Post by SyedMuhammadIbnAlAfaq on Mar 13, 2017 19:12:33 GMT
Muhammad Ibn Abdul Wahhab
Shaykh Muhammad Ibn ‘Abdul Wahhab, A name spoken of throughout the Muslim world, but who is he? What are his teachings? Are they really in accordance to the Sunnah[4] of our Messenger (صلى الله عليه وسلم)? What do we really know about him? Is he a reviver of the religion of Islam as some people claim or is he one of the thirty dajjal’s[5] and a reviver of the accursed cult known as the Khawaarij?
In order to understand such questions it is essential that we look to the biography of Shaykh Muhammad Ibn ‘Abdul Wahhab to gain a fair understanding of what his life and mission was all about. Therefore we shall look at his life from birth to death, and the impact that he had on the Muslim world to this very day.
Birth and Birthplace
Shaykh Muhammad Ibn ‘Abdul Wahhab, Born 1115 AH in the village of Uyainah of al-Yamaamah, in the Najd province of central ‘Arabia northwest to “the capitol of Sa’udi ‘Arabia” [6] Riyaadh. This is the exact same location that gave home to Musaymiyah the liar. [7]
His Said Education
Shaykh Muhammad Ibn ‘Abdul Wahhab grew up in the house of his father, the great Sunni [8] orthodox Shaykh ul-Islam, ‘Abdul Wahhab Ibn Sulaymaan an-Najdi. He studied Hanbali Fiqh under his father. His stubbornness in learning was noticed at a very young age by his father to the point where Shaykh Muhammad Ibn ‘Abdul Wahhab was forced to look for other teachers whilst his father placed his main focus on the humble soon to be Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab.
It is said that Shaykh Muhammad Ibn ‘Abdul Wahhab travelled back and forth from Makkah and Madinah in attempt to find suitable teachers that was able to satisfy his lust of bad opinion. Therefore he sat with many Shuyukh, [9] but never completed his studies with them being unsatisfied with their doctrine.
In Makkah he studied with a Shaafi’ scholar by the name of ‘Abdullah Ibn Saalim al-Basri who was the leading scholar of ahaadeeth in the hijaaz at the time [10]
He also studied under the great Hanbali jurist, Abu al-Muwahhib al-Baali [11] it is also said he studied under other authorities such as ‘Ali al-Daghstani, Ismaa’el al-Ajaluni, the great scholar of ahaadeeth and Hanbli jurist ‘Abdullah Ibn Ibraheem al-Saif, [12] a subcontinent scholar from Indo-Pakistan Muhammad Hayaat as-Sindi, Muhammad Ibn Sulaymaan al-Kurdi and maybe more.
With Shaykh Muhammad Ibn ‘Abdul Wahhab’s non contentment with valid scholarly authority, his dissatisfaction drove him to obtain studies in ‘Iraq. In this time Shaykh Muhammad Ibn ‘Abdul Wahhab became heavily influenced by the creedal works of Imaam Ibn Taymiyyah and his student Imaam Ibn Qayyum. In fact many areas in which these two Imaam’s had only theorised by pen, Muhammad Ibn ‘Abdul Wahhab would later bring into practice.
It was not the habit of Imaam Ibn Taymiyah to destroy graves and demolish domes and kill anybody he deemed to be a mushrik, even though he made suggestions that extreme measures should be enforced to prevent people from doing shirk. To the lack of Shaykh Muhammad Ibn ‘Abdul Wahhab’s knowledge, Imaam Ibn Taymiyah later repented from such views after he was defeated in a series of debates ranging from many issues, theological and in areas of jurisprudence. [13]
Despite having studied under Hanbali, Shaafi’ and Hanafi teachers, Shaykh Muhammad Ibn ‘Abdul Wahhab declared war against the four traditional madh-habs [14] under the pretext it was “haraam”[15] to blindly follow and trust any scholar as noted “he forcibly contradicted the blind following of any scholar”[16] Thus he thought he knew better than all previous scholarship, or yet was rather over satisfied with the opinions of Imaam Ibn Taymiyah and his student Ibn Qayyum.
