Lord of Shirk | ইসলামী বিশ্বকোষ ও আল-হাদিস

Lord of Shirk

Mu-hammed bin Abdul Wahab Najdi at-Tamimi
Kitab ush-Shirk written by Ibn Abdul Wabab al-Khariji at-Tameemi, 

Al-Ma'roof Sheikh ul Najd.

The Najdi attributing Shirk to Adam and Hawwa(Alayhum salam) by hypocrtically authenticating the reports ... Audhobillah Min Dhalik
Attributed Shirk towards Adam (AS) in order to prove his perverted tawhid.
He said:

رواه ابن أبي حاتم.

وله بسند صحيح عن قتادة قال: شركاء في طاعته، ولم يكن في عبادته

Ibn Abi Hatim reports with a "SAHIH CHAIN" from Qatadah that he said:

They (Adam and eve) did "Shirk" in obedience (to Allah), but not in worship

[Ibn Abdul Wahab al-Najdi in Kitab ut Tawheed, Page No. 57-58]
Look how cleverly the Najdi calls the baseless report having "SAHIH" chain!
In English translation of Kitab at-Tawhid it says in Footnote:
The above quoted Hadith is said to be "WEAK".
Hafiz Ibn Kathir (rah) and Al-Albani ranked it weak"DA'IF" (Publisher) [Page No. 157]
Now Ibn Abdul Wahab Najdi had himself becomeMushrik for attributing Shirk towards Adam (a.s)
as Ibn Kathir and Albani has proven it by declaring the report as " DA'IF "!
Admirers of Najdi are ignoring the Clear shirk whichIbn Abdul Wahab Najdi himself did, so I would like to reveal another Jahalat of this pseudo reviver from his so called acclaimed book:

"Kitab at-Tawhid"
He made a whole chapter title as:
باب: التسمي بقاضي القضاة ونحوه
Translation: To be named as "Qadhi ul Qudhaat” 

(Judge of Judges)

And then he used the hadith of ": رجل تسمى ملك الأملاك، لا مالك إلا الله" i.e. Prophet (Peace be upon him) forbade the name "Malik al-Amlak (King of the Kings) because there is no King but Allah "
[Kitab at-Tawhid, Page No. 54]
This is again height of ignorance shown by this pseudo self-assumed reviver of deen. By Including Qadhi ul Qudhaat into category of Shirk he has declared overwhelming Muhaditheen as "Mushrikeen"
For the time being I will show 1 proof.
Imam al-Hakim (rah) right in mentioning the chain of narrators said:
أخبرني قاضي القضاة أبو الحسن محمد بن صالح 
Translation: Narrated by "QADHI UL QUDHAAT (Judge of Judges)" Abul Hasan Muhammd bin Salih... [Mustadrak al Hakim (3/580)]
So this Najdi Ibn Abdul Wahab was not only ignorant in sciences of Quran and Hadith but even simple Arabic.
He attributies lie to Prophet by forging hadith
As they are afraid to reply so I will add third blunder made by Ibn Abdul Wahab Najdi in same book Kitab at-Tawhid ...this is now total operation of that pseudo Mawhid.
Analysis # 3: On Page no.52 of Kitab at-Tawhid towards the end, Ibn Abdul Wahab Najdi quotes:
Ahmed reports that Tariq bin Shihab narrated that Allah's Messenger (Peace be upon him) said: ....(till the end of hadith, please note that even in matn of hadith he added: How was that possible “O MESSENGER OF ALLAH”)
Then he gave reference as "(Ahmed)" on next page...Ibn Abdul Wahab Najdi attributed lies to Prophet as this hadith is not narrated by Prophet (Peace be upon him), secondly he hypocritically changed the matn (content) of hadith itself to somehow put Prophet inside, third and he also gave wrong reference as this hadith does not exist in Musnad Ahmed as well, so Najdi cooked up 2 lies!
(a) Attributing hadith to Prophet (Peace be upon him) and also forging the matn of hadith to somehow strengthen personal viewpoint.
(b) Referencing it to Ahmed although it is not present in Musnad Ahmed.
Now according to Sahih hadith a person who attributes a lie to Prophet (Peace be upon him) will occupy his seat in hell fire.

