The Problems with Muhammad ibn ‘Abdul Wahhab’s Kitaab ut-Tawheed revisted

Salamun ‘alaykum

The following is not really an article but is a list of points I made when reading a copy of Fath ul-Majeed, which is the sharh [commentary]of Muhammad Ibn ‘Abdil Wahhab’s infamous book, Kitaab ut-Tawheed. They are notes that needed to be expounded upon as I do not offer my explanation or understanding of many of the points I have raised. Since I made these notes about seven years ago, it is time to document my full study of Kitaab ut-Tawheed, a project that I have reopened and working on presently. As part of the promise for the prequels to the Wahhabi books,

Since I made these notes about seven years ago, it is time to document my full study of Kitaab ut-Tawheed, a project that I have reopened and working on presently. As part of the promise for the prequels to the Wahhabi books, I will documentation of all my research into the main books of Muhammad Ibn ‘Abdil Wahhab that are available in the English language.

To remind and give a people an idea of the points that will be expounded upon in other posts, the following points are available for discussion.

Masaa’il: 

• Muhammad Ibn Abdul Wahhab claimed to know the issue of tawheed better than the majority of the Sahaabah. Chapter 1, Kitaab ut-Tawheed

• Muhammad Ibn ‘Abdul Wahhab claims that the Ash’ariyah have denied the Attributes of Allah but gives no explanation to what Attributes, how they have denied them, etc. he just makes a claim and offers no explanation to back his claim. See chapter 2, point no. 12 Muhammad Ibn Abdul Wahhab, in chapter 2, point 12 of his Kitaab ut-Tawheed. His grandson does not even care to explain in Fath ul-Majeed, p. 49. Again in chapter 16, point no. 20 Muhammad Ibn ‘Abdul Wahhab repeats the same accusation but does not explain. Such a matter of tawheed merits an explanation.

• Muhammad Ibn ‘Abdul Wahhab blindly follows Ibn Taymiyah and Ibn Qayyum in their dividing tawheed into two. Fath ul-Majeed, English translation p.8, the Prophet nor the Sahaabah nor anybody from the first three generations ever categorized tawheed in this fashion. Indeed the first three generations was on the complete teaching of tawheed, whereas the innovators have introduced matters into tawheed and then used their innovated theology as a springboard to takfeer and kill innocent Muslims, past and present

• In Chapter 23, Muhammad Ibn ‘Abdul Wahhab argues that Muslims worship idols. By using An-Nisaa ayah 51, however who was this ayah revealed about? Also the ayah in al-Maa’idah ayah 60, again who was this revealed about? Point no. 7 of this same chapter claims that Muslims will practice idol worship.

• According to Muhammad Ibn ‘Abdul Wahhab and the understanding he passed down to his grand-sons, those who do tawassul via the Prophets and the Righteous are in a depth of kufr much worser than the depth of kufr than that of the pagans of Makkah. p. 37 – 38, Fath ul-Majeed. This understanding is seen further in chapter 18 where Muhammad Ibn ‘Abdul Wahhab argues that Abu Jahl knew and understood the kalimah better than Muslims who understand the principles and essentials of Islam, see Fath ul-Majeed, p. 206. Muhammad Ibn ‘Abdul Wahhab demonstrates his understanding further in point no. 5 when he claims that that “The disbelievers are more guided than the faithful believers” see Fath ul-Majeed p. 240

• By misinterpreting the hadeeth “the supplication [du’a] is worship” to mean “all and every du’a is worship” Wahhabis promote the idea that whosoever “calls upon other than Allah” are complete mushrikeen and disbelievers. Therefore those who call upon the Messenger by saying “Yaa RasulAllah” or the righteous by saying “Ya ‘Abdul Qaadir” are complete disbelievers according to the Wahhabi creed. See Fath ul-Najeed p. 67, p. 86, p. 93; Kitaab ut-Tawheed, Chapter 14: point no. 10 and 11. In fact, the whole of chapter fourteen is dedicated to those who call upon Prophets and saints, labeling such people who “call upon them” as kuffar and mushrikeen.

• Chapter 14 also argues that whosoever calls upon Prophets or the righteous should “Declare his repentance or otherwise be killed”, this is also the understanding found within Fath ul-Majeed, p. 180

• It can be seen in chapter 6 of Kitaab ut-Tawheed, and the context of the chapter and the “evidences” that Muhammad Ibn ‘Abdul Wahhab has used the permissibility to kill Muslims who display great respect for their Elder Shaykhs and teachers, or whoever admitted to following one of the four madh-habs by labeling themselves Hanafi, Maliki, Shaafi after their respective Imaam. Both of these acts Muhammad Ibn ‘Abdul Wahhab deemed as shirk and from that premise declared lawful the spilling of blood of any Muslim and even the taking of their property. According to the Wahhabi creed, anybody who does not accept the hadeeth of the “Salafis” as the “stronger evidence” and continues to follow another hadeeth in favour of it, or depending on the knowledge of the scholar that transmitted and utilized this hadeeth within the madh-hab, then the Imaam and his madh-hab has committed shirk. See Pgs 369-372 Fath ul-majeed The suggestion that Muslims worship the four Imaams can be further seen on pgs. 373 to 374 of Fath ul-Majeed

• Muhammad Ibn ‘Abdul Wahhab contradicts the guidance of Islam which tells us that a Muslims blood is inviolable except for three cases. A. the murder of another, b. adultery, c. apostasy. Wahabi creed teachers “Merely pronouncing the statement “there is no god but Allah” cannot make ones property or blood invioliable” This is the understanding of Muhammad Ibn Abdul Wahhab and his grandsons. See Fath ul-Majeed p. 102

• In great excitement at spilling the blood of Muslims who the Wahhabis deem as mushriks, Abdur Rahmaan burst out with joy “What a great issue! What a clear statement! What a decisive reason! He then further demonstrates this understanding by quoting the ayah of Allah “Kill the mushrikeen wherever you find them” see Fath ul-Majeed, P. 103. Only the Khawaarij would use a passage of the Qur’an in this fashion!

