ASM,
well my dear friends, i like to paste you this portion
of article from a book which u can buy from
hizmeet.org.
pls..respect others point of view coz' all of us have
their own knowledge and own sect..and hope that u can
notice from the article about the relationship of
Muhammad Abd Wahab dan Ibn Saud with one British spy
name Hempher. Hempher is an orientalist.
-----------------------------------------------
THE BEGINNING AND SPREADING OF WAHHABISM[*]
[*] Ttranslated, for the most part, from Ayyub Sabri
Pasha's Turkish work Mir'at al-Haramain: 5 volumes,
Matba'a-i Bahriyye, Istanbul, 1301-1306 A.H.
36 - During the time when the Ottoman reign was
dominant in the Arabian Peninsula, each state was
governed by an official selected from the state. Later
on, every region except the Hijaz came into the
possession of whomever could usurp it and was governed
as sheikhdoms.
The tenets of Wahhabism disseminated by Muhammad ibn
'Abd al-Wahhab changed into a political form in a
short time in 1150 A.H. (1737) and spread all over
Arabia. Later, by the order of the Caliph in Istanbul,
Muhammad 'Ali Pasha, the Governor of Egypt, liberated
Arabia from them with the armed forces of Egypt.
'Abd al-'Aziz ibn Muhammad, who believed in the
Wahhabis, declared war for the first time in 1205 A.H.
(1791) against the amir of Mecca, Sharif Ghalib
Effendi. They had disseminated Wahhabism secretly till
then. They had killed and tortured many Muslims,
enslaved their women and children and usurped their
possessions.
Muhammad ibn 'Abd al-Wahhab belonged to the Bani Tamim
tribe. He was born in Uyayna village near the town of
Huraimila in the Najd Desert in 1111 A.H. (1699) and
died in 1206 (1792). Formerly, with the idea of
trading, he went to Basra, Baghdad, Iran, India and
Damascus, where he won the name "Shaikh an-Najdi" due
to his clever and aggressive attitude. He saw and
learnt a great deal at these places and set his heart
on the idea of becoming a chief. In 1125 (1713 A.D.),
he met Hempher, a British spy, in Basra, who
understood that this unexperienced young person (ibn
'Abd al-Wahhab) has a desire to be a chief by way of
revolution, established a long-term friendship with
him. He inspired him the trics and lies that he had
learned from the British Ministry of the Commonwealth.
Seeing that Muhammad enjoys these inspirations, he
proposed him to establish a new religion. So, the spy
and Muhammad ibn 'Abd al-Wahhab got what they were
looking for. He had thought it proper to found a new
Tariqa or reach his goal, and, in preparation for this
goal, attended the lectures of the Hanbali 'ulama' in
the blessed city of Medina and later in Damascus for
some time. When he went back to the Najd, he wrote
pamphlets on religious subjects for villagers. He
wrote what he learned from the British spy and mixed
corrupt information from the Mutazila and other groups
of bidat. Many ignorant villagers, particularly the
inhabitants of Dar'iyya and their ignorant chief,
Muhammad ibn Sa'ud, followed him. The Arabs esteemed
ancestral distinctions very highly, and because he did
not belong to a well-known family, he used Muhammad
ibn Sa'ud as a tool to disseminate his Tariqa, which
he named Wahhabism. He introduced himself as the Qadi
(Head of the Religious Affairs) and Muhammad ibn Sa'ud
as the Hakim (Ruler). He had it passed in their
constitution that both would be succeeded only by
their children.
In 1306 (1888) when the book Mirat al-Haramain was
written, the amir of the Najd was 'Abdullah ibn
Faysal, a descendant of Muhammad ibn Sa'ud, and the
Qadi was a descendant of Muhammad ibn 'abd al-Wahhab.
