw that
stone and understood that it was the grave of Uthman bin
Mazun.
It is mentioned in another report that:
His Eminence (s) said: I have placed this stone on the
grave, so that it may indicate the grave of my brother, and that I
may bury near him the deceased from my relatives.
It is clear that when reason is mentioned with a command or
act through whichever act that cause is realized that rule would
be more applicable over there.
His Eminence mentioned the reason for placing the stone,
that it should indicate the location of grave, and through it other
graves may be made over there; and it is clear that this is the aim
of constructing the sarcophagus or dome, which is fulfilled more
perfectly by this. So, the conduct of the Holy Prophet (s) would
be the proof of its recommended nature.
Everyone can understand that numerous companions died

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during the lifetime of Prophet, but he did not make these
arrangements for anyone else.
This proves that all those, who are buried, are not similar;
and from that aspect, the graves of all should not be same. On
the contrary, some command special precedence, whether due to
precedence in faith or due to religious exaltation and that early
period of Islam lacked resources; so from the aspect of the usual
criteria of life of Holy Prophet (s) and other Muslims,
construction of sarcophagus or dome was not possible.
So, depending on the conditions of that time, the sign of
precedence possible for Uthman bin Mazun was arranged by
Messenger of Allah (s) and when standards of Muslims
improved, there was development in buildings on tombs of
prophets and saints, and as high was the rank of a person, as
much his grave was made prominent.
(2)
Building on the grave of Ibrahim, son of
Prophet
In the same book of Wafaul Wafa, it is narrated from Ibne
Zubala that:
From Saeed bin Muhammad bin Jubair that he saw the
tomb of Ibrahim, son of Holy Prophet (s) near Zora. Abdul Aziz
bin Muhammad said: This is the house, which later came under
the property of Zaid Ibne Ali.
If construction of buildings over graves had not been lawful
why Messenger of Allah (s) buried his son, Ibrahim in the
house? And if supposing we believe that the grave was in the
courtyard, even then boundary walls of the courtyard would be
around the grave, although Wahabis consider that also
prohibited.

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(3)
Conduct of Lady Fatima Zahra (s.a.)
It is narrated from Imam Muhammad Baqir (a) in Wafaul
Wafa that:
Lady Fatima Zahra (s.a.), the beloved daughter of
Messenger of Allah (s) used to visit the grave of His Eminence,
Hamza (r.a.) and repair and maintain it. She had also placed a
stone for its identification.
It should be known that this act of Lady Fatima Zahra (s.a.)
was during the lifetime of her father and it is clear that it was
under his knowledge, therefore, it came under silent approval of
the Prophet and became a part of prophetic Sunnah.
This is opposed to Wahabi viewpoint, because they regard
it absolutely prohibited for ladies to perform Ziyarat of graves,
and completely ban distinguishing the grave.
However, Lady Fatima Zahra (s.a.) used to repair the grave
of His Eminence, Hamza regularly. If she did not regard its
survival necessary, why she would have surveyed it regularly
and when through this act is proved the merits of guarding the
grave, why construction of dome should not be recommended,
which can fulfill its objective?
(4)
Conduct of Imam Ali (a) and all companions
regarding tomb of Prophet
Every person can understand that if construction on graves
is prohibited, it makes no difference whether the building existed
from before and tomb is constructed in it; or whether the grave is
present from before and over it building is constructed, because
the standard is same for both: and it is that people would come to
visit it and that building would grant comfort to visitors.
Now, if this is prohibited, why the Holy Prophet (s) himself

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was buried in the chamber of Ayesha, which definitely had a
roof? Especially, why Amirul Momineen Ali Ibne Abi Talib (a)
took steps in this regard, while according to Wahabis, the
Prophet had sent him only to demolish building over tombs?
It is clear that Ahle Bayt (a) and companions were all
having consensus that there was no problem in constructions
over tombs.
(5)
Periodical renovation of the Prophets tomb
It is mentioned in Wafaul Wafa of Samhudi that:
The roof of the chamber of Prophet was initially made of
date barks. The first to construct brick roof was Umar bin
Khattab.
After that, as Nawawi has mentioned in Sharh Sahih
Muslim that:
When Muslims increased in numbers and companions and
companions of companions needed to expand the Masjid of
Prophet and this expansion reached upto the houses of the wives
of Prophet, which included the chamber of Ayesha, they
constructed a high wall circling the grave of Prophet, so that the
grave is not prominent in the Masjid, lest common people face it
and pray. Then two walls were made joining the two northern
corners of the grave so that no one can pray facing the grave.
This shows that there is no problem in construction of
buildings over graves; only one should pray facing the grave.
After that there was regular and periodical renovations of
shrine of the Prophet in order to maintain it properly. So much
so that it is narrated in Sahih Bukhari from Hisham bin Urwah
from his father, Urwah bin Zubair that:
When during the time of Walid bin Abdul Malik, the
boundary wall of the chamber of Prophet collapsed and its repair
started, one foot emerged from it, which disturbed the people,

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lest it should not be the blessed foot of Prophet; and no one was
found to express his knowledge about it. Only Urwah bin Zubair
remarked: By God, this is not the foot of Prophet; it must be
Umars.
We should know that the reign of Walid was from 86 A.H.
to 96 A.H. Till that time, some companions of Prophet were also
alive.
(6)
Building over the tomb of Habiba, wife of
Prophet
Samhudi has written that it is narrated from Zaid bin Saib
from his grandfather that:
When Aqeel Ibne Abi Talib had a well dug in his house,
an engraved stone emerged, on which was inscribed: This is the
grave of Umme Habiba, daughter of Sakhr bin Harb. Aqeel had
the well filled up again and constructed a building over it. Ibne
Saib says: When I entered that building, I saw that grave
myself.
(7)
Constructions over graves of prophets,
especially Prophet Ibrahim
The contemporary scholar, Sayyid Ibrahim Rawi Rufai has
written in Awraqe Baghdadiya that:
When Muslims conquered Shaam and Baitul Muqaddas,
they saw buildings over tombs of prophets. They did not
demolish them. The most famous building being one over the
grave of Ibrahim Khalil. Umar saw it and did not demolish it.
Shaykh Taqiuddin Ibne Taymiyyah, in his book, Siraate
Mustaqeem has mentioned existence of building over grave of
Prophet Ibrahim (a) during conquests, but said that the gate of
that building was closed till 400 A.H.

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 We say that companions, including Umar, allowed the
building to remain standing and that it was not problematic to
them. The statement of Ibne Taymiyyah that its gate was closed
till 400 A.H. is a claim without proof; on the contrary, historical
data is opposed to it. It shows that before the 4th century also,
Ziyarat was performed for Prophet Ibrahim (a). Thus, Sayyida
Nafisa, who passed away during the 2nd century A.H. she used to
supplicate after every Prayer:
O God, bestow me with the Ziyarat of Your friend,
Ibrahim Khalil.
This is mentioned by Uthman bin Maddukh Shafei in his
Al-Adlul Shaahid fee Tahqeeqal Mashaahid.
(8)
Building over the grave of Lady Fatima binte
Asad
After the reasonings mentioned above, no doubt should
remain regarding justification of constructing buildings over
graves, whereas the conduct and silent approval of Messenger of
Allah (s) and then conduct of Ahle Bayt (a) and companions of
Prophet continued in the early centuries of Islam.
One, who investigates further, would realize that
construction of dome started in the first century itself.
Thus, Samhudi has written in Wafaul Wafa that:
It is the report of Abdul Aziz regarding tomb of Fatima
binte Asad (mother of Ali Ibne Abi Talib), whose chain of
narrators reaches upto Muhammad Ibne Hanafiyyah Ibne Ali
Ibne Abi Talib (a) that when Fatima binte Asad was serious, and
the Holy Prophet (s) learnt about it, he asked them to keep him
informed about developments.
His Eminence was informed when she passed away. He
arrived immediately and ordered her grave to be dug in the
Masjid, which is presently called as the grave of Fatima.

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 Samhudi says that the statement of Muhammad Ibne
Hanafiyyah: inside that Masjid, shows that till that time there
was a Masjid over her grave, where people generally knew the
grave to be. Muhammad Hanafiyyah passed away in 81 A.H.
that is why the report of Muhammad Hanafiyyah shows that in
the first century itself, a Masjid was constructed over the grave
of Lady Fatima binte Asad.
(9)
Building over the tomb of His Eminence Hamza
It is mentioned in Wafaul Wafa that:
Abdul Aziz said: We mostly presume that Musab bin
Umair and Abdullah bin Jahash are buried under the Masjid
constructed over the tomb of Hamza.
This Abdul Aziz belonged to the second century, which
Samhudi has clarified before and mentioned that in the coming
section, under description of Hamzas grave, it would be
mentioned in words of Abdul Aziz bin Marwan that since the
ancient period, there was a Masjid over Hamzas grave. And this
is the account of the second Hijri.
(10)
Dome on shrine of Abbas and Imam Hasan (a)
Ibne Hajar Makki has mentioned in the account of Imam
Muhammad Baqir (a) in Sawaiqul Mohriqa that:
His demise occurred in 117 A.H. at the age of 58 years, like
his respected father, through poisoning. His mother was the
daughter of his fathers uncle, Imam Hasan (a) and he is a
descendant of Holy Prophet (s) through the paternal as well as
maternal side. He is also buried with his father in the dome of
Imam Hasan (a) and Abbas in Baqi.
This shows that a dome was present over the grave of
Abbas in 117 A.H.

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 In his Faslul Khitab, Muhaddith Khwaja Parsa Bukhari has
written in the account of Imam Zainul Aabideen (a) that:
He passed away in Medina in 95 A.H. and his age was 57
years at that time. He was interred in the chamber, where Abbas
and his uncle, Hasan were buried. After that, his son,
Muhammad Baqir and then his son, Jafar Sadiq were also
buried there.
Ibne Khallikan has written in his account that he was born
in 94 A.H. and buried in the mausoleum of his uncle, Imam
Hasan (a) in the chamber containing the grave of Abbas.
In the same way, he has written in the account of Imam
Muhammad Baqir (a) that: It shows that a dome was present
over the grave of Abbas at the end of the first century.
After that to say that this heresy developed after
companions of companions (Tabeiin) is due to unawareness of
facts or result of ignorance.
On the contrary, chief judge of Najd, Abdullah Ibne
Sulaiman bin Balheed has added in his article published in his
journal, Ummul Qura, issue of Friday, 4th Jamadius Sani, 1345
A.H. that:
This heresy is not reported during the first five centuries;
on the contrary, it appeared after five centuries.
This is an amazing claim fully negated by history, because
much before five centuries of history the existence of numerous
domes has come to our notice.
Samhudi has written in Wafaul Wafa that:
The walls surrounding the grave of Messenger of Allah (s)
were low. Abdullah Ibne Zubair raised them and strengthened
them. Then Abul Bakhtari, governor of Harun Rashid in Medina,
constructed the ceiling of that room in 193 A.H. Then
Mutawakkil ordered the governor of two sanctuaries, Ishaq bin
Salma in 242 A.H. to strengthen that chamber with marble.
Ibne Khallikan has quoted from Khatib Baghdadi, who was

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born in 392 A.H. in the account of Imam Musa Kazim (a) that:
Musa Kazim was buried in the Shuniziya cemetery, that is
in the Quraish cemetery outside the dome. And his grave is well
known over there. It is a place of visitation for people. A
mausoleum is constructed over it. Lanterns are hanging over
there and different articles and carpets are present.
In that account the words: outside the dome show that a
dome was present there before his burial there and the demise of
Imam Musa Kazim (a) occurred in 183 A.H. At that time a dome
was present in the Quraish cemetery. The shrine of Imam Musa
Kazim (a) was built before the time of Khatib; so at the most it
should be believed to be in the middle 4th century.
Jamaluddin Ibne Uyyana has written in Umdatud Talib that:
Harun Rashid constructed a dome over the grave of
Amirul Momineen Ali Ibne Abi Talib (a).
The same is mentioned in Habibus Sayr and Kamil of Ibne
Athir and Husain bin Hajjaj, the poet, who died in 327 A.H. the
opening lines of one of his panegyrics are as follows:
O the owner of the shinning dome on Najaf. One, who
performs Ziyarat of your tomb and seeks cure through it, would
be cured.
Ibne Khallikan has written in the account of Abu Tamaam
Habib bin Aws Tai, the poet that:
His demise occurred in 230 A.H. and Nathal bin Hamid
Tusi had a dome constructed over his grave.
In the same way is mentioned the dome of Buran binte
Hasan bin Sahl, who passed away in 271 A.H.
Similarly, it is written in account of Azduddaula Dailami,
whose demise was also in 271 A.H. that:
He was first buried in his house, then transferred to shrine
of Imam Musa Kazim (a) located in the Quraish cemetery.
It is mentioned in the account of Ibne Waki, who passed

