A New Analysis of Wahhabi Doctrines

IN THE NAME OF ALLAH,
THE ALL-BENEFICENT, THE ALL-MERCIFUL

_''- -' .' :
;-,)=-; ~---' J' Q=,-' ;--- ~--- --' --,- '--!
',-)=- . _
Indeed Allah desires to repel all impurity Irom
you, O People oI the Household, and puriIy you
with a thorough puriIication. (Srat al-Ah:b 33:33).
A AEW AAALYSIS OF
WAHHB DOC1RIAES

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Q-----' ;--- 4,'- -! : =' ~'--
'-)- ;--~-- Q! '- --- J' -,--;
~- Q- '-,--- Q- '-)-!; '--' -- ';-
;=-' -- '-,- _-= .
The Messenger oI Allah (s) said:
'Verily, I am leaving among you two
precious things |thaqalayn|: The Book oI
Allah and my progeny |itrah|, the members
oI my Household |Ahl al-Bayt|. II you hold
Iast to them, you shall never go astray. These
two will never separate Irom each other until
they meet me at the Pond |hawd| (oI
Kawthar).
Some of its references:
Al-Hakim an-Nayshaburi, Al-Mustadrak all-
Sahihayn (Beirut), vol. 3, pp. 109-110, 148, 533
Muslim, Al-Sahih, (English translation), book 31,
hadiths 5920-3
At-Tirmidhi, Al-Sahih, vol. 5, pp. 621-2, hadiths 3786,
3788; vol. 2, p. 219
An-Nasaì, Khasis Ali ibn Abi Tlib, hadith 79
Ahmad ibn Hanbal, Al-Musnad, vol. 3, pp. 14, 17, 26;
vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182,
189-190
Ibn al-Athir, Jmi al-Usl, vol. 1, p. 277
Ibn Kathir, Al-Bidyah wan-Nihyah, vol. 5, p. 209
Ibn Kathir, Tafsir al-Qurn al-Azim , vol. 6, p. 199
Nasir ad-Din al-Albani, Silsilt al-Ahdith as-sahihah
(Kuwait: Ad-Dar as-SalaIiyyah), vol. 4, pp. 355-358

A
AEW AAALYSIS
OF
WAHHB DOC1RIAES
Muhammad Husayn Ibrhimi
1ranslator
Mansoor Limba

Cultural Affairs Department
Ahl al-Bayt
(:a)
World Assembly

Title: A Aew Analysis of Wahhbi Doctrines
Author: Muhammad Husayn Ibrhimi
Translator: Mansoor Limba
Profect supervisor: 1ranslation Unit, Cultural
Affairs Department, Ahl al-Bayt (:a) World
Assembly
Editor: Ahmad Hanif
Bibliography prepared by the translator
Publisher: ABWA Publishing and Printing
Center
First Printing: 27
Printed by: Layl Press
Copies: 3,
ISBN: 964-8686- -
www.ahl-ul-bayt.org
inIoahl-ul-bayt.org
ALL RIGH1S RESERJED
TABll CF C`Tl`T: TABll CF C`Tl`T: TABll CF C`Tl`T: TABll CF C`Tl`T:

PREFACE PREFACE PREFACE PREFACE 1
INTRODUCTION INTRODUCTION INTRODUCTION INTRODUCTION 5
The distinctive features of this book The distinctive features of this book The distinctive features of this book The distinctive features of this book 5
Is Wahh Is Wahh Is Wahh Is Wahhbism a movement bism a movement bism a movement bism a movement? ?? ? 6
Explanation of some points Explanation of some points Explanation of some points Explanation of some points 7

ISLAM AS THE SCHOOL ISLAM AS THE SCHOOL ISLAM AS THE SCHOOL ISLAM AS THE SCHOOL OF UNITY OF UNITY OF UNITY OF UNITY 9
Keeping aloof from spitefulness Keeping aloof from spitefulness Keeping aloof from spitefulness Keeping aloof from spitefulness 10
Why Wahhbism should be identified Why Wahhbism should be identified Why Wahhbism should be identified Why Wahhbism should be identified 12
Leaders and unity Leaders and unity Leaders and unity Leaders and unity 14
THE LIFE ACCOUNT OF THE LIFE ACCOUNT OF THE LIFE ACCOUNT OF THE LIFE ACCOUNT OF SHAYKH SHAYKH SHAYKH SHAYKH IBN ÀBD AL IBN ÀBD AL IBN ÀBD AL IBN ÀBD AL- -- -
WAHH WAHH WAHH WAHH B AND IBN SA` B AND IBN SA` B AND IBN SA` B AND IBN SA` D DD D 17
A cursory glance at the life account of Shaykh Ibn A cursory glance at the life account of Shaykh Ibn A cursory glance at the life account of Shaykh Ibn A cursory glance at the life account of Shaykh Ibn
Àbd al Àbd al Àbd al Àbd al- -- -Wahhb Wahhb Wahhb Wahhb 17
Shaykh Ibn Àbd al Shaykh Ibn Àbd al Shaykh Ibn Àbd al Shaykh Ibn Àbd al- -- -Wah Wah Wah Wahhb after the death of his hb after the death of his hb after the death of his hb after the death of his
father father father father 18
The children and students of Shaykh Ibn Àbd al The children and students of Shaykh Ibn Àbd al The children and students of Shaykh Ibn Àbd al The children and students of Shaykh Ibn Àbd al- -- -
Wahhb Wahhb Wahhb Wahhb 19
The Death of Shaykh Ibn Àbd al The Death of Shaykh Ibn Àbd al The Death of Shaykh Ibn Àbd al The Death of Shaykh Ibn Àbd al- -- -W WW Wahhb ahhb ahhb ahhb 20
To whom was Shaykh Ibn Àbd al To whom was Shaykh Ibn Àbd al To whom was Shaykh Ibn Àbd al To whom was Shaykh Ibn Àbd al- -- -Wahhb indebted Wahhb indebted Wahhb indebted Wahhb indebted 22
Ibn Sa`d Ibn Sa`d Ibn Sa`d Ibn Sa`d 23

TAW TAW TAW TAWH H H HD FROM THE SH D FROM THE SH D FROM THE SH D FROM THE SH ÀH AND WAHH ÀH AND WAHH ÀH AND WAHH ÀH AND WAHH B BB B POINTS POINTS POINTS POINTS
OF VIEW OF VIEW OF VIEW OF VIEW 25
The negation of reasoning [taàqqul] in the Wahhb The negation of reasoning [taàqqul] in the Wahhb The negation of reasoning [taàqqul] in the Wahhb The negation of reasoning [taàqqul] in the Wahhb
school and its consequence school and its consequence school and its consequence school and its consequence 25
A few words from Martyr Professor Murta A few words from Martyr Professor Murta A few words from Martyr Professor Murta A few words from Martyr Professor Murtad dd d
Mut Mut Mut Mutahhar ahhar ahhar ahhar 26
Tawhd according to the Shàh philosophers and Tawhd according to the Shàh philosophers and Tawhd according to the Shàh philosophers and Tawhd according to the Shàh philosophers and
scholastic theologians [ scholastic theologians [ scholastic theologians [ scholastic theologians [mutakallimn] mutakallimn] mutakallimn] mutakallimn] 27
Tawhd of Essence [Tawhd-e dht] 27
Shirk [polytheism] in Essence 28
Tawhd in Attributes 28
Tawhd in Actions 28
Polytheism in Action [shirk-e af`l] 29
Tawhd in worship 30
F FF Foundations of Tawhd according to the Wahhbs oundations of Tawhd according to the Wahhbs oundations of Tawhd according to the Wahhbs oundations of Tawhd according to the Wahhbs 30
Tawhd in Lordship [rubb] 31
Tawhd in Divinity [ulh or ulhiyyah] 31
Tawhd in the Names and Attributes 31
Shirk [polytheism] and its limits according to the Shirk [polytheism] and its limits according to the Shirk [polytheism] and its limits according to the Shirk [polytheism] and its limits according to the
Wahhbs Wahhbs Wahhbs Wahhbs 32
The socio The socio The socio The socio- -- -political consequences of Tawhd and shirk political consequences of Tawhd and shirk political consequences of Tawhd and shirk political consequences of Tawhd and shirk
[polytheism] according to the Wahhbs [polytheism] according to the Wahhbs [polytheism] according to the Wahhbs [polytheism] according to the Wahhbs 33
The Wahhb The Wahhb The Wahhb The Wahhb- -- -Shàh difference of perspective on Shàh difference of perspective on Shàh difference of perspective on Shàh difference of perspective on
Tawhd Tawhd Tawhd Tawhd 34
F FF FO OO OU UU UR RR RT TT TH HH H D DD DI II IS SS SC CC CO OO OU UU UR RR RS SS SE EE E
TAWASSUL [RESORTING TAWASSUL [RESORTING TAWASSUL [RESORTING TAWASSUL [RESORTING TO INTERMEDIATION], TO INTERMEDIATION], TO INTERMEDIATION], TO INTERMEDIATION],
DEATH AND DEATH AND DEATH AND DEATH AND SHAFÀH [INTERCESS SHAFÀH [INTERCESS SHAFÀH [INTERCESS SHAFÀH [INTERCESSION] ACCORDING ION] ACCORDING ION] ACCORDING ION] ACCORDING
TO THE SHÀH AND TH TO THE SHÀH AND TH TO THE SHÀH AND TH TO THE SHÀH AND THE WAHHBS E WAHHBS E WAHHBS E WAHHBS 37
Tawassul according to the Wahhbs Tawassul according to the Wahhbs Tawassul according to the Wahhbs Tawassul according to the Wahhbs 37
Analysis of the above verses 39
Turning for help Turning for help Turning for help Turning for help of the weak to the strong of the weak to the strong of the weak to the strong of the weak to the strong 39
Tawassul in the Qurn Tawassul in the Qurn Tawassul in the Qurn Tawassul in the Qurn 40
Death according to the Wahhbs Death according to the Wahhbs Death according to the Wahhbs Death according to the Wahhbs 42
The permission to resort to the sacred personages The permission to resort to the sacred personages The permission to resort to the sacred personages The permission to resort to the sacred personages 44
Istimdd and tawassul Istimdd and tawassul Istimdd and tawassul Istimdd and tawassul to the living ones to the living ones to the living ones to the living ones 45
The preeminence of tawassul to the Divine Essence The preeminence of tawassul to the Divine Essence The preeminence of tawassul to the Divine Essence The preeminence of tawassul to the Divine Essence 46
Tawassul as identical with servitude [ùbdiyyah] Tawassul as identical with servitude [ùbdiyyah] Tawassul as identical with servitude [ùbdiyyah] Tawassul as identical with servitude [ùbdiyyah] 47
Shafàh according to Muhammad ibn Àbd al Shafàh according to Muhammad ibn Àbd al Shafàh according to Muhammad ibn Àbd al Shafàh according to Muhammad ibn Àbd al- -- -Wahhb Wahhb Wahhb Wahhb
and Ibn Taymi and Ibn Taymi and Ibn Taymi and Ibn Taymiy yy yyah yah yah yah 49
An analysis of the quoted noble verse 50
The precedence of the negation of tawassul and The precedence of the negation of tawassul and The precedence of the negation of tawassul and The precedence of the negation of tawassul and
shafàh shafàh shafàh shafàh 52
The ideas of Ibn The ideas of Ibn The ideas of Ibn The ideas of Ibn Taymiyyah Taymiyyah Taymiyyah Taymiyyah and the reaction of the and the reaction of the and the reaction of the and the reaction of the
Ahl as Ahl as Ahl as Ahl as- -- -Sunnah Sunnah Sunnah Sunnah 53
The ùlam's opposition to Ibn The ùlam's opposition to Ibn The ùlam's opposition to Ibn The ùlam's opposition to Ibn Taymiyyah Taymiyyah Taymiyyah Taymiyyah 54

ZIY ZIY ZIY ZIY RAH [VISITATION] AND RAH [VISITATION] AND RAH [VISITATION] AND RAH [VISITATION] AND THE LAWS PERTAINING THE LAWS PERTAINING THE LAWS PERTAINING THE LAWS PERTAINING
TO THE GRAVES AND MO TO THE GRAVES AND MO TO THE GRAVES AND MO TO THE GRAVES AND MOSQUES ACCORDING T SQUES ACCORDING T SQUES ACCORDING T SQUES ACCORDING TO THE O THE O THE O THE
SH SH SH SH ÀH AND WAHH ÀH AND WAHH ÀH AND WAHH ÀH AND WAHH B BB B S SS S 59
Ziyrah according to Sunns and Shàh Ziyrah according to Sunns and Shàh Ziyrah according to Sunns and Shàh Ziyrah according to Sunns and Shàh 59
The views of Ibn al The views of Ibn al The views of Ibn al The views of Ibn al- -- -Qudmah Qudmah Qudmah Qudmah 59
The view of Àllmah Majlis The view of Àllmah Majlis The view of Àllmah Majlis The view of Àllmah Majlis 61
Visiting the grave as an excellent sunnah Visiting the grave as an excellent sunnah Visiting the grave as an excellent sunnah Visiting the grave as an excellent sunnah 62
The laws pert The laws pert The laws pert The laws pertaining to the graves and mosques aining to the graves and mosques aining to the graves and mosques aining to the graves and mosques 65
Why did the Wahhbs not destroy the graves of the Why did the Wahhbs not destroy the graves of the Why did the Wahhbs not destroy the graves of the Why did the Wahhbs not destroy the graves of the
Prophet (s) and the Two Sheikhs? Prophet (s) and the Two Sheikhs? Prophet (s) and the Two Sheikhs? Prophet (s) and the Two Sheikhs? 67
Honor Honor Honor Honoring the mosques and praying beside graves ing the mosques and praying beside graves ing the mosques and praying beside graves ing the mosques and praying beside graves 67
Argument based on verse 21 of Srah al Argument based on verse 21 of Srah al Argument based on verse 21 of Srah al Argument based on verse 21 of Srah al- -- -Kahf Kahf Kahf Kahf 69
Another argument Another argument Another argument Another argument 70
Construction of mosques near the graves Construction of mosques near the graves Construction of mosques near the graves Construction of mosques near the graves 72
Elevation of the graves Elevation of the graves Elevation of the graves Elevation of the graves 73
The Wahhb The Wahhb The Wahhb The Wahhb viewpoint concerning the ornamentation viewpoint concerning the ornamentation viewpoint concerning the ornamentation viewpoint concerning the ornamentation
of mosques and holy shrines of mosques and holy shrines of mosques and holy shrines of mosques and holy shrines 74
Traveling to for visit mosques Traveling to for visit mosques Traveling to for visit mosques Traveling to for visit mosques 75

THE MI THE MI THE MI THE MIRACLES [KAR RACLES [KAR RACLES [KAR RACLES [KAR MAH] OF THE SAINTS O MAH] OF THE SAINTS O MAH] OF THE SAINTS O MAH] OF THE SAINTS OF GOD F GOD F GOD F GOD
[AWLIY [AWLIY [AWLIY [AWLIY ALL ALL ALL ALL H] H] H] H] 77
The miracles of the saints of God as the effect of The miracles of the saints of God as the effect of The miracles of the saints of God as the effect of The miracles of the saints of God as the effect of
satisfaction of the soul and God satisfaction of the soul and God satisfaction of the soul and God satisfaction of the soul and God- -- -wariness [taqw] wariness [taqw] wariness [taqw] wariness [taqw] 79
Charities [khayrt], alms [ Charities [khayrt], alms [ Charities [khayrt], alms [ Charities [khayrt], alms [s ss sadaqt] and vows adaqt] and vows adaqt] and vows adaqt] and vows
[nudhrt] [nudhrt] [nudhrt] [nudhrt] 80
Seeking blessings from the sacred stones Seeking blessings from the sacred stones Seeking blessings from the sacred stones Seeking blessings from the sacred stones 81
Seeking Tabarruk from the Prophet Seeking Tabarruk from the Prophet Seeking Tabarruk from the Prophet Seeking Tabarruk from the Prophet and his relics and his relics and his relics and his relics 83

ALLEGORICAL INTERPRE ALLEGORICAL INTERPRE ALLEGORICAL INTERPRE ALLEGORICAL INTERPRETATION [TAW TATION [TAW TATION [TAW TATION [TAW L] IN THE L] IN THE L] IN THE L] IN THE
QUR QUR QUR QUR N NN N 85
Tawl according to the Wahhbs Tawl according to the Wahhbs Tawl according to the Wahhbs Tawl according to the Wahhbs 87
The Juhaym nature of the Shàh The Juhaym nature of the Shàh The Juhaym nature of the Shàh The Juhaym nature of the Shàh 88
The Wahhbs have not trodden the path of The Wahhbs have not trodden the path of The Wahhbs have not trodden the path of The Wahhbs have not trodden the path of
enlightenme enlightenme enlightenme enlightenment nt nt nt 89

CELEBRATION AND MOUR CELEBRATION AND MOUR CELEBRATION AND MOUR CELEBRATION AND MOURNING ACCORDING TO TH NING ACCORDING TO TH NING ACCORDING TO TH NING ACCORDING TO THE E E E
SH SH SH SH ÀH AND THE WAHH ÀH AND THE WAHH ÀH AND THE WAHH ÀH AND THE WAHH B BB B S SS S 91
Celebrations and festivals Celebrations and festivals Celebrations and festivals Celebrations and festivals 91
The two festivals acceptable to the Wahhbs The two festivals acceptable to the Wahhbs The two festivals acceptable to the Wahhbs The two festivals acceptable to the Wahhbs 92
Respectable places and dates Respectable places and dates Respectable places and dates Respectable places and dates 93
Festivity Festivity Festivity Festivity in the Qurn in the Qurn in the Qurn in the Qurn 95
Festivity in Islamic narrations Festivity in Islamic narrations Festivity in Islamic narrations Festivity in Islamic narrations 97
The statements of al The statements of al The statements of al The statements of al- -- -Mward Mward Mward Mward 98
The reason behind the Wahhbs sensitivity to The reason behind the Wahhbs sensitivity to The reason behind the Wahhbs sensitivity to The reason behind the Wahhbs sensitivity to
festivity and lamentation [àz] festivity and lamentation [àz] festivity and lamentation [àz] festivity and lamentation [àz] 99
Mourning according to Islam and Wahhbism Mourning according to Islam and Wahhbism Mourning according to Islam and Wahhbism Mourning according to Islam and Wahhbism 100
A critique of the quoted tradition A critique of the quoted tradition A critique of the quoted tradition A critique of the quoted tradition 101
The other argument of the Wahhbs The other argument of the Wahhbs The other argument of the Wahhbs The other argument of the Wahhbs 102
The prece The prece The prece The precedence of mourning dence of mourning dence of mourning dence of mourning 103
Types of elegy writing Types of elegy writing Types of elegy writing Types of elegy writing 104
Mourning in the Shàh and Sunn schools Mourning in the Shàh and Sunn schools Mourning in the Shàh and Sunn schools Mourning in the Shàh and Sunn schools
[madhhib] [madhhib] [madhhib] [madhhib] 106
DISTORTION [TA DISTORTION [TA DISTORTION [TA DISTORTION [TAH HH HR RR R F] IN THE QUR F] IN THE QUR F] IN THE QUR F] IN THE QUR N, TRADITIONS N, TRADITIONS N, TRADITIONS N, TRADITIONS
AND HISTORY AND HISTORY AND HISTORY AND HISTORY 109
Belief in tahrf according to Sunn and Shàh ùlam Belief in tahrf according to Sunn and Shàh ùlam Belief in tahrf according to Sunn and Shàh ùlam Belief in tahrf according to Sunn and Shàh ùlam 111
The viewpoint of a number of jurists [fuqah] The viewpoint of a number of jurists [fuqah] The viewpoint of a number of jurists [fuqah] The viewpoint of a number of jurists [fuqah] 113
The excuses and distortions of Wahhbism The excuses and distortions of Wahhbism The excuses and distortions of Wahhbism The excuses and distortions of Wahhbism 114
Tahrf in the statements and works of the Prophet Tahrf in the statements and works of the Prophet Tahrf in the statements and works of the Prophet Tahrf in the statements and works of the Prophet 116

ABSOLUTE OBEDIENCE T ABSOLUTE OBEDIENCE T ABSOLUTE OBEDIENCE T ABSOLUTE OBEDIENCE TO THE RULER O THE RULER O THE RULER O THE RULER 127
The p The p The p The practice of the Companions [ ractice of the Companions [ ractice of the Companions [ ractice of the Companions [s ss sa aa ah hh hbah] bah] bah] bah] 130
Obedience to the ruler and one vested with authority Obedience to the ruler and one vested with authority Obedience to the ruler and one vested with authority Obedience to the ruler and one vested with authority
[wal al [wal al [wal al [wal al- -- -amr] among the Shàh amr] among the Shàh amr] among the Shàh amr] among the Shàh 133
The first wal al The first wal al The first wal al The first wal al- -- -amr after the Prophet and the amr after the Prophet and the amr after the Prophet and the amr after the Prophet and the
criterion of preeminence of the Companions criterion of preeminence of the Companions criterion of preeminence of the Companions criterion of preeminence of the Companions 135
precedence in faith 137
struggle 137
knowledge and learning 137
God-wariness [taqw] 138
The mini The mini The mini The ministry of Imm Àl (à) stry of Imm Àl (à) stry of Imm Àl (à) stry of Imm Àl (à) 142
BIBLIOGRAPHY BIBLIOGRAPHY BIBLIOGRAPHY BIBLIOGRAPHY 145

TlA`:llTllATlC` :\MBCl: TlA`:llTllATlC` :\MBCl: TlA`:llTllATlC` :\MBCl: TlA`:llTllATlC` :\MBCl:
Symbol 1ransliteration Symbol 1ransliteration
. : ' a
. b . t
. th _ j
_ h _ kh
d dh
_ r _ z
s sh
s d
f z
_ ` _ gh
f q
k l
m . n
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y ah
Long Jowels Short Jowels
. a
, . u
i , i

lllFAl lllFAl lllFAl lllFAl

JD !h uD o] .IIuh, !h JD !h uD o] .IIuh, !h JD !h uD o] .IIuh, !h JD !h uD o] .IIuh, !h .II .II .II .II- -- -ID]1rD!, ID]1rD!, ID]1rD!, ID]1rD!, !h !h !h !h .II .II .II .II- -- -1r1]uI 1r1]uI 1r1]uI 1r1]uI
The precious legacy leIt behind by the Holy Prophet`s
Household |ahl al-bayt| (may peace be upon them all) and
their Iollowers` preservation oI this legacy Irom the menace
oI extinction is a perIect example oI the all-encompassing
school |maktab| that embraces all the diIIerent branches oI
Islamic knowledge. This school has been able to train many
talented personalities by quenching them with this gushing
Iountain. This school has presented scholars to the Muslim
ummah who, by Iollowing the Holy Prophet`s Household
(a), have occupied the station oI clariIying doubts and
skepticisms put Iorth by various creeds and intellectual
currents both inside and outside Muslim society.
Throughout the past centuries, they have presented the
Iirmest answers and solutions to these doubts.
Anchored in the responsibilities it is shouldering, the
Ahl al-Bayt (a) World Assembly has embarked upon
deIending the sanctity oI rislah |message| and its authentic
belieIstruths which have always been opposed by the
chieIs and leaders oI anti-Islamic sects, religions and
! !! ! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

trends. In this sacred path, the Assembly regards itselI as a
Iollower oI the upright pupils oI the school oI the Ahl al-
Bayt (a)those who have always been ready to reIute
those accusations and calumnies and have tried to be always
in the Irontline oI this struggle on the basis oI the
expediencies oI time and space.
The experiences in this Iield, which contained the books
oI scholars belonging to the school oI the Ahl al-Bayt (a),
are unique in their own right. It is because these
experiences have been based upon knowledge |ilm| and the
preeminence oI the intellect and reasoning, and at the same
time, they are completely devoid oI blind prejudice, whim
and caprice. These experiences address experts, scholars
and thinkers in a manner that appeals to healthy minds and
the pure human natural disposition |fitrah|.
In a bid to assist those who are in quest oI truth, the Ahl
al-Bayt (a) World Assembly has endeavored to enter a new
phase oI these worthy experiences within the Iramework oI
research and translating the works oI contemporary Shiah
writers or those who, through divine guidance, have
embraced this noble school.
The Assembly is also engaged in the study and
publication oI the valuable works oI pious predecessors and
outstanding Shiàh personalities so that those who search
Ior the truth may quench their thirst Irom this reIreshing
Iountain by listening and embracing this truth, which the
the Holy Prophet`s Household (a) has oIIered as a giIt to
the entire world.
It is hoped that our dear readers would not deprive the
Ahl al-Bayt (a) World Assembly oI their valuable
opinions, suggestions and constructive criticisms in this
arena.
lllF Al lllF Al lllF Al lllF Al

We also invite scholars, translators and other institutions
to assist us in propagating the pure Muhammadan (s) Islam.
We ask God, the Exalted, to accept this humble eIIort
and enhance it Iurther under the auspices oI His vicegerent
on earth, give us success to al-Mahdi (may Allah, the
Exalted, expedite his glorious advent).
It is appropriate here to express our utmost gratitude to
Hujjat al-Islam wa`l-Muslimin Shaykh Muhammad Husayn
Ibrahimi Ior writing the book, and to Mr. Mansoor Limba
Ior translating it, as well as all our honorable colleagues in
accomplishing this task especially our close associates in
the Translation OIIice Ior undertaking this responsibility.