Muhammad ibn 'Abd al-Wahhab's father, 'Abd al-Wahhab,
who was a pious, pure alim in Medina, his brother
Sulaiman ibn 'Abd al-Wahhab and his teachers had
apprehended from his statements, behavior and ideas,
which he frequently had put forward as questions to
them when he was a student in Medina, that he would
become a heretic who would harm Islam from the inside
in the future. They advised him to correct his ideas
and advised the Muslims to avoid him. But they soon
encountered the very thing they were afraid of, and he
started disseminating his heretical ideas openly under
the name of Wahhabism. To deceive ignorant and stupid
people, he came forward with reforms and innovations
incompatible with the books of the 'ulama' of Islam.
He dared to be so impetuous as to deem the true
Muslims of Ahl as-Sunnat wal-Jamaat as disbelievers.
He regarded it as polytheism to ask Allahu ta'ala for
something through the mediation of our Prophet
(sall-Allahu 'alaihi wa sallam) or other prophets or
awliya', or to visit their graves.
According to what Muhammad ibn 'Abd al-Wahhab learned
from the British spy, he who talks to the dead while
praying near a grave becomes a polytheist. He asserted
that Muslims who said that someone or something beside
Allah did something, for example, saying
"such-and-such medicine cured" or "I obtained what I
asked through our master Rasulullah" or "such-and-such
wali" were polytheists. Although the documents Ibn
'Abd al-Wahhab made up to support such statements were
nothing but lies and slanders, the ignorant people who
could not distinguish right from wrong, the
unemployed, raiders, ignoramuses, opportunists and the
hard-hearted soon assented to his ideas and took their
part on his side and regarded the pious Muslims of the
right path as disbelievers.
When Ibn 'Abd al-Wahhab applied to the rulers of
Dar'iyya with the view of disseminating his heresies
easily through them, they willingly cooperated with
him with the hope of extending their territories and
increasing their power. They strove with all their
might do disseminate his ideas everywhere. They
declared war against those who refused and opposed
them. The bestial people and pillagers of the desert
competed with one another in joining the army of
Muhammad ibn Sa'ud when it was said that it was halal
to plunder and kill Muslims. In 1143 (1730), Muhammad
ibn Sa'ud and Muhammad ibn 'Abd al-Wahhab hand in hand
arrived at the conclusion that those who would not
accept Wahhabism were disbelievers and polytheists,
and that it was halal to kill them and confiscate
their possessions, and publicly announced their
declaration seven years later. Then, Ibn 'Abd
al-Wahhab started fabricating ijtihad when he was
thirty-two years old and announced his false ijtihads
at the age of forty.
As-Sayyid Ahmad ibn Zaini Dahlan (rahmat-Allahi
'alaihi), Mufti of the blessed city of Mecca,
described under the topic "Al-fitnat al-Wahhabiyya"
the tenets of Wahhabism and the tortures the Wahhabis
inflicted upon Muslims? [Al-futuhat al-Islamiyya,
second volume, page 228, Cairo, 1387 (1968);
photo-offset reproduction of a comparable part,
Istanbul, 1395 (1975).] He wrote: "To deceive the
'ulama' of Ahl as-Sunnat in Mecca and Medina, they
sent their men to these cities, but these men could
not answer the questions of the Muslim 'ulama'. It
became evident that they were ignorant heretics. A
verdict declaring them disbelievers was written and
distributed everywhere. Sharif Masud ibn Said, Amir of
Mecca, ordered that the Wahhabis should be imprisoned.
Some Wahhabis fled to Dar'iyya and recounted what had
happened to them." [Al-futuhat al-Islamiyya, second
volume, page 234, Cairo, 1387 (1968); photo-offset
reproduction of a comparable part, Istanbul, 1395
(1975).]
The 'ulama' of the Hijaz belonging to all the four
madhhabs, including Muhammad ibn 'Abd al-Wahhab's
brother Sulaiman and also his teachers who had trained
him, studied Muhammad's books, prepared answers to his
disunionist writings, which were destructive to Islam,
and wrote, to call to the attention of Muslims,
well-documented books in refutation to his heretical
writings. [See above article 5, for the passage
translated from Sulaiman ibn Abd al-Wahhab's work
As-Sawa'iq al-ilahiyya fi'r-raddi ala'l-wahhabiyya;
first published in 1306; second edition (reproduced by
photo-offset) in Istanbul in 1395 (1975).]