Narrated Abu Huraira:

The Prophet said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet added, repeating the Statement three times.
[Sahih Bukhari,Volume 8, Book 77, Number 611]

Mu-hammed ibn Abdul-wahhab Najdi

Attributed Shirk to Adam and Hawwaa 

He said:

Kitaab At-Tawheed, Chapter: 48
[(Allah , says: " It is He Who created you from a single being and made from it its mate, in order that he might dwell with her. When he united with her [in intercourse], she bore [i.e. becomes pregnant with] a light burden and she continued to carry it. When she grew heavy, they both prayed to Allah, their Lord: "If You give us a righteous child, good in every respect, we vow we shall be of the grateful ones." But when He gave them a righteous child, they ascribed to others a share in that which He had given them: But Allah is Exalted High above the partners they ascribe to Him" (Qur'an 7:189-190 ) 
Allah , Most Glorified, Most High, informs us in these verses that He created mankind from a single human being, Adam (as ) and that He created from him a wife, Hawwa`, in order that they might live together in peace and harmony and that He created in them the desire for sexual intercourse and made it permissible to them, in order that they might enjoy complete stability and repose and that their progeny might continue to multiply. And when she became pregnant, they both called upon Allah , asking Him to give them a healthy, strong, righteous child and swearing that if He did so, they would be eternally be grateful to Him. 
But when Allah answered their supplications and gave them that which they had requested, they named him `Abdul Harith, thus ascribing others as partners with Allah ; and Allah is far above that which they attributed to Him. )]
وجاء في الكتاب الأصلي :
قول الله تعالى: ( فلما آتاهما صالحاً جعلا له شركاء فيما آتاهما ) (114) الآية.
قال ابن حزم: اتفقوا على تحريم كل اسم معبَّد لغير الله؛ كعبد عمر، وعبد الكعبة، وما أشبه ذلك، حاشا عبد المطلب.
وعن ابن عباس رضي الله عنه في الآية قال: لما تغشـاها آدم حمـلت، فأتاهما إبليس فقال: إني صاحبكما الذي أخرجتكما من الجنة لتطيعاني أو لأجعلن له قرني أيل، فيخرج من بطنك فيشقه، ولأفعلن ولأفعلن ـ يخوفهما ـ سِّمياه عبد الحارث، فأبيا أن يطيعاه، فخرج ميتاً، ثم حملت، فأتاهما، فقال مثل قوله، فأبيا أن يطيعاه، فخرج ميتاً، ثم حملت، فأتاهما، فذكر لهما فأدركهما حب الولد، فسمياه عبد الحارث فذلك قوله تعالى: ( جعلا له شركاء فيما آتاهما ) (115) رواه ابن أبي حاتم.
وله بسند صحيح عن قتادة قال: شركاء في طاعته، ولم يكن في عبادته. وله بسند صحيح عن مجاهد في قوله: ( لئن آتيتنا صالحاً ) (116) قال: أشفقا ألا يكون إنساناً، وذكر معناه عن الحسن وسعيد وغيرهما.
^This story is untrue, for example:
- Ibn Katheer said in his tafseer (Arabic version 2/287) :
( These effects received from the people of the Book -Jews and Christians-)
هذه الآثار متلقاة عن أهل الكتاب
- Ibn Hazm said (Al-fisal) :
( the story that is attributed to Adam which said that he when Allah answered his supplications and gave him that which he had requested and he named his son "Abdul Harith", this story is a fabricated Myth.
and this story don't have any correct origin , but it descended from heaven about Mushriks ) وهذا الذي نسبوه إلى آدم من أنه سمى ابنه عبد الحارث خرافة موضوعة مكذوبة… ولم يصح سندها قط، وإنما نزلت الآية في المشركين على ظاهرها
- Al Qurtubi said (سورة الأعراف -آية190) :
(this story Do not count it who has a heartلا يعوِّل عليها من كان له قلب)

