Looking at the news for the past year, I noticed that the Khawarij, known currently by their by-word of Salafiyyah, have flared up quite violently. The same things they have always done, they are doing today.
The usual hand wringing “spokesmen for Islam in the West” have carped, winged and epilepsied themselves onto our computer or television screens or radio waves with the refrain, “This has nothing to do with Islam! This is political!”
My response is that this seems rather strange as these guys that are involved in the acts keep screaming, Allaahu Akbar, which means, “Allah is the Greatest.” That would appear to be the same thing that Muslims say in prayer, when slaughtering animals, when commencing war and other notable matters.
They don’t look like Quakers, Haredim, so they must have something do with Islam. This irresponsible hand washing ignores the main issue, namely that it is everything to do with Islam.
Those who burnt the curtains of the Ka`bah, left cannon ball holes in Al-Masjid ul-Haram in Makkah and damaged Al-Madinah are the same organisation. They did this preaching their new Islam, their new religion.
It was the same people (a rather violent strain of sharia hippies) who demolished countless masjids,
in Arabia and elsewhere in 1925 and onward. In fact, they continue to do so without any apologies, due to their fear that the rest of the Muslims world is apostate.
Salafiyyah murdered Muhammad Hussain Adh-Dhahabi, the renowned teacher and head of the Ministry of Religious Endowments in Egypt. The killing took place in broad daylight but as with all cowards, they covered their faces.
Wearing masks and dressed like policemen, they kidnapped the Shaikh, decapitated him and sectioned the body into pieces. This is the Salafiyyah that we see today.
They murdered our brother and good friend `Abdul Karim Mar`ii An-Naqshabandi in AD 1997.
They made takfir on the population of Algeria through the GIA (Ar. Jama`at ul-Islamiyyat il-Musallahah (eng. lit. “The Armed Islamic Group”), another Salafi run-off that came from “The Mothergroup, (Jama`at ul-Ummah (eng. lit. The Group that is the Ummah)” was yet another Salafi run-off. 
9/11 high jackers were 19 in number, 16 of them gushing out like pus from the cradle of Salafiyyah in Arabia. The other three were infected with Salafiyyah in Egypt, namely the current Brotherhood.
(thankfully declared astray by the first non-government Mufti of Egypt since 1956, Shawqi `Alam) that had metastasised from the original recipe provided by Sayyid Qutb.
Their spiritual head was not the ideologue Usamah bin Laden. No, instead it was Ayman Az-Zawahiri (I have only put one article, whereas one who wants to definitely know about his Salafiyyah taken from Sayyid Qutb, then they can consult his Mudhakkarat, still available on line.)
He is the spiritual figure head that started by going to Peshawar and then Afghanistan and spiriting some of the fighters and people away from the late Shaikh `Abdullah `Azzam (and ultimately precipitating the events that led to the murder of `Azzam).
The 7/7 Bombers of London had the same issues.
The 21/7 Bombers had the same problems.
The 3/11 Madrid Bombers had the same wretched theology.
The Woolwich killers came from the belly of Salafiyyah and one of them, while brandishing a steak knife and meat cleaver in his hands like car keys,
ranted and trotted out the same Salafi main line preaching.
The Canada shooter had the same problem, rushing into Parliament and killing people. This has led to other people feeling that maybe the killer “had it right.”
Salafis murdered Imam Muhammad Sa`id Ramadan Al-Bouti, one of the great mujaddids of this age. They could not have carried out their action without the spiritual paedophile, Yusuf Al-Qaradawi, telling them to “join the Syrian rebels” and also to execute “government scholars,” clearly associating Imam Al-Bouti with the government (which is a lie) at some point and giving a shoulder shrug when informed of his murder. He also was fine with any other form of violence.
This was the very man who had called for his murder.
They also murdered more than 300 Sunni scholars in Iraq.
All of these vehemently opposed, attacked and vitriolically condemned Salafiyyah and its’ wickedness and actions and one of them was rewarded with martyrdom along with so many others.
I praise Allah for scholars like Imam Muhammad ibn Ahmad As-Saffarini (d. 1188 AH), who rejected the false doctrines of the cult and exposed it for what it was. A cult.
Further to this, I am happy with Imam Muhammad `Abdul Latif As-Subki (d. 1388 AH), the first one to read, critique and ultimately condemn the Egyptian form of Salafiyyah that morphed Hassan Al-Banna’s original message and transmogrified it into the Ikhwan (‘Brotherhood’) movement.
Let me then in closing be frank. As these scholars – 200 years ago and more – will say, I say the same, namely:
- Muhammad ibn `Abdul Wahhab and his disciples are on par with Musailimah and other false prophets along with their disciples. They have a different religion.
- They are unbelievers and apostates in general while every individual is not an unbeliever and/or apostate
- The only way to deal with them is to destroy their theology and fight them, namely by force of arms. Whoever understands differently to these men and their efforts, has failed to understand not just what they have said, but also history and what it teaches us.
Just before sealing off this discussion, this is the last time I will address particular topic on the blog or such. What I mean is that this is the first and only time that I will be logging a large post of statements “condemning terrorism” and such like.
Too many of our scholars and heads have shown the falsehood of this organisation and died fighting it. I will not be asked again, “What have Muslims done to condemn this problem?” Rather, let me ask the people here asking me:
- What have you done at the gas pump to stop the Salafiyyah organisation from using the petrol wealth and exporting thousands of books and other spiritual pornography all over the world?
- Why did you not help the Muslims that were fighting Salafiyyah in the beginning before the Saudi State was born? Both the United States and United Kingdom were in full swing. I found in the New York Library stamped copies of some original work against Salafiyyah, yet these advices weren’t heeded.
- Why did you cut the supply lines that were providing the Rashidiyyah with weapons to fight Salafiyyah and destroy them as had happened in 1226 AH some fifty or more years previous?
- Why did you assist the Free Syrian Army, which we KNOW was a front for a major Salafiyyah group – when people had warned you of this? In fact, you even trained them in Jordan? Why did you do this?
- When we were fighting Salafiyyah and Saddam Hussain in Iraq, why did you fail to provide sufficient air cover to the Sunni triangle and also the Kurdish Sunni resistance? Why did you do this?
No more questions for us. We have done our part. I will not answer any more on the topic. We have tendered enough replies. Now it is time for you to answer.
Let me say to the weak hearted Muslims out there as well. Whoever thinks that we need to “fight for hearts and minds,” and also “speak to the Salafiyyah group” about these issues and that maybe it is because of “foreign policy” and other things – which the only way I can describe them is lame ass excuses – such an individual is ignorant of history, Islam and the cults that are in our midst (and very well may be an outright coward lurking in the shadows and waiting to reveal himself when the time is right).
I say to you right now, as I have been saying to you limp-wristed people since AD 1996, when I and others were in street battles and told you (imams, scared laymen and assorted rabble) to gear up and prepare to fight these groups in the streets: I TOLD YOU SO!
I present to both Muslim and non the words of the scholars of Islam, the real spokesmen for this religion, some murdered, some threatened, some never living into their later years due to their being assassinated.
They condemn the religion, people and actions that now currently plague us. Use this as a measuring stick and know the fact of the matter:
Imam Muhammad ibn `Abdur-Rahman al-`Afaliqi, may Allah be pleased with him, chief judge and mufti, wrote a book against Muhammad ibn `Abdul Wahhab when he claimed to be at the level of the four Imams.
It was known as Censuring the Mockery of the One who Denies Following the Mujtahids. He then advised that he should not be followed, as he is not a scholar and is unqualified.  Imam Al-`Afaliqi put his life in danger when he dared to speak against the organisation.
Imam Sulaiman ibn Suhaim az-Zubairi, may Allah be pleased with him, when he received a letter from Muhammad ibn `Abdul Wahhab, replied and also sent a copy to the judges surrounding his area:
In the Name of Allah, the Most Merciful, the Most Compassionate
This is from the needy slave of Allah, the Exalted. My name is Sulaiman ibn Muhammad ibn Suhaim and I have sent this to whomever it will reach from the scholars of the Muslims, the servants of the Revealed Law of the Master of the Sons of Adam, the first of them and the last of them.
Peace be upon you and the Mercy and Blessings of Allah. As for what comes next:
It has certainly come to your attention that there has appeared in our land a man who is an innovator, ignorant, astray and leading others astray. This is causing the disruption of knowledge and the cutting off of piety from the hearts of the people.
