sv: en: Heretikern Muhammad b.Abd al-Wahhab (d. 1207 i Najd)

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sv: en: Heretikern Muhammad b.Abd al-Wahhab (d. 1207 i Najd)

Postby » 29 Jan 2013, 05:02


Heretikern Muhammad b. ´Abd al-Wahhab

Några tidiga dokument som fördömer den wahhabitiska heresien
Udrag ur en artikel av GF Haddad

Brodern Sulayman b. ´Abd al-Wahhab skrev en berömd bok känd som "Fasl al-Khitab" eller "al-Sawa´q al-Ilahiyya":

Fasl al-Khitab min Kitab Allah wa-Hadith al-Rasul (salla Allahu `alayhi wa-Sallam) wa-Kalam Uli al-Albab fi Madhhab Ibn `Abd al-Wahhab ("The Final Word from the Qur'an, the Hadith, and the Sayings of the Scholars Concerning the School of Ibn `Abd al-Wahhab"), also known as: al-Sawa`iq al-Ilahiyya fi Madhhab al-Wahhabiyya ("The Divine Thunderbolts Concerning the Wahhabi School").

This book is among the first and earliest refutations of the Wahhabi sect in print, consisting in over forty-five concise chapters spanning 120 pages that aim to show the divergence of the Wahhabi school, not only from the Consensus and usûl of Ahl al-Sunna wal-Jama`a and the fiqh of the Hanbali Madhhab, but also from their putative Imams, Ibn Taymiyya and Ibn al-Qayyim on most or all the issues reviewed.

The Fasl/Sawa`iq received the following editions:

1st edition: Bombay: Matba`a Nukhbat al-Akhbar, 1306/1889. 2nd edition: Cairo (date?). 3rd edition: Istanbul: Ishik reprints at Wakf Ihlas, 1399/1979. 4th edition: (Annotated) Damascus, 1420/1999.


A selected chronology of other early condemnations of Wahhabism in print:

1. Shaykh Muhammad ibn Sulayman al-Shafi`i al-Kurdi al-Madani, said to be one of Muhammad ibn `Abd al-Wahhab's former teachers, wrote a fatwa condemning the Wahhabi movement in general terms. It is reproduced at the end of Sayyid `Alawi ibn Ahmad al-Haddad's Misbah al-Anam (1908 edition; see below) and is also found at the beginning of the Waqf Ihlas offset reprint of Sulayman IAW's Sawa`iq.

2. Al-San`ani (d. 1182) the famous author of Subul al-Salam at first wrote Muhammad IAW a panegyric which he sent him. Then he changed his mind and wrote an epistle denouncing him titled Irshad Dhawi al-Albab ila Haqiqat Aqwal Muhammad ibn `Abd al-Wahhab. See on this Imam al-Kawthari's Maqalat (article 'IAW and Muhammad `Abduh'), al-Shawkani's al-Badr al-Tali`, s.v. 'Muhammad ibn Isma`il al-Yamani,' and Siddiq Hasan Khan al-Qinnawji's Abjad al-`Ulum, introduction, and his Taj al-Mukallal.

3. Al-Habib `Alawî ibn Ahmad al-Haddad, Misbah al-Anam fi Raddi Shubah al-Najdi al-Bid`i al-Lati Adalla biha al-`Awamm ('The Luminary of Mankind Concerning the Refutation of the Fallacies of the Innovator from Najd by which He Has Misguided the Common Public' written 1216/1801 but long out of print!) of which I translated and published the introduction [see outline in a separate post] together with the translation of al-Sayyid Yûsuf al-Rifa`i's Advice to Our Brothers the Scholars of Najd (1420/1999);

4. Al-Sawi (d. 1241) in his Hashiya `ala al-Jalalayn for Surat 35:6 mentions the Wahhabis and refers to them as Khawârij. NOTE that this phrase and the word 'Wahhabiyya' was excised from all present-day editions of this Tafsir!

5. Ibn `Abidin (d. 1243) said the same in his famous Hashiya, Book of Iman, Bab al-Bughât.
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. [1818]
(Hashiya radd al-muhtar, 4.262).

6. The Mufti of Makka, Sayyid Ahmad Zayni Dahlan (d. 1304/1886) with several works:
-- al-Durar al-Saniyya fî al-Radd alâ al-Wahhabiyya ('The Pure Pearls in Refuting the Wahhabis') (Cairo, 1319 and 1347),
-- Fitnat al-Wahhabiyya ('The Wahhabi Tribulation'), and
-- Khulâsat al-Kalâm fî Bayân Umarâ' al-Balad al-Harâm ('The Summation Concerning the Leaders of the Holy Land,' whose evidence is quoted in full by al-Nabhânî in Shawâhid al-Haqq p. 151-177), the last two a history of the Wahhabi movement in Najd and the Hijâz.

7. Imam Ahmad Rida Khan (1272-1340) states in his Fatawa al-Haramayn (Waqf Ikhlas offset ed. p. 11-12):
'As for the Wahhabis they are a misguided sect (firqa dalla) and volumes were compiled - both in Arabic and other languages - declaring them heretics. Among them is the book of our teacher in Hadith, our Master `Allama Ahmad ibn Zaini Dahlan al-Makki ' Allah sanctify his secret - titled al-Durar al-Saniyya fi al-Radd `ala al-Wahhabiyya. The best word ever said about them is that of the Mufti of al-Madinat al-Munawwara, Mawlana Abu al-Su`ud - Allah have mercy on all of them: {The devil has engrossed them and so has caused them to forget remembrance of Allah. They are the devil's party. Lo! is it not the devil's party who will be the losers'} (58:18-19).'

Al-Sawi al-Maliki adduced the same verse against them in his Hashiya on Tafsir al-Jalalayn. And Allah knows best.


What Shaykh Sulayman Ibn ‘Abdul Wahhab said to his brother Muhammad ibn Abd al-Wahhab:
"Al-Sawa’iqu al-Ilahiyyah fi al-Raddi ‘ala al-Wahhabiyyah"
of Sulayman Ibn ‘Abd al-Wahhab (ramimahu Allah)

The horn of Shaytaan that the Prophet (صلى الله عليه وسلم) referred to is you [Muhammad b. Abd al-Wahhab].