Ibn Abdul Wahab Najdi’s
Principles of Shirk


Shaykh Sulayman(ra)

The brother of Mu-hammed ibn abdul wahab Najdi, was also opposed to his mission. He refuted him emphatically with verses of the Holy Qur’an and Ahadith, since the refuted one (i.e. Mu-hammed Ibn ‘Abdul-Wahhab Najdi) would not accept other than these two sources.
Nor would he consider the sayings of earlier or later scholars, whoever they may be, other than Ibn Taymiyyah and his student Ibn al-Qayyim (al-Jawziyyah).
This is because Mu-hammed Ibn ‘Abdil-Wahhab Najdi considered their sayings to be explicit verses which do not accept interpretation and he used them in debate with he people, despite the fact that the sayings of these two figures contradicted what he understood.
Shaykh Sulayman named his refutation against hisbrother:
Fasl-ul-Khitab fi ar-Radd ‘ala Muhammad Ibn ‘Abdil-Wahhab
(The Empathic Speech on the Refutation of Mu-hammad Ibn ‘Abdul-Wahhab)
However, Allah protected Shaykh Sulayman from the evil and deception of his brother, whose great influence spread threat far and wide. This is because if one contradicted and refuted him, and he was unable to kill him openly, he would send someone to assassinate him in their bed or in the market-place at night, since he judged whoever contradicted him to be a blasphemer and legalized their killing.
It has been said that an insane person lived in the town and among his habits was to strike whoever he came across, even with a weapon.
Mu-hammad Ibn ‘Abdul-Wahhab Najdi gave an order that this insane man was to be given a sword and admitted to the mosque where his brother Shaykh Sulayman sat alone.
When Shaykh Sulayman saw him, he was afraid. The insane man threw the sword from his hand and said, “O Sulayman, do not be afraid; you are of those who are saved.”
Lord of Shirk
(sheikh najdi)
Ibn Taymiyyah and Ibn al-Qayyim
Even though Ibn Taymiyyah (d. 728 AH) invented thedivision of Tawhid into three, but M. bin 'Abd al-Wahhab(d. 1206 AH) took it to a completely new level.
Ibn Taymiyyah had understood what the real polytheists believed in as it becomes clear from this qoute:
فهو سبحانه يبين أنه هو المستحق للعبادة دون ما يعبد من دونه وأنه لا مثل له . ويبين ما اختص به من صفات الكمال وانتفائها عما يعبد من دونه . ويبين أنه يتعالى عما يشركون وعما يقولون من إثبات الأولاد والشركاء له .
وقال : { قل لو كان معه آلهة كما يقولون إذا لابتغوا إلى ذي العرش سبيلا } وهم كانوا يقولون إنهم يشفعون لهم ويتقربون بهم .
لكن كانوا يثبتون الشفاعة بدون إذنه فيجعلون المخلوق يملك الشفاعة وهذا نوع من الشرك . فلهذا قال تعالى : { ولا يملك الذين يدعون من دونه الشفاعة } فالشفاعة لا يملكها أحد غير الله
Source: "Majmu' al-Fatawa" 16/121-122: Here  
In the above qoute he mentions that the polytheists used to ascribe partners and children to Allah and that they believed in an intercession where the permission of Allah is not needed.
But MIAW (ibn abdul wahab najdi) had not understoodwhat they believed and that's why he would  take the Ayat out of their context and make Takfir so easily. I mean this guy would even make Takfir for not agreeing with this Takfir.
Shaykh Sulayman bin 'Abd al-Wahhab (d. 1208/1210)has shown pretty well in his book:
 "Al-Sawa'iq al-Ilahiyyah fil Radd 'ala al-Wahhabiyyah"(which was orginally only a letter and had most likely no special name) that his brother MIAW hadmisunderstood Ibn Taymiyyah and Ibn al-Qayyim (d. 751 AH).
This is from the beginning of the book:
فنقول نعم كل هذا حق يجب الايمان به ولكن من اين لكم ان المسلم الذي يشهد ان لا اله الا الله وان محمدا عبده ورسوله اذا دعى غائباً او ميتاً او نذر له او ذبح لغير الله او تمسح بقبر او اخذ من ترابه ان هذا هو الشرك الاكبر الذي من فعله حبط عمله وحل ماله ودمه وانه الذي اراد الله سبحانه من هذه الاية وغيرها في القرآن فان قلتم فهمنا ذلك من الكتاب والسنة قلنا لا عبرة بمفهومكم ولا يجوزلكم ولا لمسلم الاخذ بمفهومكم فان الامة مجمعة كما تقدم ان الاستنباط مرتبة اهل الاجتهاد المطلق ومع هذا لو اجتمعت شروط الاجتهاد في رجل لم يجب على احد الاخذ بقوله دون نظر 
So we say yes this true and we have to accept it and have faith in it but where did you get that the Muslim, who testifies that there is no divinity but Allah and that Muhammad is his slave, when he calls an absent or a dead, or vows to him, or makes a sacrifice to other than Allah or takes some of his soil that this is the great shirk for which the perpretrator loses his deeds and his wealth and blood becomes permissible, and that this is what Allah meant by these verses and others in the quran. If you say that this from your understanding of the quran and sunnawe say there is nothing to be taken in account from your understandingand it is not permissible for you or for a Muslim to take this understanding because the ummat has agreed as we have explained that drawing rules is one of the degrees of the mujtahid mutlaq, and even if you reached the level of ijtihad it is not obligatory for anyone to follow your position without verifiying it.
قال الشيخ تقي الدين من اوجب تقليد الامام بعينه دون نظر انه يستتاب فان تاب والا قتل انتهى وان قلتم اخذنا ذلك من كلام بعض اهل العلم كابن تيمية وابن القيم لانهم سموا ذلك شركاً (قلنا) هذا حق ونوافقكم على تقليد الشيخين ان هذا شرك ولكن هم لم يقولوا كما قلتم ان هذا شرك اكبر يخرج من الاسلام وتجري على كل بلد هذا فيها احكام اهل الردة بل من لم يكفرهم عندكم فهو كافر تجري عليه احكام اهل الردة ولكنهم رحمهم الله ذكروا ان هذا شرك وشددوا فيه ونهوا عنه ولكن ما قالوا كما قلتم ولا عشر معشاره ولكنكم اخذتم من قولهم ماجاز لكم دون غيره بل في كلامهم رحمهم الله مايدل على ان هذا الافاعيل شرك اصغر وعلى تقدير ان في بعض افراده ماهو شرك اكبر على حسب حال قائله ونيته فهم ذكروا في بعض مواضع من كلامهم ان هذا لا يكفر حتى تقوم عليه الحجة الذي يكفر تاركها كما يأتي في كلامهم ان شاء الله مفصلا ولكن المطلوب منكم هو الرجوع الى كلام اهل العلم
Sheikh Taqi Al-Din (Shaykh Al-Islâm Ibn Taymiyya) said: Whoever renders obligatory the following of an Imam in particular without verification then he is asked to repent or else he is killed, end of his words. If you say that you took this from the speech of some people of knowledge like Ibn Taymiya and Ibn Al-Qayyim because they called this shirk, we say it is the truth and we agree with you in doing their taqlîd the two sheikhs and that this is shirk but they did not say as you did that is shirk akbar which expells from the religion of islam and for which a region is declared a region of apostasy when that sort of act takes place in their region. In fact, whoever doesn't make takfir of them, then he is a kafir for you and the rulings of apostasy apply to him! But they said this is shirk and they were hard on it, they forbade it but they did not say what you said nor one tenth of what you said. Rather there is in their speech what indicates that these actions are shirk asghar. Let's suppose that, among some individuals, it is shirk akbar then it depends on the situation and intention of the individual because they mentionned in some places of their satements that takfir is not made until the proof is established which expels the one who abandons the proof as will be shown, insha Allah, with details.
What is requested from you is that you return to the statements of the scholars.
Source: Here
posted by Abu Sulayman
Rain Clouds over theGraves
 of the Hanbalis

Rain Clouds over the Graves of the Hanbalis, page 275

Published by the so-called
" Imam Ahmad Bookshop"
This book was published originally by the Wahabis in Arabic.

