Saudi Wahhabi Shaikh: Using Women for Pleasure is Permitted
Although I should know better, I am still baffled when I read about Fatwas by so-called Salafi-Wahhabi shaiks permitting the use and abuse of women for men's pleasure (reinforcing the prevalent concept of women as disposable objects). Al-Watan newspaper is reporting a session by a Shikh called Al-Mutlak, who is a member of the committee of senior scholars in Saudi Arabia, where he addressed Saudi students who are about to leave for school abroad and gave them a bunch of religious advice (Arabic). So, among other things, this guy sanctioned marriage with the intention of divorce. And it doesn't stop here, according to Al-Mutlak, these men don't have to inform the women they choose for their sexual pleasures of this intention.
What does that mean?
Simple: Young Saudi men (who obviously have uncontrollable needs) can get married to women who they meet abroad and stay with them until they are done with school and after that, all they have to do is say the magic words: You are divorced.
How convenient.
This, mind you, is coming from a Sunni Salafi scholar, who, in his own tradition, considers Zawaj Al-Mutaa (Temporary marriage allowed in Shiitism) to be a sign of all that is evil (zina - extramarital sex) and use this difference between the two sects as a way to tarnish Shiites.
So, Shikh whatever your name is, what about me, a woman studying in the US, am I allowed to get married with the intention of divorce? Or is this newly acquired right reserved only for men as everything else in your customs?
posted
Quran Sura 4:24 "Seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, ye agree mutually (to vary it), there is no blame on you, and Allah is All-Knowing All-Wise."
what the strange in that???
Posts: 903 | Registered: Aug 2006
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posted
so i followed the link dahlia, and it didnt say who said it, and so i followed her link, and it was in arabic
either way, if thats true, that guy can shove it up his ass. im sure the majority of sunni scholars would digress.
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quote:Originally posted by Batman, non-stop, righteous machine: this is a lie
Oh, please. You know just as well as me that there are countless idiotic statements from so-called sheikhs out there, this one's far from being an exception. A classical case of shooting the messenger.
I told you ... orange and yasmin or sandalwood and ylang ylang. And try some exercise and a good massage. Posts: 3587 | Registered: Mar 2006
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No strings attached marriage enrages Gulf women
An Islamic tribunal's ruling that allows Sunni Muslim men to marry without having to live with or financially support their wives has enraged Gulf women's rights activists who say Islamic marriage is unfair enough already.
DUBAI (AFP) - The Mecca-based Islamic Jurisprudence Assembly announced on April 12 that so-called Misyar marriage -- from the colloquial Gulf Arabic word for visitor -- was permitted, drawing the ire of women in the region.
Kuwaiti activist Rula Dashti said the move, which skirts around strict Islamic rules on extramarital sexual relationships and relieves men of almost all responsibility for their wives, "destroys the fundamentals of a family." "The rights which would be abandoned by a woman (in this kind of marriage) are essential to build a stable family," said Dashti, who also heads the Kuwait Economic Society.
The controversial edict says "a marriage contract in which the woman relinquishes (her right to) housing and support money ... and accepts that the man visits her in her (family) house whenever he likes, day or night ... is valid." Misyar marriage is sought after by men who want to avoid the burden of dowries and alimonies that are usually stipulated in standard Islamic marriage contracts.
But by giving up her rights with such a marriage, which is usually seen as temporary, the wife would not necessarily receive a penny when divorced.
"A woman who is married the standard way faces enormous problems when it comes to getting a divorce, so what would her situation be in a Misyar marriage?" said Dashti.
Unlike Shiite Islam's form of temporary marriage known as Mutaa, which has a preset date of expiry, Misyar marriage in predominantly Sunni Gulf countries does not have a predetermined end.
The practice has previously already been accepted in Saudi Arabia and Egypt, with the blessing of notable clerics.
"Enlightened Islamic scholars should stand up to such radical thoughts disseminated through (Islamic) tribunes, and not abandon women to stand up to them alone," Dashti said.
"There should be a counter-campaign to face down this extremist doctrine because it harms religion and society ... and limits women's progress in Arab society."
Misyar marriage is particularly appealing in Saudi Arabia where segregation of the sexes is heavily enforced, with Saudi men posting hundreds of Internet messages seeking Misyar wives.
Bahraini activist Ghada Jamshir, who also lobbies for a reduction of clerical influence in family affairs, said liberals should rise up to combat Misyar marriage.
"I don't encourage Misyar marriage, nor Mutaa marriage, because they deny women and children their rights. I believe in a normal marriage which is based on the couple living together for their lifetime," she said.
"The women's rights movement, liberals and the intelligentsia, as well as all those who believe in liberty, should move to defend freedom in general, and women's freedoms in particular," said Jamshir.
But prominent United Arab Emirates-based cleric Sheikh Ahmed al-Kubaissi says that while Misyar marriage is correct Islamically, it also compromises some values.
"The only difference (with a normal marriage) is that the woman abandons voluntarily her right to housing and support money. There is nothing wrong in relinquishing one's own rights," the preacher said.
He said Misyar marriage is suitable for divorced women as it would help solve the high-rate of "spinsterhood" in the Gulf.
Iraqi-born Kubaissi said that Misyar marriage became popular during and after the 1980-88 Iran-Iraq to "protect widows from committing sin", referring to the difficulties of finding sexual satisfaction without being married.
And, he said, a "respectful" woman would never accept a Misyar marriage, which, "despite being accepted according to Islamic sharia (law), compromises a number of values."
"If a king came asking for my daughter's hand in this (Misyar) way, I would spit in his face," he said.
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Sheikh absolute allows Mptaathin marriage with divorce
Follow-up : Ahmed synthesis, tired Abu Dahir, mi al
Beginning tomorrow, Saturday, the "Forum on scholarships" for a program the United States of America, New Zealand and Singapore for male and female students at all levels, as part of the Custodian of the Two Holy Mosques, King Abdullah bin Abdul Aziz of the emission of space, which is controlled by the Ministry of Higher Education, and carried out by the Institute for research and advisory services at the Imam Muhammad Bin Saud Islamic, in a hotel Mdarim Crown, in Riyadh, and will last for three days.
Lecture Sheikh Abdullah absolute
.He met with Sheikh Abdullah bin Mohammed absolute member of the Committee of Senior Ulema, a member of the Standing Committee for Scientific Research and Ifta students on scholarships to East Asia (Japan, China, South Korea, India) in a public lecture to students on scholarships during which he stressed the importance of responsibility Almptaath towards religion and homeland called scholarships to represent their country the best representation morality and Islamic literature and the preservation of their time and good acts and helpful.
مؤكداً في الوقت نفسه أن المبتعث السعودي يلاحظ عليه ما لا يلاحظ على غيره خاصة وأن المملكة تمثل لدول شرق آسيا والمسلمين فيها مهد الرسالة وبلاد الحرمين.At the same time he noted that the Saudi Almptaath it is not noted on the other, especially as the Kingdom of East Asian countries and Muslims paved the letter and the Holy country.
وقال فضيلة الشيخ عبدالله المطلق: إن المبتعث يغبطه الكثير لأنه حصل على فرصة تثري معلوماته في جوانب كثيرة في التخصص الذي يدرسه فقد هيأت حكومة خادم الحرمين الشريفين للمبتعثين فرصة عظيمة لمواصلة التعليم في بلاد تقدمت في كثير من المجالات والعلوم والتي نحن في حاجة للاقتباس منها، وحث فضيلته المبتعثين على شكر الله على هذه النعمة ثم شكر خادم الحرمين الشريفين الذي كان سبباً في وجود مثل هذا البرنامج مطالباً المبتعثين باستغلال هذه التسهيلات من قبل هذه الدولة والحصول على الدرجات العليا والتفوق والذي لن يتحقق إلا بشحذ الهمم، وأشار فضيلته إلى أن العلم ينبغي أن يؤخذ بقوة وإصرار وحث فضيلته جميع المبتعثين إلى ترك الكسل والاستعاذة منه دائماً.He said Sheikh Abdullah absolute : that Almptaath envy of many that he got the opportunity to enrich the information on many aspects of specialization, which would be studied by the government has created the Custodian of the Two Holy Mosques for Mptaathin great opportunity to continue their education in the country made progress in many areas, science, which we need for quoting, and urged him scholarships to thank God for this grace then thanked the Custodian of the Two Holy Mosques, which was the cause of the existence of such a program, calling for scholarships to exploit these facilities by the state and access to the higher grades and excellence, which will only be achieved by fanning Sciences, and His eminence pointed out that the flag should be taken strongly and the insistence of all the scholarships and urged him to leave laziness and Alastaazh him always.
وقال فضيلته: إن الطلاب المبتعثين يجب عليهم حفظ الله حتى يحصل لهم التوفيق والسداد في بعثتهم ودراستهم.His daughter : that students on scholarships must peacekeeping God to get them every success in their mission and their studies. وأضاف نحن الآن نودعكم وندعو الله أن يوفقكم وسنستقبلكم بعد سنوات محملين إن شاء الله بالعلم والمعرفة الذي سترفعون به راية بلدكم وقال: لا نريدكم أن تكونوا خطباء بل نريد أن تكونوا دعاة بالصمت والقدوة الحسنة لأمة عُرف عنها حسن الخلق والصدق والكثير من السجايا الحسنة.He added, We attach We now call on God to grant you success and after years Senstekablkm They held that the God of science and knowledge which Stervaun the banner of your country, and said : No, we want you preachers, but you want to silence advocates and example of a nation known to be of good moral character, honesty, a lot of good qualities.
وبيَّن فضيلته بعض الجوانب الشرعية في بلد الابتعاث مؤكداً أن الجمع والقصر في الصلاة لا يجوز للطالب المبتعث لأن مكان البعثة يعتبر إقامة والمقيم تجب عليه الصلاة في وقتها مع جماعة المسلمين، كما أشار فضيلة الشيخ المطلق أنه يجوز للمبتعث الزواج من بلد الابتعاث بنية الطلاق إذا خشي المبتعث على نفسه، على أن لا يخبر الزوجة بنيته.Between him and some of the legitimacy of the country stressing that the combined emission and minors may not be in the prayers of the student Almptaath because the mission is the establishment and it must be resident in the prayer time with the Muslim community, as the sheik absolute that the marriage of the country Mptaath emission structure divorce if he feared the Almptaath the same, that does not tell the wife structure.
