The arrivals

HADITH OF NAJD: PART 2

Many a times we meet ignorant wahabis in life who say that NAJD is Iraq. This statement ensures that the person has been reading Wahabi FABRICATED materials and has been brain washed by the wahabi speakers.

If one does not have interest in reading , please analyse these evidence.

First Proof


http://i-cias.com/e.o/najd.htm

Click that link and see it yourself.

SECOND PROOF

The etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range.


THIRD PROOF


Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.


FOURTH PROOF


Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.


FIFTH PROOF


Here is a clear proof that our beloved prophet CLEARLY meant , knew and told that NAJD is DIFFERENT FROM IRAQ. Please Analyse this


Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’


Hadith

Book 007, Number 2666: Sahih Muslim

Abu Zubair heard Jabir b. 'Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.


These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.


PART 3 IS FOR THOSE WHO WANT TO HAVE IN DEPTH UNDERSTANDING OF THE ISSUE

HADITH OF NAJD: PART 3

It is striking that not one of the great muhaddiths, mufassirs, grammarians, historians, or legists of Islam has emerged from the region known as Najd, despite the extraordinary and blessed profusion of such people in other Muslim lands. This essay offers to Muslims with open minds an explanation of this remarkable fact.


The Hadith of Najd: a correction

The land of Najd, which for two centuries has been the crucible of the Wahhabi doctrine, is the subject of a body of interesting hadiths and early narrations which repay close analysis. Among the best-known of these hadiths is the relation of Imam al-Bukhari in which Ibn Umar said: ‘The Prophet (s.w.s.) mentioned: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said the third time: “In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan].”’

This hadith is clearly unpalatable to the Najdites themselves, some of whom to this day strive to persuade Muslims from more reputable districts that the hadith does not mean what it clearly says. One device used by such apologists is to utilise a definition which includes Iraq in the frontiers of Najd. By this manoeuvre, the Najdis draw the conclusion that the part of Najd which is condemned so strongly in this hadith is in fact Iraq, and that Najd proper is excluded. Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.

The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq. While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.

On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the 1991 ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’).

Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (s.w.s.) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (s.w.s.) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’.

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’

These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.



Najd in the Hadith

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. [...] Uyayna remarked: “The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd.” But Allah’s Messenger (s.w.s.) replied: “You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [...] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse [...] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so [...] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [...] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul.’ (Ahmad ibn Hanbal and al-Tabarani, by sound narrators. Cited in Ali ibn Abu Bakr al-Haythami, Majma‘ al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd - quite the contrary. But other hadiths in praise of other lands abound. For instance:

Umm Salama narrated that Allah’s Messenger (s.w.s.) gave the following counsel on his deathbed: ‘By Allah, I adjure you by Him, concerning the Egyptians, for you shall be victorious over them, and they will be a support for you and helpers in Allah’s path.’ (Tabarani, classed by al-Haythami as sahih [Majma‘, X, 63].) (For more on the merit of the Egyptians see Sahih Muslim, commentary by Imam al-Nawawi [Cairo, 1347], XVI, 96-7.)

Qays ibn Sa‘d narrated that Allah’s Messenger (s.w.s.) said: ‘Were faith to be suspended from the Pleiades, men from the sons of Faris [south-central Iran] would reach it.’ (Narrated in the Musnads of both Abu Ya‘la and al-Bazzar, classified as Sahih by al-Haythami. Majma‘, X, 64-5. See further Nawawi’s commentary to Sahih Muslim, XVI, 100.)

Allah’s Messenger said: ‘Tranquillity (sakina) is in the people of the Hijaz.’ (al-Bazzar, cited in Haythami, X, 53.)

On the authority of Abu’l-Darda (r.a.), the Messenger of Allah (s.w.s.) said: ‘You will find armies. An army in Syria, in Egypt, in Iraq and in the Yemen.’ (Bazzar and Tabarani, classified as sahih: al-Haythami, Majma‘, X, 58.) This constitutes praise for these lands as homes of jihad volunteers.

‘The angels of the All-Compassionate spread their wings over Syria.’ (Tabarani, classed as sahih: Majma‘, X, 60. See also Tirmidhi, commentary of Imam Muhammad ibn Abd al-Rahman al-Mubarakfuri: Tuhfat al-Ahwadhi bi-sharh Jami‘ al-Tirmidhi, X, 454; who confirms it as hasan sahih.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘The people of Yemen have come to you. They are tenderer of heart, and more delicate of soul. Faith is a Yemeni, and wisdom is a Yemeni.’ (Tirmidhi, Fi fadl al-Yaman, no.4028. Mubarakfuri, X, 435, 437: hadith hasan sahih. On page 436 Imam Mubarakfuri points out that the ancestors of the Ansar were from the Yemen.)

‘The people of the Yemen are the best people on earth’. (Abu Ya‘la and Bazzar, classified as sahih. Haythami, X, 54-5.)

Allah’s Messenger (s) sent a man to one of the clans of the Arabs, but they insulted and beat him. He came to Allah’s Messenger (s.w.s.) and told him what had occurred. And the Messenger (s) said, ‘Had you gone to the people of Oman, they would not have insulted or beaten you.’ (Muslim, Fada’il al-Sahaba, 57. See Nawawi’s commentary, XVI, 98: ‘this indicates praise for them, and their merit.’)

