A New Analysis Of Wahhab Doctrines

A New Analysis Of Wahhab Doctrines42%

A New Analysis Of Wahhab Doctrines Author:
Translator: Mansoor L. Limba
Publisher: ABWA Publishing and Printing Center
Category: Religions and Sects

A New Analysis Of Wahhab Doctrines
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A New Analysis Of Wahhab Doctrines

A New Analysis Of Wahhab Doctrines

Author:
Publisher: ABWA Publishing and Printing Center
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Tawassul {Resorting To Inter mediation}, Death and Shafa‘Ah {Intercession} According to the Shi`ah and the Wahhabis

Tawassul according to the Wahhabis

In this chapter, tawassul {resorting to intermediation} according to Wahhabism shall be examined. The 'ulama' of this sect believe that Tawassul to other than God, paying homage {ziyarah} to a grave and praying in a place where there is a grave in front of the person praying are not consistent with Tawhid in Lordship. According to them, the requisite of Tawhid is that one should not resort to the intermediation of other than God even if he is the Prophet of Islam (s), because tawassul, shafa'ah {intercession} and the like are outside the Sunnah of the Prophet and the pious predecessors {as-Salaf as-salih}, and the Qur'an also regards this belief as polytheism.1

It is thus stated in the book, al-Tawhid bi'l-Lughati al-Farisiyyah:

Seeking the help of other than God is polytheism and seeking refuge in other than God is also within the sphere of polytheism… The Words {kalimat} of God are identical with the uncreated {qadim} Essence of God. So, for this reason, one may entreat {istighathah} these Words otherwise, such act of entreating will be regarded as polytheism.2

In refuting this proposition, it must be stated first of all that the pertinent verse had been revealed with respect to the jinn. Concerning the circumstances surrounding the revelation of 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 of ignorance {al-Jahiliyyah}, they used to turn to the “chief of the jinn” at the time of going out of the city for help, addressing him thus: “O chief of the jinn! Save us from the evil of the jinn and preserve us from their annoyance.”

Of course, resorting to the jinn is absolutely unlawful because God has explicitly prohibited this practice. In addition to this, seeking help from anyone who denies God is obviously more so. Secondly, there are a lot of differences between the prophets {anbiya'} and messengers {rusul} who have direct connection with God, and the receivers of the divine revelation, on one hand, and the jinn who do not recognize God on the other. Therefore, the Islamic belief demands that we have to beseech and entreat God, the Exalted, and seek the intercession of those who are closer to Him.

We have mentioned earlier the viewpoint of the Wahhabi 'ulama' regarding the status of tawassul to other than God. Now, we shall examine their reasons:

First reason: By citing as proof the noble verses,

﴿قُلْ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً. أُوْلَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمْ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ . ﴾

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 supplicate, seeking recourse to their Lord, whoever is nearer {to Him}, expecting His mercy and fearing His punishment.' Indeed your Lord's punishment is a thing to beware of,3

they have concluded that one should never seek help and resort to anyone other than God.

Analysis of the above verses

If one contends oneself with the literal meaning and not take into consideration other Qur'anic verses, these two verses will conform to the statements of the Wahhabi 'ulama' because based on these words of God, when man abandons the “nearer means” (that is, God Himself) in order to get closer to God and resorts to a “remote means” (that is, “other than God” {min duni allahi}) and one who has no power to remove distress and the like, it will fall within the spheres of polytheism in Lordship {shirk-e rububi}.

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 of polytheism would be irrelevant, and one could turn for help from the individuals approved by God. If these 'ulama' had only paid attention to these other verses, they would have never committed such a glaring mistake.

Turning for help {istimdad} of the weak to the strong

In principle, tawassul is one of the laws of creation and it means resorting to a superior means in order to attain an objective. One manifestation of tawassul is a child's tawassul to his mother when something happens to him. This meaning is true in all spheres of human life - social, political, ideological, material, and spiritual. Tawassul to God is the same tawassul to that which is perfect in power and force. Tawassul to the prophets and the saints of God is a case of the tawassul of the weak to the strong, because the prophets are stronger than other human beings. One may resort to the prophets and saints for help and take their practical conduct, which we called sunnah, as models for ourselves.

Tawassul in the Qur’an

Many verses of the Qur'an and Prophetic traditions speak about the subject of tawassul to the awliya'. As an example, one may refer to the verses related to the sons of Ya'qub (Jacob) ('a):

﴿قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ. قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ . ﴾

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'.4

In these verses, the sons of Ya'qub ('a) resorted to the inter mediation of their father. They had committed mistakes so many times; they had annoyed and disturbed two prophets of God (Ya'qub and Yusuf (Joseph) ('a)), and transgressed the command of God by annoying their parents and telling lies. Since those mistakes required the sons to seek forgiveness, they took their father as their intercessor; so this action has not been denied or rejected in the Qur'an.