Cultural Affairs Department
1he Ahl al-Bayt (:a) World Assembly

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JD !h uD o] .IIuh, !h CoDu::1oDu!, !h 1r1]uI JD !h uD o] .IIuh, !h CoDu::1oDu!, !h 1r1]uI JD !h uD o] .IIuh, !h CoDu::1oDu!, !h 1r1]uI JD !h uD o] .IIuh, !h CoDu::1oDu!, !h 1r1]uI
Twelve years ago, the book, Tahlili N bar Aqid
Wahhbiyyn |A New Analysis oI Wahhabi Doctrines|, was
written and it has been so Iar printed three times by the
Publication Center oI the Islamic Propagation OIIice oI the
Islamic Seminary in Qum.
With the help oI God, a review oI its content was
undertaken Ior its Iourth printing and new chapters and
issues were added.
1he distinctive features of this book
This book examines Wahhabi belieIs in the light oI the
belieIs oI the Ahl as-Sunnah and the Shiàh.
1
It endeavors
to discuss their main ideological issues. The quotations in
this book are cited Irom books published in the holy cities
oI Mecca and Medina such as the Iollowing:

1
In this volume, I have used the word 'Shiah to reIer to both the group
(single collective unit) and the individuals constituting the group (plural).
|Trans.|
o oo o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1. Fath al-Mafid written by Shaykh Muhammad ibn
Abd al-Wahhab, one oI the prominent Iigures oI this
movement, with a commentary by Shaykh Abd ar-
Rahman ibn al-Hasan al ash-Shaykh and Iootnotes by
Abd Allah ibn Baz.
2. Al-Asilah wal-Afwibah al-Usliyyah written by
Abd al-Aziz Muhammad Sultan.
3. At-Tawhid bil-Lughah al-Frisiyyah (No. 27)
published by the Saudi Ministry oI Islamic Guidance
and Endowments in 1374 AHS (circa 1995) and
distributed Ireely to Iranian pilgrims.
In addition to these reIerences, other sources written by
Sunni and Shiàh Imami ulam` in general, and Wahhabis
in particular, are cited in the Iootnotes.
This book contains an examination oI the views and
outlook oI the Wahhabis regarding the Shiàh and the
inIallible Imams (a).
1
Be that as it may, it does not mean
that intellectually, ideologically, and even politically and
socially, the Wahhabis have no clash with the Ahl as-
Sunnah. In this book, we will also deal with this point.
Is Wahhbism a movement?
Many socio-religious reIorms and movements have
already emerged among Muslims. Some oI them are purely
political such as those involved in changing the types oI
governments regardless oI whether or not a preIerence Ior a
particular type oI government exists. Some others are
purely religious and their concern is only reIorm in

1
The abbreviation, 'a stands Ior the Arabic invocative phrase, alayhis-
salm, alayhimus-salm, or alayhs-salm |may peace be upon
him/them/her|, which is used aIter the names oI the prophets, angels,
Imams Irom the Prophet`s progeny, and saints (a). |Trans.|
l `TlClUTl C` l `TlClUTl C` l `TlClUTl C` l `TlClUTl C` / // /

religious and ideological content. Yet, others have been
religious and socio-political such as the Islamic Revolution
in Iran. These types oI movements cannot be regarded as
mere reIormist movements as they have aIIected all aspects
oI liIereligious, personal, social, etc. Indeed, the very
word 'revolution is the best label Ior these kinds oI
movements.
In reply to the question being posed, it must be said that
the truth oI the matter is that Wahhabism is merely a
political movement that emerged within a religious-
ideological Iramework, and it has brought about a particular
social outcome. OI course, the Iinal view must be expressed
by social and political scientists.
Explanation of some points
Wahhabism has been labeled with many various names
among which is the appellation, 'Salafivvah. This name is
used because they believe that Ior the reIormation oI their
religion and belieIs, the present Muslims must go back to
the early period oI Islam ('salaf means the past or
preceding one). Ibn Taymiyyah has introduced the issue oI
'salaf and his statements are a source oI Wahhabi
doctrines.
By 'Wahhabism it means that Shaykh Muhammad ibn
Abd al-Wahhab must be Iollowed in socio-political and
religious issues because he has taught his Iollowers the way
to reIorm religion and society. The members oI these two
sects, Wahhabism and SalaIism, are Iollowers oI the
madhhab |school oI thought| oI Ahmad ibn Hanbal. This
group can also be called the 'Zhiriyyah because in
interpreting the passages oI the Quràn and traditions, they
content themselves with the outward |zhir| content oI the
texts. Eor example, when the Quràn says:
8 88 8 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

= = c| c,_ - _
And Your Lord and the angels arrive in ranks,
1

They interpret it as saying that God will also arrive on the
Day oI Resurrection in such a way that the people can see
Him!
This writing contains subjects that explain the above
headings and expresses the Shiàh Imami belieIs regarding
those subjects. At any rate, I will try to make it simple,
easy-to-read and devoid oI complex reasoning. It is hoped
that this work will be acceptable to God, the Exalted, and
approved by Hadrat Sahib al-Amr |His Holiness Master oI
the AIIair| (Imam al-Mahdi) (a).
Muhammad Husayn Ibrhimi
Islamic Seminary of Qum
1379 AHS (Circa 2)

1
Srat al-Fafr 89:22. In this volume, the translation oI Qurànic passages
is adapted Irom Sayyid Ali Quli Qaraì, The Quran with a Phrase-by-
Phrase English Translation (London: Islamic College Ior Advanced
Studies Press, 2004). |Trans.|

l:lAM A: THl :HCCl CF U`lT\ l:lAM A: THl :HCCl CF U`lT\ l:lAM A: THl :HCCl CF U`lT\ l:lAM A: THl :HCCl CF U`lT\
The Holy Quràn invites all human beings to unity
Muslims, Christians, Jews, etc.and this invitation is not
exclusive Ior the time oI the Prophet (s) or a certain group
oI the People oI the Book |ahl al-kitb|:
1

| , | =| ,|- _|, - ,= ,, ,, , v| =,- v, -.|
v == -, ,= v =, =-, =-, ,,_| - .. -| . _
Say, O People of the Book' Come to a word common
between us and you. that we will worship no one but
Allah, and that we will not ascribe any partner to
Him, and that we will not take each other as lords
besides Allah.
2

The Glorious Quràn speaks about the synagogue,
temple, church and mosque in the same line because the
Name oI God is mentioned in all oI them. As such, they
must be held in high esteem and respect.
Although the blessed verse quoted invites all to unity,
the greater emphasis is on the solidarity oI Muslims. This is

1
People oI the Book |ahl al-Kitb|: the respectIul title given to the Jews
and Christians in the Quràn. |Trans.|
2
Srat Al Imrn 3:64.
l 0 l 0 l 0 l 0 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

because, in addition to their unity and commonality in
tawhid |unity oI God|, prophethood |nubuwwah| qiblah |the
direction where one Iaces Ior prayer and other acts oI
worship|, etc., Muslims also have a commonality with some
branches oI religion. Thus, among the Iollowers oI the
various religions, Muslims are more deserving oI having
unity, and thus the possibility oI scientiIic, cultural,
political and other interactions among them is stronger.
Keeping aloof from spitefulness
The liIe conduct |sirah| oI the Holy Prophet (s)
1
serves
as a prooI, guideline and model Ior all oI us. Through
compassion, magnanimity and endeavor, he (s) was able to
uniIy the people oI Hijaz,
2
most oI whom had been idol-
worshippers, under the banner oI Islam.
AIter their acceptance oI Islam, some oI them, known as
the munfiqn |hypocrites|, engaged in open conIrontation
with the Prophet (s) who had to deal with them. They were
those who ostensibly embraced Islam but in intention and
practice they were not assisting him (s). In spite oI this, the
Prophet (s) peaceIully associated with them and his
objectives were the accomplishment oI the mission as well
as imparting the understanding and implementation oI the
Holy Quràn. The very same conduct was adopted by the
inIallible Imams (a) and they never kindled the Ilame oI
discord among Muslims.

1
The abbreviation, 's, stands Ior the Arabic invocative phrase, sallallhu
alayhi wa lihi wa sallam |may God`s salutation and peace be upon him
and his progeny|, which is used aIter the name oI the Holy Prophet
Muhammad (s). |Trans.|
2
Hijaz: the region in Western Arabia bordering the Red Sea that includes
TaìI, Mecca and Medina. Here, it alludes to the entire Arabian Peninsula.
|Trans.|
l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l l l l l l l l

We can see that although Ali (a) had reproached the
earlier caliphs as recorded in Nahf al-Balghah,
1
in other
instances he would laud them. All this was primarily to
Ioster the Ireedom oI thought and the spread oI Islamic
belieIs. The conclusion is that in the present age, indulging
in magniIying Sunni-Shiàh diIIerences, apart Irom not
being useIul, will result in an irreparable loss.
Proximity between Sunnis and Shiàh advances the
interests oI both. The Shiàh in particular have not conIined
their thought, culture, jurisprudence |fiqh|, exegesis oI the
Quràn |tafsir|, and belieIs to themselves and their
seminaries. A survey oI Muslim-populated countries
substantiates this statement as the books oI great Shiàh
Iigures such as Shaykh al-MuIid, Shaykh at-Tusi, Allamah
Hilli, Allamah T abatabaì, and ProIessor Mutahhari can be
easily Iound in these countries.
The proximity oI Sunnis and Shiàh opens the ways Ior
the spread oI Shiàh thought and culture in the Muslim
world, and as a result, makes the Iurther proximity oI these
two sects even more possible.
More than anyone else, the Wahhabis are apprehensive
and endangered by this proximity. It is Ior this reason that
during the Haff season, they prohibit the entry into the

1
Nahf al-Balghah (The Peak oI Eloquence) is a collection oI speeches,
sayings and letters oI the Commander oI the EaithIul, Imam Ali ibn Abi
Talib (a) compiled by ShariI ar-Radi Muhammad ibn al-Husayn (d. 406
AH/1016). The contents oI the book concern the three essential topics oI
God, man and the universe, and include comments on scientiIic, literary,
social, ethical, and political issues. With the exception oI the words oI the
Glorious Quràn and oI the Holy Prophet (s), no words oI man can equate
it in eloquence. So Iar, more than 101 exegeses have been written on Nahf
al-Balghah, indicating the importance oI this treatise to scholars and
learned men oI research and investigation. Eor more inIormation, visit:
http://www.al-islam.org/nahjul. |Trans.|
l ! l ! l ! l ! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

country all religious books including the Quràn (in Persian
translation), tafsir, history and hadith books, and even
Iranian magazines and newspapers. This is because they are
aIraid that these printed materials would present Iacts
against their particular policy and doctrines. This is in spite
oI the Iact that those matters are never repugnant to the
truth oI Islam.
In terms oI outlook, they oppose not only the Shiàh but
also the Iour Sunni schools oI thought. They write books
against the proximity oI Sunnis and Shiàh, campaigning
against it, regarding it as an impossible venture, and
claiming thus: 'We shall never have an understanding with
those who are engaged in speculative interpretation oI the
verses oI the Quràn and who disrespect the two sheikhs
|shaykhayn|.
Why Wahhbism should be identified
The anti-unity campaign oI Wahhabis reaches its peak
during the Unity Week.
1
One oI the best means oI replying
to such a plot is that the ulam` oI the Haff caravans and
pilgrims should be the promoters oI unity more than anyone
else. They should be Iamiliar with the methods oI dealing
with them and understand their views and opinions so that
during conIrontations and argumentations, they could reply
to them consciously and intellectually.
It is necessary Ior some Muslims who are Iollowing the
Sunni school to be properly inIormed about the opinions oI
the Sunni imams so as to realize that the Wahhabis also
have views diIIerence to them and even regard many oI the
belieIs oI the Ahl as-Sunnah as polytheistic and, worse still,
prone to inIidelity |kufr|. In reality, Wahhabism is a

1
12-17 Rabi al-Awwal. |Trans.|
l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l l l l

political movement under the religious cover oI identiIying
with the Sunnis and it wants to prevent the unity oI the
Islamic schools oI thought |madhhib|. It is trying to kindle
the Ilame oI discord among Muslims especially between the
two main sectsSunni and Shiàhso as to make the
imperialist hegemony permanent over the Muslim nation.
UnIortunately, with the acquisition oI the oil-rich land
oI Arabia and reliance on the enormous God-given wealth,
Wahhabism has succeeded in becoming a potent Iorce and
has established innumerable oIIices and organizations
throughout the world Ior the propagation oI its dogma. In
the Sunni-populated regions oI Iran and Pakistan where
most oI the people are suIIering Irom poverty and
deprivation, the Wahhabis are making huge investments,
constructing religious schools |madris|, spending large
amounts oI money upon their students and others, and
attracting people to Wahhabi doctrines. Since most oI our
Sunni brothers are living on the border regions oI Iran, they
are more subjected to the inIluence oI the propaganda oI the
imperialist Wahhabis.
As the Alawi Shiàh and Muhammadi Sunnis have
risen up now hand in hand against their enemies and can
clearly see the hand oI imperialism behind the curtain oI
Wahhabism, it is necessary Ior Sunni and Shiàh ulam` to
conduct research about Wahhabism and identiIy it well so
as to make it clear that this group has diIIerences oI opinion
not only with the Shiàh but also with the Ahl as-Sunnah.
Although the Wahhabis are always playing the Sunni card
and try to portray themselves as the well-wishers and
sympathizers oI the Sunnis, Sunnis in turn have to know
that the issues regarded by Wahhabis as their points oI
departure with the Shiàh are the same issues that are
common between the Sunnis and the Shiàh. They also have
l + l + l + l + A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

to know that the Shiàh school is closer to the Ahl as-
Sunnah than Wahhabism is.
Leaders and unity
During the past decades, there were Iigures who
regarded the unity oI Muslims as their ideal and aspiration,
but they did not realize this precious aspiration, or iI they
ever took steps Ior its realization, they were very
insigniIicant and rudimentary. In the recent period, the late
Ayatullah Burujerdi (r)
1
gave an aIIirmative reply to this
aspiration by approving the Jmiah at-Taqrib bayn al-
Madhhib al-Islmiyyah |University or Eorum Ior the
proximity oI the Islamic schools oI thought|. There have
been other ulam and fuqah who upheld the approach oI
the late Burujerdi. In this context, the viewpoint and
outlook oI the late Had rat
2
Imam Khomeini (r) and his
eIIorts are well known to all. At the present time also, in a
bid to extend the scope oI this unity Iurther, Ayatullah
Khameneì (may his sublime presence endure) has issued a
decree Ior reviving the Ioundation oI unity and the Iorum
Ior proximity, which is itselI worthy oI gratitude and a
source oI hope.
It is appropriate Ior us to note at this juncture that the
Shiàh ulam` and fuqah oI the past, such as Shaykh al-
MuIid (d. 413 AH), Sayyid Murtad a Alam al-Huda (d. 436
AH), and Shaykh at-Tusi (d. 460 AH), among others, have
also emphasized unity between Sunnis and Shiàh, and have
written valuable books on this subject such as al-Khilf

1
The abbreviation, 'r stands Ior the Arabic invocative phrase, rahmatullh
alayhi, rahmatullh alayh, or rahmatullh alayhim |may peace be upon
him/her/them|, which is used aIter the names oI pious people. |Trans.|
2
Hadrat: The Arabic word Hadrat is used as a respectIul Iorm oI address.
|Trans.|
l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l : lAM A: THl :HCCl CF U`l T\ l 5 l 5 l 5 l 5

which enumerates the common points oI belieI between the
two groups. Allamah Hilli has also written a book on the
basis oI the jurisprudence |fiqh| oI the Shiàh and the Iour
Sunni schools.
All these are prooIs Ior the proximity oI jurisprudential
views oI the two schools and oI the interest oI leading
Iigures in jurisprudence in establishing mutual
understanding. OI course, at the present time there are
treatises on jurisprudence written by Sunnis in which the
views oI the Sunnis and the Shiàh on the branches oI
religion and jurisprudence have been compared. Eor
example, the books Mawsah Jaml Abd al-Nsir and Al-
Fiqh all-Madhhib al-Khamsah can be cited.

THl llFl ACU`T CF THl llFl ACU`T CF THl llFl ACU`T CF THl llFl ACU`T CF :HA\lH lB` ' ABl Al :HA\lH lB` ' ABl Al :HA\lH lB` ' ABl Al :HA\lH lB` ' ABl Al
VAHH VAHH VAHH VAHHA AA AB A`l lB` B A`l lB` B A`l lB` B A`l lB` :A' :A' :A' :A' U UU Ul ll l
A cursory glance at the life account of Shaykh Ibn :Abd
al-Wahhb
In this section, we deemed it Iitting to take a survey oI
the liIe oI Muhammad ibn Abd al-Wahhab, known as the
Shaykh, and Muhammad Saud.
The sons and grandsons oI the Shaykh are still living in
the Arabia, some oI whom are known by the Iamily name,
'Al ash-Shaykh. The children oI Muhammad Al as-Saud
some oI whom are holding the reins oI government in
Arabia are known as 'al Saud. The country had been
known beIore as 'Hijaz, but it was changed into the
'Kingdom oI Saudi Arabia |al-Mamlakah al-Arabiyyah
Sadiyyah| during the reign oI King Abd al-Aziz.
Shaykh Muhammad ibn Abd al-Wahhab came Irom the
region oI Najd who was born in 1114 AH in one oI the
cities oI Najd named as 'Ayniyyah. His Iather, Shaykh
Abd al-Wahhab, was a scholar |lim| and the judge |qdi|
oI that region. As such, the creed oI Shaykh Muhammad
had been ascribed to his Iather. AIter learning the basics oI
religion Irom his Iather, Shaykh Muhammad went to
Medina and learned Irom the ulam` oI that region.

Due to his personal interpretations oI some issues
regarding belieI and his opposition to the ulam` oI
Medina, he was expelled Irom the city. He then went to Iraq
where he stayed in Basrah. In that city he got acquainted
with a person named Shaykh Muhammad Majmui and
adopted his ideas. Einally, the two believed in a certain
creed.
The other ulam` oI Basrah and the believers oI the
region that were mainly oI Iranian origin, had opposed him
and ousted him Irom Basrah.
When Shaykh Muhammad was driven out oI Basrah, he
proceeded to Damascus, which had a pleasant climate, but
because oI his unusual belieI and diIIiculties in liIe he was
unable to remain there. Since he could not return to Medina
or Mecca, he went back to the Najd oI his Iather, Shaykh
Abd al-Wahhab, who was then still the lim oI the region.
The Shaykh had a brother named Shaykh Sulayman ibn
Abd al-Wahhab who was at loggerheads with him in terms
oI belieI. His brother was the Iirst person to write a book
reIuting his doctrines. His Iather also opposed him and
sided with Shaykh Sulayman. In addition to the opposition
oI his Iather and brother, he also Iaced the opposition oI
ulam`, and this dispute continued until the death oI his
Iather.
Shaykh Ibn :Abd al-Wahhb after the death of his father
AIter the death oI his Iather, Shaykh Muhammad
enjoyed great Ireedom 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 oI Ayniyyah, and married his daughter
Jawharah. Although it is said that the people there accepted
some oI his belieIs, because he went to extremes in
ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: l l l l

opposing their customs, they expelled him Irom the region.
Eor instance, he had ordered the destruction oI a dome
belonging to Zayd ibn al-Khattab, brother oI Umar. He had
also issued a decree Ior an old tree, which was venerated by
the people oI the region, to be uprooted.
In sum, on account oI his peculiar doctrines, among
which was his disregard Ior the leaders oI the Ahl as-
Sunnah, the Shaykh lost his esteem in the people`s sight and
earned their wrath. Erom there he went to the region oI
Dariyyah.
Nowadays, pilgrimsIranian and non-Iraniancan still
see the relics related to the rule oI Uthman in Arabia such
as the holy shrine oI the Holy Prophet (s) and the graves
surrounding it, the lanterns oI Masjid an-Nabi, and the
inscriptions on that sacred mosque.
1he children and students of Shaykh Ibn :Abd al-Wahhb
Shaykh Muhammad had a number oI sons and daughters
and married one oI his daughters to Muhammad ibn Saud,
the tribal chieI. His sons, Husayn, Abd Allah and Ibrahim,
became judges aIter their Iather. Even now, his sons, one
aIter another, hold religious positions in Saudi Arabia.
During his liIetime, apart Irom training students, the
Shaykh wrote some books which nowadays have caught the
attention oI ulam` and students oI the region. These books
are as Iollows:
1. Kitb at-Tawhid; a collection oI his doctrines;
2. Kitb Kashf ash-Shubaht, which is written in
deIense oI his doctrines vis-a-vis Sunni ulam`;
3. The merits and issues oI some stories in the Quràn;
4. Kitb al-Kabir, which has been written about the
major sins;
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5. Masil al-Jhiliyyah, in which he compares the pre-
Islamic period oI ignorance oI Arabia with his own time;
6. Fawid as-Sirah an-Nabawiyyah, which is well-
known as Sirat ar-Rasl. This book examines the entire
course oI the lives oI some Companions oI the Prophet (s),
his battles and the prevalent belieIs during that time;
7. Ikhtisr ash-Sharh al-Kabir; and
8. Adb al-Mashyi ils-Salh (These two books have
been written about issues related to jurisprudence and the
branches oI religion).
These books are still available at the present.
1he Death of Shaykh Ibn :Abd al-Wahhb
AIter engaging in religious and political debates,
successive travels to a number oI cities in the Muslim
world, and enduring the wrath and anger oI the ulam`,
Shaykh Muhammad was able to Iind his own supporters and
votaries, who are nowadays known as the Wahhabis.
According to historical sources which have been written
in his praise and appreciation and negating the deviant
nature oI his doctrines, the Shaykh passed away in 1206 AH
at the age oI 92 in Dariyyah aIter traveling to Basrah,
NajaI, Karbala`, and probably, Is Iahan and Shiraz.
In short, aIter the death oI the Shaykh, his belieIs and
views were promoted and propagated with the support and
blessing oI external and domestic political brokers in such a
manner that at the present, most oI the current rulers oI
Arabia and a number oI religious scholars and judges there
Iollow him and other Muslim countries such as
AIghanistan, Pakistan and boarder communities in Iran
have come under the inIluence oI these doctrines. The
Wahhabis are spreading this creed in the various countries
in Europe, America and Asia by building mosques and
libraries, printing copies oI the Holy Quràn, dispatching
ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: !l !l !l !l

religious missionaries, and the like.
This creed is called Wahhabism derived Irom the name
oI the Shaykh`s Iather. Although the Shaykh seemed to be a
Iollower oI the Hanbali school oI thought, the truth oI the
matter is that he was not so, and he was distinctively
diIIerent Irom the other ulam. In Iact, he regarded
himselI as Iree to think, choose and Iormulate his own
belieIs pertaining to religion. Since he considered himselI
an initiator oI a new set oI belieIs, he expressed his belieIs
in the Iollowing points:
1. He treated all Muslims as inIidels or polytheists while
thinking oI himselI as the true Muslim;
2. He declared visiting the graves and constructing
domes and courtyards around the cemetery oI the
Companions oI the Prophet (s) and his descendants as
unlawIul |harm|;
3. He regarded making vows, requests and oIIering
sacriIicial animals beside the shrine oI saints |awliy`| as
unlawIul;
4. He used to reckon as harm entreating |istighthah|
and resorting to the intermediation |tawassul| oI the saints
oI God;
5. He considered it obligatory to wage fihd against
those who opposed his creed, saying: 'Wage war against
the inIidels and polytheists until there is no more sedition
|fitnah| and the religion is solely Ior God:
,,| _- v ., - . _
Fight them until faithlessness is no more.
1

What is meant by the Shaykh in this verse is fihd

1
Srat al-Baqarah 2:193.
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against Muslims and Ior him the pure religion is reIerred to
his creed.
This is the summary oI the liIe account and belieIs oI
Shaykh Muhammad ibn Abd al-Wahhab as taken Irom
Kitb At-Tawhid bil-Lughati al-Frisiyyah.
1
OI course,
other points shall also be mentioned in other discussions.
1o whom was Shaykh Ibn :Abd al-Wahhb indebted
During the period oI his stay in Mecca and Medina,
Shaykh Muhammad came across books that had a role in
the Iormation oI his thought. Among them are the books oI
Ahmad ibn Hanbal, his Musnad in particular; the books oI
Ibn Qayyim al-Jawziyyah; and the writings oI Ibn
Taymiyyah. Contrary to other ulam oI the Ahl as-
Sunnah, they expressed new belieIs and opinions which can
be extracted Irom their books on jurisprudence and history.
OI course, the Shaykh was largely inIluenced by the views
oI Ibn Taymiyyah.
Ibn Taymiyyah lived during the 8
th
century AH. In terms
oI belieI, he was Iollower oI Ahmad ibn Hanbal who lived
in the 3
rd
century AH. Ibn Taymiyyah believed in a sort oI
anthropomorphism concerning God maintaining that God
has a hand, Ioot, eye, tongue and mouth, and occupies a
space! In order to prove his case, he resorted to the literal
text oI Qurànic verses, maintaining that God is sitting on a
throne in heaven.
Ibn Taymiyyah is the epithet and title oI Abu`l-Abbas
Taqi ad-Din Ahmad ibn Abd al-Halim. He was born in the
territory oI Harran in present-day Turkey. He then migrated
with his Iather to Damascus, Syria, and there he acquired
learning in religion and jurisprudence. In many ideological

1
Kitb at-Tawhid bil-Lughah al-Frisiyyah, no. 27, pp. 16-34.
ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: ll F l ACU`T: ! ! ! !

and intellectual issues, he held extreme and radical views.
In addition to his anthropomorphic belieIs concerning God,
he prohibited visitation oI the graves and seeking the
intermediation |tawassul| oI the Prophet (s) while deeming
it permissible to abuse Imam Ali ibn Abi Talib (a). On
issues in jurisprudence, he opposed the predecessors oI the
Iour Sunni schools. Erom the above points, it can be
understood that the Shaykh was not the Iirst person to have
expressed such belieIs, Ior individuals such as Ibn
Taymiyyah had advanced similar ideas prior to him. Like
Shaykh Muhammad, Ibn Taymiyyah earned the wrath and
stern criticism oI the ulam oI his time and Ior a time he
was exiled to Egypt. But through the help oI the
government oI the time, he returned to Damascus. During
the last period oI his liIe, he was imprisoned Ior his
opposition to the ulam` oI Damascus and Iinally expired
in the castle oI Damascus and was buried there.
1

Ibn Sa:d
In the territory oI Dariyyah in the region oI Hijaz,
which is a mountainous territory with a pleasant climate, a
person named Muhammad ibn Saud assumed the
chieItainship oI his tribe. The Shaykh became acquainted
with Ibn Saud and relayed to him his new doctrines, and
Ibn Saud in turn accepted them. They agreed together to
set up a government encompassing the entire region where
religious and judicial aIIairs, issues concerning
propagation, and the leadership oI the Eriday prayers would
be assumed by the Shaykh while the political, social,
military, and security aIIairs would be under Ibn Saud.
The government in Hijaz at that time was tribal and
ethnic, and like many Muslim countries, was under Ottoman
rule whose capital was present-day Turkey. With Al Saud`s
ascension to power, Hijaz seceded Irom Ottoman rule and

1
Ali Dawani, Firqeh-ye Wahhbi, chap. 1.
!+ !+ !+ !+ A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

in the course oI time, it Iell under the control oI Britain. On
course, the British role in this change oI the government
should not be overlooked.

TAVll TAVll TAVll TAVll FlCM FlCM FlCM FlCM THl THl THl THl :HlAH :HlAH :HlAH :HlAH A`l VAHH A`l VAHH A`l VAHH A`l VAHHA AA AB BB Bl ll l
lCl`T: CF \llV lCl`T: CF \llV lCl`T: CF \llV lCl`T: CF \llV
1he negation of reasoning [ta:aqqulj in the Wahhbi
school and its consequence
A kind oI intellectual negation can be observed in the
school oI Wahhabism. Although Shaykh Muhammad ibn
Abd al-Wahhab regarded himselI an enlightened person,
criticizing the Iour Suuni schools oI thought, some Shiàh
belieIs, and reproaching them Ior speculatively interpreting
the verses oI the Quràn, he used to resort to secondary
issues concerning the teachings about God, the Exalted. He
believed in a sort oI anthropomorphism Ior God and in this
regard he used to content himselI with the outward purport
oI the verses.
His supporters also reject reIlection and reasoning about
the verses oI the Quràn and the Prophetic traditions,
negating the rational sciences, philosophy and mysticism
|irfn|. They are aIIlicted with a close-mindedness and
intellectual Irigidity to the extent that they are incapable oI
applying the precepts oI the school |madrasah|, the
Qurànic verses and the traditions to the demands oI time. It
was Ior this reason that they initially declared the
telephone, mass communication devices and others as
religiously unlawIul, and strongly resisted them, but later
they Iinally relented.
!o !o !o !o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Since they are incapable oI applying the concepts such
as intercession |shafah|, tawassul and inIallibility
|ismah| oI the Prophet (s) in the light oI contemporary
thinking their viewpoint concerning the prophets, the Holy
Prophet (s) in particular, and the saints is narrow. They treat
the spiritual station oI the prophets and the saints as
identical with the rest oI people, thinking them as being
annihilated and nonexistent aIter death, while the Shiàh
and other Islamic schools oI thought consider them to be
present and watching over us. In a result, the Wahhabis
consider tawassul to the prophets and awliy`, entreating
them and asking Ior their shafah an innovation in religion
|bidah| and polytheism.
A few words from Martyr Professor Murtad Mufahhari
Martyr ProIessor Murtad a 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 |ibdah| and tawassul pertain to God and are
exclusive to this axis. The other realm is related to the natural
aIIairs oI the world in which the will and discretion oI man
have a role and it has nothing to do with God.
1

He also says:
According to us, however, conceiving oI two realms Ior the
creation; thinking oI 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 itselI as a kind oI polytheism. We should not separate
God Irom His acts and His creatures; Ior, we believe that:

1
Murtada Muhahhari, Jahn Bini-ye Tawhidi |Monotheistic Worldview|,
vol. 2, p. 116.
TAVl l TAVl l TAVl l TAVl l !/ !/ !/ !/

.| ,| -| -,- . _
That power, altogether, belongs to Allah,
1

And:
,,=-| `_-| =, v, ,| v ,,- v .
'There is no might and power except Irom Allah, the Exalted
and Great.
2

Then, he says:
Contrary to common notions, Wahhabism is not only an anti-
Imamate theory but rather, beIore being anti-Imamate, it is
anti-tawhid and anti-human. It is anti-tawhid because it
advocates the division oI work between the Creator |khliq|
and the creature |makhlq|. In addition, it upholds a sort oI
hidden polytheism in Essence |shirk-e dhti|. It is anti-human
because it Iails to comprehend the talent oI man that makes
him superior to the angels, and according to the text oI the
Quràn, elevates him to the status oI vicegerency oI Allah
|khilfat Allh| who ordered the angels to prostrate beIore
him. It reduces him into a mere natural animal.
3

1awhid according to the Shiàh philosophers and
scholastic theologians [mutakallimnj
In the light oI the blessed Srah at-Tawhid (or al-
Ikhls), the Iollowing headings about the cognition oI the
Essence and Attributes oI God can be deduced:
1awhid of Essence [1awhid-e dhtij:
God has a PerIect Essence and the Attributes oI
PerIection and Beauty. Thus, this Essence must be regarded
as One and Unique. That is, whatever we say concerning

1
2
Jahn Bini-ye Tawhidi, ibid.
3
Ibid.
!8 !8 !8 !8 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

His Oneness and Unity, we have to believe also with
respect to His Essence. Those who acknowledge such
Essence also believe in the Tawhid oI Essence.
Shirk [polytheismj in Essence:
This means that we believe in two or more essences Ior
God, the Exalted. This type oI 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 proIess polytheism in Essence.
The Holy Quràn strongly condemns this type oI belieI.
1awhid in Attributes:
The Essence oI God has Attributes which we can
understand through Their eIIects, such as the
Knowledgeable |al-Alim|, the Living |al-Hayy|, the Wise
|al-Hakim|, and the Ever-Living |al-Qayym|. 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. Eor
example, His Knowledge |Ilm| is His Power |Qudrah|.
ThereIore, the plurality oI Attributes according to our
understanding is related to the eIIects oI the Single Essence.
As such, His Attributes and Essence are One and not that
He has One Essence and many Attributes.
1awhid in Actions:
Tawhid in Actions is also like Tawhid in Essence in the
sense that the origin oI every action in the world oI being is
the Divine Sacred Essence, and will Iinally 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
diIIerence and distinction among the Actions oI God, and
the apparent duplicity in the Actions oI God is caused by
our perception:
TAVl l TAVl l TAVl l TAVl l ! ! ! !

v |, _=| _`, - c|. =- v, .| =, -| . c,_ .,
.,. . _
Do not say about anything, I will indeed do it
tomorrow, without [adding], if Allah wishes. And
when you forget, remember your Lord.
1

So, all our wishes are within the domain oI His will and
all the actions oI God are one:
,,=-| `_-| =, v, ,| v ,,- v .
'There is no might and power except Irom Allah, the Exalted
and Great.
Those who have such belieI, attributing all actions to
God have the belieI in Tawhid in Action.
Polytheism in Action [shirk-e af:lij:
Polytheism in Action |shirk-e afli| means to believe
that a creature has a divine will independent oI the will oI
God in the sense that whatever the said creature does is
outside the domain oI God`s will. This is contrary to what
God has attributed to HimselI as stated in the Holy Quràn,
thus:
- .,-_ ., .,-_ | -| _-_ . _
And you did not throw when you threw, rather it was
Allah who threw.
2

While we all know that the Prophet (s) threw earth and
stones toward the enemy during the Battle oI Badr.

