The Wahabis - A brief history

[Dalia]

The Wahabis, also known as Deobandis or Nasbis in India and Pakistan, follow Abu Sufyan, muaweyah and Yazeed. All three were the biggest enemies of Islam. While Abu Sufyan spent all his life leading the pagans of Mecca in battles against prophet Muhammad (pbuh&hp), his cursed son Muaweyah spent most of his life fighting Imam Ali (AS), the rightful caliph according to both Shia and Sunni belief.

Realising that he would not be able to stand against the prophet of God, Abu Sufyan pretended to embrace Islam on the day Mecca fell to Muslims and the prophet removed all the idols from the Holy Ka'ba. The holy prophet forgave all who asked for forgiveness but instead of showing gratitude, Abu Sufyan and his filthy tribe, Banu Umayya, started plotting against Islam.

The Umayyads had been rivals of the Hashmiites, the prophet's tribe for centuries. They could not accept the supremecy God had given to the Hasmiites by sending his messenger from within this tribe. As soon as Imam Ali (AS), the prophet's cousin and son in law, on strong public demand accepted the office of Calpih , Muaweya bin Abu Sufyan's hatred for the prophet's family forced him to rise against the rightful leader of the faithful.

After Imam Ali was martyred, the elder grandson of the prophet, Imam Hasan (AS) was selected as calpih by the Muslims. Muaweyah meanwhile had built his own empire in Syria. Imam Hasan (AS) was also martyred.

Muaweyah instructed the imams of all the mosques within his rule to slander Imam Ali (AS) and the rest of the prophet's family after Friday prayers. Muaweyah's descendants continued this practice for more than eighty years until Calpih Omer bin Abdul Aziz put an end to it.

The Muslim prayers, according to all Muslim sects, are not accepted by God until blessings (Darood) are said for the prophet and his holy progeny.

Muaweyah appointed his son yazeed an evil man who was hated by all Muslims, as his heir apparent. When Yazeed sat on the thrown after Muaweya's death, his first priority was to get an oath of allegiance from the prophet's family as he knew that as long as they dont give allegiance, the Muslims would not accept him as caliph.

As a result of Yazeed's demand, the younger grandson of the prophet, Imam Hussain (AS) left his home town, Madina, along with his family to avoid bloodshed in the holy city. Yazeed had ordered the governor of Madina to kill Imam Hussain if he does'nt take the oath of allegiance.

Imam Hussain (AS) could never give allegiance to an evil man like Yazeed. Yazeed on the other hand knew very well that if Imam Hussain (AS) was left alive without giving allegiance to him, the Muslims will always be a threat to Yazeed and his rule.

Imam Hussain (AS) was brutally murdered along with 72 men from his family and friends in Kerbala, Iraq. Even his six month-old baby was killed in broad day light by Yazeed's army when the Imam asked for some water to quench the thirst of the child, who had not received a single drop of water for three days. Yazeed's army, nine hundred thousand armed men, barred the prophet's family from the river.

After killing the men from this small but holy caravan, Yazeed's army set fire to the camps of the prophet's family. The holy ladies, including the grand daughters of the prophet, along with small children were held as prisoners and were taken to Yazeed's palace in Damascus, Syria from Kerbala where they were prisoned for over a year in underground cells

The Shia Muslims, also known as Shian e Ali (Followers of Ali) mourn in remembrance, the brutal massacre of Imam Hussain (AS) and his family at the hands of Yazeed's army in Kerbala. The followers of Yazeed, the present day Wahabis/Deobandis/Nasbis detest the Shias for the love they have for the prophet's family.

Even Sunni Muslims are hated by the Wahabis as Sunnis also highly respect the prophet's family and are against Yazeed.

The Sunni scholars consider Wahabis/Deobandis as a non-Muslim cult.

