Wednesday, 1 October 2014

Primary Refutations & Condemnations of Wahhabism










Sheikh Najdi said :
“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”  [Kashf ash-Shubbahaat ]



Rise of Evil

Muhammad bin Hamid Al-Najdi, from his chapter on Shaykh Abdul Wahhab, the father of Mohammad Ibn Abdul Wahhab:
"He is the father of the Wahhabbi da'wah founder; Mohammad Ibn Abdul Wahhab, whose controversy spread to many places. Even though Mohammad did not publicly preach his ideas and teachings until after his fathers death, I was told by some scholars on the authority of the scholars who lived during Ibn Abdul Wahhabs lifetime, that his father (Abdul Wahhab) was extremely angry with him for not learning fiqh from the shaikhs and scholars of Najd, and that Shaykh Abdul Wahhab predicted his son would be the cause of unrest. 
Shaykh Abdul Wahhab would say to people: 'You will witness evil from Mohammad'.  The Shaykh's son Sulaiman; brother of Mohammad, was also against the teachings of Mohammad and refuted them with Quranic verses and hadiths, because Mohammad would not accept anything else as evidence. He refused all the opinions and rulings of the Imams of Ahlus-Sunnah except those of Ibn Taymiyyah and his student Ibnul Qayyim, he considered their works almost sacred and infallible. He used the words of Ibn Taymiyyah and Ibnul Qayyim to argue with people, even if their words were not to be understood in the way Mohammad understood them." [Ibn Hamid Al-Najdi, Al-Suhub Al-Wabila ala Dara'ih Al-Hanabila", 2/680.]

al-Shaykh Sulayman, elder brother of Mohammad ibn `Abd al-Wahhab: 
"As-sawa'iq al-ilahiyya fi'r-raddi'ala 'i-Wahahabiya " meaning: The Divine Thunderbolts Concerning the Wahhabiyah"
al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Answering the Wahhabis"]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi`i and Shaykh Muhammad Hayyan al-Sindi (Muhammad Ibn `Abd al-Wahhab's shaykh) to the effect that Ibn `Abd al-Wahhab is "dall mudill" ("misguided and misguiding").

al-Shaykh Sulaiman bin Abdul Wahhab (brother of Mohammad bin Abdul Wahhab, founder of the Wahhabi sect) says in his book "Al-Sawa'iq Al-Ilahiyyah", about the Wahabbi's:
"And today we are afflicted with those who associate themselves with Quran and Sunnah, and claim to derive rulings from them, while not caring about the opinions of the scholars who differ with them, and refusing to discuss their rulings with qualified scholars. What is even worse, is that these people impose their rulings on people and consider anyone who differs with them as a Kafir." [Sulaiman bin Abdul Wahhab, "Al-Sawa'iq Al-Ilahiyyah", page 5.]

al-Shaykh Sulayman Ibn 'Abdi-l-Wahhab al-Hanbali, who issued both a tashih and a takfir of his brother ibn Abdul Wahhab Najdi, asking the Chief Mufti of Mecca to confirm his fatwa and to transmit it to the Amir.This verdict was extended from the single person to the whole sect of those who propagate his kufriyyat by:
Shaykh Muhammad Ibn Sulayman Effendi who declared them not only deviant in fiqh and kalam, but apostates in Din, by saying:
O Mohammad Ibn ‘Abd al-Wahhab, do not slander Muslims! I admonish you for Allah’s sake! Does any of the Muslims says that there is a Creator besides Allah? If you have anything to argue against Muslims, please, show them authoritative proofs. It is more correct to declare you, a single person, a kafir, than to call millions of Muslims kuffar."

In the year 1156/1743CE,  The Wahhabi  mission did not yet exist. 

Mohammed b. 'Abd al-Wahhab was still trying to attract followers in the small town of al-'Uyayna. His weak position was challenged by Sulayman b. Muhammad al-Hamidi of the Banu Khalid, the chief of al-Ahsa' and Qatif. The latter threatened the ruler of al-'Uyayna, 'Uthman b. Hamad b. Ma'mar, that he would not pay him the land tax (kharzdj) due for his landed properties in al-Ahsa' if he did not kill the Shaykh. [See Ibn Bishr, 'Unwdn al-Mardd, 20.]

What is agreed upon is that when his father died, Sulayman ibn `Abd al-Wahhab ibn Sulayman al-Tamimi al-Najdi  succeeded him as qadi of Huraymila' in 1153 (1740CE)  Twelve years later, in 1165 (1751CE), Sulayman led the people of that town and `Uyayna, another nearby town, in a rebellion against his brother Mohammed ibn `Abd al-Wahhab ibn Sulayman's (d. 1207) (1792CE) Wahhabi forces which lasted for three years.
The towns were overrun in 1168 (1754CE)  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.
[Ibn Bishr, `Unwan al-Majd bi-Tarikh Najd (years 1165 and 1168); Tarikh Ibn La`bun (year 1190) (1776CE); Ibn Ghannam, Tarikh(1:142), all as cited in the marginalia of Ibn Humayd, al-Suhub al-Wabila (2:678-679).]

Imam Al-Shaykh Muhammad Ibn Abdillah Ibn Humayd An-Najdiyy al-Hammbaliyy The Mufti of the Hanbaliyy School Of  Makkah al-Mukarramah d.  1295 A.H. (1878CE)
Shaykh Muhammad Ibn  Abdillah Ibn Humayd said on page 275:
As-Suhub al-Wabilah  Ala Dara’ih al-Hanabilah:
Abdul-Wahhab Ibn Sulayman Ibn Aliyy Ibn Musharraf at-Tamimiyy an-Najdiyy
“He studied Fiqh with his father, the author of the famous book al-Mansak, and he also studied with others. He gained religious knowledge and also taught it. He wrote an explanation of some religious issues and it was recognised as being well-written.
He died in the year 1153 A.H. (1740CE) He is the father of Mohammed, who was founder of the mission (i.e., Wahhabi’s mission) whose evil has spread across the horizon. However, there is an enormous difference between father and son.