1
Srat al-Kahf 18:23-24.
2
Srat al-Anfl 8:17.
0 0 0 0 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1awhid in worship:
Having attributed the Tawhid oI Essence, Attributes and
actions to God, Tawhid in worship is conIirmed Ior Him in
the sense that only His Essence is worthy oI worship, and iI
we consider anyone as His partner in worship, as the idol-
worshippers and others do, it means that we are aIIlicted
with polytheism in worship. The Iollowing verses oI the
Quràn express this Tawhid in worship:
=,, =,- =,, _-. . _
You [alone] do we worship, and to You [alone] do we
turn for help.
1

And along this line, another verse states:
| ., := _ _. ,- _- -| `=_ _|-| . _
Say, Indeed my prayer and my worship, my life and
my death are all for the sake of Allah, the Lord of all
the worlds.
2

Tawhid in worship is understood Irom the phrase,
indeed my prayer and my worship' while Tawhid in
Lordship |rubbiyyahi| is discerned Irom the phrase, my
life and my death'.
1he foundations of 1awhid according to the Wahhbis
The Wahhabis regard Tawhid as having three parts: (1)
Tawhid in Lordship |rubbi|, (2) Tawhid in Divinity
|ulhi|, and (3) Tawhid in the Names and Attributes |asm
wa sift|.

1
Srat al-Ftihah 1:5.
2
Srat al-Anm 6:162.
TAVl l TAVl l TAVl l TAVl l l l l l

1awhid in Lordship [rubbij:
It means that only the Essence oI God has all the
absolute and perIect Attributes. In other words, Tawhid in
Lordship is the Tawhid in recognizing and proving God
whose prooIs are the verses oI Srah al-Kfirn,
1
the verse,
| , | =| ,|- _|, - . _
Say, O People of the Book' Come to a word common.
2

and other verses.
1awhid in Divinity [ulhi or ulhiyyahj:
It is the belieI in the Iact that only God is worthy oI
worship and praise, and there is not other that god
worshipped being beside Him.
1awhid in the Aames and Attributes:
The Attributes and Names oI God are pre-eternal
|qadim|.
3
The Wahhabis consider this aspect oI Tawhid in
the place oI the Tawhid in Attributes, worship and actions.
This belieI is traceable Irom the belieI oI the Asharites
|ashirah|, a group oI scholastic theologians
|mutakallimn| during the 2
nd
century AH. The Asharites
also believed in the 'pre-eternality |qidmah| oI the Divine
Names and Attributes. Anchored on this belieI, the

1
Srat al-Kfirn 109:1-6: 'O Iaithless ones! I do not worship what you
worship, not do you worship what I worship; nor will I worship what you
have worshipped nor will you worship what I worship. To you your
religion, and to me my religion.
2
Srat Al Imrn 3:64: 'Say, O People of the Book' Come to a word
common between us and you. that we will worship no one but Allah, and
that we will not ascribe any partner to Him, and that we will not take each
other as lords besides Allah.'
3
Here, the word 'pre-eternal |qadim| is not in contrast to the notion oI
'new |fadid|. It is rather the opposite oI 'created |hdith|; that is, to
have existed Irom the very beginning and not to have come into being
sometime in the past.
! ! ! ! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Wahhabis reckon the Quràn as pre-eternal and the attribute
oI an act oI God. They also consider the dotted Arabic
letters |hurf al-mufam| as pre-eternal.
They regard as Attributes oI the Essence those attributes
such the Eye |ayn|; Soul |nafs|; Knowledge |ilm|; LiIe
|hayh|; Hearer |sami|; Seer |basir|; Eace |wafh|; Speech
or Word |kalm|; Pre-existence |qidam|; Hand |yad|; Eoot
|rifl| (The Wahhabis believe that GodGod Iorbidhas
hands and Ieet!), Dominion |mulk|; Grandeur |azamah|;
Greatness |kibriy|; Eminence |uluww|; Richness |ghin|;
Mercy |rahmah|; Power |qudrah|; Wisdom |hikmah|; etc.
They consider as Attributes oI Act the attributes such as
surprise |taaffub|; laughing |dahik|; satisIaction |rid|;
anger |ghadab|; aversion |karhah|; equality |istiw|;
coming |mafi| (the alleged appearance oI God on the Day
oI Resurrection); coming down |nu:l| (it reIers to the
belieI oI the Wahhabis that God is sitting on the Throne and
He descends Irom heaven at the dawn!); disagreement; and
gladness.
1

AIter stating the parts and examples oI Tawhid Irom the
point oI view oI Wahhabism, it is now proper to examine
polytheism |shirk| according to this sect. ThereaIter, we
shall compare it with Shiàh monotheistic thought.
Shirk [polytheismj and its limits according to the Wahhbis
Shirk |polytheism| Irom the viewpoint oI Wahhabism
means associating partner with God and considering other
beings as independent Irom Him. Wahhabism also regards
turning Ior help to the prophets and seeking the
intermediation |tawassul| oI the saints as acts oI
polytheism.

1
Fath al-Mafid, pp. 33, 41, 57.
TAVl l TAVl l TAVl l TAVl l

According to this viewpoint, kissing and visiting the
graves oI the inIallible Imams (a) and the Prophet (s) are
all acts oI polytheism, unlawIul and religious innovation
|bidah|. According to the Wahhabis, the Shiàh are
polytheists or at least their belieIs have elements oI
polytheism.
1he socio-political consequences of 1awhid and shirk
[polytheismj according to the Wahhbis
The late Muhammad Jawad Mughniyyah thus writes:
Based on the Wahhabi creed, mere utterance oI 'L ilha
illallh wa ashhadu anna Muhammadan rasl Allh |There
is no god but Allah and Muhammad is the Messenger oI
Allah| is not enough Ior the acceptance oI Islam. AIter
uttering it, one should rather not seek the intermediation oI
other than God; not have the intention oI paying homage to
the Prophet (s); not touch and kiss his grave; not swear by the
Prophet (s); and not call on him and addressing him, thus: 'O
the Messenger oI Allah! and 'O my master!
During his control oI Mecca, Muhammad ibn Saud (one oI
the rulers oI Saudi Arabia) had said in his speech that with
the exception oI the Wahhabis, all Muslims are polytheists
and must be reIormed at the point oI the sword so as to
embrace Wahhabism. Contrary to his statement, however,
King Eaisal, the king oI the Wahhabis, in his message issued
in 1342 AH, says while addressing the Wahhabis: 'And all
Muslims, Irom Egypt, India, etc. are your brothers.
This means that, 'You should not be pessimistic with
respect to the Muslims and you are not supposed to act
according to this creed oI Shaykh Muhammad ibn Abd al-
Wahhab.
Maintaining this belieI by the Wahhabis would have such
socio-political consequences as considering all Muslims as
polytheists and spreading sedition |fitnah| and chaos, Ior
such a belieI is an imperialist and anti-Islamic one.
+ + + + A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1he Wahhbi-Shiàh difference of perspective on 1awhid
As stated earlier, there are qualitative and quantitative
diIIerences between the Wahhabis and the Shiàh about
Tawhid.
We shall Iind out later on that this classiIication Irom
the perspective oI Wahhabism has signiIicant political
implications.
It can probably be argued that there is no problem with
the classiIication oI the Wahhabis. In addition, this issue is
only an intellectual limitation, and diIIerence oI opinion
between Muslim philosophers and mystics |uraf|
concerning this issue can also be observed. But that which
cannot be ignored is the diIIerence in understanding.
Shiàh ulam` have divided Tawhid into (Tawhid in)
Essence, Attributes, acts and worship while the Wahhabi
ulam` have divided it into (Tawhid in) Lordship, Divinity
and the Names and Attributes.
1
II we compare them, and
pair Tawhid in Essence with that oI Lordship and Tawhid in
Divinity with that oI Tawhid in acts and worship, nothing
remains to compare with Tawhid in the Names and
Attributes. Meanwhile, to believe in the pre-eternity
|qidmah| oI the Names and Attributes demands the
acceptance oI 'the multiplicity oI pre-eternals, and this is
an Asharite belieI which is Ialse.
Shiàh ulam` believe that the Names oI God can be
divided into two: particular and general. The particular
aspect pertains speciIically to the Essence oI God, the
Exalted, such as 'Allah. The general aspect relates to the
Attributes oI God which can also be applied to His servants

1
Muhammad ibn Abd al-Wahhab, At-Tawhid wal-Qawl as-Sadid fi
Maqsid at-Tawhid, p. 13.
TAVl l TAVl l TAVl l TAVl l 5 5 5 5

such as rahmn |All-beneIicent|, rahim |All-merciIul| and
karim |All-kind|. The intellect oI man has separated this
aspect oI Attributes and ascribed it to God.
II this diIIerence merely had an ideological dimension,
it would not then be so acute and sensitive, but since they
are utilizing it Ior a political end, it ought to be analyzed.
The Wahhabis have taken this way oI dividing the levels
oI Tawhid Irom Ibn Taymiyyah who, in turn, had adopted it
Irom Ahmad ibn Hanbal.
Similarly, by dividing the Attributes into Acts and
Essence, the Wahhabis have ended up believing that God
has an actual hand and Ioot and that He can physically
come and have an appearance. They have contented with
the literal meaning oI the verses in this regard while
rejecting rational understanding and analysis. They reject as
'muawwiln |allegorical interpreters| those who oppose
this creed, particularly the Shiàh who, by taking inspiration
Irom the loIty teachings oI the Prophet (s) and the inIallible
Imams (a), interpret the verses related to God`s seeing,
hearing, His having a hand, Ioot and His coming on the Day
oI Resurrection as allegorical. Eor instance, the Shiàh
regard the verse,
.-| _- -| ;,= . _
The All-beneficent settled on the Throne,
1

to mean the sovereignty and authority oI God on the Throne
and not in the sense oI God`s actual sitting on the Throne.

1
Srat T H 20:5.

F FF FC CC CU UU Ul ll lT TT TH HH H l ll ll ll l : :: : C CC CU UU Ul ll l: :: :l ll l:
TAVA::Ul ll:ClTl`C TC l`TllM TAVA::Ul ll:ClTl`C TC l`TllM TAVA::Ul ll:ClTl`C TC l`TllM TAVA::Ul ll:ClTl`C TC l`TllMlllATlC`, lllATlC`, lllATlC`, lllATlC`,
llATH A`l :HAF llATH A`l :HAF llATH A`l :HAF llATH A`l :HAFA AA A' AH l`Tlll::lC` ' AH l`Tlll::lC` ' AH l`Tlll::lC` ' AH l`Tlll::lC`
AClll`C TC AClll`C TC AClll`C TC AClll`C TC THl THl THl THl :HlAH :HlAH :HlAH :HlAH A`l A`l A`l A`l THl THl THl THl VAHH VAHH VAHH VAHHA AA AB BB Bl ll l : :: :
1awassul according to the Wahhbis
In this chapter, tawassul |resorting to intermediation|
according to Wahhabism shall be examined. The ulam` oI
this sect believe that
Tawassul to other than God, paying homage |:iyrah| to a
grave and praying in a place where there is a grave in Iront oI
the person praying are not consistent with Tawhid in
Lordship. According to them, the requisite oI Tawhid is that
one should not resort to the intermediation oI other than God
even iI he is the Prophet oI Islam (s), because tawassul,
shafah |intercession| and the like are outside the Sunnah oI
the Prophet and the pious predecessors |as-Salaf as-slih|,
and the Quràn also regards this belieI as polytheism.
1

It is thus stated in the book, al-Tawhid bil-Lughati al-
Frisiyyah:
Seeking the help oI other than God is polytheism and seeking
reIuge in other than God is also within the sphere oI
polytheism. The Words |kalimt| oI God are identical with
the uncreated |qadim| Essence oI God. So, Ior this reason,
one may entreat |istighthah| these Words otherwise, such
act oI entreating will be regarded as polytheism.
2

1
Fath al-Mafid, p. 98.
2
Al-Tawhid bil-Lughati al-Frisiyyah, p. 140.

In reIuting this proposition, it must be stated Iirst oI all
that the pertinent verse had been revealed with respect to the
finn. Concerning the circumstances surrounding the revelation
oI 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 oI
ignorance |al-Jhiliyyah|, they used to turn to the 'chieI oI the
jinn at the time oI going out oI the city Ior help, addressing
him thus: 'O chieI oI the jinn! Save us Irom the evil oI the
jinn and preserve us Irom their annoyance.
OI course, resorting to the jinn is absolutely unlawIul
because God has explicitly prohibited this practice. In
addition to this, seeking help Irom anyone who denies God
is obviously more so. Secondly, there are a lot oI
diIIerences between the prophets |anbiy| and messengers
|rusul| who have direct connection with God, and the
receivers oI the divine revelation, on one hand, and the jinn
who do not recognize God on the other. ThereIore, the
Islamic belieI demands that we have to beseech and entreat
God, the Exalted, and seek the intercession oI those who are
closer to Him.
We have mentioned earlier the viewpoint oI the
Wahhabi ulam` regarding the status oI tawassul to other
than God. Now, we shall examine their reasons:
First reason: By citing as prooI the noble verses,
| ,-. ,=| ,-_ - -. : .,, .= `=| ,.- v
:,, . c|| ,=| .,-=, .,-,, _|, ,,`,_ -,.=,| ,.,,| =.||
.,-, --_ .,, -,=- . _
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
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH

supplicate, seeking recourse to their Lord, whoever is
nearer [to Him], expecting His mercy and fearing His
punishment. Indeed your Lords punishment is a
thing to beware of,
1

they have concluded that one should never seek help and
resort to anyone other than God.
Analysis of the above verses:
II one contends oneselI with the literal meaning and not
take into consideration other Qurànic verses, these two
verses will conIorm to the statements oI the Wahhabi
ulam because based on these words oI God, when man
abandons the 'nearer means (that is, God HimselI) in order
to get closer to God and resorts to a 'remote means (that
is, 'other than God |min dni allhi|) and one who has no
power to remove distress and the like, it will Iall within the
spheres oI polytheism in Lordship |shirk-e rubbi|. 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 oI polytheism would be
irrelevant, and one could turn Ior help Irom the individuals
approved by God. II these ulam` had only paid attention
to these other verses, they would have never committed
such a glaring mistake.
1urning for help [istimddj of the weak to the strong
In principle, tawassul is one oI the laws oI creation and
it means resorting to a superior means in order to attain an
objective. One maniIestation oI tawassul is a child`s
tawassul to his mother when something happens to him.
This meaning is true in all spheres oI human liIesocial,
political, ideological, material, and spiritual. Tawassul to

1
Srat al-Isr 17:56-57.
+0 +0 +0 +0 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

God is the same tawassul to that which is perIect in power
and Iorce. Tawassul to the prophets and the saints oI God is
a case oI the tawassul oI the weak to the strong, because the
prophets are stronger than other human beings. One may
resort to the prophets and saints Ior help and take their
practical conduct, which we called sunnah, as models Ior
ourselves.
1awassul in the Qur`n
Many verses oI the Quràn and Prophetic traditions
speak about the subject oI tawassul to the awliy. As an
example, one may reIer to the verses related to the sons oI
Yaqub (Jacob) (a):
,|| , ,| -= | ,,. , _|- . ,| =,= -=| ,.|
_`,_ -, , _,-| ,,-| . _
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.
1

In these verses, the sons oI Yaqub (a) resorted to the
intermediation oI their Iather. They had committed mistakes
so many times; they had annoyed and disturbed two
prophets oI God (Yaqub and YusuI (Joseph) (a)), and
transgressed the command oI God by annoying their parents
and telling lies. Since those mistakes required the sons to
seek Iorgiveness, they took their Iather as their intercessor;
so this action has not been denied or rejected in the Quràn.
Since God does not reproach the sons oI Yaqub Ior
resorting to two persons oI those who are near to Him
|muqarrabn|, it can be concluded that there is nothing

1
Srat Ysuf 12:97-98.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH +l +l +l +l

wrong in entreating the Prophet (s) especially since the
eminence oI his rank and the loItiness oI his station are not
hidden to anyone.
The other verse which may be cited is the Iollowing:
,| ,,| ., , ,,.| =- -= -.| -.= ,.,|
,,=| =-,| -| ,, ,-_ . _
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.
1

It can be deduced Irom this verse that the intermediation
oI the Holy Prophet (s) can also be resorted to in asking
God Ior Iorgiveness oI sins.
It is possible to criticize the deduction based on the Iirst
verse with the answer that the tawassul oI the sons oI
Yaqub (a) to their Iather had been conIined to their own
time; that is, one may seek the help oI the living and not the
dead. We shall talk about this point later on in the section
concerning tabarruk.
What can be inIerred Irom 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 aIterward. And there is no reason to distinguish
between tawassul during and aIter his liIetime.
Since the Iollowing verse reproaches tawassul to idols
and regards it as a Iorm oI polytheism, some individuals
might cite it as prooI that tawassul to other than God leads
to misguidance:

1
Srat an-Nis 4:64.
+! +! +! +! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

,|| v ._= ,,| v ._= . v -,= v =,.-, 3,.-,
. . =| ,=| _ v . _|=| v, := v . _
They say, Do not abandon your gods. Do not
abandon Wadd, nor Suw, nor Yaghth, Yaq and
Nasr, and they have certainly led many astray. Do
not increase the wrongdoers in anything but error.
1

In reply, it must be said that iI what is meant by 'other
than God are idols, then one cannot Iind Iault with this
statement, but iI 'other than God includes the prophets and
awliy, then it would be contrary to the truth because these
beloved ones are approved by God and are vicegerents oI
Allah |khulaf Allh|. Idols are in contrast and
contradiction with God while the prophets (a) and saints
are concordant with Him and are means oI His grace. In the
same manner, idols are a source oI deviation Irom God
while the prophets (a) are means oI guidance and
righteousness. In sum, the comparison between tawassul to
the prophets (a) and tawassul to the idols is an
asymmetrical and Ialse analogy.
The other point is that an idol is basically an object oI
worship and not a means oI nearness to God |taqarrub|.
There are two types oI means oI nearness to God: One is
legitimate, reIerring to the prophets (a) and the saints, and
the other is illegitimate such as idols and the like which
religion has made Iorbidden to man.
Death according to the Wahhbis
There are diIIerent viewpoints concerning death, and we
shall deal with the viewpoint oI the Wahhabis on the
subject. Ibn Qayyim al-Jawziyyah is reported to have said:

1
Srat Nh 71:23-24.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH + + + +

Tawassul to the dead, even iI he be the Prophet oI Islam (s),
is an act oI polytheism because based on the statement oI the
Quràn, he is dead and extinct:
c, `.`,- ,,, .,`,- . _
You will indeed die and they [too] will die indeed.

He then continues:
Entreating the dead and uttering words such as: 'O my
master, O the Messenger oI Allah! Help me, 'O my master
Ali ibn Abi Talib! Assist me, and the like are acts oI
polytheism.
2

It is indeed amazing that Ibn Qayyim al-Jawziyyah and
the Wahhabis could have no belieI in the purgatorial liIe
|hayt al-bar:akh|, thinking that the dead cannot establish
spiritual relations with others, while the Quràn aIIirms that
those who are in the bar:akh are alive.
3
How could the
Wahhabis regard the martyrs |shuhad`| as dead while the
Quràn says,
v ,. ,=| ,| _ ,,= -| ,-| , ,-| =- ,,`,_ .,|_, . _
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.
4

Accordingly, how could Shaykh Muhammad ibn Abd
al-Wahhab also say that 'Anyone who dies would be
annihilated,
5
while the Holy Quràn says,

1
Srat a:-Zumar 39:30.
2
3
Srat Ghfir (or al-Mumin) 40:46: 'The Eire, to which they are exposed
morning and evening.
4
Srat Al Imrn 3:169.
5
++ ++ ++ ++ A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

= c- ==- ==, ;,,| `=,=- . _
We have removed your veil from you, and so your
sight is acute today.
1

In another place, it states thus,
,,| ,,|__ ,, , ,=- . _
And therein they will have their provision morning
and evening.

Since there is morning and evening in the world oI
bar:akh according to the verse quoted, and that the dead
have provisions, those who are in the world oI sojourn
(bar:akh) cannot be regarded as nonexistent |madm|. OI
course, morning and evening are special characteristics oI
bar:akh because there is no sun on the Day oI Resurrection
which could portray this case. So, death is not equivalent to
nonexistence, and the theory oI the Wahhabis is
consequentially rendered Ialse.
1he permission to resort to the sacred personages
In the Iollowing verse, the Holy Quràn regards it
permissible and acceptable to resort to and seek the
intermediation oI the chosen ones oI God in seeking
nearness to Him |taqarrub|:
, ,,| ,=| ,- , -| ,-, -,|, -,=,| =- _ -,,.=
,-| ., . _
O you who have faith' Be wary of Allah, and seek the
means of recourse to Him, and wage fihd in His
way, so that you may be felicitous.
3

1
Srat Qf 50:22.
2
Srat Maryam 19:62.
3
Srat al-Midah 5:35.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH +5 +5 +5 +5

Although in this verse seeking the means oI recourse is
discussed in a general sense, based on the other prooIs and
pieces oI evidence mentioned in the Holy Quràn and the
traditions, one oI its vivid maniIestations is the prophets
and saints. ThereIore, the purport oI this verse may be
expressed in the Iollowing words:
Though approaching God is the outcome oI grace, you
have to observe God-wariness |taqw| perIectly and since it
is possible that the persons resorted to have no
independence oI their own and have obtained such station
through sincerity |ikhls| and God-wariness |taqw|, you
also have to maintain God-wariness in resorting to them.
Istimdd and tawassul to the living ones
Seeking help and assistance Irom the living is
permissible and it cannot be treated as a Iorm oI
polytheism. This is a point which has been endorsed and
aIIirmed by stories in the Quràn. Eor example, when
Had rat YusuI (Joseph) (a) was in prison he requested his
cellmate, that iI the latter was released, he should mention
his case to the king:
_. =- c`,_ . _
Mention me to your master.

Or, when Had rat Musa and Khidr (a) arrived at a
certain village, they made a request to the inhabitants oI the
village, hence:
= _- ., ,| | -,| -== ,| . _
So they went on. When they came to the people of a
town, they asked its people for food.
2

1
Srat Ysuf 12:42.
2
Srat al-Kahf 18:77.
+o +o +o +o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

It can be said that the acts oI these three great
personalities, apart Irom not being acts oI polytheism, they
are rational and customary behaviors, having no
inconsistency with their inIallibility |ismah|. Also, in
conIirming this statement, the Iollowing verse, which is
addressed to the Prophet (s), can be cited as prooI:
,| ,,| ., , ,,.| =- -= -.| -.= ,.,|
,,=| =-,| -| ,, ,-_ . _
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.
1

Based on this verse, the Prophet (s) has been granted the
permission to be the intercessor oI sinners. According to the
Shiàh, this intercession is still valid and is not conIined to
the liIetime oI the Prophet (s).
1he preeminence of tawassul to the Divine Essence
BeIore ending the discussion, it is necessary to pose this
question: Which is superior, tawassul to God, or tawassul
to the saints oI God? It can be concluded Irom the verse,
,,,| =|| . _
whoever is nearer [to Him]'
2

that tawassul to God is superior. That is, as much as
possible, one must seek help Irom God and this is a
principle to which Muslim mystics are steadIast. But just as
he makes use oI his intellect, natural instinct and other

1
Srat an-Nis 4:64.
2
See Srat al-Isr 17:56-57.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH +/ +/ +/ +/

means in managing his liIe, man also seeks the assistance oI
intermediaries in the domain oI spirituality and seeking
nearness to Allah.
1awassul as identical with servitude [:ubdiyyahj
Since tawassul to the prophets and the awliy oI God is
like the angels` act oI prostration (to Adam) with the
permission and command oI God, resorting to these beloved
ones is identical with servitude |ubdiyyah| and worship
|ibdah|. Among the Muslim sects, only the Wahhabis do
not believe in tawassul and its devotional dimension. It
must be noted that this sect is trying to make its incorrect
and Ialse ideas dominant.
OI course, iI we ever regard the Wahhabis` opposition
to tawassul as incorrect, it is because there are authoritative
traditions and hadiths that prove the incorrectness oI this
sect`s belieI. Eor example, aIter the demise oI the Prophet
(s) a certain Arab came to the grave oI the Prophet (s) and
threw himselI on the holy shrine. While pouring the soil oI
the grave over his head, he said: 'O Messenger oI Allah! I
heard Irom you the verse, Had they, when they wronged
themselves, come to you...' And now I have wronged
myselI and I have come here to ask you to plead Ior
Iorgiveness Ior me. At the end oI the hadith, it is thus
stated regarding this episode: 'Then a voice Irom the grave
was heard: You are Iorgiven!`
1

In another tradition, it has been narrated that there was
once a Iamine in Medina. Bilal ibn Harith, one oI the
Companions, went to the grave oI the Prophet (s) and said:
'O Messenger oI Allah! There has been no rain Ior quite
sometime. Pray to God to shower the rain oI His mercy

1
'. | - c =| | - .,
+8 +8 +8 +8 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

upon us. During the night, Bilal saw the Prophet (s) in a
dream, saying: 'You shall soon beneIit Irom the rain oI the
Lord.
It is not useless to note the Iact that Muhammad ibn
Idris ash-ShaIii, one oI the leading Iigures oI the Ahl as-
Sunnah, regards tawassul to the Ahl al-Bayt (a) as
permissible, thus saying:
_-,_. `_,| , _,= -,|, ,
The family of the Prophet is my shelter
and they are means of my nearness to Him (God).
Regarding Had rat Eatimah az-Zahra (a), the Iollowing
tradition has been narrated:
-| .| , =- = ,,=_ ,| _- .| .- -=.,| ==-|
., ,,,- _- ,-=, ,| = .
'Eatimah (a) went to the grave oI the Messenger oI Allah
(s); picked up some soil Irom the grave, put it on her eyes
and cried.
It can be inIerred Irom the above hadith that to seek the
help oI the Prophet, the inIallible Imams and the pioneers oI
religion is not against the religion because a personage such
as Eatimah az-Zahra (a) used to go to the grave oI her great
Iather and seek this beloved`s assistance. There is another
hadith which is as Iollows:
Because oI the eIIect oI Iamine and the lack oI rain, a number
oI people went to the house oI aìshah (wiIe oI the Prophet
(s)), asking Ior her guidance. She said to them: 'Make holes
on the holy shrines oI the Prophet (s) in such a way that the
sky would become the watcher oI the holy grave oI the
Prophet (s) so that it would shower rain in respect Ior the
Prophet (s). When the people Iollowed Aìshah`s instruction,
the rain came.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH + + + +

Many traditions have been recorded in the book, At-
Tabarruk,
1
all oI which show the tawassul oI the
Companions to the soil oI grave oI the Messenger oI Allah
(s) Ior cure and blessings |tabarruk|.
Shaf:ah according to Muhammad ibn :Abd al-Wahhb
and Ibn 1aymiyyah
Based on some verses oI the Quràn, Shaykh
Muhammad ibn Abd al-Wahhab, Ibn Taymiyyah and the
contemporary Wahhabis regard seeking help Irom other
than God or asking Ior their intercession |shafah| as an
act oI polytheism. Their main prooI is the phrase, 'other
than God in verse 18 oI Srah Ynus.
2
The Wahhabis
regard the prophets, saints, idols, the finn, and the dead as
the most vivid maniIestations oI this verse.
In reality, they have not made any distinction between
the idols during the pre-Islamic period oI ignorance
|fhiliyyah|, which were taken by the people as their
intercessors and were held in high esteem by their
IoreIathers, and the person oI the Prophet (s) because they
believe that the Prophet (s) has passed away, and as such,
he could not do anything and nothing could not be expected
Irom him anymore. ThereIore, they imagine the intercession
oI God on the Day oI Resurrection as positive, and that oI
the Prophet (s) or other awliy` as negative.