The present Wahabi royal family of Saudi Arabia, the modern day Yazeeds, to show their hatred for the prophet's family, demolished the shrine of Syeda Fatimah Zahra (AS), the daughter of the prophet, along with shrines of Imam Hasan (AS), the prophet's grandson and other descendants of the prophet
Both Shia and Sunni Muslims have been killed by the Wahabi Sipah e Sahaba and Lashkar e Jhangavi in Pakistan. The Afghani Wahabis, Taliban, have killed thousands of Shias and Sunnis from the Hazara community in the province of Bamiyan. Saddam Hussain, the Iraqi version of King Fahad, has killed thousands of Shia and Sunni Muslims in Iraq.

But, the international media insists on believing the version of the murderers instead of the victims and continue using the term "Sunni" for Wahabis.

 

[Yahya]

Deobandis are not Salafis but they are Sufis.

Salaf are the first three generations and the Salafiyyah are those who follow the way of the salaf because they are the rightly guided generations.

This is a distorted version of the true history. The whole story is totally wrong.

 

[rahul_sharma]

few questions....

What is the difference between salafis,Deobandis and suffis?
Are suffi's also considered as wahabis?
Do mainstream Islam recognise Indian Suffism?
Why Indian/pak muslims visit and pray before graves of suffi/Deobandis(?) saints?

Thanks

 

[rahma]

Deobandis are not Salafis but they are Sufis.

Actually, Deobandis are desi hanafi muqtalids.

Wahabis are arab hanbalis.

Hanafis are a school of thought from Imam Abu Hanifa and Hanbalis are from the school of thought from Ahmad ibn Hanbal.


I would recommend this wikipedia article on Wahhabism for a basic understanding.

 

[Arthra]

Dalia...

I'm curious to know where the material you've posted is from....

And if you wish to share your religious orientation.

My own belief is that Imam Ali was the rightful successor to Prophet Muhammad but for important reasons to keep the unity of the early Moslem community intact he did not press his claim...

- Art

 

[Dalia]

The Event of Ghadeer (THE TRUE HISTORY)​

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It was in the month of Zilhajj 10 A.H. when the Holy Prophet becoming intuitively aware of his approaching end, decided to make a farewell Pilgrimage to Mecca. As the time for the Pilgrimage approached, he started to make preparations for the journey. Hazrat Ali who was in Yemen was asked to complete his work and join the Prophet in Mecca.​

The Prophet reached Mecca on Sunday the 4th of Zilhajj 10 A.H. Soon after his arrival, Ali, who hastened back from Yemen ahead of his men, joined the Prophet, who was very glad to see him and affectionately embracing him asked what vow he had taken for the pilgrimage. Ali replied, “I have taken upon me a vow to perform the same pilgrimage as the Prophet, whatever that might be, and I have brought thirty-four camels for the sacrifice”. The Prophet joyfully exclaimed, ‘Allah-o-Akbar’, (Great is the Lord), and said he had brought sixty-six. He added, that in all the rites of the Pilgrimage, as well as in the sacrifice, he (Ali) would be his partner. Thus Ali also performed the Greater Pilgrimage along with the Prophet.

Before completing the rites of the Pilgrimage, the Holy Prophet addressed the assembled multitude from the top of the Jabal-ul-Arafat in words, which yet live in the hearts of Muslims. As the various ceremonies were to be treated as models for future guidance, the Prophet observed rigorously each rite, whether in compliance with reve&shy;lations or in accordance with the patriarchal usage. Thus, when the hundred camels were to be sacrificed, he and Ali offered them conjointly. A repast, prepared from the meat of the sacrificed camels was served; the Prophet sat down with no other but Ali to partake of it. The ceremonies of the pilgrimage ended with shaving of the heads and paring of the nails after the sacrifice of animals. The pilgrim’s garb was then removed and Ali, who rode on the Prophet’s Duldul, proclaimed that the restrictions of Pilgrimage were over.