One of the dalils showing that your path is heretic is the hadith sharif narrated by ‘Uqbah Ibn Amir and collected in the Sahihayn [Bukhari and Muslim]: ‘Rasul-Ullah (sall-Allahu 'alayhi wa sallam) ascended the minbar, and it was the last time I saw him on the minbar. He said: ‘I do not fear that you will become mushrikuns after me, but I fear that, because of worldly interests, you will fight each other, and thus be destroyed like the people of old.’ The Messenger of Allah (sall-Allahu 'alayhi wa sallam) foretold all that would happen to his Ummah until the end of the world. This hadith sharif shows that he was certain of the fact that this Ummah will never worship idols. By saying so, he destroys Wahhabism from its roots, since Wahhabi books say that Ummah al-Muhammadiyyah is involved in polytheism, that Muslim countries are full of idols, and that Muslim graves are houses of shirk. They also claim that someone who does not accept to consider mushrikuns those who ask for intercession by the graves is himself a kafir. On the contrary, Muslims have been visiting graves and asking for the intercession of awliyas for centuries. No Islamic scholar has even called such Muslims mushrikuns.

My brother asks: ‘A hadith sharif says: "Of all that will befall you, shirk is what I fear more." Is not this a dalil of the fact that a part of this Ummah will be engaged in shirk?'

I say: It is inferred by many other hadiths that this hadith refers to shirku-l-asghar. There are similar hadiths, narrated by Shaddad Ibn ‘Aws, Abu Hurayrah and Mahmud Ibn Labid (may Allah be pleased with all of them), according to which the Prophet (sall-Allahu 'alayhi wa sallam) feared that shirku-l-asghar would be committed by his Ummah. It has exactly happened as it was foretold in the hadith, and many Muslims are guilty of shirku-l-asghar. But you, in your ignorance, confuse shirku-l-asghar with shirku-l-akbar, and the tragic consequence of this mistake of yours is that you regard as ‘unbelievers’ those Muslims that do not accept to call other Muslims ‘unbelievers’."


Boken "The Divine Lightning"
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Re: sv: en: Heretikern Muhammad b.Ab al-Wahhab (d. 1207 i N

Postby » 29 Jan 2013, 05:07


Några informativa länkar och noter om
Muhammad b. Abd al-Wahhabs liv

Imaam Muhammad Ibn Abdul Wahhab: His Life and Mission
av Shaikh Abdul Aziz Ibn Abdullah Ibn Baz ... &artid=180

Muhammad ibn Abdul Wahhab & the origin of the Wahhabite movement
av Sheikh Seraj Hendricks (examinerats från Umm al-Qura-universitetet i Makka)

Utdrag ur [1]:
One day, the Shaikh said to the governor, 'Let us demolish the dome at the grave of Zaid Ibn al-Khatab t (Zaid Ibn al-Khatab was the brother of Umar Ibn al-Khattab t and a martyr, who died in the fighting against Musailimah Khaddhab in 12 A.H, he was buried and later on people built a dome on his grave). It is erected on deviation and the Prophet r has forbidden building domes or mosques on graves. Moreover, this dome has destroyed the people's belief with polytheism. So, it must be demolished.' The Prince agreed and mobilized an army of six hundred soldiers and marched towards the grave.
The Shaikh, thus, strove in his preaching and Jihad for fifty years from 1158 A.H. until he died in 1206. He resorted to all methods of his mission - Jihad, preaching, resistance, debates and arguments until people adhered to obedience and demolished the domes and mosques built by them on the graves...

Not: Med "prinsen" menas hövdingen Saud b. Abdul Aziz, som Muhammad b. Abd al-Wahhab lierat sig med mot det ottomanska kalifatet.

Not: Det är förbjudet att bygga moskéer över gravar. Men Ulama har aldrig ansett att det skulle vara förbjudet att bygga inhägnader, tak eller kupoler. Och även om någon skulle bygga en moské över en grav, så är det svårt att se hur det kan motivera jihad. Jihad förs mot icke-muslimer, inte mot muslimer. Så för att motivera "jihad" kallade han alla sina muslimska landsmän för avgudadyrkare...

Jag vet inte hur andra reagerar, men för mig för det tankarna direkt till al-Shabab, och andra som idag kastar bomber i moskéerna och för krig mot sina egna muslimska landmän.

Ur [2]
The social conditions prevalent during the time of Muhammad ibn Abdul Wahhab's Najd andthose of the Najd during the time of the Prophet (SAW) and the Kharajite rebellion against Sayyidina Ali were not significantly different. It would have been more appropriate and more instructive ... to compare these two conditions rather thanthat of Muhammad ibn Abdul Wahhab's Najd and the conditions prevalent in the Hijaz atthe time of the Prophet (SAW).

For example, we know that Muhammad ibn Abdul Wahhab emanates from the same clan that formed the most powerful base of the Kharajites during the time of Sayyidina Ali, namely, the Banu Tamim. It would, therefore, have been of immense interest to examine any ideological linkages that might have existed between the Kharajites of then and the ideological conditions prevailing in the Najd during Muhammad Abdul Wahhab's time. After all - and this is one of their great virtues - Arabian tribal life is known for its integrity in oral traditions. Moreover, both the principles and consequences of his version of "Tawhid" were almost identical to those of the Kharajites.

Författaren säger att Muhammad b. Abdul Wahhab's uppror inte har någon likhet med Profetens (s) sunna, men däremot finns det stora likheter med Kharajiterna (extrema anhängare till Sayydiuna ´Ali - karrama Alalh wajhahu - som sedan vände sig mot honom och förde "jihad" mot honom). De kommer från samma klan, och det är inte otänkbart att den kharajitiska tradtionen levt vidare bland dem. Deras ideologi är i det närmaste identisk.

OM man läsesr Sheikh b. Baz's beskrivning noggrannt så ser man att den bara kan gå hem hos mycket naiiva personer. Han inleder t.ex. med att säga:
Imam Muhammad Ibn Abdul Wahhab was a great man, an outstanding reformer and a zealous preacher, who appeared in the Arabian Peninsula in the twelfth century A.H.

