Wahabism

[donsaeid]

[donsaeid]

Biography

Childhood
The early life of Muhammed Ibn Abd al-Wahhab remains fairly uncertain despite the existence of several studies on the subject. Historians at the time had no interest in the life of an obscure, young scholar and most of the contemporary journals do not cover it. Thus, there are only two official histories of Ibn 'Abd Al-Wahhab and his religious movement, Ibn Ghannam's Tarikh Najd and Ibn Bishr's Unwan al-Majd fi Tarikh Najd.

Three points should be taken into account regarding these sources for the early life of Ibn 'Abd Al-Wahhab. First, they rarely mention specific dates of events. Secondly, both authors were Wahhabis themselves and therefore had a political and religious agenda to consider. Finally, each was written after the death of Ibn 'Abd Al-Wahhab.


Reforms
In the year 1744, Ibn 'Abd Al-Wahhab began to attract followers in the small town Al-Uyayna, within the Najd region (the central region of modern Saudi Arabia). Lacking a base of support at the time, Ibn 'Abd Al-Wahhab's teachings were challenged by Sulayman Ibn Muhammed al-Hamidi of the Banu Khalid, the chief of al-Ahsa and Qatif. The latter threatened the ruler of the city that he would not pay him a land tax for his properties if he did not kill Ibn 'Abd Al-Wahhab - which he declined to do, although Ibn 'Abd Al-Wahhab was forced to leave.

Ibn 'Abd Al-Wahhab made a name for himself through a series of actions. First, after he returned to al-Uyayna, he persuaded the ruler of the town to destroy a sacred tomb revered by local Muslims, citing the Prophet Muhammed's teaching that forbade idol-worship. Secondly, he ordered that an adulteress be stoned to death, a practice that had become uncommon in the area. Additionally, he practiced the Islamic concept of rihla fi talab al-'ilm, "traveling the land in order to seek knowledge." The full extent of such travels remains uncertain.

It is known that Ibn 'Abd Al-Wahhab spent some time in Basra (within modern day Iraq), and it is assumed that as a devout Muslim he traveled to the Muslim holy cities of Mecca and Medina before traveling to Basra. Official sources on Ibn 'Abd Al-Wahhab's life put his visits to these cities in different chronological order.

Almost all sources agree that his reformist ideas were formulated while living in Basra, where he became somewhat famous for his debates with the Islamic scholars there, and wrote the Kitab Al Tawhid ("The Book of Monotheism"). Dates are missing in a great many cases, so it would be impossible to reconstruct a chronology of his life up until 1743, when the Meccan Epistle was written.


Criticisms
The Egyptian Islamic scholar Abd al-Wahhab Ibn Ahamd Barakat al-Shafi'i al-Azhari al-Tandatawi wrote an early criticism of ibn Abd-al-Wahhab's reforms in the book, Kitab Rad' al-Dalala wa Qam al-Djahala ("The Book of the Prevention of Error and the Suppression of Ignorance.") Oddly, Tandatawi did not specifically name Ibn 'Abd Al-Wahhab in the text, but referred to him as Sheik al-Nas (Scholar of the people). This may be seen as either an effort to not humiliate Ibn 'Abd Al-Wahhab or to simply not draw unwanted attention to the Wahhabi movement. Tandatawi wrote that he received word of ibn Abd-al-Wahhab's teachings through word-of-mouth and letters from local "authorities." The content of Tandatawi's arguments also suggest this, as they do not appear to be based on any writings of ibn Abd-al-Wahhab's, instead disputing his general ideas, quoting a considerable number of Qur'anic verses.

Another critic of Muhammed Ibn Abd Al-Wahhab at the time was a major Sufi theologian, Ali al-Shafi'i al-Basri al-Shahir bi'l-Qabbani. A historian at the time, Ibn Turki, considered Qabbani to be among the four most prolific refuters of Wahhabism, particularly because - unlike Tandatawi - he had actually read Ibn 'Abd Al-Wahhab's writings. Qabbani wrote two texts criticizing Ibn 'Abd Al-Wahhab, the Fasl al-Khitab fi Radd Dalalat Ibn Abd al-Wahhab ("the unmistakable judgement in the refutation of the delusions of Ibn Abd Al-Wahhab,") and the Kashf al-Hijab an Wadjh Dalalat Ibn al-Wahhab ("lifting the veil from the face of the delusions of Ibn al-Wahhab,"). Qabbani later wrote a formal, anti-Wahhabis tract, citing both sources.


