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Jannatul Baqi

A Symbol of Continued Oppression

Jannatul Baqi is a much-esteemed graveyard located in Al-Madinah al Munawwarah in Saudi Arabia. Many of the great companions of the Messenger (s.a.w.a.) and immaculate members of his (s.a.w.a.) household including his (s.a.w.a.) successors are laid to rest here.

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Building Mosques Over Graves is Allowed in Islam

Here is our Proofs......

Pre-Islamic instances of mosques built over graves:

The following list is merely indicative and should not be treated as exhaustive:

1. Prophet Dawood (a.s.) in Quds, Israel

2. Prophet Ibrahim (a.s.) in Hebron, Israel

3. Prophet Is’haaq (a.s.) in Hebron

4. Prophet Yaqoob (a.s.) in Hebron

5. Prophet Yusuf (a.s.) in Hebron

All these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)

Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH.
(Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141)

List of some instances to prove the point that building graves is as old as Islam itself:

1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)

Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure.
(Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521)

In fact, constructing and re-constructing walls around the Prophet’s (s.a.w.a.) grave was an ongoing effort with Ayesha, Abdullah b. Zubair (during his brief reign in Medina) and Mutawakkil, among others.

2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)

3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)

4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)

5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)

6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)

7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)

8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)

If leveling graves to the earth was ever mandated in Islam we can be certain that Haroon al-Rashid would definitely have done it given his animosity with the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) and his role in the murder of the Prophet’s grandson – Imam Moosa b. Jafar al-Kazim (a.s.). On the contrary, we find that he has constructed a dome as a mark of respect for someone who he did not particularly love.

9. The respected companion of the Prophet (a.s.) – Hazrat Salman-e-Muhammadi (r.a.) passed away in 36 AH. Khateeb-e-Baghdadi writes about his tomb – His grave is present even today near the palace of Kasra in Madaaen, Iraq. It is well-known heritage site and has a structure over it. (Taarikh-e-Baghdadi, vol. 1 pg 163)

10. Regarding Talhah b. Abdullah – who died while fighting the caliph of his time, Ibne Batutah writes in his journal, “His grave is at the entrance of the city and over the grave is a dome and a mosque.” (Safarnaameh Ibn Batutah, vol. 1 pg 208)

When this is the respect accorded by the Muslims to the grave of a companion who died on falsehood, graves of those like the Imams of the Ahle Bait (a.s.) who were martyred on truth and were in fact Imams of truth, deserve even more embellishment, veneration and respect.

11. Muhammad b. Idris al-Shaafei – Imam Shaafei, one of the four jurists of the Sunni school, passed away in 204 AH. Zahabi writes, “The entire city collectively constructed a dome over his grave.” (Duwal al-Islam pg 344)

Building mosques over graves is advocated by Sihaah-e-Sittah (the six compendiums of traditions regarded as highly reliable by the Ahle Tasannun)

While these Muslims are quick to advance traditions from Sahih-e-Bukhari and Sahih-e-Muslim that suit their motive to brand accepted Islamic practices as apostasy, they appear oblivious to the scores of other traditions that reject their contention.

1. Umar’s grave has a structure

Bukhari narrates in his Sahih in the Book of Janaaiz:

When Umar was stabbed, he sent his son Abdullah with a message to Ayesha to – ask her – If I can be buried with my two companions i.e. in her room, next to the Prophet (s.a.w.a.) and Abu Bakr.

Ayesha replied: I wanted the spot for myself, but I will prefer him (Umar) to myself today.

It had been her custom that if a man from among the companions requested her for that spot, she would always refuse. She herself gave the following instructions before her death: Bury me with my lady-friends (the wives of the Prophet in al-Baqi but do not bury me with the Prophet in the house, for I dislike to be held in reverence).

Ibn Umar came back with the news whereupon Umar said: Nothing in the world was more important to me than that resting-place. (Sahih-e-Bukhari, Book of Janaaiz)

2. Elevation of graves

Abu Bakr b. Ayyaash narrates that Sufyan al-Tammar told me that he had seen the grave of the Prophet elevated and convex. (Sahih-e-Bukhari, vol. 2 book 23, tradition 473)

It is established that the Messenger of Allah (s.a.w.a.) placed a rock on top of Usman b. Maz’un’s (r.a.) grave. (Sunan-e- Abi Dawud, Al-Bayhaqi in al-Kubra, vol. 3, pg 412)

The detailed report states that the Holy Prophet (s.a.w.a.) asked a man to place a rock on top of Usman b. Maz`un’s grave; when he was unable to move it, he rolled up his sleeves and helped him till the whiteness of his arms was visible. Usman b. Maz`un was the first of the migrants buried in Baqi. Ibrahim, the Holy Prophet’s (s.a.w.a.) son, was buried next to him.

