following dispute took place between Muhammad of Najd and a guest from Kum, a Shiite scholar named Shaikh Jawad: Shaikh Jawad – Since you accept that ’Ali was a mujtahid, why don’t you follow him like Shiites? Muhammad of Najd – ’Ali is no different from ’Umar or other Sahabis. His statements cannot be of a documentary capacity. Only the Qur’an and the Sunna are authentic documents. [The fact is that statements made by any of the As-hab-i kiram are of a documentary capacity. Our Prophet commanded us to follow any one of them.[1]] Shaikh Jawad – Since our Prophet said, “I am the city of knowledge, and ’Ali is its gate,” shouldn’t there be difference between ’Ali and the other Sahaba? Muhammad of Najd — If ’Ali’s statements were of a documentary capacity, would not the Prophet have said, “I have left you the Qur’an, the Sunna, and ’Ali”? Shaikh Jawad — Yes, we can assume that he (the Prophet) said so. For he stated in a hadith-i-sherif, “I leave (behind me) Allah’s Book and my Ahl-i-Bayt.” And ’Ali, in his turn, is the greatest member of the Ahl-i-Bayt. Muhammad of Najd denied that the Prophet had said so. Shaikh Jawad confuted Muhammad of Najd with convincing proofs. However, Muhammad of Najd objected to this and said, “You assert that the Prophet said, ‘I leave you Allah’s Book and my Ahl-i-Bayt.’ Then, what has become of the Prophet’s Sunna?” Shaikh Jawad — The Sunna of the Messenger of Allah is the explanation of the Qur’an. The Messenger of Allah said, “I leave (you) Allah’s Book and my Ahl-i-Bayt.” The phrase ‘Allah’s Book’ includes the ‘Sunna’, which is an explanation of the former. Muhammad of Najd — Inasmuch as the statements of the Ahl-i-Bayt are the explanations of the Qur’an, why should it be necessary to explain it by hadiths? Shaikh Jawad — When hadrat Prophet passed away, his [1] A Muslim who has seen the beautiful, blessed face of Muhammad ‘alaihis-salam’ is called Sahabi. Plural for Sahabi is Sahaba, or Ashab. - 26 - Ummat (Muslims) considered that there should be an explanation of the Qur’an which would satisfy the time’s requirements. It was for this reason that hadrat Prophet commanded his Ummat to follow the Qur’an, which is the original, and his Ahl-i-Bayt, who were to explain the Qur’an in a manner to satisfy the time’s requirements. I liked this dispute very much. Muhammad of Najd was motionless in front of Shaikh Jawad, like a house-sparrow in the hands of a hunter. Muhammad of Najd was the sort I had been looking for. For his scorn for the time’s scholars, his slighting even the (earliest) four Khalifas, his having an independent view in understanding the Qur’an and the Sunna were his most vulnerable points to hunt and obtain him. So different this conceited youngster was from that Ahmed Efendi who had taught me in Istanbul! That scholar, like his predecessors, was reminiscent of a mountain. No power would be able to move him. Whenever he mentioned the name of Abu Hanifa, he would stand up, go and make an ablution. Whenever he meant to hold the book of Hadith named Bukhari, he would, again, make an ablution. The Sunnis trust this book very much. Muhammed of Najd, on the other hand, disdained Abu Hanifa very much. He would say, “I know better than Abu Hanifa did.[1]” In addition, according to him, half of the book of Bukhari was wrong.[2] [As I was translating these confessions of Hempher’s into Turkish,[3] I remembered the following event: I was a teacher in a high school. During a lesson one of my students asked, “Sir, if a Muslim is killed in a war, will he become a martyr?” “Yes, he will,” I said. “Did the Prophet say so?” “Yes, he did.” “Will he become a martyr if he is drowned in sea, too?” “Yes,” was my answer. “And in this case he will attain more thawab.” Then he asked, “Will he become a martyr if he falls down from an aeroplane?” “Yes, he will,” I said. “Did our Prophet state these, [1] Some ignorant people without a certain madh-hab today, say so, too. [2] This allegation of this person shows that he was quite unaware of the knowledge of Hadith. [3] Hempher’s confessions were translated into Turkish and, together with the author’s explanations, formed a book. This version is the Eglish translation of that Turkish book. - 27 - too?” “Yes, he did.” Upon this, he smiled in a triumphant air and said, “Sir! Were there aeroplanes in those days?” My answer to him was as follows: “My son! Our Prophet has ninety-nine names. Each of his names stands for a beautiful attribute he was endowed with. One of his names is Jami’ul-kalim. He would state many facts in one word. For example, he said, ‘He who falls from a height will become a martyr.’ ” The child admitted this answer of mine with admiration and gratitude. By the same token, Qur’an al-kerim and hadith-i-sherifs contain many words, rules, commandments and prohibitions each of which denotes various other meanings. The scientific work carried on to explore these meanings and to apply the right ones to the right cases, is called Ijtihad. Performing ijtihad requires having profound knowledge. For this reason, the Sunnis prohibited ignorant people from attempting ijtihad. This does not mean to prohibit ijtihad. After the fourth century of the Hegiral Era, no scholars were educated so highly as to reach the grade of an absolute mujtahid [scholar profoundly learned (enough to perform ijtihad)]; therefore, no one performed ijtihad, which in turn naturally meant the closure of the gates of ijtihad. Towards the end of the world, Isa (Jesus) ‘alaihis-salam’ shall descend from heaven and Mahdi (the expected Islamic hero) shall appear; these people shall perform ijtihad. Our Prophet ‘sall-Allahu alaihi wa sallam’ stated, “After me Muslims shall part into seventy-three groups. Only one of these groups shall enter Paradise.” When he was asked who were to be in that group, he answered, “Those who adapt themselves to me and my As-hab.” In another hadith-i-sherif he stated, “My Ashab are like celestial stars. You will attain hidayat if you follow any one of them!” In other words, he said, “You will attain the way leading to Paradise.” A Jew of Yemen, Abdullah bin Saba’ by name, instigated hostility against the As-hab among Muslims. Those ignorant people who believed this Jew and bore enmity against the As-hab were called Shi’i (Shiite). And people who obeyed the hadith-sherifs, loved and followed the As-hab-i-kiram were called Sunni (Sunnite).] I established a very intimate friendship with Muhammad bin Abd-ul-Wahhab of Najd. I launched a campaign of praising him everywhere. One day I said to him: “You are greater than ’Umar and ’Ali. If the Prophet were alive now, he would appoint you as - 28 - his Khalifa instead of them. I expect that Islam will be renovated and improved in your hands. You are the only scholar who will spread Islam all over the world.” Muhammad the son of Abd-ul-Wahhab and I decided to make a new interpretation of the Qur’an; this new interpretation was to reflect only our points of view and would be entirely contrary to those explanations made by the Sahaba, by the imams of madh-habs and by the mufassirs (deeply learned scholars specialized in the explanation of the Qur’an). We were reading the Qur’an and talking on some of the ayats. My purpose in doing this was to mislead Muhammad. After all, he was trying to present himself as a revolutionist and would therefore accept my views and ideas with pleasure so that I should trust him all the more. On one occasion I said to him, “Jihad (fighting, struggling for Islam) is not fard.” He protested, “Why shouldn’t it be despite Allah’s commandment, ‘Make war against unbelievers.’?”[1] I said, “Then why didn’t the Prophet make war against the munafiqs despite Allah’s commandment, ‘Make Jihad against unbelievers and munafiqs.’?”[2] [On the other hand, it is written in Mawahibu ladunniyya that twenty-seven Jihads were performed against unbelievers. Their swords are exhibited in Istanbul’s museums. Munafiqs would pretend to be Muslims. They would perform namaz with the Messenger of Allah in the Masjid-i-Nabawi during the days. Rasulullah ‘sall-Allahu alaihi wasallam’ knew them. Yet he did not say, “ You are a munafiq,” to any of them. If he had made war against them and killed them, people would say, “Muhammad ‘alaihis-salam’ killed people who believed in him.” Therefore he made verbal Jihad against them. For Jihad, which is fard, is performed with one’s body and/or with one’s property and/or with one’s speech. The ayat-i-kerima quoted above commands to perform Jihad against unbelievers. It does not define the type of the Jihad to be performed. For Jihad against unbelievers must be performed by fighting, and Jihad against munafiqs is to be performed by preaching and advice. This ayat-i-kerima covers these types of Jihad.] [1] Tawba sura, ayat: 73 [2] Tawba sura, ayat: 73 - 29 - He said, “The Prophet made Jihad against them with his speech.” I said, “Is the Jihad which is fard (commanded), the one which is to be done with one’s speech?” He said, “Rasulullah made war against the unbelievers.” I said, “The Prophet made war against the unbelievers in order to defend himself. For the unbelievers intended to kill him.” He nodded. At another time I said to him, “Mut’a nikah[1] is permissible.” He objected, “No, it is not.” I said, “Allah declares, ‘In return for the use you make of them, give them the mehr you have decided upon’.