Since God does not reproach the sons of Ya'qub for resorting to two persons of those who are near to Him {muqarrabun}, it can be concluded that there is nothing wrong in entreating the Prophet (s) especially since the eminence of his rank and the loftiness of his station are not hidden to anyone.

The other verse which may be cited is the following:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا . ﴾

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.5

It can be deduced from this verse that the inter mediation of the Holy Prophet (s) can also be resorted to in asking God for forgiveness of sins.

It is possible to criticize the deduction based on the first verse with the answer that the tawassul of the sons of Ya'qub ('a) to their father had been confined to their own time; that is, one may seek the help of the living and not the dead. We shall talk about this point later on in the section concerning tabarruk.

What can be inferred from 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 afterward. And there is no reason to distinguish between tawassul during and after his lifetime.

Since the following verse reproaches tawassul to idols and regards it as a form of polytheism, some individuals might cite it as proof that tawassul to other than God leads to misguidance:

﴿وَقَالُوا لاَ تَذَرُنَّ آلِهَتَكُمْ وَلاَ تَذَرُنَّ وَدًّا وَلاَ سُوَاعًا وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْرًا. وَقَدْ أَضَلُّوا كَثِيرًا وَلاَ تَزِدْ الظَّالِمِينَ إِلاَّ ضَلاَلاً . ﴾

They say, 'Do not abandon your gods. Do not abandon Wadd, nor Suwa', nor Yaghuth, Ya'uq and Nasr,' and they have certainly led many astray. Do not increase the wrongdoers in anything but error'.6

In reply, it must be said that if what is meant by “other than God” are idols, then one cannot find fault with this statement, but if “other than God” includes the prophets and awliya', then it would be contrary to the truth because these beloved ones are approved by God and are vicegerents of Allah {khulafa' Allah}. Idols are in contrast and contradiction with God while the prophets ('a) and saints are concordant with Him and are means of His grace. In the same manner, idols are a source of deviation from God while the prophets ('a) are means of guidance and righteousness. In sum, the comparison between tawassul to the prophets ('a) and tawassul to the idols is an asymmetrical and false analogy.

The other point is that an idol is basically an object of worship and not a means of nearness to God {taqarrub}. There are two types of means of nearness to God: One is legitimate, referring to the prophets ('a) and the saints, and the other is illegitimate such as idols and the like which religion has made forbidden to man.

Death according to the Wahhabis

There are different viewpoints concerning death, and we shall deal with the viewpoint of the Wahhabis on the subject. Ibn Qayyim al-Jawziyyah is reported to have said:

Tawassul to the dead, even if he be the Prophet of Islam (s), is an act of polytheism because based on the statement of the Qur'an, he is dead and extinct:

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ . ﴾

You will indeed die and they {too} will die indeed.7

He then continues:

Entreating the dead and uttering words such as: “O my master, O the Messenger of Allah! Help me,” “O my master 'Ali ibn Abi Talib! Assist me,” and the like are acts of polytheism.8

It is indeed amazing that Ibn Qayyim al-Jawziyyah and the Wahhabis could have no belief in the purgatorial life {hayat al-barzakh}, thinking that the dead cannot establish spiritual relations with others, while the Qur'an affirms that those who are in the barzakh are alive.9 How could the Wahhabis regard the martyrs {shuhada'} as dead while the Qur'an says,

﴿وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ . ﴾

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.10

Accordingly, how could Shaykh Muhammad ibn 'Abd al-Wahhab also say that “Anyone who dies would be annihilated,”20 while the Holy Qur'an says,

﴿فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ . ﴾

We have removed your veil from you, and so your sight is acute today.11

In another place, it states thus,

﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا . ﴾

And therein they will have their provision morning and evening.12

Since there is morning and evening in the world of barzakh according to the verse quoted, and that the dead have provisions, those who are in the world of sojourn (barzakh) cannot be regarded as nonexistent {ma'dum}. Of course, morning and evening are special characteristics of barzakh because there is no sun on the Day of Resurrection which could portray this case. So, death is not equivalent to nonexistence, and the theory of the Wahhabis is consequentially rendered false.

The permission to resort to the sacred personages

In the following verse, the Holy Qur'an regards it permissible and acceptable to resort to and seek the intermediation of the chosen ones of God in seeking nearness to Him {taqarrub}:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ . ﴾

O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way, so that you may be felicitous.13

Although in this verse seeking the means of recourse is discussed in a general sense, based on the other proofs and pieces of evidence mentioned in the Holy Qur'an and the traditions, one of its vivid manifestations is the prophets and saints. Therefore, the purport of this verse may be expressed in the following words:

Though approaching God is the outcome of grace, you have to observe God-wariness {taqwa} perfectly and since it is possible that the persons resorted to have no independence of their own and have obtained such station through sincerity {ikhlas} and God-wariness {taqwa}, you also have to maintain God-wariness in resorting to them.