These books did not help much but rather increased the
Wahhabis' resentment against Muslims and excited
Muhammad ibn Sa'ud to attack Muslims and augment the
bloodshed. He belonged to the Bani Hanifa tribe, so
was a descendant of a stupid race that believed in the
prophethood of Musailamat al-Kadhdhab. Muhammad ibn
Sa'ud died in 1178 (1765), and his son 'Abd al-'Aziz
succeeded him. 'Abd al-'Aziz was assassinated, stabbed
in the abdomen by a Shiite, in the Dar'iyya Mosque in
1217 (1830). Then, his son Sa'ud ibn 'Abd al-'Aziz
became the chief of the Wahhabis. All three strove
very hard, as if competing with one another, to shed
Muslim blood in order to deceive the Arabs and to
disseminate Wahhabism.
The Wahhabis say that Ibn 'Abd al-Wahhab disseminated
his thoughts in order to attain sincerity in his
belief in the unity of Allah and to rescue Muslims
from polytheism. They allege that Muslims had been
committing polytheism for six centuries and that he
came forth to renew and reform the religion of
Muslims. He put forward the 5th, 106th and 14th ayats
of the respective Suras al-Ahqaf, Yunus and ar-Rad as
documents to make everyone believe his ideas. However,
there are many similar ayats, and the 'ulama' of
tafsir unanimously declared that all these ayats were
about idolatrous unbelievers or polytheists.
According to Ibn 'Abd al-Wahhab, a Muslim becomes an
idolatrous polytheist (mushrik) if he receives
istighatha from our-Prophet (sall-Allahu 'alaihi wa
sallam), from another prophet, a wali or a pious
person near the Prophet's grave or far away from it,
that is, if he asks for help from him to relieve him
of a burden or trouble, or if he asks for his
intercession by mentioning his name or if he wants to
visit his grave. Allahu ta'ala describes the situation
of idolatrous disbelievers in the third ayat al-karima
of Surat az-Zumar, but the Wahhabis display this ayat
as a document to justify their using the word
"mushrik" for a Muslim who prays by putting a prophet
or a wali as an intermediary. They say that the
idolaters, too, believed that not the idols but Allahu
ta'ala created everything. They further say that
Allahu ta'ala declared, "They [idolaters] say, 'Of
course, Allah created them,' when you ask who created
them," in the 61st and 87th ayats of Surat al-'Ankabut
and Surat az-Zuhruf, respectively. They say that the
idolaters were polytheistic disbelievers not because
they believed as such but because they spoke as quoted
in the third ayat of Surat az-Zumar: "Those who make
friends with those other than Allah say, 'They help us
approach [Allahu ta'ala] by interceding for us with
Allahu ta'ala.' " They claim that Muslims who ask at
the graves of prophets and awliya' for intercession
and help become polytheists by saying such.
It is very unsound, foolish and ridiculous of Ibn 'Abd
al-Wahhab to liken Muslims to disbelievers and
polytheists in the light of this ayat. Because,
disbelievers worship idols so that idols may intercede
for them; they leave aside Allahu ta'ala and ask only
idols to give them their wishes, whereas we Muslims
worship neither prophets nor awliya' but expect
everything only from Allahu ta'ala. We wish awliya' to
be a wasita or wasila for us. Disbelievers believe
that idols intercede for whatever they wish and make
Allahu ta'ala create everything they want. Whereas,
Muslims ask intercession and help of awliya' whom they
know as the beloved servants of Allahu ta'ala, because
Allahu ta'ala has revealed in the Qur'an al-karim that
He will permit His beloved servants to intercede and
will accept their intercession and prayers and because
Muslims believe this good news stated in the Qur'an
al-karim. There is no analogy between disbelievers'
worshiping idols and Muslims' asking help of awliya'.