From Death to the Present
During his life, Muhammed Ibn Abd Al-Wahhab forged a pact with Najd chieftain Muhammad bin Saud, ensuring that regions conquered by the Saudi tribe would be ruled according to Ibn 'Abd Al-Wahhab's peculiar teachings on Islam. Bin Saud and his heirs would spend the next 140 years mounting various military campaigns to seize control of Arabia and its outlying regions. The most successful of these, backed by British support, would establish the present-day Kingdom of Saudi Arabia, providing the Wahhabi movement with a state. Vast wealth from oil discovered in the following decades, coupled with Saudi - and thus Wahhabi - control of the holy cities of Mecca and Medina, have since fueled Wahhabi missionary activity.


Commentary
As with most historical figures whose lives hold lasting influence within the world's major religions, perceptions of Muhammed Abd Al-Wahhab are varied. To many Arabs, particularly those who reside in Saudi Arabia or whose Islamic education came from Saudi Arabian instructors (of which there are many abroad especially in the United States, the United Arab Emirates, and other Islamic countries which have prominent Saudis), Abd-al-Wahhab is a leading luminary in the proud tradition of Islamic scholarship. A great number of Sunni Muslims regard him as a pious scholar whose interpretations of Qur'an and Hadith were nevertheless out of step with the mainstream of Islamic thought, and thus discredited. An even greater number regard him as a dangerous heretic, bandit and murderer, whose alliance with the Saud family resulted in the massacres of traditional Sunni Muslims in Mecca, Medina and Taif, as well as the continued destruction of traditional tombs and Mosques marking historical sites. To Western observers, the terms "Wahhabism" and "Wahhabi" have become synonymous terms for "Islamic extremism" and "Islamic extremist" due to the events of September 11, 2001.

It should be borne in mind that the title 'Wahhabi' is not used by any Muslim to describe him or herself - for those who admire the teachings of Ibn Abd al-Wahhab, it goes against the essence of his message to exalt any human (besides the Prophet) to such a level. The term is used in a derogatory manner to describe the movement; people who are followers typically prefer the title Salafi, or just plain Sunni.

[donsaeid]

A Salafi (Arabic سلفي , from the Arabic word Salaf سلف (literally meaning predecessors or early generations), is an adherent of a contemporary movement in Sunni Islam ascribing his understanding and practice of Islam to the 'Salaf'. Salafism was designated by outsiders the name Wahhabism. Salafis insist that their beliefs are simply pure Islam as practiced by the first three generations of Muslims praised by Prophet Muhammad in hadiths, and that they should not be regarded as a sect. Saudi Arabian Salafis do not like to be called Wahhabis, although this name is said to have been acceptable in the past.

The word Salaf means predecessors (or ancestors) and refers to the Companions of the Prophet Muhammad (the Sahaba), the early Muslims who followed them, and the scholars of the first three generations of Muslims. They are also called Al-Salaf Al-Salih or "the Righteous Predecessors".

The Salafis view the first three generations of Muslims, who are the prophet Muhammad's companions, and the two succeeding generations after them, the Tabi'een and the tabi'it Tabi'een as perfect examples of how Islam should be practiced in everyday life. These three generations are often referred to as the pious generations. This principle of law is derived from the following hadith (tradition) by Prophet Muhammad: "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." (Bukhari 3:48:819 and 820 [1] and Muslim 31:6150 and 6151 [2].

One tenet of Salafism is that Islam was perfect and complete at the days of Muhammad and his Sahaba, but that much undesirable "innovation" (bid`a) was added to Islam afterwards. Salafism seeks to revive the original practice of Islam [3].