Kharijah b. Zaid states: I can see myself when we were young men in the time of Usman (b. Affaan). The strongest one of us in high jump was he who could jump over the grave of Usman b. Maz`un and clear it. (Sahih-e-Bukhari in Chapter: (Placing) a stalk on top of the grave; Ibn Hajar in Fath al-Baari vol. 3 pg 256 of 1959 ed., Al-Bukhari in his Al-Tarikh al-Saghir vol. 1 pg 42)

These references are clear evidences for raising the grave and elevating it above the surface of the earth.

Al-Shawkaani, a leading Salafi scholar, admitted that the Salaf built up the graves high as proved from above references.

Ibn Hibban (in his Sahih-e-Ibn Hibban) who according to many Sunni scholars ranks as the most reliable scholar after Bukhari and Muslim has documented his visitation (Ziyaarah) to the tomb of Imam Ali b. Moosa al-Reza (a.s.) in Mashshad, Iran:

I have done ziyaarah of his tomb many times, during my stay at Tus. Whenever I got into any difficulty I went to the grave of Imam Ali b. Moosa al-Raza (s.a.) and asked Allah for the fulfillment of my need. Every time I was answered and my difficulty was removed. This is such a reality that I found it to be true no matter how many times I did it. May Allah grant us death in the true love for Prophet (s.a.w.a.) and his blessed Ahle Bait! (Ibn Abi Haatim al-Raazi, Kitab al-Theqah, vol. 8 pg 457, tradition 14,411)

Interpretation of traditions that prohibit building of graves

It is clear from the Holy Quran and the Prophet’s (s.a.w.a.) Sunnah and actions of the righteous ancestors that building of graves is permitted and even recommended in case of esteemed personalities. Then, how does one reconcile the apparent prohibition in some traditions?

The answer is simple for those who understand the tone and tenor of such traditions. Many scholars have explained it in their works – only if these so-called Muslims would have referred to these books. Perhaps, they have referred but chose to hide the truth!

Both the Ibne Hajars (Haythami and Asqalaani) among other scholars have advanced a rationale for such traditions, which is so plain that even a Muslim child will understand it.

Ibn Hajar al-Haythami, who had no love lost for the Shias, in his al-Zawaajir an Iqtiraf al-Kabaair elaborates on the tradition under question that the prohibition for building graves is if the prayer is performed towards or on the grave and this is only if one prays so close to it that if while praying the prayer of those attentive (looking down), the grave would be within one’s sight. (Al-Zawaajir an Iqtiraf al-Kabaair)

This was the method of the prayers of Jews and Christians and hence the prohibition. No one in the history of Islam took this tradition as proof of prohibition for the building of tombs/shrines over righteous Muslims as Muslims do not worship in this manner.

Likewise, Ibn Hajar al-Asqalaani states: In view of the fact that the Jews and Christians were taking the graves of their Prophets (a.s.) as their Qiblah for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. Hence, Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the purpose of seeking blessing (tabarruk) and not for prostration or paying attention towards them, he will never be included in this prohibition (as mentioned in Surah Kahf (18): Verse 21) (Ibn Hajr al-Asqalani, Fath al-Baari vol. 3 pg 208)

Ziyarah {Visitation} and the Laws Pertaining to the Graves and Mosques According to the Shi`ah and Wahhabis

Ziyarah according to Sunnis and Shi`ah

As stated earlier, Wahhabis think that ziyarah, like shafa'ah, is a polytheistic act of seeking intermediation, and renders a person outside the pale of religion. This is while ziyarah, according to the Ahl as-Sunnah, has been considered permissible. In this context, as in many other beliefs as well, Wahhabism is at odds with the Ahl as-Sunnah.

By resorting to uncommon and strange statements, against which the Ahl as-Sunnah have also complained, the Wahhabis have endeavored to portray Wahhabism as a school of thought {madhhab}. But Muslims, the Ahl as-Sunnah in particular, cannot permit the inclusion of this group in the list of Muslim schools of thought {madhahib}.

The views of Ibn al-Qudamah

Ibn al-Qudamah, a leading figure and faqih of the Ahl as-Sunnah, while regarding ziyarah, like mourning, as consistent with the laws of Islam, elaborates that ziyarah is permissible for men while undesiderable {makruh} for women. In confirming this view, he has cited the following tradition:

لَعَنَ اللهُ زُوّارَاتِ القُبُورِ، الْمُتَّخِذَاتِ عَلَيْهِنَّ الْمَسَاجِدَ وَالسُّرَجَ.

