“All Muslims who have spread over the world for six hundred years have been polytheists, unbelievers. Since it is fard to worship Allah directly, nothing can be put as an intermediary for worship. It will be polytheism to pray or to ask for help from anybody besides Allah and it will never be forgiven. All of those who, mentioning the names of prophets or Awliyâ’, ask for help
from them and who respect shrines by performing vows, alms and other things, are polytheists. ‘We expect their shafâ’a. We render them intermediaries in order to approach Allâhu ta’âlâ’; these words do not rescue them from polytheism. Polytheists of the time of Rasűlullah also used to pray and beg Allah when they were in trouble. When they became safe, they used to pray angels, Awliyâ’ and idols. Likewise, today’s polytheists beg such and such a chief dervish or such and such shaikh. These polytheists are worse than the ancient polytheists. Let alone the polytheists who beg a shaikh, even those who say, ‘O Rasűl-Allah! Do shafâ’a for me, come to my rescue,’ are unbelievers, too.”
Muhammad ibn ’Abd al-Wahhâb explained the kalimat at-tawhîd according to his own point of view and disseminated his opinion that all Muslims had been polytheists.
The Ahl as-Sunna scholars refuted him and declared that he was on a wrong path. Sulaimân ibn ’Abd al-Wahhâb, Muhammad’s brother, wrote a great book to refute him. The books Fasl al-khitâb and Kashf al-khijâb by ’Alî ibn Ahmad, a famous molla and a scholar of Basra well-known with the name al-Kabânî, prove that he deviated from the right path.
He had the book Dalâil al-khairât put in fire because it contained such words as ‘Sayyidinâ’ and ‘Mawlânâ’. On the other hand, Sultan ’Abdulhamîd Khan II read this book every day. Ibn ’Abd al-Wahhâb frequently said, “If I could, I would demolish the Prophet’s shrine. I would throw away the golden gutter on the Ka’ba and put a wooden gutter in its place.” He called those who would not believe him “unbelievers”. He frequently said that Hadrat “Umar ibn al-Fârid and Hadrat Muhyiddîn ibn al-’Arabî were unbelievers. He derided the hadîth,
“The parting of my umma into madhhabs is [Allâhu ta’âlâ’s] compassion for them.” He did not believe that the waqf (pious foundation) was Islamic and said that the stipend paid to the qâdîs was a bribe. Al-Kabânî rebutted these one by one with documents.
Ibn Taimiyya claimed that it was sinful to go to a river-side, hot spring, forest, mountain, cave, etc., as health resorts or to vow something for a grave and that it was polytheism to visit graves, to sacrifice animals near shrines or to ask for help from the dead.
According to the Ahl as-Sunna scholars, it is sunna to visit Rasűlullah’s (’alaihi ’s-salâm) shrine. In fact, some of them said it was wâjib. Ibn ’Âbidîn wrote in the commentary of Ad-Durr al-mukhtâr, “Before Ibn Taimiyya, no scholar had prohibited visiting tombs. He made up a new bid’a. He fell into disesteem before all
Muslims.” A hadîth reported in the Sahîh of Muslim declares, “I prohibited to visit graves before. From now on, visit them!” Najm ad-dîn ’Umar ibn al-Hajjî, in his book Al-jawâb fi’r-raddi ’alâ Ibn Taimiyya, proved that it was permissible to visit tombs and refuted Ibn Taimiyya with sound evidences. Also Burhân ad-dîn Ibrâhîm ibn Muhammad wrote a beautiful book under the same title[1].
Wahhâbîs say that an act prohibited by Ibn Taimiyya is unbelief. According to him, people make vows or pray beside shrines, walk around them, kiss their covers, take samples of soil from them, as well as those who ask for help from Awliyâ’, are disbelievers. He claimed that those who do not consider these as disbelief are disbelievers, too. In fact, he wrote, “It is halâl to kill those who benefit from Prophets and Awliyâ’ as mediators between Allâhu ta’âlâ and themselves for the purpose of becoming to Allâhu ta’âlâ, and to confiscate their property,”[2] which was in effect an indirect command to slaughter Muslims and to plunder their proprety. The fact, however, is that he who does not believe the well-known indispensable beliefs in the religion, e.g. the Oneness of Allâhu ta’âlâ or the fact that it is fard to perform salât five times a day, will be an unbeliever. A Muslim who believes what are declared clearly cannot be called an unbeliever because of a mere doubt. Ibn Taimiyya should have used the word ‘shirk’ (polytheism) for such people to mean minor polytheism, but Wahhâbîs say it is polytheism equivalent to unbelief. It is open polytheism to worship idols. The hidden polytheism (shirk khafî),
however, is to ask something from anyone besides Allâhu ta’âlâ. Men cannot escape hidden polytheism. Even prophets begged Allâhu ta’âlâ to protect them against it. Following the nafs, sexual desires and ostentation are examples of this kind of polytheism, which removes the thawâb of worship. But no scholar has said, “Ostentatious people are unbelievers. It is halâl to kill them and to confiscate their property.”