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away in 393 A.H. that:
He was buried in the large cemetery under the dome,
which was constructed for him there.
Uthman bin Madukh Shafei in his Al-Adlul Shaahid fee
Tahqeeqal Mashaahid has mentioned regarding the shrine of
Sayyid Ibrahim Husain that:
This shrine is located outside Cairo near the moat. There is
a Masjid, Tabral Aqshidi, between it and Matriya; because he
had it constructed over the grave of the above Sayyid Ibrahim.
Tabral Aqshidi passed away in 360 A.H.
It is learnt from Rauzatus Safa that Mamun, the Abbaside
caliph, had a dome constructed over the grave of his father,
Harun Rashid and this was before 203 A.H. Thus, there is a
report of Abu Sult Harwi in the account of Imam Ali Reza (a)
that:
One day, I was in the company of Imam Ali Reza (a). He
said: Go towards that chamber containing the grave of Harun
Rashid and bring some soil from there. He says: When I went
and brought it to him, he smelt it and threw it away. He said:
Very soon a time would arrive when I would be buried over
there.
All know that this caliph, Mamun Abbaside, was himself a
scholar, as mentioned in Suyutis Tarikhul Khulafa: Mamun was
observant of justice and expert of jurisprudence and he was
counted among great scholars. Other scholars were also present
in excess at that time, among them being: Imam Shafei, Ahmad
bin Hanbal and Sufyan bin Uyyana, but no one objected to the
construction of dome.
It is sufficient to mention these many evidences in this brief
book. One, who undertakes further research, would be able to
find innumerable testimonies supporting this.
Consensus
We see that Ahle Sunnat consensus supported building over

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graves and according respect to them. Its proof is what
Jalaluddin Suyuti has written in Tarikhul Khulafa that: When
Mutawakkil had the mausoleum of Imam Hasan (a)
demolished
This also shows that there was a building on his grave
during the third century and there were other buildings around it,
which Mutawakkil razed, ploughed the land and stopped people
from Ziyarat.
It was well known that Mutawakkil was a Nasibi [enemy of
Ahle Bayt (a)]. This hurt the feelings of Muslims and inhabitants
of Baghdad wrote slogans against him on walls and poets
composed couplets in his condemnation, from which Suyuti has
quoted some. This shows that common Muslims, who can be
called as majority of Ummah, were having consensus on respect
of that building.
Most scholar have clarified regarding it. Thus, the author of
Durre Mukhtar has written that:
There is controversy in constructing a building; our choice
is that there is no problem in it.
Mulla Ali Qari has written in Sharh Mishkat that:
Ancient scholars have regarded it recommended to
construct buildings over graves of saintly guides (Mashayakh)
and famous scholars so that people may perform their Ziyarat
and stay comfortably over there.
Same is mentioned by Muhaddith Muhammad Tahir Fatani
in Majmaul Bihar and statements of other scholars are also in
accordance with it.
After that the statement of scholar of Medina is proved
wrong that construction of buildings over graves is prohibited
according to consensus, because traditions, which prohibit it are
not narrated through authentic chains of narrators; but it is
known that the claim of consensus and those traditions is
absolutely baseless.

127
 Their claim that most scholars issued verdict that it is
obligatory to demolish those buildings, on the basis of tradition
of Imam Ali (a) that he said this to Abul Hayyaj. As far as we
can see in the books, we dont find these scholars anywhere. It
seems that all these scholars were from Najd.
Scholars of every other period continued to see these
buildings and never issued verdicts for demolishing them, except
Ibne Taymiyyah and Ibne Qayyim, who remained targets of
opposition of majority and were disgraced during their times. As
opposed to this, along with silence and support of all scholars,
all Muslims remained concerned with renovation and
strengthening of the buildings.
Their reasoning through the tradition of Abul Hayyaj is
invalid from a number of aspects:
Firstly, this tradition is regarding graves of disbelievers and
polytheists, from whose existence there is no religious benefit;
on the contrary, it can be harmful.
However, there are religious advantages in existence of
tombs of prophets and righteous Muslim personalities. Like
Ziyarat of those tombs for which it is ordered that you should
visit the graves, as it would remind you of hereafter. They also
refresh the memory of those feats, which they performed in
propagation of religion and in the path of Almighty Allah.
The context regarding graves of infidels is present in
tradition itself, because at the same time, it is ordered to erase
two things: idols and their graves; and it is clear that these idols
were not built by Muslims, they were built by infidels; so these
graves must also be of disbelievers.
It is clear from the source also, because during that period
Muslims were not financially sound to be able to construct
buildings over graves and companions were regarded as being of
equal rank. So, some of them were not having such special rank
that building should be constructed over their graves.
Thus, graves ordered to be erased, were definitely not

128
graves of Muslims, otherwise why during period of past caliphs,
buildings should be constructed over their graves that Now,
Amirul Momineen (a) needed to have them razed and then he
had referred the command of Holy Prophet (s) that he sent me
for this purpose?
How these buildings were constructed during period of
Holy Prophet (s) over graves of believers and His Eminence was
not informed? That he later sent Imam Ali (a) to demolish them?
It was also not that they were graves of past prophets.
Firstly, they were not in Medina and in its surroundings; on the
contrary, they were in Shaam, Palestine or Iraq. Then, if he had
sent him to demolish those graves, how they continued to exist
after that and they are spread all over the earth: like the tomb of
Prophet Daniyal in Shustar, Prophet Hud, Salih, Yunus, Dhulkifl
and Yusha in Najaf and land of Babel and tombs of many
prophets in Shaam and Palestine.
And listen:
When did Amina binte Wahhab, respected mother of
Messenger of Allah (s) pass away? When His Eminence was
aged six years. And His Eminence declared his prophethood at
the age of forty years. That is thirty-four years after the passing
away of his mother. Then migration took place after thirteen
years. That adds up to forty-seven years. Then Mecca was
conquered in 8 A.H. That is 55 years; more than half a century
had passed.
Till that time, the grave of Lady Amina was prominent.
Messenger of Allah (s) did not order its demolition, on the
contrary, sought permission from God to visit her grave and
Almighty Allah gave the permission and along with some
companions, His Eminence went there for Ziyarat, sat at the
head side, moving his head as if he was speaking. After that he
cried, upon which all Muslims present there, who were all
companions, also cried. This is mentioned in Sahih Muslim as
well.

129
 This was also mentioned previously that the grave of his
son, Ibrahim, was also inside the house and His Eminence
himself had got that tomb constructed. This place also existed
during the lifetime of Prophet and endured after that.
After that, the grave of His Eminence, himself was built
inside a building constructed by Ali Ibne Abi Talib (a) and other
members of Ahle Bayt (a) and companions. That building also
remained standing. On the contrary, the building was further
strengthened and added to.
After that: dome was constructed on the grave of Abbas,
uncle of Prophet during that same period, which was before
reign of Amirul Momineen (a). This dome also continued
standing before and after that.
All this shows that if there was at all any command to
demolish graves, it was only regarding graves of infidels and
polytheists and graves of proximate and righteous were having
centering of a special precedence from Muslim. Thus, it is
mentioned in Isabah of Hafiz Ibne Hajar under the account of
Muhammad bin Sharjeel that he said:
I took a handful of dust from the grave of Saad bin Maaz
and smelt it; I perceived fragrance of musk in it.
Now, when command of demolition was related to graves
of infidels and polytheists, then to reason through it to demolish
graves of Imams of religion and believers, righteous persons is
absolutely wrong!
Another point is: level whichever raised grave you find. It
means that the grave itself should be high, like graves of
Christians; or some Muslims raised them like camel humps. So it
would be a command to level those graves from the top or to
demolish them.
Therefore, this command does not apply to leveled graves;
on the contrary, a building is constructed around them or a dome
made over them like in case of the graves of Imams of religion,
the righteous and proximate ones; hence, the tradition is not

130
regarding those graves.
The fact is that there is controversy regarding construction
of graves. Majority of Ahle Sunnat build them like camel
humps, but in Imamiyah jurisprudence, which is based on
teachings of the Imams of Ahle Bayt (a), who were more
conversant with Islamic laws conveyed by their grandfather, the
Holy Prophet (s), and also in Shafei jurisprudence, the grave has
to be leveled.
Hence, this tradition is regarding humped graves.
Also, that is why our great traditionist, Shaykh Hurre Amili,
in his comprehensive book of traditions, Wasailush Shia, has
included a chapter on leveling of grave.
Muhaddith Nawawi, the prominent Ahle Sunnat scholar,
has also understood this meaning. Thus, it is mentioned in his
Sharh Sahih Muslim, under the explanation of this tradition that:
The Sunnah is that the grave should not be very high from
the ground and not built like a camel hump. On the contrary, it
should be raised only as much as a span of hand. This is also the
viewpoint of Shafei and his compatriots.
In Sharh Sahih Bukhari, Qastalani has also mentioned it
under the reasonings of leveling of graves and said: In that
tradition leveling of grave doesnt imply that it should be leveled
to the ground; on the contrary, only their top should be leveled.
The fact is that the word of Sawwatiya, which is derived
from Taswiya, if something is mentioned with it, it would mean
leveling with that thing. But, when something else is not
mentioned it would imply leveled in its own place.
Thus, Faitumi has written in Misbahul Munir that Astawial
Makaan means that this place has become leveled. And Sawaita
means that I have made it leveled.
In the same way, it is mentioned in Qamus: If that meaning
were intended, it would have been said: Sawaita bil Arz; like it is
mentioned in Qamus: Sawaita bil turbate and Sawait baina

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huma and Saawiyat au asrita beh; all this means that I have
leveled it equal to that other one; here only sawaita is
mentioned; so it is only what scholars have understood that the
top of the grave should be leveled.
If there was order to level the grave to the ground level,
why Holy Prophet (s) raised the grave of Uthman bin Mazun
higher than ground level, as clarified in traditions?
Also, a tradition will be mentioned later, in which it is
mentioned that Messenger of Allah (s) saw a person reclining on
a grave; now, reclining is not possible if the grave is not
somewhat higher than the ground.
There is a point regarding the section of construction; it is
shading the grave, whose prohibition is also heard in the words
of some Wahabis, although its occurrence is also proved during
that best of periods.
Thus, in Isabah of Hafiz Ibne Hajar, it is narrated from
Thaliba bin Malik that:
Hakam bin Abil Aas died during Uthmans reign and that
day was extremely hot. A tent was fixed over the grave. Some
people began to discuss this among themselves. Uthman said:
No one objected when a tent was pitched over the grave of
Zainab binte Jahash during Umars period.
Hakam died in 32 A.H.
In addition to this, it is mentioned in Tafsir Ruhul Maani
that Muhammad Ibne Hanafiyyah had a tent fixed over the grave
of Abbas and it is mentioned in Sahih Bukhari that when Hasan
bin Hasan passed away, his honorable wife, Fatima binte
Husain, had a tent fixed over his grave and she stayed there for a
year.
To say that turning graves into Masjids and to pray in them
is also prohibited; it might be based on the tradition of Holy
Prophet (s) that:
May God curse Jews and Christians for regarding graves

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of their prophets as places of worship.
But the actual connotation of this tradition is what
Muhaddith Tahir Fatani has written in Majmaul Bihar that:
Those people used to made those graves as direction of
prayer and prostrated to them in every prayer like prostrating to
idols.
Hafiz Suyuti, in his Zuhrul Raba, has mentioned in
explanation of this tradition that:
When a righteous person among them died, they made a
Masjid over his grave.
Baidhawi has written that:
Since Jews and Christians prostrated to the graves of their
prophets, considering them as prayer direction prayed towards
them and deemed them idols, that is why they are cursed; and
Muslims were stopped from this. But if someone constructs a
building near grave of a righteous person only to seek blessings,
and does not pray facing it, then he would not be included in
that.
Allamah Sindi Madani writes in Hashiya Sunan Nasai that:
The implication of His Eminence was to warn his Ummah
from what the Jews and Christians did with regard to graves of
their prophets; that they took them as Masjids or prostrated to
them or made them prayer direction and faced them during
prayer. But if a Masjid is constructed besides the grave to obtain
divine rewards, there is no problem in it.
We mentioned before in this book evidences of construction
of Masjid over graves: like construction of Masjid over the folks
of the cave, and existence of Masjid over grave of Fatima binte
Asad in presence of His Eminence, Muhammad Ibne
Hanafiyyah; and in the second century, existence of a Masjid
over grave of His Eminence, Hamza; here it is further added that
in Kunuzul Haqaiq Manawi there is report of Dailami that:
Seventy prophets are buried in Masjid Kheef.

