Ali ibn abi talib(ra) said, “A dynasty under infidels can persist but not one under injustice(dhulm)”.

We have heard this statement a lot of times but have we ever analyzed or pondered how truthful this nobel saying is in its quintessence?

Justice is merely an element of controlling the society’s unbalanced acts and treating subjects together under one stick. This element, however, is a part of a chain of different other elements which if arranged together in working order results in a powerful dynasty.

Aristotle, in his Book on Politics writes, “The world is a garden, the fence of which is the dynasty. The dynasty is an authority through which life is given to proper behaviour. Proper behaviour is a policy directed by the ruler. The ruler is an institution supported by the soldiers. The soldiers are helpers who are maintained by money. Money is sustenance brought together by the subjects. The subjects are servants who are protected by justice. Justice is something familiar, and through it the world persists. The world is a garden… ” .

Keeping the theory put forward by Aristotle in mind, we can endure that justice is indeed something harmonious and without it no dynasty can persist. This basic rule is compliant with every system be it monarchies, kingdoms, socialist or communist regimes or even democracy.For democracy which claims itself to be a true system giving power to the people adheres to its slogan at first only and later on ends up with the same old ideology where a ruling elite of a few hundred are responsible for making decisions whereby millions face the consequences and not ‘decide their fate’ in reality. If it’s not held in check, it turns out to subsist over the same dogma over which kingdoms and dynasties of kings and monarchs rested.

This concept can be further elaborated by the statement of Anosharwan[1] who said, “Royal authority exists through the army, the army through money, money through taxes, taxes through cultivation, cultivation through justice, justice through the improvement of officials, the improvement of officials through the forthrightness of viziers, and the whole thing in the first place through the ruler’s personal supervision of his subjects’ condition and his ability to educate them, so that he may rule them, and not they him”. Therefore, we understand that justice is a mere part of this whole structure that is there for a civilization to exist and flourish.

What is important to note is the fact that whilst everyone is reminiscent to talk about how rule of law is important, they fail to understand the actual effect it implies on the ones it is imposed upon, i.e. the subjects. Why is justice so important? If we were the ruling elite, would we still need it? Is it the only pillar over which a dynasty stands? , One may ask. However, upon a close analysis, we realize that we have always seen justice from the angle of how it helps civilization to move forward and prosper; neglecting the basic effects it has upon the ordinary people affected by it.

Consider the example of Bedouins found in the deserts of Arabia in ancient times. They had a history of living under no civilization and away from cities, penetrating deep into the desert where the only law they were familiar with was the law of the jungle. Consequently, they turned out to be ignorant of how to improve their life style and induct luxury in their lives and build upon what they already possessed. They were used to of raiding weak cities and destructing houses, taking away wood found in the ceiling so that they could burn fire when needed in the desert and stones found in the wall to light fire making a joke out of the development the people of the city had already attained. Since they were not used to of luxury, they were the only known people as a whole to survive the hardest conditions, for they used to live on milk and dates. Even a powerful army comprised of thousands of devout soldiers could be brought to its knees within days whereas a Bedouin could live on that diet forever.

However, when they moved to cities and had to succumb to law and were punished for their crimes, having no tribal or group elder to protect them, their fortitude was hurt badly, and it’s this veil of justice that caused their generation later on to grow amongst a flourishing civilization that was progressing due to the kind of balanced environment it possessed but at the same time, it decreased the amount of valour each individual amongst them once possessed and thus became hard to be differentiated from the rest once they settled in. Therefore, we conclude that a just society is indeed, vital for progress but what about the ruling elite? Do they need to implement justice amongst their subjects in order to advance?

Ibn Khaldun[2] in his book, The Muqaddimah (an Introduction to history) reports on the authority of al-Masudi “Mighty royal authority is accomplished only through men. Men persist only through the help of property. The only way to property is cultivation. The only way to cultivation is through justice. Justice is a balance set up among mankind. The Lord set it up and appointed an overseer for it, and that overseer is the ruler”. In other words, it’s the ruler’s responsibility to advocate and implement justice in the dynasty. He has the option of ruling with justice in order for his dynasty to do well.

The ruler who does indeed succumb to the rule of law amongst his subjects in order for the whole civilization to advance and keep on competing with others ascertains more success than his counterparts as history has evidently proven in many cases. Nevertheless, more success brings in more wealth and more wealth brings in more love for luxury and once the coming generations adopt the life of luxury, they risk their future since they no longer possess the gallantry their forefathers once possessed and thus perish soon as has been evident in the case of the Romans, the Persians, the Ummayads, the Abassids and the Mughals. All powerful empires perished due to the same reason. Ibn Khaldun thus gives a general rule of four generations of the ruling elite after what the empire starts loosing it’s strength or perish all together.

“A dynasty under infidels can persist but not one under injustice(dhulm)”, Ali ibn abi talib (ra).

We thus reach our conclusion by examining authentic historical records that justice indeed is one of the key ingredients required in order for regimes to flourish yet at the same time is also the key factor that brings destruction upon them (eventually). It indeed is, amongst one of the divine laws of the Almighty through which he keeps in check some by means of some and holds true to this day.

[1] Anosharwan is the celebrated Sassanian ruler Khosraw I, A.C. 531-579
[2] Famous astronomer, economist, historian, Islamic scholar, Islamic theologian, hafiz, jurist, lawyer, mathematician, military strategist, nutritionist, philosopher, social scientist and statesman, May 27, 1332 AD/732 AH – March 19, 1406 AD/808 AH

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Recent events in the United States and Canada, in which fathers and families treat their daughters in an inexcusable manner, compel me to release this draft of an incompletely distilled paper. I apologize for its length, but the topic is not amenable to a series of posts, and it may offer some understanding as to why these practise exist and what might be done to change them.

Aqsa Parvez was strangled to death in her Mississauga home, Peel police said today.
An autopsy revealed the cause of death as “neck compression.” The 16-year-old was taken to hospital Monday morning after a man called police and said he killed his daughter. She died later that night. Friends told reporters that Aqsa fought with her Muslim family over whether or not to wear the hijab. She often stayed overnight with friends, afraid to go home, they said. Her father, Muhammad Parvez, 57, appeared in court today and will face either a first- or second-degree murder charge. He was denied bail and remanded into custody until a hearing via video link on Jan. 29.

Why did Aqsa Parvez’s father strangle her to death? Why is the honour killing of women, over perceived or actual improprietous conduct, a feature of practice among some Muslim communities? Why do these communities enforce such rigourous and strict regulation of women’s conduct? Given that many of these killings violate both the word and the spirit of the Koran and the prophet, why does the practice persist? In this brief essay, I sketch the physical and social conditions that lead to the emergence of the structures that control women’s conduct within the Muslim communities that practice honour killing. I show that the more stringent control structures are artifacts from pre-Islamic Bedouin communities. Furthermore, I demonstrate that the gender-based honour killings that are features of these structures violate Islamic principles and law. In fact, much of the structure of social control goes against the principle that the practice of Islam is a matter of internal conviction.

Consequently, I argue that neither the principles of Islam nor their Bedouin counterparts fully circumscribed or colonized the other. The distinctions marked by their urban and rural divide resulted in a fusion, which manifests its contradictions when the relatively extreme aspects of each, confront the other. I also argue that the practice of gender-based honour killing has lost its moral legitimacy institutional justification [changed due to reasoned interpretive concerns] because the physical conditions that were used to legitmated the practice are no longer features of the lives of the vast majority of Muslims that kill their female family members and wards.

In terms of this essay’s organization, I begin with a short analysis and definition of honour killing. Next I describe how various hadith inform honour killing. I then hypothesize about the roots of honour killing within the Arab communities in which Islam was born. In this regard, I use the work of Ibn Khaldun, the fourteenth century Islamic scholar and author of The Muqaddimah (1967), which some scholars argue is the first work on the sociology of history. Through Ibn Khaldun and contemporary research on Bedouin praxis, I outline the principles and conduct that drove both pre-Islamic and post-Islamic Bedouin culture. The results of this discussion bolster Ibn Khaldun’s claim that the praiseworthy character and mores of Bedouin tribes that are well-suited to their environmental circumstance make them unsuited for other locales and styles of life (Ibn Khaldun, 1967). Hypothesizing that honour killing, mutatis mutandis can fail in the same way, I will use principles from religious economy and ecology to point to a potential strategy for ending the acceptance of its’ practice by using the cultural capital within the Koran to overcome the hadith that have been colonized by Bedouin praxis.

Honour killing is a social act. Its motive force is the recovery of perceived loss of face (Welchman and Hossain, 2005). The intent of this act is to rectify a condition of lost honour or status to the actor or actors and a community by punishing those that have dishonoured them (Welchman and Hossain). “Honour,” in this sense, plays many roles: it refers to honouring the community and oneself by dispatching dishonouring parties, to fulfilling one’s promise to the community, and to adhering to the community’s codes (Welchman and Hossain). To the extent that performing the act necessarily harms the actor, it refers to deferring to the community’s codes.

Honour killing, per se, is the act of slaying an individual or group that has potentially, or actually, violated the code of acceptable practice within or towards a community (Welchman and Hossain). Slaying the offending individual or group is a means of restoring or repairing the honour of both the community and any members of the community that are more directly dishonoured (Welchman and Hossain). In this sense, Hamlet and Julius Caesar are as much stories about honour killing as are Othello and Romeo and Juliet. In all these cases family or community honour and individual honour are at stake and in play. Hamlet slew his uncle to honour and avenge his father. The Senators slew Caesar to restore the honour of the Republic, the Senate, and themselves. They were slain to avenge and honour Caesar. Othello slew Desdemona to restore his honour, due to false perception that she had been unfaithful. The diversity of these settings points to the fact that honour killing is a transcultural practice (Welchman and Hossain).

In this paper, I consider the subset of honour killing that lead Othello to slay Desdemona, namely perceived or actual sexual infidelity. More broadly conceived, this notion applies to perceived or actual sexual indiscretions. The essence of this type of honour killing, according to feminist scholars, is the notion that a man’s honour is embedded in the sexual fidelity of the woman or women under his purview, be they coital partners, blood family, or wards (Welchman and Hossain). As aforementioned, I extend this notion to also include the honour of the community. Typically, the family is the immediate locus of a man’s purview, which is determined by closeness of kinship and relation (Welchman and Hossain).

Feminist scholars correctly note that the plume of honour’s essence can soak through to every aspect of a woman’s conduct (Welchman and Hossain). In other words, because it is possible for some men to infer sexual coding in every act a woman makes, these men perceive the need to monitor and control all of a woman’s acts and all of her social locations. Within the context of the zone of control, conceived liberally or radically, any female resistance to male control of this zone is viewed as an assault on the honour of the community and its agent or agents (Young and Anderson). For example, within more all encompassing zone of control notions, acts by, or situations imposed upon, females that violate family and community honour include “sexual immodesty”, refusal to accept arranged (sometimes forced) marriage, flirting, being a victim of rape, and refusing to adhere to hijab dress code” are viewed violate family and community honour (Welchman and Hossain). In some cases, “staying out late” and “smoking” constitute serious violations (Welchman and Hossain). A father in Jordan killed his daughter because she tended to go for walks by herself, even though he commanded her not to (Welchman and Hossain). Interestingly, as in many cases of honour killing where an autopsy is performed, the girl was a virgin (Welchman and Hossain).

Young and Anderson note another Koranic justification for men to claim absolute control over women’s day-to-day movements. The Koran allows men “unlimited” and “unfettered” access to enjoy their wives bodies (Young and Anderson, 206). Some hadith have interpreted this right to imply that their access is limited and fettered, if their women are allowed to move about without their direct or indirect supervision (Young and Anderson).

Why do communities feel the need to strictly regulate the sociosexual conduct of women? To step back in order to move forward, the justification for honour killing is predicated upon the justification for slaying a spouse who has committed adultery. The acceptance of honour killing as a defence for slaying an adulterous spouse is somewhat cross-cultural. According to the UN Commission of Human Rights, the legal codes of Argentina, Ecuador, Egypt, Guatemala, Iran, Israel, Jordan, Peru, Syria, Venezuela and the Palestinian National Authority permit the honour killing of adulterers (2002, 83). Haiti, Jordan, Syria, Morocco, Brazil, and Columbia also allow the defence should one catch the adulterous spouse “in flagrante delicto (2002, 83).” Most nations categorize such non-premeditated killings as manslaughter.

How does Islam inform on the question of honour killing? The Koran does not sanction the killing of either fornicators or adulterers: it does, however, provide a sanction. In Sura 24, verse 2 and 3, it is written that:

The woman of the man guilty of fornication- flog each of them with a hundred stripes (1992, 865);

Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an unbeliever; nor let any but such a man or an unbeliever marry such a woman (1992, 865-6);

Given that honour killing for fornication or adultery is not sanctioned in the Koran, why does honour killing occur in Islam? The sanction is based on a sunnah that is contained in some hadith. “Sunnah, meaning ‘accepted custom’ refers to the pattern of life of Muhammad and the early community; emulation of this pattern is for believers a religious ideal as well as one of the sources of the Law (Anderson and Young, 2004, 189).” In the sunnah in question the prophet was asked by the Jewish community to rule on what should be done with two convicted Jewish adulterers (Anderson and Young). He ruled that they should be punished according to Jewish law (Anderson and Young). Stoning was the penalty for adultery under Jewish law (Anderson and Young). Arguably, however, this punishment should not apply to the community of believers because the Koran clearly states what their punishments should be. In fact, Anderson and Young argue that the explicit penalties that the Koran outlines for fornication and adultery are an attempt to block honour killing (Anderson and Young).

Notwithstanding Anderson and Young’s interpretation, some hadith sanction honour killing, if the burden of proof is met. The standard of evidence is high. To convict requires the testimony of four people who actually saw the act take place, which is twice the number typically required (1992, 866). Furthermore, the Koran dictates hard punishments for accusations lacking evidence. In Sura 24: 4 it states:

And those who launch a charge against chaste women, and produce not four witnesses (To support their allegations) – flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors (1992, 866) -

Furthermore, the Koran requires that the community does not let suspicion taint a woman’s reputation and that it act against those that accuse without evidence:

Those who slander chaste women, indiscreet but believing, are cursed in this life and in the hereafter: For them is a grievous penalty (1992, 871) –

Even if the burden of proof is met on charges of adultery and fornication, more liberal forms of hadith can allow for the restitution of honour through penalties other than death (1992). Beyond this, it is a serious offence for a Muslim to kill another Muslim because all Muslims are directed to respect the sanctity of human life (1992, 71-2).

Given the burden of proof and the sanctions against rumours and false witness, honour killing within Islam should be a rather rare event. Why, then, do we continue to hear and see the murder of young Muslim women over acts that, when juxtaposed with adultery, are comparatively trivial, especially when Allah dictates that one should side with the indiscreet but chaste believer? Also, why is it that some Islamic jurisdictions accept the defence of honour killing for comparatively trivial acts?