Prostration (sajda) towards the sun, the moon, stars, idols or statues for the purpose of worshipping them is unbelief. It is not unbelief but a sin to prostrate before other things for reverence without the purpose of worshipping them. Though it is unbelief to sacrifice an animal for something whom one worships, it is not
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[1] These two books exist in the Suleymâniyye Library, in the “Beshir Aga” section with call number 142.
[2] Muhammad ibn ’Abd al-Wahhâb, Kashf ash-shubuhât, also translated into Turkish.
unbelief but harâm for a worshipper of Allâhu ta’âlâ to make a sacrifice for others without worshipping them. To worship someone means to entreat them and to believe that everything, useful and harmful alike, comes from them and made by them. It was stated (by some scholars) that it would be makrűh for the worshippers of Allâhu ta’âlâ to take samples of soil from graves or to walk around them. According to Wahhâbîs, however, acts of this sort are polytheism. The graves which the Sahâba built for the martyrs who had fought against Musailamat-ul kadhdhâb[1] were above ground level, which was intended for others to recognize them and recite the Fâtiha for their souls. The heretics censure Sahâba for this reason, too. They demolished these graves. This shows that they are on al-Kadhdhâb’s way.
They said it was a bid’a to build tombs over graves or minarets for mosques or to eat with spoons. They ruined Husain’s (radiy-Allâhu ’anh) tomb in Karbala and plundered the invaluable things in it. They burned and ruined the city of Tâ’if and massacred the Ahl as-Sunna Muslims including the women and children and plundered their possessions. The most valuable books such as the Sahîhain of al-Bukhârî and Muslim and thousands of books on hadîth, fiqh and other fields, even the Qur’ân, were trodden underfoot. Out of fear, no one dared to pick them up. They even dug in the ground and looked for possessions. They
set the city afire. They demolished the tombs in Mecca and the blessed houses where the Prophet (’alaihi ’s-salâm), Abű Bakr, ’Umar (radiy-Allâhu ’anhumâ) and Fâtima (radiy-Allâhu anhâ) had been born. They said it was polytheism for muezzins to recite the Salawât for the Prophet’s soul. They proscribed smoking and burned all the pipes, hookahs, cigarette-boxes and musical instruments in Mecca.
Putting forth the âyats, “Besides Allâhu ta’âlâ, do not pray to anybody, who is neither useful nor harmful to you!” and “Do not pray to another person together with Allâhu ta’âlâ!” and the hadîth “Prayer is the essence of worship,” they said that he who asked for something from someone besides Him would become an unbeliever. However, the prayer prohibited in the âyat means the ‘prayer that is performed as worship’ in the Islamic knowledge. This prayer can be performed only to Allâhu ta’âlâ. And, a person who knows that only Allâhu ta’âlâ can be
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[1] An unbeliever who claimed to be a prophet. He was killed by Wahshî ‘radiy-Allâhu anh’.
worshipped, that He alone can be prayed to, that no one besides Him is creative, that everything is made by Him, is permitted to put Prophets and Awliyâ’ as intermediaries and ask help from their souls by thinking that they are the beloved human creatures of Allâhu ta’âlâ who has given their souls the power to help people. They are alive in their graves in a life which we do not know. Their souls have been given miracles and the power to do work. A person who believes so cannot be called a polytheist. However, Muslims ask the souls of Awliyâ’ to help them purify their hearts and to give them faid and ma’rifa, knowledge which has flowed from Rasűlullah’s (’alaihi ’s-salâm) blessed heart to their hearts. They do not ask for the transitory things of this world
such as property and position. They do not even think about them.