Allah curses the visitors of the graves, especially women who light candles on the graves and take them as their place of prostration or mosque.

And he adds,

In this tradition, the phrase, “Allah curses…” implies aversion, and this aversion is more intense for women according to their welfare; for, it is possible that by going outside the house and to be present in the public, the rights of the husband might be violated. The reason behind the curse on female visitors {za'irin} is because of the fact that the people during the pre-Islamic period of ignorance {jahiliyyah} used to visit the graves. After sometime, they would construct statues and images on the grave. Then, these would be treated as idols and they would pay reverence in front of these. So, they were cursed and the visitation of the women was prohibited.[61]

In continuation, he writes:

Visiting graves is mustahabb for men. Regarding its being makruh or impermissible for women, there are two pertinent traditions. According to a tradition, it is mustahabb provided that, like men, they read beside the grave surahs of at-Tawhid (al-Ikhlas) and Ya Sin, and ayat al-Kursi, but according to another tradition, it is not permissible. In case of its permissibility, man and woman should recite this salutation:

السَّلاَمُ عَلَيْكُمْ أهْلَ الدِّيَارِ مِنَ الْمُؤمِنِينَ وَالْمُسْلِمِينَ، إنَّا إنْ شَاءَ اللهُ بِكُمْ لاَحِقُونَ، نَسْألُ اللهَ لَنَا وَلَكُمُ العَافِيَةَ.

“Peace be upon you, O believers and Muslims who inhabit these graves. We will join you, God willing. We pray Allah for wellbeing for you and us.”[62]

Ibn al-Qudamah does not regard the ziyarah as permissible for women, saying:

وَتُكْرَهُ لِلنِّسَاءِ، لأنَّ النَّبِيَّ  قَالَ: لَعَنَ اللهُ زُوَّارَاتِ القُبُورِ…

Ziyarah for women is makruh (discommended) because the Prophet said, 'Allah curses the women who visit the graves'.

He believed that the Prophet (s) initially prohibited ziyarah for women and the phrase, “Allah curses…” bespeaks of this fact. But afterward, he considered the ziyarah for women as permissible, saying:

كُنْتُ نَهَيْتُكُمْ عَنْ زِيَارَةِ القُبُورِ، فَزُورُوهَا.

I was prohibiting you from visiting to grave in the past, but now you may do so.

Ibn al-Qudamah also says:

وَرَوَى التِّرْمِذِيُّ أنَّ عَائِشَةَ زَارَتْ قَبْرَ أخِيهَا.

Tirmidhi narrated that 'a'ishah visited the grave of her brother ('Abd ar-Rahman).

In the end, Ibn al-Qutadah concludes from the set of the decrees on the permissibility and honor (of ziyarah) in the quoted hadiths that it is loathsome for the women to perform ziyarah.[63]

 

The view of ‘Allamah Majlisi

In this regard, 'Allamah Majlisi expresses thus:

Ziyarah is good and recommended for men… But concerning the ziyarah for women, there are two pertinent opinions. One opinion is that ziyarah for women is loathsome… and the other opinion is that it is permissible provided that they cover themselves from the sight of strangers {ghayr mahram}.[64]

According to the belief of the Shi`ah, visiting the grave of the faithful is part of the Sunnah of the Holy Prophet (s) and all Muslims have consensus of opinion that at the time of death of a believer, he would go to his grave and express condolences to the bereaved ones. It is also stated in the Holy Qur'an, thus:

﴿وَلاَ تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلاَ تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ.﴾

And never pray over any of them when he dies, nor stand on his graveside. They indeed defied Allah and His Apostle and died as transgressors.[65]

This verse is about the hypocrites {munafiqun} and expresses this point: O Prophet! Do not go to the graveside of the hypocrites as you are doing with respect to the graves of the faithful, and do not pray for their souls nor pray over their graves because they defied Allah and His Apostle and they are transgressors. That ziyarah is an indisputable principle and the presence of believers at the graveside of one another is unquestionable although there may possibly be differences of opinion among some Muslim schools of thought concerning the secondary features of ziyarah.

Visiting the grave as an excellent sunnah

It is thus recorded in history books attributed to the Ahl as-Sunnah: Every year the Prophet (s) would visit the graves of the martyrs {shuhada'} of the Battle of Uhud and recite this prayer {ziyarah}:

السَلاَمُ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ.