Distinctive beliefs and practices
Salafis claim to preach a purified Islamic monotheism, or tawhid that strictly prohibits shirk (a comprehensive term which is commonly translated as polytheism), or bid`a (innovation, i.e. practices not followed by early Muslims). Salafis believe that widespread Muslim practices such as venerating the graves of Islamic prophets and saints are shirk. Photographs of any living being that possesses a soul are forbidden. Celebration of Muhammad's birthday (Mawlid) is bid`a. All these practices are considered shirk or as bidah (innovation). Salafis in general are opposed to both Sufism and Shi'a Islam, which they regard as deviations.

Salafi place great emphasis on ritual not only in prayer but in every activity in life -- three fingers should always be used when when eating, water is to be drunk in three pauses with the right hand while sitting [1] -- so as to follow the example of the Prophet (p) and his companions and make religion part of every activity in life. Salafi also discourage many other activities, including music, kite-flying, beard-shaving, (The Taliban In Their Own Words) that do not follow the example of early Muslims [2] and that distract people's attention from religion. This has been criticized as overly strict or trivial by some. [3]

Salafi differ from the earlier contemporary Islamic revival movement of Islamism of the 1970s and 1980s, in that (at least many) Salafi reject not only Western ideologies such as socialism and capitalism, but also common Western concepts like economics, constitutions, political parties, revolution and social justice. Muslims should not engage in Western activities like politics, "even by giving them an Islamic slant." [4] Instead, Muslims should stick to Islamic activities, particularly dawah and jihad. Salafi promote sharia rather than an Islamic political program or state.

Salafis reject mainstream dogmatic theology (kalam). They consider this to be based on classical Greek philosophy (Plato and Aristotle) and an import foreign to the original practice of Islam.

Salafis are divided on the question of adherence to the four recognized schools of traditional legal interpretation (madhhabs).

Some Salafis wish to base their jurisprudence directly on the Qu'ran and Sunnah. They believe that literal readings of the Qur'an and the hadith (or oral traditions) are sufficient guidance for the believing Muslim. They thus reject the madhabs. One scholar who supported this position was Albaanee.
Some Salafis follow the teachings of the 14th century Syrian scholar Ibn Taymiya, and his students Ibn al-Qayyim and Ibn Kathir.
Some Salafis rely on the jurisprudence of one of the four famous madhabs. For example, Ibn Taymiya followed the Hanbali madhhab. Some of his students (such as Ibn Kathir and Al-Dhahabi) followed the Shafi madhhab. Other students (such as Ibn Abu al-Iz) follow the Hanafi madhhab.
Because Salafis see themselves as practicing "pure" Islam, Salafi teachers and adherents will not necessarily identify themselves as Salafi. They can be identified as part of a particular current of contemporary Islam by their characteristic beliefs, by their use of terms like "the Salaf" or "Qur'an and sunnah." They also tend to use a more rigorous style of transliteration of Arabic into English: long vowels are indicated by doubling, emphatic consonants are doubled, and words that end with a ta marbuta in Arabic are rendered with a terminal h.


History of Salafism
From the perspective of the Salafis themselves, their history starts with the Prophet himself. They consider themselves direct followers of his teachings, and wish to emulate the piety of the earliest followers of Islam (the salaf al-salih). All later scholars are merely revivers (not 'founders'). Modern scholars may only come to teach (or remind) us of the instructions of the original Salaf.


Contemporary Salafis
Salafism is a movement within Sunni Islam. It includes many groups and shades of belief. It is strongest in the Middle East, in Egypt, Saudi Arabia, Palestine, Syria, Jordan, etc. It is also found in most other Muslim-majority countries (see Islam by country and Demographics of Islam). It is increasingly important to diasporic Muslims in Europe, Canada, and the United States.

Salafis tend to differentiate themselves not so much by matters of Islamic practice, such as prescriptions for prayer (salat) or Islamic dress (hijab), but by their attitude towards the state.

Some Salafis urge believers to support or endure the state under which they live. Believers are encouraged to spread Salafism non-violently, by missionary activity, social work, and political organization. Above all, they should help each other lead lives of true Islamic piety. (Rabei Al-Madkhaly)




Saudi Arabia
Some Salafis support the government; others distance themselves from it, or oppose it.

