10.

THEY DENY THE STATUS OF PROPHETS AS INTERMEDIARIES BETWEEN ALLAH AND CREATION

This is a fundamental belief of the "Salafis" about which it is necessary to repeat warning all Muslims time and time again. The "Salafis" wrote in their book of misguidance: "The Islaamic Belief [is]: No intermediary between Allaah and Man." This is the "Salafi" Belief. As for the Islamic belief according to Ahl al-Sunna, it is phrased as follows by Qadi `Iyad in his book al-Shifa':

Prophets and Messengers are intermediaries between Allah and His creation. They convey His commands and prohibitions, His warnings and threats to His creatures and they acquaint them with things they did not know regarding His commands, creation, majesty, power and His sovereignty.

It may well be asked: Does the "Salafi" school's denial of intermediaries between Allah and creation not constitute disbelief? For belief in the status of Prophets is obligatory in Islam, and their role as intercessors is the corner-stone of their status.

Furthermore, the intercessory role of non-Prophets is also well-established. It is stated clearly in the `Aqida tahawiyya of Imam al-Tahawi, in Ghazali's al-Iqtisad and the chapter on `aqida in his Ihya', in the works of al-Ash`ari, and even in the `Aqida wasitiyya of Ibn Taymiyya. Imam Ghazali said in the section on doctrine of his Ihya':

It is obligatory to believe in the intercession of first the prophets, then religious scholars, then martyrs, then other believers, the intercession of each one commensurate with his rank and position with Allah Most High.

The Prophet said in the hadith of the Great Intercession narrated in the last book of Bukhari's Sahih (book of Tawhid) and in the first book of Muslim's Sahih (book of Iman) that four times he prostrates before Allah, intercedes, and is then given permission to bring out people from the Fire:

The Prophet talked to us saying: On the Day of Resurrection the people will surge one group after another like waves, and then they will come to Adam and say: "Please intercede for us with your Lord." He will say: "I am not fit for this. You should go to Ibrahim as he is the Intimate Friend (khalil) of the Beneficent." They will go to Ibrahim and he will say: "I am not fit for this, but you should go to Moses as he is the one to whom Allah spoke directly." So they will go to Musa and he will say: "I am not fit for this, but you should go to `Isa as he is a soul created (directly) by Allah, and His Word (Be!)." They will go to `Isa and he will say: "I am not fit for this, but you should go to Muhammad." They will come to me and I will say: "I can do it." Then I will ask for my Lord's permission and it will be given....

I will return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: "O Muhammad, raise your head and speak, for you will be heard; ask, for you will be granted your request; intercede, for your intercession will be accepted." I will say: "O Lord, my Community! My Community!" And then it will be said: "Go and take out of the Fire all those who have in their hearts the smallest iota of faith." I will go and do so....


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Note well that this fundamental and authentic hadith begins with the people's search for intermediaries with Allah among the Prophets, and each Prophet advises them to seek another Prophet as intermediary until our Prophet says (upon him blessings and peace and upon all Prophets): "I WILL DO IT" -- does this not consist in Islamic belief, O "Salafis"?

Indeed the "Salafi" belief is the opposite of the above. Thus we see in a recent "Salafi" publication entitled al-Wala' wa al-bara' the frivolous statement that among the "ten actions that negate Islam" is "relying on an intermediary between oneself and Allah when seeking intercession"! The absurdity of this statement is glaring, since the meaning of "intercessor" is "intermediary." How can one at the same time seek an intermediary and refrain from relying on him? This would not be the act of a believer but of a duplicitous person. Besides language and logic it is clear in the hadith of the Great Intercession in Bukhari and Muslim that the people will seek to rely upon intercessors among all the Prophets until they come to the Seal of Prophets, seeking to rely upon him for intercession, and he confirms that he is able to fulfill their request. This is one of the matters in which the Prophet gloried in the hadith narrated from Jabir by Bukhari and Muslim: "I have been granted five things which no Prophet before me was given..." (and the fis:) "I was given shafa`a (intercession/mediation with Allah)."