Muslims and disbelievers are human beings in
appearance; they are similar in being human beings,
but Muslims are Allahu ta'ala's friends and will
remain in Paradise eternally, whereas disbelievers are
Allahu ta'ala's enemies and will remain eternally in
Hell. Their superficial resemblance does not prove
that they will always remain the same. Those who
entreat idols who are Allahu ta'ala's enemies and
those who entreat Allahu ta'ala's beloved servants may
look alike in appearance, but entreating idols leads
one to Hell and entreating awliya' causes Allahu
ta'ala to forgive and show Mercy. The hadith
ash-Sharif, "Allahu ta'ala's Mercy descends where His
beloved servants are mentioned," too, indicates that
Allahu ta'ala will show Mercy and forgive when
prophets ('alaihimu 's-salawatu wat-taslimat) and
awliya' are entreated. [See the last paragraph of
article 30.]
Muslims believe that prophets and awliya' are not to
be worshiped and are not gods or Allahu ta'ala's
partners. Muslims believe that they are Allah's
powerless servants who do not deserve to be worshiped
or performed 'ibada or prayed towards. Muslims believe
that they are Allah's beloved servants whose prayers
He accepts. The 35th ayat al-karima of Surat al-Ma'ida
says, "look for a wasila to approach Me." Allahu
ta'ala means that He will accept the prayers of His
pious servants and endow them with what they wish. A
hadith ash-Sharif quoted by al-Bukhari, Muslim and in
Kunuz ad-daqaiq declares, "Verily, there are such
human servants of Allahu ta'ala that He creates it if
they swear for something; He does not belie them."
Muslims take awliya' as wasilas and expect prayers and
help from them because they believe the above ayats
and hadiths.
------------------------------------------------
the article was too long and not suitable to display
in this posting but i hope that if someone interested
to further reading this article, pls feel free to
explore this website...
http://www.hizmetbooks.org/Advice_for_the_Muslim/wah-36.htm
well my dear friends, i like to paste you this portion
of article from a book which u can buy from
hizmeet.org.
pls..respect others point of view coz' all of us have
their own knowledge and own sect..and hope that u can
notice from the article about the relationship of
Muhammad Abd Wahab dan Ibn Saud with one British spy
name Hempher. Hempher is an orientalist.
-----------------------------------------------
THE BEGINNING AND SPREADING OF WAHHABISM[*]
[*] Ttranslated, for the most part, from Ayyub Sabri
Pasha's Turkish work Mir'at al-Haramain: 5 volumes,
Matba'a-i Bahriyye, Istanbul, 1301-1306 A.H.
36 - During the time when the Ottoman reign was
dominant in the Arabian Peninsula, each state was
governed by an official selected from the state. Later
on, every region except the Hijaz came into the
possession of whomever could usurp it and was governed
as sheikhdoms.
The tenets of Wahhabism disseminated by Muhammad ibn
'Abd al-Wahhab changed into a political form in a
short time in 1150 A.H. (1737) and spread all over
Arabia. Later, by the order of the Caliph in Istanbul,
Muhammad 'Ali Pasha, the Governor of Egypt, liberated
Arabia from them with the armed forces of Egypt.
'Abd al-'Aziz ibn Muhammad, who believed in the
Wahhabis, declared war for the first time in 1205 A.H.
(1791) against the amir of Mecca, Sharif Ghalib
Effendi. They had disseminated Wahhabism secretly till
then. They had killed and tortured many Muslims,
enslaved their women and children and usurped their
possessions.
Muhammad ibn 'Abd al-Wahhab belonged to the Bani Tamim
tribe. He was born in Uyayna village near the town of
Huraimila in the Najd Desert in 1111 A.H. (1699) and
died in 1206 (1792). Formerly, with the idea of
trading, he went to Basra, Baghdad, Iran, India and
Damascus, where he won the name "Shaikh an-Najdi" due
to his clever and aggressive attitude. He saw and
learnt a great deal at these places and set his heart
on the idea of becoming a chief. In 1125 (1713 A.D.),
he met Hempher, a British spy, in Basra, who
understood that this unexperienced young person (ibn
'Abd al-Wahhab) has a desire to be a chief by way of
revolution, established a long-term friendship with
him. He inspired him the trics and lies that he had
learned from the British Ministry of the Commonwealth.