Al-Shaykh 'Abd al-Wahhab b. Ahmad Barakat al-Shafi'i al-Azhari al-Tandatawi's
 Kitab Rad' al-Dalala wa Qam' al-Dahala [the book of the prevention of error and the suppression of ignorance] is one of the earliest surviving refutations of Ibn 'Abd al-Wahhab's da'wa. Tandatawi finished writing his epistle on Saturday the 6th of Muharram 1156/1743CE.
It was copied by al- Qabbani, ten months later, on the 23rd of Dhu al-Qa'da 1156/1743CE
The paper also mentions that the manuscript used contains another book:
Quote: Kitab Naqd Qawaid al-Dalal wa Rafd Aqaid al-Dullal (ff. 41a- 63a) is a response to a letter sent by Ibn Abd al-Wahhab Najdi to the “ulama” in Basra “where he claims that it is based on four rules mentioned by God in the Quran”.

Muhammad ibn Sulaiman al-Madani ash-Shafi'i  [who passed away in Medina in 1194 A.H. (1780),] was questioned about Mohammad ibn 'Abd al-Wahhab an-Najdi
He said, “This man is leading the ignoramuses of the present age to a heretical path.
He is extinguishing Allahu ta'ala's light. But Allahu ta'ala will not let His light be extinguished in spite of the opposition of polytheists, and He will enlighten everywhere with the light of the 'ulama' of Ahl as-Sunnat." [Ashadd al-jihad]
[His annotation on Ibn Hajar al-Makki's (rahimah-Allahu ta'ala) At-tuhfat al-muhtaj, a commentary to the book Minhaj, has gained great fame. [In his two-volume book, which is entitled Al-fatawa]

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Death of Sheikh Najdi (Mohammed ibn Abd-al-Wahhab at-Tamimi an-Najdi) (b.1117 A.H - d.1206 A.H / b. 1703CE – d. 1792CE)
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Al-Mirghani al-Ta'ifi, `Allama `Abd Allah ibn Ibrahim (d. 1793AD): Tahrid al-aghbiya' `ala al-Istighatha bil-anbiya' wal-awliya ["The Provocations of the Ignorant Against Seeking the Help of Prophets and Saints"] (Cairo: al-Halabi, 1939).

Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881AD): al-Minha al-Wahbiyya fi radd al-Wahhabiyya ["The Divine Dispensation Concerning the Wahhabi Deviation"]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad ["The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad"].

Imam Fadl Haq Khairabadi al Chishti took strong objection against  Ismail Dehlavi   (Rise of  Wahhabism in the Indo/Sub continent) on the matter of Imakn al Kidhb, Imtina’ al Nazir and on the matter of shafa’at ( intercession) of the Holy Prophet (sal allahu alayhi wa sallam) In 1240A.H (1824CE) Imam Fadl Haq Khairabadi al Chishtialong with thirteen other leading scholars issued the fatwaof kufr upon Ismail Dehlavi. All these fourteen scholars were the leading students of Shah Abdul Aziz Dehlavi (Rh)(d.1823)The fatwa was published in Tahqiq al Fatwa, signed by all fourteen  scholars  "Anwar-e-Aftab-e-Sadaqat", had expressed disapproval upon the Wahhabi creed of Isma`il Dehlvi (d.1830CE) and his teacher, Sayyid Ahmad of Balakot (d.1831)

Imam Ahmad bin Muhammad as-Sawi al-Maliki  (d.1241 AH/1825AD) over 170 years ago) in his book "Hashiat al-Allamah as-Sawi" which is part of the interpretation of Al-Qur'an book: "Tafsir al-Jalalayn", in his tafsir to this ayah, Imam as-Sawisays: "This Ayah was revealed about the Khawaarij ho misinterpret the Qur'an and Hadeeth, legitimising the killing and confiscating the property of other Muslims (under the impression that they are mushriks and upon kufr). As it is seen now, the equal, who are a group in the land of al-Hijaaz (its a region in the west of present-day Saudi Arabia) called 'al-Wahaabiyyah', who think they are following the truth but they are liars whom which the Shaytaan overwhelmed and made them forget the dhikr of Allah. They are the followers of Shaytaan (Hizbush Shaytaan). Surely the followers of Shaytaan are the losers and we ask Allah, the all generous, to amputate their origin."

Al-Qazwini, Muhammad Hasan, (d. 1825AD). Al-Barahin al-jaliyyah fi raf` tashkikat al-Wahhabiyah ["The Plain Demonstrations That Dispel the Aspersions of the Wahhabis"]. Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu'assasat al-Wafa', 1987.
Al-Ahsa'i Al-Misri, Ahmad (1753-1826AD): Unpublished manuscript of a refutation of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn `Abd al-Latif al-Ahsa'i also wrote a book refuting them.
Al-Tamimi al-Maliki, `Allama Isma`il (d. 1248-/1832AD) Shaykh al-Islam in Tunis: wrote a refutation of a treatise of Ibn `Abd al-Wahhab
Imam Ibn Abidin al- Shami (b.1198–d.1252 AH / b.1783AD–d.1836AD)
Specifies that the Present Wahhabis are Khawaarij, The great Hanafi scholar Ibn Aabidin al-Shami gives specific explanations Wahhabiyyah sect (followers of the teachings of Mohammed ibn Abdul Wahhab an-Najdi) decanted in the book of his works entitled: Radd al-Muhtar Hasyiyah 'Ala ad-Durr al-Mukhtar (p, 413).
Ibn `Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar `ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat ["Answer to the Perplexed: A Commentary on "The Chosen Pearl,"" Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tiba`a al-Misriyya, (1272 H/1855AD).
Mu'in al-Haqq al-Dehlawi (d. 1289/1872AD): Sayf al-Jabbar al-maslul `ala a`da' al-Abrar ["The Sword of the Almighty Drawn Against the Enemies of the Pure Ones"].