[2] He said, “’Umar prohibited two examples of mut’a practice existent in his time and said he would punish anyone who practiced it.” I said, “You both say that you are superior to ’Umar and follow him. In addition, ’Umar said he prohibited it though he knew that the Prophet had permitted it.[3] Why do you leave aside the Prophet’s word and obey ’Umar’s word?” He did not answer. I knew that he was convinced. I sensed that Muhammad of Najd desired a woman at that moment; he was single. I said to him, “Come on, let us each get a woman by mut’a nikah. We will have a good time with them. He accepted with a nod. This was a great opportunity for me, so I promised to find a woman for him to amuse himself. My aim [1] Nikah means a marriage contract as prescribed by Islam. Mut’a nikah means a contract made between a man and a woman to cohabit for a certain period of time. Islam prohibits this type of marriage. [2] Nisa sura, ayat: 24 [3] Mut’a nikah is similar to today’s practice of having a mistress. It is permissible according to the Shiites. ’Umar ‘radiy-Allahu anh’ did not say so. Like all other Christians, the English spy bears hostility towards hadrat ’Umar and inveighs against him on this occasion, too. It is written in the book Hujaj-i-Qat’iyya: “’Umar ‘radiy-Allahu anh’ said that Rasulullah had forbidden mut’a nikah and that he was not going to permit a practice forbidden by the Messenger of Allah. All the As-hab-i-kiram supported this statement of the Khalifa’s. Among them was hadrat Ali, too.” (Please see the book Documents of the Right Word.) - 30 - was to allay the timidity he had about people. But he stated it a condition that the matter be kept as a secret between us and that the woman not even be told what his name was. I hurriedly went to the Christian women who had been sent forth by the Ministry of the Commonwealth with the task of seducing the Muslim youth there. I explained the matter to one of them. She accepted to help, so I gave her the nickname Safiyya. I took Muhammad of Najd to her house. Safiyya was at home, alone. We made a one-week marriage contract for Muhammad of Najd, who gave the woman some gold in the name of Mehr. Thus we began to mislead Muhammad of Najd, Safiyya from within, and I from without. Muhammad of Najd was thoroughly in Safiyya’s hands now. Besides, he had tasted the pleasure of disobeying the commandments of the Shari’at under the pretext of freedom of ijtihad and ideas. The third day of the mut’a nikah I had a long dispute with him over that hard drinks were not haram (forbidden by Islam). Although he quoted many ayats and hadiths showing that it was haram to have hard drinks, I cancelled all of them and finally said, “It is a fact that Yezid and the Umayyad and Abbasid Khalifas had hard drinks. Were they all miscreant people and you are the only adherent of the right way? They doubtless knew the Qur’an and the Sunna better than you do. They inferred from the Qur’an and the Sunna that the hard drink is makruh, not haram. Also, it is written in Jewish and Christian books that alcohol is mubah (permitted). All religions are Allah’s commandments. In fact, according to a narrative, ’Umar had hard drinks until the revelation of the ayat, ‘You have all given it up, haven’t you?”[1] If it had been haram, the Prophet would have chastised him. Since the Prophet did not punish him, hard drink is halal.” [The fact is that ’Umar ‘radiy-Allahu anh’ used to take hard drinks before they were made haram. He never drank after the prohibition was declared. If some of the Umayyad and Abbasid Khalifas took alcoholic drinks, this would not show that drinks with alcohol are makruh. It would show that they were sinners, that they committed haram. For the ayat-i-kerima quoted by the spy, as well as other ayat-i-kerimas and hadith-i-sherifs, shows that drinks with alcohol are haram. It is stated in Riyad-un-nasihin, “Formerly it was permissible to drink wine. Hadrat ’Umar, Sa’d ibni Waqqas, [1] Maida sura, ayat: 91 - 31 - and some other Sahabis used to drink wine. Later the two hundred and nineteenth ayat of Baqara sura was revealed to declare that it was a grave sin. Sometime later the forty-second ayat of Nisa sura was revealed and it was declared, “Do not approach the namaz when you are drunk!” Eventually, the ninety-third ayat of Maida sura came and wine was made haram. It was stated as follows in hadith-i-sherifs: “If something would intoxicate in case it were taken in a large amount, it is haram to take it even in a small amount.” and “Wine is the gravest of sins.” and “Do not make friends with a person who drinks wine! Do not attend his funeral (when he dies)! Do not form a matrimonial relationship with him!” and “Drinking wine is like worshipping idols.” and “May Allahu ta’ala curse him who drinks wine, sells it, makes it, or gives it.”] Muhammad of Najd said, “According to some narratives, ’Umar drank alcoholic spirits after mixing it with water and said it was not haram unless it had an intoxicating effect. ’Umar’s view is correct, for it is declared in the Qur’an, ‘The devil wants to stir up enmity and grudge among you and to keep you from doing dhikr of Allah and from namaz by means of drinks and gambling. You will give these up now, won’t you?’