Peace be on you because you were constant, how excellent, is then, the issue of the abode.

It is also recorded that Abu Bakr, 'Umar and 'Uthman, like the Prophet (s), also used to perform ziyarah. The daughter of the Prophet of Islam (s), °adrat Fatimah az-Zahra ('a) would also visit the martyrs of Uhud two days a week. During his visit to the martyrs, especially in the ziyarah to Hamzah and Mus'ab ibn 'Umayr, the Holy Prophet (s) would recite this verse,

رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ.

Men who fulfill what they have pledged to Allah.[66]

In addition to this, it is thus recorded in the book, As-Sahih that Abu Sa'id al-Khudri would extend salutations to the grave of Hamzah… Umm Salamah, one of the honorable wives of the Prophet (s), and individuals such as Abu Hurayrah, Fatimah Khuza'iyyah, and 'Abd Allah ibn 'Umar al-Khattab also used to perform ziyarah to this group of martyrs.[67]

Tawassul {Resorting To Intermediation}, Death and Shafa‘Ah {Intercession} According to the Shi`ah and the Wahhabis

Tawassul according to the Wahhabis

In this chapter, tawassul {resorting to intermediation} according to Wahhabism shall be examined. The 'ulama' of this sect believe that Tawassul to other than God, paying homage {ziyarah} to a grave and praying in a place where there is a grave in front of the person praying are not consistent with Tawhid in Lordship. According to them, the requisite of Tawhid is that one should not resort to the intermediation of other than God even if he is the Prophet of Islam (s), because tawassul, shafa'ah {intercession} and the like are outside the Sunnah of the Prophet and the pious predecessors {as-Salaf as-salih}, and the Qur'an also regards this belief as polytheism.[29]

It is thus stated in the book, al-Tawhid bi'l-Lughati al-Farisiyyah:

Seeking the help of other than God is polytheism and seeking refuge in other than God is also within the sphere of polytheism… The Words {kalimat} of God are identical with the uncreated {qadim} Essence of God. So, for this reason, one may entreat {istighathah} these Words otherwise, such act of entreating will be regarded as polytheism.[30]

In refuting this proposition, it must be stated first of all that the pertinent verse had been revealed with respect to the jinn. Concerning the circumstances surrounding the revelation of this verse, it must be said that the Arabs used to believe that the jinn live in the desert, and during the pre-Islamic period of ignorance {al-Jahiliyyah}, they used to turn to the “chief of the jinn” at the time of going out of the city for help, addressing him thus: “O chief of the jinn! Save us from the evil of the jinn and preserve us from their annoyance.”

Of course, resorting to the jinn is absolutely unlawful because God has explicitly prohibited this practice. In addition to this, seeking help from anyone who denies God is obviously more so. Secondly, there are a lot of differences between the prophets {anbiya'} and messengers {rusul} who have direct connection with God, and the receivers of the divine revelation, on one hand, and the jinn who do not recognize God on the other. Therefore, the Islamic belief demands that we have to beseech and entreat God, the Exalted, and seek the intercession of those who are closer to Him.

We have mentioned earlier the viewpoint of the Wahhabi 'ulama' regarding the status of tawassul to other than God. Now, we shall examine their reasons:

First reason: By citing as proof the noble verses,

﴿قُلْ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً. أُوْلَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمْ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ.﴾

Say, 'Invoke those whom you claim {to be gods} besides Him. They have no power to remove your distress nor to bring about any change {in your state}. They {themselves} are the ones who supplicate, seeking recourse to their Lord, whoever is nearer {to Him}, expecting His mercy and fearing His punishment.' Indeed your Lord's punishment is a thing to beware of,[31]

they have concluded that one should never seek help and resort to anyone other than God.

Analysis of the above verses

If one contends oneself with the literal meaning and not take into consideration other Qur'anic verses, these two verses will conform to the statements of the Wahhabi 'ulama' because based on these words of God, when man abandons the “nearer means” (that is, God Himself) in order to get closer to God and resorts to a “remote means” (that is, “other than God” {min duni allahi}) and one who has no power to remove distress and the like, it will fall within the spheres of polytheism in Lordship {shirk-e rububi}.

It must be noted, however, that there are other verses indicating that with God's permission, one may also resort to other than God, in which case, the issue of polytheism would be irrelevant, and one could turn for help from the individuals approved by God. If these 'ulama' had only paid attention to these other verses, they would have never committed such a glaring mistake.