Shaykh Muhammad ibn 'Abdi l-Lah Humayd Ibn An-Najdi al-Hambali d1295 AH /1878CE) , that is to say, there are about 140 years. He was Hambalite Mufti of Mecca. In his collection of biographies of Scholars Hambalites entitled:  "Al-Souhoub Wabila al-'ala al-Dara'ih Hanabilah" (pages 275-276 of this issue). 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 Mohammed ibn Abdul Wahhab Najdi. The Wahabis did not realise that the text was critical of ibn Abdul Wahhab Najdi and have subsequently altered it in a more recent edition. As-Suhub al-Wabilah ^Ala Dara’ih al-Hanabilah “Rain-clouds Over the Graves of the Hanabilah” 


Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881 CE): al-Minha al-Wahbiyya fi radd al-Wahhabiyya ["The Divine Dispensation Concerning the Wahhabi Deviation"]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad ["The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad"].

Dahlan, al-Sayyid Ahmad ibn Zayni (d. 1304/1886CE). Mufti of Mecca and Shaykh al-Islam (highest religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi al-radd ala al-Wahhabiyyah ["The Pure Pearls in Answering the Wahhabis"] pub. Egypt 1319 & 1347 H; Fitnat al-Wahhabiyyah ["The Wahhabi Fitna"]; Khulasat al-Kalam fi bayan Umara' al-Balad al-Haram ["The Summation Concerning the Leaders of the Sacrosanct Country"], a history of the Wahhabi fitna in Najd and the Hijaz.

Al-Nabahani al-Shafi`i, al-qadi al-muhaddith Yusuf ibn Isma`il (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid al-Khalq (s) ["The Proofs of Truth in the Seeking of the Intercession of the Prophet"].
al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd 'ala munkiri al-tawassul wa al-khawariq ["The True Dawn in Refuting Those Who Deny the Seeking of Intercession and the Miracles of Saints"] Pub. 1323/1905CE in Egypt.
Al-Haddad, al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn al-Qutb Sayyidi `Abd Allah ibn `Alawi al-Haddad al-Shafi`i: al-Sayf al-batir li `unq al-munkir `ala al-akabir ["The Sharp Sword for the Neck of the Assailant of Great Scholars"]. Unpublished manuscript of about 100 folios; Misbah al-anam wa jala' al-zalam fi radd shubah al-bid`i al-najdi al-lati adalla biha al-`awamm ["The Lamp of Mankind and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People"]. Published 1325H/1907CE.

Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar al-khalq ["The Splendor of Truth in Exposing the Worst of People] (pub. 1355H/1936CE.
Al-Husayni, `Amili, Muhsin (1865-1952CE). Kashf al-irtiyab fi atba` Muhammad ibn `Abd al-Wahhab ["The Dispelling of Doubt Concerning the Followers of Mohammad ibn `Abd al-Wahhab"].[Yemen?]: Maktabat al-Yaman al-Kubra, 198?.
Al-Azzami, `Allama al-shaykh Salama (d. 1379H/1959CE): Al-Barahin al-sati`at ["The Radiant Proofs..."].
Ibn Khalifa `Ulyawi al-Azhari: Hadhihi `aqidatu al-salaf wa al-khalaf fi dhat Allahi ta`ala wa sifatihi wa af`alihi wa al-jawab al-sahih li ma waqa`a fihi al-khilaf min al-furu` bayna al-da`in li al-Salafiyya wa atba` al-madhahib al-arba`a al-islamiyya ["This is the doctrine of the Predecessors and the Descendants concerning the divergences in the branches between those who call to al-Salafiyya and the followers of the Four Islamic Schools of Law"] (Damascus: Matba`at Zayd ibn Thabit, 1398/1977CE.
Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn `Alawi: Mafahimu yajibu an tusahhah ["Notions that should be corrected"] 4th ed. (Dubai: Hashr ibn Muhammad Dalmuk, 1986); Muhammad al-insanu al-kamil ["Muhammad, the Perfect Human Being"] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984CE).
Al-Amrawi, `Abd al-Hayy, and `Abd al-Hakim Murad (Qarawiyyin UniversityMorocco): Al-tahdhir min al-ightirar bi ma ja'a fi kitab al-hiwar ["Warning Against Being Fooled By the Contents of the Book (by Ibn Mani`) A Debate With al-Maliki (an attack on Ibn `Alawi al-Maliki by a Wahhabi writer)"] (Fes: Qarawiyyin, 1984).
Al-Rifa`i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation and Information: Adillat Ahl al-Sunna wa al-Jama`at aw al-radd al-muhkam al-mani` `ala munkarat wa shubuhat Ibn Mani` fi tahajjumihi `ala al-sayyid Muhammad `Alawi al-Maliki al-Makki ["The Proofs of the People of the Way of the Prophet and the Muslim Community: or, the Strong and Decisive Refutation of Ibn Mani`'s Aberrations and Aspersions in his Assault on Muhammad `Alawi al-Maliki al-Makki"] (Kuwait: Dar al-siyasa, 1984).

Al-Buti, Dr. Muhammad Sa`id Ramadan (University of Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami ["The Salafiyya is a blessed historical period not an Islamic school of law"] (Damascus: Dar al-fikr, 1988); Al-lamadhhabiyya akhtaru bid`atin tuhaddidu al-shari`a al-islamiyya ["Non-madhhabism is the most dangerous innovation presently menacing Islamic law"] (Damascus: Maktabat al-Farabi, n.d.).