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 At another point this is narrated from Tibrani. From this is
refuted the claim of Ibne Qayyim that: In Islam, Masjid and
grave do not come together at one place; on the contrary, what
came later should be removed, and the first one should be
maintained as it is.
The greatest example of both coming together is existence
of the graves of Prophet Ismail and Lady Hajra in Hijre Ismail of
Masjidul Haraam.
Another meaning of that tradition that Jews and Christians
made graves of their prophets as Masjids, is what Bukhari has
understood. It is that Jews and Christians dug up the graves of
their prophets and build Masjids in their place, Holy Prophet (s)
has cursed them due to insult to the prophets.
Thus, in his Sahih, he has devoted a chapter to it entitled:
Graves of polytheists from Jahiliyya period should be dug up
and Masjids constructed there.
He has mentioned the following tradition to prove this point
that Messenger of Allah (s) cursed Jews and Christians, because
they made graves of prophets as Masjids.
Author of Fathul Bari has written in its commentary that:
Reasoning for constructing Masjids upon graves of infidels
is on the basis that the Prophet cursed those, who made the
graves of prophets as Masjids; and along with prophets their
followers are included in this command, who are believers and
righteous, as for others: that is polytheists: their graveyards can
be dug up and Masjids built upon them.
If the implication of tradition is this, it is exactly opposed to
the viewpoint of Wahabis. That is why there is curse for making
Masjid after digging up graveyards of prophets, when it causes
disrespect to prophets. Then how without making Masjid,
without any purpose, on the contrary, by way of injustice and
corruption, to dig up their cemeteries, which is definitely their
insult, how it would not be instance of curse?
As for Prayer in cemeteries: there is no proof that it is

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unlawful. Majority of scholars believe that it is detestable. As
opposed to Wahabi viewpoint is present the practice of noble
Ahle Bayt (a) and companions of Prophet.
Thus, Ghazzali in Ihyaul Uloom, has mentioned the
traditional report of Imam Jafar Sadiq (a) that Lady Fatima
Zahra (s.a.) used to perform the Ziyarat of His Eminence, Hamza
(r.a.). She used to pray over there and lament.
In addition to this, excellence is recorded about praying in
Hijre Ismail in the presence of graves of Lady Hajra and Prophet
Ismail.
Ibne Athir says in Nihaya that:
Prayers were prohibited in tombs, because the soils of
those places often contain moistures of corpses. Otherwise there
is no problem if one prays on a clean piece of land.
Muhaddith Fatani has mentioned the same in Majmaul
Bihar and added:
This prohibition is restricted to the dug up graves.
In addition to that if in prohibition of praying besides
graves, it is reasoned through this tradition that graves should
not be made as Masjids, we have already discussed its
implication.
It is also proved from Sahih of Ibne Habban that Messenger
of Allah (s) prohibited praying towards graves.
Imam Ahmad bin Hanbal has also narrated from Messenger
of Allah (s) that:
Dont sit on graves and do not pray over them.
After this, no doubt remains about the meaning of those
traditions and praying near graves of righteous persons to obtain
divine rewards has continued among the righteous ancestors,
which is supported by the following statement of Quran:

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Appoint for yourselves a place of prayer on the standing-
place of Ibrahim. (Surah Baqarah 2:125)
Abdullah Ibne Umar used to search for relics of Holy
Prophet (s) and pray over there. Ibne Taymiyyah Hanbali has
written in Siraate Mustaqeem as quoted in Awraaqe Baghdadiya
that Sindi Khwarizmi said:
We asked Imam Ahmad bin Hanbal if it was allowed to
visit places deemed as holy; that what was his opinion regarding
this? He replied:
There is a tradition of Ibne Umme Maktum that he asked
Holy Prophet (s) whether he can pray at his home such that it
becomes a center of Prayer. And the conduct of Ibne Umar that
he went and prayed at places where Holy Prophet (s) stayed. On
the basis of these two reports, there is no problem to go and pray
at those holy places, but people have resorted to extremism
regarding this.
In the same way, Ahmad bin Qasim has narrated that they
were asked regarding going to holy places situated in Medina.
He said:
On the basis of the tradition of Ibne Maktum and conduct
of Ibne Umar that he prayed at places where Holy Prophet (s)
had gone; there is no problem in it and it is allowed.
It is mentioned in Al-Elamul Elaam Baitullahil Haraam
after stating about the house of Lady Khadija (s.a.) that it was
acquired by Aqil Ibne Abi Talib. Then Muawiyah Ibne Abu
Sufyan purchased it from him and converted it into a Masjid so
that prayers might be performed over there.
It is learnt that it is permitted by the Shariah to pray at the
shrines of prophets and saints and there is no proof of its
illegality. On the contrary, the conduct of senior scholars
informs that it is recommended.

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 To say that it is banned to light lamps over graves on the
basis of traditional report of Ibne Abbas that Messenger of Allah
(s) cursed those ladies, who visited graves and those men, who
deemed them as Masjids and those, who lit lamps over there;
regarding this, it is mentioned that if lighting of lamps is without
a proper aim, it can be prohibited. But if it is for convenience of
visitors and recitation of Quran or those, who recite
supplications and Ziyarats; it is assisting in a good deed; so curse
of Prophet cannot aimed at that.
Regarding prohibition of visiting graves: it is mentioned
Tohfatul Bari and Irshadus Sari etc. that it was abrogated later
on. We previously discussed about making graves as places of
prostration.
Regarding touching and supplications: evidences were
mentioned before as well. In addition, Ibne Taymiyyah has
written in Siraate Mustaqeem that Abu Bakr Athram has
narrated that:
I asked Ahmad bin Hanbal regarding touching and kissing
grave of Prophet. He said: I dont have any knowledge of it.
Then I asked about the pulpit.
He said: Traditional report is mentioned that Abdullah
Ibne Umar used to touch and kiss the pulpit and conduct of
Saeed bin Musayyab is also mentioned.
This shows that Imam Ahmad bin Hanbal also did not dare
to prohibit touching and kissing of the tomb of Prophet. He only
expressed his ignorance. Although everyone can understand that
when evidence is found for legality of touching and kissing the
pulpit, then the grave of Prophet is worthier for respect than
pulpit.
His statement about grave that: I have no knowledge of it, is
apparently an error of that reporter or he wasnt trustworthy; that
is why Imam Ahmad did not speak clearly with him, because as
Allamah Sayyid Hasan Sadr (t.s.) has mentioned in his treatise,
Abdullah bin Ahmad, son of Imam Ahmad bin Hanbal, whose

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statement it is clear is more reliable regarding his father, he has
written in Al-Ilal wal Sawaalaat that:
I asked my father regarding one, who touched and kissed
the pulpit of Prophet to seek auspiciousness and same with the
tomb hoping for divine reward. He said: There is no problem in
it.
Also, Ibne Taymiyyah has mentioned the report of Yahya
bin Saeed that when he was leaving for Iraq, he came to the
pulpit of Prophet, touched it and supplicated.
It is narrated from Imam Malik that he used to seek
auspiciousness from pulpit of Prophet.
Subki has said that there is no consensus on prohibition of
touching/kissing grave of Prophet. He has argued through the
traditional report that when Marwan bin Hakam saw a person
clinging to the grave of Prophet, he caught his neck and
demanded: What are you doing? He said: I have not come to
stones and bricks, I have come to the Messenger.
This man was His Eminence, Abu Ayyub Ansari. A similar
incident is recorded about Bilal, Muezzin of Prophet; that he
rubbed his face against the dust of the grave of Prophet and this
act was practiced among Muslims since the early period of
Islam.
Sacrifice and offerings: without any doubt, if it is not
performed uttering the name of God, and if it is without
intention of seeking nearness of Allah, we will also not regard
that slaughtered animal lawful and neither would we regard the
offering to be correct. But if after stating the name of Allah, the
slaughtered meat distributed among visitors, no defect is there.
In the same way, if one makes offering for God, regarding it
as service to visitors of that shrine, there is no reason for it being
unlawful.
To say that: It is better to stop people from facing the tomb
of Prophet while supplicating is better and Qibla is the most
superior of all directions, is due to unawareness or overlooking

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the rank Holy Prophet (s).
Regarding Messenger of Allah (s), scholars having correct
belief, like Ali bin Burhanuddin Shafei in Insanul Uyoon and
Hafiz Jalaluddin Suyuti, Khasais Kubra clearly write that:
Land of the grave of Prophet, by consensus, is most
superior to all the parts of the earth, even superior to the land of
Kaaba. Some have said that it is superior to every part of
heavens and even superior to the Arsh.
The traditional report of Qadi Ayaz was mentioned
previously in the discussion of seeking mediation (Tawassul)
that Mansur Dawaniqi asked Imam Malik:
Should I face the Qibla or tomb of Prophet while
supplicating? He replied:
Why should you turn away from Messenger of Allah (s),
whereas he is your mediation (Wasila) and mediation of your
father, Adam (a)?
Allamah Muhaqqiq Kamal bin Hamam has clearly stated:
To face the holy grave is superior to facing the Qibla.
In Jauhar Munazzam, Allamah Ibne Hajar Makki has
reasoned that all of us have consensus that:
His Eminence is alive in his grave: and like one would have
faced him during his lifetime, keeping the back to Qibla, the
same should be there during Ziyarat of his tomb.
Whatever is mentioned regarding circumambulation,
touching and kissing, discussion about it was mentioned
previously.
In words of Abdullah bin Ahmad bin Hanbal was
mentioned the statement of Imam Ahmad bin Hanbal himself,
towards whom Ibne Abdul Wahhab and all Najdi people and
their followers: Ibne Taymiyyah and Ibne Qayyim are all
dedicated, that:
There is no problem in kissing the grave of Prophet and it is

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clear that kissing the grave after demise is same as kissing hands
or feet during the lifetime, because the standard of both is same
and it is respect and honor.
In Sunan Abu Dawood, it is narrated in the words of
Abdullah Ibne Umar that we went to the Prophet and kissed his
hands.
There is report of Umme Aban binte Wazeh bin Zaraa from
her father Zare, who had come in the delegation of Abdul Qays
tribe that when we reached; after dismounting quickly, we were
kissing the hands and feet of the Holy Prophet (s).
In addition to that other evidences of kissing (hands and
feet) were also mentioned previously in connection with
according of respect to Prophet.
Now, by the grace of Allah:
We have refuted each part of the verdict issued in the name
of scholars of Medina and it is proved that construction of domes
over graves is lawful and that there is no aspect for illegality in
according respect and honor to them.
On the contrary, conduct of Prophet, practice of
companions, manners of companions of companions and
practice of all Muslims, which has continued since the beginning
till date; all show that those, who demolished those buildings or
who support that demolition; are in the terminology of Ahle
Sunnat, beyond the pale of faith and outside the congregation.

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 Chapter Six: Some traditions and
traditional reports regarding the natives
of Najd
Among them being the statement in Sahih Bukhari
regarding the Holy Prophet (s) that:
His Eminence stood besides the pulpit and said: Affliction
(will appear from) here, and, from where the side of the
Satans head comes out.
Or said: From where the rays of sun come out.
It is clear that His Eminence was pointing towards east.
Though in the first case, the tradition is ambiguous. It is not
known in which direction His Eminence pointed. But it is
clarified through the second tradition from Abdullah Ibne Umar
that he heard Messenger of Allah (s) say while facing east:
Lo! Afflictions will verily emerge hence; afflictions will
verily emerge hence, where the (side of the head of) Satan
appears.
This shows that His Eminence implied east and all know
that Najd is to the east of Medina.
It is mentioned in another authentic tradition of Sahih
Muslim that:
Hardness of hearts and disloyalty is there in the east and
faith is present among the folks of Hijaz.
In these traditions, His Eminence has clearly mentioned that
folks of Hijaz are comparatively religious and the folks of Najd
are hard-hearted and merciless.

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 But those Wahabis inverted the command and claimed that
only Najdis are owners of faith and people of Hijaz and Muslims
of the whole world are infidels and polytheists.
If someone still doubts that east implies Najd; on the
contrary, if he thinks that it implies some other place; one more
tradition in Sahih Bukhari would remove this doubt.
It is narrated from Ibne Umar that:
Messenger of Allah (s) said: O Allah! Bless our Sham and
our Yemen. People said, Our Najd as well. The Prophet again
said, O Allah! Bless our Sham and Yemen. They said again,
Our Najd as well. The reporter says that I think that the third
time, Prophet said, There will appear earthquakes and
afflictions, and from there will come out the horns of Satan.
This tradition on one hand proves that Najd is center of
domination of Satan and at the same time it is disliked by God
and Prophet, because in spite of insistence, the Prophet did not
include it in his supplication. This shows that divine mercy is
away from that land forever.
This tradition is also present in books of Ahle Sunnat as the
reference was mentioned; from the Shia scholars, Allamah Noori
has mentioned it in Mustadrak Wasail.
The term of Qarnash Shaitan is mentioned in these
traditions, which translates as horn of Satan. It is mentioned
regarding this in Qamus that horn of Shaitan and two horns of
Shaitan implies his group and followers of his view or his
strength and domination and power. As if the people of Najd
command the position of being weapons of Shaitan, as he attacks
and achieves his objectives through them only.
There is another tradition of the Holy Prophet (s) that:
Faith takes refuge towards Medina.
Ibne Athir Jazari has mentioned it in his Nihaya and His
Eminence also said that:
Shaitan has lost hope of being worshipped in the Arabian