Prominent pro-government Saudi scholars include Ibn Baz, Ibn Uthaymeen (both now deceased), Ibn Humaid, and Rabi' al-Madkhali.




However, whether the platform is peaceful or requires force, the anything else that's indicitive to the practices of Islam.


Notable Salafi Scholars



Syria
Ibn Taymiyyah (1263 C.E. - 1328 C.E.)
Author of al-Aqeedat Al-Hamawiyyah and al-Aqeedat Al-Waasittiyah which are concise explanations of the creed of Ahlus-Sunnah (People of the Sunnah)
Scholar of fiqh, having issued many fatawa on different issues
Ibn al-Qayyim al-Jawziyya (1292 C.E. - 1350 C.E.)
Al-Dhahabi (1274 C.E. - 1348 C.E.)



Saudi Arabia
Muhammad ibn Abd al Wahhab (1703 C.E. - 1792 C.E.)
Advocate of a return to a puritanical view of Islamic theology
Author of Kitab at-Tawheed (Book on Islamic Monotheism) that explains Islamic Monotheism and those things that contradict it
Abdul 'Azeez ibn Abdullaah ibn Baaz (1909 C.E. - 1999 C.E.)
Former Grand Mufti of Saudi Arabia
Muhammad ibn al Uthaymeen (1925 C.E. - 2001 C.E.)
Scholar of fiqh and authored over fifty books on the subject
Wrote an explanation of ibn Taymiyyah's al-Aqeedat Al-Hamawiyyah and al-Aqeedat Al-Waasittiyah



Palestine
Abdullah Azzam (1941 C.E. - 1989 C.E.)
Wrote books agaist Nationalism and Socialism
Time Magazine wrote about him: "He was responsible for reviving Jihad in the 20th Century"



Egypt
Tahawi
Author of Aqeedah At-Tahaweeyah
Ibn Hajar Asqalani[citation needed]
Author of Fath al-Bari
Sayyid Qutb[citation needed] (1906 C.E. - 1966 C.E.)


Albania
Muhammad Naasiruddeen al-Albaanee (1914 C.E. - 1999 C.E.)
Resided primarily in Syria and Jordan
Specialized in the science of hadith
Commented on authenticity of the hadiths in the books of Sunan, including Sunan Abu Dawood, Sunan at-Tirmidhi, and Sunan ibn Majah


Central Asia
Imam of Hadith, Bukhari
Complier of the authentic hadiths of the Prophet Muhammad known as Sahih Bukhari and Khalq Af'aal al-Ibad (The Creation of the acts of Servants) which shows the Salaf's creed regarding many issues.

[donsaeid]

[donsaeid]

[donsaeid]

[donsaeid]

The term "Wahabism" has been in vogue for over a century and it began to be used in India and spread to the whole of the Muslim world. It is a derogatory and an accusatory term used to denigrate Muslims of certain aqeedah and who shun certain practices, perceived by others to be Islamic. According to users of the term "Wahabism" it refers to Muhammad Ibn Abdulwahhab of Nejd in the Arabian peninsula who lived in the eighteenth century C.E.
In Muslim culture when a group is attributed or associated with a person it is done for the following commonality: 1) When people belong to a certain tribe or a place or country or ancestry, such as Ansari, Jaafari, Pakistani, Hindi, Johani, Saudi, Bukhari and so on. 2) When people belong to a certain aqeedah, such as, Ashari, Juhaimi, Sunni, Shi'ah, Khwariji, Zahiri, Batini, and many others. 3) When people belong to a certain Sufi order, such as Chishti, Suhrawardi, Quadri, Naqshbandi, Shadhli, Tijani and so on. 4) When people belong to a certain madhhab or school of thought of fiqh, such as Jaafri, Zaidi, Hanafi, Maliki, Shafe'i, Hanbali, Salafi and so on.

Let us examine "Wahabism" to find which of the above categories it fits.

