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Radd al Salafiyya
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Radd al Salafiyya -
Refutations
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Written by Al-Shaykh Jamil Effendi al-Siqdi al-Zahawi
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Tuesday, 19 Muharram 1431 THE DOCTRINE OF
AHL AL-SUNNA
VERSUS THE "SALAFI" MOVEMENT
"And say: Truth has come and falsehood
has vanished away. Lo! falsehood
is ever bound to vanish."
(17:81)
Praise belongs to God Who has made truth clearly distinct from error, who puts down innovation and innovators and raises high the Sunna of the Prophet, Peace be upon him, and the people who follow it. Praise belongs to God Who in every century inspires a group of scholarly people to defend the Way of the Prophet, Peace be upon him, from the distortions of the ignorant -- those who call the majority of Muslims mushrik (idolaters) and mubtadi` (innovators) and kafir (disbelievers), falsely claiming that they alone are saved. Salutations and greetings upon the Prophet, his Family, and his Companions who are the exemplars and guardians of the Sunna.
The reason for this book
This brief but excellent book by the Iraqi scholar al-Zahawi (1863-1936) is published in English for the first time, by Allah's grace, to give our Muslim brother in the West the necessary historical background on important questions of belief and methodology which are currently under attack from certain quarters of our Community. It is a companion volume to our two books entitled Islamic Doctrine and Beliefs According to Ahl al-Sunna 1.
Islam, in our understanding and that of the majority of Muslims, both scholars and non-scholars, is the Islam of Ahl al-Sunna wa al-Jama`a -- The People of the Way of the Prophet and the Community of Muslims. Chief and foremost among them are the true Salaf of Islam: the Companions, the Successors, and their Successors according to the Prophet's sound hadith in Muslim: "The best century is my century, then the one following it, then the one following that." All the scholars understood by that hadith that the true Salaf were the models of human behavior and correct belief for us Muslims and for all mankind, that to follow them was to follow the Prophet, and that to follow the Prophet was to achieve salvation according to God's order: "Whoever obeys the Prophet obeys God" (4:80).
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Radd al Salafiyya -
Wahhabism
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Written by hizmetbooks.org
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Tuesday, 19 Muharram 1431
FOLLOWING THE IMAMS OF THE MADHHABS OR TAQLID
21 - The la-madhhabi author writes on the 385 the page:
"It was permissible for the imams of the religion to perform ijtihad. They wrote down the documents of the conclusions they drew. If someone follows the way concluded by his imam instead of what a document, an ayat or a hadith states, or what he himself finds out suggests, he becomes a heretic. Imam Malik, Ahmad and ash-Shafi'i said so, too."
These three great imams of the Ahl as-Sunnat and also al-Imam al-Azam Abu Hanifa (rahmat-Allahi ta'ala 'alaihim) said it for those profound 'ulama' called "mujtahid imams." A mujtahid had to follow the document, an ayat karima or a hadith ash-Sharif, he came across. He cannot follow either the ijtihad of another mujtahid or his own. This is due to it not being permissible to perform ijtihad on the subjects clearly stated in an ayat karima or a hadith ash-Sharif.
Al-Hadimi wrote: "We are not mujtahids but muqallids. For us the muqallids, the words of those 'ulama' of fiqh called mujtahids are documents. If an ayat karima or a hadith ash-Sharif that we know seems incongruous with their words, it is necessary for us to follow not what we understand from the ayat or the hadith but their words; it is not permissible to say that they did not see that document or that they saw but could not understand it." [Al-Hadimi, Bariqa, p.376.]
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Radd al Salafiyya -
Wahhabism
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Written by Ahmad Zayni Dahlan al-Makkiyy, ash-Shafi'iyy
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Tuesday, 19 Muharram 1431
Continuation of Fitnat-ul-Wahhabiyyah
The History Of The Fighting With The Wahhabiyyah
At the time Ibn 'Abdul-Wahhab and his assistants initiated their treacherous ideology by which they called the Muslims blasphemers, they were gaining control of eastern Arabia one tribe after another. This expansion eventually encompassed al-Yaman, Makkah, al-Madinah, and the tribes of al-Hijaz all the way to ash-Sham.
Debating With The Scholars Of Makkah
Initially, the Wahhabis sent a group to Makkah and al-Madinah thinking they would be able to spoil the belief of the scholars of these two holy cities and tamper with their belief through lies and fabrications. When they reached there and declared their beliefs, the scholars of Makkah and al-Madinah refuted them and established the Islamic evidences against them--which they could not refute. The scholars were certain about the Wahhabis’ ignorance and misguidance and found them absurd and thoughtless.
After evaluating their beliefs and finding them full of many types of blasphemy, the Wahhabis fled like frightened zebras fleeing from a lion. Hence, after establishing the proofs, the scholars wrote an attestation against the Wahhabiyyah to the Head Judge of Makkah confirming the Wahhabis as blasphemous because of their beliefs. The aim of the scholars was to disclose the misguidance of the Wahhabis and make it known to the Muslims near and far. This action took place during the rulership of Sharif Mas'ud Ibn Sa'id Ibn Sa'd Ibn Zayn, the ruler of Hijaz who ordered the imprisonment of those unjust Wahhabis. Sharif Mas'ud Ibn Sa'id Ibn Sa'd Ibn Zayn died in 1165 A.H.