Shaykh Muhammad Ibn ‘Abdul Wahhab was eventually drove out of ‘Iraq by the local learned scholars due to Muhammad Ibn ‘Abdul Wahhab’s sickness of referring to unknowledgeable seekers of knowledge as mushriks, simply for not knowing enough about Islam. He was forced to leave ‘Iraq in the heat of the day and almost died of thirst. He found himself begging for money to get to Syria, however after such a God decreed defeat, his humiliation made him to return to Najd.
Though Shaykh Muhammad Ibn ‘Abdul Wahhab had obtained studies from a variety of scholars in different locations in the learned Muslim world, he did not, however, reach his discipline, nor obtain any senate to teach in any science from any of the above mentioned scholars. Moreover, none of his former teachers supported the doctrine he was soon to espouse and it is proven from the texts of historians that his teachers spoke of him with much negative critique.
Such as Shaykh Muhammad Ibn Sulaymaan al-Kurdi and Shaykh Muhammad al-Sindi who both recognized his stubbornness and refusal to respect scholarly authority and said about him “Allah will allow this one to be led astray, miserable are the ones who are mislead by him [Shaykh Muhammad Ibn ‘Abdul Wahhab]. Both of these teachers eventually combined with the brother of Muhammad Ibn ‘Abdul Wahhab [Sulaymaan Ibn ‘Abdul Wahhab] to write the classical text al-Sawaa’iq al-Ilahiyah fi ar-radd ‘ala al-Wahhabiyah in which his teacher wrote
“Dall mudlil”, i.e. he [Muhammad Ibn ‘Abdul Wahhab] is “misguided and misguiding”. [17]
Even a Wahhab scholar wrote about the Shaykh in a Saudi published biography:
“It seems that Muhammad Ibn ‘Abdul Wahhab was very attracted to reading – again, especially the writings of Ibn Taymiyyah and his student Ibn al-Qayyum (his teacher) al-Ajilaani even said that most of his knowledge was self taught”!![18]
So it is seen from the presented facts that he was unqualified to act as an authority, nobody gave him senate and he was self taught, brainwashed in the misguided opinions of Imaam Ibn Taymiyah.
Upon his return, Shaykh Muhammad Ibn ‘Abdul Wahhab would often attempt to debate great theologians which eventually caused him to be expelled and banned from many towns and villages. He even tried to debate his own father which led to a huge argument. His father’s eyes flowed with tears after reading the filth and bad opinions packed into the theological fast food sandwich, “Kitaab ut-Tawheed.
His father soon after died in 1153 AH never again having spoken to Shaykh Muhammad Ibn ‘Abdul Wahhab since. Although before his death he would repeatedly tell the people “You will see much evil from my son Muhammad”!
Since his father passed away, Muhammad Ibn ‘Abdul Wahhab felt more free to publicize his deviant teachings more openly, although, underestimating the increase of knowledge of his own brother Sulaymaan Ibn ‘Abdul Wahhab whom his father had trained in his absence. His father had trained young Sulaymaan well, giving him senate in ‘Aqeedah, [19] Fiqh [20] and other related sciences. Though Sulaymaan indeed had a difficult task ahead of him, he was all the more ready.
Meanwhile, Shaykh Muhammad Ibn ‘Abdul Wahhab began to gain support of highway robbers and other criminals from around Najd, he was even given a small army of six hundred men. Shaykh Muhammad Ibn ‘Abdul Wahhab’s rise to power spelt death and destruction, with his so called religious justifications. He permitted the shedding of blood of people who say the Kalimah, thus making it permissible to take their property and place their wives and children in captivity. He said in his Kashf ash-Shubbahaat:
“The people that ask for intercession through the Prophets and Angels, calling upon them and making supplication through their waseelah in attempt to draw nearer to Allah are committing the greatest of sins. Thus it is permitted to kill them and take their property” [21]
Even a modern committee of Wahhabi scholars admitted to this and confirmed this view when it was said:
“He [Muhammad Ibn ‘Abdul Wahhab] also made clear [to us] – the true meaning of tawheed [22]…and that it is not simply pronouncing the testimony of faith “la ilaha illallah” (none has the right to be worshipped except Allah); indeed, a person might be a disbeliever whose blood is permissible to shed and whose property it is permissible to take and he might pronounce the testimony of tawheed” [23]
It is clear that the kalimah [24] will not save a person from their sword. They will kill Muslims regardless.