Seeing that Muhammad enjoys these inspirations, he
proposed him to establish a new religion. So, the spy
and Muhammad ibn 'Abd al-Wahhab got what they were
looking for. He had thought it proper to found a new
Tariqa or reach his goal, and, in preparation for this
goal, attended the lectures of the Hanbali 'ulama' in
the blessed city of Medina and later in Damascus for
some time. When he went back to the Najd, he wrote
pamphlets on religious subjects for villagers. He
wrote what he learned from the British spy and mixed
corrupt information from the Mutazila and other groups
of bidat. Many ignorant villagers, particularly the
inhabitants of Dar'iyya and their ignorant chief,
Muhammad ibn Sa'ud, followed him. The Arabs esteemed
ancestral distinctions very highly, and because he did
not belong to a well-known family, he used Muhammad
ibn Sa'ud as a tool to disseminate his Tariqa, which
he named Wahhabism. He introduced himself as the Qadi
(Head of the Religious Affairs) and Muhammad ibn Sa'ud
as the Hakim (Ruler). He had it passed in their
constitution that both would be succeeded only by
their children.
In 1306 (1888) when the book Mirat al-Haramain was
written, the amir of the Najd was 'Abdullah ibn
Faysal, a descendant of Muhammad ibn Sa'ud, and the
Qadi was a descendant of Muhammad ibn 'abd al-Wahhab.
Muhammad ibn 'Abd al-Wahhab's father, 'Abd al-Wahhab,
who was a pious, pure alim in Medina, his brother
Sulaiman ibn 'Abd al-Wahhab and his teachers had
apprehended from his statements, behavior and ideas,
which he frequently had put forward as questions to
them when he was a student in Medina, that he would
become a heretic who would harm Islam from the inside
in the future. They advised him to correct his ideas
and advised the Muslims to avoid him. But they soon
encountered the very thing they were afraid of, and he
started disseminating his heretical ideas openly under
the name of Wahhabism. To deceive ignorant and stupid
people, he came forward with reforms and innovations
incompatible with the books of the 'ulama' of Islam.
He dared to be so impetuous as to deem the true
Muslims of Ahl as-Sunnat wal-Jamaat as disbelievers.
He regarded it as polytheism to ask Allahu ta'ala for
something through the mediation of our Prophet
(sall-Allahu 'alaihi wa sallam) or other prophets or
awliya', or to visit their graves.
According to what Muhammad ibn 'Abd al-Wahhab learned
from the British spy, he who talks to the dead while
praying near a grave becomes a polytheist. He asserted
that Muslims who said that someone or something beside
Allah did something, for example, saying
"such-and-such medicine cured" or "I obtained what I
asked through our master Rasulullah" or "such-and-such
wali" were polytheists. Although the documents Ibn
'Abd al-Wahhab made up to support such statements were
nothing but lies and slanders, the ignorant people who
could not distinguish right from wrong, the
unemployed, raiders, ignoramuses, opportunists and the
hard-hearted soon assented to his ideas and took their
part on his side and regarded the pious Muslims of the
right path as disbelievers.
When Ibn 'Abd al-Wahhab applied to the rulers of
Dar'iyya with the view of disseminating his heresies
easily through them, they willingly cooperated with
him with the hope of extending their territories and
increasing their power. They strove with all their
might do disseminate his ideas everywhere. They
declared war against those who refused and opposed
them. The bestial people and pillagers of the desert
competed with one another in joining the army of
Muhammad ibn Sa'ud when it was said that it was halal
to plunder and kill Muslims. In 1143 (1730), Muhammad
ibn Sa'ud and Muhammad ibn 'Abd al-Wahhab hand in hand
arrived at the conclusion that those who would not
accept Wahhabism were disbelievers and polytheists,
and that it was halal to kill them and confiscate
their possessions, and publicly announced their
declaration seven years later. Then, Ibn 'Abd
al-Wahhab started fabricating ijtihad when he was
thirty-two years old and announced his false ijtihads
at the age of forty.