THE SERMON AT GHADIR-E-KHUM AND THE LAST DECLARATION

Bidding farewell to his native city of Mecca, the Prophet set out for Medina on the 14th Zilhajj, 10 A.H., accom&shy;panied by the same congregation of Muslims.

Now as his swift camel sped on with its long swinging strides, a life of tireless toil was nearing its end, a mission of mercy and devotion was approaching its culmination and the seeds of Divine dispensation were about to begin to bear fruit. His mien and bearing showed the signs of sublime peace, coupled with an overwhelming sense of gratitude and an insatiable yearning for his Creator and Cherisher.

Yet on close scrutiny, his serene features could not have failed to disclose the signs of deep contemplation as if he was weighing the pros and cons of some momentous decision.

What could be the cause of this restlessness? Had he not accomplished all that he had set his mind to do?

The Unity and Justice of God had been convincingly in&shy;stilled into the hearts of men; the belief in the angels, the Scriptures, the Prophets, the resurrection of the dead, and the Day of Judgment had all been authoritatively expounded.

But with the meticulous thoroughness of his genius, Prophet Muhammad realized that the most important part of his task still remained unfulfilled, and it was this, which made him restless at the moment of his greatest triumph. He saw that the sands of time were running out and the cup of his life was filled almost to the brim. ‘This being so, the most Important task was to ensure the continuity of his life’s work by someone endowed with all the moral values which he had upheld or else. He has miraculous achievements during the twenty-three years of his apostolic ministry stood In danger of being Irretrievably undone. It was a matter of prime Importance that Divine guidance should continue after him and that the Divine sovereignty should be exercised by the chosen ones of God, to be appointed by the Prophet.

He had already designated his Ahl-ul-Bait on several oc&shy;casions, as the Ark of Noah, the strong rope of God, the door of forgiveness, the purified ones, and made the love of these holy ones incumbent upon his followers. He had similarly, on many occasions, pointed out Ali as “My brother and Successor”, “The door of the city of knowledge”, “The most equitable judge”, “Th. embodiment of faith”, and having the position in relation to himself as “Aaron was to Moses”.

Were these pronouncements in the course of time going to be forgotten, misinterpreted or ignored by his followers after him? Could the Prophet allow thorn to be set aside by power-seekers? He knew that he had to make a final and unchallengeable declaration regarding his successor. The choice of the appropriate moment, however, depended not on him but on Divine Inspiration. With these thoughts in his mind he marched on towards Medina.

As he arrived at Ghadir-E-Khum, suddenly the signs of a revelation appeared. The voice of Archangel Gabriel was heard saying

“O thou esteemed Messenger, impart the guidance that has been revealed unto thee”, * and in order to impress the urgency of the command, Gabriel went on to say:

“For if thou doeth it not, thou has not imparted His Message at all”;
and again in the same breath to allay his fears and misgi&shy;vings the angel added:

“God will protect thee from the evil designs of men”. (Ch. 5 ‘verse 67)

It is held that the Prophet had already been commanded to proclaim Ali as his successor, but he had postponed the announcement for some suitable occasion to avoid misin&shy;terpretation.1

* It refers to the Commandment contained in Sura XCIV of the Quran, which says

Have We not opened thy breast for thee?

And put off thy burden from thee,

Which galled thy back?

And have We not raised thy name for thee?

Then verily, with trouble cometh ease,

Verily, along with trouble cometh case;

And when thou art eased, set up (thy successor),

And turn to thy Lord with fervor.

In the 7th verse God has commanded the Prophet to appoint his successor.

On hearing this imperious command, the Prophet made up his mind instantly. He motioned the muezzin Bilal to stop and recite the Azan with the words, “Hayya’ ala Khair il’amal” (hasten towards the best of deeds), for surely the acceptance thereof was to be a crucial event upon which the perpetuity of the Prophet’s Mission depended.