Honour killing is a holdover from the pre-Islamic customs and cultural roots of the Bedouin communities that founded Islam (Young and Anderson, 2004). In this sense, honour killing is bidah, which means that it is an Islamic practice that is not sanctioned by the Koran, nor is it found to be sanctioned by his words or deeds or those of his immediate followers or the twelve Imans (Young and Anderson). As bidah, honour killing is an example of a pre-Islamic practice that has colonized Islam. In other words, early Islamic practice did not fully subsume pre-Islamic practice. In fact, early Islamic practice was modified to meet Bedouin standards (Anderson and Young). This being so, it is worthwhile to examine these communities and the role they have played in Islam because of the insights this yields on the raison d’etre of honour killing.

The Bedouin in Mohammed’s time were pastoralists. The camel pastoralists are the group that epitomizes the harshest of the pastoralist extremes environmentally and socially. Camels are well-adapted to the desert environment (Bates and Rassam, 1983). The foods most suited for camels are found in the desert (Ibn Khaldun). In the hot summer the Bedouin clans camp together around the water sources where their camels can get the water they need to survive the hot weather (Bates and Rassam). In the cooler seasons, the Bedouins disperse in smaller units into the arid to seek forage for their camels (Bates and Rassam). The harsh life of the desert, and the need to function in small units in the winter season, make it imperative that Bedouin family units be committed to each other (Bates and Rassam). Their division of labour requires that the men go off into the deep desert while the women and children remain in the encampment (Bates and Rassam). The men are often gone for long stretches of time (Bates and Rassam). The interdependence structure involves the women and children depending on the men to maintain and sustain their economic capital (the camels), while the men depend on the women to maintain and sustain their families (the children and themselves). Both groups functioning as such maintain and sustain the community. Islam also promotes well-integrated family units because “Family law is regarded as the heart of God’s plan for society (Young and Anderson, 2004, 205).

Furthermore, the need to protect themselves from outside interests, made it imperative that Bedouin clans could function as larger units, particularly in combat Bates and Rassam). Here, shared values stood upon family values. In fact, the success of their combat model, which is based upon the superior military advantages of camel warfare, enhanced Bedouin survivability through raiding, extortion, and conquest (Lendering, 2006).

Ibn Khaldun, the fourteenth century Islamic scholar, and author of The Muqaddimah (1967), the first work on the sociology of history, offers insightful guidance upon the ecological factors that shape the characters and mores of the peoples of the world. He highly praises the character and the mores evolved by and through the Bedouin tribes while still allowing for qualifications about how these qualities make them unsuited for certain locales and styles of life (Ibn Khaldun). In fact, he interestingly hypothesizes that pastoralists must have preceded city dwellers, not only because many of the city dwellers traced their roots to the Bedouins, but because pastoralists live with the bare necessities and the luxury and plenty of the city can only come about after the bare necessities have been met and surpassed (Ibn Khaldun). In a sense, this comment is about how surplus value leads to the development of urban centers.

The son of Khaldun also suggests, anticipating Rousseau by 400 years, that the Bedouins are closer to a natural state and, therefore, “closer to being good than sedentary people (Ibn Khaldun, 253).” Generally speaking, he views the luxury and sedentariness of city life to be a corrupting influence (Ibn Khaldun). Living on the bare necessities outside of the protective walls of the cities is said to give the Bedouins fortitude, they become self-reliant and self-restrained, they are ready for conflict because the wilds of the desert demand preparedness (which is tied to his notion that savage nations are better able to achieve superiority than others and to his assertion that the Bedouins are the most savage people on Earth), and mutual respect of this fact makes them less likely to talk loosely (Ibn Khaldun). In the desert, they are not broken by a leader’s force nor made pacifistic by study and living under governmental law (Ibn Khaldun). The religious laws of Islam learned by the Bedouin, on the other hand, because they develop discipline, are said to leave fortitude intact (Ibn Khaldun).

Bedouin clannishness furthers this fact. Familial affection provides the group feeling that leads to loyalty and courage in combat (Ibn Khaldun).

Contemporary Bedouin codes of proper conduct or codes of honour arose out of the aforementioned conditions. Sharaf is the code for men (2007). Ird is the code for women (2007). The status of a man’s honour is dependent upon his ability to protect the honour of the women of his family, protect property, and protect the honour of his clan (2007). A man is expected to be brave and courageous. Protecting the honour of the clan is more than a matter of fighting because Bedouins are expected to be hospitable to guests and even to offer sanctuary to their enemies, if their enemies submit (2007). To do less, would be to dishonour the tribe and oneself (2007).

The Koran dictates that men are socially situated above women, though it also positions women as persons in their own right with their own standing before the law (Young and Anderson, 205).” In 4:34 the Koran states:

Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore righteous women are devotedly obedient, and guard in absence what Allah would have them guard (1992, 195).

Ird is the code for women. Once lost, ird, a form of honour, can not be regained (2007). Ird is consonant with chastity (2007). It is said to be an emotional and conceptual attribute (2007). Because it is consonant with notions of propriety, even unsolicited, mildly flirtatious attentions can be seen to lessen a woman’s ird (2007). The Koran, as above, also promotes chastity.

For men and women who guard their chastity…For them Allah has prepared forgiveness and a great reward (1992, 1067).

In Islam, sexual morality “is believed to be the bedrock of (social) order (Young and Anderson, 209).” As aforenoted, it is the duty of the men to protect the ird of the women of their family and their clan. A man’s honour is said to be almost solely based upon his protection of the ird of his family members (2007).

Arab poetic culture is said to be partly to blame for the apparent obsessive compulsion to monitor female behaviour among the Bedouins (Young and Anderson). The Thousand Nights and One Nights dramatically makes this point, which is why it is an argument in favor of developing women’s character through learning as a means of developing chaste behaviour through internally-driven moral discipline (Mathers, 1996).

Lacking the cultural resources of the scholarly and cultured merchant classes, the Bedouin vision of this education reduces women to their assigned role within the social unit (Young and Anderson). Women unschooled in Islam are portrayed as easily aroused to passion and men are portrayed as readily willing to arouse those passions (Young and Anderson). In Islam, in general:

Women’s ritual is also hobbled by the long-standing traditional view, seen in the classical literature and even the hadith (though certainly not the Quran), that unsupervised activity entails certain hazards arising from the female psyche (young and Anderson, 204).

Perhaps more germane to the lives of Bedouins, adultery is a capital offense (Welchman and Hossain). Sex out of wedlock can lead to a young woman being turned out of the tribe (Welchman and Hossain). Pregnancy out of wedlock can lead to stoning or, more mercifully, strangulation by one’s father (Welchman and Hossain). Given these consequences, one can almost see why families would think it merciful to give their daughters clitoridectomies or infibulations, if they thought such operations would decrease chances of unchaste behaviour. Why are the Bedouin so sensitive about chastity?

It is beyond the scope of this paper to offer more than weak generalizations about why any community is particularly sensitive about chastity. Hopefully weak generalizations can suffice. Ibn Khaldun argues that blood relations found the familial affections that found the loyalty and courage that make it possible for the community to survive and thrive in its harsh environment (Ibn Khaldun). He also argues that affections decline as kinship dilutes(Ibn Khaldun).

Both chastity and paternity matter to the Bedouin. They matter in many cultures. History is littered with attempts to legislate chastity. The Koran stands as one of these attempts. Camel pastoralism magnifies the issues of chastity and paternity because it occurs in a harsh environment wherein the day-to-day sacrifices one makes are done within the context of a necessitated interdependence. Given the honour system that derived out of the trust arrangements that were required to make pastoralism work, when one’s mate violates chastity it is not only a loss of face, but it demonstrates a lack of appreciation for one’s sacrifices. Violations of chastity undermine the reasons for making the sacrifices and, thereby, undermine familial affection. If a question of chastity also creates questions about paternity, then one further loses the benefits of familial affection. Decreased familial affection undermines loyalty and courage. According to Young and Anderson,

Light punishment for honour killing rests on the belief that cherished social values depend ultimately upon good behaviour and therefore (external) discipline of women (209).

Interestingly, I found no examples of communities of sexually, liberal camel pastoralists. This does not mean they did, or do, not exist. Perhaps, with this form of pastoralism, ferocity has an associative causal relation to obsessive concern with sexual honour.

In judging the Bedouin’s conduct, we do well to step back from the horn of plenty through which we view their acts, which is not to say that we should not judge, only that we should try to understand their perspective.   The Bedouin were well aware that social cohesion is directly proportional to survivability in the harsh conditions in which they live their lives (Ibn Khaldun). In this respect, maintaining honour is somewhat equivalent to maintaining social cohesion (Ibn Khaldun). Their strict codes have been a successful adaptation to the desert situation. 

Outside of the desert context, however, and particularly within the context of modern urban environments, strict adherence to such practices is dysfunctional. Ibn Khaldun recognizes this in noticing that the fierceness, independence, tribal social organization, and practical skill set of the Bedouin make them ill-suited both city-rule and city life (Ibn Khaldun). In other words, city life requires that people accept and adhere to a looser set of rules of social order that can accommodate the eccentricities of the various groups of people that are required to make a city function (Ibn Khaldun). For example, cities draw wealth and wealth draws desires for luxuries that require artisans, merchants, and scholars, to name a few specialized occupations that have little truck with Bedouin needs (Ibn Khaldun).

Honour killing loses its environmental justification in urban centers. It remains in the cities because it is ensconced in the hadith that were adapted to meet the perspectives of the camel pastoralists that comprised a significant number of early Islam’s converts and vanguard. It also remains in the cities because the social virtues associated with close families and chastity run throughout both groups. This connection also holds for perspectives on female character and men’s responsibilities and duties towards women and their virtue. For honour killing to be abandoned as a socially sanctioned practice requires that it lose its association with maintaining and sustaining close families. Accordingly, the interpretations of the virtues, duties, and perceptions that are connected to family well-being must also transform. If this can be done, then the justification for honour killing can be dismissed as bidah. Can this be done?

Given that honour killing has inertia within Islamic society; it is likely that any meaningful tack must be based on the cultural capital of Muslims (Stark, 2004), unless the approach of Pol Pot is deemed acceptable. Given that Pol Pot’s approach is unpalatable, then Stark’s model points to the need to use the cultural resources within Islam as a means to excise the Bedouin’s anti-Koranic influences.

There are efforts to undermine the Islamic foundations of honour killing within Islam. Islamic feminists are arguing that they seek the justice of attaining the rights that the Koran provides (Young and Anderson). Islamic women’s organizations are developing infrastructures to protect and support potential victims of honour killing (Young and Anderson). The Royal Family of Jordan, through the acts of Queen Nur, has attempted change from the top, which, up to now, has been thwarted by their parliament (Welchman and Hossain). Saudi Arabia has been purging their laity of the more traditionalist clerics. From the outside, the United Nations and individual foreign governments are pressuring Islamic nations where honour killing receives some degree of social sanction to act against the practice.

Notwithstanding, success is unlikely to occur quickly, if at all, because the resilience of honour killing within Islam is connected to a millennium of supportive practices and jurisprudence. Furthermore, traditionalists situate women’s attempts to acquire the rights they are granted in the Koran to be western-inspired assaults on the sanctity of the Islamic family and social order (Young and Anderson). Also, women’s rights within these traditional hadith restrict their abilities to be agents for change (Anderson and Young). Deteriorating environmental and economic conditions also work against creating change because they impact men’s abilities to economically provide for their families, which can direct men to focus on being more protective in other arenas.

Muhammad Parvez strangled his daughter because she symbolized his inability to protect his family and his community from the threats to the social order implicit in her indiscreet conduct. His perception of his duty to kill his daughter as the means to restore community, familial, and personal honour is an artifact of pre-Islamic culture. Honour killing as an artifact has had the inertia and resilience to not only resist the dictates of the Koran, but to lead its supporters to organize Islamic principles to defend its existence. Honour killing no longer bears the environmental circumstance that could be said to proffer legitimacy. Its systemic justifications are part of a network of perceptions about the well-being of Muslim society that are also suspect. Accordingly, a strategy of using the cultural capital within the Koran to uproot the bidah of honour killing appears to be an optimal strategy that is currently practiced, to some extent. Notwithstanding, because the practice has the inertia of respected hadith, and women’s rights are restricted with these hadith, the task of uprooting honour killing shall be difficult.

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Bibliography

Ali, A.Y. (ed.) (1992) The Meaning of the Holy Koran, Brentwood, Md: Amana Corporation.

Anderson, L. and Young D. (2004). Women and Religious Traditions, New York: Oxford University Press.

Bates, D. and Rassam, A. (1983). People and Cultures of the Middle East. Englewood Cliffs, NJ: Prentice-Hall Inc.

Bedouin Sociopolitical Organization downloaded from http://www.everyculture.com/Africa-Middle-East/Bedouin-Sociopolitical-Organization.html on March 10, 2008

Ibn Khaldun (1967). The Muqaddimah., New York: Bollingen Corporation.

Lendering, Jona. Camels and Dromedaries downloaded from http://www.livius.org/caa-can/camel/camel.html on March 10, 2008

Mathers, P. (1996). The Thousand Nights and One Night. New York: Routledge.

Miller, G. (1985). Living in the Environment. Belmont, Ca: Wadsworth Publishing Co.

Stark, R. (2003). ‘Why Religious Movements Succeed or Fail’ in L. Dawson (ed.), Cults and New Religious Movements, Malden, Ma: Blackwell Publishing Ltd.

Welshman, L. and Hossain, S. (2005). Honour: crimes, paradigms, and violence against women., New York: Zed Books.

(2002). Draft Report of the Commission: Commission on Human Rights, 58th Session. downloaded from http//:documents.un.org/mother.asp on March 10, 2008.

(2007). downloaded from http://www.thestar.com/News/article/284823 on March 10, 2008

Fahri Kayadibi *)

*) Penulis adalah Doktor, Associate Professor di Ilahiyat Fakultesi, Istanbul University, Beyazit, Istanbul, Turki.

Abstrak:

Ibn Khaldun adalah pemikir besar muslim, yang gagasan-gagasannya mempunyai arti penting dalam sejarah pemikiran Islam. Pemikirannya yang orisinil dan inovatif, mampu meneropong ke masa sesudahnya, bahkan tetap berguna hingga kini. Dalam artikel ini, dipaparkan beberapa pemikiran Ibn Khaldun dalam dunia pendidikan, khususnya berkaitan dengan sistem pendidikan. Penekanannya tentang hubungan guru dan murid yang lebih manusiawi, dan pengajaran yang menyesuaikan dengan kemampuan dan kebutuhan murid, merupakan sumbangan bernilai bagi dunia pendidikan.

Kata Kunci: Ibn Khaldun, pendidikan, pengajaran, guru, murid.

Introduction
The great thinker Ibn Khaldun was born in Tunis, 1332 AD and died in Cairo, 1406 AD. His ideas have reflected their importance on the history of universal thought as much as within the Islamic realm. His thoughts are all self-created. He has been affected by savants before him but he is not a continuation of them. He created genuine and innovative ideas. It is due to this fact that although he lived during the 14th century his thoughts still manage to shed light among events of current times. His ideas have not lost their relevance as time has passed. Recognized as the founder of sociological sciences, Ibn Khaldun has been accepted and commented upon by historians, jurists, theologians, politicians, economists, teachers, educators and environmentalists alike. Ibn Khaldun’s great work of art, The Muqaddimah has been translated into the world’s most common languages.