The above hadiths are culled from a substantial corpus of material which records the Messenger (s.w.s.) praising neighbouring regions. Again, it is striking that although Najd was closer than any other, hadiths in praise of it are completely absent.

This fact is generally known, although not publicised, by Najdites themselves. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. In an attempt to circumvent or neutralise the explicit and implicit Prophetic condemnation of their province, some refuse to consider that the territorial hadiths might be in any way worthy of attention, and focus their comments on the tribal groupings who dwell in Najd.


The Tribe of Tamim

The best-known tribe of Central Arabia are the Banu Tamim. There are hadiths which praise virtually all of the major Arab tribal groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma‘, X, 49. According to al-Haythami its narrators are all trustworthy.)

Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, “May Allah show His mercy to Qays.” He was asked, “O Messenger of God! Are you asking for His mercy for Qays?” and he replied, “Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth.”’ (Tabarani, declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)

Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)

Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: “This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion.”’ (Bukhari, Manaqib, 2.)

The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, only one significant account praises Tamim. This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). “They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’.”’ (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived.

Far more numerous are the hadiths which explicitly critique the Tamimites. These hadiths are usually disregarded by pro-Najdite apologists; but traditional Islamic scholarship demands that all, not merely some, of the evidence be mustered and taken as a whole before a verdict can be reached. And a consideration of the abundant critical material on Tamim demonstrates beyond any doubt that this tribe was regarded by the Messenger (s.w.s.) and by the Salaf as deeply problematic.

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:

‘The “chambers” (hujurat) were spaces enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! My praise is an ornament, and my denunciation brings shame!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn Thabit [Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, Sira [Guillaume translation], p.631.)

A further hadith concerning Tamim runs as follows:

On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: “O tribe of Tamim! Receive good news!” “You promise us good news, so give us something [money]!” they replied. And his face changed. Then some Yemenis came, and he said: “O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!” And they said: “We accept.” And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’ (Bukhari, Bad’ al-Khalq, 1.)

The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.)
An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, they are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion. Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asr prayer, until the sun set and the stars appeared, and people began to say: “The prayer! The prayer!” A man of the Banu Tamim came up to him and said, constantly and insistently: “The prayer! The prayer!” And Ibn Abbas replied: “Are you teaching me the sunna, you wretch?”’ (Muslim, Salat al-Musafirin, 6.)

Banu Tamim and the Khawarij


Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l-Khuwaysira, a man of the Tamim tribe, came up to him and said: “Messenger of Allah, be fair!” He replied: “Woe betide you! Who will be fair if I am not? You are lost and disappointed if I am not fair!” And Umar (r.a.) said, “Messenger of Allah! Give me permission to deal with him, so that I can cut off his head!” But he said: “Let him be. And he has companions. One of you would despise his prayer in their company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as an arrow passes through its target.”’ Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He ordered that that man be sought out, and he was brought to us.’ (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut, n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu’l-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’

Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91).

The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim - the formula ‘The judgment is Allah’s alone’ - on the Day of Siffin, which became the slogan of the later Kharijite da‘wa.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activities. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Hereafter!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, “Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!” [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq [Cairo, n.d.], 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [...] They used to say: “Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).

The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent. The causes of this schism included the Kharijite attack on Madina, which came away with many captives; and different Kharijite ijtihads over sexual relations with Muslim women who, not being Kharijites, they had enslaved. Three major factions emerged from this split, the most dangerous of which was led by Atiyya ibn al-Aswad, again of the tribe of Hanifa. Following Najda’s death, his own faction split, again into three, one of which left Najd to raid the vicinity of Basra (Abd al-Qahir, 90-1).

The last major Kharijite sect was the Ibadiyya, which, in a gentler and much attenuated form, retains a presence even today in Zanzibar, southern Algeria, and Oman. The movement was founded by Abdallah ibn Ibad, another Tamimi. Its best-known doctrine is that non-Ibadis are kuffar: they are not mu’mins, but they are not mushriks either. ‘They forbid secret assassinations [of non-Ibadis], but allow open battles. They allow marriages [with non-Ibadis], and inheritance from them. They claim that all this is to aid them in their war for Allah and His Messenger.’ (Abd al-Qahir, 103.)

The best-known woman among the Kharijites was Qutam bint ‘Alqama, a member of the Tamimite tribe. She is remembered as the one who told her bridegroom, Ibn Muljam, that ‘I will only accept you as my husband at a dowry which I myself must name, which is three thousand dirhams, a male and a female slave, and the murder of Ali!’ He asked, ‘You shall have all that, but how may I accomplish it?’ and she replied, ‘Take him by surprise. If you escape, you will have rescued the people from evil, and will live with your wife; while if you die in the attempt, you will go on to the Garden and a delight that shall never end!’ (Mubarrad, 27.) As is generally known, Ibn Muljam was executed after he stabbed imam Ali (k.A.w.) to death outside the mosque in Kufa.

Muslims anxious not to repeat the tragic errors of the past will wish to reflect deeply upon this pattern of events. Tens of thousands of Muslims, fervently committed to the faith and outstanding for their practical piety, nonetheless fell prey to the Kharijite temptation. The ulema trace the origins of that temptation back to the incident of Dhu’l-Khuwaysira, who considered himself a better Muslim than the Prophet himself (s.w.s.). And he, like the overwhelming majority of the Kharijite leaders who followed in his footsteps, was a Tamimi. Of the non-Tamimi Kharijites, almost all were from Najd.