This statement mirrors the very same creed that the earlier Khawaarij [25] held, that its permissible to take the blood of those who pronounce the Kalimah, but yet disagree with their views
Many ahaadeeth [26] prove that the kalimah is sufficient for one to be a Muslim believer, we shall quote them in a another chapter and address this belief that strongly implies that Shaykh Muhammad Ibn ‘Abdul Wahhab believed in a deeds based salvation as opposed to the Sunni stance of not despairing the Mercy of Allah.
His very first act was to march into a village with his six hundred or so bandits to demolish the grave of Zaid ibn al-Khattab. Shaykh Muhammad Ibn ‘Abdul Wahhab personally took an axe and took it to the grave like a raving mad vandal. This was the first earthquake as the people of the village stood in fear from the aftershock. Never before had they faced anything like this.
Shaykh Muhammad Ibn ‘Abdul Wahhab continued to pillage the neighbouring territories such as Zabir, Ahsa, Huraimala, and his hometown ‘Uyainah, indiscriminately killing Muslim men women and children if they refused to accept his call. Those who did accept his call were forced to shave their beards and their heads under the pretext it was the hair of kufr. [27] He did not even spare the women from this ruling.
When the Khalifah [28] of the Muslims Sulaymaan Bin Urair’ar heard of this, they came with an army to meet challenge the Wahhabi threat, in which made Shaykh Muhammad Ibn ‘Abdul Wahhab and his gang of vigilantes flee to Darriyah, fearing for their lifes.
The Pact With Ibn Sa’ud
Impressed with the religious doctrine and actions Shaykh Muhammad Ibn ‘Abdul Wahhab, the ruler of Darriyah, Muhammad Ibn Sa’ud knew that he could use Shaykh Muhammad Ibn ‘Abdul Wahhab and his doctrine to his own advantage, giving him the religious justification he so needed to eventually take over the Hijaaz [29] and seat himself as the king of ‘Arabia. As one Wahhabi scholar admitted:
“What was indeed extraordinary was the coincidence of the ‘Alim’ and the “prince”, Muhammad Ibn Sa’ud, who felt the need for each other, and saw the wedding of idea to arm [with weapons, by force] as a key to a new age of Islamic history” [30]
They knew that the only way to take over the neighbouring villages was by force of doctrine by threat of violence. Thus they prepared military wise. It even said by some historians that Shaykh Muhammad Ibn ‘Abdul Wahhab replaced the traditional swords with rifles supplied by the British government.
Shaykh Muhammad Ibn ‘Abdul Wahhab, now together with the Sa’udi reinforcements and a much larger army raided Muslim territories regardless of hearing the Azaan.[31] The fact was, according to Muhammad Ibn ‘Abdul Wahhab, their Shahaadah [32] was not sufficient, thus he would make a habit of plundering Muslim territories whilst allowing pagans to freely pass through ‘Arabia without any attempt to convert them. In fact he never once raided a pagan village.
His Kharijite traits became more apparent as he led rebellions against the Muslim rulers, killing believing men, enslaving women and children, demolishing graves and places of important heritage [making some into public toilets] all under the pretext that he was calling the people back to the Qur’an and Sunnah, and “the 800 year old lost teaching” tawheed.
He even had a blind man executed for simply sending peace and blessings on the Prophet (صلى الله عليه وسلم) after he had made the call of Azaan. He did this under the pretext that he needed to preserve the purity of tawheed for the people as the action of the blind man may have led to shirk. [33]
Much of the historical manuscripts of the scholarly works were destroyed by the Wahhabi cult, as libraries were burnt to the ground, and even Qur’anic texts were even scattered around on the streets and trampled on without a care.
From the year 1159AH, the central ‘Arabia was never to be the same. “Jihaad” [34] was declared against any Muslim who did not accept the Wahhabi call. It was the case of: you either join us or die. This is exactly what the Khawaarij did to anybody that disregarded their theology. Like the Sahaabi [35] Khabaab who was martyred fro simply quoting a hadeeth in defence of ‘Ali. Not only did they kill him, but they killed his wife and unborn child by slicing open her stomach and letting the contents fall to the floor.