Here, we shall try to enumerate his education-teaching views which shed light on current educational systems and consequently provide a text from which we may take benefit.

Read more: 12-Ibn Khaldun and Education – fahri kayadibi

Roma 18-19 maggio 2009 ore 9,30 Villa Medici Piazza Trinità dei Monti, 1. Nella splendida cornice di Villa Medici, giornalisti, storici, politici, scrittori e specialisti del mondo arabo saranno chiamati a rispondere a queste domande attraverso l’analisi comparativa di due maestri del pensiero medievale e rinascimentale: Ibn Khaldun, storico, filosofo e sociologo tunisino e Niccolò Machiavelli, letterato e fondatore della scienza politica moderna. La loro attualità risiede anche nella novità dei loro linguaggi, vivaci e razionali, lezioni di realismo e di stile, nel contempo sorprendentemente classici e moderni. In quale misura le lingue oggi in uso in Europa e nel mondo arabo-musulmano avvicinano o allontano le due rive? Quale approccio di “geopolitica culturale” ci permetterà di meglio identificare i punti deboli di una comune identità mediterranea? Nel tempo dell’ibridazione culturale, delle società in rete, della coesistenza dei messianismi e dei linguaggi della tecnoscienza, attraverso quali linguaggi condivisi le comunità umane determinano il loro avvenire? Lunedì 18 maggio alle ore 09.30 il meeting prevede le proluzioni di S.E. Jean-Marc de La Sablière (ambasciatore di Francia), Frédéric Mitterrand (direttore dell’Academia di Francia – Villa Medici) ”Potere e società nel Mediterraneo” e gli interventi di Luciano Canfora (docente dell’Università di Bari), Abdesselam Cheddadi (docente dell’Università di Rabat), Henry Laurens (professore al Collège de France – Parigi) Presiede: Maria Donzelli. Martedì 19 maggio Alle ore 09:30 è la volta di Emanuele Cutinelli Rèndina, Jean-Louis Fournel. Presiede: Abdesselam Cheddadi su “Gli orizzonti del nuovo spazio politico a partire dal XV seclo” e gli interventi Patrick Boucheron, Massimo Campanini, Claudio Lo Jacono. Presiede: Francesca Izzo su   “Lo Stato, una necessità antropologica : un confronto tra Machiavelli e Ibn Khaldun ?” E poi “La modernità tra Europa e mondo musulmano: un malinteso storico?” Con gli interventi di Hichem Djaït, Henry Laurens, Luigi Mascilli Migliorini. Presiede: Giuseppe Vacca Martedì 19 maggio alle ore 15:00su “Logiche della violenza: Machiavelli e Ibn Khaldun, lezioni per oggi” Intervengono: Jean Daniel, Abdelwahab Meddeb, Olivier Mongin. Presiede: Lucio Caracciolo E su  “Linguaggi della mondializzazione: collegamento o frammentazione tra culture?”  Intervengono: Tahar Labib, Francesca Corrao, Yannick Haennel. Presiede: Khaled Fouad Allam le ConclusionePer una geopolitica della traduzione saranno tratte da Mohamed-Sghir Janjar e Bruno Aubert

dipetik dari Berita Harian

Ilmu ramuan paling asas bagi perkembangan minda manusia, terutama mengenai alam

IBNU Khaldun (1332-1406) ialah cendekiawan Islam yang banyak menyumbang dalam pelbagai bidang sains kemanusiaan antaranya falsafah, sains politik, sejarah dan sosiologi.

Berasal dari Tunisia, beliau pernah bertugas sebagai hakim atau kadi kepada mazhab Maliki di Afrika Utara. Beliau juga negarawan yang arif dalam hal ehwal negara hasil pengalamannya berkhidmat kepada beberapa generasi pemerintah Muslim di sana.

Antara karya penulisan beliau yang masyhur ialah Muqaddimah, buku pendahuluan bagi Kitab Al-’Ibar mengulas teori ketamadunan yang kini menjadi rujukan ilmuwan Islam dan pengkaji Barat.

Antara pemikiran Ibnu Khaldun adalah teori kemasyarakatan. Menurut beliau, sebelum mengkaji lebih mendalam sesuatu masyarakat, kita perlu memahami manusia dan perbezaannya daripada hidupan lain. Manusia diangkat tinggi martabatnya berbanding makhluk sekeliling kerana boleh berfikir dan menimba pelbagai ilmu sains serta ilmu seni. Kedua, manusia mempunyai kemahiran memerintah yang memberi peluang untuk menyediakan perlindungan serta mempertahankan keselamatan diri.

Ketiga, manusia dapat bekerjasama melalui pelbagai bentuk dan cara dalam menjalani kehidupan seperti kerjasama dalam institusi kekeluargaan, anak sentiasa berusaha membantu ibu bapa.

Seterusnya ia berkembang kepada kerjasama antara kaum yang akhirnya mewujudkan ciri keempat pada manusia yang dinamakan oleh Ibnu Khaldun sebagai tamadun. Manusia memerlukan tamadun untuk memenuhi keperluan mereka.

Ini termasuk tempat tinggal yang selesa di bandar dan kawan bagi menemani hidup supaya tidak kesunyian. Semua ciri ini membezakan manusia dengan makhluk lain mengikut pengamatan Ibnu Khaldun. Apabila memahami manusia, baru kita beralih kepada pengkajian mengenai bagaimana individu dapat membina jati diri serta mempelajari budaya melalui pergaulan dan pengalaman hidup dalam masyarakat.

Individu tidak boleh hidup dengan mengasingkan diri daripada masyarakat. Ibnu Khaldun menceritakan mengenai seorang kanak-kanak yang dikurung bersama bapanya sejak ia lahir.

Walaupun memiliki pengetahuan mengenai dunia luar melalui penceritaan bapanya, budak itu masih tidak mampu membayangkan dan berimaginasi apa yang diceritakan itu. Pengasingan dengan dunia luar membuatkan kanak-kanak itu tiada pengalaman berjumpa dan hidup dalam masyarakat sehingga membantutkan daya fikirannya. Oleh itu, hidup bermasyarakat adalah penting.

Menurut Ibnu Khaldun, beberapa faktor perlu ada bagi membantu individu dalam proses mengumpul pengetahuan mengenai masyarakat dan pertama adalah ilmu.

Ilmu adalah ramuan paling asas bagi perkembangan minda manusia, terutama mengenai alam. Manusia asalnya jahil dan mempunyai minda yang kosong ataupun dipanggil tabula rasa mengikut Ibnu Khaldun.

Kemudian, hasil usaha menimba ilmu pengetahuan, seseorang menjadi insan lebih sempurna akal fikirannya dalam menjalani kehidupan bermasyarakat. Ilmu pengetahuan dimantapkan dengan faktor kedua iaitu nilai murni keagamaan yang mewujudkan pembangunan jati diri yang baik.

Pembangunan insan berlandaskan agama ini perlu diserapkan ke dalam personaliti setiap individu. Proses ini dapat dilaksanakan oleh ejen ketiga iaitu institusi keluarga.

Kasih sayang yang diberikan ibu bapa sangat perlu bagi mewujudkan individu yang normal dan dapat menyumbang kepada masyarakat. Pandangan ini sesuai dengan hadis Nabi SAW yang bermaksud: “Setiap bayi yang lahir itu dilahirkan seperti kain putih, terserah kepada ibu bapanya untuk menjadikan dia Yahudi atau Nasrani ataupun Majusi.”

Keluarga memainkan peranan utama membentuk sahsiah dan akhlak individu supaya sentiasa baik dan berada dalam landasan agama. Guru dan golongan tua juga ejen yang membantu menerapkan nilai murni kepada individu.

Golongan tua terlebih dulu makan garam memandu golongan muda berdasarkan pengalaman hidup yang sudah mereka tempuhi. Sementara guru pula berkemampuan mengajarkan pelbagai ilmu kepada murid.

Menurut Ibnu Khaldun, ilmu yang diajar harus secara berperingkat. Sedikit demi sedikit ilmu diserapkan kepada pelajar mengikut kemampuan mereka. Jangan terus memberi soalan yang susah atas alasan supaya mereka dapat menimba pengalaman daripada menjawab soalan itu.

Soalan yang sukar ini patut disimpan untuk dijawab pada akhir proses pembelajaran. Guru yang melakukan kesilapan ini sebenarnya menambahkan kekeliruan pelajar kepada pelajaran.

Bagi Ibnu Khaldun ini adalah teknik pengajaran yang lemah dan tidak berkesan. Beliau juga menekankan elak daripada menjalankan proses pendidikan formal berasaskan penghafalan kerana menghafal mengakibatkan seseorang mudah lupa.

Faktor seterusnya ialah penguasaan bahasa sebagai medium asas untuk berkomunikasi dengan masyarakat termasuk kebolehan berbahasa pasar kerana ia dapat memudahkan seseorang bersosial dan merapatkan lagi hubungan dengan ahli masyarakat.

Penulisan juga penting kerana bahasa sesuatu yang simbolik. Penulisan dapat membantu seseorang meluahkan apa yang terdetik di benak dan minda mereka.

Ejen sosialisasi yang terakhir ialah muzik. Menurut Ibnu Khaldun, muzik dapat mengeratkan hubungan sesama manusia melalui emosi yang dilahirkan ketika mendengarnya terutama muzik berentak harmoni.

Ia membantu menceriakan suasana serta meringankan tekanan. Muzik bercorak puisi indah, berirama rancak dan bertenaga pula menaikkan semangat tentera yang berjuang di medan peperangan. Ini membantu mereka terus cekal melindungi keselamatan masyarakat sehingga berjaya mengatasi dan mengalahkan musuh serta pulang ke pangkuan keluarga dicintai.

Ibnu Khaldun banyak menyumbang kepada ilmu falsafah sama ada politik, sosiologi dan sejarah, walaupun pelbagai kritikan dilemparkan kerana teorinya yang dianggap agak sekular, jika diamati, fikiran beliau lebih maju daripada era zamannya sendiri.

Selepas lebih enam abad berlalu, falsafah beliau masih dapat diguna pakai dan banyak menyumbang kepada pembangunan tamadun sama ada Islam mahu Barat.

Sehingga kini, hasil nukilan beliau masih menjadi sumber rujukan utama bagi universiti di seluruh dunia.

******************************

Artikel lain berhubung Ibn Khaldun:

• Mesej Ibn Khaldun Dalam Konteks Masyarakat Umat Islam Kini – Dr. Zaid Ahmad – Universiti Putra Malaysia
• The Relevance Of The Khaldunian Discourse To The Modern Age – Ustaz Muhammad Uthman El-Muhammady – ISTAC
  

During his trip to Europe,President Obama stated on several occasions [1]that his policy towards the Muslim world was going to be based on “mutual respect” going so far as to state in his speech to the European Parliament that he was going to show respect by “changing our language and our tone ” in our relations to the Muslim world.

At the G-20 meeting in London,Mr Obama put his money where his mouth is:he bowed deeply the  King of Saudi Arabia (see video )  while he only slightly inclined his head towards the Queen of England ( see video ) whom he met on the same occasion.

Is the Muslim world capable of treating with “mutual respect ” the non-Muslim world?

Daniel Henninger,the Wall Street Journal Assistant Editor-in-chief of the Editorial page raises the question underscoring the persecutions suffered by the Christian populations living in the Muslim world,arguing in conclusion that Mr. Obama should make tolerance vis-à-vis religious minorities the basis for “mutual respect”.

However laudable that goal may be,is it attainable from the Muslim side? An examination of Koranic doctrine and jurisprudence impels one to doubt it.

For Muslims,the world is traditionally divided in two: the dar al-Islam[2],the land where the Shari’a is the governing law and the dar al-harb,the land of the infidels ( mushrikun) [3] against whom the Muslims have a duty to wage war ( jihad) [4].As the great Muslim scholar and theologian ,Ibn Khaldun (1332-1406) wrote :”For Muslims,the Holy War ( jihad) is a religious duty because of the universality of the mission of the Muslims and of [the obligation ] to convert all non-Muslims to Islam either by persuasion or by force.”[5].The inhabitants of the dar al harb ,the harbis, have neither  legal existence nor  legal rights to anything: they and their possessions may be taken by any Muslim without compensation as the harbis are not “persons” entitled to any legal protections.This doctrine explains why the two Washington Post journalists ,Valerie Strauss and Emily Wax,investigating the teachings in Islamic schools in the greater Washington ,D.C. area,found that in some schools, 7-year olds were taught that stealing from a non-Muslim was not a theft.[6]

Within Muslim lands,the people of the Book -Christians and Jews-have a special status: they are dhimmis.Since they are people of the Book,they are not to be exterminated on sight but may be allowed to live provided ,as dhimmis,they pay an annual poll tax ( jizyia) [7] and ,as stated the the standard commentary on the Koran, the Tafsir Ibn Kathir  ( 701-744) accept to be  inferiors to the Muslims and treated by the Muslims as inferiors and humiliated as such[8].The historian Bat Ye’or has written the authoritative books on the history of the dhimmis from the Muslim conquests of the VIIth century to the XXth century[9].From her research,it is established that dhimmis were barred from building houses that were higher than those of Muslims[10],from wearing green clothing,green being the color of Islam[11],from riding horses or camels with a saddle[12],from bearing arms[13],from ringing church bells[14],from building new churches[15].If the church was located in lands that had capitulated  then it was permitted to repair and maintain the interior of the church but not the exterior.If,however,the church was located in lands that had been subjugated then even the church’s interior could not be maintained.[16]

To live as a dhimmi has given rise to a neologism attibutted to Bat Ye’or, dhimmitude that was used by the then President of Lebanon Bashir Gemayel in a speech on 14 September 1982 at Dayr al Salib.In that speech,President Gemayel refused all attempts by the Muslim majority to subjugate the maronite Christians stating :”We reject any dhimmitude“[17]

Some will argue that the great Muslim theologians who articulated the rules of behavior of the dhimmis towards the Muslims and of the Muslims towards the dhimmis ,such as the Tafsir Ibn Kathir [18] Abu’l Hasan al-Mawardi[19] ou Abu Yusuf[20] are no longer representative of Muslim thinking and that in all event the dhimmi status was abrogated in Muslim lands.

On the first point suffice it to observe that the Tafsir Ibn Kathir is still taught today and that the great Islamic theologians ,Mawardi,Abu Yusuf or Ibn Khaldun are still authoritative today[21] as can be seen from the writings of Sayyid Abul A’la Mawdudi [22]or of Ayatollah Khomeini[23].

On the second point,suffice it to observe ,as Mr Henninger and Professor Bat Ye’or have,the disappearance of the Copts in Egypt,of the Christians in Sudan whose children are forcibly converted[24],of the Syriac-Orthodox church in Turkey,the great peril now facing the Christians in the Swat Valley of Pakistan after the government ceded control of the valley to the Talibans,the prohibition for Christian foreign workers in Saudi Arabia to practice their religion.Those example from among far too many others prove that the traditional teachings of Islam[25] are still followed today.After all,the prohibition against practicing any religion other than Islam in Saudi Arabia or in other countries ruled by the Shari’a is found in the Tafsir Ibn Kathir,in the writings of Ibn Khaldun and of Abd El Wahhab.The fate of the Christians  in Muslim lands is preoccupying in the extreme: even if governments pay lip service to the idea of religious tolerance,the exactions perpetrated by private Muslims against Christians are continuing in the avowed goal of either converting the “infidels ” or driving them away.