The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’ ran:

Banu Tamim is a tribe of purity,
a free people, with no fault in them,
neither do they pay a tribute.
We shall be their allies of protection,
good to them for as long as we live!
We shall protect them from everyone,
and when we die, their affair is with al-Rahman.

(Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker. When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the power of tribalism caused many to pay no attention.

Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’ So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said: ‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).

Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave, Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community. The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh al-buldan [repr. Beirut, n.d., p.86.])

Devotion to Musaylima lingered on in Central Arabia, however. An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet. (W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif, p.405; Baladhuri, Futuh, pp.99-100.)


Recent Najdi Tendencies

It is well-known that the Najdi reformer, Muhammad ibn Abd al-Wahhab, was a Tamimi. The violence and takfir associated with the movement which carries his name surely bears more than a coincidental resemblance to the policies and mindset of the Tamimi Kharijites of ancient Najd. Consider, for instance, the following massacre, of the Shi‘a of Karbala in April 1801, as described by a Wahhabi historian:

Saud made for Karbala with his victorious army, famous pedigree horses, and all the settled people and bedouin of Najd [...] The Muslims (i.e. the Wahhabis) surrounded Karbala and took it by storm. They killed most of the people in the markets and houses. One cannot count their spoils. They stayed there for just one morning, and left after midday, taking away all the possessions. Nearly two thousand people were killed in Karbala. (Uthman ibn Bishr, Unwan al-Majd fi Tarikh Najd [Makka, 1349], 1, 121-122.)

It is hard to distinguish this raid, and the brutality of its accomplishment, from the Khariji raids from Najd into the same region a thousand years earlier.
Muhammad Finati, an Italian revert to Islam who served with the Caliphal army which defeated the Wahhabis, wrote a long first-hand account of the extreme barbarism of the Najdi hordes. For instance:

Such among us as fell alive into the hands of these cruel fanatics, were wantonly mutilated by the cutting off of their arms and legs, and left to perish in that state, some of whom, in the course of our retreat, I myself actually saw, who had no greater favour to ask than that we would put them to death. (G. Finati, Narrative of the Life and Adventures of Giovanni Finati [London, 1830], I, 287.)

It is sometimes claimed that the days when ‘all the settled people and bedouin of Najd’ would happily commit such mass murder are long gone, and that Wahhabism has become more moderate. But another, more recent example, shows otherwise. In 1924, the Wahhabi army entered the city of Ta’if, plundering it for three days. The chief qadi and the ulema were dragged from their houses and slaughtered, while several hundred other civilians lost their lives. (Ibn Hizlul, Tarikh Muluk Al Sa‘ud [Riyadh, 1961], pp.151-3.) After giving the the Sunni population of the Hijaz this terrorist lesson, ‘Ibn Saud occupied Mecca with Britain’s tacit blessing’ (Alexei Vassiliev, A History of Saudi Arabia [London, 1998], p.264).


CONCLUSION

A good deal of material concerning Najd and Tamim has been preserved from the time of the Salaf. If we reject the method of some Najdi apologists, a method based on the highly selective quotation of hadiths coupled with the blind imitation of opinions expressed by late-medieval commentary writers, we may reach some reasonably settled and authoritative conclusions regarding Central Arabia and its people. The Qur’an, the sound Hadith, and the experience of the Salaf overwhelmingly concur that Central Arabia is a region of fitna. The first of all fitnas in Islam emerged from that place, notably the arrogance of Dhu’l-Khuwaysira and his like, and also the apostasy and fondness for false prophets which caused such difficulty for Abu Bakr (r.a.). Subsequently, the Kharijite heresy, overwhelmingly Najdi in its roots, cast a long shadow over the early history of Islam, dividing the Muslims, distracting their armies from the task of conquering Byzantium, and injecting rancour, suspicion, and bitterness among the very earliest generations of Muslims. Only the most determined, blinkered and irresponsible Najdi sympathiser could ignore this evidence, transmitted so reliably from the pure Salaf, and persist in the delusion that Najd and the misguided, literalistic rigorism which it recurrently produces, is somehow an area favoured by Allah.

And Allah knows best. May He unite the Umma through love for the early Muslims who refused bigotry, and may He preserve us from the trap of Kharijism and those who are attracted to its mindset in our time. Ameen.

Source: http://ahlussunnahwaljamah.blogspot.co. ... art-3.html

format_quote Originally Posted by Jedi_Mindset

Where do i imply that you started your own sect? Do not put words in my mouth. Yes, i'm against the horn of shaytaan risen from najd.

Here is some massive research done, and wallahi if you dont believe it, read the whole research takes some hours. If you post between now and a hour, to rebuttle it, then i know enough.

http://najd2.wordpress.com/

I was hoping that's a page on the writing of Muhammad Ibn Abdul Wahab.
I am not seeing that..
what am I to conclude of this?

format_quote Originally Posted by Jedi_Mindset

Ibn abdul wahhab, well let me say, that he and his men rebelled against the ottoman caliphate, trying to destroy it.