[1] Alcoholic spirits will not cause the sins defined in the ayat when they do not intoxicate. Therefore, hard drinks are not haram when they don’t have an intoxicating effect.”[2] I told Safiyya about this dispute we had on drinks and instructed her to make him drink a very strong spirit. Afterwards, she said, “I did as you said and made him drink. He danced and united with me several times that night.” From then on Safiyya and I completely took control of Muhammad of Najd. In our farewell talk the Minister of the Commonwealth had said to me, “We captured Spain from the disbelievers [he means Muslims] by means of alcohol and fornication. Let us take all our lands back by using these two great forces again.” Now I know how true a statement it was. One day I broached the topic of fasting to Muhammad of Najd: “It is stated in the Qur’an, ‘Your fasting is more [1] Maida sura, ayat: 91 [2] However, our Prophet stated, “If something would intoxicate in case it were taken in a large amount, it is haram to t ake even a small amount of it which would not intoxicate.” - 32 - auspicious for you.’[1] It is not stated that fasting is fard (a plain commandment). Then, fasting is sunna, not fard, in the Islamic religion.” He protested and said, “Are you trying to lead me out of my faith?” I replied, “One’s faith consists of the purity of one’s heart, the salvation of one’s soul, and not committing a transgression against others’ rights. Did not the Prophet state, ‘Faith is love’? Did not Allah declare in Qur’an al-kerim, ‘Worship thine Rabb (Allah) until yaqin[2] comes to thee’?[3] Then, when one has attained yaqin pertaining to Allah and the Day of Judgement and beautified one’s heart and purified one’s deeds, one will become the most virtuous of mankind.” He shook his head in reply to these words of mine. Once I said to him, “Namaz is not fard.” “How is it not fard?” “Allah declares in the Qur’an, ‘Perform namaz to remember Me.’[4] Then, the aim of namaz is to remember Allah. Therefore, you might as well remember Allah without performing namaz.” He said, “Yes. I have heard that some people do dhikr of Allah instead of performing namaz.’[5] I was very much pleased with this statement of his. I tried hard to develop this notion and capture his heart. Then I noticed that he did not attach much importance to namaz and was performing it quite sporadically. He was very negligent especially with the morning prayer. For I would keep him from going to bed by talking with him until midnight. So he would be too exhausted to get up for morning prayer. I began to pull down the shawl of belief slowly off the shoulders of Muhammad of Najd. One day I wanted to dispute with him about the Prophet, too. “From now on, if you talk with me on these topics, our relation will be spoilt and I shall put an end to my friendship with you.” Upon this I gave up speaking [1] Baqara sura, ayat: 184 [2] All the Islamic books agree that (Yaqin) in this context means (death). Hence this ayat-i-kerima purports, “Worship till death.” [3] Hijr Sura, ayat: 99 [4] Taha sura, ayat: 14 [5] Our Prophet stated, “The namaz is Islam’s pillar. He who performs namaz has constructed his faith. He who does not (perform namaz) has ruined his faith;” and (in another hadith), “Perform namaz as I do.” It is a grave sin not to perform namaz in this manner. What signifies the heart’s purity is to perform namaz correctly. - 33 - about the Prophet for fear of ruining all my endeavours once and for all. I advised him to pursue a course quite different from those of Sunnites and Shiites. He favoured this idea of mine. For he was a conceited person. Thanks to Safiyya, I put an halter on him. On one occasion I said, “I have heard that the Prophet made his As-hab brothers to one another. Is it true?” Upon his positive reply, I wanted to know if this Islamic rule was temporary or permanent. He explained, “It is permanent. For the Prophet Muhammad’s halal is halal till the end of the world, and his haram is haram till the end of the world.” Then I offered him to be my brother. So we were brothers. From that day on I never left him alone. We