THE WAHHABI TREE
The Crown
Horn of Satan
Qarn al-Shaytan
'the Devil's Horn'
ibn Abd-al-Wahhab Najdi
(Mu-hammed ibn Abd-al-Wahhab at-Tamimi an-Najdi)
(1117 A.H - d.1206 A.H /1703CE -1792CE)
'Abd al-Wahhab Najdi, was born in Uyayna in Najd
After having completed his studies, 'Abd al-Wahhab Najdireturned to Uyayna where he publicly preached his doctrines and met both success and opposition. The governor of Uyayna was asked to expel Abd al-Wahhab Najdi as a consequence of disputes caused by his teachings.
The originator of the Wahhabiyah movement had been a Sufiadept in his youth,
but later came under the influence of Ibn Taymiyyah's writings:
Rise of the Devil’s Horn
The Wahabi-type belief was that of a fringe group in hiding throughout most of this nation’s history
Extinct for 4 Centuries
"Reviving the Masters teachings"
Many of the shaykhs
of Ibn ‘Abdul-Wahhab Najdi in al-Madinah used to say,
“He will be misguided,
and he will misguide those for whom Allah willed the misguidance.”
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While his brother Sulayman ibn `Abd al-Wahhab declares him an heretic in his fatwa printed under the title:
Fasl al-Khitab min Kitab Allah wa-Hadith al-Rasul(Sallallahu `alayhi wa-Sallam) wa-Kalam Uli al-Albab fi Madhhab Ibni `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").
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What is agreed upon is that when his father died, Sulayman ibn `Abd al-Wahhab ibn Sulayman al-Tamimi al-Najdi (d. 1210?)succeeded him as qadi of Huraymila' in 1153. Twelve years later, in 1165, Sulayman led the people of that town and `Uyayna, another nearby town, in a rebellion against his brotherMu-hammed ibn `Abd al-Wahhab ibn Sulayman's (d. 1207) Wahhabi forces which lasted for three years.
The towns were overrun in 1168 and Sulayman fled to Sudayr where he was left alone. Twenty years later he was brought against his will to Dir`iyya, the capital of his brother and `Abd al-`Aziz ibn Mu-hammed ibn Sa`ud, where Mu-hammed kepthim under a sumptuous but strict house arrest until they both died.
Sources: Ibn Bishr, `Unwan al-Majd bi-Tarikh Najd (years 1165 and 1168); Tarikh Ibn La`bun (year 1190); Ibn Ghannam, Tarikh(1:142), all as cited in the marginalia of Ibn Humayd, al-Suhub al-Wabila (2:678-679).
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Things took place as per the speculation of the scholars.
Ibn ‘Abdul-Wahhab Najdi claimed his intention behind the madhhab he invented was:
“to purify the tawhid”
and
“repudiate the shirk.”
He also claimed people had been following
SHIRK for 800 YEARS and he revived their Religion for them!!
It is in reality Kitab al-Shirk!
Also other
Foundational works of the Wahhabi Najdi Aqidah
Kitaab ut-Tawheed
Kitaab al-Kabaa’ir
Mukhtasar Seerat ur-Rasul
Usul al-Thalatha, al-Qawa’id al-Arba’a and Kashf al-Shubuhat...etc
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Note!
Ibn Taimiyyah was born in 661 Hijri, almost six centuriesafter Imaam Abu Hanifah(RA).
Ibn Qayyim was born in 691 Hijri, more than 600 years afterImaam Abu Hanifah(RA).
Imaam Abu Hanifah 80 Hijri
Imaam Maalik 94 Hijri
Imaam Shaafi 150 Hijri
Imaam Hambal 164 Hijri
How dare the Wahhabies claim to follow the Salaf, when they misinterpreted the fundamental teachings of the Salaf and all their followers?
Ibn Taymiyah and ibn Abdil-Wahhab Najdi were not alive during the Salaf era. Hence, take a look at the time era of the master minds that set out the framework that the Wahhabies followed in belief:
Ibn Taymiyah
(b.661 AH- d.728AH)(1263/1328CE)
came 400 years later after the Salaf period ended.
ibn Abdil-Wahhab Najdi
(b.1117AH- d.1206AH)(1703/1792CE)
came 900 years later after the Salaf period ended.