As-Sayyid Ahmad ibn Zaini Dahlan (rahmat-Allahi
'alaihi), Mufti of the blessed city of Mecca,
described under the topic "Al-fitnat al-Wahhabiyya"
the tenets of Wahhabism and the tortures the Wahhabis
inflicted upon Muslims? [Al-futuhat al-Islamiyya,
second volume, page 228, Cairo, 1387 (1968);
photo-offset reproduction of a comparable part,
Istanbul, 1395 (1975).] He wrote: "To deceive the
'ulama' of Ahl as-Sunnat in Mecca and Medina, they
sent their men to these cities, but these men could
not answer the questions of the Muslim 'ulama'. It
became evident that they were ignorant heretics. A
verdict declaring them disbelievers was written and
distributed everywhere. Sharif Masud ibn Said, Amir of
Mecca, ordered that the Wahhabis should be imprisoned.
Some Wahhabis fled to Dar'iyya and recounted what had
happened to them." [Al-futuhat al-Islamiyya, second
volume, page 234, Cairo, 1387 (1968); photo-offset
reproduction of a comparable part, Istanbul, 1395
(1975).]
The 'ulama' of the Hijaz belonging to all the four
madhhabs, including Muhammad ibn 'Abd al-Wahhab's
brother Sulaiman and also his teachers who had trained
him, studied Muhammad's books, prepared answers to his
disunionist writings, which were destructive to Islam,
and wrote, to call to the attention of Muslims,
well-documented books in refutation to his heretical
writings. [See above article 5, for the passage
translated from Sulaiman ibn Abd al-Wahhab's work
As-Sawa'iq al-ilahiyya fi'r-raddi ala'l-wahhabiyya;
first published in 1306; second edition (reproduced by
photo-offset) in Istanbul in 1395 (1975).]
These books did not help much but rather increased the
Wahhabis' resentment against Muslims and excited
Muhammad ibn Sa'ud to attack Muslims and augment the
bloodshed. He belonged to the Bani Hanifa tribe, so
was a descendant of a stupid race that believed in the
prophethood of Musailamat al-Kadhdhab. Muhammad ibn
Sa'ud died in 1178 (1765), and his son 'Abd al-'Aziz
succeeded him. 'Abd al-'Aziz was assassinated, stabbed
in the abdomen by a Shiite, in the Dar'iyya Mosque in
1217 (1830). Then, his son Sa'ud ibn 'Abd al-'Aziz
became the chief of the Wahhabis. All three strove
very hard, as if competing with one another, to shed
Muslim blood in order to deceive the Arabs and to
disseminate Wahhabism.
The Wahhabis say that Ibn 'Abd al-Wahhab disseminated
his thoughts in order to attain sincerity in his
belief in the unity of Allah and to rescue Muslims
from polytheism. They allege that Muslims had been
committing polytheism for six centuries and that he
came forth to renew and reform the religion of
Muslims. He put forward the 5th, 106th and 14th ayats
of the respective Suras al-Ahqaf, Yunus and ar-Rad as
documents to make everyone believe his ideas. However,
there are many similar ayats, and the 'ulama' of
tafsir unanimously declared that all these ayats were
about idolatrous unbelievers or polytheists.