As the Prophet pulled up his reins, the whole entourage came to a halt. Those who had gone ahead were sum&shy;moned back and those who followed gathered round casting inquiring glances at each other. The Prophet soon dis&shy;mounted and ordered his followers to clear the ground. The pebbles and thorns that lay scattered about were promptly brushed aside. Others, on receiving his ex&shy;press directions, began to untie the saddles from the backs of their camels, and to pile them one on top of another so as to make a pulpit. The arrangements thus completed, the throng squatted upon the bare ground, some spreading their cloaks below to protect themselves from the burning sand, others holding up their handkerchiefs to shield their eyes from the sun’s glare, for it was nearly midday.

The people having clustered round the pulpit, the Pro&shy;phet stepped forward and on his right was Ali, whose turban, black in color, with its ends hanging over both of his shoulders, was arranged by the Prophet himself. Then obeying the Divine Injunction to the letter, he addressed the multitude in the following memorable words.2

“All praise belongs to God. In Him do I put my faith and from Him do I crave support. Him do I trust and His protection seek against the malice of our souls and evils of our deeds. The misguided have no guide save Him, and those who are guided by Him can never go astray. I bear witness that there is no one worthy of worship save Him and that I, Muhammad, am His slave and Messenger.”

“O ye folk, behold, the All-knowing God bath informed me that the days of my life are coming to an end and the time is fast approaching when I shall be called away from your midst towards the eternal abode. But you and I, each one of us is answerable unto God for all things arc duc unto Him from us. What then do you say?”

And the listeners answered, “we bear witness that thou hast done thy duty and never stinted to guide and advise us according to the Divine Will.”

“Then do ye bear witness”, asked the Prophet, “to the Unity of God and the Apostleship of this servant of God, who now speaks to you by His command, and do ye not bear witness that the resurrection and judgment, heaven and hell and the life hereafter are certainties?”

And they all answered, “Yea, verily Yea.”

“Now then”, continued the Prophet, “Listen to me care&shy;fully; I have been commanded to tell you that I will soon be taken away from your midst, but I leave unto you my Legacy of two grand precepts, each of which surpasses the other in its grandeur-God’s Holy Book (The Quran) and my Ahl-ul-Bait (my irrevocable Progeny, consisting of Ali, Fatima, Hasan and Husain). Never shall they separate from one another until they reach me in Heaven at the Fountain of Kausar, and so long as you will adhere unto both my legacies, you will never be led astray after me. Therefore, O ye folk, it is my last Will and Testament unto you that you should always remain faithful to the Holy Quran and my Ahl-ul-Bait as true Muslims until death.”

By these portentous words all those who loved their teacher and benefactor were moved to tears.

And he continued, “Do not lag too far behind them and do not walk ahead of them, for in either event you will go astray. But follow them and walk in their footsteps and they will guide you along the Straight Path.”

Then he asked, “Who do you think is more worthy of obedience than your souls?”

And they answered, “God and His messenger know best.”

And he continued, “Lo! God is my Master, and am I not worthy of obedience from you?”

And they all said, “Yea, verily Yea.”

Then the Prophet bent down and lifted up Ali in his hands, showing him to the crowds on all sides of the pulpit, aid proclaimed,

“Mun Kunto Maulaho fe haaza Ali-yun Maulah”

“Of whomsoever I am the Master (Mauls), this Ali is his Master (Mania)”. So saying the Prophet raised up his hands heavenwards and prayed, “O our God, love those who will love Ali, despise those who will despise him; support those who will support him; sad reject those who will reject him. 3”

Announcing this thrice, he got down from the raised platform, and seated Ali in a tent, where the people did him homage. Omar bin Al-Khatab was the first to cong&shy;ratulate Ali and to acknowledge him ‘Guardian of all Believers’ 4

Saying “Bakhin bakhin laka ibne Abi Talih Asbahta Maul ayee
Wa Maula kulla Momineen wa Mominaatin.”

“Greetings be to thee O son of Abu Talib!

Thou hast dawned as my Leader and the Leader of all faithful men and women.”