محاضرة الدكتور الفوزانLecture Dr. Alvozan
ألقى مساء أمس الدكتور عبدالعزيز بن فوزان الفوزان عضو هيئة التدريس بجامعة الإمام محمد بن سعود الإسلامية محاضرة بعنوان "أخلاق المسلم وعلاقته بالآخر" أوضح فيها أن المبتعثين مطالبون بعكس صورة الإنسان المسلم الملتزم بتعاليم دينه عن بصيرة وفهم صحيح قائم على وسطية هذا الدين وصلاحيته لكل زمان ومكان بلا إفراط ولا تفريط، مشيراً إلى أن السياسة العامة للتعليم في المملكة العربية السعودية تؤكد على المثل العليا التي جاء بها الإسلام لقيام حضارة إنسانية رشيدة بناءة تهتدي برسالة النبي محمد صلى الله عليه وسلم، لتحقيق العزة في الدنيا، والسعادة في الدار الآخرة، وقال فضيلته: إن على المبتعث التفكير في هذا الأساس الهام من أسس السياسة العامة للتعليم في بلدك، الذي يجب أن يسعى إليه كل معلم ومتعلم.Yesterday evening was Dr. Aziz bin Two Wins Alvozan member of the teaching staff at Imam Mohammed Bin Saud Islamic lecture entitled "Morals and its relationship to other Muslim," explained that the scholarships are required to reverse the image rights of the Muslim religion committed to the teachings of true insight and understanding based on the average fitness of this debt, and each time and place without excessive The inattentive, pointing out that the policy of education in the Kingdom of Saudi Arabia reaffirms the ideals that are enshrined in Islam for the human civilization guided by rational constructive message of Prophet Muhammad peace be upon him, to achieve the honor in the world, and happiness in the afterlife house, said daughter : that Almptaath thinking in this important foundation of the foundations of public policy for education in the country, which must be sought by each teacher and the learner.
وأضاف الدكتور الفوزان: إن المبتعث المسلم لا بد أن يتنبه إلى أنه محط أنظار أفراد مجتمع بلد بعثته وكذلك أقرانه من طلاب المجتمعات الأخرِى، لأن تلك المجتمعات دائماً تعمم ما يقوم به المسلم من سلوكيات وأخلاق على بقية أفراد مجتمعه في الغالب، وأكد فضيلته في هذا الإطار أن الطالب لا بد له أن يستحضر هذا في ذهنه من خلال ما يصدر منه من سلوكيات وأخلاق وتعاملات في مختلف مواقف الحياة التعليمية والاجتماعية.He added : Alvozan that Almptaath Muslim must be aware that the focus of attention of members of the country as well as his peers from students of other societies, because those communities always circulate the work of Muslim behavior and morality on the rest of society, often the effect in this context that the student does not have to invoke this in mind through what comes of conduct and ethics and dealings in various positions of educational and social life.
وتحدث الدكتور خلال محاضرته للطلاب المبتعثين إلى بلاد شرق آسيا عن الصعوبات الدينية داخل الدائرة الإسلامية وسبل التعامل معها فالمبتعثون يعيشون في بلد بعثتهم في بيئة متعددة الأديان والمذاهب، وقال فضيلته إنه يمكن تقسيم الصعوبات داخل الدائرة الإسلامية التي تواجه المبتعثين إلى قسمين، ممارسة الشعائر الدينية، والتعامل مع اتباع المذاهب الإسلامية، حاثاً في الوقت نفسه ضرورة التعامل مع هذه المذاهب والأعرافAnd Dr. during his lecture to students on scholarships in the country of East Asia for the difficulties within the Islamic religious and ways of dealing with them Valembtaathon living in the country of their mission in a multi religions and sects, and said that the effect can be divided within the Islamic difficulties facing scholarships to two, the practice of religious rites, and dealing with followers of sects Islamic, urging at the same time the necessity of dealing with these doctrines and customs
والمختلفة كثيرا في بعض الأحيان عن ما عليه المبتعث التعامل الإسلامي الذي يحث على التسامح وحسن التعاطي مع غير المسلم.Many different and sometimes about what it Almptaath dealing Islamic urges tolerance and good dealing with a non-Muslim.
من جانبه ألقى الدكتور عبدالله بن ناصر الحمود الأستاذ المشارك بقسم الإعلام بجامعة الإمام محمد بن سعود الإسلامية محاضرة يوم أمس الخميس بعنوان (مسؤولية المبتعث والدور المأمول منه)، أوضح خلالها ان خيار الابتعاث من أصعب طرق طلب العلم، ومن أدق التجارب التي يمر بها الإنسان، مشيرا الى أنه كلما كان التباين كبيرا بين المجتمع الأصلي للمبتعث وبلد الابتعاث الذي يتوجه اليه أصبحت تجربة الابتعاث تجربة غنية حقا، وقادرة على إمداد المبتعث بالكثير من المعارف والمهارات والخبرات، كما تلقي على المبتعث مسؤوليات أكبر في تحقيق الهدف المنشود من الابتعاث بأفضل الفوائد الممكنة.For his part, gave Dr. Abdallah Bin Nasser al associate professor of the Department of Information, University of Imam Muhammad bin Saud Islamic lecture on yesterday, Thursday, entitled (Almptaath responsibility and the role expected of him), during which he explained that the choice of emission of the most difficult routes the request of science, and more precise tests undergone by rights, pointing out that whenever the a large variance between the original emission Mptaath and country of destination experience emission become really rich experience, and is able to supply Almptaath much of the knowledge, skills and expertise, and received the Almptaath greater responsibilities in achieving the desired goal of emission best possible benefits.
وقال انه يجب النظر الى مرحلة الابتعاث باعتبارها تجربة فريدة يمر بها الانسان خلال سعيه لاعداد نفسه للمساهمة الأكثر فاعلية في عملية التنمية الشاملة في مجتمعه، وخدمة المجتمع الإنساني، بما يحقق له مزيدا من التقدم والازدهار، ويقدر كثيرون من قادات المجتمع وابنائه، اقدام المبتعثين على تركهم أهلهم وذويهم وبلادهم والتوجه الى بلد الغربة وخوض هذه التجربة الجديدة والغريبة على كثير منهم، بغية مزيد من التأهيل بالاطلاع والمعرفة والتكوين المهني، مشيرا ان خيار الابتعاث يعد في واقع الامر من أصعب طرق طلب العلم، ومن أدق التجارب التي يمر بها الانسان.He said he must look to the stage emission as a unique experience going through his rights to prepare itself to contribute more effectively in the comprehensive development process together, and serving the humanitarian community, including bring further progress and prosperity, and many of the estimated Kadat community and its citizens, feet scholarships to leave their families and relatives and their orientation the country of exile, and to try this experience new and exotic to many of them, in order to further examine rehabilitation knowledge and vocational training, noting that the choice of emission is, in fact, one of the most difficult routes the request of science, and more precise tests undergone by the rights.
وذكر الدكتور الحمود ان من البديهي ان المبتعث يتعرض لكثير من الضغوط الحياتية اليومية، بل لكثير من المغريات والأهواء، التي قد تختلف جذريا مع ما يؤمن به وما يعتقده المسلم، وهنا تأتي المعادلة الأكثر حساسية في حياة المبتعث اثناء البعثة (كلما ازداد تحصين المبتعث لنفسه دينيا، تمكن من تجاوز المغريات والضغوط بسهولة ويسر) والعكس صحيح (فكلما تدنى تحصين المبتعث لنفسه دينيا، أصبح أكثر عرضة للتأثر السلبي بنمط المعيشة، والحياة في بلاد الغربة)، ويمكن للمبتعث أن يزيد من تحصين ذاته، عبر آليات كثيرة، من أهمها الالتزام باداء الواجبات والفروض اليومية في أوقاتها، وعدم التعرض لمواطن الاثارة المخالفة لتعاليم الاسلام، استفتاء العلماء، ومناقشة الزملاء فيما يتعرض له من أحداث ومواقف مهمة، والقراءة في أوقات مختارة والتزود بالمعرفة الشرعية، واتخاذ صحبة طيبة وصالحة، والتعرف على المنهج الوسطي عند المسلمين في التعامل مع الآخرين، مؤكدا في الوقت نفسه ان كثيرا مما يقع فيه المبتعثون من أخطاء تكون إما نتيجة الافراط او التفريط، والتقويم المستمر لفكر وسلوك المجتمع (مقر البعثة) ومقارنته بمبادئ وأحكام الاسلام، وتطوير الحس المقارن النقدي، وعدم الركون الى عادات وأعراف المجتمع دون فهم ودراية بأحكامها.According to Dr. Hmoud that it is axiomatic that Almptaath subjected to many pressures of everyday life, but for many of the temptations and caprices, which may differ radically with the faith and belief of the Muslim, and here comes the equation most sensitive in the life of Almptaath during the mission (more immunization Almptaath to the same religious, he was able to overcome temptations The pressures easily) and vice versa (more low immunization Almptaath of the same religious, it has become more vulnerable to the negative lifestyle, and life in Western countries), and the Mptaath further fortify itself through many mechanisms, including a commitment to the performance of duties and daily assignments on time, and not to be subjected to a national tabloid contrary to the teachings of Islam, a referendum scientists, With colleagues and discuss the subject of events and attitudes important, and reading in selected times and to acquire knowledge, and to take along a good and valid, and the identification of the curriculum at Central Muslims in dealings with others, stressing at the same time that much of what is the Almptaathon mistakes are the result of overuse or intemperance, and the ongoing evaluation Think of the behavior of society (Mission headquarters) and compared to the principles and provisions of Islam, and develop a sense of comparative cash, and not rely on the habits and customs of society without understanding and knowledge of its provisions.
وبين الدكتور الحمود انه بذلك يكون المبتعث قد أعد نفسه بشكل جيد للتعلم الجيد والانجاز الأفضل، لشعوره بالمسؤولية تجاه دينه وأمته الاسلامية، ثم هو بذلك استطاع ان يتعامل تعاملاً مباشراً مع الحضارة الغربية، ويتعرف عن كثب على مشكلاتها، ويستفيد من جوانبها الايجابية التي وفرت التميز والريادة للمجتمعات الغربية.And Dr. Hmoud he would be Almptaath had prepared himself well for learning and achievement better quality, the sense of responsibility towards the nation and the Islamic religion, and is thus able to deal works directly with Western civilization, and gets acquainted with the problems, and benefit from the positive aspects that have provided excellence and leadership to Western societies.
يذكر ان جميع المحاضرات تم نقلها مباشرة الى الطالبات المبتعثات عبر الدائرة التلفزيونية المغلقة في الملتقى.It is noteworthy that all the lectures were transferred directly to students Almptaathat via closed-circuit television in the Forum. 198 تعليقComment 198 1 1
جزاك الله خير فضيلة الشيخ انا باقيلي شهرين سأتزوج واطلق بعد شهر ونص...Jazak Allah good sheik, I Bakili Satzoj and fired two months after the month of the letter ...