(ÑæÇíÉ ÇáÈÎÇÑí) ÍóÏøóËóäóÇ ãõÍóãøóÏõ Èúäõ ÓöäóÇäò ÞóÇáó ÍóÏøóËóäóÇ åõÔóíúãñ ÞóÇáó ÍóÏøóËóäóÇ ÓóíøóÇÑñ åõæó ÃóÈõæ ÇáúÍóßóãö ÞóÇáó ÍóÏøóËóäóÇ íóÒöíÏõ ÇáúÝóÞöíÑõ ÞóÇáó ÍóÏøóËóäóÇ ÌóÇÈöÑõ Èúäõ ÚóÈúÏöÇááøóåö ÞóÇáó ÞóÇáó ÑóÓõæáõ Çááøóåö Õóáøóì Çááøóåã Úóáóíúåö æóÓóáøóãó ÃõÚúØöíÊõ ÎóãúÓðÇ áóãú íõÚúØóåõäøó ÃóÍóÏñ ãöäó ÇáúÃóäúÈöíóÇÁö ÞóÈúáöí äõÕöÑúÊõ ÈöÇáÑøõÚúÈö ãóÓöíÑóÉó ÔóåúÑò æóÌõÚöáóÊú áöíó ÇáúÃóÑúÖõ ãóÓúÌöÏðÇ æóØóåõæÑðÇ æóÃóíøõãóÇ ÑóÌõáò ãöäú ÃõãøóÊöí ÃóÏúÑóßóÊúåõ ÇáÕøóáóÇÉõ ÝóáúíõÕóáøö æóÃõÍöáøóÊú áöíó ÇáúÛóäóÇÆöãõ æóßóÇäó ÇáäøóÈöíøõ íõÈúÚóËõ Åöáóì Þóæúãöåö ÎóÇÕøóÉð æóÈõÚöËúÊõ Åöáóì ÇáäøóÇÓö ßóÇÝøóÉð æóÃõÚúØöíÊõ ÇáÔøóÝóÇÚóÉó *


What then is the import of reducing the Prophet's mediation to an "action that negates Islam" other than to reduce the status of the Prophet himself and cancel out his intercession? This is the natural, impious conclusion of "Salafi" philosophy, as expressed by their spokesman Muhammad `Uthaymin, who wrote the following in his commentary on Ibn Taymiyya entitled Sharh al-`aqida al-wasitiyya:

We believe that all messengers are created human beings who have none of the divine qualities of Allah.

Muhammad Uthaymin, Sharh al-wasitiyya

Compare, dear reader, this manner of speech with the words used by the scholars of Ahl al-Sunna on the same subject, and know with firm knowledge that such a demeaning reference to Prophets encapsulates the way in which Wahhabi and "Salafi" propagandists deny the Prophet his due, blessings and peace be upon him, which is sufficient in itself to convict them of extreme deviation from the beliefs of Ahl al-Sunna or worse. All Muslims East and West, in Europe, America, Africa, Southeast Asia and the Subcontinent should be clear that the "Salafi" Movement is the way of disgrace, error, and heresy, and our refuge is in Allah.

The sound position and the appropriate language on the topic are found in al-Qadi `Iyad's al-Shifa' in the section entitled: "On Allah honoring the Prophet with some of His own Beautiful Names and describing him with some of His own sublime qualities" where `Iyad says:

Know that Allah has bestowed a mark of honor on many of the Prophets by investing them with some of His names: for example He calls Ishaq and Isma`il "knowing" (`alim) and "forbearing" (halim), Ibrahim "forbearing" (halim), Nuh "thankful" (shakur), Musa "noble" (karim) and "strong" (qawi), Yusuf "a knowing guardian" (hafiz, `alim), Ayyub "patient" (sabur), `Isa and Yahya "devoted" (barr), and Isma`il "truthful to the promise" (sadiq al-wa`d)... Yet He has preferred our Prophet Muhammad, may Allah bless him and grant him peace, since He has adorned him with a wealth of His names in His Mighty Book and on the tongue of His Prophets. We have gathered them together after reflecting on the subject and putting our memory to work since we were unable to locate anyone who had compiled more than two names nor anyone who had dealt with it to any great extent before. We have recorded some of these names... There about thirty of them. [He then proceeds to list and explain them. They are: Ahmad, al-Ra'uf, al-Rahim, al-Haqq, al-Nur, al-Shahid, al-Karim, al-`Azim, al-Jabbar, al-Khabir, al-Fattah, al-Shakur, al-`Alim, al-`Allam, al-Awwal, al-Akhir, al-Qawi, al-Sadiq, al-Wali, al-Mawla, `Afw, al-Hadi, al-Mu'min, al-Quddus/Muqaddas, al-`Aziz, al-Bashir, al-Nadhir, Ta Ha, Ya Seen.]