Istimdad and tawassul to the living ones

Seeking help and assistance from the living is permissible and it cannot be treated as a form of polytheism. This is a point which has been endorsed and affirmed by stories in the Qur'an. For example, when Hadrat Yusuf (Joseph) ('a) was in prison he requested his cellmate, that if the latter was released, he should mention his case to the king:

﴿اذْكُرْنِي عِنْدَ رَبِّكَ . ﴾

Mention me to your master.14

Or, when Hadrat Musa and Khidr ('a) arrived at a certain village, they made a request to the inhabitants of the village, hence:

﴿فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا . ﴾

So they went on. When they came to the people of a town, they asked its people for food.15

It can be said that the acts of these three great personalities, apart from not being acts of polytheism, they are rational and customary behaviors, having no inconsistency with their infallibility {ismah}. Also, in confirming this statement, the following verse, which is addressed to the Prophet (s), can be cited as proof:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا . ﴾

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.16

Based on this verse, the Prophet (s) has been granted the permission to be the intercessor of sinners. According to the Shi`ah, this intercession is still valid and is not confined to the lifetime of the Prophet (s).

The preeminence of tawassul to the Divine Essence

Before ending the discussion, it is necessary to pose this question: Which is superior, tawassul to God, or tawassul to the saints of God? It can be concluded from the verse,

﴿أَيُّهُمْ أَقْرَبُ . ﴾

“whoever is nearer {to Him}”17

that tawassul to God is superior. That is, as much as possible, one must seek help from God and this is a principle to which Muslim mystics are steadfast. But just as he makes use of his intellect, natural instinct and other means in managing his life, man also seeks the assistance of intermediaries in the domain of spirituality and seeking nearness to Allah.

Tawassul as identical with servitude {‘ubudiyyah}

Since tawassul to the prophets and the awliya' of God is like the angels' act of prostration (to Adam) with the permission and command of God, resorting to these beloved ones is identical with servitude {'ubudiyyah} and worship {'ibadah}. 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 false ideas dominant.

Of course, if we ever regard the Wahhabis' opposition to tawassul as incorrect, it is because there are authoritative traditions and hadiths that prove the incorrectness of this sect's belief. For example, after the demise of the Prophet (s) a certain Arab came to the grave of the Prophet (s) and threw himself on the holy shrine. While pouring the soil of the grave over his head, he said: “O Messenger of Allah! I heard from you the verse, “Had they, when they wronged themselves, come to you…” And now I have wronged myself and I have come here to ask you to plead for forgiveness for me.” At the end of the hadith, it is thus stated regarding this episode: “Then a voice from the grave was heard: 'You are forgiven!'”18

In another tradition, it has been narrated that there was once a famine in Medina. Bilal ibn Harith, one of the Companions, went to the grave of the Prophet (s) and said: “O Messenger of Allah! There has been no rain for quite sometime. Pray to God to shower the rain of His mercy upon us. During the night, Bilal saw the Prophet (s) in a dream, saying: “You shall soon benefit from the rain of the Lord.”

It is not useless to note the fact that Muhammad ibn Idris ash-Shafi'i, one of the leading figures of the Ahl as-Sunnah, regards tawassul to the Ahl al-Bayt ('a) as permissible, thus saying:

آلُ النَّبِيِّ ذَرِيعَتِي وَهُمُ إلَيْهِ وَسِيلَتِي

The family of the Prophet is my shelter

and they are means of my nearness to Him (God).

Regarding Hadrat Fatimah az-Zahra ('a), the following tradition has been narrated:

“ أنَّ فَاطِمَةَ جَاءَتْ فَوَقَفَتْ عَلَى قَبْرِ رَسُولِ اللهِ فَأخَذَتْ قَبْضَةً مِنْ تُرَابِ القَبْرِ فَوَضَعَتْهَا عَلَى عَيْنَيْهَا فَبَكَتْ .”

“Fatimah ('a) went to the grave of the Messenger of Allah (s); picked up some soil from the grave, put it on her eyes and cried.”

It can be inferred from the above hadith that to seek the help of the Prophet, the infallible Imams and the pioneers of religion is not against the religion because a personage such as Fatimah az-Zahra ('a) used to go to the grave of her great father and seek this beloved's assistance. There is another hadith which is as follows:

Because of the effect of famine and the lack of rain, a number of people went to the house of 'a'ishah (wife of the Prophet (s)), asking for her guidance. She said to them: “Make holes on the holy shrines of the Prophet (s) in such a way that the sky would become the watcher of the holy grave of the Prophet (s) so that it would shower rain in respect for the Prophet (s). When the people followed 'A'ishah's instruction, the rain came.

Many traditions have been recorded in the book, At-Tabarruk,19 all of which show the tawassul of the Companions to the soil of grave of the Messenger of Allah (s) for cure and blessings {tabarruk}.