"الزواج من بلد الابتعاث بنية الطلاق " ينصر دينك ياشيخ"Marriage is a country of emission good divorce" supports your life Yashikh لا من جد انا من اشد المؤيدين لمثل هذه الملتقيات حتى لو ماقتنع فيها البعض لان كل مبتعث بإذن الله راح يستوعب اللي يسمعه سواءا عاجلا او اجلا خاصه فيه بعض الامور تختلط على المبتعثين ومن الجيد تنوريهم واختصار الوقت عليهم بدلا من عناء التجربة اللتي من الممكن تأتي لهم بالمصائب في بعض الاحيان.I am not very strong supporter of such forums, even if Maqetene by some because all Mptaath God has absorbed that hears whether sooner or later, especially when some things are mixed on scholarships and good Tnorihm and shorten the time instead of the trouble they staged the experiment could come to them the evils in some cases. وبصراحة لابد من التشديد على المبتعثين ومتابعتهم من وقت لاخر وخاصة طلاب البكالريوس نظرا لصغر سنهم والاغلبيه منهم هي المره الاولى اللتي يخرج فيها من السعودية واذا ماعندكم نيه تتابعونهم افتحوا المجال لطلاب الدراسات العليا فقط.Frankly, we must stress on scholarships and the resumption from time to time degree students in particular because of their age and the majority of them is the first time staged come from Saudi Arabia, and if Maendkm faith Ttampsonhm open area for graduate students only. اسأل الله ان يوفق جميع المبتعثين ويردهم سالمين غانمين الى اهلهم وينفع الله بهم الاسلام والمسلمين.May God burn all scholarships and make them return safely to their families and Ganmin God help them Islam and Muslims. وووفتكم بعافيةAnd Oovickm condition prp_a@hotmail.comPrp_a@hotmail.com
ابو سارهAbu Sara 06:40 صباحاً 2007/03/236:40 2007 / 03 / 23 3 3 تأخر الفتوى كثيراOpinion often delayed
يا الله...Oh God ... راحت علينا...We started ... يوم جت تنتهي البعثة جت الفتوى..Happened on the end of the mission happened opinion .. والله قهرGod repression لكن ما نقول الاBut what we say but "هنيالكم يا العزوبيه.. والله مالقاها الا انتم""Oh Henialkm married by the end .. God only Makaha you " ماء..Water .. وخضره..The green .. وزواج بنية الطلاقThe structure of marriage and divorce هبواEndowed
طيب ياشيخ اللي تخشى على نفسها وش الحل سواء مبتعثه ولا غير مبتعثةOk Yashikh who feared the same surface of the solution, whether or not emit emit
سعادSoad 07:24 صباحاً 2007/03/237:24 2007 / 03 / 23 5 5 أحلى خبر سمعتهThe best news of reputation
من جد احلى خبر والله يا هي معاناه جزاكم الله خير وما قصرتوا انا من بكره ان شاءالله بس يعطونا راتب زوجه ولى لا شكلي بكلم الملحقيه من جد او اخذها مسيارThe very best news of the God you are suffering Jzakm Kassertoa God is good and I hate that Shaouallah Just give us a salary wife of the Crown not Pklm Almlhaqih formality of a grandparent or taken Msiar يا شباب شوفولنا ترى اخوكم متوهق اغلب الجامعه بنات ورايح فيها وين ما صديت لقيتهن قدامي وربي وش الحل اخذ منهم ولى من عندنا اقصد من بنت الديره بس هل اقدر اخذ من بنت الديره بنيه طلاق !Oh young Howolna see your brother Mtoehg most of the university and the girls are going to Win the Sadit Kithen alumni and Rabbi surface of the solution is their crown from us, I mean from Bint belong Just Do I take the daughter of a divorce belong! يا خي احس انها حرام بنت منا وفينا ترىOh Khee felt it religiously Bint us and believes in us
وليدWalid 07:32 صباحاً 2007/03/237:32 2007 / 03 / 23 6 6 أعانك الله وففقكDid God Vafqak
أعان الله الوالد معالي الشيخ عبدالله المطلق ووفقه وأجزل له الأجر والمثوبة.God helped father, His Excellency Sheikh Abdullah absolute Ofqah and lucrative remuneration and Almthobh him. وأعود وأوكد على دعائي له بالعون فمثل هذه الموضوعات تزعج الكثير وتثير قلقهمAnd once again highlight the help advertise Such topics bother much and raises concern للتواصل مع العقلاء الواقعيين فقطTo continue with the only sensible valuation id4075@hotmail.comId4075@hotmail.com
فهد الحمودFahd al - 07:33 صباحاً 2007/03/237:33 2007 / 03 / 23 7 7 غريبةStrange
انا أستغرب كيف يكون ولا هي زي زواج المتعة.I find it odd how to be like the marriage is not fun. انا أتمنى من الشيخ اعادة النظر بذلك.I wish Sheikh reconsider so.
صالح بن عبد الرحمنSaleh bin Abdul Rahman 07:45 صباحاً 2007/03/237:45 2007 / 03 / 23 8 8 زمن العجائب !!Time wonders!
رحم الله الشيخ عبدالعزيز بن باز وأسكنه فسيح جناته..Merciful God, Sheikh Abdul Aziz Bin Baz and make paradise his abode ..
اكثر من 1350 وانتم تطبلون على الشيعة والمتعة وتهكمتم حتى النشوة فجعلتم من حكم شرعي صريح وقطعي من الكتاب وسنة المصطفى واكدته العترة المطهرة حتى قيل بمامعناه لولا تحريم المتعة مازنا الا شقي وها انتم اليوم تبيحون ماتنهون عنه مسيار 000 مصياف 0000زواج فرند 00000 زواج عرفي 000زواج بنية الطلاق طيب من الاول وخلصناMore than 1350 and you Ttablon the Shiites and the comfort and pleasure even Thkmatm Vjaltm of a legitimate explicit and unequivocal writers and Mustafa year and confirmed by the strains cleared until Bmamannah was not for the prohibition of fun Mazna only caught here you today Tbihon Matnhon by Msiar 000 Misiaf 0000 marriage Frend 00000 000 customary marriages marriage structure divorce Ok, I concluded
علي محمد مواليAli Mohamed Mwali 08:09 صباحاً 2007/03/238:09 2007 / 03 / 23 10 10
اشكر خادم الحرمين الشريفين علي منح ابنائه هذه الفرصه الثمينه امل ان يكونوا خير سفراء لبلدهم وانصح الاخوه المبتعثين ان يقفوا جنبا الي جنب مع اخواتهم المبتعثات بتقديم العون والمساعده لكل مايحتاجونهاI thank the Custodian of the Two Holy Mosques, to grant its citizens the opportunity precious hope to be good ambassadors for their country and advise brothers scholarships should stand side by side with the sisters Almptaathat providing aid and assistance each Maihatajonha
ارتباط جميع التعاليقات على الخبر بموضوع الزواج وإغفال بقية ماورد في المحاضرة يدل على مستوى اهتمامات المبتعث السعودي...All Altaalikat linked to the news topic of marriage and ignored the rest of the contents of the lecture indication of the level of interests Almptaath Saudi ... الخبر حوى الكثير مماورد في المحاضرت ولم أقرأ أي تعليق خارج موضوع الزواج.The news contained in Mmaurd many lectures I have not read any comment outside the marriage.
" يجوز للمبتعث الزواج من بلد الابتعاث بنية الطلاق إذا خشي المبتعث على نفسه، على أن لا يخبر الزوجة بنيته "."The marriage of the country Mptaath emission structure divorce if Almptaath feared the same, that does not tell the wife of his intention." هل يعقل هذا يا شيخنا الفاضل , هل يمكن ان يقوم ديننا على الغش والغداع وخصوصا في امر مثل الزواج حتى ولو كان من نصرانيةIs the Cheickna Oh dear, can be based on our Algdae fraud, and especially in such a marriage even if it is planted ترى لو كان هناك من يقرأ مثل هذه الفتوى من تلك البلاد كيف ستكون نظرته الى الاسلام كدين !Do you think that if there was to read such an opinion of the country, how will its view of Islam, a religion!
كما أشار فضيلة الشيخ المطلق أنه يجوز للمبتعث الزواج من بلد الابتعاث بنية الطلاق إذا خشي المبتعث على نفسه، على أن لا يخبر الزوجة بنيته.As the sheik absolute that the marriage of the country Mptaath emission structure divorce if Almptaath feared the same, that does not tell the wife structure. احلى فتوى ؟Luck opinion?
الزواج بنية الطلاق يعني كيف؟Marriage structure divorce I mean, how? يعني زواج متعةMarriage means fun لو تفضل الشيخ جزاه الله خيرا ان يخبرنا عن الفرق بين المتعة والزواج بنية الطلاقIf the Sheikh belated good that God tells us about the difference between fun and marriage with divorce ليش حنا نستحقر الشعوب الاخرى ونتزوج بناتهم ونطلقهم ثاني يومWhy Hanna Nsthaqr other people and let us marry girls or women and their daughters Ntelkhm second day هل هذا حل.Is this solution. تخلف الذي أراه أماميUnderdevelopment, which I see before me ياليت مشايخ القصيم يريحونا شوي من الأفكار الرجعية اللي مالها أصل في الإسلام.Chieftains wish that the Al Irihona Choi reactionary ideas of what's wrong out in Islam. ملاحظة / جميع شعوب الدول اللي طلابنا يدرسون فيها هم ناس أفضل منا بكثير فليش حنا شايفين انفسنا ما ادري ليش ,, ياليت كل واحد يعرف قدره وخصوصا.Note / all the peoples of our students who are studying where people are much better than us Felice Hanna Chaevin ourselves why you know,, and the wish that every one knows the capacity of the particular. لو عندكم مساحة من الحرية بس تكفي لردي هذا يعني 4سم *3سم أرجو ان ماتبخلون عليIf you? Area of freedom, but suffice to answer this means 4 cm 3 cm * I hope that the Matbakhlon جوزيتم خيرااJozitm Kheraa
ذكرت في تعليقي أعلاة أني أوكد على دعائي لمعالي الشيخ بالعون فمثل هذه الموضوعات مثيرة للجدل فزواج المسيار رغم أن إجازته صادر بقرار من مجمع الفقه الإسلامي لم يسلم من الانتقاد.I mentioned in my comment above, I like to emphasize is the propaganda of His Excellency Sheikh aid Such topics controversial marriage of Almsiar Although the clearance issued by the Islamic Fiqh Academy was not spared criticism. عموما ما ذكرته ( سعاد ) صحيح ومنطقي جداً فلماذ نحن (( دائما ذكوري التفكير ) فهذا الحل مناسب للرجال ولكن ماذا عن النساء.Generally what I (Saleh) is true and we are very logical why is ((always male thinking), this solution suitable for men but what about women. سؤال يحتاج إلى أجابة فمن يا ترى سوف يجيبنا.A question that needs an answer is you will answer. للتواصل مع العقلاء والواقعيين والمنطقيين فقطTo continue with the sensible and realistic and the authorities of only id4075@hotmail.comId4075@hotmail.com
فهد الحمودFahd al - 08:32 صباحاً 2007/03/238:32 2007 / 03 / 23 17 17 جزاك الله خير يا شيخ!Oh God Jazak best Grand!
