The Wahhabi Tree
The Roots
(Growth-Beginnings)
Abu Jahl
Hazrat
Moaz (RA) and Hazrat Moawwaz (RA)
(Amr
bin Al-Mu ^ adh Jamuh, 14 years and Muawwiz bin
Afra was 13 years old.)
are
seen as the Heroes of the battle because they had slayed Abu
Jahl.
Ibn
Mas‘ud then
cut off his
head and
took it to the
Messenger
of Allâh [صلى
الله عليه وسلم]
who,
on seeing it, began to entertain Allâh’s
praise:
"Allâh
is Great, praise is to Allâh, Who has fulfilled His Promise,
assisted His servant and defeated the confederates alone."
He
then set out to have a look at the corpse.
There
he said:
"This
is the Pharaoh of this nation."
...
The Stump
--
--
Zul Khu
^^
Hurqus
Zul-Khawaisara
('Abdullah bin Dhil Khawaisira At-Tamimi)
Wahabi Kharijism
dates back to the time of the Holy Prophet (Sallallahu Alaihe-e-Wa-Sallam)
Hadith of Hurqus ibn Zuhair in Bukhari and Muslim.
After the Battle of Hunain the Holy Prophet صلى
الله عليه وسلم in distributing the booty - gave preference to a number of non-Muslims. His aim was to attract them to Islam.
Hurqus rebuked the Prophet
صلى الله عليه وسلم
by saying to him:
"Be just in your distribution O Messenger of Allah."
The Prophet was incensed by this remark and responded by saying:
"Then who can be called just if I am not just?"
To
this the Prophet صلى
الله عليه وسلم added:
"There
will come a time when a group of people will leave our ranks. They
will recite the Quran with fervour and passion1 but
its spirit will not go beyond their throats. They will leave our
ranks in the manner of an arrow when it shoots from its bow."
It
is reported in Mishkat from Hazrat
Abu Said Khudri (Radiallhu Anhu) who
narrates that:
"Once
we were in the presence and company of the Holy
Prophet (صلى
الله عليه وسلم).
He was distributing booties (Spoils of War) when a person
named Zul-Khawaisara, who
was from the tribe of Bani
Tamim addressed
the Holy
Prophet (صلى
الله عليه وسلم)
"Oh
Muhammad Be Just!" ".
The
Prophet (صلى
الله عليه وسلم)
replied: "A
Great pity that you have doubts, if I am unjust then who will be
just, you are a loser and a failure." * Zul-Khawaisara's attitude
infuriated Hazrat
Umar (Radiallhu
Anhu) and he pleaded with the Prophet (صلى
الله عليه وسلم)
to permit him to slay
Zul-Khawaisara. Prophet
(صلى
الله عليه وسلم)
remarked:
"Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed. These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow." (Miskhat Shareef, PP. 535)
*Also see
The Hadith: Shahi Bukhari:
Volumn
004, Book 056, Hadith Number 807
Volumn
008, Book 073, Hadith Number 184
The
previous Hadith has also been narrated as follows:
"A
person with eyes
protruding, with
a long
beard and head
clean-shaven came
to the Prophet (صلى
الله عليه وسلم)
and declared:
"
O Muhammad! fear Allah."
The
Prophet(صلى
الله عليه وسلم)
replied:
"If
I disobey Allah, then who else will obey Him?
I
am obedient to Allah at all times and never disobedient.
Allah
has sent me as Amin (Honest
for the entire world, but you don't accept me as an honest man?'
A
Sahabi (Companion) became infuriated and sought permission to remove
him from the presence of the Prophet (صلى
الله عليه وسلم).
The Prophet (صلى
الله عليه وسلم)
prevented the Sahabi from doing so After the person had left, the
Holy Prophet (Sallal Laahu Alaihi Wasallam) said: "From
his progeny will rise a Group who will recite the Holy Quran but it
will not go below their throats. They will leave the Deen just as an
arrow leaves the bowstring. They will kill the Muslims but spar the
idolaters. If I ever confronted these people I would slaughter them
just as the people of Aad had been destroyed" (Mishkat
Shareef, pp/535)
--
A
person among the Companions remarked that they had a better claim to
the wealth than these people. When this remark reached
the Prophet صلى
الله عليه وسلم,
He said, “Will
you not trust me whom the One above the heavens has
trusted? Information
comes to me from the heavens morning and evening.”
Then
a man with sunken eyes, high check bones, protruding forehead, thick
beard and a shaven head, stood up and
said, “Muhammad!
Fear Allah!” The
Prophet صلى
الله عليه وسلمturned
to him and replied, “Woe
be to you, am I not the person who fears Allah Subhanahu Wa Ta'ala
the most?” The
man than walked away and Khālid
ibn al-Walīd(Ra)
jumped up and said, “Perhaps
one who observes prayer says with his tongue what is not in his
heart.”