The contemporary scholars that lived to see the Wahhabi threat and re-emergence of the Khawaarij documented works concerning his corrupt theology, including his own his own brother Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab. They are first hand witnesses to the historical happenings that have all documented the same truths concerning the Wahhabi cult and its call.
Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab said to his own brother
“The horn of Shaytaan that the Prophet (صلى الله عليه وسلم) referred to is you” [Muhammad Ibn ‘Abdul Wahhab]. [36]
As the abundance of historical facts demonstrate, Muhammad Ibn ‘Abdul Wahhab was no reviver of Islam. Infact the movement denied eight hundred years of Islamic revival! The I.I.F.S.O translation of Kitaab ut-Tawheed informs us in the preface
“The movement was born out of a “realization” that Muslims had far too long been on a decline” [37]
Shaykh Muhammad Ibn ‘Abdul Wahhab’s arrogance knew no bounds as he opined that the great majority of scholars that predated him were mushrikeen [idolators] and thus kuffar [i.e. disbelievers]. He therefore rejected eight hundred years of authentic scholarship as being upon misguidance and innovation.
The claim is that he is [second to Ibn Taymiyah] the only reviver Allah has sent in eight hundred years of scholarship which contradicts the hadeeth of the Messenger of Allah sal Allahu alayhi wasallam is which he said:
“Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it.” [38]
However, amongst the known revivers of each century who have been well documented, none of them [39] ever spoke of the same ideologies as Shaykh Muhammad Ibn ‘Abdul Wahhab, or his forefather in creed Imaam Ibn Taymiyah.
For example, who before Muhammad Ibn ‘Abdul Wahhab and Ibn Taymiyah, felt the need to divide and categorize tawheed into two, three or four parts? There was none! The same can be said in the many areas of creed in which Muhammad Ibn ‘Abdul Wahhab and Imaam Ibn Taymiyah have contradicted the consensus of the Ahl us-Sunnah wal-Jamaa’ah.
Implicit claim to Prophet-hood
Some scholars even noted that he made an implicit claim to Prophet-hood, though not claiming prophet-hood verbally. The following factors help demonstrate this point:
1. Shaykh Muhammad Ibn ‘Abdul Wahhab named the people of Najd that chose to follow him [either by force or free will] the Ansaar [i.e. the helpers] Just as the Prophet (صلى الله عليه وسلم) called the people of Madinah the Ansaar for helping the Muhajireen. Likewise Muhammad Ibn ‘Abdul Wahhab’s non Najdi followers was labelled the Muhajiroon. The message sounded very clear as Muhammad Ibn ‘Abdul Wahhab opined Makkah and Medinah to be in a deep state of kufr with all the “grave worship” happening there so much so that he deemed the Hijaaz [Makkah and Medinah] to be dar ul-Kufr and his hometown Najd to be dar ul-Mumineen. Even Najd [al-Yamaamah] became to be spoken of as the “heart” of all ‘Arabia as Wahhabi follower Jamal Zarabozo stated in his biography of Muhammad Ibn ‘Abdul Wahhab “al-Yamaamah is the heart [not Makkah or Madinah] of the entire ‘Arabian peninsula” [40] In this age they have called it Riyaadh and still classify it as “the capitol of Sa’udi ‘Arabia” [41] their disregard to the two holy sanctuaries can clearly be seen in this point.
With his authority he did not act like a ruler [Qadi] or even a humble scholar. He acted like a Prophet as Muslims would be executed for simply questioning his “divinely inspired wisdom in deriving judgements”.
2. Muhammad Ibn ‘Abdul Wahhab made it very clear that he deemed anybody who rejected his mission as a disbeliever, almost as if they had denied a Prophet! He would instruct “new believers” to his cult to witness against themselves that they were previously kuffar [disbelievers] and that their parents was also kuffar before they could be considered as true Wahhabi believers. This is despite them previously saying the testimony of faith [i.e. the Shahaadah] “la ilaha illa Allah” – there is no deity except Allah! As Muhmmad Ibn ‘Abdul Wahhab has claimed in a number of his works, that the Shahaadah is not sufficient for one to enter paradise! If a Muslim was to reject his call, they would be beheaded on the spot.
