Zainab Radiyallaahu Anha, bint Ali Radiyallaahu?

Hazrat Zainab Radiyallaahu Anha,

Who was Bibi Zainab Radiyallaahu Anha, bint Ali   Radiyallaahu?

Zainab Radiyallaahu Anha was the third child of Ali ibn Abi Talib Radiyallaahu Anhu and Bibi Fatima Zahra Radiyallaahu Anha.

She was born in Medina and was named by Prophet Muhammad sallallaahu-alaihi-wasallam after her eldest aunt, then deceased.

Zainab means an ornament or an adornment of her father. Allah (SWT) gave this name to her through His messenger who was alive at the time of her birth. Her titles were:

 Siddiqa: meaning the truthful one.

Sabirah: meaning the patient one.

Aqeelatu: Bani Hashim meaning the most intelligent of Bani Hashim

Zainab Radiyallaahu Anha lost her mother Bibi Fatima Radiyallaahu Anha   when she was only three years old and she grew extremely close to her full brothers,

Hasan and Husain Radiyallaahu Anhuma.

Zainab Radiyallaahu Anha was born in the year 5 A.H., and was brought up in the arms of personalities like the Prophet Muhammad sallallaahu-alaihi-wasallam) And Ali Bin Abi Talib Radiyallaahu Anhu.

             

She is the daughter of Ali Bin Abi Talib Radiyallaahu Anhu,.(one of the most powerful and influential heroes of Prophet Muhammad sallallaahu-alaihi-wasallam) 's army, would rule the Muslim Empire as the last of the Four Rightly-Guided Caliphs and would garner himself a place as one of the greatest  heroes in the history of Islam.) And her mother Fatima Radiyallaahu Anha bint Prophet Muhammad sallallaahu-alaihi-wasallam (talking about Fatima Radiyallaahu Anha,) as a mother

Is inseparable from talking about the Masters of Heaven's Youth, Imam Hassan Radiyallaahu Anhu and Imam Hussein Radiyallaahu Anhu and their sister,

Zainab Radiyallaahu Anha, The mother of calamities).

 Hazrat Zainab Radiyallaahu Anha. Was one of the most knowledgeable Muslim women?

She obtained her knowledge from Prophet Muhammad sallallaahu-alaihi-wasallam) and when Hazrat Ali Radiyallaahu Anhu, moved to Kufa,

The women there sought his permission through their husbands to allow them to acquire knowledge from Hazrat Zainab Radiyallaahu Anha,.

She became known as ‘The Wise Lady of the Hashim Clan’ (Aqeelat-al-Bani Hashim).

Hazrat Zainab Radiyallaahu Anha was one of the Muslim women who proved that women were as intelligent and capable as any man.

Her intelligence was without any comparison and no male could match up with her knowledge and wisdom.

Imam Ali Zayn-ul-Abideen (RA) gave her the name ‘Alimah Ghair Mualimmah’ which would roughly mean ‘scholar without a teacher’.

Her brothers Imam Hasan Radiyallaahu Anhu, and Imam Husain Radiyallaahu Anhu respected her and her knowledge a lot.

She had an active role in society and would teach the women of Medina about Islam and imparted to them her knowledge of the Quran and Islam.

Her ability to teach with clarity became well known for which she was further given the titles ‘Baligah’ and ‘Fasihah’ meaning ‘intensely eloquent’ and ‘skillfully fluent’.

Her life was devoted to the Muslim community and she did not show any attachment to the material gains even though her husband was a wealthy man.

She led a modest life without the luxuries and only the necessities.

  

        Her nursing career

Her nursing career started with treating her mother (Fatima Radiyallaahu Anha, bint Prophet Muhammad sallallaahu-alaihi-wasallam).) During her illness, in the year: 40 A.H.,

She also nursed her father Ali Bin Abi Talib Radiyallaahu Anhu who was struck on the head by Ibn-e-Muljam Muradi, until the last moment of his life.

In the year 50 A.H. she treated her brother Hassan Radiyallaahu Anhu who was severely poisoned until he reached martyrdom.

  Battle of Karbala, -Hazrat Zainab Radiyallaahu Anha was right beside him. This was the tragic incident of Karbala which the Muslim world remembers till today.

 Each person in that incident played and important part and Hazrat Zainab Radiyallaahu Anha was a woman who sacrificed both her sons and prayed to Allah

Subhanahu WA Ta’aala (GOD) to accept this humble sacrifice.

