Explanation of the Proof of Truths.

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Introduction The polytheistic Oneness of the Wahhabis.

In the eyes of the perfect monotheist the ever living and ever ruling entity is God and all the contingent beings are connected to Him like the sunrays are part of the sun and not separate because they do not have stability and are dependent on the sun for their existence. In the same what ever the beings have are gifted from God for He is the sustainer (Kazmi) We cannot separate the cause from the causality or believe them to be stable because none of it will be correct. So when the Messenger will intercede it will be by the permission of God. The Qura’n in verse 3 of Surah Yunus says

“No intercessor (can plead with Him) except after his permission”

When Jesus raises the dead, restores the eye sights of those born blind, and cures the incurable illnesses he does so with the permission of God. Verse 49 of Surah Al Imran says, “I heal him who was born blind, and the leper, and bring the dead to life by God’s leave”

The Asif Barkhia the minister of Solomon (AS) about whom the book says, “He had a little knowledge of the book” had the power according to the Qura’n to bring the throne of Queen Bilqis in Solomon’s presence in the twinkling of the eye. In verse 40 of Surah Naml he says, “This is by the grace of my Lord”

But the Wahhabis ignorant of the knowledge of the Qura’n have construed it to mean that these icons of religion did what they did by their own inherent powers and so they began to deny some religious necessities like intercession. These unfortunate and ignorant people in their efforts to establish monotheism fall prey to polytheism and then reach the point where they deny the necessity of studying the Qura’n and the importance of religious tenets.

Ostad Murtaza Mutahari has written a very great argument about this in the book titled,

“The Boundaries of Tawhid and Polytheism”. A part of it is as follow:

1. One kind of supporter of the necessary being believe that nothing existing is part of God because all beings are His creations and connected to Him none has any individual status compared to God.

2. The belief in the effects of the creations cannot be considered as polytheistic, like that of the Asharis and Jabaris who believe this, because just at the beings do not have any individual stability so the effects too have no stability but are dependent on Him.

3. If we believe in the stability of the creation and say that the relation of the created with the creator is like the machine’s connection with its maker or these things initially were dependent on a creator but later they keep working even after he is dead. This is similar to the belief that that Moatazallis have.

4. The Wahhabis believe that that believing in the extra ordinary powers of the beings and their effects with the permission of god is not polytheism but is one of the worst forms of belief about polytheism

 If their belief about the effect is polytheistic then accepting their very being is also polytheistic.

In the same way it is not polytheistic to believe about the effects that a dead person has left behind because man is considered a mineral after his death. After all this, another notable point is that the belief of the Wahhabis also has a negative aspect about mankind because God has created man superior to the angels and he is Khalifa and the center of prostration for them but these people pull him down to the station of a beast.

This is the point where we can understand the Hadith of the Messenger very clearly in which he said, “Polytheism enters the belief and ideologies without any noticeable signs just like the ant walks on the stone boulder in the night. (3)

The Wahhabis cite the verse 18 of Surah Jinn to deny intercession and attachment but this verse itself proves them wrong; it says, “So do not invoke any one with God.”  It means do not invoke anyone considering him equal in any manner to God but if the effects of someone is with the permission of god then it will not be polytheistic to do so instead it will be a confirmation of Oneness of God since all things revert to God.

This s something like the proposal the sons of Jacob presented to him, “O father! Seek forgiveness (from God) for our sins; indeed we have been sinners” and Jacob answered, “I will ask my Lord for forgiveness for you; verily He only is the oft-forgiving, the most merciful.” (Surah Yusuf Verses 97 and 98)

This is the reality of the Oneness of Worship and not what the shallow minded Wahhabis believe. We will discuss the Oneness in deeds in the coming pages

 


 

1. The famous Sunni Scholar Ahsan Abdul Lateef albakri has compiled a message titled “Al Wahhabia fi Nazaer Ulema’ Al-Muslimin in which he has recorded the views of elderly Sunni scholars about Abdul Wahab. At the end of the book he has mentioned a list of books written by different Ulema refuting Wahhabism and they are forty in numbers. This makes it clear that the Muslims abhor this sect
2. Hidayatol Sunniyah Page 66
3. The Book “Muqadammato fi Royati Al Kauniyah” by Shaheed Mutahari Page 113.

 

Introduction The polytheistic Oneness of the Wahhabis.
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