This has led to many horrifying matters and hate-filled battles between people. Some of the things that have happened have caused hatred, enmity and are hard on the ears to bear. This has not come to our land before so we desired to send word to the scholars of the Muslims, the inheritors of the Master of the Messengers, in order that they would stop this innovator
The intent of this letter is to stand up for Allah and His Messenger, to assist the religion with sincerity. May Allah make us and you from those who assist one another in righteousness and piety. Some of the innovations and astray things that this innovator has brought are the following:
He has gone to the martyrs of the Companions of the Messenger of Allah, peace and blessings of Allah be upon him, that are buried in Al-Jubailah-for example Zaid ibn Al-Khattab and his companions-destroyed their graves and spaces because they are in chambers and they are unable to exhume them. They then decided to demolish their tombs until they are at the level of one hand span in order to keep away the animals. The one that buried these people was none other than Khalid and the Companions of the Messenger of Allah, peace and blessings of Allah be upon him.
The innovator has also went to the masjid in the area and destroyed it. There is no proof for doing this in the Revealed Law but this is only following vain desires.
He has burned the text The Wonderful Guidance due to the statement of the author, our master, our leader. He also burned the text, Meadow of the Two Lovely Breezes and called it, the Meadow of the Demons.
He said at one point, “If I was able to get to the Chamber of the Messenger, I would destroy it and if I could get to the Noble House I would have done so and taken the jewels from it and left it as wood.” Didn’t this person hear the statement of the Exalted One, Whoever shows reverence for the Signs of Allah, then this is from the piety in his heart? 
It has been established that at one point he said, “The people for the past six hundred years have not been upon anything.” A book was also sent to me that read in one section, “You should affirm that before me you were ignorant and astray.”
Whoever does not agree with him in all of what he said or bear witness to that then he judges them with having committed major kufr. Whoever agrees with him and testifies to all of what he said, then he says of them, “You are a Muwahhid.” This is even if the person is a rebellious sinner in total or a reprobate. So in reality when one sees this, he will know that he is calling to the Tawhid of himself rather than to the Tawhid of Allah.
He then sent a book to our land that was brought by some of his missionaries bearing his hand writing. Once opened, you could see that in this book he swore by Allah that the knowledge he possesses is not present in his teachers who claim to have knowledge. This is his claim. If this is the case, then he has no teachers and neither his father nor the people of the land of Al-`Arid were aware of this.
They would have been astonished to know that when he was not learning from the teachers he was making his own points. Neither his father nor his people were made aware of this matter. So where did this man’s knowledge come from? Who did he get this information from? Was it given to him as revelation? Did he see it in a dream? Or did Shaitan teach it to him? The oath that he took claiming he was telling the truth is more dear to him than all the people of Al-`Arid.
After that he jumped and called both Ibn al-Farid and Ibn `Arabi unbelievers. He said that the household of the Messenger among us were unbelievers as they take oaths and that whoever did not testify to their kufr was also an unbeliever.
It was reliably established from him that when he was told the difference of opinion of the scholars is a mercy, he remarked, “Their difference of opinion is a trial.” In addition to that, he started to destroy and plunder the charitable endowments and deny what was narrated from the Messenger of Allah, peace and blessings of Allah be upon him, and his Companions that they used to give charitable endowments.
The same innovator removed the wage for hajj guides, the supplication made for the Sultan in the khutbah and gave his reason as, “The Sultan is a rebellious sinner and it is not permissible to make supplication for him or praise him.”
We were then told that the sending of peace and blessings on the Messenger of Allah, peace and blessings of Allah be upon him, on Friday night was an innovation and astrayness that will take the person who does it to the Fire.
The claim was then made that the wage the judges take, past and present, when they judge between claimants and there is no treasure for them or maintenance, then that is bribery. This statement completely contradicts what has textually been handed down from all the Imams, namely that bribery is what is taken to nullify the truth or to make falsehood true. It is also bribery when the judge says to the two claimants, “I will not judge between you except for a wage.” This is actually bribery, not what the judges are doing now or before in ages past.
The one who offers a sacrifice on behalf of someone and then says the Name of Allah over it and gives it to Allah the Exalted has been named an unbeliever by this person. Likewise, the same thing is said of the person who negates the evil of the jinn using sacrifices and such. The innovator says of such a person, “That is kufr and the meat is impermissible for consumption.” The scholars have only mentioned that the one who did that has committed an impermissible act and this was mentioned in the commentary of the text the Uttermost Boundary.
Scholars, please clarify, may Allah have mercy upon you, to the laymen regarding these matters and protect these poor believers who are being deceived, their true creed corrupted. If you judge this as the best course of action, then please clarify it and we will go to his statements and follow him; but if you should see this as a mistake, call us away from it, push us away from it and make clear to the people the error in this matter.
Many people in this land have already been tested with great trial by this individual. May Allah have mercy on you, we seek to have the matter explained before false thoughts come into the souls of the people. The answer is being sought from you and that it is found by whoever maintains it. Those who maintain it are those who have knowledge and deep insight of the Judgement of Allah and His Messenger, as that is how the truth is manifested when it is threatened and the same way that falsehood is repelled.  
Imam `Abdullah ibn Suhaim, may Allah be pleased with him, also weighed in when he received two of the Muwahhidun missionaries, Hasan ibn `Aidan and an armed guard, and in the course of conversation realised that the two had likened Allah with His Creation. Further to this, the common people rejected him and sent him away. This forced Muhammad ibn `Abdul Wahhab to backpedal on his theology; but upon realisation that the Imam would not relent, Ibn `Abdul Wahhab resorted to calling him an unbeliever.
When the Muwahhidun cult asked Imam `Abdul Muhsin ibn `Ali Al-Ushaiqiri, may Allah be pleased with him, to become a member, his reply was not favourable. Imam Muhammad ibn Fairuz al-Hanbali said of Imam `Abdul Muhsin ibn `Ali al-Ushaiqiri and his resistance to the Muwahhidun movement,
He came from our land and learned from our people. He learned the Mukhtasar al-Muqni from his father and did so up until the book of inheritance. Then his father died and he studied from Al-Muntaha until he completed it and became a jurist. He had great manners and had a wide knowledge of fiqh, inheritance, math and Arabic. He authored a book in refutation of that Oppressive and Transgressing Innovator and quoted from Shaikh ul-Islam Ibn Taymiyyah and his student Ibn ul-Qayyim. The people of Az-Zubair then asked me to give permission for him to be their imam and teacher on Fridays and their expounder in law. I gave permission and he travelled to them and was an honour for them and he was respected and his words were accepted by them. This went on until Allah caused him to die a martyr due to a plague at the end of Dhul Hijjah in the year 1187.
Imam Muhammad ibn Al-Hajj Ahmad As-Saffarini, wrote a work, Answers on Najd Regarding Questions about Najd. It was one of the major works about the cult and still remains a classic, again from another contemporary. He also wrote four volumes of information on creed, clarifying the identity of Muslim Orthodoxy. He stated in one text regarding the danger of accusing Muslims of being unbelievers,
So when mention is made of some of the evil thoughts and actions of the people of innovation and astrayness and you label them with astrayness and carrying falsehood. The text of the author, may Allah have mercy on him, mentioned this matter after making clear the way of the People of Truth and the path of the Companions of the True Way and Certainty. It was as if he was saying that what is compulsory to believe has already been been made clear regarding those who differ with us from the people of innovation so beware that you speak their statements, believe as they do and when you understand all of that, you need to stick with the madhhab of the People of Truth.
So you are not to believe in labelling as unbelievers the people who pray and they have established one of the pillars of Islam and basic points of the religion. It is impermissible to kill them. Kufr is the opposite of faith and the unbeliever who did the act is called either ungrateful or a true unbeliever. This is based on the pronunciation of the word, its’ root and so forth. Then there is the hadith, “Whoever said to his brother, ‘Unbeliever!’ Then one of them is that.” The reason for that is that he is either telling the truth or he is lying. If he is telling the truth, then the person referred to is an unbeliever. If he is lying, then the charge of kufr returns to him due to his labelling his Muslim brother an unbeliever. 
Imam Muhammad As-Saffarini also wrote a text with one of his teachers, Shihab ud-Din al-Mannini, regarding Muhammad ibn `Abdul Wahhab being a false prophet and the conditions of ijtihad. The text was another rallying cry for Orthodox Muslims.
Imam `Isa Al-Qaddumi, may Allah be pleased with him, was instrumental in preaching against the movement, he delivered letters and so forth. This Imam classified them as Khawarij. He was a currier for Imam Muhammad ibn Al-Hajj Ahmad as-Saffarini, who wrote, Answers on Najd Regarding Questions about Najd.
Imam Saif ibn Ahmad Al-`Atiqi, may Allah have mercy on him, also rejected the pamphlets sent out by the Salafi organisation.
Imam Ibn Sulaim, may Allah be pleased with him, rejected Muhammad ibn `Abdul Wahhab’s false ideas.