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Peninsula.
From which it is clear that it implies Mecca and Medina.
On the contrary, Ibne Athir has mentioned the statement of
Imam Malik that: Here Arabian Peninsula implies holy Medina
itself.
After this how astonishing it is that the land, which
Messenger of Allah (s) labeled as center of Shaitan, people of
that place should claim to be believers and true Muslims; and
regarding places that he declared as centers of faith, where
Shaitan cannot be followed, should be regarded as centers of
disbelievers and polytheists!
Astonishing miracle of bragging is that Najdi people
severely insist that verses of Quran and traditional reports should
be interpreted according to apparent connotation.
But when these traditions are presented, they employ
extremely remote reasonings and commit audacity saying this
does not imply Najd; on the contrary, it implies Iraq, because it
is situated at a level higher than Hijaz. But linguistics,
geography and Arabic poetry all show that it is very remote from
truth.
It is known that when the word of Najd is mentioned
without any condition, it implies this same land, which is
situated near Hijaz and which is at a level higher than Hijaz; that
is why it is called Najd and opposed to that is Tahama, which is
at a lower level; and it is also known as Ghaur, which is opposite
of Najd.
In Qamus, Firozabadi has mentioned the meaning and limits
of Najd that ahead of it is Tahama and behind it Yemen and on
its sides are Iraq and Shaam. From the side of Hijaz, it begins
from Zaatul Irq.
Jauhari has written in Sihah that Najd is in Arabia and it is
opposite Ghaur. Ghaur implies Tahama. All highlands between
Tahama and Iraq, is Najd.
In Misbahul Munir, Qayyumi has written in the clarification

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of the word of Najd that Najd is a famous land in Arabian
Peninsula adjacent to Iraq. It is not a part of Hijaz, although it is
included in Arabian Peninsula.
It is mentioned in Tahzib that the moat which Kisra dug on
the boundaries of Iraq, the area beyond that moat is Najd as far
as you turn to Hira. When you turn towards it, you enter Hijaz.
In Tarikh Najd, Mahmud Shukri Alusi has mentioned ten
statements regarding demarcation of boundaries of Najd, all of
whom prove that Iraq lies outside the land of Najd.
Through that word, Arab poets also imply that same land of
Najd and not the area of Iraq. On the contrary, they have
mentioned Iraq in opposition to Najd. We have mentioned those
verses in the Arabic version and it is of no use to mention them
in this Urdu version.
It is mentioned in Qamusul Amkina wal Baqa that the towns
of Najd are situated to the east of Hijaz. They are divided into
two parts: Najd of Hijaz and Najd of Ariz; the Karamita rose up
from this land and Musailima Kazzab also arose from here and
Wahabi people also came out from there; their capital is Riyadh
city, whose population is estimated to be 30000.
This proves that Najd is the same which is center of
Wahabis and it is to east of Hijaz, after which no veil remains on
the meaning of tradition.
There is also a tradition, which Ahmad bin Zain Dahlan has
mentioned in Khulasatul Kalaam.
His Eminence, the Holy Prophet (s) said: A satan will
emerge from Najd, whose mischief will create a sensation in
Arabian Peninsula.
He has mentioned another tradition that:
They would emerge from east in such a way that they
would recite Quran in manner that it wouldnt move beyond
their throats; they will exit from religion like an arrow leaves the
bow. They wouldnt return to religion till the shot arrow returns

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to the bow. Their distinctive feature is shaved heads.
There are other traditional reports as well of the same
matter.
It is mentioned in Khulasatul Kalaam after quoting all those
traditional reports that what His Eminence said: Their distinctive
feature is shaved heads: it is clearly indicates those people, who
emerged from the east and are followers of Muhammad bin
Abdul Wahhab.
Ibne Abdul Wahhab emphasized shaving of the heads so
completely that no trace should remain of hair. And if someone
entered their assembly, he was not allowed to leave till his head
wasnt shaved; and such a severe restriction about it was not
seen in any other group.
According to Abdur Rahman Mufti Zubaid there is no need
to write any book in refutation of Ibne Abdul Wahhab; only this
statement of His Eminence is sufficient that the sign of that
group is shaving of head. It is so because no heretical group had
emphasized so much upon it. And such was the restriction from
Muhammad bin Abdul Wahhab that even women following that
sect were advised shaving of heads.
Also, there is a tradition quoted by our prominent tradition
scholar Allamah Majlisi in Biharul Anwar in the volume of
Turmoil (Fitan) from Abu Saeed Khudri that:
When His Eminence, Ali (a) was in Yemen, he sent a huge
quantity of goods for Holy Prophet (s) and His Eminence
distributed them among four persons: Aqra bin Habis, Uyyana
bin Badr Fuzari, Alqama bin Ilaaqa Aamiri and Zaid bin Khail
Tai. The Quraish and Ansar were angered at this and said: He
gives to the leaders of Najd and leave us deprived.
The Holy Prophet (s) said: I give them in order to make
them inclined to Islam. After that a person came, whose eyes
were sunk and cheek bones raised; he had a thick beard and his
cheeks were puffed up, his head was shaved. He called out His
Eminence by name and said: Fear Allah!

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 His Eminence said: If I disobey Allah, who would obey
Him? He has placed His trust on me regarding all the people of
the world and you dont trust me? From among the Muslims, I
think it was Khalid bin Walid, who sought permission to slay
him, but the Prophet didnt permit.
After he went away, the Prophet (s.a.w.s.) said: A group
will appear from his descendants, who would recite Quran in
such a way that it wouldnt go beyond their throats; they would
exit Islam like an arrow leaves the bow. They would slay
Muslims and spare the idolaters. If I apprehend them, I would
slain them in a way that someone from the Aad tribe is killed.
It is mentioned in another traditional report that someone
asked regarding their distinctive feature; he said:
Their distinctive feature is shaving of head. He used the
word of tahleeq or tasmeed for it. So, when you see them,
you should eliminate them.
In Nihaya, it is mentioned in explanation of some terms of
this tradition that:
Zuzai means true lineage and tasmeed would be common
among them; tasmeed implies shaving of head in such a way
that hair is completely removed.
It is mentioned in another traditional report that this person
was Zul Khwaisra Tamimi.
Two points are proved from this tradition:
One: that the folks of Najd were such opponents of Islam
that whoever from them entered Islam, making him inclined to
Islam was severely required as was the case of Abu Sufyan etc,
who were called Moallifatul Quloob [whose hearts were made to
incline to Islam through monetary considerations].
Secondly: saying about Abu Khwaisra Tamimi that such
persons would emerge from his descendants and we saw that
Muhammad Ibne Abdul Wahhab was a Tamimi.
Therefore, it is proved that all the signs in those people are

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as what Messenger of Allah (s) had informed. Shedding blood of
Muslims, never taking up the sword against non-Muslim
idolaters, keeping the heads shaved; all these things are
connected to observation. From these a person can understand
those qualities, which are visible to the eyes: like the Quran not
going beyond the throat or exiting from Islam, like the arrow
leaves the bow.
Such other traditions can be found if one searches, which
would apply to Najdi people exactly; and this prophecy should
also be regarded as a miracle of the Prophet of Islam (s).

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 Chapter Seven: Immoral deeds of
Wahabis from the beginning to date
We should know that these people appeared in 1160 A.H.
and since they appeared, their slogan was shedding the blood of
Muslims.
Their ruler of that time: Muhammad bin Masud paid
allegiance to Muhammad bin Abdul Wahhab upon the condition
that he would fight against the opponents of that sect, and shed
their blood in name of Jihad in the path of God.
Now, what can one say about people, whose foundation
rested on shedding blood of Muslims?
As their rule strengthened, nothing could have prevented
them from this: therefore, as their power increased as was the
increase in bloodshed. Other than shedding blood, the sanctities
of numerous ladies were violated, so many ladies were taken
captives and turned into slaves; so many children were
eliminated; and all these cruelties were wrought upon Muslims.
During their whole tenure, they never shed the blood of any
non-Muslim.
When their power was entrenched among ignorant people
of Najd, their oppressions increased and during the reign of Saud
bin Abdul Aziz bin Muhammad bin Masud, Iraq was attacked a
number of times, as prominent Shia scholar, Sayyid Muhammad
Jawad Amili has mentioned in eye witness accounts of these
oppressions at the end of many volumes of his book of Miftahul
Karama; namely Zamaan, Shafa and Wikalah.
In the same period, they entered Mecca and Medina and
there was continuous battle between them and Sharif of Mecca

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from 1205 to 1220 A.H. in which the Sharif was defeated and
they declared Mecca and Medina as abode of war and wrought
carnage there.
They plundered all the wealth seized at the tomb of Prophet
and appropriated it. Its detailed account is mentioned in Tarikhe
Ajaibul Asar of Jabrati. Although it is clear from different places
that this writer was himself inclined to Wahabism.
They banned Muslims from performing the Hajj and it was
announced during Hajj season:

O you who believe! the idolaters are nothing but
unclean, so they shall not approach the Sacred Mosque after
this year. (Surah Taubah 9:28)
As a result in 1221 A.H. Hajj pilgrims from Shaam and
Egypt stopped coming there for Hajj, whose details are
mentioned in Khulasatul Kalaam of Ahmad bin Zaini Dahlan.
In 1223 A.H. Ibne Saud ordered that all domes in Mecca
should be demolished and said these idols should be destroyed,
so that other than Allah, no deity remains.
Thus, the following day, they came with pickaxes and
started demolishing domes and other relics. First of all they
demolished the domes of Jannatul Moalla, which were
numerous. Then the domes of the birth place of Holy Prophet (s)
and Abu Bakr; and tomb of Lady Khadija (s.a.).
They razed all the sacred relics while reciting war songs,
playing drums and singing and abusing the folks buried there;
they said: They are deities fabricated by people.
Allamah Ibne Dahlan has mentioned all this in his history,

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Khulasatul Kalaam.
Similarly, they demolished the tombs of Medina, except for
the dome of Holy Prophet (s); in addition to that they
demolished all tombs and graves, especially graves of Jannatul
Baqi.
Such of their deeds continued till armies arrived from Egypt
and compelled them to withdraw. Fierce battles occurred till at
last the Najdi forces were defeated and Muslim army was
victorious.
In Shaban 1234 A.H. the order of Muhammad Ali Pasha,
ruler of Egypt reached Ibrahim Pasha, commander of Egyptian
army, who has reached upto Dariya, to destroy it. So the
Egyptian army ransacked that place and put it on fire. The
people of that place dispersed here and there.
But Amirul Momineen Ali Ibne Abi Talib (a) had informed
regarding Khawarij that they would not be destroyed
completely; when their one branch would cut, another branch
would appear. Thus, after some time they raised their head
again.
They came to Iraq again and ransacked Kerbala Moalla, and
put thousands of believers to the sword. They plundered the holy
sanctuary like how Muslim bin Uqbah, commander of Yazids
forces had done after the attack on Harra inside sanctuary of
Medina; that impurities were piled up there.
In addition to that they uprooted the holy sarcophagus and
plundered the treasure of the holy sanctuary.1 They were unable

1
Wahabi writers and scholars to go to an extreme in defending Yazid
Ibne Muawiyah whose deeds attest to his animosity to the Companions.
It was Yazids army who sacked Medina during Harra battle, in which
countless Companions were murdered and their women raped. It is
reported that in the aftermath of this, one thousand unwed girls became
pregnant. Before that, Yazids soldiers had committed the atrocious
crime of murdering eighteen members of the Prophet Household at

150
to enter Najaf Ashraf, although they besieged it for many days;
but due to providence they failed. After the killings of many of
their men, they returned unsuccessful from there.
After that for around a hundred years, they were not able to
raise their head much. They remained confined to their towns of
Najd; till at last, through British support, they got such a chance
that the ruler of Najd became the de facto ruler of Najd and
Hijaz and caretaker of the two sanctuaries.
Now, they wrought such oppression and trespassed the
sanctity of divine symbols that have wounded the hearts of Islam
and Muslims. Upon coming to the throne, Abdul Aziz of Aale
Saud of that time first of all, unleashed carnage in Taif and
demolished the dome of Abdullah bin Abbas.
Then he demolished all the domes in Mecca, among whom
were the tombs of Abdul Muttalib, the blessed grandfather of
Holy Prophet (s), and tomb of his uncle, Abu Talib; grave of his
wife, Ummul Momineen, Lady Khadija (s.a.); dome of his
mother, Lady Amina; they demolished all these places.
In addition of the personal merits and ranks of those people,
it should be seen that most of them were the chiefs of Quraish
tribe, regarding whom there is tradition in the Musnad of Imam
Ahmad bin Hanbal - who is a leader of these Najdi people - that:
Messenger of Allah (s) said: One, who insults the Quraish

Kerbala including his grandson, Husain, a number of his brothers, and

their sons including children and newborn infants. During the reign of
Yazid also, Mecca was sacked and the Kaaba set on fire. In spite of
these, the Wahabi applaud Yazid in their writings, which can only
mean that they condone his deeds. They also blatantly ignore the
documented accounts confirming that Yazid did not perform obligatory
prayers and drank alcohol. For these transgressions alone, they should
have declared him a heretic in accordance with Imam Ahmeds
teachings, which they claim to follow. Instead of this they praise Yazid
and condemn all those, who ask for the Prophets intercession
including the Companions, as heretics.