Numerous modern day Islamic thinkers  cite the early Muslim thinkers as authorities[26].The 1200-year old Islamic doctrine is clear on the rule governing the behavior of Muslims towards non-Muslims.Accordingly,is it realistic to think that traditional Muslims can truly treat non-Muslims with “mutual respect”?

Considering the age old Islamic doctrine,when the West parades its tolerance,doesn’t the West ignore a fundamental question,i.e.,how should a society espousing tolerance as a cardinal virtue deal with another society whose raison d’ être is to destroy it or to subjugate it[27] because that society- ours- is a society of “infidels”?

That tolerance should be a cardinal virtue cannot be debated by any person of good will but ,then, how can one reconcile the ideal of tolerance with the realization that many, following the teachings of the early Islamic thinkers and theologians discussed above[28],think that “infidels” must be converted by persuasion or by force and that all lands of the dar al-harb must either accept Shari’a or be subjugated?This is the yardstick derived from Islamic jurisprudence that must used to measure tolerance.

Dear readers: do you not think that the first duty of any society founded on principles of tolerance is  to take such steps as may be required -even if those might be viewed as contravening the principles of tolerance- to insure its survival as a tolerant society?If you accept those premises then a tolerant society is justified in adopting measures otherwise viewed as intolerant  because the obligation to insure survival as a tolerant society has a higher priority than the obligation to be tolerant.

Even though the road to hell may be paved with good intentions,let us give Mr Obama the benefit of the doubt in the relations he is trying to forge with the Muslim world and let us hope that he will have the will and desire to encourage it to evolve and be brought into the XXIst century.Let us further hope that Mr Obama,despite the protocol gaffe will not in so doing emulate the far too many Europeans,who ,because of a perceived need to be politically correct,have become dhimmis and refuse to criticize others,especially when the others are Muslims[29].

[2] For the distinctions between Ummah and dar al-Islam cf. Leon Brown Religion and State :the Muslim approach to Politics ( 2000) p.85

[3] For the  nuances between mushrikun ,who committed the sin of shirk and the kuffar(kufr=to conceal) he who denies God is a kafir ( a concealer) for he hides his disbelief  cf.,inter alia, Bat Ye’or, Islam and Dhimmitude,p.197 and Jacques Waardenberg Muslims and Others (2003) p.192

[4] Peter Mandeville, Transnational Muslim Politics p.13

[5] [5] Ibn Khaldun The Muqudimmah,An introduction to history,transl.F.Rosenthal ( 1958) I,473

[6] Where Two Worlds Collide: Muslim Schools Face Tensions of Islamic, U.S. Views, Washington Post 25 February 2002 p.A01

[7] The source is Sura 9 verse 29 of the Koran which lays out that obligation in return for the permission,not the right,to live.

Paying Jizyah is a Sign of Kufr and Disgrace

Allah said,[حَتَّى يُعْطُواْ الْجِزْيَةَ]

(until they pay the Jizyah), if they do not choose to embrace Islam,[عَن يَدٍ]

(with willing submission), in defeat and subservience,[وَهُمْ صَـغِرُونَ] (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said,«لَا تَبْدَءُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِه»(Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley.) This is why the Leader of the faithful ‘Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.Commentary on Sura 9:29 in the Tafsir Ibn Kathir: http://www.tafsir.com/default.asp?sid=9&tid=20986

[9] The Dhimmi:Jews and Christians Under Islam (2003) Islam and Dhimmitude:Where Civilizations Collide (2001),;Le Dhimmi:profil de l’opprimé en Orient et en Afrique du Nord depuis la conquête arabe ( 1980),Les chrétientés d’Orient entre jihad et dhimmitude,VII-XX siècle(1991) ,”Dhimmitude past and present:an invented or real history”Starr Foundation Lecture,Brown University 10 October 2002 http://dhimmitude.org/archive/by_lecture_10oct2002.htm.

[10] The Dhimmi p.62

[11] Id.203,215

[12] Pact of Umar citd by Norman Stillman ,The Jews of Arab Lands: A History and Source Book ( 1979) p.157-158

[13] [13] David B.Kopel Dhimmitude and Disarmement 18 George Mason University Civil Rights Law Journal 2008.This prohibition explains why the Christian and Jewish populations living in Muslim lands were so easily the subject of vexations and worse throughout history,as they were not allowed to defend themselves under pain of being declared blasphemers,an accusation carrying a penalty of death:cf.Majid Khadduri War and Peace in the Law of Islam (2006) p.193-195

[14] Id.59-60,196,341

[15] Id.57-58

[16] Pact of Umar ,Stillman ibd.p.99

[17] Lebanon News 8 No 18 14 Sept 1985 p.1-2

[18] Supra n.8

[19] Al-Ahkam as -Sultaniyyah.The Laws of Islamic Governance trad.Dr.Asadullah Yate (1996)

[20] Livre de l’impôt foncier Kitab el-Kharadj tranl. Fagnan Paris 1921 p.189

[21] Sherko Kirmanj The Relationship Between Traditional and Contemporary Islamist Political Thought ,Middle East Review of International Affairs,vol.12No 1 ( March 2008),p.69 et seq.

[22] A Short History of the Revivalist Movement in Islam (2002);”Political Theory of Islam”in Mansoor et al. Contemporary Debates in Islam:An Anthology of Modernist and Fundamentalist Thought(2000);

[23] Pour un gouvernement islamique (Paris, 1979), pp. 31ff.

[24] One cannot help but be reminded of the devshirme ,the enslavement practice of Christian children in the Ottoman Empire: Ye’or Islam and Dhimmitude,23,48,204-207

[25] Cf the teachings of the Tasfir Ibn Kathir or the writings of Ibn Khaldun

[26] Cf.inter alia,the reactions of Sheik Yousef Al-Qaradawi, spiritual leader of the Muslim Brotherhood in Egypt on the meeting betweenthe  Grand Rabi of Israel I.Lau and Sheikh Tantawi d’ Al Hazar: http://www.memri.org/bin/articles.cgi?Area=sr&ID=SR00398 et  Sherko Kirmanj The Relationship Between Traditional and Contemporary Islamist Political Thought ,Middle East Review of International Affairs,vol.12No 1 ( March 2008),p.69 et seq.

[27] Cf.Ibn Khuldun supra n.4

[28] Ibn Khaldun ,Tafsir Ibn Kathir  or Muhammad ibn Abd-al-Wahhab for par example

[29] Cf.the criticism levelled at Wim Wenders the Dutch parliamentarian for his documentary or at the Danish cartoonist.

Au cours de son voyage en Europe, le président Obama a déclaré à plusieurs reprises [1] que sa politique vis-à-vis du monde musulman allait dorénavant être fondée sur un “respect mutuel” allant même à Strasbourg jusqu’à dire qu’il fallait pour  montrer ce respect “changer notre langage et notre ton” à l’égard du monde musulman.

M.Obama a joint le geste à la parole lors de la réunion du G-20 à Londres: il fit la révérence au roi d’Arabie saoudite (voyez la vidéo ici )alors qu’il ne fit qu’une petite inclinaison de la tête à la reine d’Angleterre (vidéo).

Le monde musulman peut-il accorder un « respect mutuel » au monde non musulman?

Daniel Henninger,, éditorialiste au Wall Street Journal, examine la question en soulignant que les populations chrétiennes vivant dans le monde musulman sont persécutées et conclut en recommandant à M.Obama de faire de la tolérance envers les minorités religieuses la pierre angulaire du respect mutuel.

Aussi louable que puisse être ce but, est-il possible du côté musulman? Une analyse de la doctrine coranique et de la jurisprudence permet d’en douter.

Pour les musulmans, le monde est divisé en deux: d’un côté il y a le dar al-Islam [2]-les territoires gouvernés par la Shari’a et de l’autre le dar al-harb -pays des non-musulmans ( mushrikun)[3] contre lesquels les musulmans ont l’obligation de faire la guerre [4]Comme l’écrivait le grand penseur Ibn Khaldun :”Pour les musulmans la guerre sainte ( jihad) est un devoir religieux en raison de l’universalité de la mission des musulmans et [ de l'obligation ] de convertir toutes les personnes à l’Islam par la persuasion ou par la force” [5]Les habitants du dar al-harb -les harbis- n’ont aucun droit: leur personnes et leurs biens peuvent être pris par n’importe quel musulman. Cette doctrine explique la découverte par deux journalistes du Washington Post, Valerie Strauss et Emily Wax, que des écoles islamiques de la banlieue de Washington, D.C. enseignent aux enfants de 7 ans que voler à un non-musulman n’est pas un vol![6]

A l’intérieur des territoires musulmans ,les peuples du Livre ( juifs et chrétiens ) ont un statut spécial celui de dhimmis. Les dhimmis doivent payer un tribut annuel ( jizya ) pour avoir la permission de vivre [7]conditionnée par la  reconnaissance de leur infériorité comme dhimmi par rapport aux musulmans et de leur vocation à être humiliés par les musulmans[8].L’historienne Bat Ye’or a consacré plusieurs ouvrages à l’histoire des dhimmis depuis les conquêtes musulmanes du VIIème siècle jusqu’à nos jours [9].De ses analyses historiques ,il ressort que les dhimmis ont interdiction de construire des maisons plus hautes que celles des musulmans[10],interdiction de porter des vêtements de couleur verte ( couleur de l’Islam) [11],interdiction de port d’armes [12],interdiction de monter à cheval ou à chameau avec une selle [13]interdiction de sonner les cloches des églises[14],interdiction de construire de nouvelles églises[15].Si l’église est située dans un pays ayant capitulé devant les conquérants musulmans son intérieur  peut être entretenu mais pas son extérieur!. Par contre si l’église est sise dans un pays conquis par la force des armes alors l’église ne peut pas être entretenue[16].Vivre comme dhimmi a donné lieu à dhimmitude-la condition d’être un dhimmi dans un pays musulman-un néologisme attribué à Mme Bat Ye’or et  utilisé par Bachir Gemayel,alors président du Liban, dans un discours prononcé le 14 septembre 1982 à Dayr-al -Salib dans lequel il refusait toutes les tentatives de la majorité musulmane de subjuguer les chrétiens maronites et  déclarait: “Nous refusons toute dhimmitude“[17]

Certains diront que les grands penseurs islamiques qui ont énoncé les règles de comportement des  dhimmis envers les musulmans et des musulmans envers les dhimmis, comme le Tafsir Ibn Kathir[18] ,Abu’l Hasan al-Mawardi[19] ou Abu Yousouf[20]ne sont plus d’actualité et que, de toute façon, la dhimmitude a été abrogée dans les pays islamiques.

Sur le premier point, observons que le Tafsir Ibn Kathir est toujours enseigné et que les grands penseurs comme  Mawardi, Abou Yousouf ou Ibn Khaldun font autorité encore aujourd’hui[21] comme en témoignent les écrits de Sayyid Abul A’la Mawdudi [22]ou de l’Ayatollah Khomeini[23].

Sur le second point, bornons nous à observer ,comme M.Henninger  et Mme Bat Ye’or l’ont fait, que  disparaissent  les communauté coptes en Egypte, les chrétiens au Soudan dont  les enfants subissent des conversions forcées, l’église orthodoxe syriaque en Turquie, que le patriarche chaldéo-assyrien de Mossoul est  enlevé et assassiné ,que grand est  le péril auquel sont confrontés les chrétiens de la vallée Swat au Pakistan suite à la trêve conclue entre le gouvernement du Pakistan et les talibans qui contrôlent cette vallée, ou encore qu’interdiction est faite aux travailleurs immigrés chrétiens  en Arabie saoudite  de pratiquer le christianisme .Ces exemples parmi tant d’autres prouvent  que la doctrine traditionnelle [24] est bien suivie aujourd’hui.  L’interdiction de pratiquer toute religion autre que l’Islam en Arabie saoudite ou dans les autres pays qui ont adopté la Shari’a se retrouve  dans les textes comme le Tafsir Ibn Kathir ou les écrits d’Ibn Khaldun ou  d’Abd El Whahab. Manifestement le sort des communautés chrétiennes en territoires islamiques est plus que préoccuppant: même si publiquement les gouvernements prétendent que la tolérance est de mise,les exactions perpétrées par les personnes privées musulmanes contres les populations chrétiennes continuent dans le but avoué de convertir ou de faire partir les “infidèles”.

Un courant non négligeable de pensée islamiste moderne se réclame des penseurs /juristes des premiers siècles de l’Islam [25]La doctrine  islamiste millénaire étant claire sur les rapports que les musulmans peuvent avoir avec les non-musulmans est-il réaliste de penser que les musulmans traditionalistes peuvent réellement accorder un respect mutuel aux chrétiens (et aux juifs)?

Eu égard à la doctrine islamiste , lorsque l’Occident se complait à faire étalage de sa tolérance n’ ignore-t-il pas une question fondamentale: comment une société tolérante doit- elle traiter avec une société dont la raison d’être est de la détruire ou de la subjuguer [26]parce que cette société est une société d’infidèles?

Que la tolérance soit une vertu ne peut être remis en cause par nulle personne de bonne volonté mais alors comment réconcilier l’idéal de tolérance avec la constatation que certains pensent encore ,à l’instar des penseurs musulmans traditionnels mentionnés ci-dessus[27] qu’il faut convertir de gré ou de force les infidèles et que tout pays du dar al-harb doit soit accepter la Shari’a soit être subjugué? Voilà donc dans la jurisprudence islamique l’aune à laquelle nous pouvons mesurer la tolérance.

Lectrices et lecteurs ne pensez vous pas qu’une société fondée sur la tolérance a comme premier devoir d’assurer sa survie ès-qualité de société tolérante? Si ces prémices sont acceptées, il s’en suit alors que ladite société est en droit de prendre des mesures de défense pouvant être autrement taxées d’intolérance parce qu’il faut assurer la pérennité d’une société fondée sur la tolérance.

Si l’enfer est pavé de bonnes intentions, accordons néanmoins le bénéfice du doute à M.Obama dans ses relations avec le monde musulman et espérons que qu’il saura encourager celui-ci à évoluer  et à se mettre au diapason du XXIème siècle sans pour autant, comme l’ont fait trop d’européens, devenir des dhimmis parce qu’il faut être politiquement correct et ne jamais élever la moindre critique contre l’autre[28] surtout s’il est musulman.

[2] Pour des distinctions entre Oumah et dar al-Islam cf.Leon Brown Religion and State :the Muslim approach to Politics ( 2000) p.85

[3] Pour les nuances entre mushrikun ,coupables du péché de shirk et les kuffar cf.,inter alia,Jacques Waardenberg Muslims and Others (2003) p.192

[4] Peter Mandeville, Transnational Muslim Politics p.13

[5] Ibn Khaldun The Muqudimmah,An introduction to history,trad.F.Rosenthal ( 1958) I,473

[6] Where Two Worlds Collide:Muslim Schools Face Tensions of Islamic,U.S.Views,Washington Post 25 février 2002 p.A01

[7] La source en est la sourate 9 verset 29.