There is a chapter in it about Shaykh ‘Abdul Wahhab and his deviant son Mu-hammad ibn ‘Abdul Wahhab.
The Wahabis did not realise that the text was critical ofMu-hammad ibn ‘Abdul Wahhab and have subsequentlyaltered it in a more recent edition.

Shaykh Sulaymaan 
Ibn 'Abdul Wahhab

Q. Another question is that it is well known that Sulayman Ibn Abd al-Wahaab rejected his brothers misguidence and wrote against the wahaabi regime. A salafi brother pointed out that he repented from going against his brother before he died. I needed some clairty on that issue too.
Bakr Abu Zayd and `Abd al-Rahman `Uthaymin, the two Wahhabi editors of Ibn Humayd al-Najdi’s Hanbali bio-dictionary al-Suhub al-Wabila `ala Dara’ih al-Hanabila(Risala ed. 2:679), consider the report of that repentence spurious and say there is no proof that Sulayman ever changed his mind.
What is agreed upon is that when his father died, Sulayman ibn `Abd al-Wahhab ibn Sulayman al-Tamimi al-Najdi (d. 1210?) succeeded him as qadi of Huraymila’ in 1153. Twelve years later, in 1165Sulayman led the people of that town and `Uyayna, another nearby town, in a rebellion against his brother Mu-hammed ibn `Abd al-Wahhab ibn Sulayman’s (d. 1207) Wahhabi forces which lasted for three years.
The towns were overrun in 1168 and Sulayman fled to Sudayr where he was left alone. Twenty years later he was brought against his will to Dir`iyya, the capital of his brother and `Abd al-`Aziz ibn Mu-hammed ibn Sa`ud, where Mu-hammed kept him under a sumptuous but strict house arrest until they both died.
Sources: Ibn Bishr, `Unwan al-Majd bi-Tarikh Najd (years 1165 and 1168); Tarikh Ibn La`bun (year 1190); Ibn Ghannam, Tarikh (1:142), all as cited in the marginalia of Ibn Humayd, al-Suhub al-Wabila(2:678-679).
It is in the context of his losing battle against his brother that Sulayman wrote his famous book against the Wahhhabi sect titled:
Fasl al-Khitab min Kitab Allah wa-Hadith al-Rasul (salla Allahu `alayhi wa-Sallam) wa-Kalam Uli al-Albab fi Madhhab Ibn `Abd al-Wahhab
(“The Final Word from the Qur’an, the Hadith, and the Sayings of the Scholars Concerning the School of Ibn `Abd al-Wahhab”),
Also known as:
al-Sawa`iq al-Ilahiyya fi Madhhab al-Wahhabiyya
(“The Divine Thunderbolts Concerning the Wahhabi School”)
This book is among the first and earliest refutations of the Wahhabi sect in print, consisting in over forty-fiveconcise chapters spanning 120 pages that aim to show the divergence of the Wahhabi school, not only from the Consensus and usûl of Ahl al-Sunna wal-Jama`a and the fiqh of the Hanbali Madhhab, but also from their putative Imams, Ibn Taymiyya and Ibn al-Qayyim on most or all the issues reviewed.
The biographer of the Hanbali School, Ibn Humayd al-Najdi (1236-1295) said in al-Suhub al-Wabila `ala Dara’ih al-Hanabila_ (2:675-679 §415):
The Fasl/Sawa`iq received the following editions:
1st edition: Bombay: Matba`a Nukhbat al-Akhbar, 1306/1889. 2nd edition: Cairo (date?). 3rd edition: Istanbul: Ishik reprints at Wakf Ihlas, 1399/1979. 4th edition: (Annotated) Damascus, 1420/1999.
The claim that Sulayman repented apparently originates under the pen of the contemporary literary historian of Arabia, `Ali Jawad Tahir in his eight-volume history published in Baghdad in the Fifties, Tarikh al-`Arab qabl al-Islam (‘Pre-islamic History of the Arabs’) 7:227. What gave this claim circulation is its endorsement by the Syrian historian Nur al-Din al-Zirikli (d. 1410/1990) in his much more famous biographical dictionary al-A`lam (3:130).