Notera här att han inte ger honom epitetet "scholar", vilket vore naturligt om han ansåg att det var frågan om en lärd person. Ingenstans i artikeln kallan han Muhammad b. Abd al-Wahhab för en lärd person - är det inte märkligt? Hur kan man ta sin aqida från en person som inte är lärd?!

Sheikh b. Baz beskriver hans skolgång:
He learnt to read the Qur'aan at a very early age and exerted himself in studies and advanced learning at the hands of his father, Shaikh Abdul Wahhab Ibn Sulaiman, who was a great jurisprudent and the Judge of Oyayna.

Här undviks noga att tala om att hans var uttryckte stor oro över sin son och definitvit tog avstånd från hans senare aktiviteter. Vi noterar också att han "lärde sig läsa Koranen" - ett standard element i en 'alim's utbildning var på den tiden att man lärde sig Koranen utantill som barn - det tycks inte ha skett. - Sean fortsätter hans karriär med att han reser till olika platser, och öerallt blir han ovän med sina lärare. (Deras omdömen finns dokumenterade.)

Skulle man lägga in namn och datum på alla episoder plus de historiska omdömen som finns dokumenterade, så skulle de inte längre framstå som så sköna, utan de skullle ganska väl likna mer realistiska framställningar.

Så egentligen inte så stor skillnad i sak - det är mer frågan om man framställer Abd Allah b. Sa3ud som "prinsen" eller som en lokal stamhöding i opposition till kalifatet, och om man framställer byggandet av kupoler över helgongravar som "polyteism" som eller som en from praxis Ulama har godtagit sedan 1200 år osv.

Det är helt enkelt en fråga om att kunna läsa kritiskt och leta reda på de fakta som saknas.

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Re: sv: en: Heretikern Muhammad b.Ab al-Wahhab (d. 1207 i N

Postby » 29 Jan 2013, 05:09

The Biography of Shaykh Muhammad Ibn ‘Abdul Wahhab ... i-founder/

Shaykh Muhammad Ibn ‘Abdul Wahhab, A name spoken of throughout the Muslim world, but who is he? What are his teachings? Are they really in accordance to the Sunnah[4] of our Messenger (صلى الله عليه وسلم)? What do we really know about him? Is he a reviver of the religion of Islam as some people claim or is he one of the thirty dajjal’s[5] and a reviver of the accursed cult known as the Khawaarij?

In order to understand such questions it is essential that we look to the biography of Shaykh Muhammad Ibn ‘Abdul Wahhab to gain a fair understanding of what his life and mission was all about. Therefore we shall look at his life from birth to death, and the impact that he had on the Muslim world to this very day.

Birth and Birthplace

Shaykh Muhammad Ibn ‘Abdul Wahhab, Born 1115 AH in the village of Uyainah of al-Yamaamah, in the Najd province of central ‘Arabia northwest to “the capitol of Sa’udi ‘Arabia” [6] Riyaadh. This is the exact same location that gave home to Musaymiyah the liar. [7]

His Said Education

Shaykh Muhammad Ibn ‘Abdul Wahhab grew up in the house of his father, the great Sunni [8] orthodox Shaykh ul-Islam, ‘Abdul Wahhab Ibn Sulaymaan an-Najdi. He studied Hanbali Fiqh under his father. His stubbornness in learning was noticed at a very young age by his father to the point where Shaykh Muhammad Ibn ‘Abdul Wahhab was forced to look for other teachers whilst his father placed his main focus on the humble soon to be Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab.

It is said that Shaykh Muhammad Ibn ‘Abdul Wahhab travelled back and forth from Makkah and Madinah in attempt to find suitable teachers that was able to satisfy his lust of bad opinion. Therefore he sat with many Shuyukh, [9] but never completed his studies with them being unsatisfied with their doctrine.

In Makkah he studied with a Shaafi’ scholar by the name of ‘Abdullah Ibn Saalim al-Basri who was the leading scholar of ahaadeeth in the hijaaz at the time [10]

He also studied under the great Hanbali jurist, Abu al-Muwahhib al-Baali [11] it is also said he studied under other authorities such as ‘Ali al-Daghstani, Ismaa’el al-Ajaluni, the great scholar of ahaadeeth and Hanbli jurist ‘Abdullah Ibn Ibraheem al-Saif, [12] a subcontinent scholar from Indo-Pakistan Muhammad Hayaat as-Sindi, Muhammad Ibn Sulaymaan al-Kurdi and maybe more.

With Shaykh Muhammad Ibn ‘Abdul Wahhab’s non contentment with valid scholarly authority, his dissatisfaction drove him to obtain studies in ‘Iraq. In this time Shaykh Muhammad Ibn ‘Abdul Wahhab became heavily influenced by the creedal works of Imaam Ibn Taymiyyah and his student Imaam Ibn Qayyum. In fact many areas in which these two Imaam’s had only theorised by pen, Muhammad Ibn ‘Abdul Wahhab would later bring into practice.

It was not the habit of Imaam Ibn Taymiyah to destroy graves and demolish domes and kill anybody he deemed to be a mushrik, even though he made suggestions that extreme measures should be enforced to prevent people from doing shirk. To the lack of Shaykh Muhammad Ibn ‘Abdul Wahhab’s knowledge, Imaam Ibn Taymiyah later repented from such views after he was defeated in a series of debates ranging from many issues, theological and in areas of jurisprudence. [13]

Despite having studied under Hanbali, Shaafi’ and Hanafi teachers, Shaykh Muhammad Ibn ‘Abdul Wahhab declared war against the four traditional madh-habs [14] under the pretext it was “haraam”[15] to blindly follow and trust any scholar as noted “he forcibly contradicted the blind following of any scholar”[16] Thus he thought he knew better than all previous scholarship, or yet was rather over satisfied with the opinions of Imaam Ibn Taymiyah and his student Ibn Qayyum.

