Imam Ibn Abidin al- Shami
(b.1198–d.1252 AH / 1783AD–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 Mu-hammed ibn Abdul Wahhab an-Najdi) decanted in the book of his works entitled:
Radd al-Muhtar Hasyiyah 'Ala ad-Durr al-Mukhtar (p, 413).
His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818CE]
(Hashiya Radd al-Muhtar, 4.262).
Allamah Sayyid Muhammad Ameen ibn `Aabideen ash-Shaami
A prominent Islamic Scholar of Ibn Abdul Wahhab’s time,
Muhammad Amin Ibn Abidin wrote in his celebrated work ‘Hashiyya Radd Al-Mukhtar’ (Vol. 3, Page 309).
“In our time Ibn Abdul Wahhab Najdi appeared and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahle Sunnah was permissible”.
Imam Muhammad Amin Ibn Abidin (ramimah-Ullah), stated that the Wahhabis of today are reviving the creed of the Khawarij of the past.
It is also known that the Khawarij wrongly understand the meanings of ayahs in the Qur’an and falsely attribute ayahs meant for non-Muslims to Muslims. The Wahhabis are notorious for reviving this Kharijite practice. Moreover, the Wahhabis have a passion for trying to find faults among the mujtahids such as the noble Imam Abu Hanifah, Imam Shaf‘i, Imam Malik, and Imam Ahmad Ibn Hanbal. They try to find faults in their methodologies, while they do not possess a methodology of their own. Hence, Wahhabi "scholars" who have graduated from Wahhabi universities in Saudi Arabia are never taught a methodology to enable them to understand the Qur’an and Sunnah. This is why they are in a constant state of self-contradiction, confusion, and fitnah among the Muslim population.
Biography of Imām Ibn Áābidīn Shāmī
This biography of Imām Ibn Áābidīn Shāmī based on the biographical note in the preface of Radd al-Muĥtār, the Dār Iĥyā at-Turāth edition. Original Arabic by Shaykh Ábd al-Jalīl Áţā of Damascus.
Sayyid Muĥammad Amīn ibn Sayyid Úmar ibn Sayyid Ábd al-Ázīz ibn Sayyid Aĥmed ibn Sayyid Ábd ar-Raĥīm ibn Sayyid Najmuddīn ibn Sayyid Muĥammad Şalāĥuddīn better known as ‘Ibn Áābidīn’ is praised in these words: the prominent, praiseworthy and noble scholar; an ocean of knowledge; the master scholar [jahbadh]; the great jurist [faqīh]; the genius; the finest among the later scholars and the seal of the research scholars; one with an exalted ancestry [hasīb,nasīb]; the erudite Imām; the litterateur.
The Imām was born - raĥimahullāh - in Damascus (Syria), in a family of scholars and high ancestry in the year 1198 AH.
His lineage reaches Sayyid Sharīf Zayn al-Áābidīn and from him to Sayyidah Fāţimah, the daughter of the Master of all creation, şallAllāhu álayhi wa sallam.
Ibn Áābidīn’s father Sayyid Úmar and his mother were both famous for their righteousness and taqwā [being fearful of Allāh]. May Allāh have mercy on them.
1.Ibn Áābidīn has left behind numerous books and monographs that are a monument to his research; the most famous and the biggest of them all being his marginalia on Durr al-Mukhtār named: Radd al-Muĥtār ála Ad-Durr al-Mukhtār [Answer to the Perplexed: An Exegesis of ‘The Choicest Gems’]
This is the most comprehensive and the most authoritative book on Ĥanafī fiqh in the world today. I have also worked in cross-referencing and preparing a detailed index of the book [Shaykh Ábd al-Jalīl Áţā means himself]. It has been published many times: the Būlāq edition of 1272 AH in five volumes and later in 1276 AH and 1299 AH; the Maymaniyyah edition in 1307 AH; the Istanbul edition of 1307 AH. Once again in 1323 AH, there was a Maymaniyyah edition; and later in 1323 AH, the Bābi al-Ĥalabī edition and Istanbul edition in eight volumes along with the Takmalah, which has been photo-offset a number of times hence.
Read more: Here
This set consists of three books:
Radd ul-Muhtar Ala Durr-il-Mukhtar, by Ibn Abidin (5 Volumes)
At-Tahreer al-Mukhtar li Radd-il-Muhtar, by Sheikh Abdul Qadir Ar-Rafi'i al-Farooqi (2 Volumes); and Qurrat Uyoon-il-Akhbar Li Takmala Radd-il-Muhtar, by Sheikh Muhammad Alaa-ud-Deen Afandi, son of Ibn Abidin. (2 Volumes in 1 Binding).
The first five volumes consist of the first two books mentioned above; the last book is separate. Includes table of contents.