Posted 25 July 2006 - 09:55 PM
no this is the definition of wahabi which u are Wahhabis as neo-Kharijites
The Wahhabis are especially notorious for reviving the ways of the Khawarij (or Kharijites). They originated in the time of the caliphates of Uthman and Ali, among the closest companions to Prophet Muhammad. They were the earliest group of fanatics who separated themselves from the Muslim community. They arose in opposition to Ali Prophet Muhammads son-in-law because of his willingness to arbitrate with Muawiyah, governor of Damascus at that time, over the issue of the caliphate. The Khawarij, meaning those who exited, slung accusations of blasphemy against Ali and Muawiyah and those who followed them saying that the Quran, and not them, had the ultimate authority in the matter. Ibn al-Jawzi, an orthodox Sunni scholar, in his book Talbis Iblis (The Devils Deception) under the chapter heading A Mention of the Devils Delusion upon the Kharijites, says that Dhul-Khuwaysira al-Tamimi was the first Kharijite in Islam and that [h]is fault was to be satisfied with his own view; had he paused he would have realized that there is no view superior to that of Allahs Messenger Furthermore, the orthodox Sunni scholar Imam Abd al-Qahir al-Baghdadi discusses the Kharijite rebellions and their bloody massacres of tens of thousands of Muslims in one of his books. He explicitly mentions the Azariqa, one of the most atrocious Kharijite movements led by Nafi ibn al-Azraq from the tribe of Banu Hanifa the same tribe where the heretic Musaylima the Prevaricator (or Liar) who claimed prophethood alongside Prophet Muhammad came from. Just as the Khawarij threw accusations of blasphemy on Ali and Muawiya, Wahhabis throw accusations of blasphemy against Sunnis and Shiites.
The Al-Sa`ud and Muhammad ibn `Abdul-Wahhab the founder of Wahhabism
Wahhabism is named after the its founder, Muhammad ibn `Abdul-Wahhab (1703-1792), and has its roots in the land now known as Saudi Arabia. Without this man, the al-Sa`ud , one of many clans spread over the Arabian peninsula, would not have had the inspiration, reason, and determination to consolidate the power that they did and wage "jihad" on people they perceived to be polytheists those who attribute partners in worship to Almighty God. How intimately close was al-Sa`uds association with Muhammad ibn Abdul-Wahhab? Robert Lacey eloquently illustrates this association:
Until [Muhammad ibn Abdul-Wahhabs] coming the Al Sa`ud had been a minor sheikhly clan like many others in Nejd, townsmen and farmers, making a comfortable living from trade, dates and perhaps a little horse-breeding, combining with the desert tribes to raid outwards when they felt strong, prudently retrenching in times of weakness. Modestly independent, they were in no way empire builders, and it is not likely that the wider world would ever have heard of them without their alliance with the Teacher
The al-Sa`ud are originally from the village of ad-Diriyah, located in Najd, in eastern Arabia situated near modern day Riyadh, the capital of Sa`udi Arabia. Ancestors of Sauud Ibn Muhammad, whom little is known about, settled in the area as agriculturists and gradually grew in number over time into the clan of al-Sa`ud .
Muhammad ibn Abdul-Wahhab was raised in Uyainah, an oasis in southern Najd, and was from the Banu Tamim tribe. He came from a religious family and left Uyainah in pursuit of Islamic knowledge. He traveled to Mecca, Medina, Iraq, and Iran to acquire knowledge from different teachers. When he returned to his homeland of Uyainah, he preached what he believed to be Islam in its purity which was, in fact, a vicious assault on traditional Sunni Islam.
The orthodox Sunni scholar Jamil Effendi al-Zahawi said that the teachers of Ibn `Abdul-Wahhab, including two teachers he had studied with in Medina Shaykh Muhammad Ibn Sulayman al-Kurdi and Shaykh Muhammad Hayat al-Sindi became aware of his anti-Sunni Wahhabi creed and warned Muslims from him. His shaykhs, including the two aforementioned shaykhs, used to say: God will allow him [to] be led astray; but even unhappier will be the lot of those misled by him.
Moreover, Ibn `Abdul-Wahhabs own father had warned Muslims from him, as did his biological brother, Sulayman Ibn `Abdul-Wahhab, an orthodox Sunni scholar who refuted him in a book entitled al-Sawaiq al-Ilahiyya fi al-radd `ala al-Wahhabiyya [Divine Lightnings in Refuting the Wahhabis]. Ibn `Abdul-Wahhab was refuted by the orthodox Sunni scholars for his many ugly innovations. Perhaps his most famous book, Kitab at-Tawheed (Book of Unity of God) is widely circulated amongst Wahhabis worldwide, including the United States. His book is popular in Wahhabi circles, although orthodox Sunni scholars have said that there is nothing scholarly about it, both in terms of its content and its style.
Ibn Taymiyah: the Wahhabi founders role model
It is worth giving an overview of a man named Ahmed Ibn Taymiyah (1263-1328) who lived a few hundred years before Muhammad ibn `Abdul-Wahhab. The Wahhabi founder admired him as a role model and embraced many of his pseudo-Sunni positions. Who exactly was Ibn Taymiyah and what did orthodox Sunni scholars say about him? Muslim scholars had mixed opinions about him depending on his interpretation of various issues. His straying from mainstream Sunni Islam on particular issues of creed (`aqeedah) and worship (`ibadat) made him an extremely controversial figure in the Muslim community.
Ibn Taymiya has won the reputation of being the true bearer of the early pious Muslims, especially among reformist revolutionaries, while the majority of orthodox Sunnis have accused him of reprehensible bidah (reprehenisible innovation), some accusing him of kufr (unbelief).
It behooves one to ask why Ibn Taymiyah had received so much opposition from reputable Sunni scholars who were known for their asceticism, trustworthiness, and piety. Some of Ibn Taymiyahs anti-Sunni and controversial positions include:
(1) His claim that Allahs Attributes are literal, thereby attributing God with created attributes and becoming an anthropomorphist;
(2) His claim that created things existed eternally with Allah;
(3) His opposition to the scholarly consensus on the divorce issue;
(4) His opposition to the orthodox Sunni practice of tawassul (asking Allah for things using a deceased pious individual as an intermediary);
(5) His saying that starting a trip to visit the Prophet Muhammads (s) invalidates the shortening of prayer;
(6) His saying that the torture of the people of Hell stops and doesnt last forever;
(7) His saying that Allah has a limit (hadd) that only He Knows;
(8) His saying that Allah literally sits on the Throne (al-Kursi) and has left space for Prophet Muhammad (s) to sit next to Him;
(9) His claim that touching the grave of Prophet Muhammad (s) is polytheism (shirk);
(10) His claim that that making supplication at the Prophet Muhammads grave to seek a better status from Allah is a reprehensible innovation;
(11) His claim that Allah descends and comparing Allahs descent with his, as he stepped down from a minbar while giving a sermon (khutba) to Muslims;
(12) His classifying of oneness in worship of Allah (tawheed) into two parts: Tawhid al-rububiyya and Tawhid al-uluhiyya, which was never done by pious adherents of the salaf.
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