[8] Cf.commentaire de Tafsir Ibn Kathir sur la sourate 9:les dhimmis doivent “être en disgrace,humiliés et rabaissés”: وَهُمْ صَـغِرُونَ.Sur les règles de comportement des musulmans par rapport aux dhimmis cf.: http://www.qtafsir.com/index.php?option=com_content&task=view&id=2566&Itemid=64:”Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said,«لَا تَبْدَءُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِه»(Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley.) This is why the Leader of the faithful ‘Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.”Commentaire du Tafsir sur la sourate 9:29.

[9] The Dhimmi:Jews and Christians Under Islam (2003) Islam and Dhimmitude:Where Civilizations Collide (2001),;Le Dhimmi:profil de l’opprimé en Orient et en Afrique du Nord depuis la conquête arabe ( 1980),Les chrétientés d’Orient entre jihad et dhimmitude,VII-XX siècle(1991) ,”Dhimmitude past and present:an invented or real history”Starr Foundation Lecture,Brown University 10 October 2002 http://dhimmitude.org/archive/by_lecture_10oct2002.htm.

[10] The Dhimmi p.62

[11] Id.203,215

[12] David B.Kopel Dhimmitude and Disarmement 18 George Mason University Civil Rights Law Journal 2008.Cette interdiction explique les exactions dont furent victimes au cours des siècles les communautés juives et chrétiennes vivant dans les territoires islamiques:cf.Majid Khadduri War and Peace in the Law of Islam (2006) p.193-195

[13] Pacte d’Umar cité par Norman Stillman ,The Jews of Arab Lands: A History and Source Book ( 1979) p.157-158

[14] Id.59-60,196,341

[15] Id.57-58

[16] Pacte d’Ummar Stillman ibd.p.99

[17] Lebanon News 8 No 18 14 Sept 1985 p.1-2

[18] Supra n.8

[19] Al-Ahkam as -Sultaniyyah.The Laws of Islamic Governance trad.Dr.Asadullah Yate (1996)

[20] Livre de l’impôt foncier Kitab el-Kharadj trad.Fagnan Paris 1921 p.189

[21] Sherko Kirmanj The Relationship Between Traditional and Contemporary Islamist Political Thought ,Middle East Review of International Affairs,vol.12No 1 ( March 2008),p.69 et seq.

[22] A Short History of the Revivalist Movement in Islam (2002);”Political Theory of Islam”in Mansoor et al. Contemporary Debates in Islam:An Anthology of Modernist and Fundamentalist Thought(2000);

[23] Pour un gouvernement islamique (Paris, 1979), pp. 31ff.

[24] Doctrine exprimée dans le Tafsir Ibn Kathir ou dans les écrits d’Ibn Khaldun par exemple.

[25] Cf.inter alia,les réactions du Sheik Yousef Al-Qaradawi, chef spirituel des Frères Musulmans en Egypte sur la rencontre entre le Grand Rabin d’Israel I.Lau et le Sheikh Tantawi d’ Al Hazar: http://www.memri.org/bin/articles.cgi?Area=sr&ID=SR00398 et  Sherko Kirmanj The Relationship Between Traditional and Contemporary Islamist Political Thought ,Middle East Review of International Affairs,vol.12No 1 ( March 2008),p.69 et seq.

[26] Cf.Ibn Khuldun supra n.4

[27]Ibn Khaldun ,Tafsir Ibn Kathir  ou Muhammad ibn Abd-al-Wahhab par exemple.

[28] Cf.les critiques adressées à Wim Wenders pour son documentaire ou encore les réactions aux dessins danois.

I’ve begun reading the Muqaddima by Ibn Khaldun, and I’m trying to figure out what he means by ‘good’ vs. ‘evil.’ I don’t know if it’s a problem in the translation, or simply a rhetorical ambiguity (counter to his style, which is very forthright), but there seem to be contradictory definitions.

On the one hand, ‘good’ is the good of the Bedouins, elsewhere called ‘fortitude.’ Self-reliance, strength, loyalty, simplicity. The good of the Bedouins is contrasted to the pleasure-loving weakness of town life and also the mental weakness that comes from living under the Rule of Law and Education – being brainwashed from an early age to docility and domestication.

On the other hand, ‘good’ is what is unique to humanity – specifically, our civilization.

“In view of his natural disposition and his power of logical reasoning, man is more inclined toward good qualities than toward bad qualities, because the evil in him is the result of the animal powers in him, and inasmuch as he is a human being, he is more inclined toward goodness and good qualities. Now, royal and political authority come to man qua man, because it is something peculiar to man and is not found among animals. Thus, the good qualities in man are appropriate to political and royal authority since goodness is appropriate to political authority.”

Ibn Khaldun describes the Bedouins as savages, similar to wild animals. They destroy civilization with their raids – they have no interest in laws or rules beyond upholding the honor of their own tribes.

They are models of good and they are models of the antithesis of good.

The contradiction makes sense from a philosophical standpoint, but Ibn Khaldun is so adamant about the clarity and rigorous analysis of logical arguments… so that civilization would be… perhaps collectively good but individually corrupting… I wonder if that’s where he’s heading – fascinating, but it just doesn’t seem his style to imply it rather than to spell it out. My impression is that there’s something else that’s supposed to be self-evident, something that I’m missing.

Today I very calmly and forcefully threatened to go to the police if a certain man kept approaching me. In retrospect, I was lucky that he seemed to speak fluent English, because I would have been flustered and incoherent if I had tried to tell him off in Arabic.

I didn’t think I would mind it, but it is bothersome, being in certain parts of town as a solitary woman, modestly dressed and still constantly being subject to… well, it’s intended as flattery. Nothing so coarse as a catcall, just murmured compliments, and for the more confident, attempts at conversation. Repeated attempts at conversation. Following. But to realize that it’s a sense of entitlement these men have, and only the women who are accompanied by someone and/or who wear the niqab (face veil) seem to be spared. To want to wear a niqab in public just to be able to spend an afternoon without having to fend anyone off…

And then he was angry with me – defensive – saying that he should be able to talk to me because it was his country. I repeated my position and he apologized resentfully and left. A sense of violated pride, I understand it – I imagine I understand it – it still ruined the next hour for me. I couldn’t concentrate on my book any longer – I had been reading in a park – and decided to go home early.

I want to learn things while I’m here. I want to move beyond my comfortable path.

I’ll have to be smart about it. To respect other people and to be respected – which is a right, not a privilege.

Or is it? What is a right? What is virtue?

Ibn Khaldun equated town-dwellers with women and children, subject to the protection and the rule of a master. He said that justice meant assigning everyone to his proper station. He also that that habits became customs, and that people do not feel comfortable and may become unwell if forced to change their customs.

I am accustomed to being able to go alone in public unremarked and unmolested. The consequences of a young woman conversing with a strange man are generally suggestive the world over, but I’m not used to the regularity or the persistence of men trying to talk to me, strange men who expect me, a strange woman, to feed their egos. Casually.

I seem to remember, somewhere in the world of gender binaries, the idea that women deserved respect…

Big (HUGE) brands of news media

Last month’s release of the State of the News Media 2009 from the PEW Project for Excellence in Journalism made me realize that I have reached a landmark in my experiment in blogging on the transition taking place in the news world.

It has been more than a year since I first conjectured to “heat up the debate between old and new media”. I laugh looking back. I cringe at the thought of reading through posts from this period of naiveté! What a simplistic view of the growing pains being felt by an entire institution of society, the decline and fall of the great empires of the fourth estate, the inevitable loss of power as described by Ibn Khaldun.

During this year, the economy has collapsed, several newspapers have moved to online-only publications, legacy news organizations have threatened to close, and I wasn’t admitted into the Ph.D. program through which I wanted to study this crisis of journalism culture. If you think that’s hard not to take personally, just consider that the San Francisco Chronicle, where I did my internship, might shutter its doors after losing US$one million a week in 2008, and The San Diego Union-Tribune, where I had my first job, was sold to some private equity firm!?

But what has shocked me most is that the discourse on which direction news media should move does not seem to be based on any particular principles, forget a coherent conceptual framework for discussion and action! This is unacceptable for a social institution meant to mirror the processes of the advancement of civilization.

Speaking of action, in truth it is with deeds not words that industry leaders will be able to learn what economic model and structure of values will carry journalism into the future. Incessant and fruitless debate has done nothing for the fields of philosophy, governance and development, and it has paralyzed the news industry as well.

Perhaps we as news women and men are too afraid of making a mistake. That paranoia is so deeply ingrained into our being as reporters and editors–once you make an error, you can’t take it back; one small mistake can cost you your career–that it has crippled our ability to learn. How else can an industry in such dire need of change evolve and mature if a degree of mistakes are not tolerated? We need to challenge this fundamental assumption in our professional ideology.

This blog is about rooting out and examining this and other assumptions. A year into recording my thoughts on the future of journalism, I feel I finally have something to offer to this discourse. I hope there will be readers and feedback.

ARA-132 Bevezetés az arab irodalomba 2. – Előadás, heti óraszám: 2

fel

Elmélet, heti 2 óra, vizsgaköteles.
Kötelező az óralátogatás!
Időpont: Cs, 14:30-16:00, 205. szoba.
Február 12., 19., 26., március 5., 12., 19., 26., április 2., 16., 23., 30., május 7., 14.

Tanítási célok:

(i) Megismerkedés a klasszikus arab írásbeliség magyarul is elérhető darabjaival:
1. A Korán.
2. A hadísz.
3. Az Ezeregyéjszaka meséi.
4. Ibn Hazm szerelemtana.
5. Ibn Battúta útleírása.
6. Abu-Hámid al-Garnáti utazása.
7. Ibn Khaldún: Bevezetés a történelembe.
(ii) A modern arab irodalom egyik legjelentősebb, magyarul is megjelent regényének a tartalmi-kultúrtörténeti feldolgozása (Napok).
(iii) A tananyagok feldolgozása egyénileg és órai bemutatása.
(iv) Házi dolgozatok írása a fenti témakörökből.
(v) A klasszikus arab irodalom áttekintése teszt keretében (2. rész).

Tananyagok:

1. Goldziher Ignác: Az arab irodalom rövid története. 141-229. o.
2. Goldziher Ignác: Az iszlám. V. fejezet: Mohamedán főiskolai élet (al-Azhar mecsetakadémia Kairóban), 359-411. o., Függelék: A “negyven hagyomány”, 465-489. o.
3. Germanus Gyula: “Középkori arab földrajzírók”, Ibn Battúta zarándokútja és vándorlásai. Bevezetés, 5-33. o.
4. Goldziher Ignác: Az arab irodalom rövid története. Első rész, IV. fejezet: “Mohamed és a Korán”, 35-48. o.
5. Germanus Gy.: “Korán”, Világirodalmi Lexikon 6. 567-569.
6. Iványi Tamás: Az Ezeregyéjszaka. Jegyzet, Bp., 2009.
7. Fedwa Multi-Douglas: Blindness and Autobiography. (Flórián Kund magyar nyelvű összefoglalója alapján.)
8. Az órán elhangzottak. (Tételek alapján.)

Kötelező irodalom:

1. Goldziher Ignác: “A hadísz kialakulása”, Az iszlám kultúrája (Ford. Iványi Tamás). I. pp. 181-596. 1981 (Beszámolás tételek alapján.)
2. Goldziher Ignác: “A koránmagyarázás különféle irányairól”. Ormos I. (szerk.), Az arabok és az iszlám. Válogatott tanulmányok. Bp., 1995, II. kötet 1067-1090. o. (Beszámolás tételek alapján.)
3. Goldziher Ignác: “Mohamedán utazókról”, Ormos I. (szerk.), Az arabok és az iszlám. Válogatott tanulmányok. Bp., 1995, I. kötet 107-140. o. (Beszámolás tételek alapján.)
4. Germanus Gyula: Allah Akbar. (Részletek.)
5. Molnár Anikó: Ibn Hazm és a Tauq al-Hamáma (A galamb nyakörve). Szakdolgozat 2000. 1-40. o. ELTE BTK Sémi Filológiai és Arab Tanszék. (Beszámolás tételek alapján.)
6. O.G. Bolsakov: “Abu-Hámid al-Garnáti és művei”, Abu-Hámid al-Garnáti utazása Kelet- és Közép-Európában, 11-28. o.

Kötelező olvasmányok:

1. A Korán.
2. Goldziher Ignác: Az iszlám. Függelék: A “negyven hagyomány”, 465-489. o.
3. Az Ezeregyéjszaka meséi. (Részletek, tartalomelemzéssel.)
Honti Rezső fordításai: Sahriár király és öccse, Sáh-Zemán király története, benne A szamár, az ökör és a parasztgazda történetei, 9 o., A teherhordó és a három lány története, 60 o., Apró történetek és anekdoták 25 o., Sahriár király és Sehrezád történetének befejezése, 2 o.
Prileszky Csilla fordításai: Tádzs al-Mulúk és Dunja hercegnő, a szerető és kedvese története, benne: Azíz és Azíza története, I. kötet 599-693. o., Ali Sár és Zumurrud története, II. kötet 197-248. o.
P.P. Pasolini filmje: Az Ezeregyéjszaka virágai. (Tartalomelemzéssel.)
4. Ibn Hazm: A galamb nyakörve. (Magyar szemelvények, Iványi Tamás, 17 o., és Molnár Anikó fordításai, Szakdolgozat 41-65. o.)
5. Ibn Battúta zarándokútja és vándorlásai. (Ford. Boga István és Prileszky Csilla).
(Tételsor alapján, tartalomelemzéssel.)
1. fejezet: 36-50. o.
2. fejezet: 52-61. o.
3. fejezet: 62-81. o.
4 fejezet: 83-86., 90-97., 107-120. o.
5 fejezet: 122-151. o.
6 fejezet: 152-158. o.
7 fejezet: 160-175., 190-191. o.
1. Abu-Hámid al-Garnáti utazása Kelet- és Közép-Európában, 1131-1153. (Ford. Iványi Tamás).Budapest, Gondolat, 1985. (29-91. o.)
2. Ibn Khaldún: Bevezetés a történelembe. (Ford. Simon Róbert). Budapest, Osiris, 1995.
3-4-5. Bev.: Az éghajlat hatásai, a bőség és szükség 108-118.
II. Fejezet: A steppei civilizáció 125-167.
III. Fejezet: A kalifátus és az imámátus 214-224.
VI. Fejezet: Tudományok és oktatás 440-532. o.
8. Taha Huszajn: Napok. (Ford. Boga István).

Vizsga, beszámolók:

I. A vizsgaidőszakban, egyetlen alkalommal írásbeli vizsga mind a teszt-anyag-ból, mind a tananyagokból, kötelező irodalomból és olvasmányokból.
II. Részbeszámolókat lehet tenni írásban a félév során négy alkalommal. Kétszer a Goldziher teszt II. (1-2.) részéből (március 27. és április 17. pénteken de. 10:30-11:30), kétszer pedig a kötelező irodalomból (május 8. pénteken 10:30-11:30 és május 21. csütörtök 9:00-10:00). A sikertelen zárthelyiket minden következmény nélkül meg lehet ismételni a vizsgán.
III. Az órai munka figyelembevétele (hozzászólások, órai dolgozatok) a kötelező olvasmányok terén.
IV. A házidolgozatok osztályzata. Beadási határidő: szigorúan az utolsó tanítási nap. Aki ezt nem teszi meg, az nem vizsgázhat!

forrás: arabszak.hu

United Imperial States of America and the Israeli Colonial Entity take heed!