تطلب من المبتعثين أن يكونوا قدوة حسنة بأخلاقهم..Requests from scholarships to be set a good example morality .. ثم تأمرهم أن (يكذبوا) على زوجاتهم، ويخدعوهن، ويمارسوا الجنس معهم كم شهر..Then plotting to (deny) the wives, and Ekhaddaohn, engage in sex with them and how the month .. ويطلقونهن!And Italkonhn! على فكرة..The idea .. الشيخ بن باز أفتى بجواز هذا الزواج لعلمك، مع الاستكراه!Sheikh Bin Baz issued a fatwa allowing the marriage of your knowledge, with Alastkrah!
لا أفهم كيف يجيز الشيخ الزواج بنية الطلاق على ألا يخبر الزوجة.I do not understand how the structure allows Sheikh marriage divorce not to tell the wife. لا أنسب لي علما في الشريعة و لا بحور أحكام الدين، إلا أن المنطق يفرض رفض الكذب و الخداع، أليس من باب أولى أن يرفضه ديننا الحنيف؟No more me note in the face of Sharia and not the religion, but refused to impose the logic of lies and deception, is it not the door that first rejected our religion? أي رسالة هي نريد أن نوصلها و أي "سجايا حسنة" قد ذكرها فضيلة الشيخ ننوي أن نعلنها للعالم، حين يجاز لنا خداع غيرنا.Any message we want to get across is, a "good qualities" was mentioned by Sheikh intend to proclaim to the world, while permitted us to deceive others. أتعلمون أن الإعلام في أمريكا قد ينقلب رأسا على عقب إذا ما وصلت ترجمة هذا المقال إلى أحد مكاتبهم؟ و لبدأت البرامج في تحذير مواطنيهم منا؟Atalmon that the media in the United States might turn upside down if they reached the translation of this article to one of their offices? And the program began to warn us of their compatriots? هل يعقل أن يصبح الإسلام، و هو الدين الذي عرفه العالم أنه لا يخضع لمؤسسة دينية بشرية كالفاتيكان و باباها في روما -حيث يجدد أحكام الديانة المسيحية و تحليلاتها و حرامها كل بضعة عقود - هل يعقل أن يصبح الإسلام رهنا لتقلبات آرائنا و نزواتنا البشرية؟...Is it possible to become Islam, and religion is defined by the world that is not subject to religious and human Kalvatekan Babaha in Rome - where renew provisions of Christianity and analysis and Haramha every few decades-Is that became subject to the vagaries of our human and Nzwatna? ... إسلامنا ليس غسلا للعقول، بل هو مخاطبة للمنطق و العقلOur Islam not honor minds, but to address the logic and reason
عبدالله رمضانAbdullah Ramadan 08:37 صباحاً 2007/03/238:37 2007 / 03 / 23 19 19 كل يوم فتوىEvery day fatwa
يخرج علينا المطلق كل يوم بفتوى عجيبة لم يكن يجرؤ عليها من قبل.We come every day absolute opinion strange not dare to before. وحين يرى إنكار الناس يتراجع.When people see the face of the denial. ترقبو تحليل زواج المتعة قريبا...Trgbo analysis marriage comfort soon ... سبحان اللهPraised be God
The name is Sheikh Abdullah absolute bin Mohammed absolute member of the Committee of Senior Ulema, a member of the Standing Committee for Scientific Research and Ifta students on scholarships to East Asia (Japan, China, South Korea, India). Batty more than likely has his poster in his bedroom.
Crap I am not going to edit out all the Arabi script, it would take an hour. So please just skim.
I have a question, why doesn't the USA just pass a law legalizing sexual slavery so the Saudi students don't have to get married to escape zina? That way these unknowing, naive western women can fully grasp exactly what they are getting into. Besides legally getting married and having to file the INS petition means these women are putting themselves at risk only to be divorced later. So its not just sexual slavery, its also a "green card" scam that Sheikh Abdullah absolute bin Mohammed has sanctioned.
At least if the USA and the western nations legalize this sexual slavery there wouldn't be the stipulation that an immigration petition is filed. It would be more honest and more Islamic.
Posts: 3168 | From: If you don't like it, don't look or read it! | Registered: Oct 2006
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Simple: Young Saudi men (who obviously have uncontrollable needs) can get married to women who they meet abroad and stay with them until they are done with school and after that, all they have to do is say the magic words: You are divorced.
How convenient.
This, mind you, is coming from a Sunni Salafi scholar, who, in his own tradition, considers Zawaj Al-Mutaa (Temporary marriage allowed in Shiitism) to be a sign of all that is evil (zina - extramarital sex) and use this difference between the two sects as a way to tarnish Shiites.
while i understand people can abuse the system in this way (divorce) I've been told by salafis that you cant enter into a misyar marriage with the intention of divorce. you cant enter into a mariaage with the intention of divorce in sunni islam period ( as most understand). The people who support misyar marriage say it is for young men and women who are not financially able to provide lavish weddings, and all the hoo haa that goes along- and it is a way that they can keep from committing fornication. So you marry misyar, and once you are financially capabale, you turn the marriage into a normal one.
its also worthy to note, that misyar marriage isnt addressed by the 4 madhabs, and that in many peoples opinions, it is a modern (Salafi) interpretation.
but im not saying i support it- you cant afford to support your wife, then dont get married.
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no people look it's not come from sudia or them thinking it's come if it's true from one or two person i never heard of them but well ISLAM DIDN'T SAID THAT and if it's truth i have to ask first big imam here and tell you what the right or wrong in this ,but anyway if i go a trip and i know i can't get sleep with girl as a girlfriend but i can marry her and do that so which way is good you think ? do *** with her without marraige or marry her and do what we want and hey if any girl have this she have two options ? this guy come for a short time trip and maybe he stay or leave so she can decide too if she want to marry or not ?
Posts: 88 | From: cairo | Registered: Feb 2007
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quote:Originally posted by soma: no people look it's not come from sudia or them thinking it's come if it's true from one or two person
Obviously it's coming from more than "one or two persons". And that's the problem. As the writer of the original text mentioned, there's an increasing amount of totally insane fatwas degrading women to objects and giving men all sorts of freedom to act as they please. And many of them are coming from Saudi sheikhs.
quote:Originally posted by soma: and if it's truth i have to ask first big imam here and tell you what the right or wrong in this
You can't make up your own mind without asking an imam first?
quote:Originally posted by soma: but anyway if i go a trip and i know i can't get sleep with girl as a girlfriend but i can marry her and do that so which way is good you think ?
I see little difference here; in fact I think having the sort of marriage described here is much worse because it's hypocrisy.
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Saudis turn to ‘Misyar’ marriage to beat inflation
By Souhail Karam
RIYADH: Khaled never thought a form of temporary marriage would open the door to his happily-ever-after. The 25-year-old Saudi security guard opted to marry Zeinab, also a Saudi, through a Misyar contract — a kind of marriage under which couples often live separately but get together regularly.
Khaled and Zeinab are among thousands of people who choose Misyar in this ultraconservative kingdom where contact between unrelated men and women is forbidden and extramarital affair regarded as a grave sin.
Misyar is allowed in Sunni Islam and it is legal in Saudi Arabia, the birthplace of Islam and other Middle East countries. But it is traditionally frowned upon and the fact that it leaves the wife financially vulnerable has angered many women’s activists and intellectuals.
After years of study, the influential Makkah-based Islamic Jurisprudence Assembly in April this year declared that Misyar marriage was legal, angering many women’s rights’ activists in the Gulf.
Influential Muslim cleric Youssef al-Qaradawi has given his blessing to Misyar, but said there should be at least some form of dowry to provide a guarantee for the wife.
“No doubt it is somehow socially unacceptable, but there is a big difference between what is Islamically valid and what is socially acceptable,” he recently told Al Jazeera television.
Misyar offers an alternative to cash-strapped men who want to avoid lavish weddings but would like a relationship, without incurring the wrath of the morality police.
Under Misyar, the husband is not financially responsible for his wife.
Khaled, who declined to give his full name, admitted he wasn’t serious about commitment when he decided on Misyar.
But now, he and Zeinab are expecting a baby together.
“I thought let’s give it a try ... and now I feel like a hero in a romantic film,” he said.
“Misyar reduces marriage to sexual intercourse,” said Hatoun al-Fassi, a female Saudi historian. “For clerics to allow it is shameful for our religion.”
In regular marriages in Saudi Arabia, men must pay for expensive ceremonies, huge dowries and a home. If the couple divorce, he must pay alimony and child support.
So Misyar appeals to men of reduced means, as well as men looking for a flexible arrangement — the husband can walk away from a Misyar and can marry other women without informing his first wife.
Wealthy Muslims sometimes contract Misyar when on holiday to allow them to have company of a woman without breaching the tenets of their faith.
This vulnerability has sometimes encouraged abuses: women sometimes act as matchmakers for less than scrupulous men on the prowl for lonely and wealthy spinsters.
Saudi television presenter Rima al-Shamikh said Misyar is the result of frustration among Saudi Arabia’s largely youthful population, bound by a strict religious code but exposed to western lifestyles through the media and Internet.
“Our young people watch the satellite television channels. There is dissatisfaction,” she explained.
“Misyar is a way of getting around the obstacles of marriage in Gulf societies.”
Some scholars say Misyar was practised in the Arabian peninsula during the early days of Islam, when men were often away for months during battles or for trading.
The practice reappeared in the early 19th century in Egypt, where it is known as Urfi marriage and is now very common.
Saudi clerics say Misyar is authorised as long as it meets the basic requirements of sharia, — consent of both parties, the blessing of the woman’s guardian, the presence of witnesses and a state marriage official.
Advertisements for Saudi men and women seeking Misyar marriage abound on the Internet, recalling the “lonely hearts” columns popular in Western newspapers.
“I am a 33-year-old Saudi man with acceptable looks seeking to marry a Saudi virgin or a divorcee,” read one posting on a special Misyar website. “Saudi man seeking divorcee living in Jeddah, no objection to children,” read another.
But not all Misyar couples are in it for the short-term. A few, like Khaled and Zeinab, find Misyar can be a first step to something more durable.