Ibn Umar said,
"The Prophet (sal-Allaahu 'alayhe wa sallam) stood beside the pulpit,
facing the east, and said, 'Afflictions will verily emerge from here, where
the top of Satans head will appear.'" [Bukhaaree] [7]
http://www.islamawareness.net/Prophe...s_judgment.pdf

Do you want to guess at what was the east of where he was standing?


Draw your own conclusions..
BTW, I have not otherwise made 'Saudis' to be some sort of saints, simply browse through the Ibn Kathir book, and in fact the Quran speaks of the hypocrisy of Al'Arab.
It doesn't mean I am going to be looking for a Saudi Dajjal when all signs point that he'll come to the east of that!

Pictured left - Haim Weissman and Pictured right - Prince Feisal (1918):



The Turkish Ottoman Empire, which included key parts of Saudi Arabia, had lots of crypto-Jews (Jews pretending to be Moslems)

These crypto-Jews (also called Donmeh) have connections to the Saudi royal family and Saudi religion. Namely, the wahhabi form of Islam. Reportedly, the founder of the Saudi Wahhabi sect of Islam, Muhammad ibn Abdul Wahhab, was a crypto-Jew.

An Iraqi intelligence report, dated 2002, and released in 2008 by the US Defense Intelligence Agency, points to the Jewish roots of Wahhab. The report uses the memoirs of a Mr. Hempher, a British spy who claimed to be an Azeri.

In the mid-18th century, Hempher made contact with Wahhab in order to set up the Wahhabi sect.

Reportedly, the purpose of the Wahhabi sect was to bring about an Arab revolt against the Ottomans and pave the way for a Jewish state in Palestine.

Hempher’s memoirs are recounted by the Ottoman writer Ayyub Sabri Pasha in his 1888 work, 'The Beginning and Spreading of Wahhabism.'

In his book, 'The Dönmeh Jews', D. Mustafa Turan writes that Wahhab's grandfather, Tjen Sulayman, was actually Tjen Shulman, a member of the Jewish community of Basra, Iraq.

In his book, 'The Dönmeh Jews and the Origin of the Saudi Wahhabis', Rifat Salim Kabar reveals that Shulman eventually settled in what is now Saudi Arabia, where his grandson, Muhammad Wahhab, founded the Wahhabi sect of Islam.

The Iraqi intelligence report states that Shulman had been banished from Damascus, Cairo, and Mecca for his 'quackery.'

Abdul Wahhab Ibrahim al-Shammari’s book, 'The Wahhabi Movement: The Truth and Roots', states that King Abdul Aziz Ibn Saud, the first Saudi monarch, was descended from Mordechai bin Ibrahim bin Moishe, a Jewish merchant from Basra. According to the book, Moishe changed his name and married off his son to a woman from a Saudi tribe.

The Iraqi intelligence report reveals that the researcher Mohammad Sakher was the subject of a Saudi contract murder hit for his examination into the Sauds’ Jewish roots.

In Said Nasir’s book, 'The History of the Saud Family', it is maintained that in 1943, the Saudi ambassador to Egypt, Abdullah bin Ibrahim al Muffadal, paid Muhammad al Tamami to forge a family tree showing that the Sauds and Wahhabs were one family that descended directly from the Prophet Mohammed pbuh.

At the start of World War I, a Jewish British officer, David Shakespeare, met with Ibn Saud, who was to become the first Saudi monarch.

Shakespeare later led a Saudi army that defeated a tribe opposed to Ibn Saud. In 1915, Ibn Saud met with the British envoy to the Gulf region, Bracey Cocas. Cocas made the following offer to Ibn Saud: "I think this is a guarantee for your endurance as it is in the interest of Britain that the Jews have a homeland and existence, and Britain’s interests are, by all means, in your interest." Ibn Saud replied: "Yes, if my acknowledgement means so much to you, I acknowledge thousand times granting a homeland to the Jews in Palestine or other than Palestine." [1]

Two years later, British Foreign Secretary Lord Balfour (see Balfour Declaration), in a letter to Baron Walter Rothschild, a leader of the British Zionists, stated: "His Majesty’s government view with favor the establishment in Palestine of a national home for the Jewish people..."

The deal to set up Israel had the backing of the Turkish leader Kemal Ataturk, who was reportedly a crypto-Jew.

In 1932, the British put Ibn Saud into power as King of Saudi Arabia.

The Sauds made Wahhabism the state religion of Saudi Arabia.

Turkey - part of the New World Order

Turkey has its 'deep state', a hidden government which has carried out acts of false flag terrorism (Ergenekon). Turkey's 'deep state' is said to have worked with Mossad and the CIA, and to have aided in carrying out the 9/11 attacks.

One high-ranking Turkish foreign policy official has said that there are 'deep states' in Egypt, Saudi Arabia, Jordan, and Syria.

These 'deep states' would appear to involve crypto-Jews.

In Libya's new government, the Wahhabis have much influence.

Sourced from: Strategic Culture Foundation on-line journal http://www.strategic-culture.org/.