Note!
The wahabi/salafi claim is that he is [second to Ibn Taymiyah] the only reviver Allah has sent in eight hundred years of scholarship which contradicts thehadeeth of the
Messenger of Allah 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.”
[Narrated by Abu Hurayrah, Sunan Abu Dawud, hadeeth no. 2011]
Mu-hammed Ibn ‘Abdul Wahhab Najdi
and his "Master"
were NOT reviver's of Islam!
In fact they denied eight hundred years of Islamic revival
Thats right 800Years of Islamic Revival
Therefore, both (innovators of evil) were not alive in the first three century era after the immigration (Hijrah) of the Holy Prophet Muhammad (peace and blessings be upon him), fromMecca
Thus, these two Imaams of the salafi sect are separated from the age of the Salf-e-Saalihoon by six centuries. Inspite of this great gap between the Salf-e-Saalihoon and the Imaams of the salafi sect, the latter heeds the propagations of these two individuals who appear on the scene in a belated age, distanced far and wide from the Salf-e-Saalihoon.
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"The Rise of Satan"
Ibn 'Abd al-Wahhab,
re-started the "crusade" against the Sunni Muslims
more info :
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What Ibn ‘Abdul-Wahhab’s father, brother, and Shaykhs speculated about him came true–by the Will of Allah, ta’ala.
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.]
Ibn ‘Abdul-Wahhab innovated deviant
and misleading ways and beliefs and managed to allure some ignorant people to follow him.
His deviant and misleading ways and beliefs disagreed with the sayings of the scholars of the Religion.
His deviant beliefs led him to label the believers as blasphemers! He falsely claimed visiting the grave of the Holy Nabi, sallallahu ‘alayhi wa sallam, and performing the tawassul by him as shirk!
Additionally, he falsely claimed visiting the graves of other prophets and righteous Muslims (awliya’) and performing tawassul by them was shirk as well.
He added to this by saying,
“To call upon the Holy Nabi, sallallahu ‘alayhi wa sallam, when performing tawassul by the Holy Nabi is shirk.”
He passed the same judgment of shirk on the ones who call upon other prophets and righteous Muslims (awliya’) in performing tawassul by them.
In an effort to give credibility to his innovations Ibn ‘Abdul-Wahhab embellished his sayings by quotations which he selected from Islamic sources, i.e., quotations which are used as proofs for many issues but not the issues which Ibn ‘Abdul-Wahhab Najdi was attempting to support.
He brought false statements and tried to beautify them for the laymen until they followed him. He wrote treatises for them until they believed that most of the People of Tawhid were blasphemers.
Maulvi Husain Ahmad Sahib,
the Founder Patron of the ‘Tableeghi Jamaat’describes
the appearance of Mo-hammed bin Abdul Wahab as follows:
He tried to impose his ideas and false beliefs by force. He considered the wealth of the Ahle Sunnat Wa Jamaat as his legitimate booty. He regarded their massacre as blessings for himself."
(ASH SHAHAAB AS SAAQIB - Page 42)
“Holier than Thou”
According to Ibn ‘Abdul Wahhab Najdi, their Shahaadah 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 Evil 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.
Ibn ‘Abdul Wahhab Najdi'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.
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As the abundance of historical facts demonstrate,
M-uhammed Ibn ‘Abdul Wahhab Najdi
was no reviver of Islam.
Infact the movement denied eight hundred years of Islamic revival!
800 years!!!
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Narrated Ibn Abbas The Prophet sal Allahu alayhi wasallam said:
“Among the off-spring of this man will be some who will recite the Qur’an but the Qur’an will not reach beyond their throats (i.e. they will recite like parrots and will not understand it nor act on it), and they will renegade from the religion as an arrow goes through the game’s body. They will kill the Muslims but will not disturb the idolaters. If I should live up to their time I will kill them as the people of ‘Ad were killed (i.e. I will kill all of them).”