3. He commanded men and women to shave their heads as he deemed it the “hair of kufr”. This was his misinterpretation of a hadeeth that spoke of the hair underneath the armpits and the genital hairs. This action was unique to his call and the Prophet forewarned us of this sigh when he said “their sign is that they will shave their heads”.
4. Muhammad Ibn ‘Abdul Wahhab “abrogated” much of the ahadeeth about fighting in the hijaaz [which the Prophet (صلى الله عليه وسلم) forbade] yet Muhammad Ibn ‘Abdul Wahhab considered himself such an authority to permit the killing of Muslims, even by the side of the Ka’bah.
This is the most greatest point. When the Prophet sal Allahu alayhi wasallam entered Makkah and destroyed the idols, Allah sent down the ayah “Verily the truth has come and falsehood has perished”. This meant that idolatry had been totally obliterated in the Hijaaz and that Shaytaan lost all hope of misguiding the Muslims to worship taghut. This happening was a great sign and symbol of Prophet Muhammad’s [sal allahu alayhi wasallam] Risaalah, yet Shaykh Muhammad Ibn ‘Abd ul-Wahhab claimed that the hijaaz was riddled with idol worship and that he had been sent with a mission to destroy the idol worship in Arabia, thus he implicitly called to his own message, thus he is nothing more than a false Prophet.
These are amongst the few indictors of his implicit claim to prophecy. His followers can also be seen giving him the status of a Prophet throughout many Wahhabi works, such as The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo who states in the chapter entitled “Motivation Behind This Work” was to
“Defend the honour and truth of their religion, their Prophet, and their brethren” [42]
This really refers to the cult of “Salafism” the “Salafi Prophet” Shaykh Muhammad Ibn ‘Abdul Wahhab and their “Salafi” brethren! In one translation of Mukhtasar Seerat ur-Rasul, more praise and attention is given to introducing Muhammad Ibn ‘Abdul Wahhab, than the little that is spoken of regarding the Prophet (صلى الله عليه وسلم) himself:
“After Imaam Muhammad bin Sa’ud Islamic university had decided to hold a conference in the name of Shaykh Muhammad Ibn ‘Abdul Wahhab [not in the name of Allah, or his Rasul], it formed a committee to prepare for this conference and to provide a detailed concept of it and then to implement it. The committee began its work by restating its general objective for the conference, which was to inform people about the Shaykh [not Prophet Muhammad (صلى الله عليه وسلم), but the Shaykh] and reveal the truth about his da’wah [not the Prophet Muhammad’s (صلى الله عليه وسلم) da’wah, but the da’wah of Muhammad Ibn ‘Abdul Wahhab]”
A few points can be seen from this above statement
1. This is a book that is supposed to be talking about the biography of the Prophet (صلى الله عليه وسلم), yet the opening credits somehow go to Shaykh Muhammad Ibn ‘Abdul Wahhab
2. A conference is held, not in the name of Allah nor His Messenger (صلى الله عليه وسلم), but yet in the name of Shaykh Muhammad Ibn ‘Abdul Wahhab. Would the shoe been on the other foot, the Wahhabis would have been all to quick to accuse of of shirk for having a conference in the name of a Sufi Shaykh, etc.
3. Whilst the great majority of Muslims around the world hold conferences in celebration of the Prophet’s (صلى الله عليه وسلم) birth and gather together to speak about his birth etc, Wahhabis are all to quick to slam us with the charges of innovation and heresy, but yet here they are celebrating “Shaykh Muhammad Ibn ‘Abdul Wahhab week. This exposes their hypocrisy.
4. The general objective as seen from above is not to promote the da’wah of the Messenger of Allah (صلى الله عليه وسلم), but to specifically promote the da’wah of Shaykh Muhammad Ibn ‘Abdul Wahhab.