Ibn Khaldun the first Sociologist states in his Muqqadima:

“Wars have always occurred in the world since God created it. The origin of war is the desire of certain human beings to take revenge on others, each party supported by people sharing its esprit de corps. When they have sufficiently excited each other for the purpose, and the two parties confront each other, one seeking revenge and the other trying to defend itself, there is war. It is something natural among human beings. No nation and no generation are free from it. The reason for revenge is, as a rule, either jealousy and envy, or aggression and hostility, or zeal on behalf of God and religion, or zeal on sovereign authority and the effort to maintain government. The first kind of war usually occurs between neighboring tribes and competing families. The second kind, which is a war of aggression and hostility, usually occurs among savage nations in less civilized areas…Such people earn their livelihood with their lances and swords, and acquire sustenance by depriving others of their possessions. They declare war against anyone who defends their property against them. They have no desire for rank and authority, only for depriving others of their possessions. The third [kind of war] is religious, and the sacred law refers to it as “jihad.” The fourth is a war in defense of the sovereign against those who refuse to obey the state.”

Gaza know that you are in a long line of Righteous Resistance against savagery and oppression! Ibn Taymiyyah states in his Majmu’ Al-Fatawa on the Islamic concept of Jihad:

 ”Islamic warfare is always defensive, because the basis of relationships with the non-Muslims is peaceful co-existence; if one reflects deeply on the causes of the Prophet’s (pbuh) military expeditions, one will find that all of them were of this type.”

Ibn Khaldun : Ανθρωπογεωγραφία και Εθνολογία

Εισαγωγή

Μετά το πρώτο καταστροφικό κύμα της Αραβικής – Ισλαμικής επέκτασης ακολουθεί, από τον 8^ο και 9^ο αι. μΧ., μια εποχή αναγέννησης του Αραβικού πολιτισμού. Ο Ibn Khaldun (1332-1406) έζησε σε μια εποχή μεταβατική που σηματοδοτεί την παρακμή του Ισλαμικού πολιτισμού και την έναρξη της Ευρωπαϊκής Αναγέννησης. Είναι ίσως ο τελευταίος μεγάλος Άραβας ιστορικός και διανοούμενος και για αυτό δικαιολογημένα έχει υποστηριχθεί ότι το έργο του «συνοψίζει τον μεσαιωνικό μουσουλμανικό πολιτισμό». Η σκέψη του κινείται ακόμα στο πλαίσιο της Αρχαιοελληνικής και Ελληνιστικής παράδοσης και δεν φθάνει να αμφισβητήσει βασικές παραδοχές της Αρχαίας Ελληνικής Φιλοσοφίας, όπως θα κάνουν λίγο αργότερα οι Ευρωπαίοι στοχαστές. Παρόλα αυτά το έργο του βρίθει αναρίθμητων πρωτότυπων σκέψεων και μεθοδολογικών προτάσεων, που ξεπερνούν το ιστορικό πλαίσιο της εποχής του και που θεωρούνται σήμερα νεωτερικές.

Φόρος τιμής στον Ibn Khaldun σε Τυνησιακό γραμματόσημο

Στην εργασία αυτή θα επικεντρωθούμε στις ανθρωπογεωγραφικές και εθνολογικές – ανθρωπολογικές διαστάσεις του έργου του και στη συμβολή των ιδεών του στην επιστημονική πρόοδο, αφού πολλές από αυτές τις ιδέες ανοίγουν νέους επιστημονικούς δρόμους και κατευθύνσεις στη σύγχρονη έρευνα. Πριν από αυτό όμως, θα αναφερθούμε με συντομία στη ζωή του και στο περιβάλλον της εποχής του που επέδρασε καθοριστικά στη διαμόρφωση των σκέψεων του.

Η ζωή του

Ο Ibn Khaldun (Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn Al-Hadrami) γεννήθηκε στις 27 Μαΐου 1332 μ.Χ. στην Τύνιδα. Οι πρόγονοί του ήταν Υεμενίτες Άραβες από την Ανδαλουσία και είχαν εγκατασταθεί στη βόρεια Αφρική, έναν αιώνα πριν την γέννησή του Khaldun, λίγο πριν την πτώση της Σεβίλλης στους Χριστιανούς (1248). Ο Khaldun έζησε σε μια εποχή αλλαγών και ανακατατάξεων, την οποία ο ίδιος την περιγράφει ως εποχή παρακμής, διακοπτόμενη από απέλπιδες προσπάθειες ανανέωσης(Polk, 2001). Ο ίδιος έπαιξε έναν καθοριστικό ρόλο στην πολιτική και κοινωνική ζωή της Βόρειας Αφρικής και της Ισπανίας, αφού βρέθηκε στην υπηρεσία πολλών ηγεμόνων, από διάφορα πόστα: αυτό του διδασκάλου , του συμβούλου , του πρωθυπουργού και του Αρχιδικαστή.

Το 1352, σε ηλικία 20 ετών και αφού είχε ολοκληρώσει τις εγκύκλιες σπουδές του, εντάχθηκε στην Αυλή του κυβερνήτη της Τύνιδας Ibn Tafrakin, και λίγο αργότερα, στην Αυλή του νέου σουλτάνου του Μαρόκου, Abu Enan, όπου εκμεταλλευόμενος το πνευματικό κλίμα της πρωτεύουσας του Μαρόκου Fez, βελτίωσε τις σπουδές του και ασχολήθηκε ενεργά με την πολιτική αναλαμβάνοντας το αξίωμα του Γραμματέα και του Αρχιδικαστή. Το 1362, μετά από μια αποτυχημένη συνωμοσία εναντίον του Μαροκινού σουλτάνου, εξορίσθηκε και κατέφυγε στο σουλτάνο της Γρανάδας, Muhammad al-Ahmar, στην Ανδαλουσία.

Αυτόγραφο του Ibn Khaldun στην πάνω αριστερή γωνία του χειρογράφου

Το 1365 επέστρεψε δικαιωμένος στο βασίλειο της Bougie (Βόρεια Αφρική), όπου έγινε hajib (πρωθυπουργός) του φίλου του εμίρη Muhammad. Μετά από την δολοφονία του Muhammad, από τον Αbul Abbas, έπεσε σε δυσμένεια και αυτοεξορίστηκε στην Fort Salana, όπου ξεκίνησε την συγγραφή του Muqaddimah. Tο 1382, μετά από πρόσκληση του σουλτάνου της Αιγύπτου Abul Abbas πήγε στην Αλεξάνδρεια και λίγο αργότερα ανέλαβε το αξίωμα του καδή (δικαστή) στο Κάιρο. Κατά την παραμονή του στην πρωτεύουσα των Μαμελούκων, καταπολέμησε την διαφθορά και την ευνοιοκρατία στο δικαστικό σώμα, δίδαξε στην φημισμένη θεολογική σχολή του αλ-Αζχάρ. Στην Αίγυπτο ολοκλήρωσε και την συγγραφή της παγκόσμιας ιστορίας του. Πέθανε στις 17 Μαρτίου του 1406, ασκώντας το δικαστικό του λειτούργημα.

Το έργο του

Το έργο του Ibn Khaldun διακρίνεται σε δύο βασικές κατηγορίες: το ιστορικο-φιλοσοφικό και το θεολογικό ( www.muslimphilosophy.com/ei2/KHALDUN.htm).

Από το ιστορικο-φιλοσοφικό του έργο, μόνο η «παγκόσμια ιστορία» του (Kitab al-ibar) διασώζεται, ενώ η ιστορία του Ταμερλάνου, στην οποία αναφέρεται και στην αυτοβιογραφία του (Turif) , έχει χαθεί.

Η «παγκόσμια ιστορία» (Kitab al-ibar) χωρίζεται σε τρία βιβλία :

Το πρώτο βιβλίο περιλαμβάνει τα προλεγόμενα ή την εισαγωγή (Muqaddimah) στην παγκόσμια ιστορία του. Είναι το πιο σημαντικό κομμάτι του έργου του και για αυτό έχει συνταυτιστεί με το σύνολο του ιστορικού του έργου. Το δεύτερο βιβλίο περιλαμβάνει την παγκόσμια ιστορία του και το τρίτο την ιστορία των Αράβων της Β. Αφρικής ( Maghrib), που αποτελεί και σημαντική πρωτογενή ιστορική πηγή (Mohammad Abdullah Enan, 1997:134-135).

Από το θεολογικό του έργο αναφέρονται πέντε έργα: α) τα σχόλια περί τον Burdu al-Busiri, β) μια περίληψη Λογικής Φιλοσοφίας, γ) μια πραγματεία για την αριθμολογία, δ) περιλήψεις του έργου του Ibn Rushd, ε) σχόλια πάνω στο ποίημα του Ibn al-Khatib , Usul al-Figli. Όλα τα παραπάνω έργα έχουν σήμερα χαθεί. Πολλά μάλιστα από αυτά δεν αποδίδονται στον ίδιο , ενώ ο ίδιος ο Ibn Khaldun δεν αναφέρεται καθόλου σε αυτά στην αυτοβιογραφία του (www.muslimphilosophy.com/ ei2/KHALDUN.htm).

Το σημαντικότερο έργο του Ibn Khaldun, το Magnum Opus, είναι το al- Muqaddimah (Προλεγόμενα ή Εισαγωγή). Το al-Muqaddimah αποτελεί έναν πρόλογο της παγκόσμιας ιστορίας. Πρόκειται για την πρώτη προσπάθεια στην Ιστορία των Κοινωνικών Επιστημών να διατυπωθεί ένα πρότυπο της διαδικασίας της κοινωνικής και ιστορικής αλλαγής, των πολιτικών και κοινωνικών σχηματισμών. Όπως αναφέρουν και οι F. Rosenthal – N.J. Dawood (1969),στην εισαγωγή της αγγλικής μετάφρασης, πρόκειται για ένα κείμενο «… ορθολογικό στην προσέγγιση του, αναλυτικό στη μεθοδολογία, εγκυκλοπαιδικό στις λεπτομέρειες, το οποίο αντιπροσωπεύει μια τομή στην παραδοσιακή ιστοριογραφία, απαλλαγμένο από συμβατικές απόψεις και θέσεις, που αναζητά πέρα από τη χρονική αλληλουχία των γεγονότων, μια ιστορική εξήγηση και άρα μια φιλοσοφία της ιστορίας» (Franz Rosenthal, N. J. Dawood, 1969: ix). To al- Muqaddimah είναι μια φιλοσοφία της ιστορίας, μια γενική κοινωνιολογία και μια εθνολογική ιστορία. Μια εγκυκλοπαιδική σύνθεση, μεθοδολογική και συνάμα πολιτισμική, απαραίτητο εργαλείο για κάθε ιστορικό που αποβλέπει στην πραγματική επιστημονική έρευνα. Για αυτό και θεωρήθηκε από ορισμένους ότι ανοίγει πολλούς επιστημονικούς δρόμους και ερευνητικές κατευθύνσεις, συμπεριλαμβανομένης της φιλοσοφίας της ιστορίας, της κοινωνιολογίας, της εθνολογίας, της οικονομικής και πολιτικής επιστήμης καθώς και πολλών άλλων επιστημονικών κλάδων.

Η Εισαγωγή (Muqaddimah) χωρίζεται σε 6 μέρη (Mohammad Abdullah Enan,1997:11-112 ):

1. Ανθρώπινος πολιτισμός (εθνολογία – ανθρωπολογία) : εδώ ο Ibn Khaldun αναφέρεται στην επίδραση του φυσικού περιβάλλοντος στην ανθρώπινη φύση και το χαρακτήρα των ανθρώπων .

2. Αγροτικές κοινωνίες (πρωτόγονες – νομαδικές και πολιτισμένες κοινωνίες)

3. Μορφές διακυβέρνησης , κράτη και θεσμοί.

4. Αστικές κοινωνίες (umran hadari)

5. Εμπόριο και οικονομία

6. Επιστήμη, λογοτεχνία και ανθρωπολογία

Στο Muqaddimah, ο Ibn Khaldun ξεκινά από το φυσικό περιβάλλον και το πώς αυτό το τελευταίο επηρεάζει τη ζωή των ανθρώπων. Ακολουθεί μια ανάλυση της νομαδικής μορφής κοινωνικής οργάνωσης, της φύσης και του χαρακτήρα της εξουσίας μέσα σε αυτή, και προχωρά σε μια εκτενή σύγκριση ανάμεσα σε αυτήν την τελευταία και στην ανεπτυγμένη αστική μορφή της. Στη συνέχεια επικεντρώνεται στη μελέτη της διακυβέρνησης ενός κράτους γενικά, το οποίο κατά τον Ibn Khaldun αντιπροσωπεύει την πιο εξελιγμένη μορφή εξουσιαστικής οργάνωσης σε έναν κοινωνικό σχηματισμό και αναφέρεται ειδικότερα στην πολιτική εκδοχή του ισλαμικού Χαλιφάτου. Η αστική ζωή θεωρείται ως η πιο ανεπτυγμένη μορφή κοινωνικής και πολιτισμικής εξέλιξης. Στο ίδιο πλαίσιο, εξετάζει και όλες τις εκφάνσεις της πολιτισμένης κοινωνίας, όπως το εμπόριο, τις τέχνες, τις επιστήμες, τα οποία θεωρούνται προϋποθέσεις αλλά και συνέπειες της αστικής ζωής.

Το κέντρο του κόσμου, σύμφωνα με τον Ibn Khaldun, είναι ο άνθρωπος. Ο άνθρωπος όμως δεν μπορεί να ζήσει ανεξάρτητα από το φυσικό του περιβάλλον. Οι καλλίτερες φυσικές συνθήκες για την ανάπτυξη των ανθρώπων προσφέρονται στις λεγόμενες «μέσες περιοχές της γης» που βρίσκονται ανάμεσα στους δύο πόλους , το Βορρά και το Νότο. Οι περιβαλλοντικές συνθήκες επηρεάζουν καθοριστικά τα ανθρώπινα χαρακτηριστικά και τη φυσική εμφάνιση, τον χαρακτήρα και τα έθιμα των ανθρώπων.

Στηριζόμενος στις απόψεις του Αβικέννα, ο Ibn Khaldun θεωρεί ότι ο άνθρωπος δεν μπορεί να εξασφαλίσει τα αναγκαία πράγματα για τη ζωή του, χωρίς τη συνεργασία των άλλων ανθρώπων. Η ανθρώπινη λογική, αυτό το ξεχωριστό δώρο του Θεού προς τον άνθρωπο, επιτρέπει στους ανθρώπους να προχωρήσουν σε συνεργασία με άλλους ανθρώπους, ώστε η αμοιβαία συνεισφορά να είναι επικερδής για όλους. Όταν οι άνθρωποι φτάσουν σε ένα υψηλό επίπεδο συνεργασίας, οδηγούνται σε αυτό που ονομάζεται αστικός τρόπος ζωής, και στην αρχαιοελληνική της εκδοχή, Πόλις-κράτος.