Such were the people of thought and wisdom and their love for Allah Subhanahu WA Ta’aala (GOD) and His religion was so great that nothing could ever compare to it.

In the year 61 A.H. during the battle of Karbala, she attended the battle as a Great and Brave Lady who accompanied her brother Hussein Radiyallaahu Anhu.

She was involved in encouraging the injured people, family of the martyrs and also taking care of the children and the remaining members of the families.

In the meantime, she nursed her nephew Ali ibn-al-Hussein (R.A.) who was very sick during the battle of Karbala and his son Muhammad ibn-Ali-al-Baqir (R.A.).

This Great Lady with her patience and sincere dedication nursed not only her mother, but 5 Imams R.A. (Subhan'Allah) and recorded her capability in the History of Islam.

Life: of Hazrat Zainab Radiyallaahu Anha. Teaches the Muslims till today that their main cause in this world should be to strive in the path of Allah Subhanahu WA Ta’aala (GOD)

And thus although she knew her sons would be martyred,

She supported them when they were preparing to fight against the army of Yazid.

After the Martyrdoms of Ashura

After the massacre of Imam Hussein bin 'Ali Radiyallaahu Anhuma and his companions at Karbala, the forces of Yazid bin Muawiyah took the children and women of Hussein’s Radiyallaahu Anhu caravan as prisoners. They were taken from Karbala to Kufa and from Kufa to Damascus, the capital and stronghold of Umayyad power.

In the Court of Yazid

In Damascus, the women and children were presented into the court (darbar) of Yazid. Yazid had assembled all the dignitaries and officers of his capital for that occasion. When the prisoners where brought in, they saw that Imam Hussein’s head was at the foot of Yazid's thorn.

Yazid was joyfully reciting some poems in which he openly rejected the Prophet hood of  Prophet Muhammad sallallaahu-alaihi-wasallam and called on his ancestors (who were killed by the Muslim army in the battle of Badr) to witness the revenge which he had extracted from the family of the Prophet.

It was under such emotionally charged circumstances that Zainab Radiyallaahu Anha. Bint Ali Radiyallaahu Anhu, the courageous daughter of a courageous father, stood up and gave a very moving speech in response to Yazid's statements.

In the name of Allah, the Beneficent, the Merciful. All praise is due to Allah, the Lord of the Universe, Allah's blessings be on His Messenger's Family altogether.

Allah says: "Then the end of those who do evil deeds is that they reject the verses of Allah and ridicule them". (Quran 30:10)

Oh Yazid! Do you think that by making us prisoners in such a way that we are being taken from one place to another in humiliation - do you think that by this you have humiliated us in the sight of Allah and have earned respect for yourself?!

This apparent success of yours is the result of grandeur of your might and lofty status for which you are proud…. You feel that you have conquered the whole world and your affairs are organized and that our domain is now under you control…

And are you forgetting that Allah has said:

"Surely those who have bought unbelief at the price of faith shall do no harm at all to Allah, and they shall have a painful chastisement". (Quran 3:177)

Then Zainab Radiyallaahu Anha reminds Yazid that his grandmother and other relatives came into the fold of Islam only after the fall of Mecca at the hands of the Muslims. Since Mecca was taken without any war or bloodshed, legally the entire inhabitant could have been made the slaves of the Prophet.

But the Prophet, out of his mercy, declared to the people of Mecca that

'I release you from the bonds of slavery, you are free.' In other words, Zainab Radiyallaahu Anha wanted Yazid to remember that his ancestors were the 'freed slaves' of her grandfather.

Look at the courage of Zainab Radiyallaahu Anha! Standing as a prisoner in the court of Yazid, she does not hesitate to remind him of his reality.

Is it justice, O son of the freed slaves!, that you provide your ladies and slave-girls with Hijaab, whereas the daughters of the Messenger of God are held prisoners?

You have insulted them by taking away the covers; you have exposed their faces to the enemies -- from one city to another. Everyone irrespective of his high or low status stares at their faces. These ladies do not have their gents or protectors with them.

Then Zainab Radiyallaahu Anha reminds the audience of the origins of Yazid: his grandmother, Hind (the wife of Abu Sufyan), had ordered her slave after the battle of Uhud to cut open the chest of Hamza, the Prophet's uncle, and chewed upon his liver to 'quench' her anger for death of her father and brother who were killed in Badr.