Al-Zirikli says in his snippet on Sulayman ibn `Abd al-Wahhab:
‘Sulayman ibn `Abd al-Wahhab: the brother of the Shaykh and leader of the reformist revival Muhammad ibn `Abd al-Wahhab. His brother opposed him in the Call (al-da`wah) and wrote epistles voicing this [opposition], among them _al-Radd `ala man Kaffara al-Muslimin bi-Sababi al-Nadhri li-Ghayr Allah_ (‘Refutation of Him Who Pronounced Apostasy against the Muslims for Vows to Other than Allah’) in Baghdad’s Awqaf archives, manuscript 6805. Then he abandoned his position and proclaimed he was sorry. He authored an epistle to that effect, in print. [FOOTNOTE:] Al-Kashif by Talas (p. 126-127) [a catalogue of manuscripts] which misattributes to him the book al-Tawdih `an Tawhid al-Khallaq. See also the periodical al-`Arab (7:227).’
The latter is a sourcing mistake and elsewhere al-Zirikli shows that he means `Ali Jawad’s book Tarikh al-`Arabrather than the periodical, as the latter obviously requires a different type of sourcing than volume and page number.
There are many problems with the above claim in addition to its being rejeted by the Wahhabis themselves as already mentioned:
1. Why does the author of the claim not cite the title of the supposed pro-Wahhabi ‘repentence epistle’ of Sulayman and who printed it and where?
2. Why is there no record of this supposed pro-Wahhabi position of Sulayman even among the Wahhabis? If he had really authored such a book one would expect the many supporters of the Wahhabi movement to have made sure it never got lost to the Muslim world but, on the contrary, no one ever heard of it other than an Iraqi literary historian and the Syrian biographer who cites him.
3. Why does the great bio-bibliographer `Umar Rida Kahhala not mention any such pro-Wahhabi recanting in his entry on Sulayman ibn`Abd al-Wahhab in his much more detailed eight-volume Mu`jam al-Mu’allifin (‘Dictionary of Authors’), other than Sulayman’s known anti-Wahhabi work?
4. The style of Sulayman’s anti-Wahhabi epistle typifies staunchness and a systematic refutation style with complete mastery of the Usul and `Aqida literature that a Hanbali debater is expected to possess. He also states that he waited eight years before deciding to speak out against the deviations of his little brother’s followers. It is unlikely that he would then back up and change his mind.
5. In 1995 the Jordanian Wahhabi, Mashhur Hasan Salman published in Ryadh a 2-volume work he titled Kutubun Hadhdhara al-`Ulama’u Minha_ (‘Books the Ulema [supposedly] Warned Against’), a ‘Salafi’ equivalent of the Vatican’s Index Librorum Prohibitorum, a guide listing books that the Roman Catholic Church forbade its members to read (except by special permission) because they were judged dangerous to faith or morals. He included Sulayman ibn `Abd al-Wahhab’s _Fasl/Sawa`iq_ in his pompous censorship manual. To us, of course, the fact that Salman includes Sulayman ibn `Abd al-Wahhab’s classic refutation in his index is in fact a thumbs-up and a proof that it is a Sunni book. The point, however, is that Salman makes no mention of a supposed repentence of Sulayman nor of his supposed pro-Wahhabi book. If there had truly been such a repentence and book he would have not missed it nor would he have omitted mentioning it.