Imam Muhammad Sulaiman Al-Kurdi, may Allah be pleased with him, reiterated numerous times,
Praise be to Allah Alone. There is no doubt in that the knowledge of deriving rulings is taken from scholars. So whoever has his books as his shaikh, then his mistakes are more than when he is correct. The claims of absolute ijtihad today are generally coming from the slave who is far from it. Imams Ar-Rafi`ii, An-Nawawi and those who preceded them, like Fakhr ud-Din Ar-Razi, have come to agree then as today that there are no absolute mujtahids. Imam Ibn Hajar Al-Haitami has mentioned in his rulings that there has not been an absolute mujtahid since Imam Ash-Shafi`ii and his contemporaries. Imam Ibn as-Salah said it has been more than three centuries since an absolute mujtahid has existed. 
The Imam says further,
So the one who is claiming this, it is necessary such a one return to the truth and abandon false hopes. With regard to his calling Muslims unbelievers, then it has been explicitly stated by the Messenger of Allah, peace and blessings of Allah be upon him, “When the man says to the other, ‘Unbeliever!’ Then one of them is an unbeliever.” So the one who is throwing such a charge at a Muslim is the unbeliever according to Ash-Sharh ul-Kabir by Imam ar-Rafi`ii. 
The Imam continues,
This is because he is calling Islam kufr, and this is followed by Imam An-Nawawi and is the depended upon ruling for the latter day scholars of the School.
Imam Sulaiman ibn `Abdul Wahhab, may Allah be pleased with him, was a famous teacher by this time and was one of the first five scholars to write a book against the movement and the first to systematically organise all the most severe beliefs under headings. The first book, Divine Lightning, was written around the year 1162, while the final and more expanded work, Divine Lightning: The Decisive Speech, was written from his study in Sudair before he was captured in the year 1190, tortured and enslaved. The book in your hands is the latter copy.
Imam Muhammad ibn `Abdullah ibn Fairuz Al-Hanbali, may Allah be pleased with him, in his response letter, proclaimed,
I swear to dedicate my life until I reach the level of ijtihad and then I will fight this innovation!
He also stated,
Muhammad ibn `Abdul Wahhab and his followers are people of innovation because they contradict all of that which has been handed down.
Imam `Alawi Al-Haddad, may Allah be pleased with him, in his work, The Illuminated Lamp in Clarifying the Dangers and Darkness of the one coming from Najd that has Led Common People astray, preached,
And as we had mentioned from the Shaikh, the learner, the wise one, Shaikh `Afif ud-Din `Abdullah ibn Dawud Al-Hanbali Al-Basri, it is the case that he claimed prophethood implicitly, but not outright, and did not expose his affair in the beginning.
He said in another chapter,
In one chapter we will speak about the kufr of what the wretched Najdi said about Imam Abu Hanifah not being upon anything and refusing to follow the Imams, their books, rulings and conclusions.
Imam `Abdullah ibn Dawud Al-Basri, may Allah be pleased with him, in his warning letter, Lightning and Thunder: An Answer to the Cursed Ibn Sa`ud, advised:
So from these issues with them is the claim to prophethood. This was manifested by him not explicitly by speech, but this was done implicitly so that the people would not reject it immediately and bear witness to what the scholars have mentioned. What the scholars have mentioned is that Muhammad ibn `Abdul Wahhab, in the beginning of his affair, was shown to have reached the level of a false prophet and a liar of the same capacity as Musailimah, Sajjah the false prophetess, Al-Aswad Al-`Ansi, Tulaihah Al-Asadi and others. As for his father, he was a pious man.
Imam Nasir ibn Sulaiman ibn Suhaim Az-Zubairi, may Allah be pleased with him, was another enemy of the Muwahhidun cult and resisted it at every turn.
Imam Muhammad ibn `Abdullah ibn Gharib, may Allah be pleased with him, was another one of the scholars that spoke the truth against the movement. He was based in Ad-Dir`iyyah during the Brotherhood takeover and hid his hatred for them at first. His test came when a stranger to the land came to Ad-Dir`iyyah and quizzed him about his creed and position on the organisation now controlling his city. After winning the trust of the Imam, he was told that they were evil, mistaken, wrong, murderers and guilty of calling Muslims unbelievers.
The individual that came to the Imam showed himself to be a spy for the cult and reported his statements. The Muwahhidun authorities seized him, checked the statements that he had made to be sure that he stood by them; and with bravery and valour deserving of a true scholar, he affirmed the words that he had uttered to the spy. This act of boldness led to Imam Muhammad ibn `Abdullah ibn Gharib’s execution.
His son-in-law, Imam `Abdul `Aziz ibn Hamad, may Allah be pleased with him, was a known opponent of the movement. He lived in the aftermath of pogroms and depopulations of several towns and villages. He declared them Khawarij, preached against the cult but hid his faith. He would later be instrumental when Muhammad `Ali Basha moved against the organisation. Upon their first meeting, it was realised that Imam Ibn Hamad had the same creed as the Basha and even urged them on.
Imam Ibn Jadid An-Najdi, may Allah be pleased with him, was another enemy to the organisation and stood against them with his teacher, Imam Muhammad ibn Fairuz Al-Hanbali.
The reader might imagine that in light of all this opposition from some of the most brilliant minds of the Muslim world, those distorting the faith might pull back and reflect; but as is the case with Shaitan, he makes the deeds of the false teachers and prophets fair seeming in their own eyes.
Wars continued between Muslim Orthodoxy and the cults, with the laity, scholars and notables being targeted by Muhammad ibn `Abdul Wahhab and the Brotherhood hordes. Scholars that rejected his statements were either tortured relentlessly after capture or killed on sight. In one incident, a young girl came stating that she had committed adultery against her husband and was subsequently murdered.
Rather than hand her over to the judges to rightly examine and dispense the Judgement of Allah, Muhammad ibn `Abdul Wahhab made a number of checks and then had her stoned to death himself. The scholars blatantly rejected this vigilantism and resisted further atrocities committed by the ‘Najdi Shaykh.’
Ibn `Abdul Wahhab’s response to the resistance was to say, “The Imams from every madhhab have agreed on the fact that whoever should seize a land or a set of territories then possesses the judgement of the chief Imam in all things. If this was not the case, the whole world could not be set aright; the reason for this is that the people for a long time before Imam Ahmad ibn Hanbal all the way to our time have not been agreed upon one Imam.
It is not known that any of the scholars ever mentioned that any of the judicial rulings are not valid except by the grand Imam. However, the enemies of Allah make this doubtful matter a proof in answering something that they cannot reject just as I had been ordered to stone the woman that committed adultery.”
The scholars responded by saying that the judicial punishments are not established except by permission of the Imam and those like him. Muhammad ibn `Abdul Wahhab, in a bizarre attempt at refutation, responded by saying, “If this speech of theirs was true, their leadership in giving judgement, headship for them and others would not have been valid.”
As Muhammad ibn `Abdul Wahhab’s forces depopulated towns, destroyed hamlets and killed scholars, Imam Sulaiman ibn `Abdul Wahhab and so many other scholars banded together and began to fight defensively in the year 1165 onwards. The war was long and difficult and so many heroes fell by the sword, a separate volume could be written on this fact alone.
Huraimila’ was one of the major fronts for warfare. Muhammad ibn `Abdul Wahhab, in a clear statement, wrote his older brother for the first time after his missionaries failed to bring a response from the Qadi. The beginning of his letter was even without the statement, In the Name of Allah, the Most Merciful, the Most Compassionate. It was a clear declaration of war. The opening statement is just as ominous now as it was then:
Some doubts have been raised by one of those who claim knowledge from the people of Al-`Uyainah due to the apostasy of the people of Huraimila’. So the shaykh was asked to write some words that Allah would bring some benefit with them and so he began his statement.
Once the people in the two towns of Al-`Uyainah and Huraimila’ were declared apostates en masse there was no further reason to respect them as Muslims (or even as human beings). Huraimila’ in the year 1168 was the scene of a bloody battle and the city was devestated in the course of the fighting. In the aftermath, Imam Sulaiman, the chief Qadi among all the ruins, left the ruins and headed on to defend the region of Sudair, which was now wide open for the Muwahhidun group.
Numerous assassination attempts were made against Imam Sulaiman, the most famous of which involved a mentally unstable young man who used to hit anyone he came into contact with face to face. Once spies for Al-Muwahhidun had located the whereabouts of Imam Sulaiman and his favourite masjid, the trap was set. Attempts were made on his life in the market, at home while he was asleep, but none of them had been successful. This plan would be complete.