But, of course, how can we expect protection from him whose mouth spits out the heart of the pious people, whose flesh has grown from the blood of martyrs? And why should he not hate us who is jealous of us and shamefully say:

'I wish my ancestors had seen me today; they would congratulate me and pray that my hand would never be weak'.

He is saying this while; he is hurting [with his cane] the teeth of Hussein, the leader of the Youths of Paradise.

Why should he not say these things -- he who has cursed his feelings and sores by spilling the blood of Muhammad's family, the stars of the family of 'Abdul Muttalib?

You call your ancestors hoping that they will answer you. You will be put together with them and then you will regret and say had my tongue become dumb so that I would not have said what I said.

O Allah! Give us our right, and avenge those who have oppressed us; and send your anger upon those that spilled our blood and killed our protectors

By Allah! O Yazid, by killing 'Hussein you have not torn but your own skin and you have not cut but your own flesh. You will be brought to the Prophet with the crimes of spilling the blood of his children and humiliating his family.

Sayidina Zainab (Radiyallaahu Anha) possessed vast knowledge of divinely laws. She was a Mufassir of the Holy Qur’an and also a Muhadditha who related and explained the prophetic narrations. She was considered to be the most authentic source of hadith during her life.

She is a metaphor for the defiance of the oppressed against the oppressor, the victory of truth against falsehood.  It is through her extraordinary handling of the trials in Karbala, Kufa, and Sham (modern day Syria), she endured that we have caught glimpses of the untold depths of her courage, forbearance, patience and submission to the decree of Allah (swt).

It was Zainab’s (Radiyallaahu Anha) destiny to proclaim to the world the sacrifices made by Imam Husain (R.A) and the other members of the family of the Holy Prophet (saw) for the cause of Islam. She exposed the evil deeds of Ibn Zaid and Yazid with courage and fearlessness. She endured physical pain and mental torture with fortitude and was a source of strength to all around her and never once did she rebel against the destiny decreed by Allah. The strength of her submission was divine, yet her lamentation poignantly human.

We feel sad that we weren't around the Prophet Muhammad sallallaahu-alaihi-wasallam but really we should be grateful Allah Subhanahu WA Ta’aala (GOD) didn't place these test of the Sahabi upon us,

Surely we would be the greatest of cowards..!!

All were equal in their own special ways.

All would sacrifice their live for the Prophet Muhammad sallallaahu-alaihi-wasallam

All would sacrifice their lives for Islam.

Thus no comparisons all were simply amazing.

"The sin which makes you sad and repentant is more liked by Allah than the good deed which turns you arrogant"

Imam Ali Radiyallaahu Anhu)

May Allah Subhanahu WA Ta’aala (GOD) make our efforts sincere and keep us all on the straight path...........

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Ahmed Ibn Taymiyah

Ibn Taymiyah:( the Wahhabi founder’s role model)



It is worth giving an overview of a man named Ahmed Ibn Taymiyah (1263-1328) who lived a few hundred years before Muhammad ibn `Abdul-Wahhab. The Wahhabi founder admired him as a role model and embraced many of his pseudo-Sunni positions. Who exactly was Ibn Taymiyah and what did orthodox Sunni scholars say about him? Muslim scholars had mixed opinions about him depending on his interpretation of various issues. His straying from mainstream Sunni Islam on particular issues of creed (`aqeedah) and worship (`ibadat) made him an extremely controversial figure in the Muslim community.

Ibn Taymiya has won the reputation of being the true bearer of the early pious Muslims, especially among reformist revolutionaries, while the majority of orthodox Sunnis have accused him of reprehensible bid’ah (reprehenisible innovation), some accusing him of kufr (unbelief).

It behooves one to ask why Ibn Taymiyah had received so much opposition from reputable Sunni scholars who were known for their asceticism, trustworthiness, and piety. Some of Ibn Taymiyah’s anti-Sunni and controversial positions include:

(1) His claim that Allah’s Attributes are “literal”, thereby attributing God with created attributes and becoming an anthropomorphist;

(2) His claim that created things existed eternally with Allah;

(3) His opposition to the scholarly consensus on the divorce issue;

(4) His opposition to the orthodox Sunni practice of tawassul (asking Allah for things using a deceased pious individual as an intermediary);

(5) His saying that starting a trip to visit the Prophet Muhammad’s (s) invalidates the shortening of prayer;