[ Saheeh al-Bukhaari, vol. 4, hadeeth no. 558]
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“Holier than Thou”
Ibn ‘Abdul-Wahhab Najdi took the verses revealed to speak about the blasphemers and applied them to the Muslims.
The following examples from the Qur’an illustrate this point.
Allah, ta’ala, said in Surat
[Who is more astray than the one who performs supplication (du'a’) to [worship] other than Allah; the one other than Allah he supplicates to will not answer his du’a’.]
Allah, ta’ala said in Surat Yunus, Ayah 106:
[Do not perform supplication (du'a’) to [worship] other than Allah; the one other than Allah you supplicate to will not benefit you and will not harm you.]
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The verses in the Qur’an similar to these ones are numerous.
Ibn ‘Abdul-Wahhab Najdi gravely misinterpreted the previously cited verses and said:
“The Muslim who asks help from the Holy Nabi, sallallahu ‘alayhi wa sallam, other prophets, or the righteous people (salihun), or who calls or asks any of them for intercession is like those blasphemers mentioned in the Qur’an.”
According to the false claim of Ibn ‘Abdul-Wahhab, the Muslims who do these things are blasphemers.
He also considered visiting the grave of Holy Prophet Nabi Muhammad (sallallahu ‘alayhi wa sallam), and the graves of other prophets and righteous Muslims for blessings as blasphemy.
Allah revealed Ayah 3 of Surat az-Zumar in reference to the mushrikun:
"Those who worship the idols said: "We do not worship them except to achieve a higher status from Allah."
Ibn ‘Abdul-Wahhab Najdi falsely stated:
“Those who perform tawassul (asking Allah by the prophets, for example) are similar to those blasphemers mentioned in Surat az-Zumar, Ayah 3, who claim they do not worship the idols except to achieve a higher status from Allah.”
He said: “The blasphemers did not believe the idols create anything; they believed Allah is the Creator.” He gave his version of proof from the Qur’an by citing Surat Luqman, Ayah 25 and Surat az-Zumar, Ayah 38, in which Allah said:
[If you ask them, ‘Who created the heavens and earth?’ They will say, ‘Allah’.]
In Surat
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Ibn ‘Abdul-Wahhab Najdi
Falsely concluded from these verses that the Muslims who perform tawassul are similar to those blasphemers.
In their writings to refute Ibn ‘Abdul-Wahhab’s sayings,the scholars said his deduction was false.
The believers did not consider the prophets or the awliya’ as gods and they did not deem them partners to Allah. Instead, they correctly believe the prophets and awliya’ are good slaves and creations of Allah, and they do not deserve to be worshipped.
The blasphemers intended in these verses believed their idols deserved Godhood.
They exalted them as one would exalt his Creator, even though they believed the idols did not create the heavens and the earth.
The believers, on the other hand, do not believe the prophets or righteous Muslims (awliya’) deserve to be worshipped, nor do they deserve to be attributed with Godhood, nor do they exalt them as one would exalt God.
They believe these people are good slaves of Allah, His beloved ones whom He chose, and by their blessings (barakah) Allah grants His mercy to His creation. Hence, when the slaves of Allah seek the blessings (barakah) of the prophets and righteous Muslims (awliya’) they are seeking these blessings as a mercy from Allah.
There are many proofs and examples from the Qur’an and Sunnah about this basic belief of the Muslims.
Muslims believe Allah is the Creator, the One Who grants benefit and inflicts harm, and the only One Who deserves to be worshipped. Muslims believe that no one other than Allah has the power to affect the creation. The prophets and righteous people do not create anything. They do not possess the power to bestow benefit or inflict harm on others, but Allah is the One Who bestows the mercy upon the slaves by the righteous Muslims’ blessings.
Hence, the belief of the blasphemers, i.e., the belief their idols deserve to be worshipped and have Godhood, is what makes them fall into blasphemy. This saying of the blasphemers, as previously cited in Surat
How can Ibn ‘Abdul-Wahhab and those who follow him find it permissible to equate the believers, who believed in tawhid, to those blasphemers, who believed in the Godhood of the idols?