After the men, came all the women to congratulate Ali. At the conclusion of this installation ceremony, the Holy Prophet asked the congregation, ‘Have I not truly and faithfully delivered unto you the Message?’

And they answered, “Yea, verily Yea.”

Then the Prophet said, “Go now, and let those who have been present here today repeat and convey to those who are absent all that they have seen and heard.”

At this moment the Divine Inspiration again descended upon our Holy Prophet with the memorable words that read,

“This day have I perfected unto you your religion and completed upon you My Blessings, and I am well-pleased with Islam as your religion.” (Ch. 5, Verse 3).

The tone and purpose of these two religious revelations, firstly, the verse commanding the Prophet to deliver the Message with the warning that any omission on his part would be a complete failure of his mission, and secondly, this last revelation, declaring the Lord’s pleasure at the fulfillment of the task, clearly indicate that they relate to some matter of prime importance and not merely to some abstruse detail of ritual. It is only in the light of the Hadith-e-Ghadir that these two passages of the Holy Quran can be properly understood in their true importance and full significance. By consensus of the exegesis these two verses were revealed after the Prophet’s last pilgrimage.

 

[Dalia]

AUTHENTIC PROOFS

In Mishkat, a tradition of Bara’s Bin Azib and Zaid is quoted here for further clarification from the Musnad of Ahmed ibn Hanbal The Companions state, “We were accompanying the Apostle on his journey. When we reached the oasis of Ghadir-E-Khum, the announcer called ‘Assalato Jamia’, (come to congregational prayer). The earth under the trees was swept for the Apostle. Then after the Zohar prayer was over, the Apostle held the hand of Ali Ibn Abi Talib and said, “O people! Do you know that according to every believer I am superior to his soul?” All of them replied, ‘It is a fact, O Messenger of Allah! To every believer you are superior to his soul’. Then the Apostle said, ‘Ali is also the Lord of him whose Lord I am. O Allah! Befriend him who befriends Ali and be alien to him who is alien to Ali.’ Thereafter Omar met Ali and said, “Hail to thee! O son of Abu Talib, today you become the Lord of all believing men and women.”

Wahidee in Asbab-un-Nuzool; Suyuti in Tafseer-e-&shy;Durr-i-Mansoor; Shaukani in Tafseer Fathul Qadir and Sideeq Hasan Khan in Fathul Bayan mention a tradition noted by Ibn Abi Hatim and other scholars from Abu Saeed Khudri in which it is stated that the verse “O Mes&shy;senger! Make known what has been revealed unto you by your Lord and if you do not do so you have not made known your message.” The Quran Ch. 5, verse 67-was revealed on the occasion of the event at Ghadir-E-Khum in honor of Ali. Moreover in another tradition which has been quoted by Aini in his annotation of Saheeh Bukharee, this verse is paraphrased as “O Messenger! Proclaim the order which your Lord has passed and revealed unto you in honor of Ali Ibn Abu Talib.” So when this verse was revealed the Apostle held Ali by his hand and said, “Ali is also Lord of him who has taken me as his Lord.”

Many similar quotations are given by historians and the names of a few are mentioned below:- Abul Fida, Ibn Khallakan in Wafiyat-ul-A’ yaan; Hakini

in his Mustadrak; Nasaee in Kitabul Khasais; lbn Hajar Makki in Sawaiq-i-Muhriqa; Rawdzat-ul~Ahbab; Naisha&shy;puri in Tafseer Gharaibul Quran, Hafiz Ibn Mardwaih and Hafiz Abu Naeem from Abu Saeed Khudri.

Muhammad Ibn Saalim Hanafi remarks in his marginal note on Sirajul Muneer-i-Azeezee, an annotation of Jam’i Sagheer of Suyuti, that when the Apostle delivered his speech “Ali is also the Lord of him who has me for his Lord, and some of the people inquired of the Holy Pro&shy;phet, “Was it not sufficient for us to profess the ‘Creed of evidence, say our prayers and give alms with strict regularity, that the superiority and Lordship of Abu Talib’s son is now being imposed upon us? Do you commission us in this matter of your own accord, or is it ordered by Allah?” The Apostle replied, “By Him other than whom there is no one to be worshipped, this is the order of Allah”.