Ο άνθρωπος είναι από τη φύση του πολιτικό όν (Ibn Khaldūn, 1969, The Muqaddimah: An Introduction to History, μεταφρ. Franz Rosenthal, N. J. Dawood, ΝΥ, Princeton University Press I:45). Επιδιώκει την κοινωνική και πολιτική συμβίωση για την ικανοποίηση των βιολογικών, υλικών και άλλων αναγκών του. Ακριβώς επειδή ο άνθρωπος διαθέτει μια βιολογική φύση, παρόμοια με αυτή των άλλων ζώων, οδηγείται αναπόφευκτα σε σύγκρουση με τους άλλους ανθρώπους. Έτσι προκειμένου να διατηρηθεί η κοινωνική τάξη, απαιτείται – σε μια ανεπτυγμένη τουλάχιστον κοινωνία -να υπάρχει μια μορφή κοινωνικής εξουσίας που να λειτουργεί στη βάση δικαιϊκών αρχών, αποτρεπτικά στη γενίκευση της κοινωνικής σύγκρουσης (I:45-48).

Κοσμολογικές και Ανθρωπογεωγραφικές απόψεις

Ο Ibn Khaldun στηριζόμενος σε παλιότερες απόψεις για τη μορφολογία του κόσμου(κυρίως τον Πτολεμαίο και τον Ιντρισί), περιγράφει τη Γη σαν μια σφαίρα που περιβάλλεται από νερό. Μπορεί να συγκριθεί, όπως λέει, με ένα σταφύλι που επιπλέει μέσα στο νερό(I:49). Το νερό έχει απομακρυνθεί από ορισμένα σημεία της Γης, επειδή ο θεός θέλησε να δημιουργήσει ζωντανά όντα, ανάμεσα στα οποία κυριαρχεί ο άνθρωπος ως ο αντιπρόσωπος του Θεού στη γη. Το μέρος της γης όπου το νερό έχει απομακρυνθεί είναι το μισό από τη συνολική επιφάνεια της γης. Η Γη έχει σφαιρικό σχήμα, είναι ακίνητη και περιβάλλεται από όλες τις πλευρές της από το νερό, το οποίο σχηματίζει τη θάλασσα , που ονομάζεται ωκεανός ή Μαύρη θάλασσα ή Πράσινη θάλασσα (al-Bahr al-Mulif) (I:49).

Η στεριά , το μέρος δηλαδή της Γης που δεν σκεπάζεται από τη θάλασσα και είναι κατάλληλο για την ανάπτυξη του πολιτισμού, περιλαμβάνει περισσότερες ακατοίκητες εκτάσεις. Η ακατοίκητες περιοχές στο Νότο, είναι σε έκταση μεγαλύτερη από αυτή του Βορρά. Η στεριά της Γης επεκτείνεται προς το Νότο, μέχρι τη γραμμή του Ισημερινού και στο Βορρά μέχρι τη γραμμή πίσω από την οποία βρίσκονται τα βουνά που οριοθετούν τον πολιτισμένο κόσμο από τον ωκεανό (I:49). Ανάμεσα στα βουνά αυτά, που εκτείνονται από τη Δύση προς την Ανατολή και φτάνουν μέχρι τον ωκεανό, βρίσκεται το Φράγμα της Gog και της Magog (αμαρτωλές πόλεις στην ισλαμική παράδοση). Το μέρος της Γης που καλύπτεται από τη στεριά αντιπροσωπεύει το μισό ή και λιγότερο της γήινης σφαίρας, ενώ το πολιτισμένο μέρος το ένα τέταρτο και διακρίνεται σε επτά ζώνες (I:49).

Ο Ισημερινός χωρίζει τη Γη σε δύο μέρη από τα Δυτικά προς τα Ανατολικά και αντιπροσωπεύει το γεωγραφικό μήκος της γης . Είναι η μεγαλύτερη γεωγραφική γραμμή πάνω στη Γη, όπως η εκλειπτική γραμμή (η τροχιά του ήλιου στον ουρανό, κατά τη διάρκεια ενός έτους, όπως αυτή διέρχεται από τους 12 αστερισμούς) και η γραμμή του ουράνιου ισημερινού, που είναι οι μεγαλύτερες γραμμές στο ουράνιο στερέωμα(I:54 ). Το μήκος της γραμμής του ουράνιου ισημερινού, που είναι παράλληλη προς τον ισημερινό της Γης και χωρίζει το ουράνιο στερέωμα σε 2 μέρη, είναι 90 μοίρες εκατέρωθεν των δύο πόλων (Βορρά και Νότου). Παρόλα αυτά, το πολιτισμένο κομμάτι βόρεια του ισημερινού είναι μόλις 64 μοίρες(I:56 ). Το υπόλοιπο βόρειο τμήμα είναι άγονο και έρημο εξαιτίας του ισχυρού ψύχους, όπως εξάλλου και ολόκληρο το νότιο τμήμα εξαιτίας της ζέστης(I:50 ).

Ο Ibn Khaldun ακολουθώντας τους Πτολεμαίο και Ιντρισί, χωρίζει το πολιτισμένο κομμάτι της Γης σε επτά ζώνες και κάθε μια από αυτές σε δέκα περιοχές. Τα όρια των ζωνών αυτών είναι φανταστικά και εκτείνονται από την Ανατολή μέχρι τη Δύση. Ως προς το γεωγραφικό τους πλάτος είναι όμοιες, διαφέρουν όμως ως προς το γεωγραφικό μήκος. Η πρώτη ζώνη είναι μεγαλύτερη από τη δεύτερη, το ίδιο και η δεύτερη από την τρίτη κοκ. Η έβδομη ζώνη είναι η μικρότερη( I:50).

Ο Βορράς και ο Νότος ορίζονται με κριτήρια το ύψος της θερμοκρασίας και το πολιτιστικό επίπεδο των λαών που κατοικούν εκεί. Στο βορρά επικρατεί δριμύ ψύχος ενώ στο Νότο αφόρητη ζέστη. Έπεται λοιπόν, ότι οι ακραίες περιβαλλοντικές συνθήκες θα περιορίζονται καθόσον θα προχωράμε προς τις λεγόμενες «Μέσες περιοχές» της Γης και τις αντίστοιχες ζώνες, όπου το κλίμα είναι ήπιο. Η τέταρτη ζώνη, είναι η πιο εύφορη και πολιτισμένη περιοχή, ενώ η τρίτη και η πέμπτη, που συνορεύουν με αυτή είναι επίσης πολιτισμένες. Σε μικρότερο βαθμό ήπιες και άρα λιγότερο πολιτισμένες είναι η δεύτερη και η έκτη ζώνη, ενώ αντίθετα η πρώτη και η έβδομη ζώνη, επειδή συνορεύουν με τους δύο πόλους, είναι οι λιγότερο πολιτισμένες περιοχές της Γης (I:56).

Σύμφωνα με τον περιβαλλοντικό ντετερμινισμό του Ibn Khaldun, το κλίμα και το περιβάλλον παίζουν καθοριστικό ρόλο στη ζωή, τη φυσική εμφάνιση, την ιδιοσυγκρασία και τα έθιμα των ανθρώπων (George Kish, 1978). Έτσι στις τρεις μεσαίες γεωγραφικές ζώνες (4^η, 3^η,και 5^η ζώνη), όπου επικρατεί το ήπιο και εύκρατο κλίμα, οι άνθρωποι είναι περισσότερο συγκρατημένοι και μετρημένοι, όσον αφορά την ιδιοσυγκρασία του χαρακτήρα τους, τη φυσική τους εμφάνιση και το χρώμα τους (I:61). Αυτό αποτυπώνεται και στον τρόπο κατασκευής των οικοδομημάτων (όπου τα χτίσματα είναι φτιαγμένα με πέτρες και διακοσμημένα με έργα τέχνης), την ενδυμασία, τη διατροφή και τις πρακτικές τέχνες, τους πολιτικούς θεσμούς. Οι κάτοικοι των περιοχών αυτών διαθέτουν θρησκευτικούς νόμους που ορίζονται από τους προφήτες, πόλεις , κράτη, επιστήμη. Το τεχνολογικό επίπεδο κατασκευής των εργαλείων είναι εξίσου ανεπτυγμένο, αφού φτιάχνουν τα εργαλεία τους από φυσικά μέταλλα, όπως χρυσός, ασήμι, σίδηρος και χαλκός, ενώ στις οικονομικές τους συναλλαγές χρησιμοποιούν πολύτιμα μέταλλα, κυρίως χρυσό και ασήμι. Τέτοιους πολιτισμούς συναντά κανείς στους Άραβες, τους Βυζαντινούς, τους Εβραίους, τους Ινδούς , τους Κινέζους και τους Πέρσες (Ι:61).

Αντίθετα οι κάτοικοι των υπολοίπων περιοχών της Γης (1^η,2^η,6^η,και 7^η ζώνες) διαφέρουν κατά πολύ από τις προηγούμενες , τόσο σε σχέση με τα στοιχεία του χαρακτήρα και της φυσικής τους εμφάνισης, όσο και σε σχέση με το επίπεδο του τεχνικού τους πολιτισμού.

Στο Νότο (1^η και 2^η ζώνη), όπου ο ήλιος μεσουρανεί σχεδόν κάθε εποχή του χρόνου, το χρώμα του δέρματος των ανθρώπων είναι μαύρο εξαιτίας της ζέστης και του ζεστού αέρα(I:60). Τέτοιοι είναι οι κάτοικοι της Αβησσυνίας (κάτοικοι των περιοχών απέναντι από τη Μέκκα και την Υεμένη), οι Zanj (οι κάτοικοι του Ινδικού ωκεανού) και οι Σουδανοί (Νέγροι). Αντίθετα οι κάτοικοι των Βόρειων περιοχών (Τούρκοι, Τουρκμένοι, Χαζάροι, Αλαμανοί, οι περισσότεροι Ευρωπαίοι Χριστιανοί, καθώς και οι κάτοικοι των πόλεων Gog και Magog), εξαιτίας του ψυχρού αέρα, έχουν δέρμα άσπρου χρώματος, γαλάζια μάτια, ρυτιδιασμένο δέρμα και ξανθά μαλλιά (I:60).

Ο ακραίος περιβαλλοντικός ντετερμινισμός του Ibn Khaldun φθάνει σε σημείο να θεωρεί ότι το χρώμα του δέρματος των ανθρώπων δεν οφείλεται σε κληρονομικούς παράγοντες, αλλά είναι επίκτητο χαρακτηριστικό που οφείλεται στη θερμοκρασία του αέρα, στις διάφορες περιοχές της Γης !!!!!!!

Οι ακραίες περιβαλλοντικές συνθήκες που επικρατούν στις ζώνες μακριά από τις εύκρατες περιοχές έχουν επίδραση στην ιδιοσυγκρασία των ανθρώπων και στο επίπεδο του τεχνικού πολιτισμού τους. Για παράδειγμα οι Νέγροι και οι κάτοικοι των παράκτιων περιοχών χαρακτηρίζονται από νωθρότητα , μεγάλη συναισθηματικότητα και είναι ευερέθιστοι. Ο ζεστός αέρας προκαλεί ευθυμία και χαρά (Ι:63). Αντίθετα οι κάτοικοι στο Βορρά και όσοι κατοικούν σε ορεινές περιοχές είναι θλιμμένοι και μελαγχολικοί. Τα οικοδομήματα των ανθρώπων στις ακραίες περιβαλλοντικές συνθήκες είναι πρόχειρα κατασκευασμένα συνήθως από πηλό και καλάμια, ενώ η διατροφή τους περιλαμβάνει δημητριακά και χόρτα (I:58)-. Η ενδυμασία τους είναι φτιαγμένη από ακατέργαστη φυσική πρώτη ύλη, όπως φύλλα δέντρων και δέρματα ζώων (I:58)-. Δεν έχουν θρησκευτικούς νόμους και στις οικονομικές τους συναλλαγές δεν χρησιμοποιούν ευγενή μέταλλα, αλλά χαλκό, σίδηρο ή δέρματα ζώων. Γενικά η ζωή τους προσομοιάζει περισσότερο με αυτή των ζώων, παρά με αυτή των ανθρώπων (I: 58 -) -. Παρόλα αυτά θεωρεί ότι οι κάτοικοι των βορείων ζωνών είναι περισσότερο πολιτισμένοι από τους κατοίκους των νοτίων (Ι:54-57)-.

Κοινωνιολογία – Εθνολογία- Οικονομική Επιστήμη

Όπως είπαμε και στην αρχή, το έργο του Ibn Khaldun είναι ιστορικά το πρώτο εγχείρημα για τη δημιουργία μιας αυτοτελούς «επιστήμης του πολιτισμού» (εθνολογία). Για τον Ibn Khaldun η ιστορική εξέλιξη είναι κοινωνική και πολιτισμική. Οι κοινωνίες εξελίσσονται από την νομαδική κοινότητα που στηρίζεται στη γεωργία και την κτηνοτροφία, και χαρακτηρίζεται από τεχνολογική και πολιτισμική απλότητα, στις αστικές μορφές κοινωνικής ζωής που βασίζονται στο εμπόριο, την ανάπτυξη των τεχνών και όπου η τεχνολογία και η πολιτισμική οργάνωση φτάνουν σε υψηλό βαθμό συνθετότητας.

Το κεντρικό σημείο της μελέτης του είναι η ανίχνευση των παραγόντων που οδηγούν στην πτώση και την καταστροφή των πολιτισμών(ΙI,14:105).

Ο Ibn Khaldun θεωρεί την κοινωνική ανάπτυξη ως νομοτελειακή διαδικασία που καθορίζεται άμεσα από το γεωγραφικό περιβάλλον (περιβαλλοντικός ντετερμινισμός). Αυτή η διαδικασία περιλαμβάνει κύκλους ακμής και παρακμής που ακολουθούν μια φυσική νομοτέλεια, άποψη που παραπέμπει στη θεωρία της κύκλισης των πολιτευμάτων, που πρώτος διατύπωσε ο Πλάτων και στη συνέχεια ανέπτυξε ο Πολύβιος. Σε αντίθεση όμως μ’ αυτούς, ο Ibn Khaldun, αναζητά τα βαθύτερα κοινωνικά, οικονομικά, πολιτισμικά και περιβαλλοντικά αίτια της παρακμής. Με άλλα λόγια τους υλικούς όρους της κοινωνικής – ιστορικής εξέλιξης (www.muslimphilosophy.com/ei2/KHALDUN.htm ). Όπως χαρακτηριστικά αναφέρει ο ίδιος περιγράφοντας τη νέα επιστήμη του πολιτισμού, που ο ίδιος πρωτοδιατύπωσε: «η επιστήμη αυτή μπορεί να βοηθήσει τον ιστορικό να εφαρμόσει ένα κριτήριο βάση του οποίου θα προσεγγίσει τα γεγονότα του παρελθόντος. Μέσα από τη μελέτη της ανθρώπινης κοινωνίας, ο ιστορικός θα μπορέσει να διακρίνει ανάμεσα στο πιθανό και στο απίθανο, και ανάμεσα στα γεγονότα και τα κοινωνικά φαινόμενα που είναι αναγκαία και παρουσιάζουν κανονικότητες και σε αυτά που είναι απλώς συμπτωματικά». Για αυτό και θεωρείται σήμερα από πολλούς ως ο πατέρας και θεμελιωτής της επιστήμης της κοινωνιολογίας-ανθρωπολογίας (Faridah Hj Hassan, 2006).