Shafa‘ah according to Muhammad ibn ‘Abd al-Wahhab and Ibn Taymiyyah

Based on some verses of the Qur'an, Shaykh Muhammad ibn 'Abd al-Wahhab, Ibn Taymiyyah and the contemporary Wahhabis regard seeking help from other than God or asking for their intercession {shafa'ah} as an act of polytheism. Their main proof is the phrase, “other than God” in verse 18 of Surah Yunus.20 The Wahhabis regard the prophets, saints, idols, the jinn, and the dead as the most vivid manifestations of this verse.

In reality, they have not made any distinction between the idols during the pre-Islamic period of ignorance {jahiliyyah}, which were taken by the people as their intercessors and were held in high esteem by their forefathers, and the person of 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 from him anymore. Therefore, they imagine the intercession of God on the Day of Resurrection as positive, and that of the Prophet (s) or other awliya' as negative.

It can perhaps be inferred from the apparent purport of their contention that this sect rejects intercession in general. They have divided intercession into positive and negative in the following manner:

1. Positive intercession is that which comes from God. There are many verses that substantiate it, and there is no debate and dispute concerning this type of intercession.

2. Negative intercession is that which comes from other than God such as the Prophet (s), other prophets ('a) and the awliya' - of course, when they are not alive.

The most fundamental basis for this belief of the Wahhabis is the following blessed verse:

﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلاَءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ . ﴾

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'.21

An analysis of the quoted noble verse:

What the apparent purport and text of the verse substantiates is that God rejects the intercession of idols, not the intercession of human beings. In other words, “besides Allah” refers to idols and it is these idols whose intercession is not acceptable to God. The following verse also confirms this contention:

﴿وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ وَلاَ هُمْ يُنصَرُونَ . ﴾

Neither intercession shall be accepted from it, nor any ransom shall be received from it, nor will they be helped.22

The absolute negation of intercession of other than God can be deduced from the phrase, “besides Allah” which is mentioned many times in the Holy Qur'an. The absoluteness and generality of “besides Allah”, however, is mitigated by other verses, and the intercession by individuals who possess the conditions for intercession is permissible and acceptable. Some of the verses that can substantiate this claim are the following:

﴿وَلاَ تَنفَعُ الشَّفَاعَةُ عِنْدَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ . ﴾

Intercession is of no avail with Him except for those whom He permits.23

﴿مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ . ﴾

Who is it that may intercede with Him except with His permission?24

﴿يَوْمَئِذٍ لاَ تَنفَعُ الشَّفَاعَةُ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَانُ وَرَضِيَ لَهُ قَوْلاً . ﴾

Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.25

﴿وَلاَ يَشْفَعُونَ إِلاَّ لِمَنْ ارْتَضَى . ﴾

And they do not intercede except for someone He approves of.26

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

In reply, it must be said that the intensity of their enmity to the Shi`ah have prompted the Wahhabis to focus on the verses that negate, and not affirm, intercession. Through this method and policy, they are determined to accuse the Shi`ah of disbelief {kufr} so as to incite the entire Muslim world against the Shi`ah as much as possible. At this juncture, the hidden hand of imperialism can be witnessed in some of the religious beliefs of Wahhabism.

In opposing and besmirching Shi`ah beliefs, the Wahhabis oppose the Qur'an and the Sunnah of the Prophet (s) upon which this belief is based. The Qur'an and Sunnah acknowledge the intercession of the prophets and the saints on the Day of Resurrection. They respect the soil of their graves, encouraging the Muslims to honor and respect them, especially the Holy Prophet (s); and are the foundations of many material and non-material activities and achievements. The Wahhabis not only regard tawassul and visitation to the graves {ziyarah} as unlawful and acts of kufr and shirk, but also deny the principle and basis of intercession.27 The consequence of this practice will be drifting away from the Prophet (s) and the infallible Imams ('a), which is itself a kind of secret attack against Islam.

The precedence of the negation of tawassul and shafa‘ah

Ibn Taymiyyah, one of the Sunni 'ulama' of the Hanbali madhhab during the 8th century AH, says regarding tawassul and shafa'ah:

Seeking help from the dead without paying attention to God, even if that person is a prophet, or requesting the dead to pray to God to grant our request, or for us to implore God, “O God! By the station and position of so-and-so, grant our request”, etc. are forbidden and impermissible, which will finally lead to polytheism in worship.28

As we can observe, the intellectual cornerstone of Wahhabism is traceable to Ibn Taymiyyah, however, Muhammad ibn 'Abd al-Wahhab discusses these doctrines with more fanaticism and extremisms, especially the negation of tawassul and shafa'ah. As it is always looking for every opportunity to catch fish in troubled waters imperialism has been trying to take advantage of the record and opposition of the Wahhabi thought to the other schools {madhahib}.