Shaykh Muhammad Ibn ‘Abdul Wahhab was eventually drove out of ‘Iraq by the local learned scholars due to Muhammad Ibn ‘Abdul Wahhab’s sickness of referring to unknowledgeable seekers of knowledge as mushriks, simply for not knowing enough about Islam. He was forced to leave ‘Iraq in the heat of the day and almost died of thirst. He found himself begging for money to get to Syria, however after such a God decreed defeat, his humiliation made him to return to Najd.

Though Shaykh Muhammad Ibn ‘Abdul Wahhab had obtained studies from a variety of scholars in different locations in the learned Muslim world, he did not, however, reach his discipline, nor obtain any senate to teach in any science from any of the above mentioned scholars. Moreover, none of his former teachers supported the doctrine he was soon to espouse and it is proven from the texts of historians that his teachers spoke of him with much negative critique.

Such as Shaykh Muhammad Ibn Sulaymaan al-Kurdi and Shaykh Muhammad al-Sindi who both recognized his stubbornness and refusal to respect scholarly authority and said about him “Allah will allow this one to be led astray, miserable are the ones who are mislead by him [Shaykh Muhammad Ibn ‘Abdul Wahhab]. Both of these teachers eventually combined with the brother of Muhammad Ibn ‘Abdul Wahhab [Sulaymaan Ibn ‘Abdul Wahhab] to write the classical text al-Sawaa’iq al-Ilahiyah fi ar-radd ‘ala al-Wahhabiyah in which his teacher wrote

“Dall mudlil”, i.e. he [Muhammad Ibn ‘Abdul Wahhab] is “misguided and misguiding”. [17]

Even a Wahhab scholar wrote about the Shaykh in a Saudi published biography:

“It seems that Muhammad Ibn ‘Abdul Wahhab was very attracted to reading – again, especially the writings of Ibn Taymiyyah and his student Ibn al-Qayyum (his teacher) al-Ajilaani even said that most of his knowledge was self taught”!![18]

So it is seen from the presented facts that he was unqualified to act as an authority, nobody gave him senate and he was self taught, brainwashed in the misguided opinions of Imaam Ibn Taymiyah.

Upon his return, Shaykh Muhammad Ibn ‘Abdul Wahhab would often attempt to debate great theologians which eventually caused him to be expelled and banned from many towns and villages. He even tried to debate his own father which led to a huge argument. His father’s eyes flowed with tears after reading the filth and bad opinions packed into the theological fast food sandwich, “Kitaab ut-Tawheed.

His father soon after died in 1153 AH never again having spoken to Shaykh Muhammad Ibn ‘Abdul Wahhab since. Although before his death he would repeatedly tell the people “You will see much evil from my son Muhammad”!

Since his father passed away, Muhammad Ibn ‘Abdul Wahhab felt more free to publicize his deviant teachings more openly, although, underestimating the increase of knowledge of his own brother Sulaymaan Ibn ‘Abdul Wahhab whom his father had trained in his absence. His father had trained young Sulaymaan well, giving him senate in ‘Aqeedah, [19] Fiqh [20] and other related sciences. Though Sulaymaan indeed had a difficult task ahead of him, he was all the more ready.

Meanwhile, Shaykh Muhammad Ibn ‘Abdul Wahhab began to gain support of highway robbers and other criminals from around Najd, he was even given a small army of six hundred men. Shaykh Muhammad Ibn ‘Abdul Wahhab’s rise to power spelt death and destruction, with his so called religious justifications. He permitted the shedding of blood of people who say the Kalimah, thus making it permissible to take their property and place their wives and children in captivity. He said in his Kashf ash-Shubbahaat:

“The people that ask for intercession through the Prophets and Angels, calling upon them and making supplication through their waseelah in attempt to draw nearer to Allah are committing the greatest of sins. Thus it is permitted to kill them and take their property” [21]

Even a modern committee of Wahhabi scholars admitted to this and confirmed this view when it was said:

“He [Muhammad Ibn ‘Abdul Wahhab] also made clear [to us] – the true meaning of tawheed [22]…and that it is not simply pronouncing the testimony of faith “la ilaha illallah” (none has the right to be worshipped except Allah); indeed, a person might be a disbeliever whose blood is permissible to shed and whose property it is permissible to take and he might pronounce the testimony of tawheed” [23]

It is clear that the kalimah [24] will not save a person from their sword. They will kill Muslims regardless.
This statement mirrors the very same creed that the earlier Khawaarij [25] held, that its permissible to take the blood of those who pronounce the Kalimah, but yet disagree with their views
Many ahaadeeth [26] prove that the kalimah is sufficient for one to be a Muslim believer, we shall quote them in a another chapter and address this belief that strongly implies that Shaykh Muhammad Ibn ‘Abdul Wahhab believed in a deeds based salvation as opposed to the Sunni stance of not despairing the Mercy of Allah.
His very first act was to march into a village with his six hundred or so bandits to demolish the grave of Zaid ibn al-Khattab. Shaykh Muhammad Ibn ‘Abdul Wahhab personally took an axe and took it to the grave like a raving mad vandal. This was the first earthquake as the people of the village stood in fear from the aftershock. Never before had they faced anything like this.

Shaykh Muhammad Ibn ‘Abdul Wahhab continued to pillage the neighbouring territories such as Zabir, Ahsa, Huraimala, and his hometown ‘Uyainah, indiscriminately killing Muslim men women and children if they refused to accept his call. Those who did accept his call were forced to shave their beards and their heads under the pretext it was the hair of kufr. [27] He did not even spare the women from this ruling.

When the Khalifah [28] of the Muslims Sulaymaan Bin Urair’ar heard of this, they came with an army to meet challenge the Wahhabi threat, in which made Shaykh Muhammad Ibn ‘Abdul Wahhab and his gang of vigilantes flee to Darriyah, fearing for their lifes.

The Pact With Ibn Sa’ud

Impressed with the religious doctrine and actions Shaykh Muhammad Ibn ‘Abdul Wahhab, the ruler of Darriyah, Muhammad Ibn Sa’ud knew that he could use Shaykh Muhammad Ibn ‘Abdul Wahhab and his doctrine to his own advantage, giving him the religious justification he so needed to eventually take over the Hijaaz [29] and seat himself as the king of ‘Arabia. As one Wahhabi scholar admitted:

“What was indeed extraordinary was the coincidence of the ‘Alim’ and the “prince”, Muhammad Ibn Sa’ud, who felt the need for each other, and saw the wedding of idea to arm [with weapons, by force] as a key to a new age of Islamic history” [30]

They knew that the only way to take over the neighbouring villages was by force of doctrine by threat of violence. Thus they prepared military wise. It even said by some historians that Shaykh Muhammad Ibn ‘Abdul Wahhab replaced the traditional swords with rifles supplied by the British government.