Tafseer-o-Sa’labi, Noor-ul-Absar, Seerat-ul-Halabiyah and Mustadrak relate that when on that day a man named Haris, son of No’man Fihri refused to acknowledge Ali as his leader and disputed with the Holy Prophet on this matter and said, “O Allah! If this be truly Thy Command then either rain down stones from heaven upon Muhammad or punish us.” A large stone fell upon him from heaven so that he was killed, just as the army of Abraha and their elephants had been killed before.

The following verse was revealed on that occasion: - “A questioner asked for the inevitable punishment to befall the disbelievers which no one can avert”. (Chapter 70 Verse 1-2.)

The great research scholar, Allama Sayed Hamid Hus&shy;ain Kintoori, has written a book in two volumes called Abaqatul-Anwar on the investigation of the innumerable sources through which the Hadith-e-Ghadir has come down to us. In recent years the eminent Alim, Ayat-Ullah Shaikh Abdal Husain-al-Ameeni of Najaf has listed the names of one hundred and ten companions of the Holy Prophet who have reported this tradition as eye-witnesses and eighty-three Tabe’in who heard it from their elders and three hundred and fifty-nine Ulema of all sects, arranged chronologically through each of the centuries since the time of the Prophet up to the present -day, who have recorded the sermon of Ghadir-E-Khum in their books and acknowledged its authenticity. Ayatullah-al-Aminis major opus ‘Al-Ghadir’, is a classic of erudition and painstaking research. The book establishes beyond doubt, whatever the criterion of verification adopted, the over&shy;whelming incontrovertibility of the event of Ghadir i.e. the nomination of Ali. It also firmly prescribes the injunction that if ever any tradition is to be believed, the Hadith-e&shy;-Ghadir holds the first claim to acceptance.

It will be readily vouched by every scholar of the Arabic language that the word ‘Maula’ in its meaning is far superior to the word Caliph. A Caliph is only a successor to one in any office, but a ‘Maula’ means the Lord and Master of everything. In using the word ‘Maula’ for Ali, the Apostle of God intended to convey the Divine Will that after him Ali should be held in the same position as he himself was for the people.

The Holy Quran says:

“And neither doth he speak of (his own) inclination; it (the wording) is naught but a revelation revealed (unto him).” (Chapter 53, Verse 3 and 4).

Ali was undoubtedly the chosen and declared successor of the Holy Prophet from the beginning of his Prophetic Career. Now he had the distinction of being to the Muslims what the Holy Prophet was to them; which meant that Ali was to be treated in place of (Successor to) the Prophet after his death.5

Shah Ali Hasan Jaisi, a great-celebrated Sunni Sufi, has made the meaning of the word ‘MAULA’ as implied in the declaration, very clear in his couplet in Persian:

“Abus dar maanee-ay mun kunto Maula mee ravce hersoo, Ali Maula ba-on manee keh Paigamber boo-cod Maula”.

TRANSLATION

“In vain doth thou wander in all directions in interpreting the word Maula (Master),
Ali is in the same sense Maula (Master) as was the Holy Prophet Maula (Master).”

Philosophers, commentators of the Quran, poets, histo&shy;rians and seekers of truth all unanimously acknowledge this vital tradition as an established fact. The valley of Ghadir-E-Khum owes its fame to this single, unique and unforgettable event, on it the survival of the guidance of Islam depends, and so long as there remains a single grain of sand from that parched and arid wilderness, it will rise and proudly describe how the Prophet of Mercy once trod upon that ground, how he lifted up the worthiest of his disciples and proclaimed him as the Amir-uI-Mominin, for there was no one worthier than him and his descen&shy;dants the eleven Imams, to defend, expound and propagate Islam’s immortal teachings to the world.