5. As long as Shaykh Muhammad Ibn ‘Abdul Wahhab occupies a position of doctrinal authority in the hearts of Wahhabis, they are to be considered a cult, a new religion. One regular visitor to the hijaaz – having seen the golden ages of the Sunni era – noted that a new religion had begun with the appearance of Shaykh Muhammad Ibn ‘Abdul Wahhab. [43]
His Death
He died a miserable death at the age of ninety-two years old in 1792 AD and was buried in an unmarked grave, nobody could visit him or pray for him nor place twigs in his grave which is a prophetic Sunnah that one may receive the mercy of Allah. Where ever his grave might be, it is unknown. His grave is also a bid’ah, to bury somebody in an unknown and unmarked grave is indeed an innovation. We all know where the Messenger of Allah sal Allahu alayhi wasallam and his blessed companions are buried, and this is because they did not command their followers to bury them in unknown graves.
Further more, it is noted:
“By the time of his death, he had seen his teachings spread throughout all of Najd and much of al-Ahsaa. Ibn ‘Abdul Wahhab had also seen the first signs of its potential against the leaders of the hijaaz” [44]
His death led to a brutal raid on the holy sanctuaries , Makkah and Madinah in which many orthodox scholars was put to the sword. This demonstrates again that Shaykh Muhammad Ibn ‘Abdul Wahhab and his followers are the modern day Khawaarij and they did Kharuj [45] against the ameers and Khalifah’s of the hijaaz. Plus Muhammad Ibn ‘Abdul Wahhab permitted fighting by the side of the Ka’bah, when the Prophet (صلى الله عليه وسلم) clearly said:
“Allah and not the people has made Mecca a sanctuary. So anybody who has belief in Allah and the Last Day (i.e. a Muslim) should neither shed blood in it nor cut down its trees. If anybody argues that fighting is allowed in Mecca as Allah’s Apostle did fight (in Mecca), tell him that Allah gave permission to His Apostle, but He did not give it to you. The Allah allowed me only for a few hours on that day (of the conquest) and today (now) its sanctity is the same (valid) as it was before. So it is incumbent upon those who are present to convey it (this information) to those who are absent.” [46]
The Books Of Fitan He Left Behind
From some of the thirty or more books he has authored are
1. Kitaab ut-Tawheed
2. Al-Usul ul-Thalatha
3. Kashf ash-Shubahaat
4. Kitaab al-Kabaa’ir
5. Mukhtasar Seerat ur-Rasul (صلى الله عليه وسلم)
Many books of Shaykh Muhammad Ibn ‘Abdul Wahhab have not yet seen a publishing house and are still in manuscript form, let alone translated. They all expose the creed of Muhammad Ibn ‘Abdul Wahhab as being from the Khawaarij if one is to carefully examine the texts for his theology. With this chapter alone I have demonstrated how the modern day Wahhabi cult are none other than the re-emergence of the end of times Khawwarij prophesised in the ahaadeeth of the Messenger of Allah (صلى الله عليه وسلم). However will shall continue and cover every angle.
Footnotes
[1] Encyclopedia Britanica Micropedia vol. X, p. 511
[2] Lum’at ul-I’tiqaad [Sufficiency in Creed] The Wahhabi version, p. 185
[3] I have utilized books such as Muhammad Ibn Abdul Wahhab – His Life and Mission by Abdul Aziz Ibn Abdullah Ibn Baz; A Breif History of the Wahhabi Movement by Jamal Effendi, Encyclopedia of Islamic Doctrine vol.1, pp. 188-197 Muhammad Ibn ‘Abdul Wahhab’s Mukhtasar Seerat ur-Rasul, the translation which also begins with the mention of Muhammad Ibn ‘Abdul Wahhab and “his mission”. The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo, Encyopedias and other types of historical reference works.
[4] The creed, speech and actions of the Messenger (صلى الله عليه وسلم)
[5] One of the thirty liars that have been prophesized to emerge in the last days of time.
[6] The reader may wonder at why I have chosen to put this sentence in inverted commas. It is important to note that my ‘Aqeedah is that ‘Arabia is called Jazeerat ul-Arab, as it was called in the Holy Prophets (صلى الله عليه وسلم) time and not the “Kingdom of Sa’udi ‘Arabia” as described today. Reason being it is wrong to name such holy lands after a tyrant, plus innovation. If anything the country should have been called the Kingdom of the Prophet Muhammad (صلى الله عليه وسلم), however due to the Prophet’s known character of much humility, he would most likely tell me to call it Jazeerat ul-Arab. Secondly, it is my ‘Aqeedah that the capital city, or cities rather, in ‘Arabia are Makkah and Madinah and not Riyaadh! The Prophet (صلى الله عليه وسلم) did not like Riyaadh as it is a source of great fitaan. Thus, for this sentence, inverted commas. See Darussalam’s The Concise collection on Creed and Tawheed, p. 13 for “the capitol of Sa’udi ‘Arabia” Riyaadh.
