Seadet-i Ebediyye - Endless Bliss Second Fascicle

Hasan. Yet Wahhabism is based upon three doctrines:
1— Wahhâbîs state that deeds and worships are part of îmân;
he who does not perform one fard action, e.g. a person who omits
one namâz, though he believes that it is fard, becomes a
disbeliever; he should be killed and his property should be shared
among the Wahhâbîs. This misinformation is written in pages 17,
48, 93, 111, 273, 337, and 348 of Fath-ul-majîd.
2— They state that he who asks for shafâ’at (intercession)
from souls of Prophets or of Awliyâ, or who visits their graves and
invokes (Allâhu ta’âlâ) through their intermediation, becomes a
disbeliever. It is written in the five hundred and third page of the
Wahhabite book entitled Fath-ul-majîd: “When Rasûlullah was
alive it would be permissible to ask him to invoke a blessing on
you. In fact, any pious person who is alive may be asked to invoke
a blessing on you. As a matter of fact, when Hadrat ’Umar was
about to leave for Mekka to perform ’umra, Rasûlullah said: ‘O
’Umar, don’t forget us in your invocations.’ Also, it is permissible
for the living to send invocations to the souls of the dead that are
buried or that will be buried. But it is not permissible to ask for
invocations from those who are in graves. Allâhu ta’âlâ has
declared that it is shirk (to attribute a partner to Allâhu ta’âlâ) to
ask for invocations from those who do not hear or answer. The
dead and living people who are absent, far away, will not hear or
answer you. They cannot be useful or harmful. None of the
Sahâba or people who succeeded them asked anything from
Rasûlullah’s grave. If it had been permissible to ask something
from the Prophet after his death, Hadrat ’Umar would have asked
him for rain. But he did not visit his grave or ask him for help. He
asked for invocations from Hadrat ’Abbâs, who was alive and
present.” It is written on its seventieth (70th) page: “Asking
something from a dead person or from a person who is absent
means to make him a partner to Allâhu ta’âlâ.”
These slanders of the Wahhâbîs are contradicted first of all by
their own book. It is written in the two hundred and first page of
Fath-ul-majîd: “’Abdullah ibni Mas’ûd stated in Bukhârî: ‘We
heard the food which we ate praise and laud Allâhu ta’âlâ.’
Hadrat Abû Zar said: ‘Rasûlullah took some pieces of stone in his
hand. We heard them praise and laud Allâhu ta’âlâ.’ The report
stating that the wood which Rasûlullah leaned upon as he made a
speech moaned, is true.” This means to say that not only
Rasûlullah but also some other Believers could hear the sounds
which not everybody could hear. It is declared at the end of the
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