Al-Saqqaf al-Shafi`i, Hasan ibn `Ali, Islamic Research Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa al-radd al-mubin `ala munkiri al-tawassul ["The Mercy of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject it"]; Ilqam al hajar li al-mutatawil `ala al-Asha`ira min al-Bashar ["The Stoning of All Those Who Attack Ash'aris"]; Qamus shata'im al-Albani wa al-alfaz al-munkara al-lati yatluquha fi haqq ulama al-ummah wa fudalai'ha wa ghayrihim... ["Encyclopedia of al-Albani's Abhorrent Expressions Which He Uses Against the Scholars of the Community, its Eminent Men, and Others..."] Amman : Dar al-Imam al-Nawawi, 1993CE.

Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994).
Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and Other Important Issues, 2nd ed. (London: s.n., 1994).
Al-Kabbani, Muhammad Hisham, Innovation and True Belief: the Celebration of Mawlid According to the Qur'an and Sunna and the Scholars of Islam, ASFA, 1995. Islamic Beliefs and Doctrine According to Ahl as-Sunna - A Repudiation of "Salafi" Innovations, ASFA, 1996. Salafi Movement Unveiled, ASFA, 1997.
Encyclopedia of Islamic Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998CE.

The historian Ibrahim Al-Haydari says:
"Ibn Abdul Wahhab did not follow the methodology of his father Abdul Wahhab and his grandfather Sulaiman, rather he was extremely intolerant, he always attacked scholars, he declared anyone who differed with him as a kafir and permitted the shedding of his blood. Ibn Abdul Wahhab considered killing other Muslims whom he differed with as 'Jihad for the sake of Allah', and he would not hesitate to declare their money and belongings as war booty for him and his followers. He declared it forbidden for Muslims to intend visiting the grave of the Prophet (s) and seeking his intercession, or the intercession of other prophets and awliya'a, a matter which many scholars permitted. It was also known that he claimed ijtihad mutlaq, or unlimited ijtihad. He used Ibn Taymiyyah's books as a reference for his fatwas, and did not trust any other scholars." ["Inwan Al-Majd fi Bayan Ahwal Baghdad wal Basra wa Najd", pg. 235.]

The family of Ibn `Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina, al-Ahsa', al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions.

The great Tafseer Imam, Mahmud Shukri Al-Alusi (who is considered a supporter of the Wahhabbi da'wah) says: "Mohammad Ibn Abdul Wahhab was always reading the books of tafseer, hadith, and aqida as a youth. He began to reject and refute the beliefs of the scholars of Najd when became older, no one supported him in this action, and in turn many people began refuting him. Ibn Abdul Wahhab became known for his rejection of tawassul." [Imam Alusi, "Tarikh Najd", pg. 106.]
Imam Alusi also says in the same book, pg. 113:
"The way in which his followers admired him, was similar to the way the Companions admired the Prophet (pbuh). Never has there been a Shaykh with such loyal followers as Ibn Abdul Wahhab, whos followers considered as equal to the Imams of the 4 madhabs. They blindly followed their Shaykh to a point where if someone mentioned him in a disrespectful manner, they would kill that person."
Imam Abu Zuhra al-Misri  whom the Arab world recognizes to be a Master scholar as he wrote a magnificent book on all 4 schools of Jurisprudence with the name of "Tarikh al Madhahib al Islamiyyah" he refutes Wahabism and Salfis emphatically and proves them as radicals who are utterly misguided (Read from Volume # 1, Page # 177-188 and also 199-202. Published by Dar al Fikr al-Ar'abi, Qahira Egypt) It should be known that Wahabis give to themselves names such as: Muwahhidun (So called monotheistis), Islahiyyun (So called reformers) and Salifiyoon (so called followers of Salaf us Saliheen) but their opponents (i.e. Ahlus Sunnah) call them as:*Hashwiyyah (Illiterates or Visceralists)  *Mujasmiyyah (Anthropomorphists)  * Khawarij (Those who went out or as hadith calls them)
Ibn `Abd al-Latif al-Shafi`i, `Abd Allah: Tajrid sayf al-jihad `ala mudda`i al-ijtihad ["The drawing of the sword of jihad against the false claimants to ijtihad"].
Ibn `Afaliq al-Hanbali, Muhammad Ibn `Abdul Rahman: Tahakkum al-muqallidin bi man idda`a tajdid al-din [Sarcasm of the muqallids against the false claimants to the Renewal of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting questions which Ibn `Abdul Wahhab and his followers were unable to answer for the most part.
Ibn Dawud al-Hanbali, `Afif al-Din `Abd Allah: as-sawa`iq wa al-ru`ud ["Lightnings and thunder"], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh al-`Alawi ibn Ahmad al-Haddad, the mufti of Yemen, "This book has received the approval of the `ulama of Basra, Baghdad, Aleppo, and Ahsa' [Arabian peninsula]. It was summarized by Muhammad ibn Bashir the qadi of Ra's al-Khayma in Oman."
Ibn Ghalbun al-Libi also wrote a refutation in forty verses of al-San`ani's poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi's Sa`adat al-darayn and begins thus:
Salami `ala ahlil isabati wal-rushdi Wa laysa `ala najdi wa man halla fi najdi
[My salutation is upon the people of truth and guidance And not upon Najd nor the one who settled in Najd]
  
Ata' Allah al-Makki: al-sarim al-hindi fil `unuq al-najdi ["The Indian Scimitar on the Najdi's Neck"]. 
Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd `ala al-wahhabiyyah ["Complete Treatise in Refuting the Wahhabis"].

Shaykh Juhri wrote: ‘I think that Mohammad Bin Abdul Wahab Najdi apart from himself and his followers has labelled all other Muslims as kafir; while not all Muslims have worshipped graves and especially the Ulama. At the time no Muslim’s worshiped grave’s but that was an excuse by Muhammad Bin Abdul Wahab Najdi so that he could kill the Muslims.  [“Muhammad Ibn Abdul Wahab page 36”] Shaykh Najdi started a conspiracy against Ahl-as-Sunnah. This movement is called Al-Wahhabiyyah. (“Shaykh Juri in Muhammad bin Abdul Wahab. Page 13”) For further details please consult books by Ibn Hazam Sharastani, Abu-Mansoor Ma’tirdi, Abu-Zahra Misrei and Mazhabe Islamiyah.


Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya ["Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries"].
Muhammad Hasni wrote that Mohammad Bin Abdul Wahab Najdi said: “When I went to study in Basra, mushriks would ask me questions and I would leave them very surprised with my answers”. [“Tareek Aal-e-Saood”]
Sunbul al-Hanafi al-Ta'ifi, Allama Tahir: Sima al-Intisar lil awliya' al-abrar ["The Mark of Victory Belongs to Allah's Pure Friends"].


Al-Ahsa'i, Al-Sayyid `Abd al-Rahman: wrote a sixty-seven verse poem which begins with the verse:
Badat fitnatun kal layli qad ghattatil aafaaqa wa sha``at fa kadat tublighul gharba wash sharaqa 
[A confusion came about like nightfall covering the skies and became widespread almost reaching the whole world]


Al-Azhari, `Abd Rabbih ibn Sulayman al-Shafi`i (The author of Sharh Jami' al-Usul li ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man dalla `an al-sawab, 4 vols. ["Allah's Outpouring in Differentiating the True Muslims From Those Who Deviated From the Truth"].

Al-Barakat al-Shafi`i al-Ahmadi al-Makki, `Abd al-Wahhab ibn Ahmad: unpublished manuscript of a refutation of the Wahhabi sect.
al-Bulaqi, Mustafa al-Masri wrote a refutation to San`a'i's poem in which the latter had praised Ibn Abd al-Wahhab. It is in Samnudi's "Sa`adat al-Darayn" and consists in 126 verses beginning thus:
Bi hamdi wali al-hamdi la al-dhammi astabdi Wa bil haqqi la bil khalqi lil haqqi astahdi
[By the glory of the Owner of glory, not baseness, do I overcome; And by Allah, not by creatures, do I seek guidance to Allah]


Al-Dahesh ibn `Abd Allah, Dr. (Arab University of Morocco), ed. Munazara `ilmiyya bayna `Ali ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd `ala Wahhabiyyat Najd, Tihama, wa `Asir["Scholarly Debate Between the Sharif and Ahmad ibn Idris Against the Wahhabis of Najd, Tihama, and `Asir"].
al-Dajwi, Hamd Allah: al-Basa'ir li Munkiri al-tawassul ka amthal Muhd. Ibn `Abdul Wahhab ["The Evident Proofs Against Those Who Deny the Seeking of Intercession Like Mohammad Ibn `Abdul Wahhab"].
Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers of scholars of the Four Schools to Mohammad ibn `Abd al-Wahhab.
al-Habibi, Muhammad `Ashiq al-Rahman: `Adhab Allah al-Mujdi li Junun al-Munkir al-Najdi ["Allah's Terrible Punishment for the Mad Rejector From Najd"].
Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-`ibad bi bayan al-rashad ["The Helper of Allah's Servants According to the Affirmation of Guidance"].
Al-Kawwash al-Tunisi, `Allama Al-Shaykh Salih: his refutation of the Wahhabi sect is contained in Samnudi's volume: "Sa`adat al-darayn fi al-radd `ala al-firqatayn."
Al-Mashrifi al-Maliki al-Jaza'iri: Izhar al-`uquq mimman mana`a al-tawassul bil nabi wa al-wali al-saduq ["The Exposure of the Disobedience of Those Who Forbid Using the Intermediary of the Prophets and the Truthful Saints].
Al-Muwaysi al-Yamani, `Abd Allah ibn `Isa: Unpublished manuscript of a refutation of the Wahhabi sect.
Al-Qabbani al-Basri al-Shafi`i, Allama Ahmad ibn `Ali: A manuscript treatise in approximately 10 chapters.
Al-Qadumi al-Nabulusi al-Hanbali: `AbdAllah: Rihlat ["Journey"].
Al-Samnudi al-Mansuri, al-`Allama al-Shaykh Ibrahim: Sa`adat al-darayn fi al-radd `ala al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah ["Bliss in the Two Abodes: Refutation of the Two Sects, Wahhabis and Zahiri Followers"].
Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: al-Nuqul al-shar'iyyah fi al-radd 'ala al-Wahhabiyya ["The Legal Proofs in Answering the Wahhabis"].
Al-Tabataba'i al-Basri, al-Sayyid: also wrote a reply to San`a'i's poem which was excerpted in Samnudi's Sa`adat al-Darayn. After reading it, San`a'i reversed his position and said: "I have repented from what I said concerning the Najdi."
Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of Muhammad `Abduh's prohibition of tawassul.
Al-Zamzami al-Shafi`i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a book in 20 chapters against them (Wahhabiyyah) according to al-Sayyid al-Haddad.
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Sulayman ibn Abd al- Wahhab


Q. Another question is that it is well known that Sulayman Ibn Abd al-Wahaab rejected his brothers misguidance and wrote against the wahhabi regime.
A salafi brother pointed out that he repented from going against his brother before he died. I needed some clarity on that issue too.
Answer:
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 repentance 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  succeeded him as qadi of Huraymila' in 1153.
Twelve years later, in 1165, Sulayman led the people of that town and `Uyayna, another nearby town, in a rebellion against his brother Muhammad 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 Muhammad ibn Sa`ud, where Muhammad 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-five concise 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):
ABD AL-WAHHAB ibn Sulayman ibn `Ali ibn Musharraf al-Tamimi al-Najdi. He read fiqh with his father the author of the famous Mansak and with others. He obtained learning and fiqh, taught, and wrote excellent epistles on various legal issues. He died in the year 1153. He is the father of MOHAMMAD, the founder of the Da`wah whose evil has spread to / every horizon, but there is a vast difference between the two of them.... / He was angry with his son Mohammad because he would not study fiqh as his predecessors and peers did. His premonition concerning him was that he would bring upon a calamity. He would say to the people, ' One day you will see Mohammad cause evil.' Then Allah decreed that whatever happened happened.