The above are internal and external circumstancial evidence that Sulayman ibn `Abd al-Wahhab never changed his anti-Wahhabi position nor authored a pro-Wahhabi epistle.
A selected chronology of other early condemnations of Wahhabism in print:
1. Shaykh Muhammad ibn Sulayman al-Shafi`i al-Kurdi al-Madani, said to be one of Muhammad ibn `Abd al-Wahhab’s former teachers, wrote a fatwa condemning the Wahhabi movement in general terms. It is reproduced at the end of Sayyid `Alawi ibn Ahmad al-Haddad’s Misbah al-Anam (1908 edition; see below) and is also found at the beginning of the Waqf Ihlas offset reprint of Sulayman IAW’s Sawa`iq.
2. Al-San`ani (d. 1182) the famous author of Subul al-Salam at first wrote Muhammad IAW a panegyric which he sent him. Then he changed his mind and wrote an epistle denouncing him titled _Irshad Dhawi al-Albab ila Haqiqat Aqwal Muhammad ibn `Abd al-Wahhab.
See on this Imam al-Kawthari’s Maqalat(article ‘IAW and Muhammad `Abduh’), al-Shawkani’s al-Badr al-Tali`, s.v. ‘Muhammad ibn Isma`il al-Yamani,’ and Siddiq Hasan Khan al-Qinnawji’s Abjad al-`Ulum, introduction, and his Taj al-Mukallal.
3. Al-Habib `Alawî ibn Ahmad al-Haddad, _Misbah al-Anam fi Raddi Shubah al-Najdi al-Bid`i al-Lati Adalla biha al-`Awamm_ (‘The Luminary of Mankind Concerning the Refutation of the Fallacies of the Innovator from Najd by which He Has Misguided the Common Public’ written 1216/1801 but long out of print!) of which I translated and published the introduction [see outline in a separate post] together with the translation of al-Sayyid Yûsuf al-Rifa`i’s _Advice to Our Brothers the Scholars of Najd_ (1420/1999);
4. Al-Sawi (d. 1241) in his Hashiya `ala al-Jalalayn for Surat 35:6 mentions the Wahhabis and refers to them as Khawârij. NOTE that this phrase and the word ‘Wahhabiyya’ was excised from all present-day editions of this Tafsir!
5. Ibn `Abidin (d. 1243) said the same in his famous Hashiya, Book of Iman, Bab al-Bughât.
6. The Mufti of Makka, Sayyid Ahmad Zayni Dahlan (d. 1304/1886) with several works:
al-Durar al-Saniyya fî al-Radd alâ al-Wahhabiyya (‘The Pure Pearls in Refuting the Wahhabis’) (Cairo, 1319 and 1347), Fitnat al-Wahhabiyya (‘The Wahhabi Tribulation’), and Khulâsat al-Kalâm fî Bayân Umarâ’ al-Balad al-Harâm(‘The Summation Concerning the Leaders of the Holy Land,’ whose evidence is quoted in full by al-Nabhânî in Shawâhid al-Haqq p. 151-177), the last two a history of the Wahhabi movement in Najd and the Hijâz.
7. Imam Ahmad Rida Khan (1272-1340) states in his Fatawa al-Haramayn (Waqf Ikhlas offset ed. p. 11-12):
‘As for the Wahhabis they are a misguided sect (firqa dalla) and volumes were compiled both in Arabic and other languages – declaring them heretics. Among them is the book of our teacher in Hadith, our Master `Allama Ahmad ibn Zaini Dahlan al-Makki ‘ Allah sanctify his secret titled al-Durar al-Saniyya fi al-Radd `ala al-Wahhabiyya. The best word ever said about them is that of the Mufti of al-Madinat al-Munawwara, Mawlana Abu al-Su`ud – Allah have mercy on all of them: {The devil has engrossed them and so has caused them to forget remembrance of Allah. They are the devil’s party. Lo! is it not the devil’s party who will be the losers’} (58:18-19).’
Al-Sawi al-Maliki adduced the same verse against them in his Hashiya on Tafsir al-Jalalayn.

