8 - The Wahhabite book writes on its 168th and 353rd pages:
"It is unanimous that taking anyone as a mediator between Allah and His creatures or asking him for something is kufr. Ibn Qayyim said that it was great polytheism to ask a dead person for something or for his intercession with Allah. The Hanafi book Fatawa al-Bazaziyya states that anyone who says that souls of mashayikh are present becomes a disbeliever. It is understood from ayats and hadiths that there is no sense or motion in the dead."
While it says on page 70:
" 'Ukasha asked Rasulullah to pray so that he could go to Paradise without reckoning (undergoing judgement in the next world). This shows that it is permitted to ask a living person to pray. But it is polytheism to ask absentees and the dead for prayer."
The prayers of those who faithfully follow Rasulullah's (sall-Allahu ta'ala 'alaihi wa sallam) path are accepted like his prayers. The Wahhabite book itself, on page 281, quotes the hadith ash-Sharif reported by Imam Ahmad and Muslim (rahimahumallahu ta'ala) from Abu Huraira (radi-Allahu ta'ala 'anh): "There are such men whose hair is unkempt and who have been dismissed from doors, but if they take an oath Allahu ta'ala creates what they wish to prove them right." Allahu ta'ala, Who creates even what His human servants swear upon so that they would not be reduced to liars, will no doubt accept their prayers. Allahu ta'ala declares in the sixtieth ayat of the Surat al-Mumin, "Pray to Me! I will accept your prayers." There are conditions which govern the acceptance of prayers. If those conditions are fulfilled, prayers will no doubt be accepted. Because one cannot gather together all these conditions, prayers fall short of acceptance. Why should it be polytheism to beg prayers from the 'ulama' and awliya', who certainly have fulfilled those conditions? We say that Allahu ta'ala makes the souls of His beloved servants capable of hearing, and, for their love, creates the things wished. We slaughter animals and recite the Qur'an al-karim for the sake of Allahu ta'ala, send the thawab to a dead Muslim's soul and seek his intercession and help. He who performs 'ibada for the sake of the dead certainly becomes a polytheist, but he who performs 'ibada for the sake of Allahu ta'ala and sends the thawab to the dead does not become a polytheist or a sinner. [See below, the 24th article for detailed explanation of this subject translated from the Arabic Al-minhat al-wahbiyya.] The author of the Wahhabite book, too, reports the karamat of Hadrat Maryam, Asyad ibn Hadir and Abu Muslim 'Abdullah al-Hawlani [Abdullah al-Halwani passed away in Damascus in 62.] (rahimahum-Allahu ta'ala). Because Allahu ta'ala's beloved servants' souls, not only when alive but also when dead, help living people with the force and permission bestowed by Allahu ta'ala, we ask the souls of awliya' (rahimahum-Allahu ta'ala) for help. With this belief in heart, to ask their help does not come to mean to worship someone other than Allahu ta'ala, but it means to ask of Him.
Ibn al-Qayyim al-Jawziyya (died in 751/1350), who is called "'Allama" (eminent master) and whose writings are used as documents in the Wahhabite book, is quoted elsewhere [Al-basa'ir li-munkiri't tawassuli bi-ahli'l-maqabir, originally edited in Pakistan; Istanbul impression, 1980, p 22.] as having written in his Kitab ar-Ruh: "When someone visit a grave, the dead person in the grave recognizes the visitor and hears his voice. He becomes cheerful and responds to his greeting. This is not peculiar to martyrs; it is the same for other dead people, too. This is not restricted to a certain time, either; it is always as such." The writer's statements contradict these words of his own master.
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