WAHHĀBĪ BLASPHEMY TOWARDS THE BEST OF CREATION ﷺ

This is a clear example of how little care and respect the Wahhābīs have in their blackened hearts regarding RasūlAllāh ﷺ. https://twitter.com/IslamicVanguard/status/1300792634760409088

Such an attitude of wishing to bulldoze and bomb at the blessed grave of RasūlAllāh ﷺ, is repulsive to even the most uneducated of Muslims and causes pain to their hearts to see such hypocrites who wish to cause harm to the Most Beloved ﷺ.

To use bombs and bulldozers at the blessed grave would indeed cause harm and trouble to the Beloved Rasūl ﷺ.

Allāh declares:

“...and for those who trouble the Noble Messenger of Allāh, is a painful punishment.”

[Tawbah, 9:61]

Also:

“Indeed those who trouble Allāh and His Noble Messenger – upon them is Allāh’s curse in the world and in the Hereafter, and Allāh has kept prepared a disgraceful punishment for them.”

[Aĥzāb, 33:57]

To then joke and jest regarding such an act that would cause trouble and discomfort is severely disrespectful and vile. Producing memes and editing pictures of cranes to destroy the green dome is a new level of disrespect and blasphemy towards Nabī ﷺ.

To show reverence and respect to RasūlAllāh ﷺ is an obligation, the greatest of all obligations after reciting the Kalimah.

Allāh states:

“[O Messenger!] Verily, We have sent you as a witness, a bringer of glad tidings and a warner [of punishment].

So that [O people] you may believe in Allāh and His Messenger; and that you revere him and respect him, and that you sanctify your Lord in the morning and in the evening.”

[Fat’ĥ, 48:8-9]

Alahazrat Imām Aĥmad Riđā Khān al-Ĥanafī al-Qādirī al-Baraylawī [1272-1340 AH / 1856-1921 CE] writes, after quoting this verse, in Tamhīd e Īmān:

“O Muslims! Notice the reasons for which religion was given, and the Qur’ān was revealed; they are three,

as mentioned in the above verse:

First, that people bear faith in Allāh and His Messenger ﷺ

Second, that people revere and respect the Messenger ﷺ and

Third, that they worship Allāh ﷻ.

O Muslims! Notice the elegant order of these three important principles.

Faith is mentioned first; worship of the Lord Almighty is mentioned in the last, and in between these two, is the reverence and honour of His beloved Prophet ﷺ.”

Thus, the importance of revering and respecting RasūlAllāh ﷺ is established in the Qur’ān.

Şadru’sh Sharīáh Mawlānā Amjad Álī al-Ĥanafī al-Aáżamī [1293-1367 AH / 1876-1948 CE] wrote in Bahār e Sharīát:

“Respecting RasūlAllāh ﷺ, meaning to hold respect for him, is a part of faith and the foundation of faith. To show respect, after [accepting] faith,

precedes every obligation.”

It is for this reason Alahazrat declared:

“It became manifest that all obligations are subsidiary;

The fundamental principle is servitude of that Crowned One.” ﷺ

However, this is not restricted to his worldly life alone, rather it continues.

Qāđī Íyāđ ibn Mūsā al-Yaĥsūbī al-Mālikī [476-544 AH / 1083-1149 CE] writes in Kitāb al-Shifā:

“And know, that the reverence, respect and honour of the Nabī ﷺ after his passing away is necessary just as it was during his [worldly] life.”

Mawlānā Ismāýīl Ĥaqqī ibn Muşţafā al-Ĥanafī al-Jalwatī al-Bursāwī [1063-1127 AH / 1653-1725 CE] writes in Rūĥ al-Bayān:

“It is obligatory upon the Ummah that they honour him ﷺ and respect him in all states; in the state of his [worldly] life and after his passing away.

For indeed, however much there is an increase in the hearts of honouring him and respecting him, the light of faith increases in them.”

Shaykh Fađl al-Rasūl al-Ĥanafī al-Qādirī al-Badāyūnī [1213-1289 AH / 1798-1872 CE] writes in Mútaqad al-Muntaqad:

“And know, that the reverence, respect and honour of the Nabī ﷺ after his passing away is necessary upon every Muslim,

as it was during his [worldly] life, because he is currently alive and sustained in the highness of his ranks, and the loftiness of his states. That is, at his mention and the mention of his Ĥadīth and his Sunnah, and hearing his name and his Sīrah.”

Thus, Şadru’sh Sharīáh wrote in Bahār e Sharīát:

“As the honour and respect for Nabī ﷺ was during when he was present in front of the eyes of people, even today it is the greatest obligation.”

Thus, it is established that we must display the same level of respect.

Allāh states:

“O People who Believe! Do not raise your voices higher than the voice of the Prophet, nor speak to him loudly the way you shout to one another, lest your deeds go to waste whilst you are unaware.”

[Ĥujurāt, 49:2]

This verse is displayed above the golden grill at the blessed chamber of RasūlAllāh ﷺ.

Alas! If only they had observed this and payed heed instead of fantasising about bulldozing and bombing the green dome when present there, they would have benefitted a great deal.

Şadru’sh Sharīáh therefore wrote in Bahār e Sharīát, regarding the etiquette of visiting RasūlAllāh ﷺ:

“Beware! Beware! Do not ever raise your voice, as all the good deeds earned throughout one's life may go to waste.”

When this has been mentioned regarding raising one's voice, then imagine regarding the use of machinery and explosives? How can that be permitted when much less has been forbidden and is a cause for loss of one's righteous deeds?

Qāđī Íyāđ records in Kitāb al-Shifā:

“In the narration of Mughīrah: The Companions of the Nabī ﷺ would knock on his door with their fingernails.”

If they would refrain from using their knuckles in order to avoid disturbing Nabī ﷺ, then what of bomb blasts and bulldozers?

These shameless and blasphemous Najdīs claim to be adherents to the methodology of the Salaf, yet the respect and reverence shown by the Salaf is nowhere to be seen!

The methodology of the Salaf was to show utmost reverence and respect to Nabī ﷺ.

Qāđī Íyāđ records in Kitāb al-Shifā:

“Ibn Ĥumayd narrated: Abū Jaáfar Amīr al-Mu'minīn disputed with Mālik in the Masjid of RasūlAllāh ﷺ and so Mālik said, ‘O Amīr al-Mu'minīn, do not raise your voice in this Masjid for indeed Allāh taught people and said,

“Do not raise your voices higher than the voice of the Prophet...”, and He praised a people and said, “Indeed those who suppress their voices in the presence of Allāh’s Noble Messenger...”, and He rebuked a people and said, “Indeed, most of those who call you...”

And indeed, the reverence for him when has passed away is as the reverence for him when he was alive [in his worldly life].’”

He also records:

“When many people gathered around Mālik, it was said to him,

‘If only you would appoint someone to whom you could dictate and then he could make the people hear.’

He replied, ‘Allāh táālā stated, “O People who Believe! Do not raise your voices higher than the voice of the Prophet”,

and the reverence for him is the same when alive [in his worldly life] and after he has passed away.’”

Therefore, it is clear that the way of the Salaf was to observe reverence and respect towards Nabī ﷺ and to not cause him discomfort by raising their voices in his presence.