Similarly his son, SULAYMAN, the brother of Sheikh Mohammad, opposed the latter and his Da`wah and refuted him with a fine refutation with Qur'anic verses / and reports, since the one being refuted put no credence in anything else and lent no ear to the discourse of any of the Ulema whether old or late, whoever they may be, except Shaykh Taqi al-Din Ibn Taymiyya and his student Ibn al-Qayyim. He considered their words uninterpretable scripture and would hammer the people on the head with it / even if what they said differed from his understanding. Shaykh Sulayman titled his refutation of his brother Fasl al-Khitab fil-Radd `ala Mohammad ibn `Abd al-Wahhab.

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 Mohammad 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-`Arab_ rather 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 rejected 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 repentance of Sulayman nor of his supposed pro-Wahhabi book. If there had truly been such a repentance and book he would have not missed it nor would he have omitted mentioning it.

The above are internal and external circumstantial 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 Mohammad 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. 1182/1768CE) 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 1216/1801CE 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. 1241/1825CE) 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. 1243/1827CE) said the same in his famous Hashiya, Book of Iman, Bab al-Bughât.
6. The Mufti of Makka, Sayyid Ahmad Zayni Dahlan (d. 1304/1886CE) 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 (b.1272-d.1340/1921CE) 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).' 

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Al Muhaddith Shah Abdul Aziz Dehlavi (d.1823CE)
Haji Imdadullah Muhajir Makki (1899CE)
Shah `Abdul Haq Ilahabadi Muhajir Madani(d.1333AH/1914 C.E.)
Shaykh Al-Sayyid Meher Ali Shah (d.1937CE)
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Anwar Shah al-Kashmiri  (d.1933CE) said:in his book:  ‘Faydh al-Bari ‘ala Sahih al-Bukhari’, 1/171:
 As for Mohammad ibn ‘Abdul Wahhab al-Najdi, then indeed he was an idiotic man of little knowledge, thus he would be hasty in making takfir…”
Hussein Ahmad Sahib Tandvi Madni (d.1957CE ) said: "Gentlemen' Mohammad Ibne Abdul Wahaab appeared in the Najd in the 13th century A.H., and, because he harboured evil thoughts and held wrong beliefs, … He used most foul language against the pious men of the earlier generations. Because of the atrocities committed by him on them, countless people had to flee the holy cities of Makkah and Madinah, and many of them were martyred by his troops. In short, he was a tyrant, a rebel and an altogether evil person."  (Ash-Shahaubus Saaqib, Page 42)
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Shaytan Came in the Form of a Najdi Sheikh
On yet another occasion, and perhaps the last days of the Prophet's stay at Makkah, one night, the Quraysh assembled in their Council Hall.
Shaytan also entered with them in the form of a venerable old man.
They asked him who he was.
He replied, “Well, I am a chieftain of the Najad (tribes). I heard that you are to discuss the issue of this man and thought you shouldn’t miss my advice. Maybe I’ll have something useful to say.”
They said, “Alright, you may join us.” As the discussions started, one of the participants suggested that they imprison the Prophet.
The Najdi chieftain cried out, “No, by my Lord! His followers will release him some way or the other.”
Another person suggested that they exile him.
The Najdi Sheikh again interjected, “That won’t do. In fact, that will work in his favor. He will join his followers and then come back on you to destroy you.”
Finally, Abu Jahal suggested that they recruit a young man from every family of the Quraysh who should jointly bring down their swords upon Muhammad so that it could never be determined with certainty as to who had killed him. In that event, Banu Hashim would not want to fight all the Quraysh tribes and will have no recourse but to accept blood-wit.”
At this suggestion, the Sheikh jumped and said that he strongly supported the opinion of “this young man.” They dispersed having agreed on the strategy.

In An-Nadwah (Council)
House (The Parliament of Quraish)
On their way to An-Nadwah House, Iblis (Satan) in the guise of a venerable elderly man standing at the door interrupted their talk and introduced himself as a man from Najd curious enough to attend the meeting, listen to the debate and wish them success to reach a sound opinion. He was readily admitted in. [Ibn Hisham 1/480-482]
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Ibn `Abbas, Mujahid and Qatadah said,  (Liyuthbituka) means " to imprison you.'' As-Suddi said, "Ithbat is to confine or to shackle.''
Imam Muhammad bin Ishaq bin Yasar, the author of Al-Maghazi, reported from `Abdullah bin Abi Najih, from Mujahid, from Ibn `Abbas,
"Some of the chiefs of the various tribes of Quraysh gathered in Dar An-Nadwah (their conference area) and Iblis (Shaytan) met them in the shape of an eminent old man. When they saw him, they asked, `Who are you' He said, `An old man from Najd. I heard that you are having a meeting, and I wished to attend your meeting. You will benefit from my opinion and advice.' They said, `Agreed, come in.' He entered with them. Iblis said, `You have to think about this man (Muhammad)! By Allah, he will soon overwhelm you with his matter (religion).' One of them said, `Imprison him, restrained in chains, until he dies just like the poets before him all died, such as Zuhayr and An-Nabighah! Verily, he is a poet like they were.' The old man from Najd, the enemy of Allah, commented, `By Allah! This is not a good idea. His Lord will release him from his prison to his companions, who will liberate him from your hands. They will protect him from you and they might expel you from your land.' They said, `This old man said the truth. Therefore, seek an opinion other than this one.'
Another one of them said, `Expel him from your land, so that you are free from his trouble! If he leaves your land, you will not be bothered by what he does or where he goes, as long as he is not among you to bring you troubles, he will be with someone else.' The old man from Najd replied, `By Allah! This is not a good opinion. Have you forgotten his sweet talk and eloquency, as well as, how his speech captures the hearts By Allah! This way, he will collect even more followers among Arabs, who will gather against you and attack you in your own land, expel you and kill your chiefs.' They said, `He has said the truth, by Allah! Therefore, seek an opinion other than this one.' Abu Jahl, may Allah curse him, spoke next, `By Allah! I have an idea that no one else has suggested yet, and I see no better opinion for you. Choose a strong, socially elevated young man from each tribe, and give each one of them a sharp sword. Then they would all strike Muhammad at the same time with their swords and kill him. Hence, his blood would be shed by all tribes. This way, his tribe, Banu Hashim, would realize that they cannot wage war against all of the Quraysh tribes and would be forced to agree to accept the blood money; we would have brought comfort to ourselves and stopped him from bothering us.'
The old man from Najd commented, `By Allah! This man has expressed the best opinion, and I do not support any other opinion.' They quickly ended their meeting and started preparing for the implementation of this plan.
[Tafsir Ibn Kathir: Here]
Hafiz Ibn Kathir writes: "When the kuffar of Makka had a meeting concerning the Prophet (may Allah bless him and give him peace), an old man came claiming:
"I am a Najdi - whatever you want to know, I will be helpful."
This Najdi Sheikh then gave his view against the Prophet throughout the meeting"
[Ta'rikh Ibn Kathir, Volume 4]