[7] Musaymimah the liar. He claimed to be a Prophet of Allah after Muhammad and composed his own poetry attempting to compete with the Qur’an. One verse read “O beautiful cat, what nice fluffy ears you have” however, despite his stupid claims and poetry he managed to build a following of thirty thousand and planned to attack Makkah and Madinah upon hearing about the Prophet’s (صلى الله عليه وسلم) passing away. Abu Bakr sent Khaleed Ibn Waleed and an army to Najd which is famously known as the batlle of Yamaamah, where many huffaz died. Washee was the one honored by Allah to redeem himself by killing Musaymimah the liar with his spear. Washee was the slave of Abu Sufyaan’s wife Bint and was responsible for the martyrdom of Hamza before his conversion to Islam.
[8] Sunni is a western derived term from a person who follows the Ahl us-Sunnah wal-Jamaa’ah. It is important to note here that there are ignorant Muslims in this day of age promoting the creed that we should not be Sunni’s, Shi’a, Wahhabi’s, Deobandis etc, but we should be Muslims. Although there is a correctness hidden within their falsehood the Prophet (صلى الله عليه وسلم) has commanded us to be Sunnis in the following hadeeth: “Adhere to my Sunnah and the Sunnah of the rightly guided Khalifahs that come after me. Bite upon it with your molar teeth [nawaakhidh] and beware of newly invented matters [in creed, and actions] for certainly every newly invented matter is an innovation and every innovation is a misguidance” Musnad of Imaam Ahmad narrated by al-‘Irbaad Bin Saariyah, hadeeth no. 17145, Sunan Abu Dawud, Kitaab us-Sunnah, hadeeth no. 4607 Imaam Nawawi’s Forty Hadeeth, hadeeth no. 28; and is classified as a Saheeh hadeeth. The one who follows the Sunnah as commanded is known as a Sunni. Please refer to the appendix in my translation of Lum’at ul-I’tiqaad Who Are the Ahl us-Sunnah wal-Jamaa’ah?
[9] Plural of Shaykh
[10] P. 19 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[11] P.17 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[12] P. 17 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[13] The repentance of Imaam Ibn Taymiyah is documented, however many Ash’ari scholars of Egypt had doubts about his repentance and still kept him imprisoned. See Encylopedia of Islamic Doctrine, vol. 1, p. 65. In the best opinion, he died a Sunni Muslim upon the creed of the Ahl us-Sunnah wal-Jamaa’ah after repenting from his corrupt views, although not being able to correct them by way of writing as his writing materials was taken away from him. Upon his death, the very same scholars that condemned him, and those who debated him prayed over him at his Janaazah, which strongly implies that he was considered and buried as a Muslim believer.
[14] The four schools of Islamic law known as the Hanafi madh-hab, Maaliki madh-hab, Shaafi’ madh-hab and the Hanbali madh-hab named after four great respected Sunni scholars, who are known for their excellence and ability in deriving from the Qur’an and the Sunnah.
[15] Haraam, the ‘Arabic terminology for anything prohibited strictly by revelation
[16] P.16 of The Concise Collection of Creed and Tawheed, Darussalam Publishing
[17] This book is presently being translated by Shaykh Abu Ja’far al-Hanbali and is promised to be a devastating blow to the Khawaarij Wahhabi Cult. We should expect this text to be released via the Hanbali Text Society 2010 www.htspub.com
[18] P. 20 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[19] ‘Aqeedah, the Mu’tazilah innovated terminology to refer to creed. The true ‘Arabic word is al-I’tiqaad. However for easy comprehension have used ‘Aqeedah as many Muslims are now over familiar with this word.
[20] Jurisprudence, Islamic law relating to hygiene and worship, charity and hajj, etc.