For much more background on Sabbateans please go to: http://editorseye.com/WordPress/category/sabbateans/

In ancient times, Jews classically studied the TALMUD. An ancient Jewish rabbi, named Zevi, broke from the classic Jewish religion and formed his own movement called SABBATEAN (Sabbatean anti-thesis of Sabbath? Asralfarhi - any idea if this is could be the case with regard to the anti-thesis comment?) which included the practise of KABBAL (Kabbal is black magic, also pracised by the Egyptians as well as Jewish Zionists and the Zionist elites).

Quote from Wiki link below, In 1665, "...Sabbateans (Sabbatians) is a complex general term that refers to a variety of followers of, disciples and believers in Sabbatai Zevi (1626–1676), a Jewish rabbi who was proclaimed to be the Jewish Messiah in 1665 by Nathan of Gaza...."
[2]
In 1666 (note the 666 KABBAL reference), Zevi converted to Islam....which shocked the classic Talmud Jews. Jewish dispora who follow Sabbati Zevi are classifed into 3 groups:

Quote from Wiki link below:"...Sabbatai Zevi's followers, both during his "Messiahship" and after his conversion to Islam, are known as Sabbateans. They can be grouped into three: "Maaminim" (believers), "Haberim" (associates), and "Ba'ale Milhamah" (warriors)...."

Sabbateans and Hasidic Jews = unproven but some believe that Hasidic Jews are sect of Sabbateans.

Sabbateans and Sufi-Quote from Wiki link below, "...Some alleged similarities between Dönme and unorthodox Sufi practice seem to exist, including the violation of kashrut/halal, sexual license, ecstatic singing, mystical interpretations of sacred scripture, and the practice of ritual meals...." (reminds me of the British Royal Beltaine/Walpurgis fesitval-Prince Willaim wedding date).

Donmeh-Quote from Wiki link below, "...Inside the Ottoman Empire, those followers of Zevi who had converted to Islam but secretly continued Jewish observances became known as the Dönme (Turkish: dönme "convert")..."

http://en.wikipedia.org/wiki/Sabbateans

As I already stated above we have no doubt that the Saudi family is descendant from the Banu Qaynuqa Jews. I am asking you to post the original writing of Muhammad ibn Abdul Wahab not a critique of it so we can compare and contrast.. Can you kindly do that for me please?
Just like I said in the previous page if you're going to watch the arrivals then also watch the scholarly critique of it, that is what creates balance having a look at the source and the critique of. I don't subscribe to Muhammad Abdul wahab and don't know any scholar that does, he has some exquisite writing and some things which we don't agree with. I don't agree with everything that Sheikh ibn uthymeen writes or tirmizhi or others. I am not an Uthymanitie or a tirmizhite or anti them, everyone does ijtihad, read it, take it or leave it if you have a thinking head on your shoulder-- don't know anyone that subscribes to things as you describe here, you and the Brewli fellow!

format_quote Originally Posted by 'Abd Al-Maajid

You will become paranoid...nothing more than that... No coke, no hard rock cafe, no starbucks, no USA....haha

I havent seen the arrivals but this post struck me...

I use to be a true lover of coke - drank it ALL THE TIME , use to get me all hype but I stopped it due to many concerns and doubts. Dont even no what hardrock cafe is, but I avoid starbucks out of fear of supporting israel. And I Live in UK but I can understand why someone would say avoid UK/USA...

format_quote Originally Posted by منوة الخيال

I was hoping that's a page on the writing of Muhammad Ibn Abdul Wahab.
I am not seeing that..
what am I to conclude of this?



Ibn Umar said,
"The Prophet (sal-Allaahu 'alayhe wa sallam) stood beside the pulpit,
facing the east, and said, 'Afflictions will verily emerge from here, where
the top of Satans head will appear.'" [Bukhaaree] [7]
http://www.islamawareness.net/Prophe...s_judgment.pdf

Do you want to guess at what was the east of where he was standing?


Draw your own conclusions..
BTW, I have not otherwise made 'Saudis' to be some sort of saints, simply browse through the Ibn Kathir book, and in fact the Quran speaks of the hypocrisy of Al'Arab.
It doesn't mean I am going to be looking for a Saudi Dajjal when all signs point that he'll come to the east of that!

Ach poochy, prophet muhammed(SaW) was in medinah at that time. Straight line towards the east ends up in najd, (riyadh) not iran not iraq.
Prophet muhammed(Saw) wasnt in riyadh at that time, because riyadh didnt exist in his(Saw) time. He(Saw) barely visited the najd region. Because of the tribes who opposed islam there and the fitnah. Saudi dajjal what has that to do with this? read the texts and articles i just posted.

Narrated Ibn 'Umar: (The Prophet) said, "O Allah! Bless our Sham and our yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and yemen." They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan." (Book #17, Hadith #147, Bukhari)

and to put it together with the hadith you posted ---> the head of shaytaan comes out of...... the najd region.