151
would be humiliated by God.
There is no doubt that destruction of tomb is insult of the
owner of grave. When Holy Prophet (s) saw a man seated
reclining against a grave, he said: Dont cause distress to the
inmate of grave.
Ibne Abi Shaibah has narrated from Abdullah Ibne Masud
that he said: To cause distress to a believer after his passing
away is like causing distress to him during his lifetime; and it is
prohibited to cause distress to a believer.
Now, everyone can estimate that if someones house is
demolished during his lifetime, would it cause distress to him or
not? Same is the case of spading up of grave; it would cause
distress to the owner of the grave. When it is causing distress to
the owners of the grave, read the following verse of Quran:

And those who distress believing men and believing
women without their having earned (it), they are guilty indeed
of a false accusation and a manifest sin. (Surah Ahzab 33:58)
These acts of theirs in Taif and Mecca were sufficient to
cause distress to the Muslim world, but again they demolished
all the relics of Medina Munawwara; and razed all the domes of
Jannatul Baqi containing graves of the wives of Prophet, and his
relatives and companions.
Like the tomb of Uthman bin Mazun, whom the Holy
Prophet (s) had buried personally and made his grave distinct,
which was mentioned previously in this book; and the respected
father of Holy Prophet (s), His Eminence, Abdullah; his son,
Ibrahim; his uncle, Abbas bin Abdul Muttalib; his cousin, Aqeel,
and companions: Abdullah Ibne Masud and Abdur Rahman Ibne

152
Auf etc.
More than all, they razed the holy tomb of Lady Fatima
Zahra (s.a.) where according to many Ahle Sunnat scholars, like
Momin Shablanji in Nurul Absar, Muhammad bin Sabban in
Isafur Raghibeen, Abul Abbas Ahmad bin Yusuf Damishqi in
Akhbarul Dawl and Athararul Awwal, Ali bin Burhanuddin
Shafei in Insanul Uyoon, Ibne Abde Barr in Istiab, and others
she was buried, regarding whom is the clear tradition of Sahih
Bukhari that the Holy Prophet (s.a.w.s.) said:
One, who caused distress to her (Fatima), has distressed
me.
And this tradition was mentioned before that:
One, who causes distress after death, is same as one, who
causes distress during the lifetime.
After this one should recite the following verse of Quran:

Surely (as for) those who cause distress to Allah and His
Apostle, Allah has cursed them in this world and the hereafter,
and He has prepared for them a chastisement bringing
disgrace. (Surah Ahzab 33:57)
They also demolished the dome containing the graves of
four Imams:
1- Imam Hasan (a)
2- Imam Zainul Aabideen (a)
3- Imam Muhammad Baqir (a)
4- Imam Jafar Sadiq (a)
They were such personages that their excellence is also

153
mentioned in reliable Ahle Sunnat books and this dome in which
they were buried, commanded special respect and sanctity in
view of all Muslims.
Ibne Hajar Makki writes in Sawaiqul Mohriqa under the
account of Imam Jafar Sadiq (a) that:
He was also buried in that dome; so what should be said
about that dome. What an exalted and auspicious dome it is.
In Faslul Khitab, Muhaddith Muhammad Parsa Bukhari has
mentioned in the account of Imam Zainul Aabideen (a) that:
He was buried in that dome, in which before this, Abbas,
the uncle of Prophet (s) and his own uncle, Imam Hasan (a) was
buried and after him, his son, Imam Muhammad Baqir (a) was
also buried there and then his son, Imam Jafar Sadiq (a), what
can be said about this dome. How exalted and noble this it is!
There are similar statements of other scholars as well.
How distressing was the demolition of that dome to both
Shia or Sunni Muslims; its estimation is possible through
observations of Khwaja Hasan Thani Nizami that he mentioned
in the journal of Manadi, New Delhi, Issue of December 1968;
under the travelogue of Ziyarat of Iran and Iraq; after the
account of the shrine of Imam Ali Reza (a):
Upon observing the conditions here, one is reminded of
Medina Munawwara and one recalls the Baqi cemetery, where
all the graves are demolished and all tombs un-shaded. Neither
having domes, nor coverings on the grave, nor flowers; nor
shade of any tree; nor a couple of blades of grass.
I am perplexed that when the Holy Prophet (s) can repose in
his chamber; when a dome can be made over the grave of
Prophet, when Abu Bakr and Umar can be buried under a roof;
and the companions who buried them there; were companions,
who met the Prophet directly. Who learnt Islam directly from
one, who introduced Islam.
From among them no one saw any defect in burial in

154
chambers and under buildings. Then how today anyone has the
right to demolish tombs? Can these grave demolishers
understand religion more than the companions? Were (God
forbid) the companions less religious than them? I seek refuge of
Allah from making such a statement.
The fact is that confrontation between good and evil and
truth and falsehood never ends.
Oppressions on Mecca and Taif.
Battles of Badr and Uhad.
Encounters of Siffeen and Kerbala.
These series continue even today. Muhammad and the Holy
Imams (a) display examples of patience and steadfastness in
trials of the world. They showed it at that time and they are still
showing it.
May Allah keep the green dome of Medina safe and sound;
if its construction and survival is lawful then can anyone
estimate the distress that the inmate of that green dome
experienced upon the razing of the tombs of his beloved
daughter, Fatima, his beloved grandson, Hasan and graves of
many other loved ones?
May Almighty Allah not grant the morning of that day to
any Muslim, on which his words and acts distress the Prophet.
The End
Ali Naqi Naqvi
Tehran, Islamic Republic of Iran.

155
 Bibliography of Radde Wahabiya
1. Khilafat O Imamat
2. Tarikh Najd
3. Al-Tauheedul Ladhi Huwa Haqqullaah Alal Abeed
Ibne Abdul Wahhab
4. Sahih Muslim
5. Sahih Bukhari
6. Nahjul Balagha
7. Jauhar Munazzam fee Ziyarate Qabre Nabiul
Mukarram
8. Ashraful Wasail Ilaa Fahmush Shamail - Ibne Hajar
Makki
9. Hallul Maqid Hashiya Sharhe Aqaid - Maulana
Abdul Haleem Firangi Mahli
10. Durarul Kamina, Vol. 1 - Ibne Hajar Makki
11. Tarikh Dhahabi
12. Miratul Jinan, Yafai
13. Tarikh Abul Fida
14. Khulasatul Miqaal fee Shaddur Rihaal, Sayyid
Mustafa Nuruddin Husain
15. Insanul Uyoon, Ali bin Burhaniddin Shafei

156
16. Shifaus Siqaam fee Ziyarate Khairul Anaam, Hafiz
Taqiuddin Subki
17. Muntahaiul Maqaal fee Sharh Hadithul Tashaddur
Rihal, Mufti Sadruddin
18. Ittihaaf Ahle Irfan Ba ruwiyatal Anbiya wal
Malaika wal Jaan, Shaykh Muhammad Barnasi
19. Naseemur Riyaaz, Sharh Shifa Qadi Ayaz, Ahmad
bin Shahabuddin Khafaji
20. Sharh Shifa Mulla Ali Qari
21. Kashfuz Zunoon
22. Mustadrak Hakim
23. Mojam Kabir, Tibrani
24. Hilyatul Awliya, Abu Nuaim
25. Jami Kabir, Hafiz Suyuti
26. Khasais Kubra, Jalaluddin Suyuti
27. Dalail, Baihaqi
28. Tarikh Bukhari
29. Kitabul Marifah, Abu Nuaim
30. Sharh Dalailul Khairat
31. Nahjatul Mahafil, Imaduddin Aamiri
32. Dalailun Nubuwwah, Hafiz Abu Nuaim Isfahani
33. Al-Bayan wat Tabaiyyan, Jahiz
34. Usdul Ghaba, Ibne Athir Jazari
35. Istiab, Ibne Abde Barr
36. Zaadul Maad, Ibne Qayyim

157
37. Tarikh Ibne Khallikan
38. Sunan Ibne Majah
39. Hashiya Sunan Ibne Majah, Muhaddith Sindi
40. Mawahibe Laduniya, Qastalani
41. Hisne Haseen, Shamsuddin Jazari
42. Jazbul Quloob, Shah Abdul Haq Muhaddith
Dehlavi
43. Shifa, Qadi Ayaz
44. Awraqe Baghdadiya, Sayyid Ibrahim Rawi Rufai
45. Wafa, Samhoodi
46. Tazkiratul Saame wal Mutakallim, Shaykh
Badruddin bin Ibrahim bin Saadullah Jamwai
Kanani
47. Adabul Imla wal Istimla, Abdul Karim Samani
48. Mahaziratul Abrar, Shaykh Muhiyuddin Ibne Arabi
49. Isabah, Hafiz Ibne Hajar
50. Hashiya Aqnaam, Shaykh Mansur Hanbali
51. Mahaziratul Awail
52. Jama Bainus Sahihain
53. Musnad Ahmad
54. Sunan Ibne Dawood
55. Tarikh Najd, Alusi
56. Tafseer Kabir, Imam Fakhruddin Raazi
57. Kitabul Aalim wal Mutallim, Imam Abu Hanifah
58. Jame Kabir, Jalaluddin Suyuti

158
59. Amalul Yaum wal Laila, Hafiz Abu Nuaim Isfahani
60. Kitabud Daawaat, Hafiz Jalaluddin Suyuti
61. Khairat Hassan fee Manaqibul Imam Abu Hanifa
al-Noman, Ibne Hajar Asqalani
62. Bani Darse Nizami Mufti Muhammad Raza Ansari
63. Fatwa Jawaaze Yaa Shaykh Abdul Qadir Shayun
64. Yanabiul Mawaddah, Shaykh Sulaiman Balkhi
Qanduzi
65. Kifaya, Shobi
66. Fatawa Gharaib
67. Matalibul Momineen
68. Khazanatur Riwayah
69. Abjadul Uloom, Nawab Siddiq Hasan Khan
Kannauji
70. Mahwal Hauba fee Sharh Abiyaatut Taubah,
Muhammad Ismail Sanani
71. Raddul Mukhtar, Sayyid Muhammad Amin bin
Umar, alias Ibne Abideen
72. Tauzeeh, Sulaiman bin Abdullah bin Muhammad
bin Abdul Wahhab
73. Al-Hisn wal Jannah Alaa Aqida Ahlas Sunnah,
Shaykh Muhammad Yusuf, famous as Kafi
74. Kashful Shubhaat fee Tashkeek bil Mushabihaat,
Muhammad bin Abdul Wahhab
75. Kashtul Abaab
76. Sharh Tauheed

159
77. Zaadul Maad fee Huda Khairul Ibaad, Ibne
Qayyim
78. Kitabul Umm, Shafei
79. Sawaiqul Mohriqa, Ibne Hajar Makki
80. Awraaqe Baghdadiya
81. Maalimut Tanzeel
82. Lubabut Taweel, Khazin
83. Tafsir Jalalayn
84. Kashaf
85. Tanvirul Miqbas Ibne Abbas, Abul Saud
86. Gharaibul Quran, Nishapuri
87. Sharh Sahih Muslim, Nawawi
88. Siraate Mustaqeem, Shaykh Taqiuddin Ibne
Taymiyyah
89. Al-Adlul Shaahid fee Tahqeeqal Mashahid, Uthman
bin Baduq Shafei
90. Faslul Khitab, Muhadddith Khwaja Parsa Bukhari
91. Risala Ummul Qura, 4th Jamadius Sani, 1335
A.H.
92. Umdatul Talib, Jamaluddin Ibne Uyyana
93. Habibus Sayr
94. Kamil, Ibne Athir
95. Rauzatus Safa
96. Tarikhul Khulafa, Suyuti
97. Durre Mukhtar

160
98. Sharh Mishkat
99. Majmaul Bihar, Muhaddith Muhammad Tahir
Fatani
100. Wasailush Shia, Shaykh Hurre Amili
101. Misbahul Muneer, Faituni
102. Tafseer Ruhul Maani
103. Zuhurul Riba, Hafiz Suyuti
104. Tafsir Baidhawi
105. Hashiya Sunan Nasai, Sindi Madani
106. Kunoozul Haqaiq, Manawi
107. Fathul Bari
108. Ihyaul Uloom, Ghazzali
109. Nihaya, Ibne Athir
110. Al-Elaam Baitullahil Haraam
111. Tohfatul Bari
112. Irshdus Saari, Sayyid Hasan Sadr (t.s.)
113. Kitabul Ilal wal Sawaalaat, Abdullah Ibne Ahmad
bin Hanbal
114. Mustadrakul Wasail, Allamah Nuri
115. Sihah, Jauhari
116. Tahzeeb
117. Qamusul Amkina wal Baqaa
118. Khulasatul Kalaam, Ahmad bin Zaini Dahlan
119. Biharul Anwar, Allamah Majlisi

161
120. Miftahul Karama, Sayyid Muhammad Jawwad
Amili
121. Tarikh Ajaibul Asar, Jabrati
122. Nurul Absaar, Momin Shablanji
123. Isafur Raghibeen, Muhammad bin Hayyan
124. Akhbarul Awwal, Abul Abbas Ahmad bin Yusuf
Dasti
125. Aathaarul Awwal, Abul Abbas Ahmad bin Yusuf
Dasti
126. Kitabul Istiab, Ibne Abde Barr
127. Risala Manadi, Dec 1968, Khwaja Hasan Sani
Nizami, New Delhi

162
 Epilogue: A letter from his teacher to
Muhammad Ibne Abdul Wahhab
Among those, who have refuted Muhammad Ibne Abdul
Wahhab is his teacher, Kurdi Shafei. Some of the refutations that
he mentioned in a letter are as follows:
Son of Abdul Wahhab, peace be on one, who followed the
guidance. I counsel you for the sake of Allah to keep your
tongue away from causing hurt to the Muslims.
Thus, if you hear regarding anyone that he is having belief
in the effectiveness of anything or anyone other than Allah
whose help is sought, then convey the truth to him and present
evidence that anything or anyone other than Allah is not
effective. Now, if he refuses, you should only then declare him
as an infidel.
You do not have any right to declare the majority of
Muslims as infidels, whereas only you are deviated from the
majority of Muslims. Thus, one, who has become deviated from
the majority sect, is more deserving of infidelity. It is so,
because he has left the path of faith and followed another way.
Almighty Allah has said:

And whoever acts hostilely to the Apostle after that

163
guidance has become manifest to him, and follows other than
the way of the believers, We will turn him to that to which he
has (himself) turned and make him enter hell; and it is an evil
resort. (Surah Nisa 4:115)
The wolf only attacks the goat, which has separated from
the herd.