Turning for help {istimdad} of the weak to the strong

In principle, tawassul is one of the laws of creation and it means resorting to a superior means in order to attain an objective. One manifestation of tawassul is a child's tawassul to his mother when something happens to him. This meaning is true in all spheres of human life—social, political, ideological, material, and spiritual. Tawassul to God is the same tawassul to that which is perfect in power and force. Tawassul to the prophets and the saints of God is a case of the tawassul of the weak to the strong, because the prophets are stronger than other human beings. One may resort to the prophets and saints for help and take their practical conduct, which we called sunnah, as models for ourselves.

Tawassul in the Qur’an

Many verses of the Qur'an and Prophetic traditions speak about the subject of tawassul to the awliya'. As an example, one may refer to the verses related to the sons of Ya'qub (Jacob) ('a):

﴿قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ. قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.﴾

They said, 'Father! Plead {with Allah} for forgiveness of our sins! We have indeed been erring'. He said, 'I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful'.[32]

In these verses, the sons of Ya'qub ('a) resorted to the intermediation of their father. They had committed mistakes so many times; they had annoyed and disturbed two prophets of God (Ya'qub and Yusuf (Joseph) ('a)), and transgressed the command of God by annoying their parents and telling lies. Since those mistakes required the sons to seek forgiveness, they took their father as their intercessor; so this action has not been denied or rejected in the Qur'an.

Since God does not reproach the sons of Ya'qub for resorting to two persons of those who are near to Him {muqarrabun}, it can be concluded that there is nothing wrong in entreating the Prophet (s) especially since the eminence of his rank and the loftiness of his station are not hidden to anyone.

The other verse which may be cited is the following:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah All-clement, All-merciful.[33]

It can be deduced from this verse that the intermediation of the Holy Prophet (s) can also be resorted to in asking God for forgiveness of sins.

It is possible to criticize the deduction based on the first verse with the answer that the tawassul of the sons of Ya'qub ('a) to their father had been confined to their own time; that is, one may seek the help of the living and not the dead. We shall talk about this point later on in the section concerning tabarruk.

What can be inferred from the second verse is that tawassul to the Prophet (s) is in a general sense. That is, it includes both the time when the Prophet (s) was alive and the time afterward. And there is no reason to distinguish between tawassul during and after his lifetime.

Since the following verse reproaches tawassul to idols and regards it as a form of polytheism, some individuals might cite it as proof that tawassul to other than God leads to misguidance:

﴿وَقَالُوا لاَ تَذَرُنَّ آلِهَتَكُمْ وَلاَ تَذَرُنَّ وَدًّا وَلاَ سُوَاعًا وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْرًا. وَقَدْ أَضَلُّوا كَثِيرًا وَلاَ تَزِدْ الظَّالِمِينَ إِلاَّ ضَلاَلاً.﴾

They say, 'Do not abandon your gods. Do not abandon Wadd, nor Suwa', nor Yaghuth, Ya'uq and Nasr,' and they have certainly led many astray. Do not increase the wrongdoers in anything but error'.[34]

In reply, it must be said that if what is meant by “other than God” are idols, then one cannot find fault with this statement, but if “other than God” includes the prophets and awliya', then it would be contrary to the truth because these beloved ones are approved by God and are vicegerents of Allah {khulafa' Allah}. Idols are in contrast and contradiction with God while the prophets ('a) and saints are concordant with Him and are means of His grace. In the same manner, idols are a source of deviation from God while the prophets ('a) are means of guidance and righteousness. In sum, the comparison between tawassul to the prophets ('a) and tawassul to the idols is an asymmetrical and false analogy.

The other point is that an idol is basically an object of worship and not a means of nearness to God {taqarrub}. There are two types of means of nearness to God: One is legitimate, referring to the prophets ('a) and the saints, and the other is illegitimate such as idols and the like which religion has made forbidden to man.

Death according to the Wahhabis

There are different viewpoints concerning death, and we shall deal with the viewpoint of the Wahhabis on the subject. Ibn Qayyim al-Jawziyyah is reported to have said:

Tawassul to the dead, even if he be the Prophet of Islam (s), is an act of polytheism because based on the statement of the Qur'an, he is dead and extinct:

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ.﴾

You will indeed die and they {too} will die indeed.[35]

He then continues:

Entreating the dead and uttering words such as: “O my master, O the Messenger of Allah! Help me,” “O my master 'Ali ibn Abi Talib! Assist me,” and the like are acts of polytheism.[36]

It is indeed amazing that Ibn Qayyim al-Jawziyyah and the Wahhabis could have no belief in the purgatorial life {hayat al-barzakh}, thinking that the dead cannot establish spiritual relations with others, while the Qur'an affirms that those who are in the barzakh are alive.[37] How could the Wahhabis regard the martyrs {shuhada'} as dead while the Qur'an says,