1
Ayatullah Ali Ahmadi Mayanji, At-Tabarruk (Beirut), pp. 147-151.
2
Srat Ynus 10:18: They worship besides Allah that which neither
causes them any harm, not brings them any benefit, and they say, These
are our intercessors with Allah. Say, Will you inform Allah about
something He does not know in the heavens and on the earth? Immaculate
is He and exalted above [having] any partners that they ascribe [to
Him].'

It can perhaps be inIerred Irom the apparent purport oI
their contention that this sect rejects intercession in general.
They have divided intercession into positive and negative in
the Iollowing manner:
1. Positive intercession is that which comes Irom God.
There are many verses that substantiate it, and there is
no debate and dispute concerning this type oI
intercession.
2. Negative intercession is that which comes Irom other
than God such as the Prophet (s), other prophets (a)
and the awliyòI course, when they are not alive.
The most Iundamental basis Ior this belieI oI the
Wahhabis is the Iollowing blessed verse:
.=,-, - .. -| - v ,=, v ,,-., .,.|,, v.
-= =- -| . _
They worship besides Allah that which neither causes
them any harm, nor brings them any benefit, and they
say, These are our intercessors with Allah.
1

An analysis of the quoted noble verse:
What the apparent purport and text oI the verse
substantiates is that God rejects the intercession oI idols,
not the intercession oI human beings. In other words,
'besides Allah reIers to idols and it is these idols whose
intercession is not acceptable to God. The Iollowing verse
also conIirms this contention:
v ,, ,- --= v =-, ,- ,=- v , .=, . _
Neither intercession shall be accepted from it, nor
any ransom shall be received from it, nor will they be
helped.2

1
Srat Ynus 10:18.
2
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH 5l 5l 5l 5l

The absolute negation oI intercession oI other than God
can be deduced Irom the phrase, 'besides Allah which is
mentioned many times in the Holy Quràn. The
absoluteness and generality oI 'besides Allah, however, is
mitigated by other verses, and the intercession by
individuals who possess the conditions Ior intercession is
permissible and acceptable. Some oI the verses that can
substantiate this claim are the Iollowing:
v _ --=| =- v, | ..| -| . _
Intercession is of no avail with Him except for those
whom He permits.
1

- . =| _=, =- v, -.,, . _
Who is it that may intercede with Him except with His
permission?
2

=-,, v _ --=| v, - ..| -| .-| _=_ -| v,| . _
Intercession will not avail that day except from him
whom the All-beneficent allows and approves of his
word.
3

v .,-=, v, | _=_ . _
And they do not intercede except for someone He
approves of.
4

Based on these verses, the intercession oI those who
have the permission oI Allah is acceptable. Now, a question
that lingers in the mind is this: Have not those who negate
the intercession oI the prophets and saints come across
these verses, or do they have other reasons?

1
Srat as-Saba 34:23.
2
3
Srat T H 20:109.
4
Srat al-Anbiy 21:28.
5! 5! 5! 5! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

In reply, it must be said that the intensity oI their enmity
to the Shiàh have prompted the Wahhabis to Iocus on the
verses that negate, and not aIIirm, intercession. Through
this method and policy, they are determined to accuse the
Shiàh oI disbelieI |kufr| so as to incite the entire Muslim
world against the Shiàh as much as possible. At this
juncture, the hidden hand oI imperialism can be witnessed
in some oI the religious belieIs oI Wahhabism.
In opposing and besmirching Shiàh belieIs, the
Wahhabis oppose the Quràn and the Sunnah oI the Prophet
(s) upon which this belieI is based. The Qur'an and Sunnah
acknowledge the intercession oI the prophets and the saints
on the Day oI Resurrection. They respect the soil oI their
graves, encouraging the Muslims to honor and respect them,
especially the Holy Prophet (s); and are the Ioundations oI
many material and non-material activities and
achievements. The Wahhabis not only regard tawassul and
visitation to the graves |:iyrah| as unlawIul and acts oI
kufr and shirk, but also deny the principle and basis oI
intercession.
1
The consequence oI this practice will be
driIting away Irom the Prophet (s) and the inIallible Imams
(a), which is itselI a kind oI secret attack against Islam.
1he precedence of the negation of tawassul and
shaf:ah
Ibn Taymiyyah, one oI the Sunni ulam` oI the Hanbali
madhhab during the 8
th
century AH, says regarding
tawassul and shafah:
Seeking help Irom the dead without paying attention to God,
even iI that person is a prophet, or requesting the dead to

1
Eor more inIormation, see Sayyid Ibrahim Alawi, Trikhcheh-ye Naqd
wa Barrasi-ye Wahhbiyyah, pp. 257-353 and other books included in the
bibliography oI this book.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH 5 5 5 5

pray to God to grant our request, or Ior us to implore God, 'O
God! By the station and position oI so-and-so, grant our
request, etc. are Iorbidden and impermissible, which will
Iinally lead to polytheism in worship.
1

As we can observe, the intellectual cornerstone oI
Wahhabism is traceable to Ibn Taymiyyah, however,
Muhammad ibn Abd al-Wahhab discusses these doctrines
with more Ianaticism and extremisms, especially the
negation oI tawassul and shafah. As it is always looking
Ior every opportunity to catch Iish in troubled waters
imperialism has been trying to take advantage oI the record
and opposition oI the Wahhabi thought to the other schools
|madhhib|. They have been attempting to do this when the
precedence oI the Wahhhabi creed is not a prooI Ior the
madhhabi nature oI the Wahhabi movement. It cannot be
considered one oI the Islamic schools oI thought because
Irom the very beginning, the Muslim nation, the Ahl as-
Sunnah in particular, has declared the ideas oI Ibn
Taymiyyah and his Iollowers as an innovation in religion
|bidah| and to be against the religion.
1he ideas of Ibn 1aymiyyah and the reaction of Ahl as-
Sunnah
Taqi ad-Din Abu`l-Abbas Ahmad Ibn Taymiyyah was
born in 661 AH in a Kurdish-populated village called UrIah
in Turkey. When the Tatars invaded the Muslim lands, he
along with his Iamily went to Damascus (Syria) and studied
in the religious school |madrasah| oI the Hanbalis where he
engaged in the memorization oI the Quràn. He read
Musnad Ibn Hanbal and the book, Mufam at-Tabari, and
engaged in learning other sciences. It has been said that he

1
Mahmud Mahdi al-Istambuli, Ibn Taymiyyah batal al-Islh ad-Dini
(Beirut: Nashr Maktaba`l-Islami, n.d.), pp. 136, 139.
5+ 5+ 5+ 5+ A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

had good memory and talent.
1

ProIound talent and enthusiasm prompted Ibn
Taymiyyah to encounter many intellectual problems and
issues during the diIIerent stages oI his studies. Since he
would not be convinced oI the views and opinions oI the
proIessors, he gradually reached a point in his belieIs that
he elicited the reaction oI the ulam` and fuqah |jurists|
at the time which led to his imprisonment and banishment.
BeIore Ibn Taymiyyah had the opportunity to repent,
Sultan Nasir, the ruler oI the time, allowed him to return to
Damascus in 709 AH and Ibn Taymiyyah also made peace
with the ulam and fuqah.
2
In 720 AH, he was again put
behind bars Ior having a clash with the fuqah on the issue
oI divorce but in 721 AH, he was released Irom prison
through the letter oI the Sultan.
AIter his release, he once again languished in the prison
cell oI Damascus on the order oI the government Ior the
contradictions his religious edicts had with that oI the Sunni
and Shiàh fuqah in his region.
This time, the government prohibited him Irom issuing
religious edicts, and as per judicial decree oI a ShaIii
judge, all his students including Ibn Qayyim al-Jawziyyah
were imprisoned. Meanwhile, the people had been so angry
with him that they decided to kill him.
1he :ulam'`s opposition to Ibn 1aymiyyah
Ibn Taymiyyah used to regard traveling to visit the
graves oI the prophets (a) and the pious as impermissible,

1
(Beirut: Nashr Maktaba`l-Islami, n.d.), pp. 136, 139.
2
(Beirut: Nashr Maktaba`l-Islami, n.d.), pp. 30.
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH 55 55 55 55

deeming it as a sinIul travel, and would rule Ior the
completion (instead oI shortening) oI prayer during this
travel, which led the ShaIiis to rise up in opposition to him.
In a bid to portray a veneer oI moderation to his creed,
Ibn Taymiyyah used to say that since the Prophet (s) and
the Companions had neither visited their graves nor sought
their intermediation, and that the Eollowers |tbin|
1
have
also not done so, none oI the Muslims should deem it
recommended |mustahabb|. Anyone who observed this
practice had gone against the consensus oI Muslims. AIter
issuing this religious edict, Ibn Taymiyyah considered the
Iollowing hadiths Irom the Prophet (s) as Iabricated
|mafl|:
_- = __, ,| _- - .
He who perIorms the Haff (pilgrimage) without paying a visit
|:iyrah| to me has indeed deserted.
=-.- -: _|, v, ,-`| == v = =.- ;| =.|
=.| _=| .
You are not supposed to travel except Ior the visitation
|:iyrah| oI three mosques: al-Masjid al-Haram (in Mecca),
this mosque oI mine (Masjid an-Nabi in Medina), and al-
Masjid al-Aqsa (in Jerusalem).
These kinds oI views incited the opposition oI the Sunni
ulam`. So, it becomes clear that there had been no
diIIerence oI opinion regarding it until that time and the
Iirst person to initiate this diIIerence was Ibn Taymiyyah
who, while in prison, wrote books in support oI his creed.

1
Tbin |Eollowers` or Successors`| reIers to the second generation oI
Muslims who came aIter the Companions, who did not know the Prophet
(s) but who knew his Companions. |Trans.|
5o 5o 5o 5o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

AIter more than two years oI imprisonment in the prison
cell oI Damascus, Ibn Taymiyyah passed away in 728 AH and
was buried in Bab as-Saghir beside his brother. In the book,
Al-Kunya wal-Alqb, Shaykh Abbas al-Qummi opines that he
was buried in Jordan. Ibn Taymiyyah was later known as Taqi
ad-Din Ahmad ibn Abd al-Halim al-Harrani ad-Damishqi.
Nowadays, there is no trace oI his grave and the books
attributed to him, as per reported in the book, Ibn
Taymiyyah batal al-Islh ad-Dini, are estimated to be as
many as seventeen books.
What we quoted regarding the issue oI shafah was
Irom the book entitled, Ibn Taymiyyah batal al-Islh ad-
Dini. Similar subjects are also recorded in the book, Fath
al-Mafid, which is a commentary on the book, At-Tawhid,
by Muhammad ibn Abd al-Wahhab. In a recently written
book entitled, At-Tawhid bil-Lughati al-Frisiyyah, there
has been some modiIication oI issues about which the
Shiàh have opposing views. This book in which some oI
those issues were presented was distributed Ireely among
the Iranian pilgrims at the Jeddah Airport in 1374 AH (1995
CE). Concerning shafah, it states that shafah is
exclusive Ior God. The inclusion oI the divine grace and
compassion has conIerred this merit upon some oI the
servants oI God. This book narrated a certain subject Irom
Ibn Taymiyyah, at the end oI which it says:
:- =,-,| v, ., v .
Intercession includes individuals who are monotheists and
sincere, and by the decree oI God, intercession extends to
these individuals.
In this book, the author writes that according to the
Shiàh, those individuals who best embody these qualities
oI Tawhid and ikhls |sincerity| are the prophets, awliy
and inIallible Imams (a) who, according to the above
quotation, are supposed to possess the privilege to intercede
TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH TAVA: :Ul A`l : HAFA' AH 5/ 5/ 5/ 5/

on the Day oI Resurrection.
1

1
At-Tawhid bil-Lughah al-Frisiyyah, no. 27, p. 123.

Zl\AlAH Zl\AlAH Zl\AlAH Zl\AlAH \l:lTATlC` A`l THl \l:lTATlC` A`l THl \l:lTATlC` A`l THl \l:lTATlC` A`l THl l ll lAV: AV: AV: AV: l ll lllTAl`l`C llTAl`l`C llTAl`l`C llTAl`l`C
TC THl TC THl TC THl TC THl C CC ClA\l lA\l lA\l lA\l: :: : A`l A`l A`l A`l M MM MC:QUl: AClll`C C:QUl: AClll`C C:QUl: AClll`C C:QUl: AClll`C TC TC TC TC
THl THl THl THl :HlAH :HlAH :HlAH :HlAH A`l VAHH A`l VAHH A`l VAHH A`l VAHHA AA AB BB Bl ll l : :: :
Ziyrah according to Sunnis and Shiàh
As stated earlier, Wahhabis think that :iyrah, like
shafah, is a polytheistic act oI seeking intermediation,
and renders a person outside the pale oI religion. This is
while :iyrah, according to the Ahl as-Sunnah, has been
considered permissible. In this context, as in many other
belieIs 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 oI thought |madhhab|. But Muslims, the Ahl as-
Sunnah in particular, cannot permit the inclusion oI this
group in the list oI Muslim schools oI thought |madhhib|.
1he views of Ibn al-Qudmah
Ibn al-Qudamah, a leading Iigure and faqih oI the Ahl as-
Sunnah, while regarding :iyrah, like mourning, as
consistent with the laws oI Islam, elaborates that :iyrah is
permissible Ior men while abominable |makrh| Ior women.
o0 o0 o0 o0 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

In conIirming this view, he has cited the Iollowing tradition:
.| =-.| ,,- ==| _,,| =__ = -| .
Allah curses the visitors oI the graves, especially women who
light candles on the graves and take them as their place oI
prostration or mosque.
And he adds,
In this tradition, the phrase, 'Allah curses... implies
aversion, and this aversion is more intense Ior women
according to their welIare; Ior, it is possible that by going
outside the house and to be present in the public, the rights oI
the husband might be violated. The reason behind the curse
on Iemale visitors |:irin| is because oI the Iact that the
people during the pre-Islamic period oI ignorance
|fhiliyyah| used to visit the graves. AIter sometime, they
would construct statues and images on the grave. Then, these
would be treated as idols and they would pay reverence in
Iront oI these. So, they were cursed and the visitation oI the
women was prohibited.
1

In continuation, he writes:
Visiting graves is mustahabb Ior men. Regarding its being
makrh or impermissible Ior women, there are two pertinent
traditions. According to a tradition, it is mustahabb provided
that, like men, they read beside the grave srahs oI at-Tawhid
(al-Ikhls) and Y Sin, and yat al-Kursi, but according to
another tradition, it is not permissible. In case oI its
permissibility, man and woman should recite this salutation:
.| : ; - , , | `=| , _ - | - _ | . _ , ., = = , . ,
v - ., . ,| = | | , -| , - .
Peace be upon you, O believers and Muslims who
inhabit these graves. We will foin you, God willing.

1
Ibn al-Qudamah, Al-Mughni, vol. 2, p. 430.
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: ol ol ol ol

We pray Allah for wellbeing for you and us.'
1

Ibn al-Qudamah does not regard the :iyrah as
permissible Ior women, saying:
_,| . .`| ,| _,,| =__ = -| ...
Ziyarah Ior women is makrh (discommended) because the
Prophet said, Allah curses the women who visit the graves`.
He believed that the Prophet (s) initially prohibited
:iyrah Ior women and the phrase, 'Allah curses.
bespeaks oI this Iact. But aIterward, he considered the
:iyrah Ior women as permissible, saying:
_,,| _,_ - ,,, . _ .
I was prohibiting you Irom visiting to grave in the past, but
now you may do so.
Ibn al-Qudamah also says:
,,-| ,| =__ -=- .| =-`| ;_ .
Tirmidhi narrated that aìshah visited the grave oI her
brother (Abd ar-Rahman).
In the end, Ibn al-Qutadah concludes Irom the set oI the
decrees on the permissibility and honor (oI :iyrah) in the
quoted hadiths that it is loathsome Ior the women to
perIorm :iyrah.
2

1he view of :Allmah Majlisi
In this regard, Allamah Majlisi expresses thus:
Ziyrah is good and recommended Ior men. But concerning
the :iyrah Ior women, there are two pertinent opinions. One
opinion is that :iyrah Ior women is loathsome. and the

1
Ibn al-Qudamah, Al-Mughni, vol. 2, p. 430.
2
Ibn al-Qudamah, Al-Mughni, vol. 4, pp. 426, 431.
o! o! o! o! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

other opinion is that it is permissible provided that they cover
themselves Irom the sight oI strangers |ghayr mahram|.
1

According to the belieI oI the Shiàh, visiting the grave
oI the IaithIul is part oI the Sunnah oI the Holy Prophet (s)
and all Muslims have consensus oI opinion that at the time
oI death oI a believer, he would go to his grave and express
condolences to the bereaved ones. It is also stated in the
Holy Quràn, thus:
v = _- =-| ,,- =- =,| v , _- ,| ,,, -|,
-|,=_ ,- , .,= . _
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.
2

This verse is about the hypocrites |munfiqn| and
expresses this point: O Prophet! Do not go to the graveside
oI the hypocrites as you are doing with respect to the graves
oI the IaithIul, and do not pray Ior their souls nor pray over
their graves because they deIied Allah and His Apostle and
they are transgressors. That :iyrah is an indisputable
principle and the presence oI believers at the graveside oI
one another is unquestionable although there may possibly
be diIIerences oI opinion among some Muslim schools oI
thought concerning the secondary Ieatures oI :iyrah.
Jisiting 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 oI the martyrs |shuhad'| oI the Battle oI Uhud and
recite this prayer |:iyrah|:

1
Allamah Majlisi, Mirt al-Uql, vol. 14, p. 191.
2
Srat at-Tawbah (or, Barah) 9:84.
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: o o o o

| :. ; ,,- , ,,= ,- _,- _=| .
Peace be on you because you were constant, how excellent, is
then, the issue oI the abode.
It is also recorded that Abu Bakr, Umar and Uthman,
like the Prophet (s), also used to perIorm :iyrah. The
daughter oI the Prophet oI Islam (s), Had rat Eatimah az-
Zahra (a) would also visit the martyrs oI Uhud two days a
week. During his visit to the martyrs, especially in the
:iyrah to Hamzah and Musab ibn Umayr, the Holy
Prophet (s) would recite this verse,
,-_ ,|== - =- -| -,- .
Men who fulfill what they have pledged to Allah.
1

In addition to this, it is thus recorded in the book, As-
Sahih that Abu Said al-Khudri would extend salutations to
the grave oI Hamzah. Umm Salamah, one oI the
honorable wives oI the Prophet (s), and individuals such as
Abu Hurayrah, Eatimah Khuzaiyyah, and Abd Allah ibn
Umar al-Khattab also used to perIorm :iyrah to this group
oI martyrs.
2

It is thus recorded in the valuable book, al-Ghadir under
the section, 'Virtues and Merits oI Abu HaniIah |Bb
Fadil wa Manqib Ab Hanifah|:
Whenever he would go to Baghdad, Imam ash-ShaIii would
pay a visit to the grave oI Abu HaniIah. He would stand
beside his grave, oIIer salutation to him and seek his
intermediation Ior the IulIillment oI his needs. Ahmad ibn
Hanbal did the same practice with respect to his master
(Imam ash-ShaIii) to such an extent that his son would get

1
Srat al-Ah:b 33:23. Waqidi, Al-Magh:i, vol. 1, p. 312.
2
Sayyid JaIar Murtada, As-Sahih fi Sirat an-Nabi, vol. 4, p. 318.
o+ o+ o+ o+ A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

astonished. Ahmad ibn Hanbal explained to his son that there
is nothing wrong in seeking the intermediation oI Imam ash-
ShaIii Ior the removal oI diIIiculties because he, like the
sun, was beneIicial to the people.
1

Were the Prophet (s) and his Ahl al-Bayt (a) not like
ash-ShaIii Ior the people? This is while ash-ShaIii and
Abu HaniIah held the Imams (a) in high esteem, and Imam
ash-ShaIii acknowledges the sublime station oI Ali ibn
Abi Talib (a).
Is the practice oI these Imams oI the Ahl as-Sunnah not
a prooI Ior their Iollowers? Do the Wahhabis who regard
:iyrah as an act oI polytheism also consider the Imams oI
the Ahl as-Sunnah as polytheists?
Notwithstanding the Sunni and Shiàh traditions
regarding the mustahabb status oI :iyrah, there is also
another tradition narrated Irom the Prophet oI Islam (s) that
iI anyone who goes to the cemetery and read Srat Y Sin,
the agony oI the dead ones shall be mitigated. The
Wahhabis, however, inscribed on a tabloid the hadith,
'Allah curses those who visit the graves and placed it at
the Baqi cemetery and on the grave oI Abu Talib.
Critique: Although the imams oI the Ahl as-Sunnah
have approved oI the practice oI visiting the graves and
reckoned it as mustahabb, is not the opposition oI the
Wahhabis nothing but advancing the imperialist objectives
and disrupting the unity oI Muslims? Does it indicate the
Iact that they are determined to interpret and explain the
religion in the way they like even iI it is contrary to the
opinions and views oI the other Muslim schools oI thought?
II they really regard it permissible Ior men to perIorm

1
Allamah Amini, Al-Ghadir, vol. 5, p. 194.
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: o5 o5 o5 o5

:iyrah, why cannot male pilgrims visit the Baqi cemetery
at all times, but they are only allowed to do so at a speciIic
time? Why are Wahhabis determined to destroy all the holy
shrines? Eor example, why in 1216 AH Saud ibn Abd al-
Aziz, on the order oI his Iather, assaulted Karbala` and
aIter killing and plunder, destroyed the holy shrine there?
Or, why in 1217 and 1218 AH did they attack the holy city
oI Mecca and engage in demolishing the religious relics
there? Or, why in 1220 AH under the slogan oI 'Kill the
polytheists did they invade an-NajaI al-AshraI? Or, why in
later years did they assault the holy city oI Medina and raze
the holy shrines to the ground in that blessed placethe
shrines oI great personages such as the Iather oI the Prophet
(s), the Imams (a) buried in Baqi, and the descendants and
wives oI the Prophet (s)?
1
Must not the answer to these
questions be sought in Wahhabis` enmity to the oppressed
Imams oI Baqi and to the truth oI Islam, or are we not
compelled to say that they also do not regard as permissible
the :iyrah Ior men which is proved by what they are doing
in practice?
1he laws pertaining to the graves and mosques
The Wahhabis are not much inclined to beautiIy and
visit shrines. Based on some traditions some oI which we
shall quote later, they uphold the unlawIulness oI visiting
graves, considering their demolition as permissible. The
basis oI this mindset is traceable to Ibn Taymiyyah and
Shaykh Muhammad ibn Abd al-Wahhab.
The Wahhabis claim that in practicing the religion and
in explaining and interpreting its laws, one must take
inspiration Irom the conduct and practice oI the caliphs, the

1
Ali Dawani, Firqeh-ye Wahhbi, pp. 32-40.
oo oo oo oo A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Companions |sahbah| and Eollowers |tbin| because
they are closer to the time oI revelation and the Prophet (s).
We know that this is nothing but an empty claim and their
belieIs regarding :iyrah is contrary to the sayings and
practice oI the Companions because the latter did not only
visit Uhud and the martyrs oI Baqi but iI they ever
happened to conquer a territory they would also pay respect
to the graves there. Eor instance, when Syria was conquered
during the reign oI the second caliph, the Muslims
preserved the graves oI Had rat Zakariyya (Zechariah) and
Yahya (John the Baptist) (a), considering them as holy. Or,
when Bayt al-Maqdis (Jerusalem) was annexed to the
Islamic territories, they preserved the graves beside Masjid
al-Aqsa and no one demolished them.
The Wahhabis` opposition to the burial oI the dead in a
private house or mosque, or near it is another prooI oI the
Iact that contrary to their claim, they have adopted a
diIIerent way which is discordant with the way oI the
Companions because these very Companions, Ali (a) in
particular, buried the Prophet (s) in his own house, or
according to a certain narration, Eatimah az-Zahra (a), who
was regarded by the Wahhabis as one oI the great
Companions, was buried in her own house. The
incorrectness oI this belieI oI the Wahhabis will be made
clearer to us when we Iind out that based on historical
evidence, many oI the prophets (a) were buried in Hifr
Ismìl and Bayt al-Maqdis without considering the Iact
that at the time oI their burial, the nature oI these sacred
sites as places oI worship were known.
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: o/ o/ o/ o/

Why did the Wahhbis not destroy the graves of the
Prophet (s) and the 1wo Sheikhs [shaykhaynj (Ab
Bakr and :Umar)?
The Wahhabis who play the companion card have never
Iound an opportunity to demolish the graves oI the Prophet
(s) and the Two Sheikhs |shaykhayn| (Abu Bakr and Umar)
because such practice is against the conduct oI the
Companions oI the Prophet (s), not to mention the Iact that
the Muslim world will be united in opposing them.
But on account its distance Irom Masjid an-Nabi,
opposition to the Shiàh and the gathering oI the pilgrims,
they destroyed the Baqi cemetery. In 1344 AH
corresponding to 1912-1913 CE, the Wahhabis razed to the
ground all the domes around Medina such as the domes oI
the Iour Imams (a) (buried in Medina such as al-Hasan, as-
Sajjad, al-Baqir, and as-Sadiq (a)); Abbas the uncle oI the
Prophet (s); the wives oI the Prophet (s); Abd Allah the
Iather oI the Prophet (s); Uthman ibn AIIan; Ismail ibn
JaIar as-Sadiq; and Malik.
1

ThereIore, since the Wahhabis do not believe in the
visitation |:iyrah| to the graves oI the prophets and the
saints, considering it as a maniIestation oI polytheism and
man`s driIting away Irom God, they are oI the opinion that
people must be kept away Irom this practice and shrines and
mausoleums must be destroyed.
Honoring the mosques and praying beside graves
The Wahhabis regard standing in prayer beside graves
as an act oI polytheism because it will be deemed
worshipping those who are buried. Similarly, by citing the

1
Ali Asghar Eaqihi, Wahhbiyyn, p. 407.
o8 o8 o8 o8 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

tradition below on the authority oI Abu Hurayrah, they
think that constructing a mosque beside graves is improper
and against the religion.
The Prophet (s) said:
.,. _.- ,.= =,- ,| ,- v _,,| ,,,, ,- v
, ,- _-, ,:= .
Do not convert your houses into a graveyard and do not make
my grave as a site Ior Iestivity |id|. Send salutations to me
as your salutations, wherever you are, reach me.
This hadith, on account oI its narrator whose practice oI
Iabricating habits is known to all and sundry, is not very
reliable, and it cannot be accepted except through
explanation and analysis. In explaining this tradition it must
be said that perhaps the phrase, 'Do not convert your houses
into graveyards, is indicative oI the Iact that iI the
remembrance oI God is Iorgotten in a house and spirituality
in it dies out, it actually turns into a graveyard, Irom which
no voice comes out. In the same manner, the phrase, 'Do not
make my grave a site Ior Iestivity |id|, maybe a reminder oI
the reality that since the people usually engage in
merrymaking and rejoicing on the eve oI Ieasts and this
merrymaking may possibly go against the religion or might
result in neglecting God Ior some moments, Iestivity and
celebration must not be held near the shrine oI the ChieI oI
the Prophets (s) because among the requisites oI visiting that
holy shrine is presence oI heart and remembrance oI God.
In the same vein, perhaps what is meant by the phrase,
'Send salutations upon me, is when the Holy Prophet (s)
wants his Iollowers to send salutations upon him which is
perhaps a sort oI need, his Companions and Iollowers are
more in need oI this spiritual giIt. Meanwhile, the phrase,
'Do not convert your houses into graveyards, has a health
dimension and that is, iI a dead body is not buried, aIter
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: o o o o

sometime it will emit an oIIensive odor and cause ailments
and harm. And iI it were also buried near the site oI a
residence, by emitting a nauseating smell, it would make
liIe diIIicult Ior the residents, or bring about disease and
unpleasantness. OI course, this expression does not include
the Prophet (s) and the inIallible Imams (a) because their
bodies and souls, based on this Verse oI PuriIication |yat
at-tathir|,
, =,, -| =,| ,- -`| | .,,| ,`,=, _,= . _
Indeed Allah desires to repel all impurity from you, O
People of the Household, and purify you with a
thorough purification,
1

are pure and will not cause sickness and plague. Now, iI by
citing this tradition, there is someone who would protest
against the burial oI the Prophet (s) and Eatimah az-Zahra
(a) in the house, this criticism can be traced back to Abu
Bakr and Umar who were not members oI the Ahl al-Bayt
(a), and based on the Verse oI PuriIication, they were not
puriIied. In conclusion, iI the Wahhabis Iind Iault with the
burial oI the dead and regard standing in prayer beside the
grave as an act oI polytheism, they would have to consider
the Companions as polytheists though they were not so.
2