[21] Kashf ash-Shubuhaat
[22] Tawheed as the Prophet (صلى الله عليه وسلم) and is companions taught is the testimony that there is no god but Allah and Muhammad is his messenger. Anybody who testifies to this should not be killed. This can be seen from the hadeeth where the Prophet (صلى الله عليه وسلم) said “”I have been ordered to fight the people till they say: ‘None has the right to be worshipped but Allah.’ And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah.” Saheeh al-Bukhaari, vol. 1, hadeeth no. 387 this hadeeth serves as an evidence against Muhammad Ibn ‘Abdul Wahhab who was taught it was permissible to kill people who testified to the Kalimah, more will be said of this in following chapters. Therefore tawheed is synonymous with the kalimah which is to testify there is no god but Allah. This is tawheed.
[23] Muhammad Ibn ‘Abdul Wahhab’s Mukhtasar Seerat ur-Rasul p. 18
[24] Literally means a word or statement, but in the context of ‘Aqeedah its linguistic reference is to tawheed, testifying to Allah’s Oneness and His Messenger Muhammad (صلى الله عليه وسلم)
[25] A group that is known to rebel against valid Muslim authority until they eventually exit out of the fold of Islam by killing Muslim believers
[26] The plural of hadeeth which in its singular form means a saying or action of the Holy Prophet. (صلى الله عليه وسلم)
[27] The hair of disbelief
[28] Ruler, valid Muslim authority
[29] The true heart of ‘Arabia, i.e. the two holy sanctuaries
[30] P. xvii in the preface to Kitaab ut-Tawheed written and translated by Isma’il R. al-Furuqi
[31] The Muslim call to prayer
[32] Shahaadah, literally means to witness, a synonymous term for the Kalimah
[33] Polytheism, i.e. associating partners with Allah’s divinity.
[34] Military warfare
[35] Companion of the Holy Prophet (صلى الله عليه وسلم), I dedicate this book to him and others that met with the sword of the Khawaarij
[36] The Divine Thunderbolts: as-Sawaa’iq al-Ilahiyah.
[37] I.I.F.S.O translation of Kitaab ut-Tawheed, p. xv
[38] Narrated by Abu Hurayrah, Sunan Abu Dawud, hadeeth no. 2011
[39] None of Muhammad Ibn ‘Abdul Wahhab’s family or Sunni teachers ever taught the same doctrine that Muhammad Ibn ‘Abdul Wahhab would later teach and force the people to believe.
[40] P.7 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[41] See Darussalam’s The Concise collection on Creed and Tawheed, p. 13 for “the capitol of Sa’udi ‘Arabia” Riyaadh.
[42] P. 3 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo
[43] Travels Through ‘Arabia and Other Countries in the East, vol. 2, p. 131, by C. Neibuhr [most likely a convert to Islam as he travelled in and out of the Hijaaz without any restrictions, even visiting Shuyukh in Makkah and Madinah and was a first hand witness to the rise of the Khawaarij Wahhabi cult.]
[44] P. 54 Again his teachings and not the Prophet’s (صلى الله عليه وسلم) this can be seen simply from the hadeeth in which the Prophet (صلى الله عليه وسلم) says “The harshness of heart and sternness is in the East and faith is among the people of the Hijaz. Saheeh Muslim, Kitaab ul-Imaan, hadeeth no. 72; also found within Mishkaat ul-Masaabeeh, Kitaab ul-Fitaan, hadeeth no. 4
[45] Rebellion against the Muslim leaders which he Prophet forbade
[46] Saheeh al-Bukhaari, vol. 1 hadeeth no. 104 also in Saheeh al-Bukhari vol. 1 hadeeth no. 114 with the following words “Beware! (Mecca is a sanctuary.) Verily! Fighting in Mecca was not permitted for anyone before me nor will it be permitted for anyone after me. It (war) in it was made legal for me for few hours or so on that day. No doubt it is at this moment a sanctuary… also in vol. 3, hadeeth no. 58; hadeeth no. 60; vol. 4, hadeeth no. 412; vol. 5, hadeeth no 603; and volume 9, hadeeth number. 19. Thus there is no ambiguity to the authenticity and strength of this hadeeth, having numerous chains of isnaad.