﴿وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ.﴾

Do not suppose those who are slain in the way of Allah to be dead; rather they are living and provided for near their Lord.[38]

Accordingly, how could Shaykh Muhammad ibn 'Abd al-Wahhab also say that “Anyone who dies would be annihilated,”36 while the Holy Qur'an says,

﴿فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ.﴾

We have removed your veil from you, and so your sight is acute today.[39]

In another place, it states thus,

﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا.﴾

And therein they will have their provision morning and evening.[40]

Since there is morning and evening in the world of barzakh according to the verse quoted, and that the dead have provisions, those who are in the world of sojourn (barzakh) cannot be regarded as nonexistent {ma'dum}. Of course, morning and evening are special characteristics of barzakh because there is no sun on the Day of Resurrection which could portray this case. So, death is not equivalent to nonexistence, and the theory of the Wahhabis is consequentially rendered false.

The permission to resort to the sacred personages

In the following verse, the Holy Qur'an regards it permissible and acceptable to resort to and seek the intermediation of the chosen ones of God in seeking nearness to Him {taqarrub}:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ.﴾

O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way, so that you may be felicitous.[41]

Although in this verse seeking the means of recourse is discussed in a general sense, based on the other proofs and pieces of evidence mentioned in the Holy Qur'an and the traditions, one of its vivid manifestations is the prophets and saints. Therefore, the purport of this verse may be expressed in the following words:

Though approaching God is the outcome of grace, you have to observe God-wariness {taqwa} perfectly and since it is possible that the persons resorted to have no independence of their own and have obtained such station through sincerity {ikhlas} and God-wariness {taqwa}, you also have to maintain God-wariness in resorting to them.

Istimdad and tawassul to the living ones

Seeking help and assistance from the living is permissible and it cannot be treated as a form of polytheism. This is a point which has been endorsed and affirmed by stories in the Qur'an. For example, when Hadrat Yusuf (Joseph) ('a) was in prison he requested his cellmate, that if the latter was released, he should mention his case to the king:

﴿اذْكُرْنِي عِنْدَ رَبِّكَ.﴾

Mention me to your master.[42]

Or, when Hadrat Musa and Khidr ('a) arrived at a certain village, they made a request to the inhabitants of the village, hence:

﴿فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا.﴾

So they went on. When they came to the people of a town, they asked its people for food.[43]

It can be said that the acts of these three great personalities, apart from not being acts of polytheism, they are rational and customary behaviors, having no inconsistency with their infallibility {ismah}. Also, in confirming this statement, the following verse, which is addressed to the Prophet (s), can be cited as proof:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.[44]

Based on this verse, the Prophet (s) has been granted the permission to be the intercessor of sinners. According to the Shi`ah, this intercession is still valid and is not confined to the lifetime of the Prophet (s).

Tawhid from the Shi`ah and Wahhabi Points of View

The negation of reasoning {ta‘aqqul} in the Wahhabi school and its consequence

A kind of intellectual negation can be observed in the school of Wahhabism. Although Shaykh Muhammad ibn 'Abd al-Wahhab regarded himself an enlightened person, criticizing the four Suuni schools of thought, some Shi`ah beliefs, and reproaching them for speculatively interpreting the verses of the Qur'an, he used to resort to secondary issues concerning the teachings about God, the Exalted. He believed in a sort of anthropomorphism for God and in this regard he used to content himself with the outward purport of the verses.

His supporters also reject reflection and reasoning about the verses of the Qur'an and the Prophetic traditions, negating the rational sciences, philosophy and mysticism {'irfan}. They are afflicted with a close-mindedness and intellectual frigidity to the extent that they are incapable of applying the precepts of the school {madrasah}, the Qur'anic verses and the traditions to the demands of time. It was for this reason that they initially declared the telephone, mass communication devices and others as religiously unlawful, and strongly resisted them, but later they finally relented.

Since they are incapable of applying the concepts such as intercession {shafa'ah}, tawassul and infallibility {'ismah} of the Prophet (s) in the light of contemporary thinking their viewpoint concerning the prophets, the Holy Prophet (s) in particular, and the saints is narrow. They treat the spiritual station of the prophets and the saints as identical with the rest of people, thinking them as being annihilated and nonexistent after death, while the Shi`ah and other Islamic schools of thought consider them to be present and watching over us. In a result, the Wahhabis consider tawassul to the prophets and awliya', entreating them and asking for their shafa'ah an innovation in religion {bid'ah} and polytheism.