“We got used to each other very quickly,” said Khaled, who has been married for 18 months. “Then she got pregnant. We couldn’t bear our situation, so we decided to live together for real, not just with Misyar.”—Reuters
Saudi Wahhabi Shaikh: Using Women for Pleasure is Permitted
This turn us to ask you a question. what's is wahabi shaikh? when you get the meaning of "wahabi shaikh" , This discussion is finished. Posts: 1007 | From: http://www.sultan.org | Registered: Mar 2006
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Wahhabism (Arabic: الوهابية, Wahabism, Wahabbism, Whahhabism) is a term used to describe a movement of Sunni Islam[citation needed] based on the teachings of Muhammad ibn Abd al Wahhab (1703–1792).
The term "Wahhabi" (Wahhābīya) is rarely used by members of this group. The term they use to describe themselves is "muwahhidun", translating as "unitarians." Another common term used is "Salafi," translating as "followers of the pious forefathers," though this term has a wider applicability, and is used by many modern Muslim groups who do not specifically follow the teachings of Ibn 'Abd al-Wahhab. The term Wahhabi was originally bestowed by their opponents.
Wahhabism accepts the Qur'an and hadith as fundamental texts, interpreted upon the ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263–1328). The Wahhabis see their role as a movement to restore Islam due to innovations, deviations, heresies and idolatries.
There are many practices that they believe are contrary to Islam, such as:
* Praying at tombs ((see mawlid and urs) * Invoking any prophet, Sufi saint, or angel in prayer, other than God alone[1] * Celebrating annual feasts for the birth of Muhammad or Sufi saints (see mawlid and urs) * Wearing charms, and believing in their healing power * Innovation in matters of religion (e.g. new methods of worship) - Bid‘ah
After this introduction, we have no doubt that this scholar ( if there's one) is not a true wahabi.
Posts: 1007 | From: http://www.sultan.org | Registered: Mar 2006
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quote:Originally posted by sultan.org(In Makka ): Wahhabism (Arabic: الوهابية, Wahabism, Wahabbism, Whahhabism) is a term used to describe a movement of Sunni Islam[citation needed] based on the teachings of Muhammad ibn Abd al Wahhab (1703–1792).
The term "Wahhabi" (Wahhābīya) is rarely used by members of this group. The term they use to describe themselves is "muwahhidun", translating as "unitarians." Another common term used is "Salafi," translating as "followers of the pious forefathers," though this term has a wider applicability, and is used by many modern Muslim groups who do not specifically follow the teachings of Ibn 'Abd al-Wahhab. The term Wahhabi was originally bestowed by their opponents.
Wahhabism accepts the Qur'an and hadith as fundamental texts, interpreted upon the ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263–1328). The Wahhabis see their role as a movement to restore Islam due to innovations, deviations, heresies and idolatries.
There are many practices that they believe are contrary to Islam, such as:
* Praying at tombs ((see mawlid and urs) * Invoking any prophet, Sufi saint, or angel in prayer, other than God alone[1] * Celebrating annual feasts for the birth of Muhammad or Sufi saints (see mawlid and urs) * Wearing charms, and believing in their healing power * Innovation in matters of religion (e.g. new methods of worship) - Bid‘ah
After this introduction, we have no doubt that this scholar ( if there's one) is not a true wahabi.
What is your source?
Besides there isn't any other theological juriprudence school in KSA at this time. The so called Clerics don't refer to any established school of juriprudence they reinterpret as they wish without using any Islamic Scientific method to justify their opinions.
Posts: 3168 | From: If you don't like it, don't look or read it! | Registered: Oct 2006
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but wahabis have some things right- in my opinion. it freaks me out to see muslims in pakistan literally PRAYING to dead "saints". its wrong, and wahabis recognize that. and if you say that in pakistan (i.e. "why the hell would you pray to this dead guy, why dont you pray to Allah swt?) You get people calling you a "wahabi".
but they take things to an extreme- like being the "bidah" police. (while praying to dead saints is bidah, but whats so wrong with using prayer beads or a prayer mat?)
Posts: 1967 | From: USA | Registered: Oct 2006
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but wahabis have some things right- in my opinion. it freaks me out to see muslims in pakistan literally PRAYING to dead "saints". its wrong, and wahabis recognize that. and if you say that in pakistan (i.e. "why the hell would you pray to this dead guy, why dont you pray to Allah swt?) You get people calling you a "wahabi".
but they take things to an extreme- like being the "bidah" police. (while praying to dead saints is bidah, but whats so wrong with using prayer beads or a prayer mat?)
hibbah, what about the wahabi fatwa (and subsequently law) that doesn't allow women in KSA to drive their own vehicles, or work in a workplace that isn't entirely female?
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i just said they have some valid points, like saying that grave worship is wrong, celebrating the prophets birthday, etc.
i hate saudi arabia and their policies towards women, and many of their interpretations of what is islam , which they then force down peoples throats Posts: 1967 | From: USA | Registered: Oct 2006
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quote:Originally posted by hibbah: i think thats stupid
i just said they have some valid points, like saying that grave worship is wrong, celebrating the prophets birthday, etc.
i hate saudi arabia and their policies towards women, and many of their interpretations of what is islam , which they then force down peoples throats
I aggree with you on regards to celebrating the Final Propets (PBUH) b-day, and the saints.
But at the same time... reading about the regions history saint veneration is often a beautiful custom and extremely appealing. Remembering a very wise and good person is a good thing. Worshiping his grave is another.
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quote:Originally posted by sultan.org(In Makka ): This turn us to ask you a question.
You've got to be kidding. There are dozens of open questions which you straightout refused to answer. When you reply to a few of them I might consider replying to yours.
quote:Originally posted by sultan.org(In Makka ): Wahhabism accepts the Qur'an and hadith as fundamental texts, interpreted upon the ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263–1328). The Wahhabis see their role as a movement to restore Islam due to innovations, deviations, heresies and idolatries.
Khaled Abou el Fadl
"God Does Not Have an Equal Partner"
Khaled Abou el Fadl is both a prominent Islamic jurist and an American lawyer. In his many books he has accused radical Islamists of ignorance concerning the Koran and Sharia law. A portrait by Monika Jung-Mounib
Without an intellectual revolution that recollects the historic legacy of Islam, neither democracy in the Middle East, nor the integration of Muslim minorities in Western societies stand a chance. According to Khaled Abou el Fadl, a prominent Islamic jurist and American lawyer, this legacy is primarily about recognising the myriad of ways in which Islam can be interpreted and practiced.
In his modern interpretations of the Koran, Abou el Fadl shows exactly what this flexibility means: as far as he is concerned, divine sovereignty – in Islam, God is the only sovereign and the supreme source of legitimate law – does not exclude human intervention.
While the Koran does not prescribe any one specific form of government, it does define several fundamental social and political values: justice, mercy, tolerance, and non-autocratic, consultative methods of government. As he sees it, a constitutional democracy that protects the rights of the individual has therefore the greatest potential for promoting these values.
El Fadl's controversial theory concerning Sharia
The fact that a democracy would grant all humans the same political rights, would express the special status of humans in God's creation and would allow humankind to assume its responsibility. According to Abou el Fadl, there would be no room for subjection to human authority as required by an authoritarian regime.
The pivotal point of Abou el Fadl's theory – that the Scharia, the divine law, is not a moral code – is controversial. In his opinion, the Sharia is a divine guide containing methods and principles that attempt to turn the divine ideal into reality.
"We can debate God's will as much as we like. I encourage Muslims to do so in order to discover God's will," says Abou el Fadl. "If, however, we adopt a law and the state implements it, we cannot assume that it represents God's will. If, on the other hand, we give the state the power to represent God, that is not a democracy, but a form of ideology. This contradicts Islamic theology, because God does not have an equal partner."
This is why the divine law should only cover questions of faith and should not be subject to the state. It is not the job of the state to regulate the relationship between God and the faithful.
Besides influencing the theological discourse, Abou el Fadl is also considered one of the world's leading Muslim feminists; he rejects all puritanical requirements such as the wearing of veils by women.
"The Wahabis' claims about women reflect their preferences and are not based on classical sources. There are no textual sources that say that the government can force women to wear a veil," says Abou el Fadl. For example, the Wahabis expect women to obey their husbands blindly. "For me, that is idolatry; it makes demi-gods of men," says Abou el Fadl.
"Targeting civilians contradicts Islamic law"
It is hardly surprising, therefore, that Wahabi theologians disagree with Abou el Fadl's criticism of suicide and terrorism that targets civilians. "Targeting civilians clearly contradicts Islamic law, even when it comes to the liberation of a Muslim's own country. This is an imperative of Islamic morality and it becomes even more relevant when this morality comes under pressure," explains Abou el Fadl.
It is obvious why Abou el Fadl's interpretations are such a thorn in the side of Islamic clerics and the puritanical Wahabi theologians that practice in Saudi Arabia: the Wahabis justify their autocratic rule with their monopoly on interpreting the Sharia and consequently consider Abou el Fadl's views to be a threat to their vision of Islam.
Instead of recognising the fact that Islam can be interpreted in a wealth of different ways, they reject all forms of democracy.
El Fadl: "Wahabis do not understand Islamic law"
In addition, Abou el Fadl's criticism of the Wahabis hinges on the fact that they claim to have a monopoly on interpreting the Sharia without following any particular methodology and without understanding Islamic law. The Wahabis, on the other hand, would appear to feel even more challenged by Abou el Fadl because he backs up his interpretations with classic Islamic sources and can refer to old traditions.
"What is happening in Saudi Arabia, where, for example, the opinions of three legal experts are considered to be God's law, is not in line with Islamic tradition. For the Wahabis, it is heresy to believe in or call for democracy. This is why they consider me a heretic," says Abou el Fadl.
Not only are all his works banned in Saudi Arabia, the professor of Islamic law has for years been receiving death threats from Wahabi activists.
"Wahabism is a harsh theology"
Be that as it may, it does not stop him criticising Wahabism: "Wahabism is despotism. There is never any mention of love; music, art, everything human, beautiful, and delicate is banned. Wahabism is a harsh theology; as hard, Arabic, and hostile as the desert itself."
Among other things, Abou el Fadl makes the widespread dissemination of Wahabism responsible for the difficulties encountered in integrating Muslim minorities into Western, secular societies. Wahabism has heavily infiltrated the USA, Europe, and the Egyptian clergy.
While it is not the dominant theology in either Egypt or Syria, the Saudis began spreading their variety of Islam in the 1970s with the help of their petrodollars. This was made possible because the puritans were able to use their money to fill the vacuum of authority created by the collapse of Islamic institutions at the end of the colonial era. However, this ability has been greatly limited by the attacks of 11 September 2001.
Wahabism has prevented Muslim integration in the West
Moreover, a large chunk of first generation migrants have resisted integration because of their loyalty to the Wahabi theology, which says that Muslims cannot be part of a non-Muslim community. "The Islamic knowledge of first generation migrants is usually abysmal," says Abou el Fadl. This is compounded by the fact that first generation migrants generally feel a close bond with the language and customs of their native country.