Some Wahhabis managed to escape their imprisonment. They went to ad-Dar'iyyah and spoke about what they encountered in Makkah. This made the Wahhabis more devilishly haughty, and they started attacking the tribes which were loyal to the prince of Makkah.
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Radd al Salafiyya -
Wahhabism
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Written by Ahmad Zayni Dahlan al-Makkiyy, ash-Shafi'iyy
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Tuesday, 19 Muharram 1431 Fitnat-ul-Wahhabiyyah
by
Ahmad Zayni Dahlan al-Makkiyy, ash-Shafi'iyy
Introduction
During the reign of Sultan Salim III (1204-1222 AH) many tribulations took place. One was the tribulation of the Wahhabiyyah which started in the area of al-Hijaz{1} where they captured al-Haramayn{2}, and prevented Muslims coming from ash-Sham{3} and Egypt from reaching their destination to perform Pilgrimage (Hajj). Another tribulation is that of the French who controlled Egypt from 1213 A.H. until 1216 A.H. Let us here speak briefly about the two adversities{4}, because each was mentioned in detail in the books of history and in separate treatises.
Background On The Tribulations Of The Wahhabis
The fighting started between the Wahhabis and the Prince of Makkah, Mawlana Sharif Ghalib Ibn Bu Sa'id, who had been appointed by the honored Muslim Sultan as his ruling representative over the areas of al-Hijaz. This was in 1205 AH during the time of Sultan Salim III, the son of Sultan Mustafa III, the son of Ahmad. Previous to the outbreak of fighting, the Wahhabis began to build power and gain followers in their areas. As their territories expanded, their evil and harm increased They killed countless numbers of Muslims, legitimated confiscating their money and possessions, and captured their women. The founder of their wicked doctrine was Muhammad Ibn 'Abdul-Wahhab, who originated from eastern Arabia, from the tribe of Banu Tamim. He lived a long life, about one-hundred years. He was born in 1111 AH and died in 1200 AH. His history was narrated as follows:
Muhammad Ibn 'Abdul-Wahhab started as a student of knowledge in the city of the Holy Nabi, Sall Allahu alaihi wa Aalihi wa Sallim: al-Madinah al-Munawwarah. Ibn 'Abdul-Wahhab’s father was a good, pious man among the people of knowledge as was his brother, Shaykh Sulayman. His father, his brother, and his shaykhs (teachers of religion) had the foresight Ibn 'Abdul-Wahhab would innovate a great deal of deviation and misguidance, because of their observance of his sayings, actions, and inclinations concerning many issues. They used to reprimand him and warn people against him.
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Radd al Salafiyya -
Fitnatul Mawdudiyyah
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Written by hizmetbooks.org
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Tuesday, 19 Muharram 1431 Mawdudi's slandering of Islamic belief and
the Ahlus-Sunnah Ulema
and its answer
Mawdudi, in the first edition of this book The Revivalist Movement in Islam, slandered the Islamic faith and the Ahl as-Sunnat scholars. Muslims with right belief in Pakistan began to defend themselves and refuted his slanders and heretical thoughts with documents. Mawdudi, altogether confused with these righteous criticisms, had to tidy his book up. Changing some parts of it and attempting to explain away some others stupidly, he published it again. In order to save his face, he wrote in the preface, "Reviewing the parts which are misunderstood, I have tried to prevent the heartbreaking criticisms.1" Yet, in the same book, he did not give up speaking ill of the words of reverence such as 'al-Imam', 'Hujjat al-Islam', 'Qutb al-'arifin' and 'Shaikh al-Islam', that had been presented to the Ahl as-Sunnat scholars by Muslims, and proclaimed that he did not regard the Ahl as-Sunnat scholars worth these high titles. But, in praising Ibn Taymiyya and 'Abduh, who are documentedly proved to have had departed from the Ahl as-Sunnat, the right path, he himself did not neglect to write the words 'Imam' and 'Ustadh' (master) in front of their names. The words of reverence, which he deems too much for the Ahl as-Sunnat scholars are given freely to them by him. It is written detailedly on page 487 of the fifth volume of Ibn 'Abidin's Radd al-mukhtar for whom and which words of reverence can be used. At the beginning of The Revivalist Movement in Islam, Mawdudi says: "Islamic faith puts forth its own philosophy, which greatly differs from irreligious philosophies. Its knowledge about the Universe and mankind is quite opposite to the knowledge of the irreligious." He means that there is philosophy in Islam and that Muslim scholars are philosophers. His deductions are similar to the Europeans' understanding of Islam by looking at it from the outside. As explained in detail in our book Se'adet-i Ebediyye, one's degrading Muslim scholars down to the degree of philosophers shows his misunderstanding of them. Islamic knowledge is divided into two parts: religious and scientific. Scientific knowledge in Islam is obtained by observation, close examination and experimentation, as is the knowledge of the irreligious in Europe and America about the Universe and man. The science Muslims learn is seen as "quite opposite" by Mawdudi, which means to deny that there is scientific knowledge in Islam. And this is to spoil the lot instead of being useful. It is pertinent to quote the exalted Islamic scholar al-Imam al-Ghazali here: "It will not be useful but harmful to the religion for the ignorant to attempt to help the religion."
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Raad ul Salafiyya