 

A few words from Martyr Professor Murtada Mutahhari

Martyr Professor Murtada Mutahhari says:

The Wahhabis believe that God has two realms. One is related to His Essence and no one has the right to enter into this realm. Worship {'ibadah} and tawassul pertain to God and are exclusive to this axis. The other realm is related to the natural affairs of the world in which the will and discretion of man have a role and it has nothing to do with God.[15]

He also says:

According to us, however, conceiving of two realms for the creation; thinking of God as belonging to one realm and the creatures, man in particular, to be in the other realm; and considering these two as distinctly separated is unacceptable and itself as a kind of polytheism. We should not separate God from His acts and His creatures; for, we believe that:

﴿أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا.﴾

That power, altogether, belongs to Allah,[16]

And:

لاَ حَوْلَ وَلاَ قُوَّةَ إلاَّ بِاللهِ العَلِيِّ العَظِيمِ.

“There is no might and power except from Allah, the Exalted and Great.”[17]

Then, he says:

Contrary to common notions, Wahhabism is not only an anti-Imamate theory but rather, before being anti-Imamate, it is anti-tawhid and anti-human. It is anti-tawhid because it advocates the division of work between the Creator {khaliq} and the creature {makhluq}. In addition, it upholds a sort of hidden polytheism in Essence {shirk-e dhati}. It is anti-human because it fails to comprehend the talent of man that makes him superior to the angels, and according to the text of the Qur'an, elevates him to the status of vicegerency of Allah {khilafat Allah} who ordered the angels to prostrate before him. It reduces him into a mere natural animal.”[18]

 

Tawhid according to the Shi`ah philosophers and scholastic theologians {mutakallimun}

In the light of the blessed Surah at-Tawhid (or al-Ikhlas), the following headings about the cognition of the Essence and Attributes of God can be deduced:

Tawhid of Essence {Tawhid-e dhati}

God has a Perfect Essence and the Attributes of Perfection and Beauty. Thus, this Essence must be regarded as One and Unique. That is, whatever we say concerning His Oneness and Unity, we have to believe also with respect to His Essence. Those who acknowledge such Essence also believe in the Tawhid of Essence.

Shirk {polytheism} in Essence

This means that we believe in two or more essences for God, the Exalted. This type of polytheism is called “polytheism in Essence”. God is One in Essence and has no partner. So, those who maintain that God has a son or equal, or that He has been begotten profess polytheism in Essence. The Holy Qur'an strongly condemns this type of belief.

Tawhid in Attributes

The Essence of God has Attributes which we can understand through Their effects, such as the Knowledgeable {al-'Alim}, the Living {al-Hayy}, the Wise {al-Hakim}, and the Ever-Living {al-Qayyum}. We relate these Attributes to the Essence, saying that God, the Blessed and Exalted, is One in Essence and Attributes. Since all these Attributes relate back to the Essence, there is no multiplicity in the Attributes and all Attributes are one. Every Attribute is identical with the other Attribute. For example, His Knowledge {'Ilm} is His Power {Qudrah}. Therefore, the plurality of Attributes according to our understanding is related to the effects of the Single Essence. As such, His Attributes and Essence are One and not that He has One Essence and many Attributes.

Tawhid in Actions

Tawhid in Actions is also like Tawhid in Essence in the sense that the origin of every action in the world of being is the Divine Sacred Essence, and will finally relate to Him. We should know that every Action that we ascribe to Him will be the same as His other Action, and there is no difference and distinction among the Actions of God, and the apparent duplicity in the Actions of God is caused by our perception:

﴿وَلاَ تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا إِلاَّ أَنْ يَشَاءَ اللَّهُ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ.﴾

Do not say about anything, 'I will indeed do it tomorrow,' without {adding}, 'if Allah wishes.' And when you forget, remember your Lord.[19]

So, all our wishes are within the domain of His will and all the actions of God are one:

لاَ حَوْلَ وَلاَ قُوَّةَ إلاَّ بِاللهِ العَلِيِّ العَظِيمِ.

“There is no might and power except from Allah, the Exalted and Great.”

Those who have such belief, attributing all actions to God have the belief in Tawhid in Action.

The Life Account of Shaykh Ibn ‘Abd al-Wahhab and Ibn Sa‘ud

A cursory glance at the life account of Shaykh Ibn ‘Abd al-Wahhab

In this section, we deemed it fitting to take a survey of the life of Muhammad ibn 'Abd al-Wahhab, known as the Shaykh, and Muhammad Sa'ud.