(6) His saying that the torture of the people of Hell stops and doesn’t last forever;

(7) His saying that Allah has a limit (hadd) that only He Knows;

(8) His saying that Allah literally sits on the Throne (al-Kursi) and has left space for Prophet Muhammad (s) to sit next to Him;

(9) His claim that touching the grave of Prophet Muhammad (s) is polytheism (shirk);

(10) His claim that that making supplication at the Prophet Muhammad’s grave to seek a better status from Allah is a reprehensible innovation;

(11) His claim that Allah descends and comparing Allah’s “descent” with his, as he stepped down from a minbar while giving a sermon (khutba) to Muslims;

(12) His classifying of oneness in worship of Allah (tawheed) into two parts: Tawhid al-rububiyya and Tawhid al-uluhiyya, which was never done by pious adherents of the salaf.



Although Ibn Taymiyah’s unorthodox, pseudo-Sunni positions were kept away from the public in Syria and Egypt due to the consensus of orthodox Sunni scholars of his deviance, his teachings were nevertheless circulating in hiding. An orthodox Sunni scholar says:


Indeed, when a wealthy trader from Jeddah brought to life the long-dead ‘aqida [creed] of Ibn Taymiya at the beginning of this century by financing the printing in Egypt of Ibn Taymiya’s Minhaj al-sunna al-nabawiyya [italics mine] and other works, the Mufti of Egypt Muhammad Bakhit al-Muti‘i, faced with new questions about the validity of anthropomorphism, wrote: "It was a fitna (strife) that was sleeping; may Allah curse him who awakened it."



It is important to emphasize that although many of the positions of Ibn Taymiyah and Wahhabis are identical, they nonetheless contradict each other in some positions. While Ibn Taymiyah accepts Sufism (Tasawwuf) as a legitimate science of Islam (as all orthodox Sunni Muslims do), Wahhabis reject it wholesale as an ugly innovation in the religion. While Ibn Taymiyah accepts the legitimacy of commemorating Prophet Muhammad’s birthday (Mawlid) – accepted by orthodox Sunni Muslims as legitimate – Wahhabis reject it as a reprehensible innovation that is to be repudiated.

Ibn Taymiyah is an inspiration to Islamist groups that call for revolution. Kepel says, “Ibn Taymiyya (1268-1323) – a primary reference for the Sunni Islamist movement – would be abundantly quoted to justify the assassination of Sadat in 1981…and even to condemn the Saudi leadership and call for its overthrow in the mid-1990s".




Sivan says that only six months before Sadat was assassinated, the weekly Mayo singled out Ibn Taymiyya as “the most pervasive and deleterious influence upon Egyptian youth.” Sivan further says that Mayo concluded that “the proliferating Muslim associations at the [Egyptian] universities, where Ibn Taymiyya’s views prevail, have been spawning various terrorist groups.” Indeed, a book entitled The Absent Precept, by `Abd al-Salam Faraj – the "spiritual" leader of Sadat’s assassins who was tried and executed by the Egyptian government – strongly refers to Ibn Taymiyya’s and some of his disciples’ writings. Three of four of Sadat’s assassins willingly read a lot of Ibn Taymiyya’s works on their own.


Ibn Taymiyah is also noted to be a favorite of other Salafi extremists, including the Muslim Brotherhood’s Syed Qutb. Ibn Taymiyyah’s student, Ibn Qayyim al-Jawziyyah, is also frequently cited by Salafis of all colors.



Ibn Taymiyah’s “fatwa” of jihad against Muslims

What is also well-known about Ibn Taymiyah is that he lived in turbulent times when the Mongols had sacked Baghdad and conquered the Abassid Empire in 1258. In 1303, he was ordered by the Mamluk Sultan to give a fatwa (religious edict) legalizing jihad against the Mongols. Waging a holy war on the Mongols for the purpose of eliminating any threat to Mamluk power was no easy matter. The Mongol Khan Mahmoud Ghazan had converted to Islam in 1295. Although they were Muslims who did not adhere to Islamic Law in practice, and also supported the Yasa Mongol of code of law, they were deemed apostates by the edict of Ibn Taymiyah. To Ibn Taymiyah, Islamic Law was not only rejected by Mongols because of their lack of wholesale adherence, but the “infidel” Yasa code of law made them legal targets of extermination. The so-called jihad ensued and the Mongol threat to Syria was exterminated. Wahhabis and other Salafis to this day brand the Mongol Mahmoud Ghazan as a kafir (disbeliever). Orthodox Sunni Muslims, however, have praised Mahmoud Ghazan as a Muslim. Shaykh Muhammad Hisham Kabbani writes:



In fact, Ghazan Khan was a firm believer in Islam. Al-Dhahabi relates that he became a Muslim at the hands of the Sufi shaykh Sadr al-Din Abu al-Majami’ Ibrahim al-Juwayni (d.720), one of Dhahabi’s own shaykhs of hadith….During his rule he had a huge mosque built in Tabriz in addition to twelve Islamic schools (madrasa), numerous hostels (khaniqa), forts (ribat), a school for the secular sciences, and an observatory. He supplied Mecca and Medina with many gifts. He followed one of the schools (madhahib) of the Ahl al-Sunna [who are the orthodox Sunnis] and was respectful of religious scholars. He had the descendants of the Prophet mentioned before the princes and princesses of his house in the state records, and he introduced the turban as the court headgear.[7]



Muhammad ibn ‘Abdul-Wahhab would later follow Ibn Taymiyah’s footsteps and slaughter thousands of Muslims in Arabia.



Orthodox Sunni scholars who refuted Ibn Taymiyah’s pseudo-Sunni positions



Ibn Taymiyah was imprisoned by a fatwa (religious edict) signed by four orthodox Sunni judges in the year 726 A.H for his deviant and unorthodox positions.
Note that each of the four judges represents the four schools of Islamic jurisprudence that Sunni Muslims belong to today. This illustrates that Ibn Taymiyah did
not adhere to the authentic teachings of orthodox Sunni Islam as represented by the four schools of Sunni jurisprudence. There is no evidence to indicate that there
 was a “conspiracy” against Ibn Taymiyyah to condemn him, as Wahhabis and other Salafis purport in his defense.
The names of the four judges are:
 Qadi [Judge] Muhammad Ibn Ibrahim Ibn Jama’ah, ash-Shafi’i,
 Qadi [Judge] Muhammad Ibn al-Hariri, al-`Ansari, al-Hanafi,
Qadi [Judge] Muhammad Ibn Abi Bakr, al-Maliki,
and Qadi [Judge] Ahmad Ibn `Umar, al-Maqdisi, al-Hanbali.

Some orthodox Sunni scholars who refuted Ibn Taymiyya for his deviances and opposition to the positions of orthodox Sunni Islam include:

Taqiyy-ud-Din as-Subkiyy, Faqih Muhammad Ibn `Umar Ibn Makkiyy, Hafiz Salah-ud-Din al-`Ala’i, Qadi, Mufassir Badr-ud-Din Ibn Jama’ah, Shaykh Ahmad Ibn Yahya al-Kilabi al-Halabi, Hafiz Ibn Daqiq al-`Id, Qadi Kamal-ud-Din az-Zamalkani, Qadi Safi-ud-Din al-Hindi, Faqih and Muhaddith `Ali Ibn Muhammad al-Baji ash-Shafi’i, the historian al-Fakhr Ibn al-Mu`allim al-Qurashi, Hafiz Dhahabi, Mufassir Abu Hayyan al-`Andalusi, and Faqih and voyager Ibn Batutah.


PLEASE READ THIS


Wahhabis attribute a place and direction to Allah



While accusing the masses of Muslims of being polytheists, Wahhabis themselves have differentiated themselves from other Muslims in their understanding of creed.
Due to the Wahhabis’ adherence to an unorthodox, grossly flawed literal understanding of God’s Attributes, they comfortably believe that Allah has created or human
attributes, and then attempt to hide their anthropomorphism by saying that they don’t know ‘how’ Allah has such attributes.
For example,  Wahhabi author says:



He has neither corporeal body nor is He a formless spirit. He has a form befitting His majesty [italics mine], the like of which no man has ever seen or conceived,
 and which will only be seen (to the degree of man’s finite limitations) by the people of paradise.



Discussing each part of his statement will shed light into his anthropomorphic mind.he  says that “Allah has a form befitting His majesty…” What he confirms in his
 mind is that Allah definitely has a form. He even specifies the kind of form by saying: “He [Allah] has neither corporeal body…” meaning that Allah has a form that is
 not like the forms of creation, and then says, “nor is He a formless spirit. Then he says, “He has a form befitting His majesty…” The problem with such statements
to a Muslim is that they express blatant anthropomorphism. What he is doing here is foolishly attributing a “form” to God that, in his mind, nobody has ever seen.
Therefore,he believes that God has some type of form, or non-corporeal body. No orthodox Sunni Muslim scholar has ever said such a perfidious thing.