Argument based on verse 21 of Srah al-Kahf
According to verse 21 oI Srat al-Kahf, when the
Companions oI the Cave went to sleep again, the people
diIIered with one another on how to mark the place where
they had gone to sleep, and they Iinally agreed to build a
place oI worship so that visitors, apart Irom visiting, could
also engage in worshipping God. With the aim oI making
their belieI in the religious impermissibility oI constructing

1
Srat al-Ah:b 33:33.
2
/0 /0 /0 /0 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

mosque over the graves acceptable, the Wahhabis utilized the
verse below although no part oI it can actually be taken to
substantiate their belieI. The verse in question thus states:
c|= -| ,,,- ,-,| .| =- -| - .| --.| v .,_
,, ., .,-_, ,,,, ,-| ,| ,, ,,,- ,, ,,,_ ,-| ,,, ,|
,=| ,,- _- ,-| .=| ,,,- =.- . _
So it was that We let them come upon them, that they
might know that Allahs promise is true, and that
there is no doubt in the Hour. As they were disputing
among themselves about their matter, they said,
Build a building over them. Their Lord knows best.
Those who had the say in their matter said, We will
set up a place of worship over them.
1

Another argument
At the outset, it must be noted that the Wahhabis oppose
building mosques over the graves, regarding it as unlawIul
and religiously illegitimate. And in order to prove their
belieI, they resort to any tradition, no matter how weak
|daif| it is. Eor example, they have resorted to the
Iollowing tradition, whose authenticity has no basis, Ior
whatever purpose it may serve them:
,,,,| _,,| =, ;_=| .,,,| = -| =-.- ,,,|= .
Allah curses the Jews and the Christians Ior making the
graves oI their prophets and righteous ones as places oI
worship.
2

Although both in terms oI thought and practice, the
Jews and the Christians have committed many errors, they
have never worshipped graves. Secondly, this hadith

1
Srat al-Kahf 18:21.
2
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: /l /l /l /l

assuming that it is authentic |sahih|does not include
Muslims because contrary to the Jews and the Christians,
they have never built a mosque over a grave, and iI they are
ever standing in prayer near a grave, their aim is the
pleasure oI God and to oIIer as giIt its reward as a giIt to
the buried person, and iI the latter is among the awliy`,
they are praying to God to let them attain his station and
rank.
It seems that through this sort oI opposition, Ibn
Taymiyyah and Muhammad ibn Abd al-Wahhab, in
particular, wanted to show their open-mindedness and
enlightenment, when they could have shown the greatness
oI their minds by learning the truth oI Islam, Islamic
management, means oI social welIare and doing things like
promoting the setting up learning and research centers and
struggling against imperialism.
At the present time also, in order to display their
knowledge and intelligence, some neophytes and novices
have made holy shrines, mausoleums and supplications as
the targets oI their speeches. Consciously or unconsciously,
they are using their pens Ior the advancement oI imperialist
objectives, and thus, pouring oil onto the Iires oI the enemy.
They have to know, however, that enlightenment does not
mean regarding the prayers Ior :iyrah as superstitious and
making a mockery oI supplications. It rather means to
remind the Muslims oI their past glory and grandeur; to
show to them way oI deliverance Irom the yoke oI
despotism and to present to them the truth oI religion. This
method was made maniIest when Had rat Imam Khomeini
(r), throughout the course oI the Islamic Revolution,
exerted his utmost eIIorts and dedication along these lines.
/! /! /! /! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Construction of mosques near the graves
With the conditions that we shall mention, Shiàh
ulam have consensus oI opinion regarding the
permissibility oI mosques near graves and shrines oI the
prophets (a) and righteous people. Some scholars oI the
Ahl as-Sunnah also believe in its permissibility and others
are oI the opinion that it is loathsome. The Wahhabis,
however, in Iollowing Ibn Taymiyyah and Shaykh
Muhammad ibn Abd al-Wahhab, acknowledge its
unlawIulness, and in order to prove their belieI, they have
resorted to any hadith, no matter how weak |daif| it is. Eor
example, they have cited as prooI verse 21 oI Surah al-KahI
and as we have stated earlier, Irom this verse the
correctness oI the Wahhabi belieI cannot be deduced
whatsoever.
It is said that some distinguished Shiàh ulam` such as
Allamah Majlisi, Allamah Hilli and Shaykh at-Tusi have
decreed that it is loathsome to build a mosque beside a grave
iI the mosque is built on the grave and the prayer is
perIormed in such a manner that one has to Iace the grave,
otherwise according to them, there is nothing wrong as it is
permissible to build a mosque such as these in the vicinity oI
the holy shrines oI Imam ar-Rid a (a) and Had rat Eatimah al-
Masumah.
Some leading Shiàh Iigures even opine that it is

mustahabb to construct a mosque near shrines.
While expressing his opinion on the permissibility oI
building mosques near shrines under the conditions we have
mentioned, Allamah Majlisi points to some traditions that
conIirm the permissibility oI praying near the shrines oI the

1
Eatimah al-Masumah: the sister oI Imam ar-Rida (a) who was buried in
Qum. |Trans.|
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: / / / /

Imams (a). Eor instance, he narrates that the Prophet (s)
said:
. ,, = 3-| _|, | = . .| = ,,=_ , | -
=- - _,,| __ _| , .| ,| , _|.- = .,
, - -, ==| ,| =,| -- ,=- - -=- -| .
|The Prophet (s) said:| 'You shall be killed in Iraq and you
shall also be buried there! I (Imam Ali (a)) said: O
Messenger oI Allah! What shall be the reward oI the one will
visit our graves, beautiIy them and maintain them? He (s)
said to me: 'Your grave and that oI your sons are among the
ediIices oI paradise and among its Iields.
1

It can be deduced Irom this noble hadith that renovating
the graves oI the Imams (a) is mustahabb. Visiting them
shall have otherworldly rewards, and there is nothing wrong
to pray in those sacred places.
Elevation of the graves
The Wahhabis, basing their opinions on a tradition,
believe that graves must not be elevated beyond the ground
level, or that a mausoleum should not be constructed upon
graves. Abu`l-Hayyaj narrates that Ali (a) said:
= ,,=_ -,- _-, - _- c-,| v| v, =.- .,| = v .|
-.| v, v v -,,= .
|O Abu`l-Hayyaj!| Be aware that I shall send you Ior a
mission Ior which I was dispatched by the Messenger oI
Allah (s). Your mission is to level to the ground the elevated
and ornamented graves and to demolish statues.
2

1
Bihr al-Anwr, vol. 100, p. 120.
2
/+ /+ /+ /+ A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

ThereaIter, the author oI Fath al-Mafid inIers Irom this
hadith that construction oI monuments-like domes and
statutes, and elevation oI outstanding and looming graves
are not permissible and they must be destroyed.
In reply, it must be said that Iirst oI all, as indicated by
the book, Tahdhib at-Tahdhib, the hadith is not
substantiated. Secondly, this tradition has ruled on the
demolition oI statues and razing graves to the ground, and
this rule cannot be applied to ediIices and domes.
ThereIore, the Sunnis and the Shiàh have consensus oI
opinion that graves must not be stupendous, but it is
permissible to build mausoleums over the graves oI the
righteous and the ulam`. It is recorded in the book, Al-
Ghadir, that 'Malik ibn Anas passed away in 179 AH and
his grave is in Medina, in the Baqi cemetery in particular,
and has a small dome and a small building:
1

,| =- _-= -,| -,- .
ThereIore, it is permissible to construct domes and
shrine according to the Maliki ulam`. In the book, Al-Fiqh
al al-Madhhib al-Arbaah, it is thus stated about the
manner oI making grave:
,= _=, ,| 3, =| _ ==, .
It is mustahabb Ior the grave to be an inch above the ground.
2

1he Wahhbi viewpoint concerning the ornamentation
of mosques and holy shrines
This is the underpinning oI the Wahhabi creediI they
do not Iind a supporting document and tradition about a
certain case, they will prohibit it. It is Ior this reason that

1
Al-Ghadir, vol. 5, p. 195.
2
Al-Fiqh al al-Madhhib al-Arbaah, vol. 1, p. 420.
Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF C Zl \AlAH A`l lAV: CF ClA\l: lA\l: lA\l: lA\l: /5 /5 /5 /5

they do not consider the ornamentation oI mosques, such as
the Masjid al-Haram (in Mecca) and Masjid an-Nabi (in
Medina), with lanterns, chandeliers, etc. as permissible,
because they have not Iound a pertinent hadith. In reply, it
must be said that iI the Wahhabis really give importance to
this criterion, then they are not supposed to make use oI any
maniIestation oI the modernity because there has not been
any traditions about the permissibility oI using vehicles,
telephones, etc. Secondly, the Iact that we have no hadith
about the unlawIulness oI this kind oI issues is perhaps
prooI that it is permissible and acceptable to use them. In
conclusion, it may be said that iI ornamentation oI mosques
does not distract the attention oI people but rather
encourages them to be present in it, it is thereIore
permissible and there is nothing wrong with it.
1raveling to for visit mosques
By relying on a certain tradition, the Iollowers oI
Muhammad ibn Abd al-Wahhab believe that traveling with
the intention oI surveying mosques is unlawIul. Their main
basis is a tradition on the authority oI Abu Said who
narrated that the Messenger oI Allah (s) said:
=-.- -: _|, v, ,-`| == v = =.- ;| =.|
_=| =.| .
You are not supposed to travel except Ior the visitation
|:iyrah| oI three mosques: Masjid al-Haram (in Mecca), this
mosque oI mine (Masjid an-Nabi in Medina), and Masjid al-
Aqsa (in Jerusalem).
The Wahhabis have concluded Irom this hadith that
travel to see other mosques are not lawIul. Muhammad ibn
Abd al-Wahhab also says:
/o /o /o /o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

=| ,, _,,| _,_ .| = - `==- ,, _| .
He who travels only to visit the graves oI the prophets and
the pious is a polytheist.
1

OI course, this hadith expresses the importance oI these
three mosques and one cannot inIer Irom it the
unlawIulness oI visiting other mosques. Visiting mosques
located in Muslim lands is not only not blameworthy but it
also acquaints us with the past glory and grandeur oI
Muslims and thus encourages us to strive hard to regain that
honor and dignity.

1

THl MllAll: l THl MllAll: l THl MllAll: l THl MllAll: lA AA Al ll lA AA AM MM MAH CF AH CF AH CF AH CF THl :Al`T: CF CCl THl :Al`T: CF CCl THl :Al`T: CF CCl THl :Al`T: CF CCl
AVll\ AVll\ AVll\ AVll\A AA A' All ' All ' All ' AllA AA AH H H H
Another point upon which the Wahhabis diIIer with the
Sunnis and the Shiàh is the issue oI miracles |karmt|.
All Muslim sects regard the prophets (a) as people who
perIormed miracles |karmt| and wondrous Ieats
|mufi:ah| because the Quràn bears witness to the
authenticity oI this point. Concerning the inIallible Imams
(a), however, the only group that does not recognize them
to have perIormed miracles and treat them as equal to
others in the possession or otherwise oI this merit is the
Wahhabis. The Shiàh characterize the inIallible Imams (a)
with having miraculous and marvelous powers,
substantiating this Iact with religious traditions and
historical accounts. Now, iI anyone believes that there is a
diIIerence between a mufi:ah and a karmah, emphasizing
that mufi:ah reIers to that which is perIormed by the
prophets as narrated in the Quràn while karmah reIers to
that which is perIormed by the inIallible Imams (a) as
narrated in the traditions, it must be said that in any case,
the pure Imams (a) possess powers and Iorces which the
common people undoubtedly do not possess, and it makes
no diIIerence whether you call it as mufi:ah or karmah. It
is said that some oI the real Gnostics and mystics |uraf`|
possess this power and to a lower degree. It is thus stated in
the book, Fath al-Mafid:
/8 /8 /8 /8 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

The miracles |karmah| oI the saints oI God |awliy Allh|
are the products oI divine attraction and grace, and this aIIair
does not depend upon the person or his knowledge and
intentionlike the karmah oI Ali (may Allah be pleased
with him) on numerous occasions and the karmah oI Umar
(may Allah be pleased with him) when he came to Iran and
talked to Prophet Daniel in the town oI Shush. Similarly, at
the time when Medina was aIIlicted with Iamine, Umar
participated in the prayer Ior rain and it came.
It must not remain unstated that we do not have reliable
historical evidence concerning Umar`s coming to Iran and
the town oI Shush in particular. It was rather Ali ibn Abi
Talib (a) who had come to Shush and talked with Prophet
Daniel (a).
With regard to the Iamine, it must also be said that what
has been recorded in reliable sources is that at the request
oI Umar, Abbas the uncle oI the Prophet (s) perIormed
this prayer.
Then, the said author adds that these miracles have no
beneIit and iI there were any beneIit, it only pertains to that
time. In short, aIter the death oI those possessing karmah,
those miracles have no value and one should not expect
them.
1

ThereIore, the Wahhabis believe in a sort oI karmah
Ior the Imams (a), the Companions and leading Iigures oI
the religion, but they consider these miracles valuable only
at the time when those possessing them are alive because
once a person departs Irom this world, the mark oI his
existence, like that oI other living creatures and even the
non-living ones, ceases to exist. They substantiate this
statement oI theirs with the verse,

1
Fath al-Mafid, pp. 93, 137, 169.
lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: / / / /

c, `.`,- ,,, .,`,- . _
You will indeed die, and they [too] will die indeed,
1

in which the death oI the Prophet (s) has been treated equal
with that oI the awliy. They have also inIerred Irom this
verse that seeking help Irom the souls oI the prophets (a)
and the awliy is a Iutile and vain practice, and that :iyrat
al-qubr |prayer recited on visiting a grave| must be
shunned. OI course, the prohibition oI :iyrah Ior women is
even more emphasized and the philosophy behind it is clear.
1he miracles of the saints of God as the effect of
satisfaction of the soul and God-wariness [taqwj
According to the verses,
- , -| -, -| -- . _
And whoever is wary of Allah, He shall make a way
out for him,
2

And
., -| v _,=, -| _.| . _
Indeed Allah does not waste the reward of the
virtuous,
3

anyone who is wary oI God, does righteous deeds and strives
to oIIer sacriIices and charities Ior the pleasure oI Allah, God
will show him the way oI deliverance Irom worldly and
otherworldly adversities and give him rewards in both
worlds. And whenever the people oI the world beneIit Irom
his good deeds, meritorious rewards shall be granted to him.
So, anyone who is oI the opinion that the ornament oI

1
Srat a:-Zumar 39:30.
2
Srat at-Talq 65:2.
3
Srat at-Tawbah (or, al-Barah) 9:120.
80 80 80 80 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

karmah beIits a particular number oI people and that these
miracles are valuable and eIIective as long as their
possessors are alive, is thinking and believing incorrectly
because the quoted verses do not point to a particular person
or group. Meanwhile, the ruling on the truly IaithIul persons
is like the ruling on water. When they are alive, everybody
can beneIit Irom their presence and when they die and are
buried, people can establish spiritual communion with them,
turning to them Ior help and seeking their intermediation. In
the same manner, underground water can be obtained by the
spade, wheelbarrow and bucket.
In spite oI this, the Wahhabis believe that anyone who
departs Irom this world, even iI he is the Prophet (s), his
existence has no more eIIect and anyone whose existence
has no eIIect is not worthy oI tawassul and :iyrah to him
would be oI no avail, thus to seek someone who has no
beneIit and gain Ior one is a Iutile and vain action.
Charities [khayrtj, alms [sadaqtj and vows [nudhrtj
The other case which the Wahhabis regard as sources oI
polytheism are charities |khayrt|, alms |sadaqt| and vows
|nudhrt| given on behalI oI the dead. Thus, it is stated in
the book, Fath al-Mafid:
The holy shrines, sacred places and graves oI the awliy
which have become sites oI :iyrah, charities, vows, etc. are
places oI Satan and it is unlawIul to sojourn in these places
such as the Zaynabiyyah, the Ra`s al-Husayn in Syria, and
Karbala` and NajaI in Iraq.
The commentator oI this book thus writes:
There were such places in the Hijaz beIore, but thanks to
God, they were demolished through the able hand oI King
lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: 8l 8l 8l 8l

Abd al-Aziz al Saud, and it is hoped that God would
destroy the rest.
1

It must be said that iI the Shiàh IulIill their vows and
give alms in sacred places, it is Ior the pleasure oI God and
such acts are not tainted with any sort oI polytheism. The
issue that comes to mind is this: Why do the Wahhabis
overlook the corruptions and perversions that plague the
youth; the wealth that is plundered Irom Muslim countries;
and the culture and civilization that are being destroyed in
Muslim lands? Yet, they persistently Iind Iault with
charities, alms and :iyrah to the graves oI leading Iigures
oI the religion, and consider that all the problems oI
Muslims emanate Irom these issues. At the time when
Europeans are mummiIying their great ones and preserving
the putreIied bones oI inventors in aIIection Ior their
scientists, why are the Wahhabis trying to destroy the relics
and shrines oI religious personalities especially the pure
Imams (a) and consider :iyrah to these great personalities
as hindrance to development, where in Iact these
personalities are the Iountainheads oI guidance |hidyah|
and enlightenment |irshd|?
Seeking blessings [tabarrukj from the sacred stones
Another case highlighted by the Wahhabis and with
which they have Iound Iault is the consideration oI some
stones as sacred and making tawassul to them because they
equate this recourse with a sort oI idol-worship. As such,
they believe that anyone, who takes recourse to these
stones, makes a vow upon them, and takes them as
intercessors, is a polytheist |mushrik|:

1
8! 8! 8! 8! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

.,|,, v -= =- -| . _
And they say, These are our intercessors with Allah.
1

And with this belieI, they have thus written:
It is not permissible Ior the stones Irom which people seek
tabarruk and make vows upon to remain on the surIace oI the
earth. And it is incumbent upon Muslims to obliterate them
whenever they have the opportunity to do so.
2

The Iact must be acknowledged that there is no Muslim
country in which Muslims express reverence to a stone,
regarding it as an intercessor, and iI out oI ignorance and
heedlessness, some Muslims revere an old stone or tree,
asking it Ior mercy, this practice must not be ascribed to
Muslims in general.
OI course, there are two stones and two hills whose
Qurànic sanctity made Muslims honor them. They are the
Iollowing:
1. The Black Stone |al-hafar al-aswad|: This stone is
situated in a corner oI the Kabah, and the beginning
and end oI every tawf |circumambulation oI the
Kabah| is determined by it.
2. The Station oI Abraham |maqm ibrhim|: The
Quràn enjoins the Muslims to perIorm prayer at this
site:
= - ;- ,,,, _=- . _
Take the venue of prayer from Abrahams Station.
3

3. The hills oI SaIa and Marwah: Regarding these two

1
Srat Ynus 10:18.
2
3
lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: lAlAMAT CF THl :Al `T: 8 8 8 8

hills, the Quràn says:
., =| | - -= -| . _
Indeed Saf and Marwah are among Allahs
sacraments.
1

OI course, it must be noted that iI people honor them,
and hold in high esteem the Prophet oI Islam (s), the pure
Imams (a), the Quràn, and the religious personalities, it is
because they are among the sacraments oI Allah and
honoring them indicates the purity oI hearts:
- ,=-, -= -| ,, - ;, =,| . _
And whoever venerates the sacraments of Allah
indeed that arises from God-wariness of hearts.
2

Seeking 1abarruk from the Prophet (s) and his relics
The MuslimsSunnis and Shiàhhave consensus oI
opinion on this issue; that the Prophet (s) and his relics
must be honored and revered. In conIirming this subject one
may reIer to many historical accounts and the sayings oI
leading Sunni personalities. Eor example, Had rat Zahra (a)
and other Companions used to invoke blessings Irom the
soil oI the grave oI the Holy Prophet (s); Abd Allah ibn
Umar who strove to preserve the relics oI the Holy Prophet
(s) even tried to preserve a tree under which the Prophet (s)
once rested; Ahmad ibn Hanbal deems it permissible to
invoke blessings Irom the relics oI the Messenger oI Allah
(s); and Sunni fuqah believe that:

1
2
Srat al-Haff 22:32.
8+ 8+ 8+ 8+ A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

=,=| =| _,,| _,_ .
Visitation oI graves is the best oI all recommended
(mustahabb) acts.
It is important to note that Ior this reason, the Prophet
(s) and his successors (a) and their relics as well as other
religious objects must be honored as they are the
maniIestations oI the religion and truthIulness oI
revelation.
1

1
See Sahih al-Bukhri, vol. 1, pp. 59, 105; vol. 7, p. 199; Fath al-Bri,
vol. 1, pp. 256, 408; Allamah Amini, Al-Ghadir, vol. 3, p. 170 as cited in
Ahmad Ahmadi Miyanji, At-Tabarruk bi Athr ar-Rasl, p. 66.

AlllCCllAl AlllCCllAl AlllCCllAl AlllCCllAl l`TlllllTATlC` l`TlllllTATlC` l`TlllllTATlC` l`TlllllTATlC` TA' Vll TA' Vll TA' Vll TA' Vll
l` THl l` THl l` THl l` THl QUl' A` QUl' A` QUl' A` QUl' A`
Based on the classiIication oI the verses oI the Quràn
into the deIinitive |muhkam| and the metaphorical
|mutashbih|,
1
and into the abrogating |nsikh| and the
abrogated |manskh|, in explaining some verses, one should
not content himselI with only their external purport because
their external purport could be doubtIul and misleading.
Meanwhile, according to the traditions, the Quràn has
many cores and layers, the understanding which is not
possible Ior everyone. As such, in understanding some
verses, it is necessary to take other verses into account. Eor
example, in interpreting verses such as:
.-| _- -| ;,= . _
The All-beneficent settled on the Throne,
2

- c,_ c| = = . _
And Your Lord and the angels arrive in ranks,
1

1
Srat l Imrn 3:7: 'It is He who has sent down to you the Book. Parts
oI it are deIinitive verses, which are the mother oI the Book, while others
are metaphorical.
2
Srat T H 20:5.
8o 8o 8o 8o A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

one must seek the assistance oI other verses Ior clarity and
correct interpretation such as:
,| - _= . _
Nothing is like Him,
2

,| , -| , `=-| . _
Nor has He any equal,
3

. -| , _= ,- . _
And Allah has knowledge of all things.
4

There are two approaches in dealing with these kinds oI
verses. One group is the literalists who content themselves
with the literal meaning oI the verses. The other group is
the allegorists who take into account other verses in
explaining and analyzing these kinds oI verses, and they
believe in allegorical interpretation |Tawil|. Eor instance,
in interpreting the verse, ;,= -| _- .settled on the
Throne,'
5
they have said that 'arsh is the Throne
exclusive Ior God where He is settled, but the allegorists
have given two probabilities Ior this verse: (1) arsh is a
thing having the three dimensions oI width, height and
depth; and (2) arsh alludes to a Iact and concept having no
material characteristics.
It is worthy to note that Allamah T abatabaì (r) accepts
the Iirst probability while the late Sharani (r) advocates the
second probability. It must be emphasized that in

1
Srat al-Fafr 89:22.
2
Srat ash-Shr 42:11.
3
Srat al-Ikhls 112:4.
4
Srat al-Ah:b 33:40.
5
Srat ash-Shr 42:11.
TA' Vl l TA' Vl l TA' Vl l TA' Vl l 8/ 8/ 8/ 8/

interpreting these kinds oI verses, those who content
themselves with their literal meanings are committing an
indescribable mistake and blunder. It is because iI one
believes in the literal interpretation oI .settled on the
Throne,' he must then assume God to have a physical body,
while God is not a body.
1a`wil according to the Wahhbis
Abd al-Aziz Muhammad Sultan, a Wahhabi writer,
regards Tawil as having three meanings:
1. Tawil means translating a word Irom the
preIerable probability |ihtiml rfih| to the preIerred
probability |ihtiml marfh|.
2. Tawil means interpretation oI the word whether it
is consistent or inconsistent with its literal sense.
3. Tawil means the unknown truth and quality which
are known only to God.
Then, he writes that Tawil in any case is Iorbidden, and
the exoteric meaning must not be turned into the esoteric
one. The exoteric meaning must be maintained even iI it is
inconsistent with actuality and reason.
1

The Shiàh, however, are oI the opinion that with
acceptable evidence a word can be separated Irom its literal
meaning and be reunited with its esoteric and actual
meaning. In this respect, prooIs, pieces oI evidence and
verses oI the Quràn can be cited, but dealing lengthily with
this subject is beyond the scope oI this book.
The Iact must be pointed out, nevertheless, that the
Wahhabi practice oI restricting their Iocus on the literal and
exoteric meaning oI the verses is extremely dangerous, and
it will encounter problems on mystical and rational issues.