The mad man was handed a sword by Muhammad ibn `Abdul Wahhab and given access to his brother, Imam Sulaiman, who was in the masjid alone and did not perceive any danger. The mad man now walked into the clear where he was face to face with Imam Sulaiman ibn `Abdul Wahhab. The plan was that this young man would extinguish one of the brightest lights of Islam in that time; but something else happened on that night. Instead of killing him, the young man recognised him immediately, dropped the sword. When he noticed Imam Sulaiman looking fearful, he said, “Sulaiman, do not fear! Indeed you are from those who have been given safety.” He repeated the statement a number of times and then left the building.
The battle between the cult and Muslim Orthodoxy raged and Imam Sulaiman ibn `Abdul Wahhab was finally captured in the year 1190 and brought by force and in chains under duress to the Muwahhidun kingdom of Ad-Dir`iyyah. `Abdul `Aziz ibn Muhammad, the temporal ruler of the time, presented the tortured and injured Imam to the head of the religious establishment, Muhammad ibn `Abdul Wahhab. Imam Sulaiman stayed the rest of his life chained and in captivity. He outlived his younger brother and died 17 Rajab in the year 1208 or 1209. He was buried in an unmarked grave in the city. Imam Sulaiman ibn `Abdul Wahhab and all the scholars with him that opposed his younger brother had never once accepted Ikhwan authority and died in this way.
His son, Imam `Abdul `Aziz ibn Sulaiman, continued the resistence and teaching. He was the teacher of many men and transcribed so many different books, the manuscripts run into the hundreds. Imam `Abdul `Aziz ibn Sulaiman learned from his father, transcribed his books and added other books to that.
The oldest transcribed copies of the Collected Digest of Legal Rulings by Imam Ibn Taymiyyah, may Allah be pleased with him, in the Arabian Peninsula come from none other than Imam `Abdul `Aziz ibn Sulaiman (taken in a chain from his father).
Imam `Uthman ibn Humaid, a student of knowledge at the time, mentioned a dream he had about the Imam. He saw the Messenger of Allah, peace and blessings of Allah be upon him, in the masjid of Al-Jawz Gharbi in `Unaizah.
In the dream, the Imam was praying just in front of the greatest man that ever lived. Imam `Uthman ibn Humaid came to the Prophet, peace and blessings of Allah be upon him, greeted him, sat down and said nothing.
The Prophet, peace and blessings of Allah be upon him, pointed to Imam `Abdul `Aziz and said, “This person here is the most righteous of his time.” Imam `Uthman ibn Humaid remarked, “Is he like how Ibn `Umar was in his time?” The answer given was, “Yes.”
Imam `Abdul `Aziz ibn Sulaiman rose to the position of Qadi and saw the lands of the Muslims taken back from the cult and retired from his post. He left the position to his son, Imam Muhammad ibn `Abdul `Aziz Al-Hanbali.
As a youth, Imam Muhammad memorised every book he glanced at and was called a sign of the times due to his knowledge and wisdom. He died at the tender age of twenty six in the land of Al-Ahsa’ in the year 1263 followed by his father a short time after.
After Muhammad ibn `Abdul Wahhab
Indeed the scholars of Muslim Orthodoxy poured out their blood as a true sacrifice in these dark days. Some felt the sword of the assassin and fell as martyrs while others were captured and tortured. Still others were free, and continued preaching regardless, sometimes taking up arms against a theological system seeking to overthrow Muslim governance.
The year 1206 witnessed some of the worst fighting imaginable and was also the year the Muwahhidun’s founder, Muhammad ibn `Abdul Wahhab, was buried and prayed upon by his group, and left in an unmarked grave.
The Brotherhood group, in 51 years, had depopulated several towns and cities, forcibly converted Bedouin tribes and also shelled Makkah and Madinah, stopping the annual pilgrimage for two years.
After the death of Muhammad ibn `Abdul Wahhab, his sons and grandsons succeeded him as religious heads over the Muwahhidun establishment. The successors included `Abdullah Ala Shaikh, `Abdur-Rahman ibn Hasan, and others.
They sent out the same threatening letters and received the same unanimous response. We have quoted a few of them below for the reader to also have for his or her records.
Imam Ahmad As-Sawi, may Allah be pleased with him, the great Maliki judge and jurist, said of this movement,
Allah has said, Humanity, the Promise of Allah is true. So do not be deceived about the life of this world and do not let the Deceiver lead you astray about Allah. This ayah was said to have been sent down regarding the Khawarij who corrupted the meaning of the Book and the Sunnah and did this to make the blood and wealth of the Muslims permissible to be spilled and taken. This very thing can be witnessed now in their companions in a cult that appeared in Al-Hijaz by the name of the Wahhabis.
They think that they are upon something, but they are only liars. Shaitan has taken a hold of them and caused them to forget the Remembrance of Allah. These people are the group of Shaitan. Are not the group of Shaitan the losers? We ask Allah the Generous that He wipe them out and exterminate all trace of them from the land.
Imam Ahmad Ad-Dayyaf, may Allah be pleased with him, stated,
In the year 1229 we received great news about the Ottoman khilafah taking the Sacred Precincts of Makkah and Madinah back from the cult of Muhammad ibn `Abdul Wahhab and his followers. And when it was announced, it was a relief and great news to everyone. When a message was sent to Tunis from this group, it was advised by Abu Muhammad Mahmud Basha that this must be answered.
The answer came from the Imam Abul Fida’ Isma`il at-Tamimi, who wrote a long book named, The Divine Portents in Explaining the Astrayness of Muhammad ibn `Abdul Wahhab. Imam Abu Hafs `Umar al-Maliki also wrote a book on them, and this man is the splendour of the madhhab and torchbearer of the school in this age.
The Imam said further,
So when this reply was sent, the successor of Muhammad ibn `Abdul Wahhab did not answer, but he continued in his warfare and killing.
Imam Hasan Ash-Shatti, may Allah be pleased with him, mentioned,
I have read this general message with regard to the matter of Revealed Law as it relates to some doubts that were raised by some ignorant people, who do not necessitate kufr in principle, while some of it may be beneficial in consideration. Ibn `Abdul Wahhab has declared them to be unbelievers due to this action as stated in this letter, in addition to his declaring their blood and wealth licit for spilling and seizure.
This belief was reached due to what appeared to their people by the outward import of the explicitly worded texts of Revealed Law built upon their founder’s ignorance, hatred and bad thoughts about the believers. May Allah curse whoever has this creed, for indeed, whoever declared a believer to be a unbeliever has already committed kufr.
Imam Muhammad ibn Humaid Al-Hanbali, may Allah be pleased with him, in his Low Hanging Clouds over the Graves of the Hanbalis informs us:
This man, Muhammad ibn `Abdul Wahhab, is the bringer of this call, this call whose evil has spread and engulfed the horizon with darkness. It is clearly mentioned in history that he did not begin to propagate his ideas publicly while his father was alive.
Imam Dawud ibn Sulaiman Al-Khalidi, may Allah be pleased with him, made the following remark,
There have been some people that have appeared in our time, opposing Muslim Orthodoxy and the madhhabs while leading astray the Ummah of Muhammad and declaring the blood and wealth of these Muslims to be permissible for spilling and seizure. This group took filthy and dark doubts and used them to surround people.
I then sought the Help of Allah to answer them with these few pages that I wrote, so that Allah would guide them and what a wonderful intercession this would be for me!
It is truly the hope of the writer of these words that the reader reflects on the sacrifices that these noble sages made. If not for them, what would have remained of the truth of Islam? Today we are being tortured by the same evil disease and we must rise to meet the challenge of Shaitan and those allied with him (knowingly or unknowingly).
Al-Hajj Abu Ja`far al-Hanbali
Tuesday 27 Rabi` ul-Akhir 1436 AH
17 February AD 2015
In the 92nd Year of the Holy Land Captivity
(P.S. Yes I know the notes are many and enormous, but it should be worth it to the ready. If you cannot take the time to read these statements from the scholars of the past on such a crucial issue, then there is no point to asking the same questions repeatedly)
 Bayan: Sad ul-Li’am `An Hawzat il-Islam, pp. 1-3, dated: Sunday 20 Jumada Al-Uwla 1408, corresponding to 8 August 1995. Penned by the Amir: Abu Talhah Az-Zuwabri
 Please see Al-liwa Hasan Sadiq’s Judhur ul-Fitnati fil Firaqil-Islamiyyah: Mundhu `Ahd ir-Rasuli Hatt Aghtiyal is-Sadat, pp. 323-338 (Maktabah Madbuli, Cairo AD 2004).
 d. 1164 AH (AD 1751). He is Muhammad ibn `Abdur-Rahman ibn Husain ibn Muhammad ibn `Afaliq. Imam Al-`Afaliqi was born in Al-Ahsa’ and was raised there and tutored by his scholars. As a young boy he memorised Ghayat ul-Muntaha, Al-Iqna` and took from some of the finest scholars, including the resident judge from Al-Basrah, Imam Muhammad ibn Fairuz al-Hanbali. Imam Al-`Afaliqi specialised in Arabic, Usul ul-Fiqh and other sciences until he was declared an authority in his thirties. Upon receiving a letter from Muhammad ibn `Abdul Wahhab, he wrote one back commanding him to answer a number of questions connected with language, judgement, creed and related fiqh issues. These were all matters that would be known by any high ranking scholar. His failure to answer was highlighted by the others judges as yet another sign of the abominations that Ibn `Abdul Wahhab innovated. He had many students, one of them being Imam Sulaiman ibn `Abdul Wahhab.
