The Twenty-Eighth Letter-The Sixth Matter, which is the Sixth Risale

On the domination of Haramayn Sharifayn1 by the Wahhabis

2 وَاتَّقُوا فِتْنَةً لَا تُصٖيبَنَّ الَّذٖينَ ظَلَمُوا مِنْكُمْ خَاصَّةً

My ‘azîz brothers,

You ask, “What is the hikmah of the fall of Haramayn Sharifayn to the hands of Wahhabis and their destructive disrespect for the tombs of the great personages of Islam?”

The Answer: Since this incident is related to the politics of the Islamic world and its social life, I cannot answer it with the mind of New Said. Because now, the sphere of my attention is on a different horizon. However, for your blessed sake, which I have never been offended by and from which I have always benefitted, I will temporarily put the mind of Old Said on my head and explain this Sixth Matter with Four brief Subtle Points.

FIRST SUBTLE POINT:

The roots of this Wahhabi issue are deep. Its tradition started at the time of Sahabah and reached this time. Here, the tradition reached this time through Three long Principles:

The first: Hazrat ‘Ali (ra) waging war against Kharijiti, who were the ancestors of Wahhabis and the majority of whom were the inhabitants of Najd, and his killing of their hâfidhes at Nahriwan caused deep-seated resentment and hostility — unlike the Shi’a — towards the fadhîlah of Hazrat ‘Ali (ra) under the guise of religion. Since Hazrat ‘Ali earned the title “Shah3 of Walâyah” and the absolute majority of the paths of awliyâ recourse to him, a character of denial and insult towards the people of walâyah rooted in Kharijities, and now in Wahhabis, who are the flag bearers of Kharijities.

The second: The people of Najd, who had begun to apostatise from Islam (irtidad) with the fitnah of Musaylima the liar, were destroyed by the sword of Khalid ibn Walîd during the khilâfah of Hazrat Abu Bakr (ra); therefore, anger for the Four Rightly-Guided Khalîfah consequently for Ahl al-Sunnah wa'l-Jamâ'ah rooted in the very nature of the people of Najd. Although they were sincere Muslims, they did not forget the blow their ancestors had suffered in the past. Just as the Shi’a, under the guise of love for âl al-bayt, had always attacked revengefully Hazrat ‘Umar (ra) and Hazrat Abu Bakr (ra) and, consequently, Ahl al-Sunnah wa'l-Jamâ'ah whenever they found the opportunity because the just blow of Hazrat ‘Umar (ra) destroyed the state of the people of Iran and broke the pride of their nation.

The third principle: The great Imams of Wahhabis, who were extraordinary geniuses and famous personages, such as Ibn Taymiyya and Ibn Qayyim al-Jawziyya, excessively attacked the great awliyâ, such as Muhyiddîn Bin 'Arabî (ks). They excessively decrease the value of Hazrat ‘Ali (ra) and present his extraordinary fadhîlah as ordinary by supposing that they defend Ahl al-Sunnah wa'l-Jamâ'ah against the Shi’a and the superiority of Hazrat Abu Bakr (ra) in fadhîlah over Hazrat ‘Ali (ra). They reject many awliyâ, such as Muhyiddîn Bin 'Arabî (ks), and denounce them to be kâfir.

Furthermore, Wahhabis consider themselves the followers of the madhab of Ahmad Ibn Hanbal. Since Hazrat Ahmad Ibn Hanbal is a hâfidh and narrator of a million hadiths, the leader of the strict Hanbali madhab and a person of firmness and fortitude defying the entire world on the issue of the creation of the Qur'an. Under the guise of religion, they exploit his somewhat literal and zealous madhab opposing the Alawis. And they destroy the tombs of some awliyâ, thinking they are right. However, even if they have an iota of rights, they make it tenfold.

SECOND SUBTLE POINT:

Just as this Wahhabi issue has Three Principles concerning the tradition of the Islamic world, so has it Three Principles concerning the ‘âlam of mankind.

The First: If we look at the social life of mankind from the point of view of ahl ad-dunyâ and material history, we see that in terms of social and political life, man has gone through several eras.