1
Al-Asilah wal-Afwibah al-Usliyyah, p. 46.

1he 1uhaymi nature of the Shiàh
The Wahhabis identiIy the Shiàh who make Tawil and
tafsir oI the verses oI the Quràn as 'Juhaymis. This is
because Juhaym ibn SaIwan, who lived in the 2
nd
century
AH, used to engage in Tawil and he believed in it. OI
course, contrary to the notion oI the Wahhabis, the Shiàh
do not Iollow that person on the subject oI Tawil. They
rather Iollow the pure Imams (a) who have allegorically
interpreted innumerable verses. The Quràn itselI talks
about Tawil, using the word itselI through the tongue oI
Had rat YusuI (Joseph) (a) when he says:
., ,| .=,, -,, , .,| _`, .,|_ =-| =- .,, =.|
| ,,,|_ _| ,=-= . _
When Joseph said to his father, Father' I saw eleven
planets, and the sun and the moon. I saw them
prostrating themselves before me.
1

AIter YusuI (a) was released Irom prison and became a
chieI |a:i:| in Egypt, and a Iamine engulIed Palestine and
Egypt, the sons oI Yaqub (Jacob) (a) came to YusuI (a)
to get their ration oI grains. AIter recognizing one another,
YusuI (a) requested them to return to Egypt along with
their Iather. When Yaqub (a) and his wiIe and sons saw
YusuI (a) with such glory and grandeur, they prostrated
beIore him. Then, YusuI (a) recounted his childhood
dream, saying:
, .,| = ,| ,_ - ,| . _
Father' This is the fulfillment [Tawil] of my dream
of long ago.
2

1
Srat Ysuf 12:4.
2
Srat Ysuf 12:100.
TA' Vl l TA' Vl l TA' Vl l TA' Vl l 8 8 8 8

The moon, the sun and eleven stars that prostrated
beIore YusuI (a) were interpreted as reIerring to Yaqub
(a), and his wiIe and 11 sons.
OI course, the interpretation oI this dream was not clear
in the beginning Ior YusuI (a). AIter many years, however,
the IulIillment oI this dream was made maniIest to them.
ThereIore, Tawil means that when the meaning oI a
verse is not clear, by employing the assistance oI other
verses and reliable traditions, the meaning that is closer to
the reality is obtained.
1he Wahhbis have not trodden the path of
enlightenment
Nowadays, the Wahhabis and some Shiàh are
traversing a path, which shows their close-mindedness, and
will entail dangerous consequences prompting them to
totally seclude themselves Irom society and render them
incapable oI responding to rational and religious issues.
This path is one where they are content only with the literal
meanings oI Qurànic verses and Prophetic traditions; the
path oI non-recognition oI philosophy, mysticism |irfn|
and philosophical-scholastic |kalmi| prooIs; and
heedlessness to the new sciences. The truth must be
accepted, however, that in every epoch, the Quràn is loItier
than human though. ThereIore, one should not be content
with its literal meaning and interpret its probabilities
because human mind and thought advance every day and
discover new realities. As this Wahhabi idea can become a
pretext Ior neglecting the Qur'an since they consider the
human mind as incapable oI understanding it and thereIore,
this book oI revelation would end up only being kissed and
set aside. One must rather strive as much as possible to
understand it properly.

lllBlATlC` A`l MCUl`l`C AClll`C TC lllBlATlC` A`l MCUl`l`C AClll`C TC lllBlATlC` A`l MCUl`l`C AClll`C TC lllBlATlC` A`l MCUl`l`C AClll`C TC
THl THl THl THl :HlAH :HlAH :HlAH :HlAH A`l A`l A`l A`l THl THl THl THl VAHH VAHH VAHH VAHHA AA AB BB Bl ll l : :: :
Celebrations and festivals
The Wahhabis regard any kind oI gathering Ior the
passing away or birth oI the awliy as a sort oI worship oI
the saints oI God, equating it to the worship oI idols:
,,,=- ,,| .,-| - `, _ .
It is a kind oI worship and reverence to them.
1

In conIirming their contention, they have pointed to the
practice oI the Arabs oI the pre-Islamic period oI ignorance
|ayym al-fhiliyyah| who, on any occasionrelated to
birth or death, good or bad anniversarywould gather in
idol-temples and celebrate, or mourn accordingly. Although
they believed in One God, they also thought that these
products oI their own hands (i.e. the idols) had supreme
authority on earth, and as such, they would plead Ior their
intercession:
.,|,, v -= =- -| . _
And they say, These are our intercessors with Allah.
2

1
2
Srat Ynus 10:18.
! ! ! ! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

It must be stated that not only the Wahhabis but all
Muslims oppose the holding oI polytheistic assemblies. But
the question is this: Why do the Wahhabis oppose any
gathering, even iI it is not polytheistic. Is it not because
they want to suppress the belieIs oI a number oI Muslims
by portraying their ideas and mindsets as against the
religion?
1he two festivals [:idaynj acceptable to the Wahhbis
According to the author oI Fath al-Mafid, the Wahhabis
acknowledge two Iestivals: id al-Fitr
1
and the Ieast oI the
day oI Eriday, and in this connection, they have cited this
hadith oI the Prophet (s):
=,- _.| = --- =| `;,, = ., .
Indeed, Allah has made this day (Eriday) as a day oI Iestivity
Ior the Muslims.
In their perspective, merriment and singing are
permissible and allowed on these two days as the Prophet
(s) has singled out these two Ieasts and enjoined them.
Other Ieasts, however, must not be held because no
pertinent hadith and tradition have been transmitted to us
concerning this,
2
and in a bid to prove their claim, they
have cited the Iollowing tradition on the authority oI Thabit
ibn Dahhak: He says that one day he asked the Prophet (s)
about the slaughtering oI camels in IulIillment oI a vow in
Bawanah. The Prophet (s) said that iI there were no idols
there; iI the practice was not to commit a sin against Allah;
and iI none oI the customs oI the fhiliyyah was observed,
then there would be no wrong in IulIilling such a vow:

1
Id al-Fitr: the Islamic Ieast marking the end oI the Iasting month oI
Ramadan. |Trans.|
2
lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C

. ,| -,,, :,, , .| -_ _= . _,| ,|. , ..
-, .| - ` ,, =,-, ,| v . ,| .- =,- . ,
,.,-| ,| v . , = -,=-- _ _=| v -, .
He said: '|O Messenger oI Allah (s)!| Somebody has made a
vow to oIIer a sacriIicial animal in Bawanah. The Prophet
(s) asked: 'Is there any idol Irom among the idols oI
fhiliyyah which is being worshipped there? He said: 'No.
The Prophet (s) again asked: 'Is there any Ieast Irom among
the Ieasts oI fhiliyyah being held there? He said: 'No. The
Prophet (s) then said: 'EulIill the vow then, as it is correct
because one should not IulIill a vow which results in the
commission oI sins against Allah.
1

Yes, in any place where there is an idol, or a custom oI
fhiliyyah is practiced, Iestivity should not be held or an
animal slaughtered as the IulIillment oI a vow. But the
question that comes to the mind is this: How come the
Wahhabis take this as the basis Ior prohibiting other
Iestivities?
Respectable places and dates
A duty which has been made incumbent by the Quràn
upon its Iollowers is to reminisce and commemorate the
Days oI Allah |ayym Allh|the days whose association
could play a constructive role in the destiny and guidance oI
human beings; days when truth and justice have been
established and religious innovation |bidah| has perished.
Eor this reason, Muslims not only honor the Days oI Allah
but also hold in high esteem places which, in one way or
another, demonstrate the illumination oI truth and justice
and the extinguishment oI Ialsehood and injusticedays

1
+ + + + A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

such as Eriday, id al-Fitr and id al-Qurbn [al-adh],
1
or
the places like Rawdat an-Nabi,
2
AraIah,
3
Mina,
4
Mashar
al-Haram,
5
Maqam Ibrahim |Station oI Abraham|,
6
SaIa,
7

and Marwah.
8
OI course, in addition to these, the Shiàh
honor other holy sites and shrines such as the mausoleums
oI Imam Ali and Imam al-Husayn (a), and days such as
Ts and shr |the ninth and tenth days oI
Muharram|. It is because each oI these sacred places and
days shows the endeavor and struggle oI men who oIIered
their lives in the path oI exalting Islam.
ThereIore, the Wahhabis would have the right to protest
against visitations to these blessed places and the
commemoration oI the Days oI Allah only iI these activities
did not have all those spiritual and religious eIIects, and

1
Id al-Adh (Eeast oI SacriIice): The Islamic Ieast marking the end oI
the Haff rituals in the month oI Dhu`l-Hijjah, which is associated with the
oIIering oI animals Ior sacriIice. |Trans.|
2
Rawdat an-Nabi |Garden oI the Prophet (s)|: The site in Medina between
the Prophet`s (s) house and pulpit |minbar|. |Trans.|
3
AraIah: A plain about 21 kilometers north oI Mecca at which the
pilgrims` stay Irom noon to sunset on the 9
th
day oI Dhu`l-Hijjah (Day oI
AraIat) as one oI the Haff rites. |Trans.|
4
Mina: A place in Mecca where the pilgrims slaughter their sacriIicial
animals. |Trans.|
5
Al-Mashar al-Haram: The place where the Haff pilgrims spend the night
on their return Irom AraIah and oIIer their maghrib |dusk|, ish |night|
and subh |dawn| prayers. |Trans.|
Maqm Ibrhim |Station oI Abraham|: The place where Abraham (a)

stood while renovating the House oI God |Kabah|. |Trans.|
7
SaIa: A hill in Mecca which is an extension oI Abu Qubays Mountain to
the east oI the Masjid al-Haram. Traversing the distance between this
place and Marwah (another place in Mecca) is another devotional haff rite
and is termed say |literally: eIIort, trial, attempt|.
8
Marwah: A mount located at a point between the east and the southeast
oI Mecca, north oI SaIa. |Trans.|
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they would be correct to Iind Iault with holding celebrations
and ceremonies only iI doing so entailed committing sins
against God.
OI course, their reason behind Iinding Iault with these
kinds oI Iestivities, as we have stated beIore, is the hadith,
=,- ,| ,- v .
Do not make my grave a site Ior Iestivity |id|.
In explaining this expression, we said that the Prophet
(s) had prohibited his Iollowers to hold celebrations beside
his sacred tomb in case at that beloved place Muslims
would end up committing acts which would be Iar Irom
earning the pleasure oI Allah and by which the dignity and
station oI the person buried there would not be properly
observed.
Distinguished Shiàh ulam` such as Sayyid Muhsin
Amin in Kashf al-Irtiyb and Sayyid Abd Allah Shubbar in
Masbih al-Anwr, apart Irom aIIirming the above point, do
not regard this hadith as the prooI Ior prohibiting these
kinds oI ceremonies.
Festivity [:idj in the Qur`n
A scrutiny oI and reIlection on the Quràn indicate to us
the point that it has divided days into two categories:
1. Blessed and festive days: These are days which
encompass the material and spiritual blessings oI people,
which make it Iitting Ior them to rejoice in recognition oI
these blessings and to express gratitude to God. One such
day is when at the request oI Had rat Isa (Jesus) (a) a
table spread Iull oI Iood and drink was sent down, as the
Quràn states:
o o o o A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

,| _.,- , ,,- ,,| ,_ ,| ,- =- - .| ., .|
=,- | - -, c- _ |_ .| _- _|_| . _
Said Jesus son of Mary, O Allah' Our Lord' Send
down to us a table from the sky, to be a festival for
us, for the first ones and the last ones among us and
as a sign for You, and provide for us, for You are the
best of providers.
1

Similarly, one may point to the day when the people
|qawm| oI Musa (Moses) (a) were endowed with the mercy
and guidance oI God, the Exalted, and saved Irom
misguidance, and Had rat Musa (a) was enjoined to keep
alive the memory and to commemorate these days:
,. ;,|, -| ., _ c|. =, | _,= _,= . _
And remind them of Allahs [holy] days. There are
indeed signs in that for every patient and grateful
[servant].
2

2. Ominous and unblessed days: The days when God
has withheld His mercy and grace Irom His servants and
aIIlicted them with wrath and calamity, such as the days
when the Iierce eight-day wind struck the people oI ad and
sent this community to perdition:
=_| ,,,- _ = = _ ;,| =. . _
So We unleashed upon them an icy gale during ill-
fated days.
3

ThereIore, there is nothing wrong iI, in Iollowing the
Quràn, we regard the day oI the beginning oI the Holy

1
Srat al-Midah 5:114.
2
Srat Ibrhim 14:5.
3
Srat al-Fussilat 41:16.
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Prophet`s (s) mission as a blessed day and the day oI his
passing away as an ill-Iated day. Now, iI the Wahhabis
oppose this understanding, these questions should be posed
to them: When the Quràn regards the day oI guidance and
enlightenment oI the people oI Musa (a) as one oI the Days
oI Allah, treating it as incumbent to commemorate such a
day, is the day oI the appointment oI the Holy Prophet (s)
Ior the guidance oI the entire humanity not blessed and
auspicious? Are we not supposed to honor the memory and
commemorate that day and to rejoice on it?
Festivity in Islamic narrations
AIter elucidating the viewpoint oI the Quràn about id,
there is no need to pursue this discussion by reIerring to
traditions and history because it will require more time,
which is beyond the scope oI this book. In order to clariIy
the view oI the Imams (a), however, we shall suIIice to
mention a hadith Irom Had rat Ali (a):
-, = _=-, v ;,, --,| = --,= = ,| | `=,- , ,
`=,- ,, .
Verily, it is a Iestivity Ior the one whose Iast is accepted by
God and whose prayer is taken as a gratitude, and any day in
which none oI the commandments oI God is violated is a day
oI Iestivity.
1

In a nutshell, the traditions which have been narrated
Irom the inIallible Imams (a) and whose authenticity has
been conIirmed by the scholars oI hadith |muhaddithn|
place particular emphasis on Iour Iestivities: id al-Adh,
id al-Fitr, Eriday, and id al-Ghadir.
2

1
Nahf al-Balghah, Maxim No. 428.
2
Id Ghadir Khumm: The Islamic Ieast marking the events oI the
Prophet`s (s) appointmentas per divine instructionoI Imam Ali (a)

It must be noted that the Sunnis and the Shiàh diIIer
only on the last Iestivity, and it is the Shiàh who regard
that day as a day oI honor and dignity. Imam as-Sadiq (a)
considers that day to be more sublime and greater than all
the Ieasts, urging his Iollowers to engage in these Iour acts
on that day: remembrance oI God, Iasting, acts oI worship,
and sending benedictions upon Muhammad and his progeny
|l| (a). Then, the Imam (a) adds:
It is the day when not only the Prophet (s) enjoined Ali (a)
to reckon it as a day oI Iestivity, but the other prophets (a)
have also called on their respective successors |awsiy| to
celebrate that day.
1

ThereIore, gatherings Ior celebration and merriment
which are accompanied by the remembrance and
recollection oI God, the Prophet (s) and leaders oI religion
(a) cannot be regarded as irreligious, and no decree should
be issued concerning their religious illegitimacy.
On one oI the days when id Ghadir Khumm Iell on a
Eriday, Imam Ali (a) said:
Two great Ieasts have Iallen on this day.
2

1he statements of al-Mwardi
Abu Ali al-Mawardi is one oI the ulam and writers
in the 6
th
century AH who also held position and rank in the
Abbasid Caliphate. While pointing to the method oI

as his successor at a gathering near the pool |ghadir| oI Khumm on his
way back to Medina Irom Mecca, aIter having perIormed the last
pilgrimage oI his liIe. Eor detailed inIormation on the sources and
narrators, as well as maps oI Ghadir Khumm, visit: 'Ghadir Khumm in
the Quràn, Hadith and History, http://www.al-islam.org/ghadir. |Trans.|
1
Al-Ghadir, vol. 1, p. 286.
2
Ibid., p. 284.
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administering a country and the government`s duty over the
people, he thus writes about days oI Iestivity:
One oI the responsibilities oI the government is to promote
the conduct oI devotional acts on Eridays and oI Ieast days
|ayd| as well as issues related to fihd, and to try and
prevent any disruption to the conditions Ior its perIormance
because these are divine rights must be kept.
1

This statement indirectly implies that during the days oI
the caliphs Iestivities were held, otherwise it would have
been absurd to talk about the Ieasts and the conditions Ior
holding them.
2

1he reason behind the Wahhbis` sensitivity to festivity
and lamentation [:azj
The question that springs to the mind concerning the
subjects discussed earlier is this: Why are the Wahhabis
sensitive to the holding oI gatherings Ior Iestivity and
lamentation? What is wrong iI Muslims are glad and joyIul
on the birthday or commencement oI the Prophetic mission
oI their Prophet (s), and mourn on the day oI his passing
away? II they raise the absence oI pertinent hadith as their
pretext, it must be noted in the Iirst place that these aIIairs
are not explicit acts oI worship that require the decree and
order oI the Prophet (s). Secondly, the Companions oI the
Prophet (s) and their Eollowers |tabin| have not regarded
these kinds oI assemblies as unlawIul |harm|, and Shiàh
sources have also issued decrees on the permissibility oI
holding them provided that sins are not committed therein.

1
Ahkm as-Sultniyyah, 'Bab Wilayat al-Mazalim, p. 83.
2
Eor more inIormation about the Ieasts |ayd|, see Nuwayri, Funn al-
Adab, vol. 1, p. 177; Maqrizi, Khutat, vol. 2, p. 222, as quoted in
Allamah Majlisi, Al-Ghadir, vol. 1, p. 288.
l 00 l 00 l 00 l 00 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Some authors opine that the reason behind the
Wahhabis` opposition is that they are aIraid lest the
gatherings Ior celebrating the event oI Ghadir Khumm
become widespread and the mourning ceremony Ior the
tragedy in Karbala` become popular.
Mourning according to Islam and Wahhbism
Mourning and lamentation are not new phenomena in
Islam. Erom the beginning, Muslims have been weeping Ior
the death or martyrdom oI their beloved ones. Eor example,
one may reIer to the martyrdom oI Hamzah the Doyen oI
the Martyrs |sayyid ash-shuhad| and the demise oI Had rat
Khadijah (may Allah be pleased with them). One may
equally reIer to gatherings Ior passion plays and
bereavement that were held aIterward in mourning Ior
Imam Husayn (a).
In spite oI the absence oI prohibitions Ior holding
mourning and bereavement ceremonies, the Wahhabis
regard weeping and expressions oI grieI as unlawIul
|harm| and among the practices oI fhiliyyah; oI course,
they have excluded lamentations during the early period oI
Islam Irom this ruling. In a bid to depict this belieI as well-
substantiated, they resort to traditions narrated Irom the
Prophet (s), among which is the Iollowing:
,| = ,,=_ ., ,,, v -, -| - _-| _ `_,_| .|
--,`| ;,|, .=v =. _ -=| =.-, .
Verily, the Messenger oI Allah (s) said: Eour (things Irom
among the practices oI fhiliyyah) in my ummah are not
abandoned: taking pride in ancestors, Iinding Iault with
lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C l 0l l 0l l 0l l 0l

Iathers and IoreIathers, seeking Ior rain based on astrology,
and mourning Ior the dead |an-niyhah|.
1

Then, in interpreting the word, 'an-niyhah, they have
said:
.`, _- ==|, =,=| __ | --,| . -,| ,=| , c|.
,,- -,,-| =,-,| ==| ,| - , .
Niyhah means raising the voice over the dead in lamentation
and weeping. This sort oI mourning is inconsistent with
obligatory patience. And it is among the major sins which
entails severe chastisement and tribulation.
A critique of the quoted tradition
Without considering the authenticity or otherwise oI the
quoted tradition, it can be said that this tradition reIers to
the lamentation oI some women during the pre-Islamic
period oI ignorance |ayym al-fhiliyyah|. Their occupation
was to gather in the houses oI the bereaved and to mourn in
a particular way. The inappropriate behavior and conduct oI
these women prompted the Prophet (s) to Iorbid us Irom
wailing like them; otherwise, there is nothing wrong with
mourning per se Irom the viewpoint oI Islam.
2

It must be stated that although patience is laudable and
among the attributes oI the IaithIul, there are no grounds Ior
its being obligatory. That is, iI a person Iails to endure a
tragedy, it does not amount to committing a major sin.

1
2
l 0! l 0! l 0! l 0! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1he other argument of the Wahhbis
Another tradition that the Wahhabis narrate Irom the
Messenger oI Allah (s) to which they have resorted is this:
-,- `_| ,, ==-,| .`,| ., ... .,| _ ==-, .`,| .| -
-,- --,`|, .
Indeed the dead experience agony due to the weeping oI the
living Ior them. Similarly, the dead is chastised in their
graves due to mourning Ior them.
In criticizing this alleged hadith, two points must be
highlighted: (1) the narrator oI this hadith, Al-Mughirah ibn
Shubah is a person whose sayings are not very reliable in
the opinion oI scholars oI hadith, and (2) as stated by Sayyid
Murtad a, even granting that the act oI the mourners is against
religion and entails tribulation Ior the dead, this is not only
against reason but also contrary to the text oI the Quràn:
1

v _ __ __ ;-| . _
Nor doth any laden bear anothers load.
2

ThereIore, the belieI oI the Wahhabis concerning
weeping, mourning and expressing grieI over the dead is
not only against reason |aql| and religious sources |naql|
but also repugnant to the policy oI Islam which is to keep
Iilthy habits and reproachable manners away Irom Islamic
society.
Islam accepts mourning per se, but it opposes any
obnoxious custom and manner in mourning assemblies,
whether beIore or aIter the advent oI Islam.

1
Sayyid Murtada Alam al-Huda, al-Amli, vol. 2, p. 17.
2
Srat al-Anm 6:164; Srat al-Isr (or Bani Isril) 17:15; Srat Ftir
(or al-Malikah) 35:18; Srat a:-Zumar 39:7.
lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C l 0 l 0 l 0 l 0

1he precedence of mourning
Earlier, we talked brieIly about the precedence oI
mourning in Islam and stated that the Prophet (s) urged the
women among the Companions to mourn Ior Hamzah the
Doyen oI the Martyrs |sayyid ash-shuhad| or Khadijah al-
Kubra may Allah be pleased with them). Now, with the aim
oI Iurther inIorming the readers, we shall mention some
other instances:
1. The Holy Prophet (s) exhorted the Companions to weep
Ior the martyrdom oI JaIar ibn Abi Talib at-Tayyar and the
like oI him:
_,,| c, -- - _- .
Eor the like oI JaIar, let weepers weep.
1

2. Based on the traditions, the Prophet (s) allowed Umm
Salamah to participate in the mourning ceremony.
3. According to Anas ibn Malik, when the Prophet (s) was
Iaced with the protests oI some Companions against
weeping over the death oI his son Ibrahim, he (s) said:
=,- , , .- v, ,, v ., | _-= ,-| --_ ,,
,_ _=, .
O Ibn AwI (epithet oI Malik ibn Anas)! Crying is a mercy.
The eyes cry and the heart gets sad, and certainly we do not
say anything which will displease our Lord.
4. When the Prophet (s) arrived in Medina, he paid a visit to
the grave oI his mother and wept Ior the memory oI her
great soul such that those who were present also shed tears:
2

1
As-Sahih fi Sirat an-Nabi, vol. 4, p. 307.
2
Sahih Muslim, vol. 2, p. 271, as quoted in al-Shahid ath-Thani, Musakkin
al-Fud, pp. 93-95.
l 0+ l 0+ l 0+ l 0+ A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

_,| ., -|,- - _,| _, -`-| ,| __ .
5. When Uthman ibn Mazun passed away, the Prophet (s)
removed the shroud adjacent to his Iace, kissed the portion
between his eyes, and wept a lot. When the coIIin was
raised, the Prophet (s) said: 'O Uthman, blessed are you!
The world did not Iascinate you and you also did become
attached to it:
_,| ., - ,| , -,- - =,| .= .,-=- , .- =- |
,| _, , -,,- ,, :, . ,| ,.| __ ,| .- , c| _,,|
, . c =| , | , , . , .
6. When the Prophet (s) passed away, Had rat Eatimah az-
Zahra (a) wept proIusely; also, Imam Zayn al-abidin (a)
used to weep Ior the martyrs oI Karbala` Ior Iorty years
aIter the event oI Ashura`.
Given all the pieces oI evidence presented whose
authenticity is attested by historical accounts, it seems that
the saying oI JaIar Murtad a, a contemporary researcher, is
correct. He believes that 'Probably, the reason behind the
Wahhabis` prohibition oI mourning is to prevent the
practice oI weeping Ior Eatimah az-Zahra (a).
1

1ypes of elegy writing
1. Laudable and permissible [mubhj: Pleasant
expressions oI melancholic tones and words. Eor example,
during the heavenly ascension oI her esteemed Iather,
Had rat az-Zahra (a) thus said:
,| , . -,_ - ,| , - ,,- - ,| , -. ,_ =-| .

1
As-Sahih fi Sirah an-Nabi, vol. 4, p. 307.
lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C l 05 l 05 l 05 l 05

O my dear Iather! Blessed are you Ior being in the proximity
oI God, taking your abode beside Jibraìl, responding to the
call oI the Lord!
1

2. Blameworthy and unlawful [harmj: Clapping the
hands; shouting and uttering oIIensive words; tearing oII
the shirt; harming the Iace; and making lamentation as
one`s occupation. The Prophet (s) thus says about those
women who took lamentation as their occupation: 'II they
would not repent, they will be thrown into hellIire wearing
special garments Ior hell-dwellers.
Aote: The Wahhabis have overlooked all the hadith and
historical prooIs conIirming the principle oI mourning in
Islam but instead resorted to a hadith about the crying oI a
group oI people over a Jewish woman:
The Messenger oI Allah (s) one day passed by a locality
and saw a Jewish Iamily crying over a dead woman. He (s)
said:
They are shedding tears Ior the dead while the person in the
grave is tormented.
2

Although this tradition is about a Jewish woman and
does not relate to the Muslims, it must be said that iI the
said woman was being chastised, it was because her
thoughts and works were not good and not due to the
weeping oI her Iamily over her grave. So, the purport oI the
Prophet`s (s) statement is something diIIerent Irom the idea
oI the Wahhabis.
The other pretext oI the Wahhabis is this tradition:
When Umar ibn al-Khattab was Iatally wounded, his slave

1
Sunan Ibn Mfah, Sunan an-Nasi and Sahih al-Bukhri, as quoted in
Musakkin al-Fud, p. 103.
2
Ali Asghar Eaqihi, Wahhbiyn, p. 108.
l 0o l 0o l 0o l 0o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

was groaning'Oh, Brother! Oh, Eriend! The caliph oI
the time prohibited him Irom doing so, saying: 'Did you not
hear that the Prophet (s) has Iorbidden groaning and
weeping |nudbah|?
This point has some problems such as the Iollowing:
1. In general, the origin oI the tradition is doubtIul and
Abd Allah ibn al-Abbas has denied it.
2. The purport oI the hadith is ambiguous and its instruction
is not clear.
3. It is not clear which weeping in which manner and Ior
whom the Prophet (s) regarded as impermissible.
Mourning in the Shiàh and Sunni schools [madhhibj
In the books oI jurisprudence under the section oI
commercial issues |matfir|, by citing hadiths Irom Usl al-
Kfi and Man L Yahduruh al-Faqih, which have been
narrated in condemnation oI lamentation |niyhah|, Shiàh
jurists |fuqah| have issued a religious edict |fatw| on the
unlawIulness oI the women`s engagement in lamentation as
an occupation. The opinion oI the Allamah in the book,
Qawid, and the author oI the book, Maftih al-Karmah,
like many other Shiàh fuqah, is as Iollows:
`|, _,, |,|, -| -| ;, .
The occupation oI those who are engaged in Ialse |btil|
elegizing is harm while the occupation oI those who are
engaged in true |bil-haqq| elegizing is hall.
In deIining 'Ialse elegizing, the fuqah have said that
it means lying or committing sins while perIorming an
elegy. According to the fuqah, an elegy is harm iI it has
Ialse motive or manner; otherwise, we have many traditions
indicating that great personalities in the world have wept
over the death oI their beloved ones. Eor example,
lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C lllBlATl C` A`l MCUl`l `C l 0/ l 0/ l 0/ l 0/

Ibn al-Qudamah narrates that Had rat Eatimah az-Zahra
(a) and Abu Bakr kissed the tomb or the corpse oI the
Prophet (s) and wept over his grave.
Anas thus says: 'When I saw the daughter oI the
Messenger oI Allah (s) on the tomb oI her Iather, the tears
in her eyes were proIuse.
Aìshah said: 'Abu Bakr approached the remains oI the
Messenger oI Allah, removed the shroud, kissed the Iace oI
the Prophet (s) and wept.
It has been narrated Irom Ali (a) that Had rat Eatimah
(a) took a handIul oI soil Irom the grave oI the Prophet (s)
and rubbed it over her eyes.
OI course, there are also hadiths about unlawIul
mourning which have been transmitted to us. As a
specimen, we shall quote some cases:
-,=- ;| .|| = ,,=_ ,- =-| , v .| --,,| =- .
Umm Atiyyah said: 'During the pledge oI allegiance to the
Messenger oI Allah (s), he asked us not to perIorm
lamentation.
It is said that this hadith indicates that the Muslims have
to avoid lamentation according to the practice oI the pre-
Islamic period oI ignorance |ayym al-fhiliyyah|.
_,| .| _=,- _,| - ,| =,, = .= == - - ,|
-, ;,-=, -. .
Abu Musa (al-Ashari) narrates that the Messenger oI Allah
(s) says: 'He who at the time oI tragedy harms his Iace, tears
oII his shirt, and wails like that oI the fhiliyah does not
belong to us.
l 08 l 08 l 08 l 08 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Ibn al-Qudamah thus adds:
Erom this hadith a subject which we had stated earlier can be
deduced and it becomes clear which Iorm oI mourning is
harm, and iI mourning is consonant with the natural
disposition and human aIIection and is not beyond the ambit
oI reason |aql| and religion (or law) |sharh|, there is nothing
wrong with it.
1

Then, Ibn al-Qudamah elaborates, saying:
Mourning is permissible Ior men while abominable (but not
unlawIul) |makrh| Ior women.