Wahhabism is a disease but so many are misled into believing that it is curing the Ummah of Shirk, Kufr and Bidah. It is being portrayed as a revivalist movement. This is against the Ahadith. Looking at the geographical position of Najd, it lies to the East of Medina. The Prophet (Sallal Laahu Alaihi Wasallam) pointed towards the East and said:
"There, that is the direction from where Fitna will emerge

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 (Sallal Laahu Alaihi Wasallam) and declared: 'O Muhammad! (Sallal Laahu Alaihi Wasallam) fear Allah. "' The Prophet(Sallal Laahu Alaihi Wasallam) 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 (Sallal Laahu Alaihi Wasallam). The Prophet (Sallal Laahu Alaihi Wasallam) 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)

(hadith might be daeef) http://ahlussunnahwaljamah.blogspot....jd-part-1.html

format_quote Originally Posted by منوة الخيال

As I already stated above we have no doubt that the Saudi family is descendant from the Banu Qaynuqa Jews. I am asking you to post the original writing of Muhammad ibn Abdul Wahab not a critique of it so we can compare and contrast.. Can you kindly do that for me please?
Just like I said in the previous page if you're going to watch the arrivals then also watch the scholarly critique of it, that is what creates balance having a look at the source and the critique of. I don't subscribe to Muhammad Abdul wahab and don't know any scholar that does, he has some exquisite writing and some things which we don't agree with. I don't agree with everything that Sheikh ibn uthymeen writes or tirmizhi or others. I am not an Uthymanitie or a tirmizhite or anti them, everyone does ijtihad, read it, take it or leave it if you have a thinking head on your shoulder-- don't know anyone that subscribes to things as you describe here, you and the Brewli fellow!

Well honestly, i cant find it on the net.

Background

Ibn ʿAbd al-Wahhab is generally acknowledged^[8] to have been born in 1703^[9] into the Arab tribe of Banu Tamim^[10] in 'Uyayna, a village in the Najd region of the modern Saudi Arabia.^[9][11]
He was thought to have started studying Islam at an early age, primarily with his father, ʿAbd al-Wahhab^[12][13] as his family was from a line of scholars of theHanbali school of jurisprudence.^[14]
Ibn ʿAbd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq)^[12][15] and it is reported that he traveled to the Muslim holy cities of Mecca and Medina to perform Hajj and study with the scholars there.^[16][17][18]
In Mecca, the Hanbali mufti, Ibn Humaydi, perceived Ibn ʿAbd al-Wahhab to be a poor student, and arrogant and defiant with his teachers, which upset his father. Consequently, Ibn ʿAbd al-Wahhab did not complete his studies, but whether he was expelled or dropped out is unknown.^[19]
In Medina, he studied under Mohammad Hayya Al-Sindhi, to whom he was introduced by an earlier tutor.^[20] According to Voll, it was Muhammad Hayya who taught Ibn ʿAbd al-Wahhab to reject the popular veneration of saints and their tombs.^[20] Nonetheless, almost all sources agree that his reformist ideas were formulated while living in Basra. He returned to 'Uyayna in 1740.
Following his early education in Medina, Abdul Wahhab traveled outside of the peninsula, venturing first to Basra. He then went to Baghdad, where he married a wealthy bride and settled down for five years. According to Stephen Suleyman Schwartz, in his book "The Two Faces of Islam", “some say that during this vagabondage Ibn Abdul Wahhab came into contact with certain Englishmen who encouraged him to personal ambition as well as to a critical attitude aboutIslam.” Specifically, Mir’at al Harramin, a Turkish work by Ayyub Sabri Pasha, written in 1888, states that in Basra, Abdul Wahhab had come into contact with a British spy by the name of Hempher, who “inspired in him the tricks and lies that he had learned from the British Ministry of the Commonwealth.”^[21]
After his return home, Ibn ʿAbd al-Wahhab began to attract followers, including the ruler of 'Uyayna, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support, Ibn ʿAbd al-Wahhab began to implement some of his ideas for reform. First, citing Islamic teachings forbidding grave worship, he persuaded Ibn Mu'ammar to level the grave of Zayd ibn al-Khattab, a companion of Muhammad, whose grave was revered by locals. Secondly, he ordered that all adulterors be stoned to death, a practice that had become uncommon in the area. Indeed, he personally organised the stoning of a woman who confessed that she had committed adultery.^[22]
These actions gained the attention of Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of Al-Hasa and Qatif, who held substantial influence in Najd. Ibn Ghurayr threatened Ibn Mu'ammar that he would not allow him to collect a land tax for some properties that he owned in Al-Hasa if he did not kill Ibn ʿAbd al-Wahhab. Although Ibn Mu'ammar declined to do so, Ibn ʿAbd al-Wahhab was still forced to leave.^[23]
[edit]Pact with Muhammad bin Saud

Upon his expulsion from 'Uyayna, Ibn ʿAbd al-Wahhab was invited to settle in neighboring Diriyah by its ruler Muhammad bin Saud. Upon arriving in Diriyah, Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab concluded an agreement that, together, they would bring the Arabs of the peninsula back to the "true" principles of Islam as they saw it. According to one source, when they first met, bin Saud declared:

"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you out, we will never agree to expel you." Muhammad ibn ʿAbd al-Wahhab replied, "You are the settlement's chief and wise man. I want you to grant me an oath that you will perform jihad (holy war) against the unbelievers. In return you will be imam, leader of the Muslim community and I will be leader in religious matters".