164
 Orthodox Sunni scholars who
opposed Wahabism
Following is a selected list of orthodox Sunni scholars, who
refuted Wahabism and warned Muslims from its poison. The list
of scholars, along with names of their books and related
information, is quoted from the orthodox Sunni scholar
Muhammad Hisham Kabbani:
Al-Ahsai, Al-Misri, Ahmad (1753-1826): Unpublished
manuscript of a refutation of the Wahabi sect. His son Shaykh
Muhammad Ibne Ahmad Ibne Abd al-Latif al-Ahsai also wrote
a book refuting them.
Al-Ahsai, Al-Sayyid Abd al-Rahman: wrote a sixty-seven
verse poem, which begins with the verse:
A confusion came about like nightfall covering the skies
and became widespread almost reaching the whole world.
Al-Amrawi, Abd al-Hayy, and Abd al-Hakim Murad
(Qarawiyyin University, Morocco): Al-tahdhir min al-ightirar bi
ma jaa fi kitab al-hiwar [Warning Against Being Fooled
By the Contents of the Book (by Ibne Mani) A Debate With al-
Maliki (an attack on Ibne Alawi al-Maliki by a Wahabi writer)]
(Qarawiyyin, 1984).
Ata Allah al-Makki: al-sarim al-hindi fil unuq al-
najdi [The Indian Scimitar on the Najdis Neck].
Al-Azhari, Abd Rabbih Ibne Sulayman al-Shafii (The
author of Sharh Jami al-Usul li ahadith al-Rasul, a basic book
of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man
dalla an al-sawab, 4 vols. [Allahs Outpouring in

165
Differentiating the True Muslims From Those Who Deviated
From the Truth].
Al-Azzami, Allama al-shaykh Salama (d. 1379H): Al-
Barahin al-satiat [The Radiant Proofs...].
Al-Barakat al-Shafii al-Ahmadi al-Makki, Abd al-Wahhab
Ibne Ahmad: unpublished manuscript of a refutation of Wahabi
sect.
Al-Bulaqi, Mustafa al-Masri wrote a refutation to Sanais
poem, in which the latter had praised Ibne Abd al-Wahhab. It is
in Samhudis Saadat al-Darayn and consists in 126 verses
beginning thus:
By the glory of the Owner of glory, not baseness, do
I overcome;
And by Allah, not by creatures, do I seek guidance to
Allah.
Al-Buti, Dr. Muhammad Said Ramadan (University of
Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubar-
akatun la madhhabun islami [The Salafiyya is a blessed histo-
rical period not an Islamic school of law] (Damascus: Dar al-
fikr, 1988); Al-lamadhhabiyya akhtaru bidatin tuhaddidu al-
sharia al-islamiyya [Non-madhhabism is the most dangerous
innovation presently menacing Islamic law] (Damascus:
Maktabat al-Farabi, n.d.).
Al-Dahesh, Ibne Abd Allah, Dr. (Arab University of
Morocco), ed. Munazara ilmiyya bayna Ali Ibne Muhammad al-
Sharif wa al-Imam Ahmad Ibne Idris fi al-radd ala Wahhabiyyat
Najd, Tihama, wa Asir [Scholarly Debate Between the Sharif
and Ahmad Ibne Idris Against the Wahabis of Najd, Tihama,
and Asir].
Dahlan, al-Sayyid Ahmad Ibne Zaini (d. 1304/1886). Mufti
of Mecca and Shaykh al-Islam (highest religious authority in the
Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah
fi al-radd ala al-Wahabiyyah [The Pure Pearls in Answering
the Wahabis] pub. Egypt 1319 & 1347 H; Fitnat al-

166
Wahabiyyah [The Wahabi Fitna]; Khulasat al-Kalam fi bayan
Umara al-Balad al-Haram [Summation concerning the leaders
of the sacrosanct country], a history of the Wahabi fitna
in Najd and the Hijaz.
Al-Dajwi, Hamd Allah: al-Basair li Munkiri al-tawassul
ka amthal Muhammad Ibne Abdul Wahhab [Evident
proofs against those who deny seeking intercession like
Muhammad Ibne Abdul Wahhab].
Dawud Ibne Sulayman al-Baghdadi al-Hanafi (1815-1881
CE): al-Minhaj al-Wahbiyya fi radd al-Wahhabiyya [Divine
dispensation concerning the Wahabi deviation]; Ashadd al-
Jihad fi Ibtal Dawa al-Ijtihad [The most violent Jihad in
proving false those who falsely claim Ijtihad].
Al-Falani al-Maghribi, al-Muhaddith Salih: He authored a
large volume collating the answers of scholars of the Four
Schools to Muhammad Ibne Abd al-Wahhab.
Al-Habibi, Muhammad Ashiq al-Rahman: Adhab Allah al-
Mujdi li Junun al-Munkir al-Najdi [Allahs terrible punishment
for the mad rejector from Najd].
Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-ibad bi
bayan al-rashad [The helper of Allahs servants according to
the affirmation of guidance].
Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-
haqq fi kashf ahwal ashrar al-khalq [The splendor of truth in
exposing the worst of people] (pub. 1355H).
Al-Husayni, Amili, Muhsin (1865-1952). Kashf al-irtiyab
fi atba Muhammad Ibne Abd al-Wahhab [The dispelling of
doubt concerning the followers of Muhammad Ibne Abd al-
Wahhab].[Yemen?]: Maktabat al-Yaman al-Kubra, 198?.
Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic
Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998.
_____, Islamic Beliefs and Doctrine According to Ahl as-
Sunna - A Repudiation of Salafi Innovations, ASFA, 1996.

167
 _____, Innovation and True Belief: the Celebration of
Mawlid According to the Quran and Sunna and the Scholars of
Islam, ASFA, 1995.
_____, Salafi Movement Unveiled, ASFA, 1997.
Ibne Abd al-Latif al-Shafii, Abd Allah: Tajrid sayf al-
jihad ala muddai al-Ijtihad [The drawing of the sword of jihad
against the false claimants to Ijtihad].
Ibne Abd al-Wahhab al-Najdi, Allama al-Shaykh
Sulayman, elder brother of Muhammad Ibne Abd al-Wahhab: al-
Sawaiq al-Ilahiyya fi al-radd ala al-Wahhabiyya [Divine
lightnings in answering the Wahabis]. Ed. Ibrahim Muhammad
al-Batawi. Cairo: Dar al-Insan, 1987. Offset reprint by Waqf
Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh
Muhammad Ibne Sulayman al-Kurdi al-Shafii and Shaykh
Muhammad Hayyan al-Sindi.
Ibne Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd
al-muhtar ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-
bughat [Answer to the perplexed: A commentary on The
Chosen Pearl, Book of Belief, Chapter on Rebels]. Cairo: Dar
al-Tibaa al-Misriyya, 1272 H.
Ibne Afaliq al-Hanbali, Muhammad Ibne Abdul
Rahman: Tahakkum al-muqallidin bi man iddaa tajdid al-
din [Sarcasm of the muqallids against the false claimants to the
renewal of Religion]. A very comprehensive book refuting the
Wahabi heresy and posting questions which Ibne Abdul Wahhab
and his followers were unable to answer for the most part.
Ibne Dawud al-Hanbali, Afif al-Din Abd Allah: As-
sawaiq wa al-ruud [Lightnings and thunder], a very important
book in 20 chapters. According to the Mufti of Yemen Shaykh
al-Alawi Ibne Ahmad al-Haddad, the mufti of Yemen, This
book has received the approval of the Ulama of Basra, Baghdad,
Aleppo, and Ahsa [Arabian peninsula]. It was summarized by
Muhammad Ibne Bashir the Qadi of Ras al-Khayma.

168
 Ibne Ghalbun al-Libi also wrote a refutation in forty verses
of al-Sananis poem in which the latter had praised Ibne Abd al-
Wahhab. It is in Samhudis Saadat al-darayn and begins thus:
Salami ala ahlil isabati wal-rushdi
Wa laysa ala najdi wa man halla fi najdi
Translation:
My salutation upon the people of truth and guidance.
And not upon Najd nor the one, who settled in Najd.
Ibne Khalifa Ulyawi al-Azhari: Hadhihi aqidatu al-salaf
wa al-khalaf fi dhat Allahi taala wa sifatihi wa afalihi wa al-
jawab al-sahih li ma waqaa fihi al-khilaf min al-furu bayna al-
dain li al-Salafiyya wa atba al-madhahib al-arbaa al-
islamiyya [This is the doctrine of the predecessors and
descendants concerning divergences in branches between those
who call to al-Salafiyya and the followers of the Four Islamic
Schools of Law] (Damascus: Matbaat Zayd Ibne Thabit,
1398/1977.
Kawthari al-Hanafi, Muhammad Zahid, Maqalat al-
Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994).
Al-Kawwash al-Tunisi, Shaykh Salih: His refutation of the
Wahabi sect is contained in Samhudis volume: Saadat al-
darayn fi al-radd ala al-firqatayn.
Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd
ala al-Wahabiyyah [Complete treatise in refuting the
Wahabis].
Makhluf, Muhammad Hasanayn: Risalat fi hukm al-
tawassul bil-anbiya wal-awliya [Treatise on the ruling
concerning the use of Prophets and saints as intermediaries].
Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan
Ibne Alawi: Mafahimu yajibu an tusahhah [Notions that should
be corrected] 4th ed. (Dubai: Hashr Ibne Muhammad Dalmuk,

169
1986); Muhammad al-insanu al-kamil [Muhammad, the perfect
human being] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984).
Al-Mashrifi al-Maliki al-Jazairi: Izhar al-uquq mimman
manaa al-tawassul bil nabi wa al-wali al-saduq [The exposure
of the disobedience of those who forbid using the intermediary
of Prophets and truthful saints].
Al-Mirghani al-Taifi, Allama Abd Allah Ibne Ibrahim (d.
1793): Tahrid al-aghbiya ala al-Istighatha bil-anbiya wal-
awliya [Provocations of the ignorant against seeking the help of
Prophets and saints] (Cairo: al-Halabi, 1939).
Muin al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-
maslul ala ada al-Abrar [The sword of the Almighty
drawn against the enemies of the pure ones].
Al-Muwaysi al-Yamani, Abd Allah Ibne Isa: Unpublished
manuscript of a refutation of the Wahabi sect.
Al-Nabahani al-Shafii, al-qadi al-muhaddith Yusuf Ibne
Ismail (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid
al-Khalq (s) [The proofs of truth in the seeking of intercession
of Prophet].
Al-Qabbani al-Basri al-Shafii, Ahmad Ibne Ali: A
manuscript treatise in approximately 10 chapters.
Al-Qadumi al-Nabulusi al-Hanbali: Rihlat [Journey].
Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-
jaliyyah fi raf tashkikat al-Wahhabiyah [Plain demonstrations
that dispel the aspersions of Wahabis]. Ed. Muhammad Munir
al-Husayni al-Milani. 1st ed. Beirut: Muassasat al-Wafa, 1987.
Al-Qudsi: al-Suyuf al-Siqal fi Anaq man ankara ala al-
awliya bad al-intiqal [The burnished swords on the necks of
those who deny the role of saints after their leaving this world].
Al-Rifai, Yusuf al-Sayyid Hashim, President of the World
Union of Islamic Propagation and Information: Adillat Ahl al-
Sunna wa al-Jamaat aw al-radd al-muhkam al-mani ala
munkarat wa shubuhat Ibne Mani fi tahajjumihi ala al-sayyid