Shaykh Muhammad Ibn ‘Abdul Wahhab, now together with the Sa’udi reinforcements and a much larger army raided Muslim territories regardless of hearing the Azaan.[31] The fact was, according to Muhammad Ibn ‘Abdul Wahhab, their Shahaadah [32] was not sufficient, thus he would make a habit of plundering Muslim territories whilst allowing pagans to freely pass through ‘Arabia without any attempt to convert them. In fact he never once raided a pagan village.

His Kharijite traits became more apparent as he led rebellions against the Muslim rulers, killing believing men, enslaving women and children, demolishing graves and places of important heritage [making some into public toilets] all under the pretext that he was calling the people back to the Qur’an and Sunnah, and “the 800 year old lost teaching” tawheed.

He even had a blind man executed for simply sending peace and blessings on the Prophet (صلى الله عليه وسلم) after he had made the call of Azaan. He did this under the pretext that he needed to preserve the purity of tawheed for the people as the action of the blind man may have led to shirk. [33]

Much of the historical manuscripts of the scholarly works were destroyed by the Wahhabi cult, as libraries were burnt to the ground, and even Qur’anic texts were even scattered around on the streets and trampled on without a care.

From the year 1159AH, the central ‘Arabia was never to be the same. “Jihaad” [34] was declared against any Muslim who did not accept the Wahhabi call. It was the case of: you either join us or die. This is exactly what the Khawaarij did to anybody that disregarded their theology. Like the Sahaabi [35] Khabaab who was martyred fro simply quoting a hadeeth in defence of ‘Ali. Not only did they kill him, but they killed his wife and unborn child by slicing open her stomach and letting the contents fall to the floor.

The contemporary scholars that lived to see the Wahhabi threat and re-emergence of the Khawaarij documented works concerning his corrupt theology, including his own his own brother Shaykh ul-Islam Sulaymaan Ibn ‘Abdul Wahhab. They are first hand witnesses to the historical happenings that have all documented the same truths concerning the Wahhabi cult and its call.

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” [Muhammad Ibn ‘Abdul Wahhab]. [36]

As the abundance of historical facts demonstrate, Muhammad Ibn ‘Abdul Wahhab was no reviver of Islam. Infact the movement denied eight hundred years of Islamic revival! The I.I.F.S.O translation of Kitaab ut-Tawheed informs us in the preface

“The movement was born out of a “realization” that Muslims had far too long been on a decline” [37]

Shaykh Muhammad Ibn ‘Abdul Wahhab’s arrogance knew no bounds as he opined that the great majority of scholars that predated him were mushrikeen [idolators] and thus kuffar [i.e. disbelievers]. He therefore rejected eight hundred years of authentic scholarship as being upon misguidance and innovation.

The claim is that he is [second to Ibn Taymiyah] the only reviver Allah has sent in eight hundred years of scholarship which contradicts the hadeeth of the Messenger of Allah sal Allahu alayhi wasallam is which he said:

“Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it.” [38]

However, amongst the known revivers of each century who have been well documented, none of them [39] ever spoke of the same ideologies as Shaykh Muhammad Ibn ‘Abdul Wahhab, or his forefather in creed Imaam Ibn Taymiyah.

For example, who before Muhammad Ibn ‘Abdul Wahhab and Ibn Taymiyah, felt the need to divide and categorize tawheed into two, three or four parts? There was none! The same can be said in the many areas of creed in which Muhammad Ibn ‘Abdul Wahhab and Imaam Ibn Taymiyah have contradicted the consensus of the Ahl us-Sunnah wal-Jamaa’ah.

Implicit claim to Prophet-hood

Some scholars even noted that he made an implicit claim to Prophet-hood, though not claiming prophet-hood verbally. The following factors help demonstrate this point:

Shaykh Muhammad Ibn ‘Abdul Wahhab named the people of Najd that chose to follow him [either by force or free will] the Ansaar [i.e. the helpers] Just as the Prophet (صلى الله عليه وسلم) called the people of Madinah the Ansaar for helping the Muhajireen. Likewise Muhammad Ibn ‘Abdul Wahhab’s non Najdi followers was labelled the Muhajiroon. The message sounded very clear as Muhammad Ibn ‘Abdul Wahhab opined Makkah and Medinah to be in a deep state of kufr with all the “grave worship” happening there so much so that he deemed the Hijaaz [Makkah and Medinah] to be dar ul-Kufr and his hometown Najd to be dar ul-Mumineen. Even Najd [al-Yamaamah] became to be spoken of as the “heart” of all ‘Arabia as Wahhabi follower Jamal Zarabozo stated in his biography of Muhammad Ibn ‘Abdul Wahhab “al-Yamaamah is the heart [not Makkah or Madinah] of the entire ‘Arabian peninsula” [40] In this age they have called it Riyaadh and still classify it as “the capitol of Sa’udi ‘Arabia” [41] their disregard to the two holy sanctuaries can clearly be seen in this point.
With his authority he did not act like a ruler [Qadi] or even a humble scholar. He acted like a Prophet as Muslims would be executed for simply questioning his “divinely inspired wisdom in deriving judgements”.
Muhammad Ibn ‘Abdul Wahhab made it very clear that he deemed anybody who rejected his mission as a disbeliever, almost as if they had denied a Prophet! He would instruct “new believers” to his cult to witness against themselves that they were previously kuffar [disbelievers] and that their parents was also kuffar before they could be considered as true Wahhabi believers. This is despite them previously saying the testimony of faith [i.e. the Shahaadah] “la ilaha illa Allah” – there is no deity except Allah! As Muhmmad Ibn ‘Abdul Wahhab has claimed in a number of his works, that the Shahaadah is not sufficient for one to enter paradise! If a Muslim was to reject his call, they would be beheaded on the spot.
He commanded men and women to shave their heads as he deemed it the “hair of kufr”. This was his misinterpretation of a hadeeth that spoke of the hair underneath the armpits and the genital hairs. This action was unique to his call and the Prophet forewarned us of this sigh when he said “their sign is that they will shave their heads”.
Muhammad Ibn ‘Abdul Wahhab “abrogated” much of the ahadeeth about fighting in the hijaaz [which the Prophet (صلى الله عليه وسلم) forbade] yet Muhammad Ibn ‘Abdul Wahhab considered himself such an authority to permit the killing of Muslims, even by the side of the Ka’bah.
This is the most greatest point. When the Prophet sal Allahu alayhi wasallam entered Makkah and destroyed the idols, Allah sent down the ayah “Verily the truth has come and falsehood has perished”. This meant that idolatry had been totally obliterated in the Hijaaz and that Shaytaan lost all hope of misguiding the Muslims to worship taghut. This happening was a great sign and symbol of Prophet Muhammad’s [sal allahu alayhi wasallam] Risaalah, yet Shaykh Muhammad Ibn ‘Abd ul-Wahhab claimed that the hijaaz was riddled with idol worship and that he had been sent with a mission to destroy the idol worship in Arabia, thus he implicitly called to his own message, thus he is nothing more than a false Prophet.
These are amongst the few indictors of his implicit claim to prophecy. His followers can also be seen giving him the status of a Prophet throughout many Wahhabi works, such as The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo who states in the chapter entitled “Motivation Behind This Work” was to