 Ar. Tahakkum ul-Muqallidin bi Mud`ai Tajdid id-Din.
 Misbah ul-Anam, pp. 4-6
 d. 1187 AH (AD 1773). He is Sulaiman ibn Muhammad ibn Suhaim. Judge, jurist in the region of Najd and later teacher in Al-Basrah (Iraq), he is another eye witness to the grave events unfolding. This very Imam received death threats and was labelled an unbeliever. Allah protected this servant and so we praise Allah for that.
 Ar. Dala’il ul-Khairat. This book was written by Imam Muhammad Al-Jazuli. This Imam was a great scholar of the Maliki Legal School, born in Morocco of Berber parentage. He is one of the seven saints of Marrakesh. After studying, he taught many sciences of Islam throughout his country. He was poisoned, and died while in prayer. He later died in the year 875 AH (AD 1465); in the year 952 AH, his body was being moved for re-interment in Marrekesh, when upon examination, it was still the same as when he had died.
 Ar. Rawd ur-Riyahin fi Hakayat is-Salihin. The author is Imam `Afif ud-Din `Abdullah ibn As`ad ibn `Ali ibn Sulaiman al-Yafi`ii ash-Shafi`ii. He was born in the year 698 and began studying Shafi`ii fiqh intensively and learning the basics of creed and tafsir. As he was born in `Aden in the land of Yemen, he had unique opportunities keep the company of such wonderful teachers as Imams `Ali at-Tabari, An-Najm at-Tabari and others. He travelled to Sham, Madinah and numerous other locations. He died in the year 768 AH and was buried among the great scholars of Makkah. Imam Al-Yafi`ii left behind more than five books but this was the most well known and dealt with the creed and also wonders of the saints.
 Surat ul-Hajj (22), ayah 32
 Tarikh Najd, pp. 270-273
 It was for this matter that Muhammad ibn `Abdul Wahhab wrote him and said, “It is clear what Sulaiman ibn Suhaim knows and that you have taken the matters and amazing statements that had been sent to you in the letter. This person has very little understanding and that is lcear and this is the most evil understanding. This is further worsened by the fact that you use deception on the ignorant people, so you are deceivers. Before we tender an answer, we will say to you that both you are your father speak with open kufr, shirk and nifaq; you actually do this at every turn and in every way possible. The people for some reason think that you are scholars and we want you – and love that Allah would guide you and them. Up until now, you and your father have not understood the testimony that there is no god but Allah. I bear witness-using the testimony that Allah will ask me about on the Day of Resurrection-that you do not know the testimony of faith even right now, neither you nor your father. We will reveal the matter to you clearly and without doubt so that you can repent to Allah and enter into the faith of Islam, if Allah should guide you. If not, then it has now become clear to every person that believes in Allah and the Last Day regarding the state of the two of you, that there is no prayer to be made behind you, your witness is not accepted, nor your charity and it is compulsory to hate you. This is just as Allah has said, You will not find a people believing in Allah and the Last Day showing love for those who oppose Allah and His Messenger (Surat ul-Mujadilah (58), ayah 22).” Tarikh Najd, pp. 298-299. We shall allow this quote to speak for itself to show the reader what the scholars were facing.
 In an attempt sweeten the matter, Muhammad ibn `Abdul Wahhab attempted to appear conciliatory: “The people of Washm attacked and repudiated anyone who did not state that Allah was not in need of a substance, body or parts. This repudiation from them has two points, 1) the person did not understand the words of Ibn `Aidan and his colleague and 2) the person does not understand the form of the question. The reason for this is that in the madhhab of Imam Ahmad and others from the early generations, they did not speak about this matter except with what Allah and His Messenger spoke of in that regard. So whatever Allah established and affirmed for Himself or what was affirmed by His Messenger, then the early generations established it. This includes things like aboveness, istiwa’, speech, coming and going and other things. Whatever Allah negated from Himself or what was negated by His Messenger, they likewise negated it. This includes things like having a likeness, rival or equal and so forth. Things that have not been established or negated by Allah and His Messenger, for example, His being a substance, element or being in a direction, then the early generations neither affirmed nor denied. So the one that should say that Allah does not possess these things, the very things that Hasan ibn `Aidan and his companion did not reject Him possessing, then according to Ahmad and the early generations that person is an innovator. ” Tarikh Najd, pp. 247-248.
This statement therefore shows that from the beginning the creed of Muhammad ibn `Abdul Wahhab and his followers was different to that of Muslim Orthodoxy. Let us look at the words of the early Imams on the topic. Muhammad ibn `Abdul Wahhab said that the early generations never denied or affirmed these things. In reality, his claim is patently false. Imam Ahmad ibn Hanbal (d. 241 AH (AD 855), may Allah have mercy upon him, states, “The names of things are taken from the Revealed Law and the Arabic language. The people who use the language have used the word ‘body’ for something that has height, breadth, thickness, construction, form and composition, while Allah, Most High, is beyond being described as a body. This has not been mentioned in the Revealed Law, therefore it is refuted.” Al-I`tiqad, pp. 22-23. Imam Abu Hanifah (d. 150 AH (AD 767), may Allah have mercy on him, stated, “He is not in need of a body, substance, element. There is no limit for Him, opposite or rival.” Matn Al-Fiqh il-Akbar, paragraph #7. This shows that declaring Allah different to His Creation and not in need of these things was understood by the early generations; it is only Muhammad ibn `Abdul Wahhab and his organisation that opposed the matter. May Allah bless the people of Al-`Arid and the surrounding Al-Washm, Sudair and Al-Ahsa’ in that time that stood for what was right.
 Muhammad ibn `Abdul Wahhab remarked, “So then if some doubt has still come into your heart after all this, then turn to the Turner of the Hearts so that He guide you to His Religion and the Religion of His Prophet.” Tarikh Najd, pp. 285-286.
 As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp. 669-670
 Lawa’ih ul-Anwar is-Sanniyyah wa Lawaqih ul-Afkar is-Sunniyyah, vol.2, pp. 271-272
 The Arabic title is Jawab ul-`Allamat is-Saffariniyya `ala Man Za`ama Ann al-`Amala Ghairu Ja’izin bi-Kutub il-Fiqhi Li Annahaa Muhdathatun.
 1089-1172 AH (AD 1678-1759). He is Ahmad ibn `Ali Al-Mannini al-Hanafi at-Tarablusi. A major Hanafi scholar, he was born in Mannin, one of the towns around Damascus and studied hard, learning from the premier scholars of his day. His books of mastery include Jam` ul-Jawami`, Sharh ul-Kifayah, Sharh ul-Fitr and others. Imam Al-Mannini was particularly proficient in the text, Al-Khasa’is us-Sughra by Imam Jalal ud-Din as-Suyuti.
 It is of important note that in the text mentioned, Imam as-Saffarini classifies the levels of mujtahid scholars as some four in number, those being, 1) the absolute mujtahid, 2) the mujtahid in branches of principles, 3) the mujtahid in branch of principles or 4) the mujtahid in the branches. This is different from the six levels mentioned by the rest of the scholars but can be explained. Some scholars – such as Imam As-Saffarini, hold the mujtahid mutlaq and the mujtahid fil-madhhab in the same class as they have a similarity although not identical. They also class mujtahid murajjiih and mujtahid mukharrij in the same category and leave the rest of the categories as they are in the list in the notes under ijtihad. This should be no confusion to the reader as the same principles and categories are present but just organised differently.
 Ar. Al-Ajwibat un-Najdiyyah `an il-As’ilat un-Najdiyyah. This book was written at the suggestion of Imam Sulaiman and other scholars in and around Najd. Along with this text, another work, Lawami` ul-Anwar ul-Bahiyyah, was also penned.
 d. 1189 AH (AD 1775). He is Saif ibn Ahmad al-`Atiqi an-Najdi. He was one of the outstanding contemporaries of Imam Muhammad ibn Fairuz al-Hanbali and a major judge in today’s Kuwait. Imam Muhammad ibn Fairuz al-Hanbali said of him, “He was a faqih, pious, a memoriser of the Book of Allah the Exalted and he did not slip from its’ recitation since the time he began. He fled from earthly matters and stayed away from material gain. The Imam was a humble soul and gathered a small document against the Oppressive Innovator to the truth and this document was a hefty manual.” As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp. 417-418
 1197 AH (AD 1783)
 Misbah ul-Anam, pp. 161-163.
