(A'raf 7...

(A'raf 7:157)” The words which have appeared in this verse comprises of: أمنوا به غزروه نصروه واتبعوا النُور Is it possible for one to think that the words أمنوا به , نصروه and واتبعوا النور are confined to the period of the Holy Prophet? Certainly not!

If such a probability cannot be given about these three words, the word of عزَّروه which gives the meaning of honour and respect[^2] cannot be assigned to the period of the Holy Prophet (s) and thus this sublime leader should be respected and honoured at all times. Is it not that arranging memorial gathering on the day of bi'that and birth of the Holy Prophet (s) and delivering speeches and poems on such occasions clear evidence to عزَّروه?

Surprisingly, the Wahhabis pay homage and respect their own tribal leaders and rulers and honour even one ordinary person such that observing one hundredth of that with regard to the Holy Prophet (s), his pulpit and alter is considered to be innovation and anti-Islamic by them.

As a result they introduce Islam to the world as one dry religion lacking any sentiments and affections and think that the shari'a which is in fact simple and easy, matching with the human nature and feeling and generous enough to attract the people is a dry " shari'a " which does not consider the respect of divine leaders to be of any significance and does not possess the ability to attract the people of the world.

Second Proof What do the Wahhabis who oppose any kind of mourning ceremonies for the martyrs in the way of Allah have to say about the story of Ya'qub ('a)? If today, this great Prophet was living amongst these Najdis and the followers of Muhammad bin ’Abd al-Wahhab how would have they judged him? Day and night he was weeping for his separation from Yusuf and all the time he was asking the people about the whereabouts of his beloved son.

He was so much sorrowful by the separation of his son that he lost his eye-sight.[^3] Sickness and loss of eye-sight did not deter Ya’kub (‘a) from forgetting his son Yusuf (‘a). Instead, as the promise of re-union was drawing closer the flames of love towards his son increased manifold and he could smell Yusuf miles away.[^4] And instead of the star (Yusuf) pursuing the sun (Ya'qub ('a)) it was vice -versa. Why expression of such affection during the life of the loved one (i.e.

Yusuf) is correct and confirms to Tawhid but after his death when the heart becomes more prone to pain and suffering it amounts to polytheism and becomes forbidden?