• The first is the era of savagery and nomadism.

• The second is the era of slavery.

• The third is the era of captivity.

• The fourth is the era of employment.

• The fifth is the era of ownership and freedom.

The era of savagery was replaced with religions and governments, and the period of semi-civilisation began. However, the intelligent and strong among mankind viewed some people as servants and slaves and reduced them to the level of animals. Then these slaves also awakened, became zealous and transformed that era into the era of captivity; that is, they got rid of slavery, but with the cruel principle of "اَلْحُكْمُ لِلْغالِب "4, the powerful of mankind still treated the weak as slaves. Then, with many revolutions like the Great Revolution, that era also transformed into the era of employment. It means that the elite, that is, the rich, took the lower classes and the poor as servants in return for a wage; that is, the owner of capital employed the workers and labourers in return for a small payment. During this period, abuse reached such an extent that, through banks, a capitalist earns a million in a day while remaining in his seat, while an indigent worker toils in the mines under the earth from morning until night and earns a wage of ten pence, barely enough to survive. This situation has caused such terrible hatred and disgust among the lower classes that they have rebelled against the elite. With the expression of this age, Socialism, in the form of Bolshevism, first took advantage of the First World War that devastated Russia and took root everywhere. Since the uprising of the lower classes under the veil of Bolshevism gave the idea of ​​hatred and contempt towards the elite, it encouraged them to break everything that is the source of honour of the great personages and the elite.

The second principle: This age has pushed negative nationalism too far. Although the nations of Islam have no need for it, they have embraced this idea of ​​nationalism blindly. As for negative nationalism, it cannot be respectful of the sacred values ​​of religion; it wants to attack whenever it finds an excuse.

The third principle: Silence…

THIRD SUBTLE POINT:

No matter how bâtil the paths and sects are, there is some haqq, some haqiqah in them, which is like a knot of their life, like a seed. If the haqq and haqiqah direct its effects and results, and if its positive aspects prevail over negative, then that path is haqq. However, if the haqq and haqiqah fail to direct the outcomes, and if its negative aspects prevail over its positive aspects, then that path is bâtil. The followers of that path become the people of bid’ah and dhalâlah. Therefore, based on this principle, if we look at the groups of people of bid’ah in the Islamic world, we see that each of them has relied on a haqq. Yet its negative aspect prevailed over its positive aspects, and, due to a cause, such as a grudge or an obstinacy, the works and outcomes of that path have worked on behalf of dhalâlah.

For example, the Shi’a, by following the command of the Qur'an, based their path on love for ahl al-bayt. However, a grudge arising from national revenge hijacked the works and effects of this love, and their path was built on the hatred towards the Sahabah and Shaykhayn5 and produced effects and works according to such hatred. They confirmed the proverb, لاَ لِحُبِّ عَلِىٍّ بَلْ لِبُغْضِ عُمَرَ6.

For example, the Wahhabis and the Kharijites, by relying on the nass of Sharî’ah, sarîh
âyahs and the literal meanings of hadiths, based their path on rejecting everything that would hint at idolatry and contradict pure tawhîd. However, the negative hatreds that arise from the causes stated in the Three Principles of the First Subtle Point have turned them away from the haqq and led them astray to dhalâlah, so much so that they cause extreme damage. And so on. Whether it is the Jabriyyah or the Mu'tazila, whichever group it is, they see such haqiqah in their path, are deceived by it, and then plunge into dhalâlah.

Anyway... Just as it is not necessary for every aspect of a bâtil path to be bâtil, it is not necessary for every aspect of a haqq path to be haqq. Consequently, the governor of Makka, who was from the Sayyids, demonstrated weakness although he was from Ahl al-Sunnah wa'l-Jamâ'ah; he allowed British diplomacy to enter despotically into Haramayn Sharifayn. Since he allowed British diplomatic policy to make Haramayn Sharifayn, where, through the nass of the âyah, the kâfirs were not allowed to enter, their diplomatic center in a way that would deceive the Islamic world, and since Wahhabis, who are the people of bid’ah, pursued semi-independent Islamic politics without seeking external support. Therefore, it can be said that they rightfully prevailed over Ahl as-Sunnah from this aspect.