 Misbah ul-Anam, pp. 161-163.
 Misbah ul-Anam, pp. 161-163.
 Misbah ul-Anam, pp. 112-114.
 ibid, pp. 5-6.
 ibid, pp. 23-24.
 Please see As-Sawa`iq war-Ra`ud fir-Raddi `al ash-Shaqi `Abdul `Aziz ibn Sa`ud, chap. 1; Misbah ul-Anam, pp. 6-8.
 d. 1226 AH (AD 1811). Born in Az-Zubair in Iraq, he took from numerous scholars and eventually travelled to Al-Ahsa’ and learned from the renowed Imam Muhammad ibn Fairuz al-Hanbali. He also learned from famous teachers such as Imams `Abdullah ibn Muhammad al-Kurdi, `Uthman ibn Sanad al-Basri. Imam Ibn Suhaim az-Zubairi would later return to his native land, die and be buried among his people.
 d. 1208 AH (AD 1794).
 Please see As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp.688-694
 d. 1231 AH (AD 1816)
 Please see As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp.688-694
 d. 1232 AH (AD 1817). He is Ibrahim ibn Nasir ibn Jadid az-Zubairi. Born in Az-Zubair in the land of Iraq, he was one of the great students of Imam Muhammad ibn Fairuz al-Hanbali and a successor to him. Imam Ibn Jadid travelled far and wide in Al-Ahsa,’ Sham and Iraq until he became an authority in the area and people turned to him in judgement on matters and the scholars referred the people to him. As a testament to his greatness, he was also licensed by another one of that age’s authorities, Imam Ahmad ibn `Abdullah ibn Ahmad al-Ba`li (d. 1189 AH (AD 1775). Anyone who recognises great scholarship should know the great loss suffered when this Imam was persecuted, then exiled by the Al-Muwahhidun group.
 Those who opposed Muhammad ibn `Abdul Wahhab and were his contemporaries addressed him as thus, as do even his followers and devotees to this day. However, the Orthodox understood a different connotation when using this word. In the Sirah of Ibn Hisham, vol. 2, pp.88-90, Ibn `Abbas, may Allah be pleased with him, was quoted as saying: “When the idol worshippers of Makkah gathered together, they entered into the Dar an-Nadwah so they could hold counsel about the Messenger of Allah, peace and blessings be upon him, and decide what action to take. This took place in the daytime as it was their custom, and the day on which they gathered was known as the Day of Mercy. Iblis came to them in the form of a noble looking old man wearing thick clothes. He waited by the door of the building and when they saw him waiting, they asked, ‘Who is waiting at the door? Who is the shaykh?’ He replied, ‘It is a shaykh from the people of Najd’.” This figure was later identified as having been Shaitan or Iblis himself, who came into the parliament an-Nadwah and directed their affairs, assisting others in their attempt to destroy Islam. It should also be remembered that this same figure also appeared during the time when the Prophet, peace and blessings be upon him, was putting stone back into the base of the Ka`bah after arbitrating a matter. This Najdi shaykh figure interfered and objected, as he believed the Quraish and their arbitration to be better. Please see Sirah of Ibn Hisham, vol.2, pp.88-90 for the details of both events in the main body of the text, and also the historical footnote at the bottom.
 Surprisingly, it is in this place that Muhammad ibn `Abdul Wahhab accidently stated his identity as a tyrant and a false Imam. There are only three ways that the khilafah over the Muslims is established. Imam Ibn Balbani, may Allah have mercy on him, defined this position saying, “The Imam is the one who stands in the place of the Prophet, peace and blessings be upon him, is from the lineage of the Quraish. He establishes the canon of Revealed Law and in doing so establishes the Truth and debases Falsehood. He establishes Hajj, offensive wars and the rest of the actions of worship, judicial punishments, protecting the oppressed, ordering with righteousness, forbidding the wrong, guarding the Ummah, safeguarding the Revealed Law, gathering peoples under one banner, so they can know the rulings on things, righteousness in assessing matters and distribution of wealth, commanding obedience, taking the land taxes, money seized in war, zakah and other charities due to the poor, dispersing wealth towards necessary causes and other matters connected to the position.” Mukhtasar al-Ifadat fī Rub` il-Ibadati wal-Adabi wa Ziyadat, pp.510-511
Shaikh ul-Islam Mansur al-Buhuti, may Allah have mercy on him, said before someone can fill this position they must possess the characteristics of being, “…from the Quraish tribe, sane and having reached at least the age of 15 years, possessing the faculties of speech, hearing and sight that are unimpaired by disability, free and not a prisoner or slave, knowledgeable of the principles of Revealed Law, male, just in personal and public conduct, able to discharge the duties of the office…” (text truncated from Kash-shaf ul-Qina` `An Matn il-Iqna`, vol.5, pp.137-138).
Shaikh ul-Islam Mansur al-Buhuti, may Allah have mercy on him, also stated that there are three ways a khalifah can be brought about.
1) By a meeting of the most senior scholars, who make Consensus on the person they deem most suitable.
2) A living khalifah openly appoints a successor in his will, or during his reign in the presence of the senior scholars.
3) A khalifah takes hold of power, possessing most of the characteristics, but has not been chosen, ruling by the Revealed Law, but without a Consensus (text truncated from Kash-shaf ul-Qina` `An Matn il-Iqna`, vol.5, pp.137-138).
Who brings about this office? Shaikh ul-Islam Mansur al-Bahuti and Imam Ibn Balbani, may Allah have mercy on them, both state that it is the most senior scholars who bring about the position and choose the most eligible based upon the conditions mentioned above.
(cf. Mukhtasar al-Ifadat fī Rub` il-Ibadati wal-Adabi wa Ziyadat, pp 510-511 and Kash-shaf ul-Qina` `An Matn il-Iqna`, vol.5, pp.137-144 for further details). When reading these statements, the reader can see that Muhammad ibn `Abdul Wahhab does not belong to either of the three categories as he does not have most of the characteristics, he is not ruling by Revealed Law, but he is certainly ruling without Consensus. Thus the fact that Muhammad ibn `Abdul Wahhab admitted that he was a tyrant ruler and twisted one of the principles for khalifah selection gives a clear warning to the rank and file and elite of Muslim Orthodoxy about what violent men are prepared to perpetrate against this Ummah.
 Imam Mar`ii ibn Yusuf Al-Karmi (d. 1033 AH (AD) and the commentator on his text, Imam `Abdul Qadir At-Taghlabi (d. 1133 AH (AD), may Allah be pleased with both of them, state with authority on the topic of apostasy, “The apostate in the Revealed Law refers to the one who disbelieved after his Islam, which also applies to the one who has reached seven yars of age and does so by speech, belief, suspicion or action, whether by an act of obedience or jokingly. There are three types of this unbelief: 1) Cursing Allah, Blessed and Exalted, or cursing His Messenger or any other messenger, the angels, which is kufr, for if he has cursed one of them it means he has rejected or denied that one, or rejected the Lordship of Allah the Exalted or His Oneness and Uniqueness, or one of His Books or one of His Attributes that is necessarily known for Him, like life or knowledge, or he denies one of His Messengers or the angels who are affirmed and established as being His Messengers and Angels. The one who does any of this has commited kufr as mentioned in the Qur’an, and denial of any of that is just like denial of all of it, as one is the same as denying all in principle in the sight of Allah the Exalted, or if he should deny the necessity of one of the five prayers and purification, or if he claims prophethood or believes the claim of someone else proclaiming prophethood, then all that is kufr, as he is denying Allah, Glorified and Exalted, by His Words, But he is the Messenger of Allah and the Seal of the Prophets. Surat ul-Ahzab (33), ayah 40. There is also the statement of the Prophet, peace and blessings of Allah be upon him, ‘The Hour will not come until there shall appear 30 liars, every one of them claiming that he is a messenger of Allah’. It is also apostasy if he should claim that there is a partner or consort for Him, Glorified and Exalted be He.
2) If someone commits an act that indicates apostasy like prostrating to an idol, the sun, moon or such things, as this is idolatry and Allah the Exalted has already mentioned this: Allah does not forgive partners being associated with Him, but He forgives whatever is besides that to whomever He wills. Surat un-Nisa’ (4), ayah 48.
3) Having the creed or belief in which there is a partner for Him, Glorified and Exalted be He, or believing that fornication or adultery, intoxicants are permissible, this is kufr, and so is the belief that things like bread, meat or water are impermissible or anything that has been agreed upon by clear Consensus its being permissible or impermissible.