Allâhu ta’âlâ declares in the sűrat az-Zumar, “Those who worship beings other than Allâhu ta’âlâ say, ‘We worship them only so that they intercede for us,’ ” and points out that this pretext will not rescue them from Hell. Ahl al-bid’a liken the Ahl as-Sunna to idolatrous disbelievers and say that the words “In order to approach Allâhu ta’âlâ, we put His beloved human creatures as intermediaries,” will not rescue the Ahl as-Sunna from polytheism. Since idolaters are polytheists, it is true that their protext does not rescue them from the punishment of polytheism, yet it is not polytheism to put His beloved human creatures as intermediaries. Why should the Ahl as-Sunna be rescued from polytheism, then? If a person who has killed another on purpose says in the law-court,
“I did not think of killing this man. I knew it was a guilt to kill a man,” he will not be listened to and will be punished. Though his words are true, he is punished not because of his words but because he killed a man. If an innocent person utters the same words and an enemy of his pleads against him by saying, “You have punished the one who uttered such words. Punish this one, too!” he will not be punished, since punishment of the former person was for having killed a man. Likewise, the idolaters will go to Hell not because of their above-quoted words but because they worship beings other than Allâhu ta’âlâ.
Muslims cannot be called unbelievers by making an analogy to this âyat, which refers to polytheists, for, although unbelievers and polytheists said that Allâhu ta’âlâ created the good and the evil and everything, they worshipped the statues called al-Lât and al-Uzza and angels, which, they believed, were worth worshipping and could have Allâhu ta’âlâ do everything they wished. With this
belief, they prostrated themselves before them, made sacrifices to them and vowed to them. As for Muslims, they do not make sacrifices to Rasűlullah (’alaihi ’s-salâm) or to the souls of Awliyâ’. They make sacrifices only to Allâhu ta’âlâ and send its thawâb as a gift to the souls of Awliyâ.’ “Shafâ’at yâ Rasűl-Allâh!” (’alaihi ’s-salâm) means “O the Prophet of Allah! I love you much, for He commands us to love you. Because I love you, may He have me attain thine intercession!” This is said briefly like the âyat, “Ask the village,” in the Qur’ân. ’Umar (radiy-Allâhu ’anh), during a visit to the Ka’ba, said before the Hajar al-aswad, “You cannot do anything! But I kiss you in order to follow Rasűlullah (’alaihi ’s-salâm).” ’Alî (radiy-Allâhu ’anh) said upon hearing this, “Rasűlullah (’alaihi ’s-salâm) said, ‘On the Day of Judgment, the Hajar al-aswad will intercede for people.’ ”[1] And ’Umar thanked ’Alî (radiy-Allâhu ’anhumâ) for his advice. While a stone can be helpful, is it possible that prophets and others who are loved by Allâhu ta’âlâ cannot be helpful? Allâhu ta’âlâ declared that He would admit the prayers and intercession of those whom He loved.[2]
Hadrad Mawlânâ Khâlid al-Baghdâdî, a profound scholar and a treasure of miracles, wrote in his work Ar-risâlat al-Khâlidiyya, “Muslims, when holding on to a means, think that it will be a means through which Allâhu ta’âlâ will create what they wish; they do not believe that the means will be the maker. As for polytheists, they believe that their idols will create or have Allâhu ta’âlâ create it. Those who cannot distinguish between these two beliefs perish by falling into the whirlpool of denial.”
Yűsuf an-Nabhânî, citing from the book Khulâsat al-kalâm[3] by Sayyid Ahmad Dahlân, writes: “Some say that a person who regards Rasűlullah (sall-Allâhu ’alaihi wa sallam) or another Prophet or a Walî as an intermediary or visits his grave and says, for example, ‘O Rasűl-Allah (’alaihi ’s-salâm), I ask for your intercession,’ becomes an unbeliever. By putting forth the âyats such as, ‘Do not pray to anybody besides Allâhu ta’âlâ!’ Who else can ever be more heretical than the one who prays to somebody
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[1] This hadîth is reported by at-Tirmidhî, an-Nasâ’î, al-Baihakî, at-Tabarânî and al-Bukhârî in his History.