What is known about him too, is that he invoked the ire of two of his prominent Shaikhs in Madina:
Shaikh Muhammad ibn Sulaiman al-Kurdi and Shaikh Muhammad Hayat al-Sindi.
Moreover, his father, Abdul Wahhab and his brother,Sulaiman ibn Abdul Wahhab vigorously expressed their opposition to his views. In fact his brother composed a workcalled "al-Sawaiq al-Ilahiyya fi al-Radd 'ala al-Wahhabiyya" (Divine Flashes in the Refutation of the Wahhabis).
Shaikh Muhammad ibn Sulaiman al-Kurdi had the following to say:
“O Ibn Abdul Wahhab, I advise you, for the sake of Allahu Ta’ala, to hold your tongue against the Muslims...You have no right to label the majority of Muslims as blasphemers while you yourself have deviated from the majority of Muslims. In fact it is more reasonable to regard the one who deviates from the majority as a blasphemer than to regard the Muslims as a nation as blasphemers...”

The Wahhabites Ahle Hadith the Deobandis and Tabligh Jama'at - which has the Kitab al-Tawhidof Mu-hammed Abdul Wahhab Najdi as its founding inspiration - are also anathema to one another.

The Divine Lightning


Imam Sulaiman Ibn ‘Abdul Wahhab
Translated by

(Spire Publishing, 2011)
“...For the first time in English, the reader has a full historical and theological explanation of Salafi yyah. The author, Imam Sulaiman ibn `Abdul Wahhab, was the first to write about and ultimately fall victim to the movement. Anyone seeking answers - Muslim or not - needs to understand that this tribulation did not begin on a Tuesday in 2001, but in the mind of a false prophet more than 200 years ago.”

by Imam Mustafa ibn Ahmad ash-Shatti (Author),

Abu Ja`far al-Hanbali (Translator)

The Salafi Call has been preached in earnest to Orthodox Muslims for more than 200 years. But what is this call?
And what does it mean?
Who is Mu-hammed ibn `Abdul Wahhab and should Muslims be concerned for themselves or their children?
The author, Imam Mustafa ash-Shatti, answers these questions and gives well rounded answers.
And with more than 300 footnotes, the common Muslim will accurately be able to assess Salafiyyah’s goals and what side he or she should be on.

Lum'at ul-I'tiqaad

The Creed of the Ahl us-Sunnah wal-Jamaa'ah Volume 1

The Author of this text is Imaam Muwaffaq ud-Deen Ibn Qudaamah al-Maqdasi, d.620 AH profound scholar of the traditional Hanbali madh-hab, Direct student of Shaykh 'Abdul Qaadir al-Jilaani (ra), and Defender of Jerusalem under the leadership of Saladin al-Ayyubi.
The Holy Prophet [saw] said: "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, for certainly every newly invented matter is an innovation and every innovation is a misguidance"
Ibn Qudaamah highlights the creed of the Ahl us-Sunnah as refutes the innovations of those who have gone astray.
This book "Lum'at ul-I'tiqaad" i.e. the Luminance of Creed, serves as a guiding light to the correct path, the path of the Ahl us-Sunnah wal-Jamaa'ah.
This book has dedicated chapters regarding Allah's Mutashaabihah Attrubutes and the approach of the Ahl us-Sunnah wal-Jamaa'ah regarding them, The Qur'an being the Eternal uncreated Speech of Allah, The Believers vision of Allah on Yawm ul-Qiyaamah, Imaan and what it consists of, the rights of the Prophet sal Allahu alayhi wasallam, and the excellence of the Sahaabah radyAllah anhum.
This book also holds Imaam Ahmad Bin Hanbal's treatise on creed Usul us-Sunnah which is along the very same lines of Lum'at ul-I'tiqaad.
As a extra bonus chapters there are four appendices:
1. Who are the Ahl us-Sunnah wal-Jamaa'ah?
2. Regarding the Ash'aris and Maturidis
3. The Understanding Bid'ah According to Traditional Islam
4. Following a Madh-hab
This book is a valuable contribution deserving to be read by every Muslim [and non-Muslim] sincerely interested in traditional Muslim creed.

Qarn al Shaytaan



(Edited by ADHM)