4) Doubting or having suspicion in anything of the matters of faith. In the case where someone does this and he is not like a forgetful person living in the villages of Islam, then it is kufr, as it is denying Him, Glorified and Exalted be He, and His Messenger and the rest of the Ummah. The one who apostates – male or female – at the age of 15 and with full sanity is called back to Islam and told to repent for three days, as this is compulsory. The three days of commanding repentance is because it is possible he could rectify himself in that time and he cannot be judged before trying to do so. The three days are only given because apostasy happens due to some doubt raised, and it is not always clear at the time, thus it is compulsory that he look at the situation for a period of time and reflect on it, and this is certainly more so in the case of apostasy and being given three days and time constraints. The apostate should be reminded of the time and his constraints, and if he repents in the time in which he was asked and returns to his Islam, there is neither penalty on him by way of killing or legal deterrent nor are the deeds that he did in the state of apostasy beforehand, like prayer, Hajj and other things nullified. If the person should remain upon his apostasy, then he is killed with the sword, which is the instrument of execution, and the apostate is not burned with the Fire and it is only the Imam or his appointed representative who kill him, whether the apostate is free or a slave. The reason for this is that execution is a right of Allah the Exalted and is done by the Imam, just like stoning the adulterer or executing judicial punishments on the criminal.” Nail al-Ma’arib bi-Sharh id-Dalil it-Talib li-Nail il-Mutalib, pp. 406-407. The main texts used for reference would be the words of Imam Musa Al-Hajjawi as commented upon by Shaikh ul-Islam Mansur al-Buhuti, when he declared, “Fighting the people who are rebels and evil has to do with fighting tyranny, oppression and abandonment of the truth. When a people who have strength and withdraw from the people like the rebellious sinners or unbelievers, and go against the Imam with a false interpretation, even if they had no intention of obeying, they are rebels and oppressors. If they were a group of people with no strength or they did not withdraw from the people due to an interpretation, or they withdrew due to an interpretation that was not false, then began cutting off the paths of people, for the Imam to stop them is a fard kifayah and he is to force whoever goes to that. It is a condition that he is just, from Quraish, scholarly and righteous in the beginning and maintaining that point. It is compulsory on the Imam that he has word sent to the rebels, so that he can ask them regarding what has driven them from him and if some issue of oppression is mentioned, he lifts it and if they mention some doubt, he clears it. This is based on the words of Allah, So make peace between them. So the peace is only by that fact. If the reason they left him was not permissible, he does not lift it, even if it was permissible, but it would cause problems for them and they would believe that he was contradicting the truth. He makes clear to them his evidence and manifests his position if they come back from their rebellion seeking to fight, the Imam leaves them alone; but if they do not return from that, he is to fight them as necessary and the people under his rule are to help him as well.” Ar-Rawd ul-Murbi` Bi Sharhi Zad il-Mustaqni`, pp. 516-517.
 Please see `Aqidat ush-shaykh Muhammad ibn `Abdul Wahha as-Salafiyyatu wa Atharuha fil-`Ala mil-Islami, pp.494-495 for the entire conversation between the scholars of Muslim Orthodoxy and Muhammad ibn `Abdul Wahhab as recorded by their historians.
 Mufid al-Mustafid fi Kufri Tarik it-Tawhid, pp. 2-3
 This practice continues even today by the organisation. How many impressionable, loner types looking to ‘fit in’ have they used? The reader is advised to consider the cases of Zacharias Moussaoui (the ‘20th 9/11 planner’), Richard Reid (the ‘shoe bomber’), Muhammad `Abdur-Rasheed (the Exeter bomber), Yassin Omar (the failed 21/7 attacks of London, UK) and countless others thoughout the world. The vulnerable, uncertain, mentally unstable are always used and once the task is complete, left. These young men (they are almost always males) are left with nothing but a shoe string knowledge of Islam and a collection of pamphlets, tracts and other paraphanalia. But what of Islam? Nothing but a shell is given to them.
 Please see As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp. 679-680. The story was narrated from the uncles of the author who were eye witnesses. It is also of note that Salafi historians like Bakr Abu Zaid do not dispute the incident.
 AD 1776
 AD 1795
 AD 1847
 AD 1792
 1175-1241 AH (AD 1762-1826). He is Ahmad ibn Muhammad as-Sawi al-Maliki al-Khalwati. Imam as-Sawi was one of the great scholars of the Maliki school and was based in south Egypt. After memorising the Qur’an as a youth he moved to Al-Azhar university to continue his studies in creed, fiqh, ihsan, tafsir, hadith and other principles. His teachers were so many and so noble in stature it is difficult to pick which one deserves the most mention as the greatest influence on his life. We will suffice with the fact that Imam Ahmad ibn Muhammad ad-Dardir (d. 1201 AH (AD 1787), chief judge of the Maliki scholars in Egypt and another enemy to the cult of Muhammad ibn `Abdul Wahhab, was a teacher to Imam as-Sawi.
 Surah Fatir (35), ayah 5
 Hashiyah Al-`Allamah as-Sawi `ala Tafsir il-Jalalain, vol.3, pp. 287-288
 d. 1250 AH (AD 1834)
 Ithafu Ahl iz-Zaman bi-Akhbari Muluki Tunis wa `Ahd il-Aman, pp. 2 and5-6
 ibid, pp. 16-17
 1206-1274 AH (AD 1791-1858). He is Hasan ibn `Umar ibn Ma`ruf ash-Shatti al-Hanbali. The soon to be Shaikh Hasan proved himself capable when he memorised the Qur’an and some 18 books, one in each science of Islam, while still in his pre-teens. He studied with close relatives and others. He started by learning from his father, then subsequently gained knowledge from one of the seminal scholars of his time, Shaikh Mustafa ibn Sa`d ar-Ruhaibani, studying the science of hadith, commentary, fiqh, the principles of creed and fiqh, and also inheritance. Shaikh Hasan ash-Shatti quickly showed an aptitude for learning, delving into and mastering the sciences of Islam, including, of course, grammar, syntax and their subcategories. He visited numerous masjids and received legal authorisationsfrom his teachers in institutions such as Umayyah Family Central Masjid, Al-Badara’ii Seminary in Iraq and others. He was known to constantly be researching, and left his house when necessary. He wrote numerous books, more than 50 in number, on various subjects. They include books on such topics as the Birth of the Prophet, peace and blessings be upon him, and celebrating it, and the Commentary of Bringing Things to Be, a book on Arabic grammar. He also wrote Summation of the Pearl, a commentary on the theological work of Shaikh ul-Islam Muhammad ibn Ahmad as-Saffarini, the great Damascene and master of heresiography. He travelled to Baghdad in his twenties and met great scholars such as Shaikh Muhammad al-Bukairi and Shaikh Dawud ibn Sulaiman al-Khalidi. Upon completion of his learning, he returned to Damascus and continued his teaching, at which time he reached the post of expounder, then jurist and not long thereafter, judge. People from far and wide came to take all that could be learned from this towering figure of knowledge and gaze at him to see his wisdom. In his life he also wrote documents and offered material and physical aid for the preparation and execution of continued resistance against the French led by the great Shaikh Amir `Abdul Qadir, the great warrior of Algeria and hero to the Muslims. The Amir had travelled far and wide to Baghdad, Damascus and other areas seeking the help of the Muslims. He found Shaikh Hasan ash-Shatti willing to help. Shaikh Hasan was known for his easy smile, good manners and righteous demeanour towards all people, Muslim and unbeliever. He was also an accomplished scholar of theology, and witnessed many difficulties and tribulations that would affect his life and the life of so many other Muslims. When the Salafi Call rose to prominence, it set itself out as the only true way of knowing the truth, and made good on its word by killing those who would not accept its ideas.