“Defend the honour and truth of their religion, their Prophet, and their brethren” [42]

This really refers to the cult of “Salafism” the “Salafi Prophet” Shaykh Muhammad Ibn ‘Abdul Wahhab and their “Salafi” brethren! In one translation of Mukhtasar Seerat ur-Rasul, more praise and attention is given to introducing Muhammad Ibn ‘Abdul Wahhab, than the little that is spoken of regarding the Prophet (صلى الله عليه وسلم) himself:

“After Imaam Muhammad bin Sa’ud Islamic university had decided to hold a conference in the name of Shaykh Muhammad Ibn ‘Abdul Wahhab [not in the name of Allah, or his Rasul], it formed a committee to prepare for this conference and to provide a detailed concept of it and then to implement it. The committee began its work by restating its general objective for the conference, which was to inform people about the Shaykh [not Prophet Muhammad (صلى الله عليه وسلم), but the Shaykh] and reveal the truth about his da’wah [not the Prophet Muhammad’s (صلى الله عليه وسلم) da’wah, but the da’wah of Muhammad Ibn ‘Abdul Wahhab]”

A few points can be seen from this above statement

This is a book that is supposed to be talking about the biography of the Prophet (صلى الله عليه وسلم), yet the opening credits somehow go to Shaykh Muhammad Ibn ‘Abdul Wahhab
A conference is held, not in the name of Allah nor His Messenger (صلى الله عليه وسلم), but yet in the name of Shaykh Muhammad Ibn ‘Abdul Wahhab. Would the shoe been on the other foot, the Wahhabis would have been all to quick to accuse of of shirk for having a conference in the name of a Sufi Shaykh, etc.
Whilst the great majority of Muslims around the world hold conferences in celebration of the Prophet’s (صلى الله عليه وسلم) birth and gather together to speak about his birth etc, Wahhabis are all to quick to slam us with the charges of innovation and heresy, but yet here they are celebrating “Shaykh Muhammad Ibn ‘Abdul Wahhab week. This exposes their hypocrisy.
The general objective as seen from above is not to promote the da’wah of the Messenger of Allah (صلى الله عليه وسلم), but to specifically promote the da’wah of Shaykh Muhammad Ibn ‘Abdul Wahhab.
As long as Shaykh Muhammad Ibn ‘Abdul Wahhab occupies a position of doctrinal authority in the hearts of Wahhabis, they are to be considered a cult, a new religion. One regular visitor to the hijaaz – having seen the golden ages of the Sunni era – noted that a new religion had begun with the appearance of Shaykh Muhammad Ibn ‘Abdul Wahhab. [43]

His Death

He died a miserable death at the age of ninety-two years old in 1792 AD and was buried in an unmarked grave, nobody could visit him or pray for him nor place twigs in his grave which is a prophetic Sunnah that one may receive the mercy of Allah. Where ever his grave might be, it is unknown. His grave is also a bid’ah, to bury somebody in an unknown and unmarked grave is indeed an innovation. We all know where the Messenger of Allah sal Allahu alayhi wasallam and his blessed companions are buried, and this is because they did not command their followers to bury them in unknown graves.

Further more, it is noted:

“By the time of his death, he had seen his teachings spread throughout all of Najd and much of al-Ahsaa. Ibn ‘Abdul Wahhab had also seen the first signs of its potential against the leaders of the hijaaz” [44]

His death led to a brutal raid on the holy sanctuaries , Makkah and Madinah in which many orthodox scholars was put to the sword. This demonstrates again that Shaykh Muhammad Ibn ‘Abdul Wahhab and his followers are the modern day Khawaarij and they did Kharuj [45] against the ameers and Khalifah’s of the hijaaz. Plus Muhammad Ibn ‘Abdul Wahhab permitted fighting by the side of the Ka’bah, when the Prophet (صلى الله عليه وسلم) clearly said:

“Allah and not the people has made Mecca a sanctuary. So anybody who has belief in Allah and the Last Day (i.e. a Muslim) should neither shed blood in it nor cut down its trees. If anybody argues that fighting is allowed in Mecca as Allah’s Apostle did fight (in Mecca), tell him that Allah gave permission to His Apostle, but He did not give it to you. The Allah allowed me only for a few hours on that day (of the conquest) and today (now) its sanctity is the same (valid) as it was before. So it is incumbent upon those who are present to convey it (this information) to those who are absent.” [46]

The Books Of Fitaan He Left Behind

From some of the thirty or more books he has authored are

Kitaab ut-Tawheed
Al-Usul ul-Thalatha
Kashf ash-Shubahaat
Kitaab al-Kabaa’ir
Mukhtasar Seerat ur-Rasul (صلى الله عليه وسلم)
Many books of Shaykh Muhammad Ibn ‘Abdul Wahhab have not yet seen a publishing house and are still in manuscript form, let alone translated. They all expose the creed of Muhammad Ibn ‘Abdul Wahhab as being from the Khawaarij if one is to carefully examine the texts for his theology. With this chapter alone I have demonstrated how the modern day Wahhabi cult are none other than the re-emergence of the end of times Khawwarij prophesised in the ahaadeeth of the Messenger of Allah (صلى الله عليه وسلم). However will shall continue and cover every angle.