They have been attempting to do this when the precedence of the Wahhhabi creed is not a proof for the madhhabi nature of the Wahhabi movement. It cannot be considered one of the Islamic schools of thought because from the very beginning, the Muslim nation, the Ahl as-Sunnah in particular, has declared the ideas of Ibn Taymiyyah and his followers as an innovation in religion {bid'ah} and to be against the religion.

The ideas of Ibn Taymiyyah 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 Urfah in Turkey. When the Tatars invaded the Muslim lands, he along with his family went to Damascus (Syria) and studied in the religious school {madrasah} of the Hanbalis where he engaged in the memorization of the Qur'an. He read Musnad Ibn Hanbal and the book, Mu'jam at-Tabari, and engaged in learning other sciences. It has been said that he had good memory and talent.29

Profound talent and enthusiasm prompted Ibn Taymiyyah to encounter many intellectual problems and issues during the different stages of his studies. Since he would not be convinced of the views and opinions of the professors, he gradually reached a point in his beliefs that he elicited the reaction of the 'ulama' and fuqaha {jurists} at the time which led to his imprisonment and banishment.

Before Ibn Taymiyyah had the opportunity to repent, Sultan Nasir, the ruler of the time, allowed him to return to Damascus in 709 AH and Ibn Taymiyyah also made peace with the 'ulama' and fuqaha.30 In 720 AH, he was again put behind bars for having a clash with the fuqaha on the issue of divorce but in 721 AH, he was released from prison through the letter of the Sultan.

After his release, he once again languished in the prison cell of Damascus on the order of the government for the contradictions his religious edicts had with that of the Sunni and Shi`ah fuqaha in his region.

This time, the government prohibited him from issuing religious edicts, and as per judicial decree of a Shafi'i 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.

The ‘ulama'’s opposition to Ibn Taymiyyah

Ibn Taymiyyah used to regard traveling to visit the graves of the prophets ('a) and the pious as impermissible, deeming it as a sinful travel, and would rule for the completion (instead of shortening) of prayer during this travel, which led the Shafi'is to rise up in opposition to him.

In a bid to portray a veneer of 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 Followers {tabi'un}31 have also not done so, none of the Muslims should deem it recommended {mustahabb}. Anyone who observed this practice had gone against the consensus of Muslims. After issuing this religious edict, Ibn Taymiyyah considered the following hadiths from the Prophet (s) as fabricated {maj'ul}:

مَنْ حَجَّ وَلَمْ يَزُرْنِي فَقَدْ جَفَانِي .

He who performs the Hajj (pilgrimage) without paying a visit {ziyarah} to me has indeed deserted.

لاَ تُشَدُّ الرِّحَالُ إلاَّ إلَى ثَلاَثَةِ مَسَاجِدَ: الْمَسْجِدُ الْحَرَامُ، وَمَسْجِدِي هَذَا، وَالْمَسْجِدُ الأقْصَى .

You are not supposed to travel except for the visitation {ziyarah} of three mosques: al-Masjid al-Haram (in Mecca), this mosque of mine (Masjid an-Nabi in Medina), and al-Masjid al-Aqsa (in Jerusalem).

These kinds of views incited the opposition of the Sunni 'ulama'. So, it becomes clear that there had been no difference of opinion regarding it until that time and the first person to initiate this difference was Ibn Taymiyyah who, while in prison, wrote books in support of his creed.

After more than two years of imprisonment in the prison cell of Damascus, Ibn Taymiyyah passed away in 728 AH and was buried in Bab as-Saghir beside his brother. In the book, Al-Kunya wal-Alqab, 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 of his grave and the books attributed to him, as per reported in the book, Ibn Taymiyyah batal al-Islah ad-Dini, are estimated to be as many as seventeen books.

What we quoted regarding the issue of shafa'ah was from the book entitled, Ibn Taymiyyah batal al-Islah ad-Dini. Similar subjects are also recorded in the book, Fath al-Majid, which is a commentary on the book, At-Tawhid, by Muhammad ibn 'Abd al-Wahhab. In a recently written book entitled, At-Tawhid bi'l-Lughati al-Farisiyyah, there has been some modification of issues about which the Shi`ah have opposing views.

This book in which some of those issues were presented was distributed freely among the Iranian pilgrims at the Jeddah Airport in 1374 AH (1995 CE). Concerning shafa'ah, it states that shafa'ah is exclusive for God. The inclusion of the divine grace and compassion has conferred this merit upon some of the servants of God. This book narrated a certain subject from Ibn Taymiyyah, at the end of which it says:

لاَ تَكُونُ إلاَّ لأهْلِ التَّوْحِيدِ وَالإخْلاَصِ .

Intercession includes individuals who are monotheists and sincere, and by the decree of God, intercession extends to these individuals.