A measure of his bravery was the fact that he resisted this subversive and violent influence, when he received a letter from Abdullah Ala Shaikh, the successor to the movement’s founder and messianic figure with prophetic pretensions, Muhammad ibn `Abdul Wahhab. Scholars were assassinated and threatened throughout the Muslim world in places as far afield as Baghdad, where his teacher, Shaikh Dawud ibn Sulaiman al-Khalidi, had dodged the assassin’s sword, and in Najd and Makkah in Arabia, where towns and villages, beginning with teachers and high ranking figures, were put to the sword. Imam Hasan ash-Shatti had never met or known the founder of the movement as other scholars who preceded him (many of whom were murdered), but it was no less risky in his own time. While lying in bed and very ill, he received a letter from `Abdullah Ala Shaikh, inviting him to the organisation and to preach this particular doctrine to the people and allow their missionaries to have free rein in his jurisdiction. Although dying and in great pain, he refuted them on the last page of the letter they had sent, with all the bravery that a scholar of his calibre would be expected to do in times of turmoil. Upon his death, he was buried in his city; a huge funeral procession following. As with every great tree of knowledge, seeds were left behind. His students include the shaikhs Sa`id Afandi al-Hanbali, `Abdullah al-Qaddumi, Muhammad Afandi ash-Shafi`ii, not forgetting his two sons, Ahmad ash-Shatti and Muhammad ash-Shatti, who also became scholars. Both these scholars continued the tradition of preaching and teaching, but also warning people from these strange groups, which by now had gained somewhat of a foothold in Damascus, although tiny. Books were written, people were taught and numerous centres of knowledge were built. One such venture was a joint effort between all scholars of the four schools to better and reinvigorate the Orthodox faith as taught at the Dar al-Hadith centre. The Shattis worked intensely with Hanafi Imams and other scholars to hasten this process, as with each decade they were losing ground to theologically poisonous movements such as the Shi`a, Alawi, Druze, Salafi and others that were working diligently to uproot the Orthodox faith that had always been the majority faith of that area. This constant effort produced shaikhs such as Muhammad ibn Humaid an-Najdi, who had come from Makkah to learn, `Abdul Qadir al-Badran ad-Dumi, Muhammad ibn `Uthman ad-Dumi and countless others.
 Please see the Divine Texts: Answering Muhammad ibn `Abdul Wahhab’s Movement, pp. 37-38
 d. 1295 AH (AD 1878)
 As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol. 2, pp. 675-676
 d. 1299 AH (AD 1882). His full name is Dawud ibn Sulaiman ibn Jurjis al-Musawi Al-`Ani Al-Baghdadi An-Naqshabandi Al-Hanbali. He was born in Baghdad in Iraq in the year 1231 AH (AD 1816) from a family of scholars that were the chief judges and high ranking scholars of the 13th century Hijrah. Imam Dawud began his early education with his father, Imam Sulaiman Al-Musawi al-Hanbali, who was a calm and pious man, known for his wisdom and careful preaching. The young boy Dawud learned with his father until he excelled in his studies. He would divide his time in the day as waking hours from sunset until after Fajr prayer. In the night, he did most of his worship, review of materials he had memorised, as well as the recitation, praises of Allah and supplications from the first three generations that he would utilise just after the Fajr prayer. Between Zuhr and `Asr or a few hours before, he would sleep to rejuvenate himself. He continued on in this pattern and was only interrupted by the shocking death of his father, which had a major impact on him.After he recovered from the loss of his father, the Imam left Baghdad so he could set out to other locations, collecting what would later become his 3,000 volumes of precious books and rare manuscripts that he used for deciding rulings. At one point he became an emigrant for the sake of Allah and His Messenger, peace and blessings of Allah be upon him, and made his way to the Holy Land of Makkah and Madinah and was resident therein for ten years. As a student there, he took knowledge from Imams such as Muhammad `Abid Al-Ansari, who at one point gave him written authorisation to teach all the sciences of the religion as an authority. After this time in the Holy Land, Imam Al-`Ani returned to Baghdad and was teaching in the Jami` ul-Wazir Masjid but was soon back in the Holy Land for Hajj the following year and again in the company of many scholars. Sham was the next stop for him and he remained there for the best part of two years or more, taking knowledge and taking and giving authorisation in numerous sciences of the religion. During this time, Damascus in particular and Sham (Syria, Jordan, Lebanon, Palestine, Israel) in general had such greats as Imams Badr ud-Din al-Hasani (d. 1354 AH/AD 1935), Hasan ash-Shatti, (d. 1274 AH/AD 1858) `Isa al-Qaddumi (c. 1188 AH/ AD 1774) and his clan, the Al-Hanbali family of Nablus, `Abdul Ghani Al-Lubadi (d. 1319 AH/AD 1901), Muhammad ibn `Uthman ad-Dumi (d. 1308 AH/AD 1891) and so many others that were either visiting scholars/students or teaching and/or learning full time and residing. Soon the Imam would find himself back in Iraq in the city of Mosul for 5 years, teaching and training scholars from there and expatriates from Az-Zubair and Ba`qubah. Baghdad once more became his home when he went back and he did not stay long before heading out for the Holy Land one more time, but this time he had the company of his son, a scholar in his own right in the year 1281 AH (AD 1864), by the name of Muhammad Rashid Baha’ ud-Din.This would be the last time he would go on Hajj and his last journey outside of Iraq as he intended to go into teaching full time upon return. Imam Dawud Al-`Ani, after Hajj, visited Egypt and stayed for two years and went back to the land of his birth, stopping first in Mosul and staying some of the time there but preferring to shuttle back and forth to Baghdad. The life pursuit of the Imam was to live knowledge, give advice, guide people, help guide the lost, establish on truth those on falsehood and rectify the good, which was in part preaching to Christians and also calling 12er Shi`ah out of their cult and into a real and lasting relationship with their Lord and acceptance of true scholarship.He came back to Baghdad in 1299 AH to author more texts and discuss matters with scholars in detail about the recent appearance of the Salafi cult (which during that time was masquerading under the name of “Al-Muwahhidun,” lit. “Those who truly declare Allah Unique and One”). He had already shown the transparent and dead theology of two missionaries in the organisation: `Abdur-Rahman ibn Hasan Al Ash-Shaykh and `Abdullah bin Abi Butain, who at one point had to be commanded by `Abdur-Rahman ibn Hasan not to correspond any more with the Qadi as he was now entertaining doubts (this can be seen in the introduction by the former in the beginning chapter of Tuhfat ul-Jalis Fi Radd `Ala Dawud ibn Jurjis). The works of Imam Dawud Al-`Ani in this area that had the most impact were two in number: 1) Al-Minhat ul-Wahbiyyah Fi Radd il-Wahhabiyyah, a work that touched on his initial meeting with their documentation and missionaries and the danger they posed to Islam and Muslims. 2) Ashadd ul-Jihad Fi Ibtali Da`wal Ijtihad, which was a text rejecting the claim that no one is obliged to follow the interpretative discipline of the first three generations that we know in the madhhabs. A lengthy elucidation is offered in its’ pages on the difference between a real high ranking scholar and pretenders. It is most likely this work that triggered the assassination attempt by Al-Muwahhidun group and as many as four books they authored to try to dampen the doubts he had raised.The death of the Imam came on Monday 30 Ramadan 1299 AH (AD 1881) during the governorship of Taqi ud-Din Basha. His burial was witnessed by a huge amount of people and on at the time of his bathing, those preparing him were weeping. Once wrapped in his burial shroud but before burial, many wanted to take one last look at the man himself. He was eulogised locally and much reading of the Qur’an was done and dedicated to him. His final resting place was next to one of his teachers, Imam Siraj ud-Din Musa al-Jaburi and `Abdul Ghafur Al-Mushahadi an-Naqshabandi, inside the corridor of Masjid Nafisah at-Tahirah, but in 1366 AH/AD 1946, for reasons unexplained, his remains were moved to the graveyard where Imam Ma`ruf al-Karkhi was buried. It would be only months after his burial that Iraq was attacked and ransacked by Muwahhidun hordes that only a year ago had tried to assassinate him and had killed scholars locally. His students included Imams and Judges of calibre like his two sons, Muhammad Rashid, Ahmad ibn Dawud and close friends like `Abdul Wahhab an-Na’ib, `Abdur-Rahman an-Naqib, Hasan ash-Shatti and a host of others. The most famous of these students were Imam Hasan ash-Shatti, who authored several books on creed, grammar and fiqh, as well as his son Ahmad ibn Dawud Al-`Ani. Imam Ahmad (1286-1367 AH/AD 1869-1948) was an able pupil, a teacher of Ihsan, teacher and judge in Ba`qubah and part of the underground network of believers fighting against nascent Socialism that would later become Ba’athism (founded by a Christian, Mishal Aflaq), Consolidation Forces in Iraq after the collapse of Muslim governance in 1336 AH (AD 1919) and Al-Muwahhidun. He wrote extensively and attempted to manage affairs for the believers as a Qadi but was hunted without success by Consolidation Forces (names of Qadis and high ranking scholars in the Muslim world were distributed to CF to be killed, as many as 5,000 died throughout these areas following the collapse of Muslim governance. Many of the remnants were assassinated by Al-Muwahhidun members). We ask Allah that He bless us, have mercy on us and give us the fortitude to be steadfast as these men of yesterday. For Further reading, please see At-Tarbiyyat ul-Islamiyyah, no.7, year 33 and Tarikh `Ulama Baghdad, under 13th century
 Al-Minhat il-Wahbiyyah fi Radd il-Wahhabiyyah, pp. 2-3.