akhri MAD-HABTA Islaamka sumcadiisa dishey ee takfiiriga ah ee sacuudiga u dhoofiyeen wadamada kale islaamka ee maanta dunida islaamka aadka looga nacey ee la yiraahdo wahaabiyada, isku sheegta magaca salafiyada, magaceedu saxda ahna yahay NAJADISka. mad-habtaa ee soo alifey british nin jaajuus u ahaa maxamed abdula wahaab.
Wahhabism was established by Muhammad ibn 'Abd al-Wahhab. He was born in Huraimila in Najd in 1111 (1699 A.D.) and died in 1206 (1791 A.D.). Formerly, he had been to Basra, Baghdad, Iran, India and Damascus with a view to traveling and trade. He was in Basra when, in 1125 [1713 A.D.], he succumbed to a snare set by Hempher, who was only one of the numerous British spies, and served as a tool in the British plans to (destroy Islam). He published the absurdities prepared by the spy in the name of Wahhabism. Our book Confessions of A British Spy gives detailed information on the establishment of Wahhabism. There he found and read books written by Ahmad Ibn Taymiyya of Harran [661-728 (1263-1328), d. in Damascus], the contents of which were incompatible with the Ahl as-Sunnat. Being a very cunning person, he became known as ash-Shaikh an-Najdi. His book Kitab at-tawhid[35] ,which he prepared in cooperation with the British spy, was annotated by his grandson, 'Abd ar-Rahman, and was interpolated and published in Egypt with the title Fat'h al-majid by a Wahhabi called Muhammad Hamid. Muhammad ibn 'Abd al-Wahhab's ideas spread among villagers, the inhabitants of Dar'iyya and their chief, Muhammad ibn Su'ud. Those who accepted his ideas, which he termed Wahhabiyya, are called Wahhabis or Najdis. They increased in number, and he imposed himself as the Qadi and Muhammad ibn Su'ud as the amir (ruler). He declared it as a law that only their own descendants should succeed them.
Muhammad's father, 'Abd al-Wahhab, who was a pious Muslim and a scholar of Medina, apprehended from Ibn 'Abd al-Wahhab's words that he would start a perverted movement and advised everybody not to talk with him. But he proclaimed Wahhabism in 1150 (1737 A.D.). He spoke ill of the ijtihads of the 'ulama' of Islam. He went so far as to call the Ahl as-Sunnat "disbelievers." He said that he who visited the shrine of a prophet or of a wali and addressed him as "Ya Nabi-Allah!" (O Allah's Prophet) or as, "Ya 'Abd al-Qadir!" would become a polytheist (mushrik).
The Wahhabi point of view is that he who says that anybody besides Allahu ta'ala did something becomes a polytheist, a disbeliever. For example, he who says, "Such and such medicine relieved the pain," or "Allahu ta'ala accepted my prayers near the tomb of such and such a prophet or wali," becomes a polytheist. To prove these ideas, he puts forth as documents the ayat al-karima: "Iyyaka nastain" (Only Thy help we ask) of the Surat al-Fatiha and the ayats expounding tawakkul
The Wahhabis and other la-madhhabi people cannot comprehend the meanings of majaz[37] and isti'ara' (metaphor). Whenever somebody says that he did something, they call him a polytheist or a disbeliever though his expression is a majaz. However, Allahu ta'ala declares in many ayats of Qur'an al-karim that He is the Real Maker of every act and that man is the majazi maker. In the 57 th ayat of Surat al-Anam and in Surat Yusuf, He says: "The decision (hukm) is Allahu ta'ala's alone," that is, Allahu ta'ala is the only Decider (hakim). In the 64 th ayat of the Surat an-Nisa', He says: "They will not be believers unless they make thee (the Prophet) judge (yuhakkimunaka) of what is in dispute between them." The former ayat states that Allahu ta'ala is the only Real Hakim, and the latter states that man can be metaphorically referred to as a hakim.
Every Muslim knows that Allahu ta'ala alone is the One who gives life and takes life away, for He declares: "He alone gives and takes life," in the 56 th ayat of the Surat Yunus, and, "Allahu ta'ala is the One who makes man dead at the time of his death," in the 42 nd ayat of the Surat az-Zumar. In the 11 th ayat of the Surat as-Sajda, He says as a majaz: "The angel who is appointed as the deputy to take life takes your life."
Allahu ta'ala alone is the One who gives health to the sick, for the 80 th ayat of Surat ash-Shu'ara states: "When I become sick, only He gives me recovery." He quotes 'Isa ('alaihi 's-salam) in the 49 th ayat of the Al-i 'Imran sura as saying: "I heal him who is blind and baras[38], and I bring the dead back to life by Allahu ta'ala's permission." The One who gives a child to man is actually He; the 18 th ayat of the Surat Mariam states [the Archangel] Jabrail's ('alaihi 's-salam) majazi words, "I will give you a pure son."