Imam Ahmad Ibn Hanbal, one of the greatest mujtahid Sunni imams ever to have lived, refuted such anthropomorphic statements over a thousand years
before Wahhabi author was born. The great Sunni Ash`ari scholar, Imam al-Bayhaqi, in his Manaqib Ahmad relates with an authentic chain that Imam Ahmed said:



A person commits an act of disbelief (kufr) if he says Allah is a body, even if he says: Allah is a body but not like other bodies.



Imam Ahmad continues:



The expressions are taken from language and from Islam, and linguists applied ‘body’ to a thing that has length, width, thickness, form, structure, and components.
 The expression has not been handed down in Shari’ah. Therefore, it is invalid and cannot be used.





As for Ahl ul-Sunna – and these are the Companions and those who followed them in excellence – they assert a direction for Allah, and that is the direction of elevation, believing that the Exalted is above the Throne without giving an example and without entering into modality.



Another now deceased Wahhabi scholar, Muhammad Saleh al-Uthaymeen, blatantly expresses his anthropomorphism. He says:



Allah’s establishment on the throne means that He is sitting ‘in person’ on His Throne.



The great Sunni Hanbali scholar, Ibn al-Jawzi, had refuted anthropomorphists who were saying that Allah’s establishment is ‘in person’ hundreds of years ago:



Whoever says: He is established on the Throne ‘in person’ (bi dhatihi), has diverted the sense of the verse to that of sensory perception. Such a person must not neglect
that the principle is established by the mind, by which we have come to know Allah, and have attributed pre-eternity to Him decisively. If you said: We read the hadiths and
 keep quiet, no one would criticize you; it is only your taking them in the external sense which is hideous. Therefore do not bring into the school of this pious man of the
Salaf – Imam Ahmad [Ibn Hanbal] – what does not belong in it. You have clothed this madhab [or school of jurisprudence] with an ugly deed, so that it is no longer said
‘Hanbali’ except in the sense of ‘anthropomorphist’



Sulayman ibn `Abdul Allah ibn Muhammad ibn `Abd al-Wahhab, the grandson of the Wahhabi movement’s founder, says:



Whoever believes or says: Allah is in person (bi dhatihi) in every place, or in one place: he is a disbeliever (kafir). It is obligatory to declare that Allah is distinct from
His creation, established over His Throne without modality or likeness or exemplarity. Allah was and there was no place, then He created place and He is exalted as
He was before He created place



Just as , and Ibn Baz confirms limits to Allah in his mind, al-Uthaymeen confirms that Allah is literally sitting ‘in person’ on
the Throne in his mind. All of them have loyally followed the footsteps of Ibn Taymiyyah and Muhammad ibn `Abdul-Wahhab – the two arch-heretics who were instrumental
in causing tribulation (fitna) and division among the Muslim masses because of their reprehensible, unorthodox interpretations of the Islamic sources.

Wahhabi anthropomorphists say: Allah is in a direction, Allah has limits, Allah is literally above the Throne, and that Allah is sitting ‘in person’ on the Throne.
 To a Muslim, the fact is that the Throne is located in a particular direction and a certain place. By understanding Allah to be above the Throne literally as the Wahhabis do,
 they are attributing Allah with created attributes and, as a result, are implying that a part of the creation was eternal with Allah. This opposes what the the Qur’an and the
 following hadith authentically related by al-Bukhari says:



Allah existed eternally and there was nothing else [italics mine].

Sunni orthodoxy clears Allah of all directions and places. To a Sunni, Allah has always existed without the need of a place, and He did not take a place for Himself after creating it. Orthodox Sunni scholars have said exactly what was understood by Prophet Muhammad (s) and his Companions (ra). Imam Abu Hanifah, the great  mujtahid Imam who lived in the time period of the Salaf said: “Allah has no limits…”, period. And this is what Sunni orthodoxy represents.

 The Muslim community is different from all the other communities of the world. In the Muslim community, the bond of unity is neither country nor color, nor language
nor economic conditions. The main unifying force in the Muslim community is Islam. Islam disregards all the distinctions of caste and color, country and climate, language
and living. Muslims are a single community though they may live in different countries, speak different languages and have different colors.