• ‘Abdur Rahmaan also makes the folly of comparing the Muslim believers who “call upon other than Allah to the apostates who denied the Zakah. We see this when he said: Abu Bakr as-Siddiq and the honorable companions of the Prophet Muhammad waged war against those people who refrained from paying the due Zakah, they must be fought as they would be regarded as renegades and apostates.” See Fath ul-Majeed pgs 104-105 The Wahhabi creed claims that the Muslims who “call upon others besides Allah” are more worthy of killing than those who denied the Zakah [Kashf ush-Shubuhaat]

• A person is allowed to by “taken by force” and even put to death should he reject the Wahhabi call, it is a case of embrace Wahhabism or die. p. 73 Fath ul-Majeed

• Wahhabis can murder anybody they deem to be a disbeliever or a hypocrite for ‘Abdur Rahmaan states “It is permissible to kill the one who shows himself to be a disbeliever or a hypocrite” See Fath ul-Majeed, p 384 chapter 39. This means Wahhabis can kill anybody they like without any ameer of governmental body. All they have to do is set up the accusation, and without any court of law, no display of mercy, a person is put to death. History shows us that not only this has happened, but will also continue to happen anytime a Wahhabi decides to have their way.

• Chapter 63 Muhammad ibn ‘Abdul Wahhab uses the passages from An-Nahl to suggest that Muslims have broke their covenant with Allāh and according to Muhammad Ibn ‘Abdul Wahhab it is permissible to fight and kill them “as they disbelieve in Allāh” see point no. 4 in chapter 63 p. 505 of Fath ul-Majeed

• Chapter 15 argues that the Prophet is incapable of helping from beyond the grave. The Khawaarij misuse ayah 23 from Surah as-Saba [22] to argue that Allah has denied the Prophet the ability to hear. Usul ut-Tafseer shows us this ayah was revealed about the Kuffar. How can anybody use an ayah that was revealed about the kuffar and then apply it to the best of creation? Only the Khawaarij are known for such ayah misinterpretation! This is their corrupt understanding, as Wahhabi creed teaches “Because they are dead and are unaware”. See Fath ul-Majeed, p. 177, Abdur Rahmaan follows his grandfather in the corrupt opinion that the dead cannot hear when he said:“This is true regarding the living man, who can do and observe things. However, dead people cannot sense those who invoke them and also cannot bring any benefit or harm…” p. 405 chapter 42. Secondly, Tareekh [Islamic history] has shown us again and again how the Prophet has heard and came to help those who have asked for his help, even though he is in the baarzakh.

• Chapter 19 argues the false analogy of worshipping the Prophet as the Christians did with Jesus, see Fath ul-Majeed, p. 215; in Chapter 66 Muhammad Ibn ‘Abdul Wahhab suggests that it is shirk to call upon the Prophet with the title master, and they also argue that milaad un nabi is shirk pgs. 518-519

• Chapter 22 argues that you cannot face the grave whilst doing any form of du’a, and that you cannot make intention to visit the Prophet, but to only visit the three holy masaajid. See Fath ul-Majeed, p. 237

• loud dhickr is considered as heresy pg. 45

• Muhammad Ibn ‘Abdul Wahhab implies that the Prophet and the Sahaabah taught shirk by teaching people to perform ruqyah and ta’weez, see chapter 3, Kitaab ut-Tawheed, point no. 5. And chapter 7, point no. 2. And point no. 7. This is one of the many reasons why “Kitaab ut-Tawheed” should really be called “Kitaab ush-Shirk”. Muhammad Ibn Abdul Wahhab’s grandson also implies that whosoever uses ta’weez is a complete mushrik. See Fath ul-Majeed, p. 53

• In Chapter 44 Muhammad Ibn Abdul Wahhab implies that a Jew corrected the Prophet in his knowledge of tawheed by brandishing a hadeeth in which a Jew came to the Prophet and accused him of doing shirk. Muhammad Ibn ‘Abdul Wahhab, instead of refuting this Jew he takes the position of this Jew against the Prophet by brandishing the happening and making his desired points from it Muhammad Ibn Abdul Wahhab wrote concerning this point “The Jews knew what shirk ul-asgahr is” Thus by implying that the Jews were correct in saying that the Prophet sal Allahu alayhi wasallam was upon shirk . The shirk the Prophet was accused of was swearing by the Ka’bah. Abdur Rahmaan further confirms this when he says: “This proves that swearing by the Ka’bah is shirk, and the Prophet did not reject the statement of the Jew who said to him ‘verily you commit shirk”see Fath ul-Majeed pgs 409-412

• In Chapter 50 p. 435 onwards Muhammad Ibn ‘Abdul Wahhab levels the accusation of shirk against Adam by using a fabricated hadeeth.

• Muhammad Ibn Abdul Wahhab denies 800 years of authentic scholarship see Fath ul-Majeed, p. 357 however his very own grandsons correct his notion on p. 359 and correct the import of the given hadeeth

• Chapter 67 Muhammad Ibn ‘Abdul Wahhab certainly promoted the anthropomorphic creed, point no. five he suggests that Allah has two hands, left and right. See Fath ul-Majeed p. 523. Other Wahhabi publications argue that Allah has two right hands.

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