De NAJD

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vertaling hier onder

een grote hanafi geleerde Ibn Aabidin al-Shami

His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818CE]

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A more contemporary view on the Wahhabite sect has been expressed by Abdal-Hakim Murad in the journal Islamica (pg. 9):

"Ibn Abdal Wahhab, however, went far beyond this (i.e; of Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship (I say: This may be disputed by his supporters). In fact, when his da'wah appeared and became notorious, the scholars and muftis of the day applied to it the famous hadith of Najd: Ibn Umar (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" But he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!" Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitnah) are there, and there shall arise the horn of the devil." (Sahih al-Bukhari).

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A prominent Islamic Scholar of Ibn Abdul Wahhab’s time, Muhammad Amin Ibn Abidin wrote in his celebrated work ‘Hashiyya Radd Al-Mukhtar’ (Vol. 3, Page 309).

“In our time Ibn Abdul Wahhab Najdi appeared and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahle Sunnah was permissible”.

De Syrische Hanafi Imam/Alim.

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De Syrische Hanafi Imam/Alim.

al deze mensen wisten wat ze zeiden. Dit is de ware geschiedenis van de wahabi fitnah.

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Whoever contraverts the Messenger after guidance has become clear to him and follows other than the believers' way, We shall give him over to what he has turned to and expose him unto hell, and how evil an outcome!" (4:115).

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An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. ( Sura/ chapter 49, Aya 4 )

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 sallallahu alaihe wasallam had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophetsallallahu alaihe wasallam. 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 sallallahu alaihe wasallam 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 sallallahu alaihe wasallam 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.)

[Hamza_T]

spongbob er is wel verschil tussen ibn Taymiyyah, Muhammad ibn abdul-Wahab en al-Saud he. Dat moet duidelijk zijn.

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alleen vanwege hun aqiedah moeten ze altijd gelijk krijgen. Dit zijn de bewijzen het verklaren van wat toegestaan is als niet toegestaan en zelfs zoals de geschiedeenis ons leert tegen andere moslims vechten,

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[thegreenbirds]

alleen vanwege hun aqiedah moeten ze altijd gelijk krijgen. Dit zijn de bewijzen het verklaren van wat toegestaan is als niet toegestaan en zelfs zoals de geschiedeenis ons leert tegen andere moslims vechten,

akhi, je lijkt echt op de ghullaat takfeerees.

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akhi, je lijkt echt op de ghullaat takfeerees.

op de wat? maar je hebt de teksten gelezen neem ik aan over een stujkje geschidenis van geleerden uit de tijd van mohamed ibn abdulwahhaab. Hebben zij dit verzonnen? Waarom geeft zowat elk geschidenis stukje een overeenkomend beeld over abdulwahhaab en Mohamed ibn saoed?

Denk je dat koninkrijk saoedie arabie zomaar uit de lucht is gevallen? Denk je dat het salafisme er zomaar is ingevoerd?
Dit zijn allemaal feiten en wie het wil geloven prima en wie niet ook prima. Dingen aankaarten maakt jou geen takfirie.

ik heb kritiek over bepaalde dingen, niet alle salafisten als personen. de najd daar is voor gewaarschuw en elk denkend moslim die er kennis over heeft kan hetgeen wat er mee te maken heeft het beste vermijden.

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Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab
said to his own brother:“The horn of Shaytaan that the Prophet صلى الله عليه وسلم) referred to is you”[The Divine Thunderbolts: as-Sawaa’iq al-Ilahiyah.]

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In the narration by the route of Ibn ‘Umar the Holy Nabi said:“What I fear most for my nation is a man who mis-explains the Qur’an and takes it out of context.”(sahieh bukharie)