[2] The forgoing ten paragraphs were paraphrased from the seventh volume of Jevdet Pasha’s History
[3] Second part of this book is reproduced by Hakîkat Kitâbevi, Fâtih, Istanbul, Turkey, 1395 (1975).
besides Allâhu ta’âlâ?’ and ‘Those to whom you pray besides Allâhu ta’âlâ can do nothing. If you ask anything from them, they will not hear you. Even if they heard you, they would not answer you. On the Day of Resurrection they will deny your polytheism,’ which descended for unbelievers, these people of bid’a called the believers ‘unbelievers’. Muhammad ibn ’Abd al-Wahhâb, the founder of Wahhâbism, said, ‘These âyats show that a person who addresses a grave and asks for intercession is a polytheist. Ancient idolaters, too, believed that their idols could make nothing, that Allâhu ta’âlâ alone created everything, but they said that their idols would intercede with Allâhu ta’âlâ for them, and, therefore, they became polytheists. Also, those who ask for shafâ’a at graves or shrines become polytheists.’ These words are very wrong, for the believers neither worship Prophets or Awliyâ’ nor attribute them as partners to Allâhu ta’âlâ, but believe that they, too, are creatures, impotent human beings, who are not worth worshipping and cannot do any use or harm. Because
they are His beloved, select human creatures and He pities His human creatures for their sake, the believers try to get benefit through them. On the other hand, the polytheists mentioned in the âyats believed that the idols were worth worshipping, and they were polytheists because of this misbelief. When they were told that the idols were neither useful nor harmful, they would say that they worshipped them so that they intercede with Allâhu ta’âlâ for them. It is surprising, indeed, that the true believers are compared to idolatrous unbelievers. If it were polytheism for the believers to ask for intercession. Rasűlullah (sall-Allâhu ’alaihi wa sallam), as-Sahâbat al-kirâm or the Salaf as-Sâlihîn would have never asked for intercession. As a matter of fact, when praying, Rasűlullah (sall-Allâhu ’alaihi wa sallam) said,
‘O my Rabb! Give me for the right (haqq) of those human creatures whom Thou gave when they asked!’ It is obvious that he asked for intercession in these terms. He taught this prayer to his companions and declared, ‘Pray in this manner!’ It is declared in a hadîth quoted in Al-Jâmi’ al-kabîr by Jalâl ad-dîn as-Suyűtî and reported by Ibn Mâja, ‘When leaving your house for the mosque, say this prayer!’ Islamic scholars said this prayer every day. At-Tabarânî, Ibn Habbân and Hâkim reported that when interring Fâtima bint Asad (radiy-Allâhu ’anhâ),’ Alî’s (radiy-Allâhu ’anh) mother, Rasűlullah (sall-Allâhu ’alaihi wa sallam) said, ‘O my Rabb! Forgive Mother Fâtima bint Asad for the right of Thine Prophet and Thine other prophets who came before me!’ ” Also, Ibn Abî
Shaiba and Ibn ’Abd al-Birr reported this hadîth with more details as written in the book Al-Jâmi’ al-kabîr by as-Suyűtî. There is an evident tawassul in the prayer Rasűlullah (’alaihi ’s-salâm) taught a blind Sahâbî. These people of bid’a, however, prohibit that prayer and say that he who says it becomes an unbeliever. It can never be right for them to say so, for as-Sahâbat al-kirâm always said that prayer when Rasűlullah (’alaihi ’s-salâm) was alive.
“While visiting the Masjid an-Nabawî, Ja’far Mansűr, the second ’Abbâsid caliph, asked Imâm Mâlik, ‘Shall I turn my face to the Ka’ba or face Rasűlullah’s (’alaihi ’s-salâm) grave when reciting prayers?’[1] Imâm Malik said, ‘How can you turn your face away from Rasűlullah (’alaihi ’s-salâm)! He is the cause of you and your father Âdam (’alaihi ’s-salâm)! Turn your face to him and pray through him!’ Hadrat Ibn Hajar al-Makkî wrote in his book
Jawhar al-munzam that this report was so authentic that it cannot be rejected. Those who say that Imâm Mâlik said that it was makrűh to pray while facing Rasűlullah’s (’alaihi ’s-salâm) grave slander the exalted imâm by saying so.