In this book, the author writes that according to the Shi`ah, those individuals who best embody these qualities of Tawhid and ikhlas {sincerity} are the prophets, awliya' and infallible Imams ('a) who, according to the above quotation, are supposed to possess the privilege to intercede on the Day of Resurrection.32

Notes

1. Fath al-Majid, p. 98.

2. Al-Tawhid bi’l-Lughati al-Farisiyyah, p. 140.

3. Surat al-Isra’ 17:56-57.

4. Surat Yusuf 12:97-98.

5. Surat an-Nisa’ 4:64.

6. Surat Nuh 71:23-24.

7. Surat az-Zumar 39:30.

8. Fath al-Majid, p. 198.

9. Surat Ghafir (or al-Mu’min) 40:46: “The Fire, to which they are exposed morning and evening.”

10. Surat Al ‘Imran 3:169.

11. Surat Qaf 50:22.

12. Surat Maryam 19:62.

13. Surat al-Ma’idah 5:35.

14. Surat Yusuf 12:42.

15. Surat al-Kahf 18:77.

16. Surat an-Nisa’, 4: 64.

17. See Surat al-Isra’ 17:56-57.

18. “.غفر لك قَد القبر مِن فَنودي ”

19. Ayatullah ‘Ali Ahmadi Mayanji, At-Tabarruk (Beirut), pp. 147-151.

20. Surat Yunus 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].”

21. Surat Yunus 10:18.

22. Surat al-Baqarah 2:48.

23. Surat as-Saba’ 34:23.

24. Surat al-Baqarah 2:255.

25. Surat Ta Ha 20:109.

26. Surat al-Anbiya’ 21:28.

27. For more information, see Sayyid Ibrahim ‘Alawi, Tarikhcheh-ye Naqd wa Barrasi-ye Wahhabiyyah, pp. 257-353 and other books included in the bibliography of this book.

28. Mahmud Mahdi al-Istambuli, Ibn Taymiyyah batal al-Islah ad-Dini (Beirut: Nashr Maktaba’l-Islami, n.d.), pp. 136, 139.

29. Mahmud Mahdi al-Istambuli, Ibn Taymiyyah batal al-Islah ad-Dini (Beirut: Nashr Maktaba’l-Islami, n.d.), pp. 136, 139.

30. Mahmud Mahdi al-Istambuli, Ibn Taymiyyah batal al-Islah ad-Dini (Beirut: Nashr Maktaba’l-Islami, n.d.), pp. 30.

31. Tabi‘un [‘Followers’ or ‘Successors’] refers to the second generation of Muslims who came after the Companions, who did not know the Prophet (s) but who knew his Companions. [Trans.]

32. At-Tawhid bi’l-Lughah al-Farisiyyah, no. 27, p. 123.

Ahlul Kitab

[2:109] Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.

[3:23] Have you not considered those (Jews) who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a part of them turn back and they withdraw.

[3:24] This is because they say: The fire shall not touch us but for a few days; and what they have forged deceives them in the matter of their religion.

[3:64] Say: O followers of the Book! Come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah; but if they turn back, then say: Bear witness that we are Muslims.

[3:65] O followers of the Book! Why do you dispute about Ibrahim, when the Taurat and the Injeel were not revealed till after him; do you not then understand?

[3:66] Behold! You are they who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? And Allah knows while you do not know.

[3:69] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive.

[3:70] O followers of the Book! Why do you disbelieve in the communications of Allah while you witness (them)?

[3:71] O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know?

[3:72] And a party of the followers of the Book say: Avow belief in that which has been revealed to those who believe, in the first part of the day, and disbelieve at the end of it, perhaps they go back on their religion.

[3:113] They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him).

[3:114] They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.

[3:115] And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil).

[3:187] And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.

[3:188] Do not think those who rejoice for what they have done and love that they should be praised for what they have not done, so do by no means think them to be safe from the chastisement, and they shall have a painful chastisement.

[3:199] And most surely of the followers of the Book there are those who believe in Allah and (in) that which has been revealed to you (O Muhammad) and (in) that which has been revealed to them, being lowly before Allah; they do not take a small price for the communications of Allah; these it is that have their reward with their Lord; surely Allah is quick in reckoning.

[4:44] Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.

[4:46] Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and Unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little.

[4:47] O you who have been given the Book! Believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violators of the Sabbath, and the command of Allah shall be executed.

[4:49] Have you not considered those who attribute purity to them- selves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.

[4:50] See how they forge the lie against Allah, and this is sufficient as a manifest sin.

[4:51] Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.

[4:52] Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.

[4:53] Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.

[4:55] So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.

[4:160] Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way.

[4:161] And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have pre- pared for the unbelievers from among them a painful chastisement.

[4:162] But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.

[4:171] O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Maryam is only a messenger of Allah and His Word which He communicated to Maryam and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.

[5:14] And with those who say, We are Christians, We made a coven- ant, but they neglected a portion of what they were reminded of, there- fore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.

[5:15] O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;

[5:18] And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah's is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.

