@syed_z, those are sweeping generalizations about "Wahhabis" or Salafis. It is typical of western media to associate extremism with Wahhabism. Those type of comments reek sectarianism.
It is a different matter that we differ with them on academic grounds in Fiqh issues, but to say they are extremists is an accusation with no basis.
We have been constantly reminded by scholars of all backgrounds that there is no place in Islam for terrorism against innocent civilians.
Imam Ibn Taymiyyah , whom they associate with as the most influential figure of "wahhabism", says:
“I am one of those most severe in forbidding that a person in particular should be declared as an unbeliever, an open sinner or a sinful transgressor until it is known that the proof of the Messenger is established upon him, the like of which, if it is opposed one becomes an unbeliever or a sinner or a transgressor. And I affirm that Allāh has forgiven the mistakes of this Nation (Ummah) – and that is general for affairs of belief, sayings and actions.” [1]
He also stated clearly that there are legitimate barriers to the declaration of takfīr upon the person who apparently denies the texts:
“It is possible that a man has not heard these revealed texts, or that he heard them but they are not established as being authentic with him, or as far as he sees they contradict other texts necessitating interpretation, even if it is incorrect.” [2]
Ibn Al-Qayyim , another scholar of the 8th century says:“The Prophet (salallaahu ‘alaihi wassallam) legislated for this nation the obligation of rejecting the evil so that by its rejection, the goodness that Allāh and His Messenger love is obtained. And when rejecting evil leads to what is more evil and more hated by Allāh and His Messenger then it is not allowed to reject it – even if Allāh hates the evil and detests those who perform it. And this is like censuring [the transgressions] of the kings and the ones in authority by coming out to fight against them for verily that is the basis and foundation of every evil and every tribulation till the end of time. And the Companions asked permission from Allāh’s Messenger to kill the leaders who delay the prayer from its correct time saying, ‘Shall we not kill them?’ He replied, ‘No, so long as they establish the prayer.’ And he also said, ‘Whoever sees something from his Ruler that he dislikes, then let him be patient and let him not remove his hand from the Ruler’s obedience.’
And whoever reflects upon the greatest and smallest trials that have befallen Islām, then he will see that that they are due to the negligence and wastage of this principle and the lack of patience when witnessing evil. So one seeks to bring about an end to evil and as a result of this, instead a greater evil is brought about. And the Messenger saw the greatest of evils in Mecca and yet he was not able to change them. In fact even when Allāh opened up Mecca for the Muslims and it became a land of Islām, he was resolved to changing the Kaʿbah and returning it to the foundations that Ibrāhīm had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the [tribe of] Quraish, since they were new to Islām and had recently left unbelief.
For this reason he did not grant permission for rebelling against the leaders with the use of one’s hand due to the greatness of what results afterwards on account of it.” [3]
“A group of Muslims came to al-Hasan al-Basrī seeking a verdict to rebel against al-Hajjāj [4] (a tyrannical and despotic general). So they said, “O Abu Saʿīd! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and has done this and done that?”
So al-Hasan said, “I hold that he should not be fought. If this is a punishment from Allāh, then you will not be able to remove it with your swords. If this is a trial from Allāh, then be patient until Allāh’s judgement comes, and He is the best of judges.”
So they left al-Hasan, disagreed with him and rebelled against al-Hajjāj – so al-Hajjāj killed them all. Al-Hasan used to say, “If the people had patience when they are being tested by their unjust ruler, it will not be long before Allāh will give them a way out. However, they always rush for their swords, so they are left with their swords. By Allāh! Not even for a single day did they bring about any good.” [5]
Shaikh Nasiruddin Al-Albani was asked, “Is that which is known nowadays as a military coup against the ruler mentioned in the Religion or is it an innovation?” So the Shaikh answered:
“There is no basis for these acts in Islām. And it is in opposition to the Islamic manhaj (methodology) with respect to the daʿwah (Islamic call) and creating the right atmosphere for it. Rather it is an innovation introduced by the innovators which has affected some Muslims. This is what I have stated and explained in my notes to al-Aqeedah at-Tahāwiyyah [6].” [7]
As you can see from all this, there is no relation between "wahhabism" or Salafism and Kharjism. Those who carry out the terrorist acts are Kharjites and they are not upon the way of the Salaf.
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References:
[1] Majmūʿ al-Fatāwā, 3/229.
[2] Majmūʿ al-Fatāwā of Ibn Taymiyyah 3/231.
[3] Ibn Qayyim al-Jawziyah, Iʿlām al-Muwaqqiʿīn ʿan Rabb il-ʿĀlameem.
[4] Hajjāj bin Yūsuf was responsible for widespread oppression and killing towards the end of the time of the Companions. He besieged Makkah and bombarded the Kaʿbah. He killed the Companion ʿAbdullāh bin Zubair and crucified him in Makkah. See as-Siyar of Adh-Dhahabī.
[5] Tabaqāt al-Kubrā (7/163-165)
[6] A famous book of creed from the fourth century authored by Imām Abu Jaʿfar Ahmad ibn Muhammad At-Tahāwī (died 321H).
[7] Al-Asālah magazine, issue 10.
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