“It is not right that only prophets (’alaihimu ’s-salâm) can be put as intermediaries, for Hadrat ’Umar (radiy-Allâhu ’anh), when praying to Allâhu ta’âlâ so that it would rain, put Hadrat ’Abbâs (radiy-Allâhu ’anh) as an intermediary. None of the Sahâbat al-kirâm who were present there said anything against him. Since Rasűlullah (’alaihi ’s-salâm) had said, ‘Allâhu ta’âlâ has placed the truth into ’Umar’s tongue,’ Hadrat ’Umar’s putting Hadrat ’Abbâs (radiy-Allâhu ’anhumâ) as an intermediary is an apparent evidence, a sound document and was intended to show everybody that it was permissible to put others besides Rasűlullâh (alaihi ’s-salâm) as intermediaries, for everybody knew that it was permissible to put prophets as intermediaries, and there were those who hesitated if it was permissible to put others as intermediaries. ’Umar (radiy-Allâhu ’anh) taught that it was permissible. If the had prayed through Rasűlullah (’alaihi ’s-salâm), it would have been understood that it was not permissible to pray through others for rain. However, this does not show that the dead cannot be put as intermediaries, for all as-Sahâbat al-kirâm prayed through Rasűlullah (’alaihi ’s-salâm) after his death. Some examples of it have already been given above.
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[1] One stands between the Ka’ba and the Prophet’s blessed grave when standing in the Masjid an-Nabawî.
“Some people, on the one hand, say, ‘No one besides Allah can affect. He who says that someone else also can affect becomes a disbeliever,’ and on the other hand, claim, ‘The alive can be put as intermediaries, but the dead cannot. The alive can affect, but the dead cannot.’ Their words disagree with each other. Believers deem both the dead and the alive as intermediaries or causes and believe that Allâhu ta’âlâ alone creates and affects everything.
“When saying that it is polytheism to pray through somebody, the heretics show examples from the words of ignorant people, who say, e.g., ‘Do my such and such affair,’ towards a dead Walî’s grave or regard ordinary people as Awliyâ’ and expect miracles from them. However, even such ignorant people who express such wrong words and thoughts believe also that no one besides Allâhu ta’âlâ can create use or harm. They know they have recourse to Awliyâ’ in order to get blessings from Allâhu ta’âlâ. And the heretics say that they try to prevent their wrong, doubtful words. We remind the heretics that none of those who express such wrong, doubtful words ever think that somebody besides Allâhu ta’âlâ can create use or harm. They all have recourse to Awliyâ’ in order
to get a share from their blessings. When they say, ‘Awliyâ’ did,’ they do not mean that Awliyâ’ affected. If they want to prevent doubtful words, why do they call all believers ‘polytheists’? They say he who has recourse to somebody (tawassul) for any reason becomes an unbeliever. If they are sincere in their word, they should prohibit only the words which they consider as doubtful and teach the manners of tawassul. Moreover, the words which they prohibit are metaphorical words with different meanings, for example, ‘This food has satiated me,’ or ‘This medicine has cured me,’ which are interpreted compatibly with reason and Islam by Ahl as-Sunna scholars as, ‘What satiates one is not the food or the medicine but Allâhu ta’âlâ. The food or the medicine is a means created by Allâhu ta’âlâ.’ When a Muslim says that a
thing can affect, the one who hears him should interpret it in this way. The fact that the speaker is a Muslim shows that he has expressed it in this meaning, as the scholars of ma’ânî (semantics) have concluded unanimously.
“Ibn Taimiyya and his disciples said that tawassul was harâm. The Wahhâbîs said that it was polytheism. The fact, however, is that the Prophet (’alaihi ’s-salâm), as-Sahâbat al-kirâm and all Muslims practised tawassul. It is not possible that the entire umma have committed harâm or kufr. It is declared in the Hadîth, ‘My umma do not agree on deviation!’ It is declared in the
hundred and tenth âyat of the sűrat âl ’Imrân, ‘You have become the best of ummas!’ Is it conceivable that all or the majority of such an umma would have agreed on deviation or heresy?