The
Prophetصلى
الله عليه وسلم said,
“I
was not commanded to pierce the hearts of the people or slit open
their bellies.”
The
Prophet صلى
الله عليه وسلم glanced
at the man who was walking away and said, “There
will arise a people from among the progeny of this man who will
recite the Qur'an but it will not go beyond their throats. They will
pass through the religion as an arrow passes through its target.”
Khālid
ibn al-Walīd(Ra)
asked the Prophetصلى
الله عليه وسلم,
“O Prophet of
Allah ﷺ this
man has all the [athar] effects of sunnah, his eyes are red due to
crying, his face has two scars of tears on his checks, his feet are
swollen due to standing the whole night in [tahajjud] night vigil, he
has a thick beard …”
The
Prophet صلى
الله عليه وسلم replied,
“The
meaning of this Verse [qul in kuntum tuhib'būna allāh fat'tabiunī]
say if you love Allah follow me.”
He asked, “How O Prophet of Allah ﷺ?' He
Prophet صلى
الله عليه وسلم replied,
'Be
kind like me, be compassionate, love the poor and the destitute, be
gentle, care and love your brothers and be protective.’”
--
It is significant that this selfsame Hurqus was elected
as one of the heads of the Kharijites after the
Also see:
(kitab-ul- Maghazi, Sahih Bukhari,Hadith :4094 and
Sahih Muslim (kitab-ul- Zakaat, Babul Zikhre Khawarij,Hadith: 1064)
Aqidah Kharijites
---
...
Mu-hammed b. Karam (d. 255 A.H.)
Al-Karamiyyah
Ibn
Karam declared that "God
is firmly seated on the throne and that he is in person on the upper
side of it. He uses the word 'corporeal of God, and says in his book,
'Adhab al-Qabr, that God is one in his essence and one in substance,
and that he is in contact with the upper side of the throne. In his
view, it is possible for God to move, change his position and
descend.
Some
of the Karramites say that God occupies part of throne, but others
say that he occupies the whole of it."
[Ibid,
92; al-Milal, 108-9; for a detailed discussion see S. Mukhtar, Ibid,
175f]
al-Darimi
`Uthman Ibn Sa`id al-Darimi al-Sajzi (d.280 A.H.)
Excerpt
from `Uthman Ibn Sa`id al-Darimi al-Sajzi's book al-Naqd
`ala al-Jahmiyya p. 75:
"If
He so willed, He could have settled on the back of a gnat and it
would have carried Him thanks to His power and the favor of His
lordship, not to mention the magnificient Throne."
Al-Darimi also
said that the person who is on top of a mountain is closer to Allah
than the one who is at the bottom of a mountain.
Abu Hamid Ibn Marzuq rahimahullah gives the following excerpts from:
`Uthman Ibn Sa`id al-Darimi al-Sajzi's
book
al-Naqd `ala Bishr al-Marisi
--
1. "How
can a person be guided towards tawhid [belief in unity of Allahu
ta'ala] if he does not know where Allah al-Wahid is?" (p.
4)
2. "al-Hayy
[Allah] does what He wills, moves when He so wills, descends and
ascends when He wills,... rises and sits, for the difference between
the living and the dead is movement. Without doubt, every living
thing moves, every dead thing is immobile." (p. 20)
3. "There
is a limit for Allahu ta'ala and there is a limit for His makan
[place]. He is above the skies, above the Arsh. These are His two
limits." (p. 23)
4. "Everbody
knows Allah and Allah's makan better than the Jahmiyya."
(p. 25)
5. "As
I said, if Allah had not had two hands with which He created Adam, it
would not be permissible to say "In Thy hand is the good"
[3/26, English ma'al from Pickthall] in Qur'an al-Kareem. (p.
29)
6. "The
ta'wil of Rasulullah's words "Surely, He is not one-eyed"
is that "Allah has two eyes." (p. 48)
7. "Allah
sits on the kursi and there remains only four spans vacant." (p.
74)
8.
"If Allah so willed, He could have settled on the back of a gnat
thanks to His power and Rubbubiyyah, not to mention the magnificient
Arsh." (p. 85)
9.
"Without any doubt, the top of a mountain is closer to the sky
than its bottom. The top of a minaret is also closer to Allah than
its bottom." (p. 100)
10.
"We don't accept the claim that maf'ulat are absolutely
creations. We have agreed that movement, descent, walking, running,
istiwa over the Arsh and the sky are qadim." (p.
121)
[Translated
from: Bara'a al-Ash`ariyyin Min `Aqa'id al-Mukhalifin (p.
34 in the Turkish edition]
--
Abu ‘Abd Allah ibn Hamid
his disciple
Qadi Abu Ya’ la and Ibn al-Zaghuni
1-Abu
`Abd Allah al-Hasan ibn Hamid al-Baghdadi al-Warraq
al-Hanbali (d. 403.A.H) Abu Ya`la's teacher.