—Madawi al-Rasheed, A History of Saudi Arabia: 16

The agreement was confirmed with an oath in 1744.^[24] This agreement became a "mutual support pact"^{[citation needed]} and power-sharing arrangement between the Al Saud and the Al ash-Sheikh, which has remained in place for nearly 300 years,^[25] providing the ideological impetus to Saudi expansion.^[26]
[edit]Emirate of Diriyah

First Saudi State (1744–1818)

Main article: Emirate of Diriyah
The 1744 pact between Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab marked the emergence of the first Saudi state, the Emirate of Diriyah. By offering the Al Saud a clearly defined religious mission, the alliance provided the idealogical impetus to Saudi expansion.^[7] First conquering Najd, Saud's forces expanded the Salafi influence to most of the present-day territory of Saudi Arabia,^[7] eradicating various popular and Shia practices and propagating the doctrines of ʿAbd al-Wahhab.^[7][27]
Muhammad bin Saud died in 1765 but his son, Abd al Aziz, continued the Salafi cause.^[7] Ibn ʿAbd al-Wahhab in turn died in 1792
[edit]Teachings

See also: Salafi
Muhammad ibn ʿAbd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what he believed were the original principles of that religion, as typified by the Salaf and rejecting what he regarded as corruptions introduced by Bid'ah and Shirk.^[28]
Although all Muslims pray to one God, Ibn ʿAbd al-Wahhab was keen on emphasising that no intercession with God was possible without God's permission, which God only grants to whom He wills and only to benefit those whom He wills, certainly not the ones who invoke anything or anyone except Him, as these would never be forgiven.^[29]
[edit]Family

Abdul-Azeez ibn Abdullaah Aal ash-Shaikh, Grand Mufti of Saudi Arabia, the country's most senior religious authority.^[30]

Main article: Al ash-Sheikh
While in Baghdad, Ibn ʿAbd al-Wahhab married an affluent woman. When she died, he inherited her property and wealth.^[3] Muhammad ibn 'Abd Al-Wahhab had six sons; Hussain, Abdullah, Hassan, Ali and Ibrahim and Abdul-Aziz who died in his youth. All his surviving sons established religious schools close to their homes and taught the young students from Diriyah and other places.^[31]
The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the Saudi state,^[6]dominating the state's religious institutions.^[7] Within Saudi Arabia, the family is held in prestige similar to theSaudi royal family, with whom they share power, and has included several religious scholars and officials.^[30] The arrangement between the two families, which persists to this day,^{[citation needed]} is based on the Al Saud maintaining the Al ash-Sheikh's authority in religious matters and upholding and propagating Salafi doctrine. In return, the Al ash-Sheikh support the Al Saud's political authority^[32] thereby using its religious-moral authority to legitimise the royal family's rule.^[33] Consequently, each legitimises the other.^{[citation needed]}
[edit]Assessment

[edit]By contemporaries

As with the early Salafi's, Ibn ʿAbd al-Wahhab was criticised for disregarding Islamic history, monuments, traditions and the sanctity of Muslim life.^[19] His own brother, Sulayman, was particularly critical, claiming he was ill-educated and intolerant, classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical.^[19]Sulayman ibn ʿAbd al-Wahhab also suggested his brother was selective with the juristic predecessors, to the point of being ignorantly dismissive towards some and treating others as divinely infallible. Both Sulayman and Ibn Humaydi (the Hanbali mufti in Mecca) suggested Ibn ʿAbd al-Wahhab was even selective with the works of Ibn Taymiyyah, whose views otherwise closely influenced the Salafi. Despite this, after sometime, his brother (Sulayman) eventually joined him in spreading his teachings.^[19]

(Under these teachings he ordered his followers to destroy tombs, shrines and even tombs of the sahaba(Ra)

Muhammad ibn ʿAbd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what he believed were the original principles of that religion, as typified by the Salaf and rejecting what he regarded as corruptions introduced by Bid'ah and Shirk.^[28]

^U

format_quote Originally Posted by منوة الخيال

As I already stated above we have no doubt that the Saudi family is descendant from the Banu Qaynuqa Jews. I am asking you to post the original writing of Muhammad ibn Abdul Wahab not a critique of it so we can compare and contrast.. Can you kindly do that for me please?
Just like I said in the previous page if you're going to watch the arrivals then also watch the scholarly critique of it, that is what creates balance having a look at the source and the critique of. I don't subscribe to Muhammad Abdul wahab and don't know any scholar that does, he has some exquisite writing and some things which we don't agree with. I don't agree with everything that Sheikh ibn uthymeen writes or tirmizhi or others. I am not an Uthymanitie or a tirmizhite or anti them, everyone does ijtihad, read it, take it or leave it if you have a thinking head on your shoulder-- don't know anyone that subscribes to things as you describe here, you and the Brewli fellow!

everyone does ijtihad? I most certainly dont.

I rely on the madhabs and scholars for that. However... I did use the intellect Allah gave me to choose the teachers I follow. But since I havent gone indepth into islam, thats as far as i'll go, you cant have a career and deeply research islam at the same time I believe.

Most of the amazing knowledgable teachers I know spend all their time researching islam... how can I dare to create opinions without doing 1/1000th of the research/studying they do...