1
Ibn al-Qudamah, Al-Mughni, vol. 2, p. 383, 411.

ll:TClTlC` ll:TClTlC` ll:TClTlC` ll:TClTlC` TAllF TAllF TAllF TAllF l` THl l` THl l` THl l` THl QUl' A` QUl' A` QUl' A` QUl' A`, ,, , TlAllTlC`: TlAllTlC`: TlAllTlC`: TlAllTlC`:
A`l Hl:TCl\ A`l Hl:TCl\ A`l Hl:TCl\ A`l Hl:TCl\
Eor many years, the Wahhabis have been trying to
assume the leadership oI Muslim society. Erom the day
when imperialism created this movement, they have been
dreaming Ior the realization oI that cherished day, and
along this line, they have been utilizing every possible
means. They are converting the abundant God-given wealth
oI oil into dollars and through which they are attracting
many Muslims toward themselves. They are equally making
use oI the historical merits and virtues oI the land oI Hijaz
to acquire authority; Ior example, the Prophet oI Islam (s)
had been appointed Ior the Prophetic mission in that land
and Islam began there as well. Since the spread oI Islam
Irom Mecca and Medina, and Medina even aIter the Prophet
(s) had been the capital oI Islam and the center oI decision-
making, Irom where caliphs were appointed and dismissed,
today Mecca and Medina must accordingly also be the
center oI Islam. In the same vein, the Quràn was revealed
in the land oI Hijaz, and the language oI the people oI that
region has been the made oI its expression (i.e. Arabic) the
qiblah oI the Muslims is, the holy city oI Mecca and holy
sites, and sacred stations are located there. The present king
oI this country is called the 'Servant oI the Two Holy
Places |khdim al-haramayn| and his regime has enormous
propaganda apparatuses at its disposal.
l l 0 l l 0 l l 0 l l 0 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

In conclusion, they believe that the Saudi king deserves
to be the ruler and leader oI the Muslims; that their Islam is
the authentic Islam, that the Wahhabi creed is consistent
with the Quràn and the Sunnah oI the Prophet (s); that it is
the sect oI salvation, the reIerence and source oI
understanding Islam as well as the propagator and
disseminator oI religion; and that the other sects should also
reIer to this sect to understand the religion.
Since the philosophy behind the emergence oI the
nascent Wahhabi sect is the eIIacement oI the Shiàh and
the creation oI discord and dissension among Muslims, the
Wahhabis are looking Ior weak points in Shiìsm so as to
besmirch their proliIic thought, which can guide both Arabs
and non-Arabs, and thus weaken their most serious rival.
One example which they consider as weakness in
Shiìsm is their belieI in the principle oI taqiyyah
|dissimulation|, which the Wahhabis consider as a Iorm oI
nifq |hypocrisy|. Similarly, they regard the Shiàh`s
reIusal to believe in the rightIulness oI the Iirst three
caliphs as well as in the excellence oI the Mother oI the
EaithIul |umm al-muminin| Aìshah as deIect and
shortcoming, and their alleged belieI in the distortion
|tahrif| oI the Quràn, etc.
Stating the Iutility oI the accusations and points oI
weakness attributed to the Shiàh itselI requires a bulky
treatise. As an example, we shall discuss here the accusation
on the Shiàh`s alleged belieI in the tahrif oI the Quràn.
TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` l l l l l l l l l l l l

Belief in tahrif (alteration of the Qur'n) according to
Sunni and Shiàh :ulam`
Just as the Shiàh are not the only ones who discuss the
subject oI tahrif oI the Qur'an, the Wahhabis are not the
only ones to discuss the preservation oI the Qur'an. Among
Shiàh ulam`, a number oI muhaddithn have believed in
the tahrif oI the Quràn; oI course, they mean tahrif in a
particular sense and not in the sense the Wahhabis think.
A number oI Sunni ulam` also believe in tahrif. Eor
more inIormation, one may reIer to books written on this
subject.
1

Just as it is not correct to accuse Sunnis oI tahrif oI the
Quràn on account oI the belieIs oI a number oI their past
muhaddithn and ulam`, applying this belieI which is
held by some Shiàh muhaddithn to all their ulam`,
fuqah and muhaddithn is no less incorrect.
A number oI authoritative books oI the Ahl as-Sunnah
(Ior example, Sahih al-Bukhri, vol. 4, p. 11; vol. 8, p. 209;
Sahih Muslim, vol. 5, p. 116; Musnad Ahmad ibn Hanbal,
vol. 1, p. 47; Muntakhab Kan: al-Umml, vol. 3, p. 43),
record traditions about tahrif oI the Quràn. Just as it is
irrational to reject all these books, rejection the sayings and
works oI a number oI those Shiàh personalities who have
believed in tahrif is also incorrect. Eor example, the book,
Mustadrak, oI Muhaddith Nuri is not supposed to be
overlooked just because his book, Fasl al-Khitb attempts
to prove the alleged tahrif oI the Quràn. It must be noted
that the meaning oI tahrif oI the Quràn according to
Muhaddith Nuri is diIIerent Irom what the Wahhabis mean.

1
See, Ior example, Sayyid Mahdi Ruhani, Buhth maa Ahl as-Sunnah
wal-Salafiyyah, pp. 63-74, 206-324.
l l ! l l ! l l ! l l ! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

ThereIore, a number oI the Sunni and Shiàh Iigures
believe in the tahrif oI the Quràn, and the most important
step in this context is the separation oI the Wahhabi
imperialist sect and their creation oI the seed oI discord
between Sunni and Shiàh Muslims.
The Shiàh vehemently deny tahrif oI the Quràn,
believing that the Quràn is the book on the basis oI which
all our belieIs and traditions (in order to know their
authenticity or otherwise) must be presented, and the
standard oI the Islamic system. Keeping this importance oI
the Quràn, iI tahrif had really occurred in it, the inIallible
Imams (a), who are the true guardians and protectors oI the
religion aIter the Prophet (s), would deIinitely have pointed
it out. In view oI the prooIs oI the Shiàh indicating the
absence oI tahrif, that group oI the Sunni ulam` which
believes in tahrif oI the Quràn would have to attribute the
occurrence oI tahrif to the Iirst three caliphs because the
Quràn was compiled during their reigns, and Ali (a)
abided by the Quràn they had compiled.
One oI the prooIs oI the Shiàh on the absence oI tahrif
oI the Quràn is the statement oI Imam Ali (a) who says:
v =.| .. -, v =| =| , .| = ., ,-
==, v =| =`=| =, .
And know that this Quràn is indeed an adviser who does not
deceive, a leader who does not mislead, and a narrator who
does not lie.
1

This hadith shows the completeness oI the Quràn
because the Quràn could be a good guide, truthIul adviser
and similar descriptions only iI it had not experienced any
Iorm oI distortion.

1
Nahf al-Balghah, Sermon 176.
TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` l l l l l l l l

1he viewpoint of a number of jurists [fuqahj
The Shiàh ulam and marfi al-taqlid generally
reject the belieI in tahrif. The works that have been written
on this subject are so many that mentioning them is not an
easy task and would need a separate section. Now, Ior the
sake oI inIormation, it will suIIice to mention some oI them
below:
1. Ayatullah Diya` ad-Din Araki, Al-Usl, vol. 3, p.
93;
2. Ayatullah Musawi Bujnurdi, Muntahil-Usl, vol. 2,
p. 81;
3. Eiruzabadi, Inyah al-Usl, vol. 3, p. 120; and
4. Akhund Khurasani, Kifyah al-Usl, vol. 2, p. 63.
Ayatullah al-Uzma Sayyid Abu`l-Qasim al-Khuì says
in this regard:
Tahrif oI the Quràn in the sense oI the deletion oI some oI its
verses or words is a Iictitious aIIair as there is no truth in it.
1

The outstanding Shiàh lim, Imam Khomeini (r) thus
said in one oI his class sessions many years ago:
What the Akhbaris
2
say that there has been tahrif in the
Quràn is not true because their prooI is a Iew traditions some

1
Sayyid Abu`l-Qasim al-Khuì, Misbh al-Usl, vol. 1, p. 124.
2
Akhbri: Iollower oI Akhbarism |akhbariyyah|, a movement, which
started within the Shiah world about Iour hundred years ago. Its
originator was Mulla Muhammad Amin ibn Muhammad ShariI al-
Astarabadi (d. 1033 AH/1623-24). He openly attacked the Shiah
muftahids in his work al-Fawid al-Madaniyyah, vehemently contesting
the Uslis` claim that reason is one oI the sources oI fiqh. The Uslis`
hold the Quràn, the Sunnah, reason, and ifma |consensus| as valid
sources Ior deduction oI the rules oI the shariah. The Akhbris accepted
the validity only oI the Sunnah and rejected the rest. Understanding the
Quràn, they claimed, is beyond the capacity oI a commoner, being
restricted exclusively to the Ahl al-Bayt (a). |Trans.|
l l + l l + l l + l l + A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

oI which are Iabricated |mafl|, while others are weak`
|daif|,
1
and yet some others are subject to interpretation.
2

Similarly, in his message addressed to the pilgrims
during the 1365 AHS (1986) Haff season, Imam Khomeini
had urged and encouraged the people to reIlect and ponder
over the Quràn. In one part oI the message, he has
explicitly stated that no sort tahrif has ever been present in
the Quràn and it is reliable and trustworthy Ior all
Muslims:
God Iorbid that this divine-heavenly bookwhich is the
apparent and written Iorm oI the aggregate oI names,
attributes, signs, and expressions, and whose .written Iorm
has been handed to us without any deIect and omission or
commission in the tongue oI revelation aIter descending Irom
various stages and phasesbe Iorgotten.
3

The Shiàh belieI in this regard is so clear that it no
longer needs scholastic |kalmi| interpretation, and Ior
more inIormation the reader may reIer to books written on
this subject.
4

1he excuses and distortions of Wahhbism
There is a hadith recorded in Usl al-Kfi stating the
Iact that Had rat Eatimah (a) and Imam Ali (a) each had a
manuscript oI the Quràn Irom the time oI the Prophet (a)
in which they also used to record the daily events. And

1
Weak |daif|: in the parlance oI the science oI hadith |ilm al-hadith|, it
reIers to a tradition that does not Iit into the categories oI authentic
|sahih|, good |hasan| or dependable |muwaththaq|. |Trans.|
2
Imam Khomeini, Tahdhib al-Usl, vol. 2, p. 156.
3
'Message on Dhu`l-Hijjah 1, 1406 AH (August 7, 1986), Sahifeh-ye
Imm, vol. 20, p. 92. |Trans.|
4
See Rasul JaIariyan, Ukdhbat Tahrif al-Qurn.
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since Usl al-Kfi is one oI the oldest and most authentic
Shiàh texts, the Wahhabis have taken advantage oI the
existence oI these traditions in Usl al-Kfi, saying: 'Based
on traditions recorded in authentic Shiàh books, the Shiàh
regard the Quràn oI Eatimah and Ali as their main Quràn
and they regard the existing Quràn as deIective. They
raise this issue so that the Shiàh would renounce their
belieI and say, 'Had rat Eatimah and Ali (a) had no book
at all.
With the aim oI discrediting the Shiàh and creating the
seed oI Suuni-Shiàh discord, the Wahhabis magniIy this
issue so much that it would seem that authoritative sources
and their ulam` do not hold such belieI. Earlier pages, in
this book, pointed out the reIerences oI these traditions in
authoritative Sunni texts. The authoritativeness`
|itibriyyah| oI Sunni and Shiàh sources does not mean
that everything recorded therein is absolutely authentic and
acceptable, and does not require criticism, study,
interpretation, or reIutation. OI course, it is true that there
are traditions about the Qurànic manuscripts oI Had rat
Eatimah (a) and Imam Ali (a), and according to the belieI
oI the Shiàh these copies are in the possession oI the Imam
oI the Age (al-Mahdi) (a). These two manuscripts oI the
Quràn are not inconsistent with the present Quràn because
this Quràn is also complete. In the manuscripts oI these
two pure personages, the daily events as well as the
commentary oI the verses and circumstances surrounding
their revelation are recorded, which can help us a lot in
understanding the Quràn.
1

1
See Malim al-Madrasatayn, vol. 3, p. 306.
l l o l l o l l o l l o A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1ahrif in the statements and works of the Prophet
Since the two schools, including the Wahhabis, reject
tahrif oI the Quràn, it is appropriate to ask: Is not tahrif
with respect to hadiths oI the Prophet (s) blameworthy as
well? II there is any tahrif in the statement oI the Prophet
(s), what guarantee and prooI are leIt Ior us concerning the
immunity oI his sayings?
In the books and writings oI the Wahhabis, there are
many instances where the Prophetic traditions are mutilated
and subjected to tahrif, they are incompletely quoted and
their primary sources are not usually presented. Most cases
oI distortion |tahrif|, alteration |tabdil|, and deletion |isqt|
in hadiths pertain to the Ahl al-Bayt (a), descriptions oI
Imam Ali (a) and conIormity oI some verses oI the Quràn
with the Imam (a), or aIIirmation oI the Shiàh creed. We
shall cite some oI these instances below:
First instance: One oI the hadiths being manipulated by
this group is the hadith known as thaqalayn |two precious
things| when the Prophet (s) said:
`, ,| ,, `=_ _ _,, | _- = = .
Verily, I am leaving among you two precious things: the
Book oI Allah and my progeny, the members oI my
Household.
Shaykh Abd al-Aziz ibn Abd Allah ibn Baz,
1
the head
oI the Islamic Call, Guidance and Ift oI Saudi Arabia, in
one oI his booklets published in 1364 AH, regards
intellectual demonstration as a religious innovation |bidah|
and national praise such as that oI Palestine and Lebanon

1
The said sheikh passed away in the summer oI 1420 AH just beIore the
trip oI Hujjat al-Islam wa`l-Muslimin Sayyid Muhammad Khatami,
President oI the Islamic Republic oI Iran, to Saudi Arabia.
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and the viliIication oI others such America, the Soviet
Union and Israel as a sin. Then, in page 8 oI his booklet, he
narrates the said hadith:
-, , -- ;,, | =- ., ,=. .| - ,, `=_ _`,
-, ,=-, _= = = .
Verily, he (s) addressed the people on the Day oI AraIah,
saying: 'I am leaving among you things which iI Iirmly hold,
you shall never go astray: the Book oI Allah and my tradition
|sunnati|.
In the book, Fath al-Mafid, a tradition with a similar
intention has been narrated, thus:
,| ,= | -, ,. ., - ,, `=_ _`, = = .
He (s) said: Verily, I am leaving something among you
which iI you take Iirm hold, you shall never go astray: the
Book oI Allah`.
1

The case oI distortion |tahrif| is so vivid that there is a
diIIerence between the narration oI the author oI Fath al-
Mafid and that oI Abd Allah ibn Baz, who are both oI the
same creed. In the Iirst instance, 'the Book oI Allah and my
tradition |kitb Allh wa sunnati| is recorded while only
'the Book oI Allah |kitb Allh| is mentioned in the
second instance. In spite oI this, the Sunni reIerences and
sources, both traditions, notwithstanding their diIIerences,
have been distorted because all authoritative Sunni
reIerences mention 'the Book oI Allah and the members oI
my Household |kitb Allh wa ahla bayti|. Since this
indisputable tradition is in Iavor oI the Iamily oI the
Prophet (s) and corroborated by the Shiàh, however, the
Wahhabis have manipulated it. The tradition has been
narrated in the Sahih Muslim, thus:

1
l l 8 l l 8 l l 8 l l 8 A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

-, ,| | ,,| v| , .| c=,, `=_ | ,-| _`,_ ,,=_ _|
,| ,, = =., = _,| ;=,| -, = = ,||
-, ,.= . -, -_ = = _- . ,| , _,, |
.| _,, | _ = , .
He verily said: 'Now to our purpose: O people, I am only a
human being. I am about to receive a messenger (the angel oI
death) Irom my Lord and I, in response to Allah`s call,
(would bid goodbye to you), but I am leaving among you two
weighty things: the one being the Book oI Allah in which
there is right guidance and light, so hold Iast to the Book oI
Allah and adhere to it. He exhorted (us) (to hold Iast) to the
Book oI Allah and then said: 'The second are the members oI
my Household; I remind you (oI your duties) to the members
oI my Iamily.
1

In the Musnad oI Ahmad ibn Hanbal (pages 17 and 59),
Sahih at-Tirmidhi (volume 3, page 14), al-Sawiq al-
Muhriqah oI Ibn Hajar al-Asqalani (page 136), and other
reIerences oI the Sunnis, a similar tradition with the term
'the members oI my Household |ahla bayti| have been
recorded. In the new books, however, such as Fath al-
Mafid, the booklet oI Abd Allah ibn Baz, and other
booklets published by the Library oI Masjid an-Nabi as well
as in Mecca, one can Iind alterations, deletions and
distortions. This is just one example oI Iamous |mashhr|
2

and uninterrupted |mutawtir|
3
hadiths in which tahrif has

1
Muslim, Sahih, vol. 4, p. 1803, hadith no. 2408 (Abd al-Baqi Edition).
Abdul-Hamid Siddiqui (trans.), Sahih Muslim (English Translation), vol.
4, hadith no. 5920. |Trans.|
2
Eamous |mashhr|: a hadith with general Iame and prevalence, though
not necessarily attained on all the levels. |Trans.|
3
A mutawtir hadith is one which has been reported by so many diIIerent
chains oI transmission and such a number oI narrators in every generation
TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` TAll F CF THl QUl' A` l l l l l l l l

been done. Is this practice not a distortion, deviation and
treachery to Islam and the history oI Muslims?
Second instance (the identity of the saved sect): In the
book, al-Asilah wal-Afwibah, there has been recorded a
tradition allegedly Irom the Prophet (s):
-, ,| _-,= =: _- -- = 3= v, _| _ , -|
--| -.| | , =- .
Verily, he (s) said: 'This ummah will be divided into
seventy-three sects and all oI which shall be in the hellIire
except one, and that is the Ahl as-Sunnah wal-Jamah.
1

In this hadith, the expression, 'Ahl as-Sunnah wal-
Jamah has been inserted in order Ior them to claim that
the Holy Prophet (s) has approved oI the Ahl as-Sunnah
Irom the very beginning.
It must be said that the phrase, 'Ahl as-Sunnah wal-
Jamah, is not extant in any oI the primary and
authoritative reIerences oI the Ahl as-Sunnah. Since the
Wahhabis could not add the name oI their sect in the hadith
as Wahhabism is a nascent group, and on the other hand,
since they associated themselves with the Ahl as-Sunnah
and their mission is to magniIy the Sunni-Shiàh
dichotomy, they have inserted the phrase, 'Ahl as-Sunnah
wal-Jamah in the hadith so as to IortiIy the notion that
the Prophet (s) had approved oI the Ahl as-Sunnah Irom the
very beginning, and none other than them have been
Iormally recognized.

as normally could not agree to Iabricate a tradition without the Iact oI its
Iabrication becoming known. |Trans.|
1
Al-Asilah wal-Afwibah, p. 23.
l !0 l !0 l !0 l !0 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

ThereIore, once the expression, 'Ahl as-Sunnah wal-
Jamah, is added, this question springs to the mind:
Which group reIers to the saved sect? Undoubtedly, the
group, which is closer to the Book oI Allah, the Sunnah oI
the Prophet (s), and the Ahl al-Bayt (a) and takes more
recourse to them, is the saved group. It is because in the
traditions narrated in the Sunni reIerences it is emphasized
that only the group which holds Iast to the Book oI Allah
and the Ahl al-Bayt (a) will not go astray.
1hird instance (tahrif of the phrase, "mut:ah an-
nis'"): In Sahih al-Tirmidhi, another authoritative Sunni
source, this tradition has been recorded:
, .`| --- - - , = ,:- _ . .- ..| .
-| , ;=| | ,- _, =| =,| ., . - , , ., .,|_|
= ,,=_ ,-= ,- _, _,| . . | _,| ,,| _, -.| =
A certain man Irom Sham
1
asked |Abd Allah| ibn Umar
about mutah |Iixed-time marriage|. He said: 'It is hall
|lawIul|. The man Irom Sham said: 'Your Iather has
prohibited it. Ibn Umar said: 'II ever my Iather has
prohibited it, and the Messenger oI Allah has regarded it as
lawIul. Shall you abandon the Sunnah (oI the Prophet) and
Iollow my Iather`s opinion?
In the new edition oI Sahih al-Tirmidhi, however, this
hadith is totally expunged.
2
OI course, it must be said that
Umar ibn al-Khattab prohibited not only the mutah Ior
women but also the mutah Ior Hajj |haff at-tamattu|.
The

1
Sham or Shamat: Up until Iive centuries ago, included Syria oI today,
Lebanon and parts oI Jordan and Palestine. |Trans.|
2
See Sayyid JaIar Murtada, Dirst wa Buhth fit-Trikh, p. 14.
3
Haff at-tamattu: A type oI pilgrimage which is applicable to those
living outside Mecca, i.e. out oI limits oI the harm (the precinct oI the
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latter means that whenever the person in the state oI ihrm

|muhrim| Iinishes his rituals oI umrat at-tamattu
as per
instruction oI the Prophet (s)provided that he has not yet
donned the ihrm Ior the haff, he may enjoy perIorming
lawIul sexual acts.
Ibn Kathir has narrated a hadith similar to the one
quoted above concerning the prohibition oI mutah:
. = =,- -, . -|, . , .,- _.,, =,| ., . ,,.,
.| - _- ,,- _ .| .,=- = ,,.=_ .,- =| .
== , - -= ;| _, = ,,=_ -.|
Abd Allah was against the saying oI his Iather. When it was
said to him that his Iather had indeed prohibited the people
Irom practicing mutah, he said: 'I am aIraid lest stones Irom
heaven Iall on your heads (Ior saying so). The Messenger oI
Allah deemed it lawIul. Shall I Iollow the Sunnah oI the
Messenger oI Allah or the sunnah oI (my Iather) Umar ibn
al-Khattab?
3

It was said that mutah Ior Haff is a debatable subject
and the Companions oI the Prophet (s) had no unanimity oI
view about it. The Zahiriyyah
believe that the practice oI

the Companions is the prooI, but in view oI the diverse

Grand Mosque, Kabah and/or the surrounding holy places in Mecca).
|Trans.|
1
Ihrm: The special two-piece seamless attire worn by pilgrims. Also, the
state oI ritual consecration during which the pilgrim should abstain Irom
certain acts, such as not combing, not shaving, and observing sexual
continence. |Trans.|
2
Umrat at-tamattu: A visitation ritual that is obligatory beIore
perIorming Haff. |Trans.|
3
Trikh Ibn Kathir, vol. 5, p. 141.
4
Zahiriyyah: A sect within the Ahl as-Sunnah that contents itselI with the
apparent |zhir| meaning oI the hadiths.
l !! l !! l !! l !! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

opinions oI the Companions in this regard, the saying oI
Umar must be accepted:
= ,,=_ =,- _- .-- |-| ,- _,| | .,,-
`_| --- .`| --- .
|Umar said:| There were two types oI mutah during the time
oI the Messenger oI Allah which I prohibited and I shall
punish whoever shall perIorm them: the mutah Ior Haff and
the mutah Ior women.
1

Now, this question is hereby posed: II the diIIerence oI
opinion among Companions was the reason behind their
acceptance oI the saying oI Umar ibn al-Khattab, why did
they not preIer the saying oI Abd Allah ibn al-Abbasa
learned man, muhaddith and well-inIormed oI the sayings
oI the Prophet (s)who was oI the opinion that the mutah
Ior Haff had not been abrogated |manskh|.
It can be deduced Irom the opposition oI Abd Allah ibn
al-Abbas and Abd Allah ibn Umar that Umar used his
independent reasoning and prohibited the peoplewho had
consensus oI opinion that these were practiced during the
time oI the Prophet (s)Irom doing so. Does this view and
opinion not go against the text |nass| (oI the Quràn and
hadith)?
Abd Allah ibn Umar, Abd Allah ibn al-Abbas, and a
number oI the Companions were the Iirst persons who
diIIered with the opinion oI the Caliph.
In view oI the Iact that the Wahhabis have regarded the
Companions as worthy to be emulated, iI certain people
(such as the Shiàh) while relying on indisputable prooI

1
Bidyah al-Muftahid wa Nihyah al-Muqtasid, vol. 1, p. 346; Ibn
Qudamah, Al-Mughni, vol. 7, p. 527; Ibn Qayyim, Zd al-Mad, vol. 2,
p. 205.
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would not accept the opinion and view oI Umar but instead
accept the view oI Abd Allah ibn Umar, Abd Allah ibn
al-Abbas, and other Companions, have they traversed the
path oI misguidance and disbelieI |kufr|? II it is so, were
Ibn Umar, Ibn al-Abbas and other Companions also
misguided and inIidels?
Fourth instance: In Musnad Ahmad ibn Hanbal we can
come across eight traditions all oI which indicate the
brotherhood and Iraternity between the Prophet (s) and Ali
(a). In all oI these traditions, the Prophet (s) pointed at
Imam Ali ibn Abi Talib (a) and said:
_-| = .
This (Ali) is my brother.
In the new editions oI this book, however, all these
traditions are expunged and no trace oI them is leIt.
Fifth instance: In Trikh Yaqbi until the 1358 AH
edition, it is stated that this noble verse was revealed on the
day oI Ghadir Khumm:
;,,| .| ,| ,,. .| ,,- _- .,=_ ,| := ;
,. . _
Today I have perfected your religion for you, and I
have completed My blessing upon you, and I have
approved Islam as your religion.

Erom its 1379 AH edition onward, however, that
sentence which had been recorded Ior many centuries in
that history book has been distorted and twisted as it is now
claimed that the same verse was revealed on the Day oI
AraIah. On account oI the politics oI tahrif, many graves,

1
Srat al-Midah 5:3.
l !+ l !+ l !+ l !+ A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

mosques and relics oI the past have either been eIIaced or
their names have been changed. The birth site oI the
Prophet (s) |mawlid an-nabi|; the birth site oI Ali (a)
|mawlid ali|; the tombs oI Prophet Ismail (Ishmael) (a)
and his mother Hajar on the two sides oI Hijr Ismail
(which until recently had been identiIied through a speciIic
stone-mark); the location oI Ghadir Khumm; the tomb and
other relics oI Had rat Khadijah al-Kubra; the Shib Abu
Talib; the tomb oI Abu Talib; and many other relics have
been destroyed by the Wahhabis, because each oI them
bespeaks oI the historical events and happenings most oI
which, to some extent or other are to the detriment oI the
inverted school oI Wahhabism. The site oI the mubhalah
|imprecation|
1
has been changed into Masjid al-Ijabah by
them. Today, iI the residents oI the city oI Medina are
asked about the location oI the grave oI Eatimah (a), they
do not know, and iI those people who know the location oI
the mubhalah would travel to that area, they would not be
able to locate it easily.
ThereIore, the Shiàh do not believe whatsoever in
tahrif, and only a limited number Sunni and Shiàh ulam`
oI the past held this belieI. Tahrif in whatever Iorm is
rejected, whether it is tahrif oI the Quràn or tahrif oI the
hadiths, history and historical places.
It is appropriate Ior the Muslim world to Iorm a
committee with the task oI preserving the sayings oI the
Prophet (s) as well as the ancient authoritative religious
reIerences and texts, and to make eIIorts in protecting the

1
See the exegesis oI Srat Al Imrn 3:61: Should anyone argue with
you concerning him, after the knowledge that has come to you, say,
Come' Let us call our sons and your sons, our women and your women,
our souls and your souls, then let us pray earnestly and call down Allahs
curse upon the liars.' |Trans.|
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Ioundations oI Islam. Perhaps, the secret behind the hadith,
,=- _-,_| _-| - =- - .
'Whoever in my ummah preserves or memorizes Iour
hadiths.
is a campaign against these distortions.

AB:ClUTl CBllll`l TC THl lUlll AB:ClUTl CBllll`l TC THl lUlll AB:ClUTl CBllll`l TC THl lUlll AB:ClUTl CBllll`l TC THl lUlll
The Wahhabis who regard themselves as Iollowers oI
Ahmad ibn Hanbal consider it obligatory |wjib| to obey
one vested with authority |wali al-amr| Ior three reasons.
They believe that the two id prayers, Eriday and other
congregational prayers and leading the Haff and fihd are at
the discretion oI the leader and ruler, whether he is just, or
a debauchee and oppressor, and that this theory is
corroborated by the Quràn and the Sunnah as well as the
practice oI the Companions. 1heir first basis is the verse,
, ,,| ,=| ,- ,-,|| -| ,-,|| ,,=| _|| - ,- . _
O you who have faith' Obey Allah and obey the
Apostle and those vested with authority among you.
1

They say that this can be deduced Irom the universality
and general applicability oI 'those vested with authority
|ll-amr| that any ruler, whether he is good or bad, must
be obeyed, and obeying those vested with authority does not
speciIy whether the ruler is just or debauchee. They believe
that this statement does not distinguish between the two,
and it cannot be said that it means the just ruler.
2

1
Srat an-Nis 4:59.
2
l !8 l !8 l !8 l !8 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

1he other basis the Wahhabis cite is a tradition
allegedly Irom the Prophet (s). The book, Al-Asilah wal-
Afwibah, has assumed its alleged authenticity. The tradition
thus states:
-| -|, ,`=| = =`,, = ., .
Verily, Allah aIIirms this religion through the debauchee
(who shall rule).
It can be inIerred Irom this tradition that any ruler who
aIIirms the religion ought to be obeyed, but the Wahhabis
have made use oI it in a diIIerent way.
In another narration on the authority oI Abu Hurayrah, it
is thus stated:
- ., - | . , _-| _- ,,- ` .
Jihd is incumbent upon you along with the one who rules
over you, whether he is good or a debauchee.
1he third basis the Wahhabis cite the practice oI the
Companions which is treated as a prooI |huffah|, such as
Abd Allah ibn Masud`s standing in prayer behind Walid
ibn Uqbah ibn Abi Muit notwithstanding the Iact that
Walid was a drunkard and a wicked person.
1

Another example is the practice oI a Iamous
Companion, Abd Allah ibn Umar who stood in prayer
behind Hajjaj ibn YusuI in spite oI the Iact that Hajjaj was a
tyrant and bloodthirsty man. Similarly, some other
Companions prayed behind Ibn Abi Ubaydah despite their
awareness oI his deviation in belieI by explicitly calling on
the people to misguidance.