2-The
father of the author of Tabaqat al-Hanabila, al-Qadi Abu
Ya`la Muhammad ibn al-Husayn ibnal-Farra' al-Hanbali (d.
458.A.H).
3- Abu
al-Hasan `Ali ibn `Ubayd Allah al-Zaghuni al-Hanbali (d.
527.A.H), author of al-Idah and one of Ibn al-Jawzi's
teachers.
.........................................
IBN AL-JAWZI
(was born in 509/510.A.H and died 597.A.H)
Ibn
al-Jawzi took
a staunch Ash`ari stance
in doctrine and courageously denounced
the anthropomorphism of
his school in the interpretation of the divine Attributes in his
landmark work Daf`
Shubah al-Tashbih bi Akuff al-Tanzih ("Rebuttal
of the Insinuations of Anthropomorphism at the Hands of Divine
Transcendence"),
also
known as al-Baz
al-Ashhab al-Munqadd `ala Mukhalifi al-Madhhab
("The
Flaming Falcon Swooping Down on the Dissenters of
the [Hanbali] School") which he began with the words:
Ibn
al-Jawzi:
"They
held the attributes of God to be subject to human understanding and
perception. They heard that God, Glorified and Exalted be He,
Created Adam on his image, upon him be blessings and peace. On that
basis, They acknowledged for Him an image and a physical form, a face
attribute to His essence, two eyes, a mouth, uvulas, molar teeth, and
lights for His face which represent His majestic splendor, two hands,
fingers, a palm, a little [pinky] finger, a thumb, a chest, a thigh,
two shins, and two feet. [They even went so far as saying]:
“We
have not heard any mention of the head.” They
[then] said: “It is possible for Him to touch and to be touched,
and to bring the slave close to His being.” One
of them said: “[…] He breathes.” Then
they calm the common people by saying. “[These attributes] are not
taken as commonly understood.”
Imam,
Abul Faraj ibn al-Jawzi:
Daff
Shubah al-Tashbih bi-Akuff al-Tanzih
(Rebuttal
of the Insinuations of Anthropomorphism at the Hands of Divine
Transcendence)
Ibn al-Jawzi:
“I
have seen among the followers of our
school some
who held unsound discourses on doctrine. Three in
particular have applied themselves to write books in which
they distort the Hanbali
madhhab:
Abu
`Abd Allah ibn Hamid, his friend al-Qadi (Abu Ya`la), and Ibn
al-Zaghuni.
I
have seen them (Ibn
Abi Ya`la, Ibn Hamid, and Ibn al-Zaghuni)
descend to the level of popular belief, construing the divine
attributes according to the requirements of what the human senses
know. They have heard that Allah created Adam according to His/his
likeness and form (`ala suratihi), so they affirm that Allah has a
form and face in addition to His essence, as well as two eyes, a
mouth, an uvula, molar teeth, a physiognomy, two hands, fingers, a
palm, a little finger, a thumb, a chest, thighs, two legs, two
feet!...
Then
they placate the common people by adding:
`But
not as we think.'... They have applied outward meanings with
regard to the Divine Names and Attributes. Thus, they give the Divine
Attributes a wholly innovative and contrived name for which they have
no evidence either in the transmitted texts of Qur'an and Sunna or in
rational proofs based on reason. They have paid attention neither to
texts that steer one away from the apparent sense towards the
meanings required for Allah, nor to the necessary cancellation of the
external meaning when it attributes to Allah the distinguishing marks
of creatures. They are not content to say: "attribute of act"
(sifatu fi`l) until they end up saying: "attribute of essence"
(sifatu dhat).
Then,
once they affirmed them to be "attributes
of essence," they claimed: we
do not construe the text according to the directives of the Arabic
language. Thus they refuse to construe
"hand" (yad) as meaning "favor" and "power";
or "coming forth" (maji') and "coming" (ityan) as
"mercy" and "favor"; or "shin" (saq) as
"tribulation."
Instead
they say: We construe them in their
customary external senses, and the external sense is what is
describable in terms of well-known human characteristics, and a text
is only construed literally if the literal sense is feasible.
Then
they become offended when imputed with likening Allah to His creation
(tashbih) and express scorn at such an attribution to themselves,
clamoring: "We
are Ahl al-Sunna!" Yet
their discourse is clearly couched in terms of tashbih. And
some of the masses follow them.
I
have advised both the followers and the leaders saying:
Colleagues!
You
are adherents and followers of our madhhab.
Your
greatest Imam is Ahmad ibn Hanbal
may
Allah have mercy on him,
who
said while under the lash of the
Inquisition:
"How
can I say what was never said?"
"Beware
of innovating in his madhhab
what
is not from him!”
...
continue to: Part3