were together even in his travels. He was very important for me. For the tree that I had planted and grown, spending the most valuable days of my youth, was now beginning to yield its fruit. I was sending monthly reports to the Ministry of the Commonwealth in London. The answers I received were very encouraging and reassuring. Muhammad of Najd was following the path I had drawn for him. My duty was to imbue him with feelings of independence, freedom and scepticism. I always praised him, saying that a brilliant future was awaiting him. One day I fabricated the following dream: “Last night I dreamed of our Prophet. I addressed him with the attributes I had learnt from hodjas. He was seated on a dais. Around him were scholars that I did not know. You entered. Your face was as bright as haloes. You walked towards the Prophet, and when you were close enough the Prophet stood up and kissed between your both eyes. He said, ‘You are my namesake, the heir to my knowledge, my deputy in worldly and religious matters.’ You said, ‘O Messenger of Allah! I am afraid to explain my knowledge to people.’ ‘You are the greatest. Don’t be afraid,’ replied the Prophet.” Muhammad bin Abd-ul-Wahhab was wild with joy when he heard the dream. He asked several times if what I had told him was true, and received a positive answer each time he asked. Finally he was sure I had told him the truth. I think, from then on, he was resolved to publicise the ideas I had imbued him - 34 - with and to establish a new sect.[1] [1] The book Al-fajr-us-sadiq, written by Jamil Sidqi Zahawi Efendi of Baghdad, who was a muderris (professor) of Aqaid-i-Islamiyya (Islamic creed) in the Dar-ul-funun (university) of Istanbul and passed away in 1354 [C.E. 1936], was printed in Egypt in 1323 [C.E. 1905] and reproduced by offset process by Hakikat Kitabevi in Istanbul. It is stated in the book, “The heretical ideas of the Wahhabi sect were produced by Muhammad bin Abd-ul-Wahhab in Najd in 1143 [C.E. 1730]. He was born in 1111 [C.E. 1699], and died in 1207 [C.E. 1792]. The sect was spread at the cost of a considerable amount of Muslim blood by Muhammad bin Su’ud, the Emir of Der’iyya. Wahhabis called Muslims who would not agree with them polytheists. They said that all of them (non-Wahhabis) must perform the hajj anew (even if they had performed it), and asserted that all their ancestors as well had been disbelievers for six hundred years. They killed anyone who would not accept the Wahhabi sect, and carried off their possessions as booties. They imputed ugly motives to Muhammad ‘alaihis-salam’. They burned books of Fiqh, Tafsir, and Hadith. They misinterpreted Qur’an al-kerim in accordance with their own ideas. In order to deceive Muslims, they said they were in the Hanbali madh-hab. However, most Hanbali scholars wrote books refuting them and explaining that they were heretics. They are disbelievers because they call harams ‘halal’ and because they belittle Prophets and the Awliya. The Wahhabi religion is based on ten essentials: Allah is a material being. He has hands, a face, and directions. [This belief of theirs is similar to the Christian creed (Father, Son, and Holy Ghots)]; 2- They interpret Qur’an al-kerim according to their own understanding; 3- They reject the facts reported by the As-hab-i-kiram; 4- They reject the facts reported by scholars; 5- They say a person who imitates one of the four madh-habs is a disbeliever; 6- They say non-Wahhabis are disbelievers; 7- They say a person who prays by making the Prophet and the Awliya intermediaries (between himself and Allahu ta’ala), will become a disbeliever; 8- They say it is haram to visit the Prophet’s grave or those of the Awliya; 9- He who swears on any being other than Allah will become a polytheist, they say; 10- A person who makes a solemn pledge to anyone except Allah or who kills an animal (as a sacrifice) by the graves of Awliya, will become a polytheist, they say. In this book of mine it will be proved by documentary evidences that all these ten credal tenets are wrong.” These ten fundamentals of the Wahhabi religion are noticeably identical with the religious principles Hempher prompted to Muhammad of Najd. The British published Hempher’s confessions as a means for Christian propaganda. In order to mislead Muslims’ children they wrote lies and fabrications in the name of Islamic teachings. Therefore, with a view to protecting our youth from this British trap, we publish this book, which is a correction of their lies and slanders. - 35 - ------------------------------------------------------------------------------------------------------------
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