Too many critics of Islam,  fail to appreciate just how diverse and varied Islam can be. There are things you can say that apply to all or most Muslims,
as is the case with Christianity, but there are many more things which only apply to some or a few Muslims. This is especially true when it comes to Muslim extremism
 because Wahhabi Islam, the primary religious movement behind extremist Islam, includes beliefs and doctrines not found elsewhere.

It would be a mistake and unethical to criticize all of Islam on the basis of doctrines particular to Wahhabi Muslims.
Modern Islamic extremism and terrorism simply cannot be explained or understood without looking at the history and influence of Wahhabi Islam.
This means that it's important from an ethical and an academic perspective to understand what Wahhabi Islam teaches, what's so dangerous about it,
and why those teachings differ from other branches of Islam.


Origins of Wahhabi Islam

Name: Wahhabism, Wahhabi Islam
Founder: Muhammad ibn Abd al-Wahhab

Muhammad ibn Abd al-Wahhab (d. 1792) was the first modern Islamic fundamentalist and extremists. Wahhab made the central point of his reform movement the principle that absolutely every idea added to Islam after the third century of the Mulsim era (about 950 CE) was false and should be eliminated. Muslims, in order to be true Muslims, must adhere solely and strictly to the original beliefs set forth by Muhammad.

The reason for this extremist stance, and the focus of Wahhab's reform efforts, was a number of popular practices which he believed represented a regression to pre-Islamic polytheism. These included praying to saints, making pilgrimages to tombs and special mosques, venerating trees, caves, and stones, and using votive and sacrificial offerings.

These are all practices commonly and traditionally associated with religions, but they were unacceptable to Wahhab. Contemporary secular behaviors are even more anathema to Wahhab's successors. It is against modernity, secularism, and the Enlightenment which current Wahhabists do battle — and it is this anti-secularism, anti-modernism which helps drive their extremism, even to the point of violence.


Wahhabi Doctrines

In contrast to popular superstitions, Wahhab emphasized the unity of God (tawhid). This focus on absolute monotheism lead to him and his followers being referred to as muwahiddun, or “unitarians.” Everything else he denounced as heretical innovation, or bida. Wahhab was further dismayed at the widespread laxity in adhering to traditional Islamic laws: questionable practices like the ones above were allowed to continue, whereas the religious devotions which Islam did require were being ignored

This created indifference to the plight of widows and orphans, adultery, lack of attention to obligatory prayers, and failure to allocate shares of inheritance fairly to women. Wahhab characterized all this as being typical of jahiliyya, an important term in Islam which refers to the barbarism and state of ignorance which existed prior to the coming of Islam. Wahhab thus identified himself with the Prophet Muhammad and at the same time connected his society with what Muhammad worked to overthrow.

Because so many Muslims lived (so he claimed) in jahiliyya, al-Wahhab accused them of not being true Muslims after all. Only those who followed the strict teachings of al-Wahhab were truly Muslims because only they still followed the path laid out by Allah. Accusing someone of not being a true Muslim is significant because it is forbidden for one Muslim to kill another; but if someone is not a true Muslim then killing them (in war or in an act of terrorism) becomes licit. It would be hard to underestimate the importance of this principle to modern terrorists and extremists.

Obviously, Wahhabi religious leaders reject any reinterpretation of the Qur’an when it comes to issues settled by the earliest Muslims. Wahhabists thus oppose the 19th and 20th century Muslim reform movements which reinterpreted aspects of Islamic law in order to bring it closer to standards set by the West, particularly with regards to topics like gender relations, family law, personal autonomy, and participatory democracy.


Wahhabi Islam & Extremist Islam Today

Today, Wahhabism is the dominant Islamic tradition on the Arabian peninsula, though its influence is minor in the rest of the Middle East. Because Osama bin Laden comes from Saudi Arabia and is Wahhabi himself, Wahhabi extremism and radical ideas of purity have obviously influenced him considerably. Adherents of Wahhabi Islam do not regard it as simply one school of thought out of many; rather it is the only path of true Islam — nothing else counts.

Even though Wahhabism is a minority position overall in the Muslim world, it has nevertheless been influential for other extremist movements throughout the Middle East. This can be seen with a couple of factors, first of which is al-Wahhab’s use of the term jahiliyya to vilify a society which he does not consider pure enough, whether they call themselves Muslim or not.

Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua  for me. !!