All the previously cited verses and the verses which are similar to them are specific to the blasphemers who associate partners with Allah–none of the believers are included.
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Narrated 'Uqba bin 'Amir:
One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth).
By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things."
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Al-Bukhariyy narrated by the route of Ibn ‘Umar, may Allah raise their ranks, that the Holy Nabi, sallallahu ‘alayhi wa sallam, described the Khawarij as those who took the verses revealed about the blasphemers and attributed them to the believers! 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.”
This hadith and the previous one apply very well to theWahhabis.
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The first among Ahlu-s-Sunnah to issue fatawa about Wahhabism was:
Shaykh Sulayman Ibn 'Abdi-l-Wahhab al-Hanbali, who issued both a tashih and a takfir of his brother ibn Abdul Wahhab Najdi, asking the Chief Mufti of Mecca to confirm his fatwa and to transmit it to the Amir.This verdict was extended from the single person to the whole sect of those who propagate his kufriyyatby:
who declared them not only deviant in fiqh and kalam, but apostates in Din, by saying:
"O Mu-hammad Ibn ‘Abd al-Wahhab, do not slander Muslims! I admonish you for Allah’s sake! Does any of the Muslims says that there is a Creator besides Allah? If you have anything to argue against Muslims, please, show them authoritative proofs. It is more correct to declare you, a single person, a kafir, than to call millions of Muslims kuffar."
Shaikh Muhammad ibn Sulaiman al-Madani
rahimah-Allahu ta'ala)
(died in Medina in 1194AH (1780CE)
one of the great 'ulama' of Medina.
He was a Shafi'i scholar of fiqh and wrote many books. His annotation on Ibn Hajar al-Makki's (rahimah-Allahu ta'ala) At-tuhfat al-muhtaj, a commentary to the book Minhaj, has gained great fame.
"O Muhammad ibn 'Abd al-Wahhab! Don't slander Muslims! I advice you for Allahu ta'ala's sake. Yes, if someone says that someone other than Allahu ta'ala creates actions, tell him the truth! But those who cling to causes (wasila) and who believe that both causes and the effective power in them are created by Allahu ta'ala cannot be called disbelievers. You are a Muslim, too. It would be more correct to call one Muslim a 'heretic' than calling all Muslims as such. He who leaves the community is more likely to go astray. The 114 th ayat karima of Surat an-Nisa' proves my word right: 'If a person who, after learning the way to guidance, opposes the Prophet ('alaihi 's-salam) and deviates from the believers' beliefs and 'ibadat, in the next world We shall resurrect him in disbelief and apostasy, with which he has been so intimate, and We shall hurl him into Hell."
Mu-hummad ibn Abdul Wahaab Najdi’s brother, Sulayman,wrote a book refuting his brother’s ideas. The title of the bookis Al-Sawaiq al-Ilahia fi al-Ra’d ala al-Wahabia, or Divine Lightning Bolts on the Teachings of Wahhab.
“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 ahadith, 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.”
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As-Suhub al-Wabilah ^Ala Dara’ih al-Hanabilah
“Rain-clouds Over the Graves of the Hanabilah”
By
Al-Imam al-^Allamah Shaykh Muhammad Ibn ^Abdillah Ibn Humayd An-Najdiyy al-Hammbaliyy
The Mufti of the Hanbaliyy School
Of Makkah al-Mukarramah
Who died in the year 1295 A.H.(1878CE)
Published by
(The so-called) Imam Ahmad bookshop
Published by
(The so-called) Imam Ahmad bookshop
[This book was published originally by the Wahabis in Arabic. There is a chapter in it about Shaykh ^Abdul Wahhab and his deviant son Mu-hammed ibn Abdul Wahhab Najdi. The Wahabis did not realise that the text was critical of ibn Abdul Wahhab Najdiand have subsequently altered it in a more recent edition.
قال الشيخُ محمد بن عبد الله بن حُميد النّجدي الحنبلي _ صحيفة 275:
415- عبد الوهاب بن سليمان بنِ علي بنِ مُشَرَّف بوزن محمد التميمي النجدي.