[5:19] O followers of the Book! indeed Our Messenger has come to you explaining to you after a cessation of the (mission of the) messengers, lest you say: There came not to us a giver of good news or a warner, so in- deed there has come to you a giver of good news and a warner; and Allah has power over all things.

[5:47] And the followers of the Injeel should have judged by what Allah revealed in it; and whoever did not judge by what Allah revealed, those are they that are the transgressors.

[5:57] O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of (your duty to) Allah if you are believers.

[5:58] And when you call to prayer they make it a mockery and a joke; this is because they are a people who do not understand.

[5:59] Say: O followers of the Book! Do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors?

[5:60] Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.

[5:61] And when they come to you, they say: We believe; and indeed they come in with unbelief and indeed they go forth with it; and Allah knows best what they concealed.

[5:62] And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do.

[5:63] Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.

[5:64] And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.

[5:65] And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss.

[5:66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do.

[5:68] Say: O followers of the Book! You follow no good till you keep up the Taurat and the Injeel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and unbelief; grieve not therefore for the unbelieving people.

[5:69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good, they shall have no fear nor shall they grieve.

[5:77] Say: O followers of the Book! Be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path.

[5:82] Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly.

[5:83] And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! We believe, so write us down with the witnesses (of truth).

[5:84] And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people?

[5:85] Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good (to others).

[5:86] And (as for) those who disbelieve and reject Our communications, these are the companions of the flame.

[6:20] Those whom We have given the Book recognize him as they recognize their sons; (as for) those who have lost their souls, they will not believe.

[6:146] And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep We made unlawful to them the fat of both, except such as was on their backs or the entrails or what was mixed with bones: this was a punishment We gave them on account of their rebellion, and We are surely Truthful.

[6:147] But if they give you the lie, then say: Your Lord is the Lord of All-encompassing mercy; and His punishment cannot be averted from the guilty people.

[13:36] And those to whom We have given the Book rejoice in that which has been revealed to you (O Muhammad), and of the confederates are some who deny a part of it. Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you) and to Him is my return.

[16:118] And for those who were Jews We prohibited what We have related to you (O Muhammad) already, and We did them no injustice, but they were unjust to themselves.

[28:52] (As to) those whom We gave the Book before it, they are believers in it.

[28:53] And when it is recited to them they say: We believe in it surely it is the truth from our Lord; surely we were submitters before this.

[28:54] These shall be granted their reward twice, because they are steadfast and they repel evil with good and spend out of what We have given them.

[28:55] And when they hear idle talk they turn aside from it and say: We shall have our deeds and you shall have your deeds; peace be on you, we do not desire the ignorant.

[29:46] And do not dispute with the followers of the Book except by what is best, except those of them who act unjustly, and say: We believe in that which has been revealed to us and revealed to you, and our Allah and your Allah is One, and to Him do we submit.

[62:5] The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books, evil is the likeness of the people who reject the communications of Allah; and Allah does not guide the unjust people.

[62:6] Say: O you who are Jews, if you think that you are the favorites of Allah to the exclusion of other people, then invoke death if you are truthful.

[62:7] And they will never invoke it because of what their hands have sent before; and Allah is Cognizant of the unjust.

[98:1] Those who disbelieved from among the followers of the Book and the polytheists could not have separated (from the faithful) until there had come to them the clear evidence (Quran)

[98:2] An messenger (Muhammad) from Allah, reciting pure pages (from Quran),

[98:3] Wherein are all the right ordinances.

[98:4] And those who were given the Book did not become divided ex- cept after clear evidence had come to them.

[98:5] And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion.

[98:6] Surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men.

[98:7] (As for) those who believe and do good, surely they are the best of men.

[98:8] Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein forever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.

Ahlul Kitab

[2:109] Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.

[3:23] Have you not considered those (Jews) who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a part of them turn back and they withdraw.

[3:24] This is because they say: The fire shall not touch us but for a few days; and what they have forged deceives them in the matter of their religion.

[3:64] Say: O followers of the Book! Come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah; but if they turn back, then say: Bear witness that we are Muslims.

[3:65] O followers of the Book! Why do you dispute about Ibrahim, when the Taurat and the Injeel were not revealed till after him; do you not then understand?

[3:66] Behold! You are they who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? And Allah knows while you do not know.

[3:69] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive.

[3:70] O followers of the Book! Why do you disbelieve in the communications of Allah while you witness (them)?

[3:71] O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know?

[3:72] And a party of the followers of the Book say: Avow belief in that which has been revealed to those who believe, in the first part of the day, and disbelieve at the end of it, perhaps they go back on their religion.

[3:113] They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him).

[3:114] They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.

[3:115] And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil).

[3:187] And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.

[3:188] Do not think those who rejoice for what they have done and love that they should be praised for what they have not done, so do by no means think them to be safe from the chastisement, and they shall have a painful chastisement.