"They establish Islamic centres, which are more like cultural centres. Problems usually arise when the first generation considers the second or third generation to be too French, too British, or too German," says Abou el Fadl. This is why, he continues, it is above all cultural aspects that create problems when it comes to integration. He goes on to say that the fact that no clear differentiation is made between culture and religion can lead to conflicts between the generations, which in turn lead to conflicts of loyalty within families.
The Islamic intellectual does not see any theological reasons for the problems encountered in integrating Muslims. He says that the theology and jurisprudence of Islam show a great degree of flexibility when it comes to accommodating Muslims living in a minority.
In such cases, only a minimum of Sharia such as praying, fasting, and giving alms is required. If, however, Muslims would see that Islam can be interpreted in many different ways, he says, then Islam would give them room to manoeuvre within which they could feel French, German, or British while still feeling like an authentic Muslim.
German Muslims helping needy Germans?
Moreover, the wealth of interpretations would encourage them to play an active role in their new societies rather than withdrawing from them. This would mean, for example, that a German Muslim is obliged to help the needy in Germany and not the needy in his native land.
Abou el Fadl considers demands for a European Islam to be superfluous. "Islamic theology and Islamic law provide everything a Muslim needs to live in a secular, pluralist, and democratic society: tolerance, acceptance of pluralism, a rejection of coercion, participation in public life (as long as this is guided by moral principles), mercy, and love," he says. He instead sees it as the task of the Europeans to avoid making generalisations about Islam and instead learn more about Muslims and the humanist Islam and enter into dialogue with them.
Generalisations, he says, only create an atmosphere of fear towards Muslims in a society, which makes Muslims feel rejected by that society. After all, says Abou el Fadl, Europe's "Jewish question" also began with generalisations about the Jews.
About Khaled Abou el Fadl
Khaled Abou el Fadl is a professor at the School of Law at the University of California and a prominent Islamic jurist and intellectual. He has been a member of the U.S. Commission on International Religious Freedom since December 2003 and serves on the board of directors of Human Rights Watch. He trained in Islamic law in Egypt and Kuwait and is a high-ranking sheikh. Since openly attacking Wahabism, he has received regular death threats and is now protected by the FBI. All his books have been banned in Saudi Arabia.
posted
Sultan can't answer questions using his own thoughts, words and opinions. The thread Dalia mentions above is just one example of Sultan's complete inability to debate beyond cutting and pasting (mostly nonsense). Yet again, Dalia answers politely. Now Sultan, try to answer the questions posed and outstanding, without hiding until you think we have forgotten.
Posts: 2953 | From: Slightly south of Azkaban. | Registered: Aug 2006
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quote:Originally posted by SayWhatYouSee: Sultan can't answer questions using his own thoughts, words and opinions.
Amazing, isn't it? But what puzzles me is that he doesn't seem to feel the least bit embarrassed about it.
But then I sometimes think he's not for real and actually some kind of troll out to give Islam a bad name.
Posts: 3587 | Registered: Mar 2006
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posted
Funny, Dalia, as I have had the same thought. ES is plagued with trolls. Some of the religious ones sound incredibly alike, spinning the same worn-out insanity, thread after thread. They have no interest in learning. Anything beyond straight copy and paste is too much of a challenge and an original thought might kill them.
Posts: 2953 | From: Slightly south of Azkaban. | Registered: Aug 2006
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quote:Originally posted by sultan.org(In Makka ): This turn us to ask you a question.
You've got to be kidding. There are dozens of open questions which you straightout refused to answer. When you reply to a few of them I might consider replying to yours.
quote:Originally posted by SayWhatYouSee: Sultan can't answer questions using his own thoughts, words and opinions. The thread Dalia mentions above is just one example of Sultan's complete inability to debate beyond cutting and pasting (mostly nonsense). Yet again, Dalia answers politely. Now Sultan, try to answer the questions posed and outstanding, without hiding until you think we have forgotten.
quote:Originally posted by Dalia*:
quote:Originally posted by SayWhatYouSee: Sultan can't answer questions using his own thoughts, words and opinions.
Amazing, isn't it? But what puzzles me is that he doesn't seem to feel the least bit embarrassed about it.
But then I sometimes think he's not for real and actually some kind of troll out to give Islam a bad name.
quote:Originally posted by sultan.org(In Makka ): I did explian my point there
No, you didn't. You repeatedly ignored a very simple question.
But I was asking you for your own thoughts, and since the question couldn't possibly be answered with a cut and paste from Islam-QA you were utterly lost and chose to ignore it.
Now the question is ... can you learn about true Islam by reading nothing but Wahabi websites?
Wahabism is pure islam. When I want to learn something, I should seek knowledge from pure sources.
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posted
"WAHABISM EXPOSED!" Sheikh Muhammad ibn ‘Abd al Wahhab Hidaayah Islamic Foundation [ Sri Lanka ]
In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sal) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur’an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition.
The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed (blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur’anic texts.
But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur’an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun.
This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur’an and Sunnah.
All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur’an and Sunnah in the face of opposition by the ‘Saint-worshippers’, `Grave-worshippers`, `the Sufis’ and the ‘Tariqat followers’. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam’aah and label the true callers to The Sunnah as `Wahhabis’
In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi’ for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.
HIS LIFE STORY Sheikh Muhammad ibn Abd al Wahhab ibn Sulaiman ibn Ali ibn Muhammad ibn Ahmad ibn Rashid al Tamimi was born in the year 1115 A.H.(1703 C.E.) in ‘Ayina to the north of Riyadh, in the Kingdom of Saudi Arabia during the reign of Abdulla ibn Muhammad ibn Hamd ibn Muammar. He excelled over his contemporaries in intelligence and physique and was able to commit the Quran to memory by the time he was ten years old. His father found him capable of leading the congregational prayers and decided to get him married that year.
He studied the Hanbali Jurisprudence, Tafsir and Hadith from his learned father. During his childhood itself, he directed his full attention to the books on Tafsir, Hadith and Aqidah and particularly to the writings of Sheik al Islam Ibn Taimiya and Ibn al Qayyim and made a deep study of them.
He left his native town to perform the Hajj and then proceeded to Madinah. At that time Sheikh Abdullah bin Ibrahim ibn Saif belonging to the progeny of Saif Najdi was chief of the scholars of Madinah. Sheikh Muhammad acquired a good deal of knowledge from him and came to be loved and held in high esteem by his teacher. His strong stand on Thawheed and his deep concern over false beliefs and evil deeds brought about a strong bond between the Sheikh and his teacher. He was so impressed by his student that Sheikh Abdullah granted him permission of narrating well-known hadiths of two of the authorities. Firstly on the authority of Ibn Muflih reporting from Sheikh Ibn Taiymiyyah and reaching up to Imam Ahmad. Secondly on the authority of Abd al Rahman bin Rajab, reporting from Ibn al Qayyim who narrated it from his teacher Sheikh ibn Taiymiyya reaching up to Imam Ahmad. Sheikh Abdullah also authorized him to narrate all the traditions reported by Sheikh Abd al Baqi Hanbali, the chief among the great teachers of his time. He also authorised him to narrate the traditions of the Sahih of Bukhari and the traditions of the Sahih of Muslim and commentaries of both, the Sunan of Tirmidhi, Nasa’ai, Abu Dawud, Ibn Maajah, the Muwatta of Imam Malik and the Musnad of Imam Ahmad.
During this time he came to know and benefited from the knowledge of other scholars such as Ali Afendi Daghastanee, Ismaeel Ajluni and others. Then he moved on to Nejd, Basra and Syria for the purpose of acquiring further knowledge. He stayed for a long time in Basra, where he pursued his studies under a number of renowned scholars, among whom Sheikh Muhammad Majmui was most prominent. During this time he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. He supported his treatises with manifest evidence from the Quran.
The adherents of falsehood defamed, tortured and turned him out of Basra. They also persecuted his teacher Sheikh Majmui. He left for the town of Zubair in the scorching heat of the summer and was almost dying of thirst, when Allah sent to him a man called Abu Hamidan. He found the Sheikh to be a man of learning and righteousness. So he mounted him on his animal and took him to Zubair. Sheikh Muhammad thought of going to Syria to quench his thirst for more knowledge, but soon fell short of provision and was compelled to return to Nejd. He arrived at Ahsa and stayed with the Sheikh Abdullah ibn Abd al Latiff Shafi’i and studied under him.
UN-ISLAMIC PRACTICES OF THAT TIME. Sheikh Muhammad then went to Harimala, a village of Nejd because his father had transferred there and stayed with him. He devoted himself fully to the learning of Tafsir and Hadith, particularly the works of Skeikh ibn Taiymiyyah and Sheikh ibn Qayyim. This immensely increased his knowledge and insight and infused in his heart a spirit of determination and steadfastness. With his deep insight he could visualize all the un-Islamic notions and corrupt practices prevailing in Nejd and the countries he had visited. Even in Madinah, he saw people invoking the Prophet (sal) and making supplication to him. He decided to disseminate the True message of Islam throughout the Arabian Peninsula.
The Sheikh found that Nejd was infested with corrupt beliefs and religious practices repugnant to the fundamentals of the True Religion. There were a number of graves in the Nejd area which were attributed to some of the Companions of the Prophet (sal). People visited these graves and invoked them for help in their hour of need. In Jubila they visited the grave of Zaid ibn Khattab and seeking relief for their needs. In Manfuha, people sought mediatiothrouga male palm-tree believing that a spinster, who pays a visit to it, soon gets married.
In Dariya there was a cave which people frequented. Similarly there was grave of Dirar ibn al Azwar in the valley of Ghabira. It was the same story as in Basra and Zubair where people worship idols of the pre-Islamic period. A similar sad state of affairs prevailed in Iraq, Syria Egypt and Yemen.
He compared all these practices in the light of the Quran and the practices of the Prophet (sal) and his Companions and found them far removed from and inconsistent with the religion and spirit of Islam. This was the sorry state of affairs not only with the people of Nejd but of other places as well, in the Muslim world.
CALL FOR REVIVAL OF PURE MONOTHEISM The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (Sal) say as follows:
1. 2. `You must necessarily tread the path of those who lived before you’. 3. `The last hour shall not come, until some of the people of my Ummah begin to worship idols.’ `Islam was born a stranger and shall return as a stranger in similar manner.’
Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path.
He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers.
The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away.
After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sal) both in words and deeds.
During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people.
The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Thawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and his word, he would soon come to the leadership in Nejd and crowned with eternal bliss.
Uthman responded readily to the Sheikh’s call. Here again the Sheikh urged the people to return to the worship of Allah only (Thawheed) and a strict adherence to the Sunnah of the Prophet (sal). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it.