قرأ في الفقه على أبيه صاحبُ الْمَنْسَك المشهور وعلى غيرهِ وحصَّل وكتبَ على بعضِ المسائلِ الفقهيةِ كتابةً حسنةً تُوفيَ سنة 1153 هـ، وهو والدُ محمد صاحب الدعوة التي انتشرَ شررها في الآفاقِ لكن بينهما تباين مع أنّ محمداً لم يتظاهر بالدعوةِ إلا بعدَ موتِ والدهِ، وأخبرني بعضُ من لقيته عن بعضِ أهلِ العلمِ عن من عاصرَ الشيخَ عبد الوهاب هذا أنهُ كانَ غضباناً على ولدهِ محمد لكونهِ لم يرضَ أن يشتغلَ بالفقهِ كأسلافهِ وأهلِ جهتهِ ويتفرّس فيه أن يحدث منهُ أمرٌ، فكانَ يقولُ للناس يا ما ترون من محمد من الشر، فقدّرَ اللهُ أن صار ما صار، وكذلكَ ابنه سليمان أخو الشيخ محمد كانَ منافياً له في دعوته وردَّ عليهِ ردّاً جيداً بالآياتِ والآثارِ لكونِ المردودِ عليهِ لا يقبلُ سواهما ولا يلتفتُ إلى كلامِ عالمٍ مُتقدماً أو مُتأخّراً كائناً من كانَ غير الشيخ تقي الدين ابن تيمية وتلميذه ابن القيم فإنهُ يرى كلامهما نصاً لا يقبلُ التأويلَ ويصولُ بهِ على الناسِ وإن كانَ كلامهما على غيرِ ما يفهم. وسمى الشيخ سليمان ردّهُ على أخيهِ "فصلُ الخطابِ في الرّدِ على محمد بنِ عبد الوهّاب" وسلمهُ اللهُ من شرهِ ومكره، مع تلك الصّولة الهائلة التي أرعبتِ الأباعدَ فإنّهُ كانَ إذا باينه أحداً وردَّ عليهِ ولم يقدر على قتلهِ مُجاهرةً يُرسلُ إليهِ مَن يغتالهُ في فراشهِ أو في السّوقِ ليلاً لقولِهِ بتكفيرِ من خالفهُ واستحلالهِ قتلهُ. وقيل أنّ مجنوناً كان في بلدةٍ ومِن عادتهِ أن يضربَ من واجههُ ولو بالسّلاحِ فأمرَ محمّد أن يُعطى سيفاً ويدخلُ على أخيهِ الشيخ سُليمان وهوَ في المسجدِ وحدهُ، فأُدخل عليه فلمّا رآهُ الشيخُ سليمان خاف منهُ فرمى المجنون السيف من يدهِ وصارَ يقول: "يا سُليمان لا تخف إنكَ منَ الآمنين"، ويُكرِّرُها مراراً، ولا شكَّ أنّ هذهِ من الكرامات.
The Shaykh Muhammad Ibn ^Abdillah Ibn Humayd said on page 275:
^Abdul-Wahhab Ibn Sulayman Ibn ^Aliyy Ibn Musharraf at-Tamimiyy an-Najdiyy
“He studied Fiqh with his father, the author of the famous book al-Mansak, and he also studied with others. He gained religious knowledge and also taught it. He wrote an explanation of some religious issues and it was recognised as being well-written.
He died in the year 1153 A.H. (1740CE) He is the father ofMu-hammed, who was founder of the mission (i.e., Wahhabi’s mission) whose evil has spread across the horizon. However, there is an enormous difference between father and son.
Indeed Mu-hammed did not reveal his mission until after the death of his father.
Some of the people whom I met have related from some of the people of knowledge narrations from the contemporaries ofShaykh ^Abdul-Wahhab that describe his anger with his son Mu-hammed. This is because he had not agreed to study the religious knowledge of his ancestors and the people of his area. His father had a presentiment that something would happen because of him, and so he frequently said to the people, “How much evil you are going to see from Mu-hammed.” Subsequently, what Allah destined to happen came to pass.