Sheikh Najdi
Lord of Wahhabism

Insulted Holy Prophet (s) in various ways because he believed that this was the best method to safeguard his interpretation of monotheism “Tawheed”

1)  Sheikh Najdi referred to the Holy Prophet (s) as ‘Tarish’, which in Najdi speech means a lowly messenger boy or a mere postman!(Astagfirullah!)
2) About the incident of Hudaibiyyah, he used to say that it is full of lies. Hence, when his followers and acolytes used to speak against the incident, he felt pleased with them.
3) One of his blind followers once remarked in his presence that his walking stick is better than Prophet because his stick can still be used for killing a snake or such reptiles while Prophet is not beneficial any more. He was just a messenger boy who is no more.
4) Mohammad Ibn Abdul Wahhaab hated the recitation of salutations (salawaat) upon the Holy Prophet (s). He also felt upset to hear the salutations (salawaat) whenever it was recited in the mosque.
(Even today, the followers of Mohammad Ibn Abdul Wahhaab are resentful towards the recitation of salutations (salawaat) by visitors to Jannatul Baqi in Madina).
5)  Sheikh Najdi opposed the recitation of salutations (salawaat) on Friday eve and especially from the minarets of the mosques. If he found someone reciting it loudly and publicly, he used to punish him or her.
6) He used to often say that recitation of salutations (salawaat) on the Holy Prophet (s) from the minarets of the mosques is by far a graver sin than a prostitute’s playing of musical instruments in her bordello (Astaghferollah Rabbi wa atoobo ilaih)! (He used to tell his followers that this will protect monotheism).
7) He destroyed the book Dalaael-ul-Khairaat and other books of salutations (salawaat) by setting them ablaze.
8)  He also destroyed the books of Fiqh, hadith and tafseer penned by renowned and authentic Muslim scholars of the Ahle Sunnah wal Jama’ah.
9)    He had clearly allowed his companions to interpret the verses of Quran as per their whims and wishes.
10) He used to ascribe to Muslims those verses of the Holy Quran that were revealed for hypocrites and the polytheists (The Khawaarej also followed the same modus operandi).
11) Mohammad Ibn Abdul Wahhaab used to instruct his officers to do Ijtehaad in matters of religion and issue the Ahkaam of shariah according to their personal opinion. He also stopped them from referring to religious books saying that these contain right and wrong both. While, as a matter of fact, all his officers were absolutely ignorant of religious laws.
12)  Those scholars and pious people who did not embrace his newly-innovated religion were immediately put to sword.
13)  Whatever booty he recovered after looting Muslims was distributed as zakaat to his followers as per his fancy and wishes.
14)  The followers of Sheikh Najdi did not follow any of the four schools of Sunni Jurisprudence. (This is precisely the reason why they pride themselves in being called as Salafis and Ghair-e-Muqalledeen).  However, to deceive simple Muslims, they claimed to follow the Hanbali school.
15) Sheikh Najdi used to instruct people against supplications after Salaat. His justification:  ‘Do you expect wages of worship from Allah?’
[Shaikh Ahmed Ibn Zaini al-Dehlaan Makki Shafei d. 1304 A.H. (1886CE), Khulaasatul Kalaam fi Bayaanil Omara wal belaadel haraam, pp. 229-233]
[Also Urdu Book "Tareekh-e-Najd-o-Hijaz" by Mufti Abdul Qayyum Qadri, Pakistan, regarding the beliefs of Sheikh-ul-Najd and the atrocities committed by the Wahhabis against the Muslim Ummah]

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Mas’ud Alam Nadwi wrote that Mohammad ibn ‘Abd al-Wahhab an-Najdi has called only those Muslims kafir who make du’a with the wasila of Prophets and Awliya’, and he made jihad against them [Ta'rikh an-Najd, Mas'ud Alam Nadwi]
Shaykh Attar wrote that Shaykh an-Najdi said“I declare war on these people as the Prophet (s) declared war on the Kuffar of Makka, – against those people with corrupt beliefs.” Corrupt beliefs refers to those people who seek intercession from Anbiya, or awliya and they make their du’a through them (wasila) and those people who travelled to the Holy Prophets (s) grave with the intention to seek help other than Allah’s [Ta'rikh an-Najd, Muhammad ibn 'Abd al-Wahhab, page.55]
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 Imams/Scholars that Denounced, Rejected,Rebuked and Refuted Wahhabism
A list of Ulemaa that fought against the Wahhabiyyah by the Sword and the Pen
Abu Jafar al-Hanbali: Here we would like to thank all of our fallen heroes, who resisted perhaps one of the most menacing and horrific catastrophes to ever strike the Muslim world. Their courage will not be forgotten and their sacrifices will remain with us in our hearts, if Allah wills. We then hail those heroes that in the fateful year of 1150 AH (AD 1737) onwards, resisted heresy, some of whom paid the ultimate price for their outspoken stance against tyranny and oppression. Those listed below are specifically some of those scholars and senior members in the armed forces that stood up for Muslim Orthodoxy when it was necessary.