The Holy Prophet has said:

“I am the last of time Apostles of Allah (Khatam-un&shy;-Nabeeyeen) O Ali, whilst you are the last of the successors to the Prophets.” (Khatam-ul-Waseeyeen).

1. Tafsir Kabir; Tafsir Durr.aI-Manthur Tafsir Neshapuri; Sirat-aI-Halabia.

2. Sayid Safdar Husain.

3. Suyuti has reported thus “O God! Befriend him who is a friend of Ali, and be an enemy to him who is an enemy to Ali.”

4 Mishkat; Khasais Nasai; Rawdzat.al-Ahbab; Rawdzat-aI-Safa.

5 Tabari; lbne Athir; Abul Fida, Amir Ali

 

[Dalia]

Tawassul and Tabarruk

Nuh Keller, an orthodox Sunni scholar, defines tawassul as “supplicating Allah by means of an intermediary, whether it be a living person, dead person, a good deed, or a name or attribute of Allah Most High”. I remember doing tawassul in 1989 at Imam Abu Hanifah’s tomb, the noble and renowned Islamic scholar whose ijtihad the majority of Sunni Muslims follow. Although I had not studied much about Islam and the practices of tawassul at that time, I had been told by trustworthy Muslims that using pious individuals as intermediaries when asking Allah for something was a blessed opportunity that I couldn’t afford to miss. I had also visited the tomb of the great sufi and saint Abdl-Qadir Jilani and performed tawassul over there. An example of tawassul is: “Oh Allah, I ask you to cure my illness by means of the noble status of Imam Abu Hanifah (pbuh).”

When doing tawassul, the source of blessings (barakah) when asking Allah through an intermediary is Allah – not the intermediary. The intermediary is simply a means to ask Allah for things. Although it is not necessary for a Muslim to use a pious intermediary when asking Allah, it is recommended because it was a practice of Prophet Muhammad (pbuh), the Companions (pbuth), and of the great scholars of Islam (pbuth). It is not only prophets and saints (in their graves) that are used as means to asking Allah. A Muslim can also ask Allah through relics (tabarruk) that belonged to pious people, and may even use amulets with verses on the Qur’an on them as a means of asking God for protection from evil. It is not the means that provides protection, but Allah.

 

[rahul_sharma]

Dalia
Junior Member

or

Dalia
Junior Member

??????

 

[noormaan]

"WAHABISM EXPOSED!"
Sheikh Muhammad ibn ‘Abd al Wahhab
Hidaayah Islamic Foundation [ Sri Lanka ]


[size=+0]In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sal) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur’an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition.[/size]

The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed (blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur’anic texts.

But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur’an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun.

This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur’an and Sunnah.

All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur’an and Sunnah in the face of opposition by the ‘Saint-worshippers’, `Grave-worshippers`, `the Sufis’ and the ‘Tariqat followers’. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam’aah and label the true callers to The Sunnah as `Wahhabis’

In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi’ for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.


HIS LIFE STORY
Sheikh Muhammad ibn Abd al Wahhab ibn Sulaiman ibn Ali ibn Muhammad ibn Ahmad ibn Rashid al Tamimi was born in the year 1115 A.H.(1703 C.E.) in ‘Ayina to the north of Riyadh, in the Kingdom of Saudi Arabia during the reign of Abdulla ibn Muhammad ibn Hamd ibn Muammar. He excelled over his contemporaries in intelligence and physique and was able to commit the Quran to memory by the time he was ten years old. His father found him capable of leading the congregational prayers and decided to get him married that year.

He studied the Hanbali Jurisprudence, Tafsir and Hadith from his learned father. During his childhood itself, he directed his full attention to the books on Tafsir, Hadith and Aqidah and particularly to the writings of Sheik al Islam Ibn Taimiya and Ibn al Qayyim and made a deep study of them.