Soon to come : The Khawaarij The Historical Facts:

[1] Encyclopedia Britanica Micropedia vol. X, p. 511

[2] Lum’at ul-I’tiqaad [Sufficiency in Creed] The Wahhabi version, p. 185

[3] I have utilized books such as Muhammad Ibn Abdul Wahhab – His Life and Mission by Abdul Aziz Ibn Abdullah Ibn Baz; A Breif History of the Wahhabi Movement by Jamal Effendi, Encyclopedia of Islamic Doctrine vol.1, pp. 188-197 Muhammad Ibn ‘Abdul Wahhab’s Mukhtasar Seerat ur-Rasul, the translation which also begins with the mention of Muhammad Ibn ‘Abdul Wahhab and “his mission”. The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo, Encyopedias and other types of historical reference works.

[4] The creed, speech and actions of the Messenger (صلى الله عليه وسلم)

[5] One of the thirty liars that have been prophesized to emerge in the last days of time.

[6][6] The reader may wonder at why I have chosen to put this sentence in inverted commas. It is important to note that my ‘Aqeedah is that ‘Arabia is called Jazeerat ul-Arab, as it was called in the Holy Prophets (صلى الله عليه وسلم) time and not the “Kingdom of Sa’udi ‘Arabia” as described today. Reason being it is wrong to name such holy lands after a tyrant, plus innovation. If anything the country should have been called the Kingdom of the Prophet Muhammad (صلى الله عليه وسلم), however due to the Prophet’s known character of much humility, he would most likely tell me to call it Jazeerat ul-Arab. Secondly, it is my ‘Aqeedah that the capital city, or cities rather, in ‘Arabia are Makkah and Madinah and not Riyaadh! The Prophet (صلى الله عليه وسلم) did not like Riyaadh as it is a source of great fitaan. Thus, for this sentence, inverted commas. See Darussalam’s The Concise collection on Creed and Tawheed, p. 13 for “the capitol of Sa’udi ‘Arabia” Riyaadh.

[7] Musaymimah the liar. He claimed to be a Prophet of Allah after Muhammad and composed his own poetry attempting to compete with the Qur’an. One verse read “O beautiful cat, what nice fluffy ears you have” however, despite his stupid claims and poetry he managed to build a following of thirty thousand and planned to attack Makkah and Madinah upon hearing about the Prophet’s (صلى الله عليه وسلم) passing away. Abu Bakr sent Khaleed Ibn Waleed and an army to Najd which is famously known as the batlle of Yamaamah, where many huffaz died. Washee was the one honored by Allah to redeem himself by killing Musaymimah the liar with his spear. Washee was the slave of Abu Sufyaan’s wife Bint and was responsible for the martyrdom of Hamza before his conversion to Islam.

[8] Sunni is a western derived term from a person who follows the Ahl us-Sunnah wal-Jamaa’ah. It is important to note here that there are ignorant Muslims in this day of age promoting the creed that we should not be Sunni’s, Shi’a, Wahhabi’s, Deobandis etc, but we should be Muslims. Although there is a correctness hidden within their falsehood the Prophet (صلى الله عليه وسلم) has commanded us to be Sunnis in the following hadeeth: “Adhere to my Sunnah and the Sunnah of the rightly guided Khalifahs that come after me. Bite upon it with your molar teeth [nawaakhidh] and beware of newly invented matters [in creed, and actions] for certainly every newly invented matter is an innovation and every innovation is a misguidance” Musnad of Imaam Ahmad narrated by al-‘Irbaad Bin Saariyah, hadeeth no. 17145, Sunan Abu Dawud, Kitaab us-Sunnah, hadeeth no. 4607 Imaam Nawawi’s Forty Hadeeth, hadeeth no. 28; and is classified as a Saheeh hadeeth. The one who follows the Sunnah as commanded is known as a Sunni. Please refer to the appendix in my translation of Lum’at ul-I’tiqaad Who Are the Ahl us-Sunnah wal-Jamaa’ah?

[9] Plural of Shaykh

[10] P. 19 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[11] P.17 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[12] P. 17 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[13] The repentance of Imaam Ibn Taymiyah is documented, however many Ash’ari scholars of Egypt had doubts about his repentance and still kept him imprisoned. See Encylopedia of Islamic Doctrine, vol. 1, p. 65. In the best opinion, he died a Sunni Muslim upon the creed of the Ahl us-Sunnah wal-Jamaa’ah after repenting from his corrupt views, although not being able to correct them by way of writing as his writing materials was taken away from him. Upon his death, the very same scholars that condemned him, and those who debated him prayed over him at his Janaazah, which strongly implies that he was considered and buried as a Muslim believer.

[14] The four schools of Islamic law known as the Hanafi madh-hab, Maaliki madh-hab, Shaafi’ madh-hab and the Hanbali madh-hab named after four great respected Sunni scholars, who are known for their excellence and ability in deriving from the Qur’an and the Sunnah.

[15] Haraam, the ‘Arabic terminology for anything prohibited strictly by revelation

[16] P.16 of The Concise Collection of Creed and Tawheed, Darussalam Publishing

[17] This book is presently being translated by Shaykh Abu Ja’far al-Hanbali and is promised to be a devastating blow to the Khawaarij Wahhabi Cult. We should expect this text to be released via the Hanbali Text Society 2010

[18] P. 20 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[19] ‘Aqeedah, the Mu’tazilah innovated terminology to refer to creed. The true ‘Arabic word is al-I’tiqaad. However for easy comprehension I have used ‘Aqeedah as many Muslims are now over familiar with this word.