There is no place or tribe or country or nation or family by the name of "Wahab"; it is therefore, not applicable. If we examine to see if Muhammad Ibn Abdulwahhab originated a new aqeedah we find no such thing in his teachings to give credit to him for something new. Did he originate a new Sufi order? We discover that he was neither a sufi nor did he support them. In fact, he fought against certain innovations of the sufis. Did Muhammad Ibn Abdulwahhab presented any new school of fiqhi principles? We find that he was himself an ardent follower of HANBALI madh-hab, and he revered Imam Ahmad Ibn Hanbal. One of the major contributions of Muhammad Ibn Abdulwahhab is that he discovered and brought into the limelight another great Hanbali scholar, Imam Ibn Taimiyah and his student Ibn Qayyim. We find that Muhammad Ibn Abdulwahhab remained throughout his life a follower of Hanbali madh-hab and did not deviate much from it.

In the light of what has been said there is no definition of the term "Wahabism" possible except as a label to bring hatred against certain group of people. It is stereotyping, slanderous and a hate-mongering term; no educated person should allow himself to the use of this term. Those who made their goal to fight "Wahabism" are fighting a non-existent enemy, a creation of a figment of their own mind, an imaginary ghost.

Alleged "Wahabis" do not call any one to follow any new fiqh, any sufi order, any new aqeedah but they call Muslims to follow the Qur'an and Sunnah of the Prophet (S) found in the famous books of Hadith like Bukhari, Muslim, Muwatta, Ibn Majah, Abu Dawud and others. The books of Hadith mentioned are famous and all Sunni Muslims give lip service to them. It is unfortunate that those who call you to go one step beyond lip service to the Qur'an and Sunnah and implement the teachings in your lives are labelled as Wahabis by their opponents.

Who was Muhammad Ibn Abdulwahhab? He was a reformer and called people to the Qur'an and Sunnah instead of getting trapped into following personality cults of self-appointed, ignorant religious leaders leading masses into the pit of disgrace in this world and the pit of fire in the life hereafter. He did hurt the business of selfish, ignorant and arrogant religious leaders of Arabian Peninsula and he tried to eliminate shirk (associationism with Allah) and bid'ah (innovation in the deen al-Islam). Naturally, those who were hurt by Muhammad's teaching screamed and fought back with their own devilish instruments of slander, lies and hate mongering.

The Crusaders of Europe wanted to evict Muslims from Jerusalem but could not do so without creating hate hysteria in the European population. Today, in America there are Christian Crusaders of pen and tongue, like Anis Shorrosh, Robert Morey, John Ankerberg and others who are fanning the flames of hatred against Muslims through slander, lies and fabrications about Islam and Muslims. In our age, our enemies have adopted another Christian term to denigrate Muslims, that is, fundamentalism, a term without definition but made derogatory.

All educated, intelligent and thinking Muslim brethren have a duty to isolate all those who use the term "Wahabism" or "Wahabis" and associate them with hate mongering groups. We have a duty to love all those who profess to be Muslims and educate those who are ignorant of the true teachings of Islam, rather than creating hate. Those who use the term 'Wahabism or Wahabis" are agents of our enemies, particularly our worst enemy, Shaytan. We have a duty to do all we can to free our brethren from the clutches of Shaytan and his friends.

In our time, when Islam and Muslims are under attack from all sides, from Christians, Jews, Hindus, atheists, agnostics, secular humanists and secular nationalists, it is not right for us to divide ourselves and fight against each other. We have to pool our resources together and fight the common enemies of Islam and Muslims. If a group among us is different, we should learn to ignore the differences, emphasize the commonality and call each other to the true teachings of the Qur'an and Sunnah of the Messenger (S) of Allah. We should not call any group of people by any name which they do not like, that is slander. There is no group of people who like to be called "Wahabis", therefore, this term should be dropped by the Muslims. The term "Wahabis" and "Wahabism" was the invention of the British to divide Muslims and fight against each other and weaken each other, so that the British could continue to conquer Muslims land and rule them. We should not allow ourselves to continue to be the victims of Imperialist designs.

[donsaeid]

فتنه وهابيت

[donsaeid]

[donsaeid]

[donsaeid]

[donsaeid]

[donsaeid]

[donsaeid]

[donsaeid]