He left his native town to perform the Hajj and then proceeded to Madinah. At that time Sheikh Abdullah bin Ibrahim ibn Saif belonging to the progeny of Saif Najdi was chief of the scholars of Madinah. Sheikh Muhammad acquired a good deal of knowledge from him and came to be loved and held in high esteem by his teacher. His strong stand on Thawheed and his deep concern over false beliefs and evil deeds brought about a strong bond between the Sheikh and his teacher. He was so impressed by his student that Sheikh Abdullah granted him permission of narrating well-known hadiths of two of the authorities. Firstly on the authority of Ibn Muflih reporting from Sheikh Ibn Taiymiyyah and reaching up to Imam Ahmad. Secondly on the authority of Abd al Rahman bin Rajab, reporting from Ibn al Qayyim who narrated it from his teacher Sheikh ibn Taiymiyya reaching up to Imam Ahmad. Sheikh Abdullah also authorized him to narrate all the traditions reported by Sheikh Abd al Baqi Hanbali, the chief among the great teachers of his time. He also authorised him to narrate the traditions of the Sahih of Bukhari and the traditions of the Sahih of Muslim and commentaries of both, the Sunan of Tirmidhi, Nasa’ai, Abu Dawud, Ibn Maajah, the Muwatta of Imam Malik and the Musnad of Imam Ahmad.

During this time he came to know and benefited from the knowledge of other scholars such as Ali Afendi Daghastanee, Ismaeel Ajluni and others. Then he moved on to Nejd, Basra and Syria for the purpose of acquiring further knowledge. He stayed for a long time in Basra, where he pursued his studies under a number of renowned scholars, among whom Sheikh Muhammad Majmui was most prominent. During this time he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. He supported his treatises with manifest evidence from the Quran.

The adherents of falsehood defamed, tortured and turned him out of Basra. They also persecuted his teacher Sheikh Majmui. He left for the town of Zubair in the scorching heat of the summer and was almost dying of thirst, when Allah sent to him a man called Abu Hamidan. He found the Sheikh to be a man of learning and righteousness. So he mounted him on his animal and took him to Zubair. Sheikh Muhammad thought of going to Syria to quench his thirst for more knowledge, but soon fell short of provision and was compelled to return to Nejd. He arrived at Ahsa and stayed with the Sheikh Abdullah ibn Abd al Latiff Shafi’i and studied under him.




CALL FOR REVIVAL OF PURE MONOTHEISM
The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (Sal) say as follows:

1. 1. `You must necessarily tread the path of those who lived before you’.
      [*]`The last hour shall not come, until some of the people of my Ummah begin to worship idols.’
      [*]`Islam was born a stranger and shall return as a stranger in similar manner.’
      
   
   

Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path.



He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers.

The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away.

After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sal) both in words and deeds.

During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people.

The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Thawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and his word, he would soon come to the leadership in Nejd and crowned with eternal bliss.

Uthman responded readily to the Sheikh’s call. Here again the Sheikh urged the people to return to the worship of Allah only (Thawheed) and a strict adherence to the Sunnah of the Prophet (sal). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it.

The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai’ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, “this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue} which is with us in Ahsa.” This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town.

The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Thawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.


ALSO YOU CAN SEE HIS BOOK Kitaab At-Tawheed

http://www.islamicweb.com/beliefs/creed/abdulwahab/

 

[Dalia]

Sheikh Muhammad ibn ‘Abd al Wahhab is the founder of terror and what happens in the world is his fault

 

[S Walch]

The Wahabis, also known as Deobandis or Nasbis in India and Pakistan, .... instead of the victims and continue using the term "Sunni" for Wahabis.

Taken from http://www.shianews.com/hi/articles/politics/0000366.php

You know, it's best to tell people where you get this stuff from.

Dalia
Junior Member

or

Dalia
Junior Member

??????

Go with the second.