FOURTH SUBTLE POINT:

The events that occur due to causes do not solely belong to those causes. However, the true owner of the event is Qadar. As for the Qadar, it judges through the hikmah of Allah. Therefore, we should not consider this Wahhabi issue just through their excessive (ifrât) transgression against Ahl al-Sunnah. Rather, Ahl al-Sunnah, through their wrongdoing, permitted Qadar, so It made Wahhabis attack Ahl al-Sunnah. Wahhabis commit dhulm and great crimes since they are excessive (ifrât), revengeful and act on behalf of Kharijitism. However, the Qadar of Allah acts justly for three reasons:

First: The respect for graveyards, established by Sharî’ah, and the practice of visiting graves, established by sahîh hadiths, have been misused, and events not permitted in Sharî’ah occurred. In particular, the respect for the graves of awliyâ has evolved from its ma’nâ al-harfî to the level of ma’nâ al-ismî. That is, instead of the respect established by Sharî’ah, which exists solely for the sake of Janâb-i Haqq and arises from that awliyâ being an acceptable ‘abd and which is for being honoured with his shafâ’ah and ma’nawî du‘â, the owner of that grave was imagined as a possessor of control and as a person possessing a power that would provide help to the visitor, and he was sanctified ignorantly. It even reached such a degree that those who did not perform salâh would sacrifice animals for those well-known and famous tombs and beg him. Thus, this ifrât situation allowed Qadar to make that demolisher attack them. However, while that demolisher should have reformed them and broken their ifrât, it did not do so; on the contrary, it also fell into tafrît and began to destroy the roots of these.

Indeed, they will be a place of manifestation for the rule 7 اَلظَّالِمُ سَيْفُ اللّٰهِ يَنْتَقِمُ بِهِ ثُمَّ يَنْتَقِمُ مِنْهُ‌ and also will be punished.

Second: In this age, material thought has prevailed. Apparent causes are perceived as real causes possessing effect. Mankind clings to causes. If apparent causes cease to be a mirror and attract attention, it would be contrary to the true tawhîd. Thus, the hikmah of Sharî’ah does not permit the people of this ghâfil materialistic age to cling to causes too much even if they are pious. Consequently, the Qadar of Allah wanted to reform this state because, at this materialistic time, it is not appropriate for the hikmah of Sharî’ah to look at the tombs of awliyâ and the great personages of Islam as sacred places to visit. Hence, Qadar made Wahhabis attack them.

Thirdly: In this age, ananiyyah has taken control of the reins to such an extent that many people have become little Pharaohs and little Nimrods. The people of ghaflah and dhalâlah, and these arrogant people of ananiyyah, accuse the famous great personages of Islam, hashâ, of having ananiyyah, as a result of comparing themselves to those personages. Therefore, at a time when these people of ghaflah and dhalâlah imagine a sort of rubûbiyyah for many things and many people since they themselves do not recognise Allah, and at a time when statue-worshippers and image-worshippers, which are another kind of idolatry, are running after fame and honour, which are a terrible kind of riyâ, Qadar did not accept the respect that the ‘âwam show to the tombs of the great personages of Islam to the degree of sanctification, in an ifrât and ignorant manner, from the point of the hikmah of Sharî’ah and made these demolishers attack Ahl as-Sunnah. Qadar will reform Ahl as-Sunnah with these demolishers.

However, along with the evils and destructions of Wahhabis, there is a point of gratitude that is very important. It may be the point that makes them successful for now, despite their destructive evils. That point is this: They are very careful about the salâh. They make an effort to implement the laws of Sharî’ah. They are not negligent like others. They supposedly transgress under the name of religious zeal. They do not destroy religious shaâ’er like others who do not attach significance to religion.

Furthermore, Wahhabism is a small group. It either melts away or reaches istiqâmah within the vast pool of the great world of Islam because its source is not from outside, so it can confuse the world of Islam. If its source were from outside, it would make us think a lot…

‌سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ‌