[3:199] And most surely of the followers of the Book there are those who believe in Allah and (in) that which has been revealed to you (O Muhammad) and (in) that which has been revealed to them, being lowly before Allah; they do not take a small price for the communications of Allah; these it is that have their reward with their Lord; surely Allah is quick in reckoning.

[4:44] Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.

[4:46] Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and Unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little.

[4:47] O you who have been given the Book! Believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violators of the Sabbath, and the command of Allah shall be executed.

[4:49] Have you not considered those who attribute purity to them- selves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.

[4:50] See how they forge the lie against Allah, and this is sufficient as a manifest sin.

[4:51] Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.

[4:52] Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.

[4:53] Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.

[4:55] So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.

[4:160] Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way.

[4:161] And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have pre- pared for the unbelievers from among them a painful chastisement.

[4:162] But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.

[4:171] O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Maryam is only a messenger of Allah and His Word which He communicated to Maryam and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.

[5:14] And with those who say, We are Christians, We made a coven- ant, but they neglected a portion of what they were reminded of, there- fore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.

[5:15] O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;

[5:18] And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah's is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.

[5:19] O followers of the Book! indeed Our Messenger has come to you explaining to you after a cessation of the (mission of the) messengers, lest you say: There came not to us a giver of good news or a warner, so in- deed there has come to you a giver of good news and a warner; and Allah has power over all things.

[5:47] And the followers of the Injeel should have judged by what Allah revealed in it; and whoever did not judge by what Allah revealed, those are they that are the transgressors.

[5:57] O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of (your duty to) Allah if you are believers.

[5:58] And when you call to prayer they make it a mockery and a joke; this is because they are a people who do not understand.

[5:59] Say: O followers of the Book! Do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors?

[5:60] Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.

[5:61] And when they come to you, they say: We believe; and indeed they come in with unbelief and indeed they go forth with it; and Allah knows best what they concealed.

[5:62] And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do.

[5:63] Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.

[5:64] And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.

[5:65] And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss.

[5:66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do.

[5:68] Say: O followers of the Book! You follow no good till you keep up the Taurat and the Injeel and that which is revealed to you from your Lord; and surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and unbelief; grieve not therefore for the unbelieving people.

[5:69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good, they shall have no fear nor shall they grieve.

[5:77] Say: O followers of the Book! Be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path.

[5:82] Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly.

[5:83] And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! We believe, so write us down with the witnesses (of truth).

[5:84] And what (reason) have we that we should not believe in Allah and in the truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the good people?

[5:85] Therefore Allah rewarded them on account of what they said, with gardens in which rivers flow to abide in them; and this is the reward of those who do good (to others).

[5:86] And (as for) those who disbelieve and reject Our communications, these are the companions of the flame.

[6:20] Those whom We have given the Book recognize him as they recognize their sons; (as for) those who have lost their souls, they will not believe.

[6:146] And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep We made unlawful to them the fat of both, except such as was on their backs or the entrails or what was mixed with bones: this was a punishment We gave them on account of their rebellion, and We are surely Truthful.

[6:147] But if they give you the lie, then say: Your Lord is the Lord of All-encompassing mercy; and His punishment cannot be averted from the guilty people.

[13:36] And those to whom We have given the Book rejoice in that which has been revealed to you (O Muhammad), and of the confederates are some who deny a part of it. Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you) and to Him is my return.

[16:118] And for those who were Jews We prohibited what We have related to you (O Muhammad) already, and We did them no injustice, but they were unjust to themselves.

[28:52] (As to) those whom We gave the Book before it, they are believers in it.

[28:53] And when it is recited to them they say: We believe in it surely it is the truth from our Lord; surely we were submitters before this.

[28:54] These shall be granted their reward twice, because they are steadfast and they repel evil with good and spend out of what We have given them.

[28:55] And when they hear idle talk they turn aside from it and say: We shall have our deeds and you shall have your deeds; peace be on you, we do not desire the ignorant.

[29:46] And do not dispute with the followers of the Book except by what is best, except those of them who act unjustly, and say: We believe in that which has been revealed to us and revealed to you, and our Allah and your Allah is One, and to Him do we submit.

[62:5] The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books, evil is the likeness of the people who reject the communications of Allah; and Allah does not guide the unjust people.

[62:6] Say: O you who are Jews, if you think that you are the favorites of Allah to the exclusion of other people, then invoke death if you are truthful.

[62:7] And they will never invoke it because of what their hands have sent before; and Allah is Cognizant of the unjust.

[98:1] Those who disbelieved from among the followers of the Book and the polytheists could not have separated (from the faithful) until there had come to them the clear evidence (Quran)

[98:2] An messenger (Muhammad) from Allah, reciting pure pages (from Quran),

[98:3] Wherein are all the right ordinances.

[98:4] And those who were given the Book did not become divided ex- cept after clear evidence had come to them.

[98:5] And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion.

[98:6] Surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men.

[98:7] (As for) those who believe and do good, surely they are the best of men.

[98:8] Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein forever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.


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