1
See Ali al-Qari al-Harawi al-HanaIi, Sharh Fiqh al-Akbar, under the
chapter 'it is permissible to pray behind a good person or a wicked
person, p. 90; Ibn Taymiyah, Mafm al-Fatw (Riyadh, 1381 AH),
vol. 3, p. 281. |Trans.|
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l ! l ! l ! l !

All oI these constitute the arguments oI the Wahhabis in
Iavor oI the incumbency oI obeying the ruler irrespective oI
the ruler being just or unjust.
This mindset actually paved

the way Ior the rule oI the debauchees, tyrants and
drunkards and hinders the advancement oI the righteous. In
the same token, this Irame oI mind is against the Quràn,
and as will be made clear later, allocation in the verses cited
as evidence by the Wahhabis is stronger than lack oI
allocation because in understanding a verse it is necessary
to take into account the entire Quràn and other verses as
well. There are numerous verses in the Quràn which
proscribe obedience to squanderers, mischieI-mongers and
oppressors, and these verses are explicitly connected to the
verse on 'those vested with authority. II we Iollow the
mischieI-mongers and oppressors, it means that we obey the
sinIulan act which is repugnant to the Quràn:
v ,- _- , .=-| . _
But do not cooperate in sin and aggression.

Higher than this is the obedience to parents which is
sanctioned by the Quràn on the condition that they take a
walk on the path oI truth. This is while obedience to the
ruler is not superior to obedience to the parents:
,= .. -,=|,, .- ., ==- ==| _, - ,| c| -,
`,- : ,-= . _
We have enfoined man to be good to his parents. But if
they urge you to ascribe to Me as partner that of which
you have no knowledge,) then do not obey them.
3

1
See Al-Asilah wal-Afwibah, p. 322.
2
Srat al-Midah 5:2.
3
Srat al-Ankabt 29:8.

The Sunnah and hadiths oI the Prophet (s), also
proscribe obedience to sinIul people:
|| -,=-- _ 3,| --| v .
There is no obedience to the creature |makhlq| in
disobedience to the Creator |khliq|.
1

Basically, the essence oI Islam is the movement oI the
society on the basis oI God-wariness |taqw|:
,- _- `,| ;,| . _
Cooperate in piety and God-wariness.
2

The Quràn also regards the establishment oI justice as
the raison d`tre oI the prophets` mission:
;,,| | =.|, . _
.So that mankind may maintain fustice.
3

Given all oI this, how could Islam possibly approve an
unjust Imam, draw the society toward corruption and
injustice, and take as the criterion the practice oI some oI
the Companions?
1he practice of the Companions [sahbahj
II it can be concluded Irom the practice oI some
Companions in Iollowing the illegitimate ruler oI their time
that any ruler, whether just or unjust, must be obeyed, this
question is to be asked: Why did Abd Allah ibn Umar
accept the caliphate oI Uthman but deny the caliphates oI
Imam Ali and Imam al-Hasan (a); not assist Imam al-
Husayn (a) but swear allegiance to Yazid, Ubayd Allah

1
Nahf al-Balghah, Saying 156.
2
Srat al-Midah 5:2.
3
Srat al-Hadid 57:25.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l l l l l l l l

ibn Ziyad and Hajjaj ibn YusuI? Why did some
Companions not swear allegiance to Imam Ali (a)?
ThereIore, the practice per se oI the Companions does
not serve as prooI |huffah| and their being huffah has some
requisites and conditions. Merely being a Companion
|sahbi| is not enough. Both the group oI hypocrites
|munfiqn| and those who later became apostates
|murtaddin| were included in the rubric oI 'Companions,
and the hadiths narrated by them are also unacceptable.
UnIortunately, since this mindset has taken root in the
school oI thought oI some Sunnis, it had been subject to
abuse. Ahmad ibn Hanbal says:
There are two ways in determining the caliph. One way is
that he shall be appointed by the preceding caliph just as the
Prophet appointed Abu Bakr while Abu Bakr did the same to
Umar, and Umar in turn appointed the six-man council. The
second way is that the person himselI would resort to the
show oI Iorce even iI it be through violence and the sword, as
what Ali ibn Abi Talib did. Following these two (means) is
necessary and opposing them is unlawIul |harm|. It is not
necessary Ior the ruler to be an Arab, Qurayshi, or has some
deviant behavior. Only the fuqah |jurists| should admonish
them.

Was Ahmad ibn Hanbal so uninIormed oI the early
history oI Islam that he did not know that Ali ibn Abi Talib
acquired the position oI caliphate through the people`s
allegiance and not at the point oI sword? Meanwhile, the
Iunction oI the fuqah is described as merely admonishing
the caliphs while a corrupt power cannot be guided to the
right path merely through admonition. In addition, most oI
Sunni fuqah have been among the proponents and

1
Abu Zahrah Misri, Ahmad ibn Hanbal, p. 148.
l ! l ! l ! l ! A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

guardians oI the corrupt ruling power. The Wahhabi
ulam` who claim to be Iollowers oI Ahmad ibn Hanbal
and the Ahl as-Sunnah have so Iar neither admonished nor
conIronted the ruling establishment in Hijaz, but have been
the well-wishers oI the ruling apparatus and justiIiers oI its
crimes.
The Wahhabis themselves have unconsciously quoted
some traditions in their books which challenge the belieI on
Iollowing a just or debauchee ruler:
= ,,=_ ,| .- , _=.| - _-| _- =-| ,
.,-| -| .
The Messenger oI Allah (s) said: 'I am aIraid oI deviant
leaders Ior my ummah; they are deviant rulers |umar|,
scholars |ulam| and worshippers |ubbd|.
1

In this hadith, the Holy Prophet (s) has expressed
dissatisIaction and concern over deviant rulers, and in Iact,
prohibited obedience to a deviant ruler.
Eollowing the above hadith, it has been narrated Irom
Umar ibn al-Khattab that he said to the narrator:
. ;:= ;=,, - =- .| v . ,| ,|.-| -|_ --=,,
_=| - ,- =|, | ,=- .
'Do you know what shall obliterate Islam? I said: 'No. He
said: 'What shall obliterate Islam is the deviation oI the
scholar |lim|, the debate oI the hypocrite by resorting to the
Book (Quràn), and the rule oI misguided rulers.
2

1
Fath al-Mafid.
2
Ibid.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l l l l

This hadith also negates obedience to the misguided
ruler, regarding it as unlawIul. It must be stated that the
issue oI obedience to the ruler, be he just or unjust, is
diIIerent Irom a comparable issue discussed in the Shiàh
school |madrasah|that society is in need oI a ruler though
this ruler is corrupt because there will be chaos in the
absence oI a ruler, and order is better than disorder. This
ruling in the Shiàh is meant to prove the exigency oI
government in the society and not to explain the requisites
and duties oI the government.
Obedience to the ruler and one vested with authority
[wali al-amrj among the Shiàh
According to the Shiàh, the Iollowing two verses have
a spiritual connection with each other, and the latter verse
explains the Iormer:
, ,,| ,=| ,- ,-,|| -| ,-,|| ,,=| _|| - ,- . _
O you who have faith' Obey Allah and obey the
Apostle and those vested with authority among you.
1

, ,,| -| -|,=_ ,=| ,- ,=| .,,, :=| .,.,
| , .,-_ . _
Your guardian is only Allah, His Apostle, and the
faithful who maintain the prayer and give the :akt
while bowing down.
2

The Iirst verse states that you have to Iollow God and
His Messenger (s) and in the absence oI the Messenger (s),
you have to Iollow those who are vested with authority
among you, but it does not say 'just ruler as it is a verse

1
Srat an-Nis 4:59.
2
Srat al-Midah 5:55.
l + l + l + l + A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

with general application and includes both the just and
unjust rulers. The second verse states that your guardian
and leader is Iirst oI all, God and His Messenger (s), and in
the absence oI the Messenger oI Allah (s), those who
perIorm their prayers and give the :akt, etc.
In Usl al-Kfi, Husayn ibn Abu`l-Ala thus narrates:
= =,- _, .| -=- ,,-| ,- ,| ,- . ,=| ,
- - = ,| ,-,|| -| ,-,|| ,,=| _|| - ,.- . _
- - = ,| ,=| , , ,| , -| -|,=_ ,=| ,.-
,=| .,,, :=| .,, | , .,-_ . _
I asked Abu Abd Allah (Imam as-Sadiq (a)): 'Is it
obligatory to obey the living rulers? He (a) said: 'Yes, and
they are those about whom Allah, the Honorable and
Glorious, said: Obey Allah and obey the Apostle and those
vested with authority among you' and about whom Allah, the
Honorable and Glorious, also said: Your guardian is only
Allah, His Apostle, and the faithful who maintain the prayer
and give the :akt while bowing down.'
1

The above tradition establishes the connection between
the two verses. The second verse was revealed about Ali
(a), and iI we would like to elaborate, it will include the
other Imams Irom the Ahl al-Bayt (a), and aIter the Imams
(i.e. during the major occultation oI the 12
th
Imam (a)), iI
we would like to take into account its closer reIerents, they
must be the rulers and guardians who posses Islamic
qualities to be the deputies oI the Imams (a), such as the
Jurist-Guardian |wali al-faqih| who serves as the wali al-
amr. II the Wahhabis deny the revelation oI the said verse
(as reIerring to Ali (a)), at least the verse in question has

1
Usl al-Kfi, vol. 1, p. 264, hadith 6; p. 269, hadith 16.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l 5 l 5 l 5 l 5

set some qualiIications Ior the ruler such as Iaith,
perIormance oI prayer and giving oI :akt. II the ruler
would know each oI these in its true sense and practice it,
that ruler can never be deviant and a debauchee.
1he first wali al-amr after the Prophet and the criterion
of preeminence of the Companions
One oI the oldest discussions between the Sunni and
Shiàh is the identity oI the Iirst wali al-amr aIter the
Messenger oI Allah (s), thereIore it is very natural Ior the
Wahhabi sect to participate in the discussion and take a
stance. We always believe that this discussion should be
done as a religious one only between the Sunnis and the
Shiàh, and no other party, internal or external, should get
involved in the discussion, and Muslims should not allow
the involvement oI Ioreign-made sects. This discussion
should be done in the atmosphere oI Iriendship and
complete Islamic brotherhood so that outsiders could not
capitalize on it.
The Shiàh regard Ali ibn Abi Talib (a) as the Iirst
wali al-amr aIter the Prophet (s), but without taking into
account the appointment oI Ali (a) in Ghadir Khumm and
the will oI the Prophet that 'OI whomsoever I am master
|mawl| Ali is also his master, and the numerous other
prooIs in the Quràn, hadiths and history, the Sunnis
deIended the merit and qualiIication oI the Companions to
rule aIter the Prophet (s). Then, they engaged in the
discussion as to who was superior to the other. In this
regard, Ahmad ibn Hanbal says:
Sahbi |companion| is one who saw the Prophet (s) Ior one
year, a month, or a moment, but there are diIIerences among
the Companions in terms oI degree and superiority in virtue.
Those oI the Iirst group are Abu Bakr, Umar and Uthman in
l o l o l o l o A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

this order. Those oI the second group are the Companions
constituting the 6-man council such as Ali, Zubayr, Talhah,
Abd ar-Rahman ibn AwI, and Sad ibn Waqqas, in this
order oI superiority. Each oI these individuals is qualiIied to
be the caliph and Imam according the order mentioned aIore.
The third order are those who participated in the Battle oI
Badr, who according to the order oI superiority, are the
Muhfirn |emigrants|
1
and then the Ansr |helpers|.
2
But
the individuals such as Muawiyah, Amru ibn al-as and Abu
Musa al-Ashari who have not been mentioned in the three
groups are those who have been generally described and
praised in the Quràn because as the eIIect oI prostration, leIt
a mark upon their Iorehead, about which the Quràn says:
,,= _ ,,,- - | .,.| . _
Their mark is [visible] on their faces, from the effect
of prostration.
3

In the last phrase stated by Ahmad ibn Hanbal, Abd ar-
Rahman ibn Muljim (the murderer oI Ali (a)) must also be
included because he had also mark oI prostration on his
Iorehead!
The Wahhabis, who have involved themselves in the
discussion on the diIIerence between the Sunnis and the
Shiàh, have presented criteria Ior the hierarchy oI the
Companions in terms oI superiority:
Abu Bakr is superior to all Ior Iour reasons: his virtue;
his precedence in Iaith; the Prophet (s) preIerred him over
others; and the Companions unanimously elected him.
Meanwhile, Umar is superior to the rest Ior two reasons: his

1
Muhfrn (lit. 'Emigrants): The Meccan Muslims who accompanied
the Prophet (s) in his hifrah |emigration| to Medina. |Trans.|
2
Ansr (lit. 'Helpers): The Muslims oI Medina who invited the Prophet
(s) and Muslims oI Mecca to migrate (hifrah) to Medina. |Trans.|
3
Srat al-Fath 48:29. See Ahmad ibn Hanbal, p. 148.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l / l / l / l /

virtue and his being appointed by Abu Bakr. In the case oI
Uthman, he has superior to others aIter Umar Ior two
reasons: his virtue and the council preIerred him over others.
AIter Uthman, Ali is superior to the rest Ior two reasons:
his virtue and his being elected unanimously by the people.
1

Yet, iI we would take a survey oI the event in Ghadir
Khumm, the will oI the Prophet (s), the revelation oI verses
about Ali (a), and all the pieces oI evidence that highlight
the rightIulness oI Ali (a) in the Quràn, hadiths and
history, this question may be posed: What is indeed the true
Qurànic and Islamic criteria Ior the superiority oI
individuals over each other? What can be deduced Irom the
Quràn are the Iollowing:
First, precedence in faith:
.,,.| .,,.| || c .,,| . _
And the Foremost Ones are the foremost ones. they
are the ones brought near [to Allah].
2

Second, struggle:
= -| ,=| _- ,=-| -| ,=- . _
And Allah has graced those who wage fihd over
those who sit back with a great reward.
3

1hird, knowledge and learning:
,., ,=| .,-, ,=| v .,-, . _
Are those who know equal to those who do not
know?
4

1
See Al-Asilah wal-Afwibah, p. 301.
2
Srat al-Wqiah 56:10-11.
3
Srat an-Nis 4:95.
4
Srat a:-Zumar 39:9.

Fourth, God-wariness [taqwj:
., ,-| =- -| | , . _
Indeed the noblest of you in the sight of Allah is the
most God-wary among you.
1

There are also other criteria some oI which are derived
Irom the abovementioned ones. What can serve as the
criteria Ior assessment are these and not those things that
happened in the early period oI Islam, thus we have to
acknowledge what happened and explain the past as it was.
It is obvious that the Companions oI the Prophet (s)
especially those who participated in the Battle oI Badr and
the Pledge oI Ridwan |bayah ar-ridwn| or Pledge under
the Tree |bayah ash-shafarah|,
2
the Battle oI Uhud, and
the like are all respectable because they were those who
helped the Prophet (s), but this should not keep the truth
covered. Imam as-Sajjad (a) used to send salutations upon
all the Companions, extolling them thus:
| ,, =| |, _ _-,| , .-,, . | ,= , .,|, _ , .- | .
,- | ,= = , , ., _ .
O God, and give to those who have done well in Iollowing
the Companions, who say, Our Lord, forgive us and our
brethren who were our forerunners in the faith,'
3
Thy best
reward.
4

1
Surah al-Hufurt 49:13.
2
See the exegesis oI Surh al-Fath 48:18: 'Allah was certainly pleased
with the faithful when they swore allegiance to you under the tree. He
knew what was in their hearts, so He sent down composure on them, and
requited them with a victory near at hand.' |Trans.|
3
Srat al-Hashr 59:10.
4
As-Sahifah al-Kmilah as-Saffdiyyah, Supplication 4.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l l l l

Yes, Imam as-Sajjad (a) says: 'O God! Give Your best
reward to those who Iollow the Companions, and in another
part oI his supplication, he (a) prays Ior the Companions,
Eollowers |tabin| oI the Companions, and the sons and
wives oI the Companions:
,.,-_| _.- ,`=| ;,, _|, = -,, - _-,| _- = ,,|
,,- c-|| - _- ,,,`_. _- .
O God, and bless the Eollowers, Irom this day oI ours to the
Day oI Doom, their wives, their oIIspring, and those among
them who obey Thee.
1

The Holy Quràn has praised the Iirst Emigrants
|muhfirn| and Helpers |ansr|, saying:
.,,.| .,| - ,-,| _= ,=| ,,-, ...-,,
_=_ -| ,- , ,=_ -- . _
The early vanguard of the Emigrants and the Helpers
and those who followed them in virtueAllah is
pleased with them and they are pleased with Him.
2

This noble verse contains two vital points. The phrase,
'those who Iollow them in virtue indicates the Iact that the
pleasure oI God belongs to the Companions who were good
Iollowers oI the Prophet (s) and aIter the demise oI the
Prophet (s) they had remained his good Iollowers by being
steadIast to his will, such as Salman al-Earisi, Abu Dharr,
and others, and in practice, they had traversed the path oI
the Prophet (s). ThereIore, how could they earn the pleasure
oI God aIter they had Iollowed the Prophet (s) during his
liIetime but leIt the pale oI his religion aIter his death and,

1
As-Sahifah al-Kmilah as-Saffdiyyah.
2
Srat at-Tawbah (or, Barah) 9:100.
l +0 l +0 l +0 l +0 A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

by not adhering to his will |wasiyyah|, sever their
Iollowship with him?
The second point is that Irom the apparent meaning oI
the verse, it can be deduced that the Iellowship oI the Ansr
and Muhfirn is supposed to the ensured until the end oI
their lives, but in reality not all the Companions have been
so, and neither does the verse give such a guarantee because
man is an ever changing creature and not Iixed. The
supplication oI Imam as-Sajjad (a) is thereIore in
description oI the Companions who have the qualities oI
Iellowship. This point will become clearer when we become
aware that some hypocrites |munfiqn| were among the
Companions, or that some Companions became apostates
|murtaddn| aIterward.
The opposition and resistance oI

Umm al-Mu`minin Aìshah against the caliph oI the time
whose caliphate was legal and legitimate and whose
opposition violated the admonition in this verse oI the
Quràn to the wives oI the Prophet:
.| _ ,,, . _
Stay in your houses.

is a vivid example oI the deviation oI a Iamous Companion
and hadith narrator.
So, iI verses oI the Qur'an describe the Companions
such as the verse mentioned earlier, such verses are
conditional. Eor example, it is thus narrated in a tradition
allegedly Irom the Prophet (s):
=| . _,, `=-| _| -=, v . ..|| .- .| ,.
--,_| .

1
See Mulim al-Madrasatayn, vol. 1, p. 98.
2
Srat al-Ah:b 33:33.
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l +l l +l l +l l +l

'None oI those who pledged allegiance under the tree shall
enter hellIire. They were more than one thousand Iour
hundred.

In describing these very Companions, the Quràn says:
=| _=_ -| - _-| ., c,-,,, . =| . _
Allah was certainly pleased with the faithful when
they swore allegiance to you under the tree.
2

In this verse, the use oI the description 'IaithIul Ior
those who pledged allegiance under the tree indicates that
God`s pleasure with them or their non-admission into
hellIire includes those who were IaithIul on the day oI the
pledge, and does not include the hypocrites and the Iaithless
among them. In the same manner, those who turned back
Irom their Iaith aIter the pledge cannot be included.
Based on what has been said so Iar, generalizing all the
Companions as truthIul and taking their practice as a prooI
and an ideal pattern oI behavior in rejecting the rightIulness
oI Ali (a) on the issue oI caliphate in the Iace oI the
evidence to the contrary in the Quràn, hadiths and history
does not hold water. Thus, sayings such as that oI Ahmad
ibn Hanbal that all the Companions are worthy oI praise and
eulogy without exception and that anyone who reproached
the Companions would be rfidi |one who abandons the
religion|
3
has no credibility.
The Wahhabis say that the Companions oI the Prophet
(s) should not be cursed and that since the Prophet (s) said
that the best oI people are the Companions, anyone who

1
See Mulim al-Madrasatayn, vol. 1, p. 98.
2
Srat al-Fath 48:18.
3
Ahmad ibn Hanbal, p. 147.
l +! l +! l +! l +! A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

curses Muawiyah, Amru ibn al-as, Abu Musa al-Ashari,
Abu Hurayrah, Talhah, Zubayr, Uthman, Ali, Abu Bakr,
or Aìshah shall be killed or something less severe than
murder.
1

The essence oI the saying oI the Prophet (s) is correct, but
in practical terms, any debauchee and oppressor cannot be
regarded and respected as a Companion just because he was
once with the Prophet (s) or had seen him a Iew moments.
OI course, Islamic morality and the observance oI
courtesy demand that a IaithIul person, Shiàh or non-
Shiàh, should avoid Ioul language or the use oI obscene
and abusive words upon anyone, especially the Companions
oI the Prophet (s) and among them, the wives oI the Prophet
(s) in particular who have been addressed in the Quràn as:
--_| ,,,-| . _
. and his wives are as their mothers.
2

1he ministry of Imm :Ali (:a)
The Wahhabis have taken the participation oI Imam Ali
(a) in the congregational prayers under the leadership
|immah| oI Abu Bakr and his acceptance oI the ministry oI
Umar as prooI that Ali (a) has also recognized the
caliphate oI the Iirst three caliphs. They say that Umar was
the vizier oI Abu Bakr and Ali was the vizier oI Umar,
and Iinally, Umar also became son-in-law oI Ali and
Eatimah and Umm Kulthum, the daughter oI Ali was
married to Umar.
Authoritative Shiàh sources do not mention Umar`s
alleged marriage to the daughter oI Ali and Eatimah (a)

1
2
Srat al-Ah:b 33:6: The Prophet is closer to the faithful than their
own souls, and his wives are their mothers.'
CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: CBlll l`l TC THl lUlll: l + l + l + l +

because Umm al-Kulthum was born in 6 AH and passed
away in 61 AH. They also do not mention her spouse and
children. Her grave is in Bab as-Saghir oI Sham. There is
however something mentioned about the child oI her sister
Zaynab. Zaynab and Umm Kulthum are one year apart in
age, and, oI course some writers have claimed that Umm
Kulthum and Zaynab are the same person.
Concerning the ministry oI Ali (a), however, there are
indications in Islamic reIerences that Ali (a) cooperated
with the second caliph only to the extent oI giving counsel
and guidance, which led Umar to say on over more than
seventy occasions:
- c,| _- v,| .
'Had it not been Ior Ali, Umar would have been destroyed,
and this statement has been mentioned many times in both
the Sunni and Shiàh sources.
In spite oI the Iact that Ali (a) was a known warrior and
always in the IoreIront in the battles during the time oI the
Prophet (a), he did not participate in Umar`s military
campaigns against Persia, Byzantine, Bayt al-Maqdis, etc.
Also, during the reigns oI Abu Bakr, Umar and Uthman
when the Muslim territory was in need oI governors, deputies
and commanders, Ali (a) had never been appointed to one
oI them because they themselves knew that that station and
qualiIications oI Ali (a) were beyond these positions, and
that they were more in need oI his guidance in administering
the state. Besides, since Imam Ali (a) did not recognize
them as the de fure caliphs, he could not also assume oIIicial
Iunctions under their rule. However, because oI the interests
oI Islamic society and in order to prevent unjust and
inappropriate decisions and judgments which would be to the
detriment oI the people, Imam Ali (a) gave them counsel
and guided them in their tasks.
l ++ l ++ l ++ l ++ A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF A `lV AÀl\: l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Imam Ali`s (a) participation in the congregational
prayers under the leadership oI Abu Bakr or Umar did not
mean that he recognized their rightIulness. It was rather Ior
the sake oI keeping the Muslim unity and keeping the
society away Irom dissension and discord. OI course, Irom
the perspective oI jurisprudence, there are reasons Ior the
permissibility oI Iollowing them in prayer, but it does not
provide a reason Ior their rightIulness to the caliphate
because Imam Ali (a) had always explicitly regarded
himselI as the rightIul caliph.
II ever Umar attained the right oI seniority and
precedence on account oI his ministry during the time oI
Abu Bakr, the seniority and precedence oI Ali (a) over the
rest is natural because he was the minister oI the Messenger
oI Allah (s) during his liIetime.
In Musnad Ahmad ibn Hanbal, an authoritative Sunni
source, it is narrated that the Messenger oI Allah (s) said:
_=,- _-| ,| ,,|| _`, ,,| ,- _| - ,_ _| --, .
O God! I would say something which my brother Musa
(Moses) said: Give me a minister Irom my Iamily and that is
Ali.
=| -| `=_ _|-| . _
All praise belongs to Allah, the Lord of the Worlds.
1

1
Srat al-Ftihah 1:2.

BlBllCClAlH\ BlBllCClAlH\ BlBllCClAlH\ BlBllCClAlH\
The Holy Quràn.

Ab Zahrah Misri, Ahmad ibn Hanbal.
Ahkm as-Sultniyyah.
Alam al-Hud, Sayyid Murtad . Amli.
Al-Asilah wal-Afwibah al-Usliyyah.
Al-Fiqh al al-Madhhib al-Arbaah.
Al-Istmbli, Mahmd Mahdi. Ibn Taymiyyah batal al-Islh
ad-Dini (Beirut. Nashr Maktabal-Islmi, n.d.).
Al-Khi, Sayyid Abl-Qsim. Misbh al-Usl.
Allmah Amini, Al-Ghadir.
Allmah Maflisi, Mirt al-Uql.
As-Sahifah al-Kmilah as-Saffdiyyah.
As-Sahih fi Sirah an-Nabi.
Bidyah al-Muftahid wa Nihyah al-Muqtasid.
Bihr al-Anwr.
Dawni, Ali. Firqeh-ye Wahhbi.
Faqihi, Ali Asghar. Wahhbiyyn.
Fath al-Mafid.
l +o l +o l +o l +o A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF A `lV AÀl\:l : CF VA VA VA VAH HH HHABl lCTll `l: HABl lCTll `l: HABl lCTll `l: HABl lCTll `l:

Ibn Abd al-Wahhb, Muhammad. At-Tawhid wal-Qawl as-
Sadid fi Maqsid at-Tawhid.
Ibn Qudmah, Al-Mughni.
Ibn Qayyim, Zd al-Mad.
Kitb At-Tawhid bil-Lughati al-Frisiyyah, No. 27.
Miynfi, Ayatullh Ali Ahmadi. At-Tabarruk (Beirut).
Murtad , Sayyid Jafar. As-Sahih fi Sirah an-Nabi.
Musnad Ahmad ibn Hanbal.
Mutahhari, Murtad . Jahn Bini-ye Tawhidi [Monotheistic
Worldview].
Nahf al-Balghah.
Sahifeh-ye Imm.
Sahih Muslim.
Usl al-Kfi.

The emergence oI the Wahhabi sect in the 12
th
century
AH became the source oI many religious and political
disputes and disagreements in the Muslim world, and up to
now, it has consumed a considerable portion oI the potential
and energy oI Muslim societies especially Irom the time it
had been backed by the political power oI Ibn Saud and
British imperialism.
The Iounder oI this sect, Muhammad ibn Abd al-
Wahhab, came Irom Najd in the Arabian Peninsula. Under
the inIluence oI Iigures such as Ibn Taymiyyah, he used to
express personal understandings oI Islam contrary to the
path oI the ulama`.
A comparative analysis oI the ideas oI Muhammad ibn
Abd al-Wahhab, on one hand, and Sunni and Shiàh
belieIs, on the other, could reveal many oI the religious
innovations, deviations and speculative interpretations
existing in this nascent sect. The book, A New Analysis of
Wahhbi Doctrines, attempts to do so, and it has been
written by utilizing reIerences published by Wahhabi
institutions in the Hijaz.

A New Analysis of Wahhabi Doctrines

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A New Analysis of Wahhabi Doctrines

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IN THE NAME OF ALLAH,

THE ALL-BENEFICENT, THE ALL-MERCIFUL

Some leading Shi`ah Iigures even opine that it is

Maqm Ibrhim |Station oI Abraham|: The place where Abraham (a)

believe that the practice oI

This mindset actually paved

The opposition and resistance oI

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