The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai’ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, “this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue} which is with us in Ahsa.” This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town.
The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Thawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.
PRINCE MUHAMMED BIN SAUD ACCEPTS THE SHEIKH Prince Muhammad accepted the suggestion and met the Sheikh. He invited the Prince to Thawheed saying that it was the message, with which all the Messengers were sent by Allah. He also drew the attention of the Prince to the polytheistic practices and notions prevalent among the people of the Nejd. He wished that the Prince should assume leadership of the Muslims. The prince acceded to the wish of the Sheikh and offered him all help and assistance to carry out his task. He also promised to adhere to the Sunnah of the Prophet (sal) to command the good and to prohibit the evil.
After the Sheikh had settled at Dariya, people began to throng to him from all sides even claiming kinship and accepting his Call. In the meantime Uthman ibn Muammar who exiled the Sheikh from his town came to know of Prince Muhammad’s acceptance of Sheikh Muhammad and his message. Now Uthman very much regretted what he had done to the Sheikh.
Uthman ibn Muammar, accompanied by a large delegation came to Dariya and called on the Sheikh to tender their apologies. They requested the Sheikh to come back with them. He replied that it depended entirely on the wish of Prince Muhammad. Prince Muhammad refused to accede to their request and Uthman and his followers went back disappointed.
SHEIKH GAINS A FOLLOWING Now people came in large numbers to the Sheikh, seeking pure knowledge without the adulteration of fables and falsehood. He explained to them the real meaning of “La ilaaha illallah” and its significance. He stressed the importance of the negation of all false deities and the affirmation of Allah and his attributes.
The Sheikh communicated with people of other cities and invited them to accept his call and join his movement in order to eradicate Shirk and all its abominable practices.
Some accepted while others rejected and some even ridiculed him and accused him of sorcery. He continued with his mission undeterred. The opponents exerted their utmost to rally their forces to destroy this nascent movement by any or all means. Sheikh Muhammad and the Prince had no alternative but to resort to the sword to defend this movement. This war went on for many years and village after village fell to the new alliance. Some opponents voluntarily began to accept them when they realized the true nature of the movement.
All the efforts by the misguided group to rally their forces to destroy this nascent movement by any means miserably failed. After the conquest of Riyadh in 1187 A.H. the Sheikh entrusted the governing of the people to Prince Abdul Aziz bin Muhammad bin Saud and devoted his time to worship, learning and teaching. Prince Muhammad and his son Abd al Aziz always consulted him before they undertook anything and he gave his ruling. After an arduous struggle and having reached his goal he passed away in Dhul Qa’dah of 1206.
BOOKS WRITTEN BY SHEIKH MUHAMMAD The Sheikh was the author of a number of books, prominent among them being the celebrated KITAB AL TAWHID, which needs no introduction. The other books are Kashf al Shubuhat, Thalabat al Usul, Mukhtasar al-Sal-Nabawiyyah, Mukhthasar al-Insaaf, the Sharh al-Kabir fi’l Fiqh, the Nasihat al-Muslimin bi-ahadite Khatam al-Nabiyyin, Kitab al-Kabair, Ahadith al-Fitn and several other treatises and most of them were pertaining to the topic of Tawheed.
It is mentioned in the work Unwan al-Majid that the Sheikh had many pupils amongst whom were his sons who later became eminent scholars. His four sons Hussain, Abdullah, Ali and Ibrahim established schools close to their homes and taught the young students from Dariya and other places. The fifth son had not studied under him and had died in his youth.
Some for the students who benefited from his knowledge and rose to the position of Qadis and Muftis are as follows:
Sheikh Abd al Aziz bin Abdullah al Hussein al Nasim who was a Judge in the territory of Al Washm.
Sheikh Said bin Hijji who became Judge of Hauta of Bani Tamim,
Sheikh abd al Rahman bin Nami, who became Judge of Aiyna
Ahsa, Shaikh Ahmad bin Rashid al-Uraini the Qadi of Sudair.
The most notable student was Sheikh Muhammad bin Ibrahim bin Abdul Latiff bin Abdul Rahman bin Hassan who was the grand Mufti of Saudi Arabia.
A SUMMARY OF THE STRUGGLE OF SHEIKH MUHAMMED Due to the Sheikh’s strong views on Tawhid he was a controversial figure throughout his life and after his death to this day. We will reproduce here some of his communications and excerpts of treatises he had written for the benefit of the readers. Here is what he wrote to al-Suwaidi one of the scholars of Iraq in reply to his letter:
“From Muhammad ibn Abd al-Wahhab to his brother in faith Abd al-Rahman ibn Abdalla- Peace be upon you and also the Mercy and the Blessings of Allah. To continue: I am pleased to receive your letter. May Allah make you one of the leaders of the pious people and also one of the missionaries calling people to the Religion of the Chief of the Messengers. I would like to inform you that I am by the Grace of Allah a follower of the Pure Religion and not a Mubtadi(Innovator). My Creed and Religion with which I obey Allah is the same Madhab as that of the Ahl al-Sunnah wal Jama’ah and as that held by the leaders of the Muslims such as the four celebrated leaders of law and their followers till the day of resurrection.
However, I have laid emphasis on faithfulness and sincerity in following the Religion of Allah. I have asked the people not to invoke the living and the dead from among the saintly and pious people seeking help. I have also advised them to avoid committing acts of SHIRK (associating other objects in the worship of Allah) while offering devotion to Allah in such matters like slaughtering for sacrifice, making vows, trusting in anyone or in Sujood (Prostration) and such other matters which are exclusively reserved for Allah alone. None is to be taken as a partner unto Allah may he be an angel or a prophet commissioned by him. It is he alone that all the messengers from the first to the last were ordered to obey and worship. This is the Madhab followed by the Ahl al Sunnah wal Jama’ah.
I have also told the people in clear words that the first and the earliest of people who introduced acts of SHIRK were the Rafidah (Shia extremists) who invoked Ali and others, seeking help for their needs and to rid them of their afflictions.
I hold an office in my town where people listen to me and obey me. This was disliked by some of the chief magnates of the town as what I said was against their traditions. I lead the people in the stipulated prayers and induce them to pay their Zakat and to perform other acts of devotion to Allah. I forbade them to indulge in RIBA, in drinking wine and all other intoxicants. The people opposed these corrupt leaders and rose against them. This is the Thawheed I have been commanded to preach. These mischievous magnates of the town began to ascribe different kinds of fabrications to me. The mischief flared up and they attacked us with all the armies of Satan, the cavalry and the infantry. They allege that I branded all the people as `Kaafirs’ except those who follow me and that I have solemnized their marriages in a wrong and illegal manner. I wonder how a sane man can think of and say such silly things. I however, declare myself free from such calumnies in the presence of Allah. Such talks can only emanate from the mentally deranged. In short whatsoever is mentioned about me- except that I invite them to Thawheed and prohibit them from committing acts of Shirk, is absolutely false.”
MATTERS TO WHICH THE SHEIKH INVITED THE PUBLIC AND WHICH GOT HIM INTO DISPUTE WITH SOME OF THE ULEMAS:
1.Tawhid al-Ubudiya- He explained to the people that Ibadah is nothing but exclusive obedience to Allah and compliance with His commands. This is a comprehensive term for everything that Allah loves and such words and deeds He is pleased with. The forms of Ibadah (Worship) which are to be offered to Allah alone are many, such as Salat (Prayers), Saum (Fasting), Zakat and Sadaqah, slaughtering of sacrificial animals, tawaf and invocation. He said that anyone who happens to direct any of these acts to anyone other than Allah becomes a Mushriq as Allah the Exalted says:
“ And whoever invokes (or worships) besides Allah any other ilah (god) of whom he has no proof, then his reckoning is only with his Lord. Surely Al-Kafirun (the disbelievers in the Oneness of Allah polytheists, pagans idolaters etc.) will not be successful.” Al Quran 23:117
2. Tawassul – This means a fervent plea and is of two types: the permitted and the prohibited. The permitted one is by means of faith and righteous deeds and the Glorious Names of Allah and his attributes. The prohibited one is entreaty using the name of the Messenger, pious people and saints. Here is what Allah the Exalted says:
“O you who believe! Be mindful of your duty towards Allah and seek the means of approach and strive in His cause as much as you can so that you may be successful.” Al Quran5:35
3. Journeying to Mosques on Pilgrimage - He asked the people not to undertake any pilgrimages to mosques other then the three mosques as given in an authentic hadith.
“Do not undertake a journey but to the three mosques - the Sacred Mosque Makkah) my mosque (Madinah) and the further Mosque (Al Aqsa).”
4. Construction over graves, covering and decorating them etc. - The Sheikh openly declared that to construct buildings over the graves is unlawful. So is to shroud the graves with beautiful coverings and decorating them. It is prohibited to burn candles over the graves or to set up stone inscriptions. He also declared that it is illegal to have custodians and caretakers of shrines. Visiting such places tantamount to idol worship and can lead to other prohibited actions such as kissing them and going round them. He supported his statements with numerous hadiths prohibiting such constructions, visiting them and praying in them. The Shaikh quoted the hadith of Abu ‘l-Hayyaj al-Asadi whom Ali ibn Abi Talib asked:
“Should I not commission you with a duty with which the Messenger of Allah had commissioned me-to leave no statue but to crush it, and no grave raised above the surface of the ground but to level it down?”
5. Unity with respect of the Holy Names and Attributes of Allah- On this the Sheikh held the views of the Pious Predecessors and the four celebrated teachers of law and others who held the same view, namely the affirmation and recognition of the Names and Attributes of Allah without employing Tamtheel (finding similarity with Allah’s attributes) or Takeef. (e.g. To explain how Allah does some thing).
6. Innovations- The Sheikh very much disliked and spoke out against innovations (Bida’) especially:
1. The celebration and holding of gatherings on the Prophet’s Birthday.
2. Making Dhikr and salawath before pronouncing the Adhan.
3. Verbally pronouncing the Niyyah (intention) particularly before Takbir Tahrim.
4. Recital of a hadith of Abu Huraira before the Khatib ascends the Minbar. (Pulpit)
The Sheikh also abhorred and condemned the innovated practices of Tariqas (Orders), Tawassuf (Mysticism) and other practices which have no authority or sanction eitfrom the Messenger (sal) or from the Companion(R.A). Several Ulema had compiled works on this subject even before Sheikh Muhammad such as Ibn-Waddah, al-Turthushi and al-Shatibi on these abominable innovated practices and heretical actions.