The sons and grandsons of the Shaykh are still living in the Arabia, some of whom are known by the family name, “Al ash-Shaykh”. The children of Muhammad Al as-Sa'ud some of whom are holding the reins of government in Arabia are known as “al Sa'ud”. The country had been known before as “Hijaz”, but it was changed into the “Kingdom of Saudi Arabia” {al-Mamlakah al-'Arabiyyah Sa'udiyyah} during the reign of King 'Abd al-'Aziz.

Shaykh Muhammad ibn 'Abd al-Wahhab came from the region of Najd who was born in 1114 AH in one of the cities of Najd named as ”'Ayniyyah”. His father, Shaykh 'Abd al-Wahhab, was a scholar {'alim} and the judge {qadi} of that region. As such, the creed of Shaykh Muhammad had been ascribed to his father. After learning the basics of religion from his father, Shaykh Muhammad went to Medina and learned from the 'ulama' of that region.

Due to his personal interpretations of some issues regarding belief and his opposition to the 'ulama' of Medina, he was expelled from the city. He then went to Iraq where he stayed in Basrah. In that city he got acquainted with a person named Shaykh Muhammad Majmu'i and adopted his ideas. Finally, the two believed in a certain creed.

The other 'ulama' of Basrah and the believers of the region that were mainly of Iranian origin, had opposed him and ousted him from Basrah.

When Shaykh Muhammad was driven out of Basrah, he proceeded to Damascus, which had a pleasant climate, but because of his unusual belief and difficulties in life he was unable to remain there. Since he could not return to Medina or Mecca, he went back to the Najd of his father, Shaykh 'Abd al-Wahhab, who was then still the 'alim of the region.

The Shaykh had a brother named Shaykh Sulayman ibn 'Abd al-Wahhab who was at loggerheads with him in terms of belief. His brother was the first person to write a book refuting his doctrines. His father also opposed him and sided with Shaykh Sulayman. In addition to the opposition of his father and brother, he also faced the opposition of 'ulama', and this dispute continued until the death of his father.

Shaykh Ibn ‘Abd al-Wahhab after the death of his father

After the death of his father, Shaykh Muhammad enjoyed great freedom in propagating his doctrines and views. As such, he went to other places and become acquainted with 'Uthman ibn Ahmad ibn Muhammad, who was then the emir of 'Ayniyyah, and married his daughter Jawharah. Although it is said that the people there accepted some of his beliefs, because he went to extremes in opposing their customs, they expelled him from the region. For instance, he had ordered the destruction of a dome belonging to Zayd ibn al-Khattab, brother of 'Umar. He had also issued a decree for an old tree, which was venerated by the people of the region, to be uprooted.

In sum, on account of his peculiar doctrines, among which was his disregard for the leaders of the Ahl as-Sunnah, the Shaykh lost his esteem in the people's sight and earned their wrath. From there he went to the region of Dar'iyyah.

Nowadays, pilgrims—Iranian and non-Iranian—can still see the relics related to the rule of 'Uthman in Arabia such as the holy shrine of the Holy Prophet (s) and the graves surrounding it, the lanterns of Masjid an-Nabi, and the inscriptions on that sacred mosque.

The children and students of Shaykh Ibn ‘Abd al-Wahhab

Shaykh Muhammad had a number of sons and daughters and married one of his daughters to Muhammad ibn Sa'ud, the tribal chief. His sons, Husayn, 'Abd Allah and Ibrahim, became judges after their father. Even now, his sons, one after another, hold religious positions in Saudi Arabia.

During his lifetime, apart from training students, the Shaykh wrote some books which nowadays have caught the attention of 'ulama' and students of the region. These books are as follows:

1. Kitab at-Tawhid; a collection of his doctrines;

2. Kitab Kashf ash-Shubahat, which is written in defense of his doctrines vis-à-vis Sunni 'ulama';

3. The merits and issues of some stories in the Qur'an;

4. Kitab al-Kaba'ir, which has been written about the major sins;

5. Masa'il al-Jahiliyyah, in which he compares the pre-Islamic period of ignorance of Arabia with his own time;

6. Fawa'id as-Sirah an-Nabawiyyah, which is well-known as Sirat ar-Rasul. This book examines the entire course of the lives of some Companions of the Prophet (s), his battles and the prevalent beliefs during that time;

7. Ikhtisar ash-Sharh al-Kabir; and

8. Adab al-Mashyi ila's-Salah (These two books have been written about issues related to jurisprudence and the branches of religion).

These books are still available at the present.