The real owner of man is Allahu ta'ala. The 257 th ayat of the Surat al-Baqara states this openly: "Allahu ta'ala is the Wali (Protector, Guardian) of those who believe." And by saying, "Allahu ta'ala and His Prophet ('alaihi 's-salam) are your walis," and "The Prophet protects the believers more than they protect themselves," in the 56 th and 6 th ayats of Suras al-Ma'ida and al-Ahzab, respectively, He means that man, too, though symbolically, is a wali. Similarly, the real helper is Allahu ta'ala, and He also calls men 'muin' (helper) metaphorically. He says in the third ayat of the Surat al-Ma'ida: "Help one another in goodness and piety (taqwa)." Wahhabis use the word 'mushrik' (polytheist) for those Muslims who call somebody an 'abd (servant, slave) of someone other than Allahu ta'ala, for example, ''Abd an-Nabi' or ''Abd ar-Rasul'; however, in the 32 nd ayat of Surat an-Nur, it is declared: "Give in marriage your unmarried women and those pious ones among your slaves and female slaves." The Real Rabb (Trainer) of men is Allahu ta'ala, but someone else can also be called 'rabb' metaphorically; in the 42 nd ayat of the Surat Yusuf is said, "Mention me in the presence of your rabb."
'Istighatha' is what the Wahhabis oppose most: 'to ask help or protection of someone other than Allahu ta'ala,' which they call polytheism. In fact, as all Muslims know, true istighatha is only for Allahu ta'ala. However, it is permissible to say metaphorically that one can do istighatha for someone, for, it is declared in the 15 th ayat of Surat al-Qassass: "People of his tribe did istighatha for him against the enemy." A hadith ash-Sharif says, "They will do istighatha for Adam ('alaihi 's-salam) at the place of the Mahshar." A hadith ash-Sharif written in Al-hisn al-hasin, says, "He who needs help should say, 'O Allahu ta'ala's slaves! Help me!' " This hadith ash-Sharif commands one to call for help from someone not near him."[39] Translation from the book Al-Usul-ul-arba'a ends here.
[Every word has a distinguishable meaning, which is called the real meaning of that word. The word will be called majaz when it is not used in its real meaning but in any other meaning which can be related to it. When a word special to Allahu ta'ala is used as majaz for human beings, Wahhabi people will think that the word is being used with its real meaning. So, they will call a person who uses the word mushriq, or kafir. But they should pay attention to the fact that these words are used as majaz in ayats and hadith ash-Sharifs for human beings.]
To ask for shafa'a (intercession) and help from Rasulullah ('alaihi 's-salam) and the awliya' does not mean to turn away from Allahu ta'ala or to forget that He is the Creator. It is like expecting rain from Him through the cause or means (wasita) of clouds; expecting cure from Him by taking medicine; expecting victory from Him by using cannons, bombs, rockets and aeroplanes. These are causes. Allahu ta'ala creates everything through causes. It is not polytheism (shirk) to stick to these causes. Prophets 'alaihim-us-salam always clung to causes. As we go to a fountain to drink water, which Allahu ta'ala created, and to the bakery to get bread, which again He created, and as we make armaments and drill and train our troops so that Allahu ta'ala will give us victory, so we set our hearts on the soul of a prophet or a wali in order that Allahu ta'ala will accept our prayers. To use a radio in order to hear a sound which Allahu ta'ala creates through the means of electro-magnetic waves does not mean to forget about Him and have recourse to a box, for He is the One who gives this peculiarity, this power, to the apparatus in the radio box. Allahu ta'ala has concealed His Omnipotence in everything. A polytheist worships idols but does not think of Allahu ta'ala. A Muslim, when he uses causes and means, thinks of Allahu ta'ala, who gives effectiveness and peculiarities to the causes and creatures. Whatever he wishes, he expects it from Allahu ta'ala. He knows that whatever he gets comes from Allahu ta'ala. The meaning of the above-mentioned ayat shows that this is true. That is, when saying the Surat al-Fatiha in each salat, the believer says, 'O my Rabb! I hold on to material and scientific causes in order to get my worldly desires and needs, and beg Thine beloved slaves to help me. As I do so, and always, I believe that Thou alone is the Giver, the Creator of wishes. From Thee alone I expect!' believers who say this every day can not be said to be polytheists. To ask for help from the souls of prophets and awliya' is to hold on to these causes, which were created by Allahu ta'ala. This ayat of Surat al-Fatiha states clearly that they are not polytheists but true believers. Wahhabis also stick to material and scientific means. They satisfy their sensual desires by any means. But they call it "polytheism" to have recourse to prophets and awliya' as mediators.
Since the words of Muhammad ibn 'Abd al-Wahhab were all in accordance with sensual desires, those who did not have religious knowledge believed them easily. They asserted that the 'ulama' of the Ahl as-Sunnat and Muslims of the right way were disbelievers. Amirs (leaders) found Wahhabism consistent with their desires to increase their power and to extend their lands and territories. They forced the Arab tribes to become Wahhabi. They killed those who did not believe them. Villagers, from fear of death, obeyed the amir of Dar'iyya, Muhammad ibn Sa'ud. Becoming soldiers of the amir suited their desires to attack the property, life and chastity of non-Wahhabis