According to Ibn 'Abd al-Wahhab, a Muslim becomes an
idolatrous polytheist (mushrik) if he receives
istighatha from our-Prophet (sall-Allahu 'alaihi wa
sallam), from another prophet, a wali or a pious
person near the Prophet's grave or far away from it,
that is, if he asks for help from him to relieve him
of a burden or trouble, or if he asks for his
intercession by mentioning his name or if he wants to
visit his grave. Allahu ta'ala describes the situation
of idolatrous disbelievers in the third ayat al-karima
of Surat az-Zumar, but the Wahhabis display this ayat
as a document to justify their using the word
"mushrik" for a Muslim who prays by putting a prophet
or a wali as an intermediary. They say that the
idolaters, too, believed that not the idols but Allahu
ta'ala created everything. They further say that
Allahu ta'ala declared, "They [idolaters] say, 'Of
course, Allah created them,' when you ask who created
them," in the 61st and 87th ayats of Surat al-'Ankabut
and Surat az-Zuhruf, respectively. They say that the
idolaters were polytheistic disbelievers not because
they believed as such but because they spoke as quoted
in the third ayat of Surat az-Zumar: "Those who make
friends with those other than Allah say, 'They help us
approach [Allahu ta'ala] by interceding for us with
Allahu ta'ala.' " They claim that Muslims who ask at
the graves of prophets and awliya' for intercession
and help become polytheists by saying such.
It is very unsound, foolish and ridiculous of Ibn 'Abd
al-Wahhab to liken Muslims to disbelievers and
polytheists in the light of this ayat. Because,
disbelievers worship idols so that idols may intercede
for them; they leave aside Allahu ta'ala and ask only
idols to give them their wishes, whereas we Muslims
worship neither prophets nor awliya' but expect
everything only from Allahu ta'ala. We wish awliya' to
be a wasita or wasila for us. Disbelievers believe
that idols intercede for whatever they wish and make
Allahu ta'ala create everything they want. Whereas,
Muslims ask intercession and help of awliya' whom they
know as the beloved servants of Allahu ta'ala, because
Allahu ta'ala has revealed in the Qur'an al-karim that
He will permit His beloved servants to intercede and
will accept their intercession and prayers and because
Muslims believe this good news stated in the Qur'an
al-karim. There is no analogy between disbelievers'
worshiping idols and Muslims' asking help of awliya'.
Muslims and disbelievers are human beings in
appearance; they are similar in being human beings,
but Muslims are Allahu ta'ala's friends and will
remain in Paradise eternally, whereas disbelievers are
Allahu ta'ala's enemies and will remain eternally in
Hell. Their superficial resemblance does not prove
that they will always remain the same. Those who
entreat idols who are Allahu ta'ala's enemies and
those who entreat Allahu ta'ala's beloved servants may
look alike in appearance, but entreating idols leads
one to Hell and entreating awliya' causes Allahu
ta'ala to forgive and show Mercy. The hadith
ash-Sharif, "Allahu ta'ala's Mercy descends where His
beloved servants are mentioned," too, indicates that
Allahu ta'ala will show Mercy and forgive when
prophets ('alaihimu 's-salawatu wat-taslimat) and
awliya' are entreated. [See the last paragraph of
article 30.]
Muslims believe that prophets and awliya' are not to
be worshiped and are not gods or Allahu ta'ala's
partners. Muslims believe that they are Allah's
powerless servants who do not deserve to be worshiped
or performed 'ibada or prayed towards. Muslims believe
that they are Allah's beloved servants whose prayers
He accepts. The 35th ayat al-karima of Surat al-Ma'ida
says, "look for a wasila to approach Me." Allahu
ta'ala means that He will accept the prayers of His
pious servants and endow them with what they wish. A
hadith ash-Sharif quoted by al-Bukhari, Muslim and in
Kunuz ad-daqaiq declares, "Verily, there are such
human servants of Allahu ta'ala that He creates it if
they swear for something; He does not belie them."
Muslims take awliya' as wasilas and expect prayers and
help from them because they believe the above ayats
and hadiths.
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the article was too long and not suitable to display
in this posting but i hope that if someone interested
to further reading this article, pls feel free to
explore this website...
http://www.hizmetbooks.org/Advice_for_the_Muslim/wah-36.htm
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