“Ibn Humâm, a Hanafî scholar, said, ‘It is better to turn towards the Prophet’s (’alaihi ’s-salâm) grave than towards the qibla when sending one’s prayers.’ To say that al-Imâm al-a’zam (rahmatullâhi ’alaih) said, ‘It is better to turn towards the qibla’, would be a gross misrepresentation against the exalted imâm, for he wrote in his book Musnad that ’Abdullah ibn ’Umar (radiy-Allâhu ’anhumâ) said, ‘It is sunna to turn towards the Prophet’s (’alaihi ’s-salâm) grave, your back being towards the qibla.’ All the Hanafî scholars have reported that al-Imâm al-a’zam (rahmatullâhi ’alaih) said, ‘It is mustahab to turn towards the Blessed Grave.’ Rasűlullah (sall-Allâhu ’alaihi wa sallam) is alive in his blessed grave and recognizes those who visit him. Those who visited him when he was alive used to turn towards his blessed face, and the Ka’ba would be behind them. It is certainly the same while visiting his blessed grave. If, in the Masjid al-Harâm, the mosque around the Ka’ba, a person approaches to tell something to his master or father who stands towards the Ka’ba, he certainly says it facing him, the Ka’ba being behind him. Turning one’s face
towards Rasűlullah (’alaihi ’s-salâm) is certainly more necessary than turning towards one’s father or master. The scholars of the four madhhabs unanimously said that it was necessary to turn towards the Prophet’s (’alaihi ’s-salâm) blessed grave when visiting. Imâm as-Subkî quotes their writings one by one in his book Shifâ as-saqâm. That al-Imâm al-a’zam was against tawassul, as written in the tafsîr of Âlűsî, is not true. No Hanafî scholar has agreed with this statement. All Hanafî scholars report that tawassul is mustahab. We should not believe Âlűsî’s statement.
“Az-Zarkânî wrote: ‘When one says, “O my Rabb! I pray to Thee through Thine Prophet (’alaihi ’s-salâm). O the Prophet, who is [Allâhu ta’âlâ’s] compassion for men! Intercede for me in the presence of Thine Rabb!” Allâhu ta’âlâ accepts this prayer.’[1]
“The above-given proofs extirpate the heresy fabricated by Wahhâbîs. As Imâm al-Baihakî reports, a villager visited Rasűlullah (’alaihi ’s-salâm) and begged him to pray so that it would rain and said, ‘We have nobody besides you to trust
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[1] Az-Zarkânî, his annotation to Al-mawâhib al-ladunniyya in 8 volumes Beirut, 1393 (1973).
ourselves to. The place where men will take refuge is their Prophet (’alaihi ’s-salâm) only.’ Rasűlullah (’alaihi ’s-salâm) did not say anything against him and, as Anas ibn Mâlik noted, Rasűlullah (’alaihi ’s-salâm) immediately mounted the pulpit and prayed for rain. The prayer was hardly finished when it began to rain. It is written in the Sahîh of al-Bukhârî that a villager complained about dearth to Rasűlullah (’alaihi ’s-salâm) and as soon as Rasűlullah (’alaihi ’s-salâm) began to pray, it began to rain, upon which he said, ‘If Abű Tâlib was alive, he would be pleased very much.’
“Great scholar Hadrat Ibn Hajar al-Makkî wrote in his book Khairât al-hisân, ‘Imâm Muhammad ash-Shâfi’î, on the days when he was in Baghdâd, would visit Imâm Abű Hanîfa’s grave and greet him. He would pray through the imâm so that his wish would be accepted.’ And Imâm Ahmad used to pray through al-Imâm ash-Shâfi’î. In fact, when his son, ’Abdullah, was surprized at this, he said, ‘O my son! al-Imâm ash-Shâfi’î is like the sun among men! He is like good health for bodies! In Western countries, Imâm Mâlik would be put as an intermediary when praying, and al-Imâm ash-Shâfi’î heard this and did not oppose it. Imâm Abu ’l-Hasan ash-Shâdhilî said, ‘The person who asks something from Allâhu ta’âlâ should pray through Imâm al-Ghazâlî.’ It is written in the book
Sawâ’iq by Ibn Hajar al-Makkî that al-Imâm ash-Shâfi’î always prayed through Ahl al-Bait an-Nabawî.
“As Allâhu ta’âlâ has made pious deeds and worship means for attaining happiness and high grades, so He has made His beloved, select human slaves, Anbiyâ’, Awliyâ’ and Sulahâ’, whom He has commanded us to love, intermediaries for the admission of prayers. It is for this reason that as-Sahâbat al-kirâm and all scholars performed tawassul when praying. None of them denied this. By giving wrong meaning to âyats and hadîths and denying many true reports, ahl al-bid’a have been defiling Muslims’ îmân. They have been striving to cause Ahl al-qibla (Muslims) to dissent from the right path. Any person, upon whose lot Allâhu ta’âlâ has endowed auspicion and happiness, will learn the above evidences, and thereby escape the disaster of being deceived by those heretics.”[1]
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[1] Yűsuf an-Nabhânî, Shawâhid al-haqq.