Similarly, his son Sulayman, the brother of Mu-hammed, was also opposed to his mission. He refuted him emphatically with verses of the Holy Qur’an and Ahadith, since the refuted one (i.e.Mu-hammed Ibn ^Abdil-Wahhab) would not accept other than these two sources. Nor would he consider the sayings of earlier or later scholars, whoever they may be, other than Ibn Taymiyyah and his student Ibn al-Qayyim (al-Jawziyyah). This is because Mu-hammed Ibn ^Abdil-Wahhab considered their sayings to be explicit verses which do not accept interpretation and he used them in debate with the people, despite the fact that the sayings of these two figures contradicted what he understood.
Shaykh Sulayman named his refutation against his brotherFasl-ul-Khitab fi ar-Radd ^ala Mu-hammed Ibn ^Abdil-Wahhab (“The Empathic Speech on the Refutation of Mu-hammed Ibn ^Abdil-Wahhab”).
Some of the people whom I met have related from some of the people of knowledge narrations from the contemporaries ofShaykh ^Abdul-Wahhab that describe his anger with his son Mu-hammed. This is because he had not agreed to study the religious knowledge of his ancestors and the people of his area. His father had a presentiment that something would happen because of him, and so he frequently said to the people, “How much evil you are going to see from Mu-hammed.” Subsequently, what Allah destined to happen came to pass.
Similarly, his son Sulayman, the brother of Mu-hammed, was also opposed to his mission. He refuted him emphatically with verses of the Holy Qur’an and Ahadith, since the refuted one (i.e.Mu-hammed Ibn ^Abdil-Wahhab) would not accept other than these two sources. Nor would he consider the sayings of earlier or later scholars, whoever they may be, other than Ibn Taymiyyah and his student Ibn al-Qayyim (al-Jawziyyah). This is because Mu-hammed Ibn ^Abdil-Wahhab considered their sayings to be explicit verses which do not accept interpretation and he used them in debate with the people, despite the fact that the sayings of these two figures contradicted what he understood.
Shaykh Sulayman named his refutation against his brotherFasl-ul-Khitab fi ar-Radd ^ala Mu-hammed Ibn ^Abdil-Wahhab (“The Empathic Speech on the Refutation of Mu-hammed Ibn ^Abdil-Wahhab”).
However, Allah protected Sulayman from the evil and deception of his brother, whose great influence spread threat far and wide. This is because if one contradicted and refuted him, and he was unable to kill him openly, he would send someone to assassinate him in their bed or in the market-place at night, since he judged whoever contradicted him to be a blasphemer and legalised their killing.
It has been said that an insane person lived in the town and among his habits was to strike whoever he came across, even with a weapon. Mu-hammed gave an order that this insane man was to be given a sword and admitted to the mosque where his brotherShaykh Sulayman sat alone. When Shaykh Sulayman saw him, he was afraid. The insane man threw the sword from his hand and said, “O Sulayman, do not be afraid; you are of those who are saved.” He repeated this many times and this is without doubt among the Karamat.”
It has been said that an insane person lived in the town and among his habits was to strike whoever he came across, even with a weapon. Mu-hammed gave an order that this insane man was to be given a sword and admitted to the mosque where his brotherShaykh Sulayman sat alone. When Shaykh Sulayman saw him, he was afraid. The insane man threw the sword from his hand and said, “O Sulayman, do not be afraid; you are of those who are saved.” He repeated this many times and this is without doubt among the Karamat.”
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ibn Abdul Wahab Najdi
in his book
“The three basic principles and their proofs” says at the end of the book as a fourth rule :
“The associationists -mushriks- of now days are worse and hence more guilty than those of the ancient times. For the ancient ones used to commit shirk in prosperity and return to genuine faith in adversity, whereas…”
“When they board the ship ,they invoke Allah making their faith pure for Him only; then when He brings them safe to land ,they start committing shirk. ”
How does it become pure or genuine faith when someone calls Allah only when having difficulty while travelling on a ship?
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Najdi
Qarn al-Shaytan
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