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Muhammad Alawi al-Maliki al-Makki [Proofs of the people of
the way of Prophet and Muslim community: or, the strong and
decisive refutation of Ibne Manis aberrations and aspersions in
his assault on Muhammad Alawi al-Maliki al-Makki] (Kuwait:
Dar al-siyasa, 1984).
Al-Samhudi al-Mansuri, Shaykh Ibrahim: Saadat al-
darayn fi al-radd ala al-firqatayn al-wahhabiyya wa muqallidat
al-zahiriyyah [Bliss in the two abodes: Refutation of the two
sects, Wahabis and Zahiri followers].
Al-Saqqaf al-Shafii, Hasan Ibne Ali, Islamic Research
Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa
al-radd al-mubin ala munkiri al-tawassul [The mercy of Allah
in the Proofs of seeking Intercession and the clear answer to
those who reject it]; Ilqam al hajar li al-mutatawil ala al-
Ashaira min al-Bashar [Stoning of all those who attack
Asharis]; Qamus shataim al-Albani wa al-alfaz al-munkara
al-lati yatluquha fi haqq Ulama al-ummah wa fudalaiha wa
ghayrihim... [Encyclopedia of al-Albanis Abhorrent
expressions which he uses against scholars of the community, its
eminent men, and others...] Amman : Dar al-Imam al-Nawawi,
1993.
Al-Sawi al-Misri: Hashiyat ala al-jalalayn [Commentary
on the Tafsir of the two Jalal al-Din].
Sayf al-Din Ahmed Ibne Muhammad: Al-Albani
Unveiled: An Exposition of His Errors and Other Important
Issues, 2nd ed. (London: s.n., 1994).
Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa Ibne
Ahmad Ibne Hasan, Mufti of Syria: al-Nuqul al-shariyyah fi al-
radd ala al-Wahhabiyya [Legal proofs in answering the
Wahabis].
Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-
mudiyya fi al-radd ala Ibne Taymiyya, ed. Muhammad Zahid al-
Kawthari [The luminous pearl: A refutation of Ibne
Taymiyya]; Al-rasail al-subkiyya fi al-radd ala Ibne Taymiyya

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wa tilmidhihi Ibne Qayyim al-Jawziyya, ed. Kamal al-Hut
[Subkis treatises in answer to Ibne Taymiyya and his pupil
Ibne Qayyim al-Jawziyya] (Beirut: Alam al-Kutub, 1983); Al-
sayf al-saqil fi al-radd ala Ibne Zafil [The burnished sword in
refuting Ibne Zafil (Ibne Qayyim al-Jawziyya) Cairo: Matbaat
al-Saada, 1937; Shifa al-siqam fi ziyarat khayr al-anam [The
healing of the sick in visiting the best of creation].
Sunbul al-Hanafi al-Taifi, Allama Tahir: Sima al-Intisar
lil awliya al-abrar [The mark of victory belongs to Allahs
Pure friends].
Al-Tabatabai al-Basri, al-Sayyid: also wrote a reply to
Sanais poem, which was excerpted in Samhudis Saadat al-
Darayn. After reading it, Sanai reversed his position and said:
I have repented from what I said concerning the Najdi.
Al-Tamimi al-Maliki, Allama Ismail (d. 1248), Shaykh al-
Islam in Tunis: wrote a refutation of a treatise of Ibne Abd al-
Wahhab.
Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco:
Wrote a refutation of Muhammad Abduhs prohibition of
Tawassul.
Al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355 /
1936): al-Fajr al-Sadiq fi al-radd ala munkiri al-tawassul wa
al-khawariq [The true dawn in refuting those who deny the
seeking of intercession and miracles of saints] Pub. 1323/1905
in Egypt.
Al-Zamzami al-Shafii, Muhammad Salih, Imam of Maqam
Ibrahim in Mecca, wrote a book in 20 chapters against them
according to al-Sayyid al-Haddad.
Ahmad, Qeyamuddin. The Wahabi movement in India. 2nd
rev. ed. New Delhi : Manohar, 1994.

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 Books in refutation of Ibne Taymiyyah
Scholars of all the four schools of Islam have written books
indicting Ibne Taymiyyah, criticizing his beliefs and refuting his
deviated verdicts. Some of these scholars are as follows:
Ali bin Muhammad Maili Jamali Tunisi Maghri Maliki: He
has written As-Suyuful Mashriqi Liqati Anaaqil Qaaileena bil
Jehati wal Jismiyati as mentioned in Hadyatul Aarifeen, Vol. 1,
Pg. 774 and Izahul Maknoon, Vol. 2, Pg. 37.
Shahabuddin Ahmad bin Yahya bin Jibraeel Shafei: He has
written Khabrul Jehat. See Hadyatul Aarifeen, Vol. 1, Pg. 108
and according to Abu Hamid Marzuq, it is a very fine treatise.
At-Tawassul bin Nabi wa bis Saliheen, Pg. 5.
Taqiuddin Ibne Abi Bakr Haseemi: He has written Kitab
Rafhu Shibhi man Shabbaha wa Tamarrada. It was published in
Egypt in 1350 A.H. and in it the view of Ibne Taymiyyah and
the belief in similitude (Tashbih) is refuted.
Muhammad Hamiduddin Hanafi Damishqi Farghani: The
title of his book is Ar-Raddu Alla Ibne Taymiyyah fil Itiqaadaat.
It is mentioned in Mojamul Muallifeen, compiled by Umar Reza
Kahalihi, Vol. 8, Pg. 316.
Shaykh Najmuddin Ibne Abi Dar Al-Baghdadi: He has
written: Raddu Alaa Shaihi Ibne Taymiyyah. In this book, he has
refuted a treatise of Ibne Taymiyyah. See Kashfuz Zunoon, Vol.
2, Pg. 1527.
Shaykh Muhammad Ibne Ali Mazini: He has written
Risalatu fee Raddi Alaa Ibne Taymiyyah fee Masalti Talaq and
Risala fee Masalati Ziyarah. It is mentioned in Mojamul
Muallifeen, compiled by Umar Reza Kahalihi, Vol. 11, Pg. 31.

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 Isa bin Masud Mankalati Maliki: He has written Ar-Raddu
Alaa Ibne Taymiyyah fee Masalti Talaq. It is mentioned in
Mojamul Muallifeen, compiled by Umar Reza Kahalihi, Vol. 8,
Pg. 33.
Shaykh Kamaluddin Muhammad bin Ali Shafei Damishqi,
alias Ibne Zamlakani: He has written Ad-Durratul Maziatu fee
Raddi Alaa Ibne Taymiyyah. It is mentioned in Kashfuz Zunoon,
Vol. 1, Pg. 744 and Hadyatul Aarifeen, Vol. 2, Pg. 146;
Mojamul Muallifeen, Vol. 11, Pg. 25.
Ahmad bin Ibrahim Saroji Hanafi: He has written
Etezaaraat Alaa Ibne Taymiyyah fee Ilmul Kalaam. See
Mojamul Muallifeen, Vol. 1, Pg. 140.
Kamaluddin Abul Qasim Ahmad bin Muhammad Shirazi:
He has written a book in refutation of Ibne Taymiyyah: Raddun
Alaa Ibne Taymiyyah. It is mentioned in Mojamul Muallifeen,
Vol. 2, Pg. 150.
Shaykh Taqiuddin Subki: He has also has written a book in
refutation of Ibne Taymiyyah. It is mentioned in Kashfuz
Zunoon, Vol. 1, Pg. 837 and Hadyatul Aarifeen, Vol. 1, Pg. 721.
And perhaps this the same book of Shifaus Siqaam fee Ziyarati
Khairil Anaam, regarding which Shaykh Muhammad Bakheet
Matbai Hanafi has written in his Takfeer Fawad min Danasul
Itiqad, Pg. 13 as follows: This book succeeds in its aim. It
destroys the foundation of whatever Ibne Taymiyyah has
mentioned in his book, shaken its base and destroyed its traces.
It annihilates his false promises, exposes his mischief and makes
his malice obvious.
Shaykh Muhammad Bakheet Mutee, scholar of Al-Azhar
University has written Takfeer Fawad min Danasul Itiqad. In
this book, he has refuted Ibne Taymiyyah and his followers. It
was published in Egypt in 1318 A.H. and for the fourth time it
was published in Turkey in offset.
Shaykh Noman Ibne Mahmud Alusi Baghdadi: He has
written Jilaul Ainain fee Mahkamit Ahmadeen: Ahmad Ibne

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Taymiyyah and Ahmad bin Hajar Haithami. It is mentioned by
Ismail Pasha in Izahul Maknoon, Vol. 1, Pg. 363 and Mojamul
Muallifeen, compiled by Umar Reza Kahalihi, Vol. 13, Pg. 107.

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 Books in refutation of Muhammad Ibne
Abdul Wahhab and Wahabism
Books, which scholars of the four schools of Sunni thought
wrote in refutation of the inventor of Wahabism, Muhammad
Ibne Abdul Wahhab, are too numerous and we mention below
some of them along with their authors:
The first book written in refutation of Wahabism was by
Sulaiman bin Abdul Wahhab, the blood brother of Muhammad
Ibne Abdul Wahhab. It was entitled As-Sawaiqul Ilahiya fee
Radde Alal Wahabiyyah. After that Ahle Sunnat scholars of
Hijaz, Egypt, India, Syria and in Iraq and even Rafidis (Shia)
wrote books in refutation of Wahabism.
Through this book, Shaykh Sulaiman has replied to Hasan
bin Eidaan, because he demanded evidences for falsification of
that religion. In this book, the author mentioned the ignorance,
deviation and their lack of rationality. In the same way, in issues
like: offerings (Nazar), intercession (Shafat), Supplication (Dua)
and asking from the dead etc. those who oppose their corrupted
beliefs are labeled as disbelievers. These are some acts, which
are performed by all Muslims and they do not see any defect in
them according to Islamic law, whether they be Ahle Sunnat or
others. They believe in their lawfulness. They prove each issue
through reliable legal evidences, widely related traditions and
consensus related through the four Imams (r.a.). In this book, the
invalid views of the Wahabis are proved wrong. This book was
published from Istanbul, Turkey in 1399 A.H. for the third time.
On Page 41 of this book, Shaykh Sulaiman (r.a.) has written
addressing the Wahabis: The Messenger of Allah (s) and
Islamic scholars had explained the qualities of the delivered sect
and not even one trait is present in you. The author has refuted

176
their claims that the Wahabis would get salvation on Judgment
Day, in spite of the fact that not even the slightest signs of the
delivered sect are found in them.
Among those who wrote refutation of Wahabis is
Hamdullah Dajuvi. He has written Al-Basairul Munkari al-
Tawassul ba Ahlal Maqabir published in Istanbul in 1975 A.D.
Among them is Aamir Qadri, a teacher of Darul Uloom
Qadiriya, Karachi, Pakistan. He wrote Al-Madarijul Sunniyya
fee Radde al-Wahhabiyya, which was published in 1977 A.D.
and for the second time, it was published in Turkey in 1978
through offset by Husain Hilmi Ibne Saeed Istanbuli.
Ibrahim bin Uthman Samhudi Misri also wrote a book
entitled Sadatud Darain fil Radde Alal Firqatain Al-Wahabiyyah
wa Muqalladul Zahiriyya in refutation of Wahabis, which was
published in Egypt in 1320 A.H. in two volumes.
Shaykh Ahmad Saeed Sirhindi Naqshbandi wrote Haqqul
Mubeen fil Radde Alal Wahhabiyyin. It is mentioned by
Baghdadi in Hadiyatul Aarifeen, Vol. 1, Pg. 190. Umar Reza
Kahhali has mentioned it in Mojamul Muallifeen, Vol. 1, Pg.
232.
In the same way, among those, who wrote refutation of
Wahabism is Abu Hamid Ibne Marzuq, who wrote, At-Tawassul
bin Nabi was Saliheen, published in Turkey in 1984 in offset.
Among those who wrote refutations of Wahabism in
Baghdad, is the leader of Naqshbandiyya Tariqa, late Shaykh
Dawood bin Sulaiman Baghdadi, who is a Caliph of Khalidiya
Naqshbandiyya. He wrote Al-Minhatul Wahabiyyah fee Raddul
Wahhabiyya, published the third time in Turkey, Istanbul.
In this book, he has proved that Wahabis are ignorant and
they oppose authentic traditions, proof of reason and all scholars
of the four schools of thought. In this work, all their corrupted
views and absurd notions are refuted through logical and textual
proofs. In the same way, it is proved that prophets are alive; they
will intercede and the dead hear the conversation of the living;