Frankly that's just lack of vision on your part a very telescopic view of what the 'east' is ..
Anyhow, I take it that you've not otherwise read anything by Muhammad ibn Abdulwahhab? Yet character assassinate much like what the kaffirs do against the Quran and prophet Muhammad through silly videos on YouTube rather than reading Quran & Seerah?
Just so we're on the same page you know I'd hate for the both of us to waste our time!
There will not be further discussion until you put his actual writing and teachings and scholarship here!

format_quote Originally Posted by منوة الخيال

Frankly that's just lack of vision on your part a very telescopic view of what the 'east' is ..
Anyhow, I take it that you've not otherwise read anything by Muhammad ibn Abdulwahhab? Yet character assassinate much like what the kaffirs do against the Quran and prophet Muhammad through silly videos on YouTube rather than reading Quran & Seerah?
Just so we're on the same page you know I'd hate for the both of us to waste our time!
There will not be further discussion until you put his actual writing and teachings and scholarship here!

There is no need for that when his so called revolutionist followers misbehaved and destroyed tombs, raped women, rebelled against the caliphate and now is ruling the lands of arabia with a iron fist. Prophet muhammed(Saw) clearly said that corruption and fitnah comes out of the najd region, nothing good and now a power of fitnah rose from it, with massive support from the wahhabi movement.

Muhammad ibn Abdul Wahhab Najdi The Chief Innovator

of Wahhabi/Salafi Ideology had

demanded NOT ONLY MEN BUT ALSO ALL

WOMEN WHO ENTERED HIS WAHHABI

AQEEDA THAT THEY SHOULD ALL SHAVE

THEIR HEADS

This was done because he said: “This is the hair of the period of Kufr therefore it must be shaven off”.

This shaving off of the female hair carried on for some time until


an indignant woman stood up and

challenged:

: “Why don’t you shave off the beards of your recruits when they enter you Deen. That is also the hair of the period of Kufr?”

“Hair is the precious ornament of a female

as is the beard for a male. Is it apt to leave

human beings deprived of their ornaments

bestowed upon them by Allahu ta’ala?”




It was from then that he stopped this shameful and disgusting practice.





MPORTANT NOTE :

Ibn ‘Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert

in 1111 A.H. (1699) and died in 1206 (1792).

Zul Khuwaisra – the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani

Tamim(a Prominent Tribe of Najd). The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much

fitna, will be the off-springs of the above Munaafiq. Allama Dahlaan, the celebrated Historian of our era writes: “Zul Khuwaira was of

the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi.” (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the

Kharajees because they were not the off-springs of Bani Tamim

Imam Shah Abdul Haq the great Muhaddis of Delhi writes: “The Kharajees were not the descendants of Zul Khuwaisra.”

(Ashatul Lamaat,

Commentary on Mishkat pp/535)

Moulana Muhammad Ali Jauhar has made the following observations about the Wahhabi Najdi

Jamaat: “The hands of Najd and Najdis are red with the blood of Muslims, this is their only achievement. Now too, there are

hostilities with the Yemenis and a war is looming.” (Maqaalaate Muhammad Ali, Part 1,PP. 37)

Another Striking prediction about the Wahhabi Najdi made by Prophet Muhammad (saw) is

they will kill the Muslims and leave the idolators, how true it is that Ibn Abdul Wahhab and the Saud family from Najd took the help

of Idolators /Polytheist British Empire to fight against the Muslim Khalifat of Turks in Arabia

so they killed Mudered /Raped/PlunderdMuslims but they spared the Idolators/Polytheist British who where their friends and helpers against Muslims,

Descendants of SAUD (the present day SAUDI FAMILY )started a campaign of assassination of the prominent leaders of the Arab

Tribes under the pretence that those leaders were apostates; renegading from the Islamic Religion, and deserting their Quranic

doctrines; so they deserved the SAUDI condemnation and slaughter!

---

creating propoganda again i see - Still see nothing by ibn Abdul Wahhab here just what self flagellating morons proclaim!
What's the matter are you afraid you'll learn something that contradicts your beliefs? Like on the thread that was deleted where a repeated request of ibn kathir's commentary was requested only to prove what we were saying all along!
You should be careful when you slander a Muslim!

format_quote Originally Posted by منوة الخيال

creating propoganda again i see - Still see nothing by ibn Abdul Wahhab here just what self flagellating morons proclaim!
What's the matter are you afraid you'll learn something that contradicts your beliefs? Like on the thread that was deleted where a repeated request of ibn kathir's commentary was requested only to prove what we were saying all along!
You should be careful when you slander a Muslim!

Go there and see it for yourself. Propaganda....nope, historic research - yes. What the heck? Come up with your own research man. Dont make me post everything. This shows enough....I will leave this debate no use for one eyed morons. I'm slandering a hypocrite yes, and rightly so. Who the hell shaves the head of a women? Thats a very disgusting act. Its a common practice from wahhabis.

Contradicts? No, but its fitnah to believe that the jew muhammed abdul wahhab and his lackys were rightfully guided. Which islam they wanted to estabilish? Islam, from their own sect.

Pieces of the puzzle are pieced together, along with the articles i have posted with hadeeth it shows that the horn of shaytaan is risen from najd. And the fitnah is massive - looking at you....

End of debate before i cause more butthurt members who cant handle anything.


========================================

Still nothing by Abdul Wahhab himself I see - just your angry ignorant rant!
Why is that?
Again what are you afraid of? You've either not read anything directly by him content by hearsay or you've something to hide so which is it?