This is a short biography of the best of reformers and the greatest of Mujahids and a renowned scholar of Islam, whom Allah blessed with deep insight. This reform movement was initiated by Sheikh Muhammad and not by Sheikh Abdul Wahhab. The correct name for this movement should have been “al-Muhammadiya” and not “al Wahhabiya”. In the light of the above facts it is left to the reader to judge whether the Sheikh initiated a new madhab or was reviving the deen of the Prophet (sal), his noble companions and their successors.
Indeed all Praise and thanks be to Allah the Exalted, who has graced us with the favor of preparing this life sketch of the Sheikh Muhammad ibn Abd al-Wahhab. May Allah be merciful to him and Peace and Blessings of Allah be upon Muhammad (sal) upon his family, all his noble companions and their successors until the last day. http://www.sultan.org/articles/wahabism.htmlPosts: 1007 | From: http://www.sultan.org | Registered: Mar 2006
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While national liberation movements -- such as the Palestinian or Algerian resistance -- resorted to guerrilla or non-conventional warfare, modern day terrorism of the variety promoted by Osama bin Laden is rooted in a different ideological paradigm. There is little doubt that organizations such as the Jihad, al-Qaeda, Hizb al-Tahrir and Jama'at al-Muslimin were influenced by national liberation and anti-colonialist ideologies, but they have anchored themselves in a theology that can be described as puritan, supremacist and thoroughly opportunistic. This theology is the byproduct of the emergence and eventual dominance of Wahhabism, Salafism and apologetic discourses in modern Islam.
Contemporary Puritan Islam
The foundations of Wahhabi theology were put in place by the eighteenth-century evangelist Muhammad ibn 'Abd al-Wahhab in the Arabian Peninsula. With a puritanical zeal, 'Abd al-Wahhab sought to rid Islam of corruptions that he believed had crept into the religion. Wahhabism resisted the indeterminacy of the modern age by escaping to a strict literalism in which the text became the sole source of legitimacy. In this context, Wahhabism exhibited extreme hostility to intellectualism, mysticism and any sectarian divisions within Islam. The Wahhabi creed also considered any form of moral thought that was not entirely dependent on the text as a form of self-idolatry, and treated humanistic fields of knowledge, especially philosophy, as "the sciences of the devil." According to the Wahhabi creed, it was imperative to return to a presumed pristine, simple and straightforward Islam, which could be entirely reclaimed by literal implementation of the commands of the Prophet, and by strict adherence to correct ritual practice. Importantly, Wahhabism rejected any attempt to interpret the divine law from a historical, contextual perspective, and treated the vast majority of Islamic history as a corruption of the true and authentic Islam. The classical jurisprudential tradition was considered at best to be mere sophistry. Wahhabism became very intolerant of the long-established Islamic practice of considering a variety of schools of thought to be equally orthodox. Orthodoxy was narrowly defined, and 'Abd al-Wahhab himself was fond of creating long lists of beliefs and acts which he considered hypocritical, the adoption or commission of which immediately rendered a Muslim an unbeliever.
In the late eighteenth century, the Al Sa'ud family united with the Wahhabi movement and rebelled against Ottoman rule in Arabia. Egyptian forces quashed this rebellion in 1818. Nevertheless, Wahhabi ideology was resuscitated in the early twentieth century under the leadership of 'Abd al-'Aziz ibn Sa'ud who allied himself with the tribes of Najd, in the beginnings of what would become Saudi Arabia. The Wahhabi rebellions of the nineteenth and twentieth centuries were very bloody because the Wahhabis indiscriminately slaughtered and terrorized Muslims and non-Muslims alike. Mainstream jurists writing at the time, such as the Hanafi Ibn 'Abidin and the Maliki al-Sawi, described the Wahhabis as a fanatic fringe group.
Wahhabism Ascendant
Nevertheless, Wahhabism survived and, in fact, thrived in contemporary Islam for several reasons. By treating Muslim Ottoman rule as a foreign occupying power, Wahhabism set a powerful precedent for notions of Arab self-determination and autonomy. In advocating a return to the pristine and pure origins of Islam, Wahhabism rejected the cumulative weight of historical baggage. This idea was intuitively liberating for Muslim reformers since it meant the rebirth of ijtihad, or the return to de novo examination and determination of legal issues unencumbered by the accretions of precedents and inherited doctrines. Most importantly, the discovery and exploitation of oil provided Saudi Arabia with high liquidity. Especially after 1975, with the sharp rise in oil prices, Saudi Arabia aggressively promoted Wahhabi thought around the Muslim world. Even a cursory examination of predominant ideas and practices reveals the widespread influence of Wahhabi thought on the Muslim world today.
But Wahhabism did not spread in the modern Muslim world under its own banner. Even the term "Wahhabism" is considered derogatory by its adherents, since Wahhabis prefer to see themselves as the representatives of Islamic orthodoxy. To them, Wahhabism is not a school of thought within Islam, but is Islam. The fact that Wahhabism rejected a label gave it a diffuse quality, making many of its doctrines and methodologies eminently transferable. Wahhabi thought exercised its greatest influence not under its own label, but under the rubric of Salafism. In their literature, Wahhabi clerics have consistently described themselves as Salafis, and not Wahhabis.
Beset with Contradictions
Salafism is a creed founded in the late nineteenth century by Muslim reformers such as Muhammad 'Abduh, al-Afghani and Rashid Rida. Salafism appealed to a very basic concept in Islam: Muslims ought to follow the precedent of the Prophet and his companions (al-salaf al-salih). Methodologically, Salafism was nearly identical to Wahhabism except that Wahhabism is far less tolerant of diversity and differences of opinion. The founders of Salafism maintained that on all issues Muslims ought to return to the Qur'an and the sunna (precedent) of the Prophet. In doing so, Muslims ought to reinterpret the original sources in light of modern needs and demands, without being slavishly bound to the interpretations of earlier Muslim generations.
As originally conceived, Salafism was not necessarily anti-intellectual, but like Wahhabism, it did tend to be uninterested in history. By emphasizing a presumed golden age in Islam, the adherents of Salafism idealized the time of the Prophet and his companions, and ignored or demonized the balance of Islamic history. By rejecting juristic precedents and undervaluing tradition, Salafism adopted a form of egalitarianism that deconstructed any notions of established authority within Islam. Effectively, anyone was considered qualified to return to the original sources and speak for the divine will. By liberating Muslims from the tradition of the jurists, Salafism contributed to a real vacuum of authority in contemporary Islam. Importantly, Salafism was founded by Muslim nationalists who were eager to read the values of modernism into the original sources of Islam. Hence, Salafism was not necessarily anti-Western. In fact, its founders strove to project contemporary institutions such as democracy, constitutions or socialism into the foundational texts, and to justify the modern nation-state within Islam.
The liberal age of Salafism came to an end in the 1960s. After 1975, Wahhabism was able to rid itself of its extreme intolerance, and proceeded to coopt Salafism until the two became practically indistinguishable. Both theologies imagined a golden age within Islam, entailing a belief in a historical utopia that can be reproduced in contemporary Islam. Both remained uninterested in critical historical inquiry and responded to the challenge of modernity by escaping to the secure haven of the text. Both advocated a form of egalitarianism and anti-elitism to the point that they came to consider intellectualism and rational moral insight to be inaccessible and, thus, corruptions of the purity of the Islamic message. Wahhabism and Salafism were beset with contradictions that made them simultaneously idealistic and pragmatic and infested both creeds (especially in the 1980s and 1990s) with a kind of supremacist thinking that prevails until today.
Between Apologetics and Supremacy
The predominant intellectual response to the challenge of modernity in Islam has been apologetics. Apologetics consisted of an effort by a large number of commentators to defend the Islamic system of beliefs from the onslaught of Orientalism, Westernization and modernity by simultaneously emphasizing the compatibility and supremacy of Islam. Apologists responded to the intellectual challenges coming from the West by adopting pietistic fictions about the Islamic traditions. Such fictions eschewed any critical evaluation of Islamic doctrines, and celebrated the presumed perfection of Islam. A common apologist argument was that any meritorious or worthwhile modern institution was first invented by Muslims. According to the apologists, Islam liberated women, created a democracy, endorsed pluralism, protected human rights and guaranteed social security long before these institutions ever existed in the West. These concepts were not asserted out of critical understanding or ideological commitment, but primarily as a means of resisting Western hegemony and affirming self-worth. The main effect of apologetics, however, was to contribute to a sense of intellectual self-sufficiency that often descended into moral arrogance. To the extent that apologetics were habit-forming, it produced a culture that eschewed self-critical and introspective insight, and embraced the projection of blame and a fantasy-like level of confidence.
In many ways, the apologetic response was fundamentally centered on power. Its main purpose was not to integrate particular values within Islamic culture, but to empower Islam against its civilizational rival. Muslim apologetics tended to be opportunistic and rather unprincipled, and, in fact, they lent support to the tendency among many intellectuals and activists to give precedence to the logic of pragmatism over any other competing demands. Invoking the logic of necessity or public interest to justify courses of action, at the expense of moral imperatives, became common practice. Effectively, apologists got into the habit of paying homage to the presumed superiority of the Islamic tradition, but marginalized this idealistic image in everyday life.
Post-1970s Salafism adopted many of the premises of the apologetic discourse, but it also took these premises to their logical extreme. Instead of simple apologetics, Salafism responded to feelings of powerlessness and defeat with uncompromising and arrogant symbolic displays of power, not only against non-Muslims, but also against Muslim women. Fundamentally, Salafism, which by the 1970s had become a virulent puritan theology, further anchored itself in the confident security of texts. Nonetheless, contrary to the assertions of its proponents, Salafism did not necessarily pursue objective or balanced interpretations of Islamic texts, but primarily projected its own frustrations and aspirations upon the text. Its proponents no longer concerned themselves with coopting or claiming Western institutions as their own, but defined Islam as the exact antithesis of the West, under the guise of reclaiming the true and real Islam. Whatever the West was perceived to be, Islam was understood to be the exact opposite.
Alienation from Tradition
Of course, neither Wahhabism nor Salafism is represented by some formal institution. They are theological orientations and not structured schools of thought. Nevertheless, the lapsing and bonding of the theologies of Wahhabism and Salafism produced a contemporary orientation that is anchored in profound feelings of defeat, frustration and alienation, not only from modern institutions of power, but also from the Islamic heritage and tradition. The outcome of the apologist, Wahhabi and Salafi legacies is a supremacist puritanism that compensates for feelings of defeat, disempowerment and alienation with a distinct sense of self-righteous arrogance vis-à-vis the nondescript "other" -- whether the other is the West, non-believers in general or even Muslims of a different sect and Muslim women. In this sense, it is accurate to describe this widespread modern trend as supremacist, for it sees the world from the perspective of stations of merit and extreme polarization.
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You know just as well as me that there are countless idiotic statements from so-called sheikhs out there, this one's far from being an exception. ![[Cool]](cool.gif)
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