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they become aware of those who visit them. They see them and
become familiar with their sayings. In the same way, he has
proved that seeking mediation (Tawassul) from the dead is valid
and lawful and the Wahabis deny all these things. So much so,
they do not even agree that Messenger of Allah (s) is aware of
those, who visit his grave and that he listens to them.
Another book is written to refute the stand of Wahabis that
all their opponents among Muslims are infidels, entitled Sulahul
Ikhwan fil Radde Alaa man Qaala bish Shirk wal Kufran.
Baghdadi has mentioned it in Hadiyatul Aarifeen, Vol. 1, Pg.
363.
Among them is Ibrahim Ibne Abdul Qadir Riyahi Tunusi
Maliki. He has written a book entitled Radde Alal Wahhabiyya.
It is mentioned in Mojamul Muallifeen, compiled by Umar Reza
Kahalihi, Vol. 1, Pg. 49.
The leader of the Rufaiya Tariqa, Late Shaykh Ibrahim
Ravi has also written their refutation. He has penned Al-Awraqul
Baghdadiya fel Hawadisun Najadiya. In this book, the author
has refuted the Wahabis through clear proofs of Quran and
Sunnah. This book was published in Baghdad in 1345, Matbaul
Najaj and in Turkey it was published in 1976 A.D.
Among those, who have written refutations to Wahabism is
Khwaja Hafiz Muhammad Hasan Jan Sirhindi. He has written
Al-Adaidus Sahihha fee Tardeedul Wahhabiyya an-Najadiya. In
this book, the author has refuted all the beliefs of Wahabis; and
invalidated all their proofs through definite evidences of Quran,
prophetic Sunnah, logic and common sense. This book was first
published in Amristar, India, in 1360 A.H. and the second time,
it was published in offset in Istanbul, Turkey, in 1398 A.H. by
Husain Hilmi Ibne Saeed Istanbuli.
This respected gentleman has written another book as well,
entitled: Al-Usul al-Arab fee Tardeedul Wahhabiyya, which was
published in offset in Turkey in 1406 A.H.
Among those, who have written refutations of Wahabis is

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Shaykh Jamil Afandi Sadqi Zahabi. He has written Al-Fajrus
Sadiq fee Radde Alaa Munkiral Tawassul wal Kalaamaat wal
Khawariq, which was published in 1323 from Matbaul Waiz,
Egypt and the second time, it was published in 1396 and 1406
from Istanbul, Turkey by Maktabul Haqiqah.
Its publisher, Ahmad Ali Maliji Katabi, says in its
appreciation:
Such strong proofs are mentioned in this book that those,
who are deviated from the Sunnah and those, who rely on
imaginary misguidances are unable to counter it.
The author, in the above mentioned book, has written about
the history of Wahabism, its origin, its spread, explanation of the
corrupted beliefs of its founder, crimes of the leader of
Wahabism, his creation of mischief in the earth, irreligiosity,
bloodshed of Muslims, whatever the Wahabis did in his life and
after his death, the crimes and excesses, which are against
Muslims and the innovations he introduced in Islam. Therefore,
this book is the best refutation of Wahabism, because in it the
face of Wahabis is exposed and it clearly proves that they are
enemies of Islam and Muslims, and with the aim of achieving
their degraded objectives, they deceive the Muslims by putting
up a show of Islam.
Among those, who have written refutations of Wahabis is
Faqih Muhammad Kusum Hanafi, who has written Al-Aqwalul
Marziyya fee Radde Alal Wahhabiya, as mentioned in Mojamul
Muallifeen, compiled by Umar Reza Kahalihi, Vol. 10, Pg. 293.
Muhammad Ataullah alias Ataa has also written a book
entitled Ar-Risal fee Radde Alat Taifatul Wahhabiyya, which is
mentioned in Mojamul Muallifeen, compiled by Umar Reza
Kahalihi, Vol. 10, Pg. 294.
Among those who have written refutations of Wahabis is
Faqih Abdul Mohsin Ashiqari Hanbali. He has written Al-Radde
Alal Wahabiyyah, which is mentioned in Mojamul Muallifeen,
compiled by Umar Reza Kahalihi, Vol. 6, Pg. 172.

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 Zahir Shah Hindi has also written a refutation of Wahabis.
He has written a book entitled Ziyaus Sudoor Li Munkirit
Tawassul ba Ahlal Quboor, which was published in Turkey with
Al-Fajrus Sadiq of Shaykh Zahawi.
Among those, who have written refutations of Wahabis is
Qadiul Quzat Abu Hasan Ali al-Subaki. He has written Shifaus
Siqaam fee Ziyarate Khairul Anaam, which was published in
1405 A.H. as an addenda to Tatheerul Fawaad min Danasil
Ititqaad.
Among those, who have written refutations of Wahabis, is
Mahmud bin Mufti Abdul Ghayur. He has written Radde
Wahabi, which was published in 1401 A.H. in Istanbul.
Shaykh Hasan Khazbak has also written a refutation of
Wahabism entitled: Maqalaatul Wafiya fil Radde Alal
Wahabiyyah, which was published widely. It is mentioned in At-
Tawassul bin Nabi wa bis Saliheen, Pg. 253.
Among those, who have written his refutation, is Mufti
Muhammad Abdul Qayyum Qadri Hazarwi. He has written At-
Tawassul and in 1984, it was published in Turkey as addenda to
At-Tawassul bin Nabi wa bis Saliheen.
In this book, the view of Wahabis that it is unlawful to seek
mediation of Prophet is refuted. It is proved through Sunnah,
consensus (Ijma) and statements of senior personalities that it
was lawful to seek the mediation of Messenger of Allah (s)
during his lifetime as well as after his passing away.
Among those, who have written refutations of Wahabis, is
Malik bin Shaykh Mahmud Dawood, Principal of Madressa
Irfan, Kotiyali, Republic of Mali. He has written Al-Haqaiqul
Islamiyatu Fir Raddi Alal Mazaaimil Wahhabiyyati bi Adillati
Kitaabi Wa Sunnatin Nabawiyya, which was published in 1403
A.H. The second edition of this book was published in Turkey in
1405 A.H. in offset.
Among those, who have written refutations of Wahabis is
Abdul Fida Ismail Tamimi Tunisi. He has written Al-Minhal

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Ilaahiya fee Tamasuz Zalaala Al-Wahhabiyya. It is mentioned in
Ahmad bin Abi Ziyafs Ittihaf Ahle Zaman ba Akhbar Muluk
Tunis was Ahadul Amaan.
A part of this treatise was published in 1403 A.H. as
addenda to Haaj Malik Dawoods Al-Haqaiqul Islamiyatu Fir
Raddi Alal Mazaaimil Wahhabiyyati bi Adillati Kitaabi Wa
Sunnatin Nabawiyyati. The second edition of this book was
published in Turkey in 1405 A.H.
He wrote another book, entitled Aqde Nafees, in which he
has refuted the objections of Wahabis. It is mentioned in
Mojamul Muallifeen, Vol. 2, Pg. 263.
Among those, who have written refutations of Wahabis is
Sayyid Ahmad Zaini Dahlan Mufti Shafei. He has written Ad-
Durarus Sunniya fee Radde Alal Wahabiyyah, which was
published in Turkey, Istanbul in 1976 A.D. It is mentioned by
Baghdadi in Hadyatul Aarifeen, Vol. 1, Pg. 191.
This author has also refuted the Wahabis in his Futuhatil
Islamiyya, which was published in Turkey under the title of
Fitnatul Wahabiyyah. Shaykh Yusuf Nabhani has hinted at it in
Ad-Durarus Sunniya in his Shawahidul Haqq fee Tawassuli Bi
Sayyidil Khalq and said that Sayyid Ahmad Dahlan Mufti Shafei
has written a separate book on the refutation of Wahabis.
Khairuddin Zarkali has said in Al-Alaam, Vol. 1, Pg. 135
that there is a treatise of Zaini Dahlan in refutation of Wahabis.
Nabhani has, in the third chapter of Shawahidul Haqq,
mentioned points, which are sufficient to prove the truth and to
disprove falsehood. In the same way, he has clearly explained
the objections of Wahabis and refuted them through strongest
reasons and their statements comprise 26 pages. Please refer
pages 151 to 177.
Among those, who wrote refutations of Wahabis is Shaykh
Mustafa Ibne Ahmad Shatti Hanbali Damishqi. This gentleman
compiled a special treatise entitled: An Naqulul Shariah fee
Radde Alal Wahabiyyah, which was published in offset in

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Turkey in 1406 A.H. as addenda to Allamah Zahabis Al-Fajrus
Sadiq. Shaykh Nabhani has mentioned this in Shawahidul Haqq.
In addition to these, other books are also written against
Wahabis, like: At-Tawassul bin Nabi wa Jahlatul Wahhabeen.
This book was published in Istanbul, Turkey in 1975 A.D.
Among them is Zalalaatul Wahabeen, published in
Istanbul. Al-Masailul Muntakhiba, authored by Qadi Habibul
Haqq Ibne Qazi Abdul Haq, which in 1406, was published in
Istanbul as addenda to Kitabul Insaf. At-Tawassul bil Maula,
published in Istanbul in 1976. Ulama Muslimeen wal
Wahhabyun. It was compiled by Husain Hilmi Al-Yasheeq. This
book was published in Istanbul in 1973. It is a collection of
many treatises.
The first treatise is Mizanul Kubra of Shaykh Abdul
Wahhab Sherani, Egypt. The next treatise is Shawahidul Haqq, a
work of Shaykh Yusuf bin Ismail Nabhani, former Chief of
Department of rights, Beirut. The third treatise is Al-Aqaidul
Nasafi, by Shaykh Umar Ibne Abdul Ahad Farooqi Hanafi
Naqshbandi. The fourth treatise is Man Moribatul Kutubaat by
Shaykh Umar Ibne Abdul Ahad Farooqi Hanafi Naqshbandi.
The fifth treatise is Risala fee Tahqeequr Rabita of Shaykh
Khalid Baghdadi. This book was published by Maktabe Isheeq
Kitab Awi, Istanbul, Turkey.
The book, to which the attention of every honest writer and
trustworthy researcher should be invited, is Tarikh Aale Saud. It
is a voluminous work based on solid statements and authored by
Ustad Mujahid Shahid Nasir al-Saeed. In this book, he has
recorded the history of the dark past and detestable
circumstances of Wahabis. He has exposed those, who have
strengthened the foundations of Wahabi religion on oppression
of Saudi workers. In the same way, it has exposed the deviated
and misguiding propaganda machinery of Wahabis onslaught.
This book comprises of more than a 1000 pages and
contains solid proofs, which are strengthened with strong
sources and which were not present in any book before that.

182
 It also contains some detestable pictures of the leaders of
Wahabis, who are today, rulers of the holy land of Hijaz through
injustice and oppression, but in fact they are in employ of their
masters: that is the Jews and the Americans.
Readers know that Shaykh Sulaiman Ibne Abdul Wahhab,
the full brother of Muhammad bin Abdul was the first to write a
book in refutation of his brother. It was titled Faslul Khitab Alaa
Radde Alaa Muhammad bin Abdul Wahhab. Ismail Pasha has
mentioned it in his Izahul Maknun, vol. 2, Pg. 190, Published
Beirut, Darul Fikr, 1403 and Umar Reza Kahhali has mentioned
it in Mojamul Muallifeen, Vol. 4, Pg. 269, Published Beirut,
Darul Ihya Turathil Arabi.
Among those, who wrote in refutation of Muhammad bin
Abdul Wahhab, is Shaykh Abdullah bin Isa Saghani. The book
he has written is As-Sayful Hindi Fee Ibanati Tareeqatush
Shaykh Najdi. It is also mentioned by Ismail Pasha in Hadiyatul
Arifeen, vol. 1, Pg. 488.
Among those, who wrote in refutation of Muhammad bin
Abdul Wahhab, is one Sayyid Alawi Ibne Ahmad Haddad, who
has written Misbahul Anaam wa Jilauz Zilaam fee Radde Shibhi
Bidin Najdi Allati Azalla bihal Awaam. This book was published
by Matba Aamir in 1325 A.H.
Its mention is made by Abu Hamid Ibne Marzuq in his
book, At-Tawassul bin Nabi was Saliheen. This book is also a
refutation of the dogmas of Ibne Abdullah Wahhab. This same
author has written another book as well, entitled, As-Sayful Batir
Lughaqul Munkir Alal Akabir. It is also mentioned in the book
of At-Tawassul bin Nabi wa bis Saliheen, Pg. 250.
Among those who wrote in refutation of Muhammad bin
Abdul Wahhab is Ali al-Basri, who is famous is Qabai. He wrote
a book in refutation of a treatise, entitled Faslul Khitab fee
Radde Zalalaat Ibne Abdul Wahhab. It is also mentioned by Abu
Hamid Marzuq in At-Tawassul bin Nabi wa bis Saliheen, Pg.
250. Ismail Pasha Baghdadi has, in Izahul Maknun, Vol. 2, on
page no. 90 mentioned the title of this book as Faslul Khitab.

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 Among those, who wrote in refutation of Muhammad Ibne
Abdul Wahhab is the respected personality of Sayyid Ahmad bin
Zaini Dahlan, Mufti of Mecca Mukarrama. He has condemned
him in Vol. 2, from Pg. 251 to 269 of Futuhatil Islamiyya,
published Egypt in A.H. 1354 by Matba Mustafa Muhammad.
Shaykh Yusuf Nabhani has also written a book entitled
Shawahidul Haqq fee Tawassuli Bi Sayyidil Khalq in his
refutation, published in a single volume. It is also mentioned in
At-Tawassul bin Nabi was Saliheen, Pg. 252. On page 151 of
this book, he has quoted from Sayyid Ahmad bin Zaini Dahlan
from his book, Khulasatul Kalaam fee Umaril Baladil Haraam.

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