Sulaiman ibn Abdul Wahhab
Abdul Wahhab ibn Ali
Zayni Dahlan
Alawi ibn `Alawi al-Haddad
Abdul Latif an-Najdi
Abdullah ibn Dawud al-Hanbali
Jamil al-Afandi
Mustafa ash-Shatti
Muhammad Ali Pasha
Muhammad as-Saffarini
Muhammad al-Afaliqi
Muhammad Ibn Abidin
Ahmad ash-Shattī
Ahmad as-Sawi
Ahmad Rida’ Khan
Muhammad Humaid an-Najdi
Muhammad Hayat as-Sindhi
Uthman al-Farsi
Sharif Ghalib
Abdul Ghani al-Lubadi
Hasan ash-Shatti
Khalid al-Baghdadi
Abdul Qadir Badran
Ahmad al-Hamawi
Abdul Wahhab ibn Sulaiman
Dawud ibn Sulaiman
Zāhir Shah Miyan
Ahmad as-Suja`ii
Mustafa al-Karimi
Abdullah az-Zawawi
Sulaiman Murad
Abdullah Abul-Khair
Yusuf az-Zawawi
Hasan ash-Shaibi
Ja`far ash-Shaibi
Abdul-Muhsin Sahhaf
Abdul Wahhab ibn Fairuz
Abdullah al-Qaddumi
Abdul Aziz Hamad
Ahmad al-Qabbani
Ata al-Makki
Ahmad al-Masri
Muhammad al-Kurdi
Abdur-Razzaq al-Hanbali
Muhammad Hijazi
Ali ibn Mubarak
Sulaiman al-Jamal
Abdullah Mirghani
Abdul Wahhab ibn Muhammad
Abdul `Aziz Muhammad
Abdullah al-Jibarti
Muhammad Fairuz al-Hanbali
Abdul Qadir al-`Idrus
Abdullah al-`Idrus
Abdullah ibn `Ali
Abdur-Rahman al-Ahsa’ii
Ali as-Sakran
Abdullah Ba`Alawi
Hussain `Abdullah Bilhaj
Muhammad `Allan
Muhammad al-Balidi
Abdur-Rahman al-Ash`ari
Ahmad ad-Dayyaf
Shah Fadl al-Qadiri
Ashiq ur-Rahman al-Habibi
Muhammad Madrasi
Abdul Qadir al-Hindi
Faid Ahmad al-Hindi
Saifullah Khan
Abdul Aziz Ala Hanbali...
Source

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Muhammad Bikheet Al-Motee'ee
Yusuf Dajawi
Mohammad Makhluf
Abdullah Harari
Hasan Saqqaf
Hasan Al-Maliki...
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Shaykh Al-Islam Imam Muhammad Zahid ibn Hasan al-Kawthari (d.1951CE)
Shaykh Al-Sayyid Hafiz Abdullah ibn Siddiq al Ghumari (d.1993CE)
Shaykh Al-Sayyid Muhammad Alawi al-Maliki (d.2004)
Shaykh Al-Sayyid Naseer ud din Naseer (d.2009CE)
Shaykh Muhammad Said Ramadan Al-Bouti (d.2013CE)
Shaykh Nazim al-Qubrusi al-Haqqani (d.2014)
Shaykh Sayyid Habib Ali Al Jifri 
Shaykh Sayyid Habib Umar bin Hafiz
Shaykh Sayyid Muhammad al Yaqoubi
Shaykh SayyidMuhammad ibn Yahya al-Husayni al-Ninowy
Shaykh Sayyid Muhammad Madani Miya Ashrafi al Jilani
Shaykh Sayyid Muhammad Hashmi Miya al Ashrafi al Jilani
Shaykh Sayyid Irfan Shah Mashadi Moosvi
Shaykh Sayyid Abdul Qadir Jilani(UK)
Shaykh Muhammad Ilyas Attar Qadiri (Pakistan)
Shaykh Hisham Kabbani
Shaykh GF Haddad
Shaykh Imam Zaid Shakir
Shaykh Abdallah bin Bayyah
Shaykh Ahmed Tijani Ben Omar
Shaykh Faisal (Canada)
Shaykh Muhammad Tahir-ul-Qadri
Shaykh Muhammad Imdad Hussain Pirzada
Shaykh Muhammad Saqib Iqbal Al Shaami
Shaykh Muhammad Asrar Rashid(uk)
Shaykh Gilles Sadek
Shaykh Abul Hasan Hussain Ahmed(uk)
Shaykh Imran Nazar Hosein

Shaykh Hamza Yusuf Hanson
Shaykh Nuh Ha Mim Keller
Shaykh Abdulqadir as-Sufi
Shaykh Abdullah Nooruddeen Durkee

Shaykh Abdal Hakim Murad

Shaykh Abu Adam al-Narujiy
Shaykh Abdalhaqq Bewley
Hajja Aisha Abdurrahman Bewley

many other...
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Imam al-Bukhari : Ibn Umar said: ‘The Prophet (s) mentioned: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said the third time:  In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan].”’

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!” (Mohammad Ibn ‘Abdul Wahhab Najdi). [The Divine Thunderbolts: as-Sawaa’iq al-Ilahiyah.]

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Letters From Najd: Here
The Misconception that Najd is Iraq: Here



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I.S.I.S 

NOT IN OUR NAME



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Edited by ADHM