Are not the above light-filled lines by Qadi `Iyad a far cry from blurting out "We believe that all messengers are created human beings who have none of the divine qualities of Allah"?

It is noteworthy that utter respect and veneration of the Prophet are among the foremost branches of belief (iman) spoken of by the Prophet in the famous hadith: "Belief is seventy and some branches..." This is shown by al-hafiz Imam Bayhaqi's treatment of this aspect of belief in Chapter 15 of his Shu`ab al-iman (2:200 #1528) entitled:

The Fifteenth Branch of Faith, Namely A Chapter On Rendering Honor To The Prophet, Declaring His High Rank, And Revering Him (al-khamis `ashar min shu`ab al-iman wa huwa babun fi ta`zim al-nabi sallallahu `alayhi wa sallama wa ijlalihi wa tawqirih).

Allah said in the Holy Qur'an:

Is it a matter of wonderment to men that We have sent Our revelation to a man from among themselves? that he should warn mankind and give the glad tidings to the Believers that they have with their Lord a truthful foothold/forerunner. But the unbelievers say: This is an evident sorcerer. (10:2)

The following are some of the commentaries on the expression "a truthful foothold/forerunner" (qadama sidqin):

"A truthful foothold/forerunner": Bukhari in his Sahih [book of Tafsir for Surat Yunus, ch. 1], Tabari in Jami` al-bayan, Qurtubi in al-Jami` li al-ahkam, Ibn `Uyayna in his Tafsir, Ibn Kathir in his Tafsir, Suyuti in al-Durr al-manthur and al-Riyad al-aniqa, Abu al-Fadl al-Maydani in Majma` al-amthal, Abu al-Shaykh (this is `Abd Allah ibn Muhammad al-Asbahani), Ibn Mardawayh in his Tafsir, Ibn Abi Hatim in his Tafsir, and others said, on the authority of the Companions: `Ali ibn Abi Talib and Abu Sa`id al-Khudri, and the Tabi`in: al-Hasan, Qatada, Mujahid, Zayd ibn Aslam, Bakkar ibn Malik, and Muqatil: "It is Muhammad, blessings and peace upon him."

Qurtubi said: "It is Muhammad sallallahu `alayhi wa sallam, for he is an intercessor whom the people obey and who precedes them, just as he said: I will be your scout at the Pond (ana faratukum `ala al-hawd). And he was asked about its meaning and said: It is my intercession, for you to use me as a means to your Lord (hiya shafa`ati tawassaluna bi ila rabbikum)." Ibn Kathir mentioned the latter meaning in his Tafsir (2:406, 4:183) as well as al-Razi the renewer of the Sixth Islamic Century in his Tafsir (8:242).

al-Hakim al-Tirmidhi (d. 320) said: "Allah gave him precedence (qaddamahu) with the Praiseworthy Station (al-maqam al-mahmud)." Qurtubi mentioned it.

Suyuti said: "Ibn Jarir al-Tabari and Abu al-Shaykh narrated that al-Hasan said: It is Muhammad blessings and peace upon him, who is an intercessor for them on the Day of Rising; and Ibn Mardawayh narrated from `Ali ibn Abi Talib through al-Harith and from Abu Sa`id al-Khudri through `Atiyya: It is Muhammad blessings and peace upon him, he is an intercessor in truth on their behalf on the Day of Rising."