[20] Jurisprudence, Islamic law relating to hygiene and worship, charity and hajj, etc.

[21] Kashf ash-Shubuhaat

[22] Tawheed as the Prophet (صلى الله عليه وسلم) and is companions taught is the testimony that there is no god but Allah and Muhammad is his messenger. Anybody who testifies to this should not be killed. This can be seen from the hadeeth where the Prophet (صلى الله عليه وسلم) said “”I have been ordered to fight the people till they say: ‘None has the right to be worshipped but Allah.’ And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah.” Saheeh al-Bukhaari, vol. 1, hadeeth no. 387 this hadeeth serves as an evidence against Muhammad Ibn ‘Abdul Wahhab who was taught it was permissible to kill people who testified to the Kalimah, more will be said of this in following chapters. Therefore tawheed is synonymous with the kalimah which is to testify there is no god but Allah. This is tawheed.

[23] Muhammad Ibn ‘Abdul Wahhab’s Mukhtasar Seerat ur-Rasul p. 18

[24] Literally means a word or statement, but in the context of ‘Aqeedah its linguistic reference is to tawheed, testifying to Allah’s Oneness and His Messenger Muhammad (صلى الله عليه وسلم)

[25] A group that is known to rebel against valid Muslim authority until they eventually exit out of the fold of Islam by killing Muslim believers

[26] The plural of hadeeth which in its singular form means a saying or action of the Holy Prophet. (صلى الله عليه وسلم)

[27] The hair of disbelief

[28] Ruler, valid Muslim authority

[29] The true heart of ‘Arabia, i.e. the two holy sanctuaries

[30] P. xvii in the preface to Kitaab ut-Tawheed written and translated by Isma’il R. al-Furuqi

[31] The Muslim call to prayer

[32] Shahaadah, literally means to witness, a synonymous term for the Kalimah

[33] Polytheism, i.e. associating partners with Allah’s divinity.

[34] Military warfare

[35] Companion of the Holy Prophet (صلى الله عليه وسلم), I dedicate this book to him and others that met with the sword of the Khawaarij

[36] The Divine Thunderbolts: as-Sawaa’iq al-Ilahiyah.

[37] I.I.F.S.O translation of Kitaab ut-Tawheed, p. xv

[38] Narrated by Abu Hurayrah, Sunan Abu Dawud, hadeeth no. 2011

[39] None of Muhammad Ibn ‘Abdul Wahhab’s family or Sunni teachers ever taught the same doctrine that Muhammad Ibn ‘Abdul Wahhab would later teach and force the people to believe.

[40] P.7 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[41] See Darussalam’s The Concise collection on Creed and Tawheed, p. 13 for “the capitol of Sa’udi ‘Arabia” Riyaadh.

[42] P. 3 The life, Teachings and Influence of Muhammad Ibn ‘Abdul Wahhab by Jamal Zarabozo

[43] Travels Through ‘Arabia and Other Countries in the East, vol. 2, p. 131, by C. Neibuhr [most likely a convert to Islam as he travelled in and out of the Hijaaz without any restrictions, even visiting Shuyukh in Makkah and Madinah and was a first hand witness to the rise of the Khawaarij Wahhabi cult.]

[44] P. 54 Again his teachings and not the Prophet’s (صلى الله عليه وسلم) this can be seen simply from the hadeeth in which the Prophet (صلى الله عليه وسلم) says “The harshness of heart and sternness is in the East and faith is among the people of the Hijaz. Saheeh Muslim, Kitaab ul-Imaan, hadeeth no. 72; also found within Mishkaat ul-Masaabeeh, Kitaab ul-Fitaan, hadeeth no. 4

[45] Rebellion against the Muslim leaders which he Prophet forbade

[46] Saheeh al-Bukhaari, vol. 1 hadeeth no. 104 also in Saheeh al-Bukhari vol. 1 hadeeth no. 114 with the following words “Beware! (Mecca is a sanctuary.) Verily! Fighting in Mecca was not permitted for anyone before me nor will it be permitted for anyone after me. It (war) in it was made legal for me for few hours or so on that day. No doubt it is at this moment a sanctuary… also in vol. 3, hadeeth no. 58; hadeeth no. 60; vol. 4, hadeeth no. 412; vol. 5, hadeeth no 603; and volume 9, hadeeth number. 19. Thus there is no ambiguity to the authenticity and strength of this hadeeth, having numerous chains of isnaad.

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Re: sv: en: Heretikern Muhammad b.Ab al-Wahhab (d. 1207 i N

Postby » 29 Jan 2013, 05:11


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Re: sv: en: Heretikern Muhammad b.Abd al-Wahhab (d. 1207 i N

Postby » 29 Jan 2013, 05:17

Nedan några länkar till en detaljerad historisk redogörelse för Ibn Abd al-Wahhab's och hans anhangs härjningar på den arabiska halvön under 17-1800-talen. Upproret stävjades av Muhammad Ali i början på 1800-talet, men återuppstod igen i böjan på 1900-talet då britterna underblåste arabnationalismen och utnyttjade familjen Sa3ud och wahhabismen för att störta det ottomanska riket. En dyster historia... som kankse också kan bidra till att förstå psykologien i dagens "islamism"...


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Re: sv: en: Heretikern Muhammad b.Abd al-Wahhab (d. 1207 i N

Postby » 29 Jan 2013, 05:35

Mohamed Omar's anti-wahhabitiska manifest ... ds-posten/

Intressant analys om terrorismens rötter, avslutas med denna rungande paragraf:

Som jag ser det är sionismen vår yttre fiende och wahhabismen vår inre fiende. Wahhabiterna ockuperar Mecka och Medina, sionisterna ockuperar Jerusalem. På samma sätt som sionisterna judaiserar Abrahams helgedom och andra moskéer och minnesmärken, har wahhabiterna försökt utplåna varje spår av islams historia i Mecka och Medina. Den inre fienden är alltid farligare än den yttre och Mecka och Medina är heligare än Jerusalem. Alla våra blickar är riktade mot Israel, samtidigt rycker den wahhabitiska femtekolonnen fram och intar position efter position.

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