Όπως είπαμε και παραπάνω η ιστορική εξέλιξη είναι για τον Ibn Khaldun μια διαδικασία κυκλικής αλλαγής. Η διαδικασία αυτή κύκλισης , είναι αποτέλεσμα αλληλεπίδρασης κοινωνικών ομάδων που αντιπροσωπεύουν διαφορετικούς τρόπους ζωής: η ζωή των νομάδων είναι σκληρή και άγρια , και αποτελεί πρόκληση για την πολιτισμένη κοινωνία. Από την άλλη μεριά διαθέτουν και πολλά ηθικά προτερήματα. Αγαπούν την ελευθερία, είναι αδιάφθοροι και εγωιστές και διαθέτουν το αίσθημα της αλληλεγγύης (asabiya) που τους κάνει ικανούς πολεμιστές. Αντίθετα ο αστικός τρόπος ζωής είναι εκλεπτυσμένος, καλλιεργημένος και δίνει έμφαση στην ανάπτυξη της τέχνης και της επιστήμης. Παράλληλα όμως η πολιτισμένη ζωή διαφθείρει τον άνθρωπο , τον κάνει λιγότερο υπεύθυνο και περισσότερο εξαρτημένο από το κράτος. Η κοινωνική αλληλεγγύη εξαφανίζεται, ενώ η μαλθακότητα κάνει τους ανθρώπους της αστικής κοινωνίας περισσότερο ευάλωτους στην κατάκτηση (ΙI,17:109).

Σύμφωνα με τον Ibn Khaldun, ο πολιτισμικός και κοινωνικός κύκλος περιλαμβάνει τρία στάδια (Issawi, Leaman, 1998).

Κατά το πρώτο στάδιο, ένας νομαδικός λαός κατακτά μια περιοχή και οι αρχηγοί τους δημιουργούν μια νέα δυναστεία. Στην αρχή οι αρχηγοί αυτοί κυβερνούν ανεκτικά και με σύνεση, και με γνώμονα την αρετή και την αρχή της κοινωνικής αλληλεγγύης. Η επιβληθείσα φορολογία κρατιέται σε ανεκτά επίπεδα και το αποτέλεσμα είναι μια αύξηση του πληθυσμού. Επιπλέον η αύξηση του πληθυσμού, είναι αποτέλεσμα και της εξωτερικής μετανάστευσης που προσελκύει η ευημερία της πολιτείας. Η αύξηση του πληθυσμού οδηγεί κατά τον Ibn Khaldun στον κοινωνικό καταμερισμό της εργασίας και στη μεγαλύτερη επαγγελματική εξειδίκευση και αυτό με τη σειρά του στη δημιουργία οικονομικού πλεονάσματος (surplus). Η δημιουργία οικονομικού πλεονάσματος δημιουργεί και προϋποθέσεις για την ανάπτυξη του εξωτερικού εμπορίου.

Οι επόμενες γενεές των επιγόνων, αρχίζουν όμως να χάνουν σιγά σιγά τις ηθικές και στρατιωτικές αρετές των ιδρυτών. Προκειμένου να καλύψουν τα υπέρμετρα έξοδα της πολυτελούς ζωής τους, επιβάλλουν μεγαλύτερες υποχρεώσεις και φόρους στους υπηκόους τους. Η αύξηση των φόρων λειτουργεί αποτρεπτικά για τους παραγωγούς και τους εμπόρους που οδηγούνται σε εξωτερική μετανάστευση και αναζήτηση καλλίτερων συνθηκών ζωής. Το συνολικό εισόδημα αρχίζει να ελαττώνεται εξαιτίας της αθρόας εξόδου πολύτιμων ανθρώπινων πόρων και της μείωσης της παραγωγής.

Το τρίτο στάδιο σηματοδοτεί την έναρξη της παρακμής του κράτους. Η σύγκρουση μέσα στο κράτος γενικεύεται αφού δεν υπάρχουν κατάλληλοι αποτρεπτικοί μηχανισμοί, ενώ το κράτος συνεχίζει να αυξάνει τους φόρους. Η μετανάστευση των πολιτών προς το εξωτερικό, αυξάνει ακόμη περισσότερο και η αφαίμαξη σε ανθρώπινο δυναμικό οδηγεί σε περαιτέρω μείωση της παραγωγής και της κοινωνικής ευημερίας. Η κρατική άμυνα καθίσταται αδύναμη και το κράτος γίνεται ευάλωτο στις έξωθεν εισβολές. Η κατάκτηση από μια νέα φυλή νομάδων, είναι η αναμενόμενη κατάληξη.

Διάγραμμα 1. Τα στάδια του πολιτισμικού και κοινωνικού κύκλου

Τα τρία αυτά στάδια, σύμφωνα με τον Ibn Khaldun, διαρκούν τρεις γενεές ή εκατόν είκοσι χρόνια, όπως δείχνει και το διάγραμμα 1 (Πηγή: http://www.geocities.com/ecovistainternational/articles2001/ibn_khaldun.htm).

Συνολική αποτίμηση και αξιολόγηση του έργου του

Όπως φαίνεται και από την παραπάνω περιγραφή της ανθρωπογεωγραφικής και ιστορικοκοινωνικής του θεωρίας, είναι βέβαιο ότι ο Ibn Khaldun δεν μπορεί να ξεπεράσει τους πολιτισμικούς καθορισμούς που θέτει το ιστορικό πλαίσιο του καιρού του και οι προσωπικές του εμπειρίες. Για παράδειγμα οι κοσμολογικές του απόψεις, απηχούν σήμερα παρωχημένες αντιλήψεις και θεωρίες, που ανάγονται στην ελληνιστική περίοδο, όπου κυριαρχούσε το Πτολεμαικό σύστημα ερμηνείας του κόσμου. Το ίδιο και οι ανθρωπογεωγραφικές του απόψεις οι οποίες χαρακτηρίζονται από έναν ακραίο περιβαλλοντικό ντετερμινισμό, κυρίαρχο τρόπο γεωγραφικής σκέψης καθ΄ όλη την διάρκεια του 19ου αιώνα στην Ευρώπη. Εντούτοις όμως, και κυρίως μέσα από κάποιες μεθοδολογικές προτάσεις του, μπορούμε να βρούμε, πρωτότυπες σκέψεις που ξεπερνούν παρόμοιους ιστορικούς περιορισμούς. Πολλές από τις απόψεις του αυτές, τον κατατάσσουν δικαιολογημένα σήμερα ως θεμελιωτή νέων επιστημονικών κλάδων, όπως η κοινωνιολογία, η ανθρωπολογία, εθνολογία, η πολιτική και οικονομική επιστήμη. Θα περιοριστούμε στις πιο αντιπροσωπευτικές από αυτές.

Ο Ibn Khaldun θεωρεί ότι η πολιτισμική και κοινωνική κύκλιση είναι αποτέλεσμα της επίδρασης κοινωνικών και οικονομικών δυνάμεων και όχι ατομικών πρωτοβουλιών. Τα κοινωνικά φαινόμενα υπακούουν σε νόμους που παρόλο ότι δεν είναι τόσο απόλυτοι και δεσμευτικοί, όπως οι φυσικοί νόμοι, εντούτοις προδιαγράφουν κανονικότητες και πρότυπα που μπορούν να εξηγήσουν ιστορικές ακολουθίες. Ο ιστορικός μπορεί να αναδείξει τους νόμους αυτούς μέσα από την άσκηση της Λογικής και την παρατήρηση. Οι απόψεις του αυτές συνέβαλλαν στο να θεωρηθεί ο Ibn Khaldun ως εκπρόσωπος του άκρατου περιβαλλοντικού ντετερμινισμού. Για παράδειγμα, οι απόψεις του για την επίδραση του φυσικού περιβάλλοντος και του κλίματος στον χαρακτήρα, την ιδιοσυγκρασία, την φυσική εμφάνιση και τα έθιμα των ανθρώπων, μπορεί σήμερα να θεωρούνται ακραίες αλλά μια πιο προσεκτική μελέτη του έργου του, δείχνει ότι ο ίδιος, απέδιδε μεγαλύτερη σημασία στην επίδραση των κοινωνικών παραγόντων όπως πχ., η κοινωνική αλληλεγγύη, ο καταμερισμός της εργασίας, ο πλούτος, η μετανάστευση κλπ. Κυρίως αυτό φαίνεται από την αναφορά του στα εθνικά χαρακτηριστικά των Αράβων, των Περσών και των Εβραίων, τα οποία εξηγούνται με κοινωνιολογικούς-εθνολογικούς όρους, όπως π.χ. νομαδική ζωή, αστικοποίηση και κατάκτηση (Issawi, Leaman, 1998).Το ίδιο και όταν αναφέρεται σε διαφορετικές κοινωνικές ομάδες , όπως νομάδες, αστοί, έμποροι, αγρότες, των οποίων τα χαρακτηριστικά ανάγονται στον τρόπο ζωής τους και στο είδος της απασχόλησης τους (Issawi, Leaman, 1998).

Οι απόψεις του για την ανθρώπινη φύση ανάγονται επίσης στην κλασική αρχαιοελληνική παράδοση. Όπως ο Πλάτων και ο Αριστοτέλης, έτσι και ο Ibn Khaldun, δεν μπορεί να ξεχωρίσει τον άνθρωπο από το κοινωνικό και πολιτικό πλαίσιο αναφοράς του. Θεωρεί ότι ο άνθρωπος ως «φύσει πολιτικό όν» ωθείται στην κοινωνική συμβίωση προκειμένου να καλύψει τις βασικές του ανάγκες σε τροφή και ασφάλεια. Η πολιτισμική πρόοδος είναι αποτέλεσμα της αύξησης και εξειδίκευσης των ανθρώπινων αναγκών. Για αυτό και σύμφωνα με ορισμένους συγγραφείς ο Ibn Khaldun μπορεί να θεωρηθεί ως θεμελιωτής της θεωρίας των αναγκών του Maslow (Abdul Azim Islahi, 2006).

Από την έμφυτη κοινωνικότητα του ανθρώπου , απορρέουν οι δύο βασικές αρχές της κοινωνικής οργάνωσης: η κοινωνική αλληλεγγύη και ο καταμερισμός της εργασίας. Η κοινωνική αλληλεγγύη είναι περισσότερο αναπτυγμένη σε μικρότερες ομάδες και χαλαρώνει όσο προχωρά η αστικοποίηση της κοινωνικής ζωής, ενώ ο καταμερισμός της εργασίας, είναι κατεξοχήν χαρακτηριστικό του αστικού τρόπου ζωής. Ο καταμερισμός της εργασίας οδηγεί στην επαγγελματική εξειδίκευση και την οικονομική ανάπτυξη. Ο ρόλος της ανθρώπινης εργασίας είναι καθοριστικός στο έργο του. Η οικονομική ανάπτυξη, η αύξηση της παραγωγής και η ευημερία είναι αποτέλεσμα της αύξησης του εργατικού δυναμικού, που ο Ibn Khaldun ταυτίζει με τηνπληθυσμιακή αύξηση (www.geocities.com/ecovistainternational/articles2001/ ibn_khaldun.htm). Από αυτή την τελευταία άποψη, ο Ibn Khaldun μπορεί να θεωρηθεί ο πρόδρομος της σύγχρονης οικονομικής επιστήμης, η οποία στηρίχθηκε εξαρχής στην παραδοχή ότι η πληθυσμιακή αύξηση λειτουργεί ενισχυτικά στην οικονομική ανάπτυξη (αντίθ. η θεωρία του Malthus).

Αλλά και οι θέσεις του σχετικά με το ρόλο της φορολογίας στην οικονομική ανάπτυξη, μπορούν άνετα να τον κατατάξουν στη λίστα των σύγχρονων φιλελεύθερων οικονομολόγων (Abdul Azim Islahi, 2006). Για τον Ibn Khaldun, η αύξηση των φόρων πάνω από ένα ορισμένο επίπεδο, μπορεί να οδηγήσει σε οικονομική ύφεση, γιατί επιδρά στο επίπεδο της παραγωγής. Θεωρεί το Zakoh (μουσουλμανικός αναλογικός φόρος 2,5% επί της παραγωγής) ως τον μόνο νόμιμο κρατικό φόρο, ενώ κάθε επιπλέον φόρος οδηγεί σε οικονομική ύφεση (www.geocities.com/ecovistainternational/articles2001/ibn_khaldun.htm). Το κράτος ή η κυβέρνηση, η οργάνωση δηλαδή μιας ανεπτυγμένης αστικής κοινωνίας, οφείλει να χρησιμοποιεί τη φορολόγηση αποκλειστικά και μόνο για τη χρηματοδότηση των μηχανισμών προστασίας και ασφάλειας των πολιτών. Για αυτό και τα έσοδα και τα έξοδα της κρατικής διοίκησης πρέπει να εξισορροπούνται.

Βιβλιογραφία

Abdesselam Cheddadi, 2005, Reconnaissance d’Ibn Khaldun, άρθρο βασισμένο σε συνέντευξη του A. Cheddadi, δημοσιευμένο στο Esprit, David Macey (επιμ.), τεύχος No 11, Νοέμβριος

Abdul Azim Islahi, 2006, Ibn Khaldun’s Theory of Taxation and its Relevance Today, Paper for presentation to the Conference on Ibn Khaldun, Madrid-SPAIN, 3-5 November.

Charles Issawi, Oliver Leaman, 1998, Ibn Khaldun, ‘Abd al-Rahman (1332-1406), από την Encyclopedia of Philosophy, Routledge

George Kish, 1978, A Source Book in Geography, Harvard University Press, ISBN 0674822706, 9780674822702

Faridah Hj Hassan, 2006, Ibn Khaldun and Jane Addams: The Real Father of Sociology and the Mother of Social Works, Ibn Khaldun’s Contribution to Sociology and Historiography, Faculty of Business Management, Universiti Teknologi Mara, Malaysia, στο www.uned.es/congreso-ibn-khaldun/pdf/04%20Faridah%20Hj%20Hassan.pdf

Ibn Khaldun: The father of Economics, άρθρο του Εconomic Vista, στο http://www.geocities.com/ecovistainternational/articles2001/ibn_khaldun.htm, 22/12/2008

Ibn Khaldūn, 1969, The Muqaddimah: An Introduction to History, μεταφρ. Franz Rosenthal, N. J. Dawood, ΝΥ, Princeton University Press, ISBN 0691017549, 9780691017549.

Ibn Khaldun, άρθρο στο www.muslimphilosophy.com/ei2/KHALDUN.htm, στις 22/12/2008, 19:00.

Mohammad Abdullah Enan, 1997, IBN KHALDUN: his life and works, New Delhi, Kitabbhavan.

William R. Polk, 2001, Encounters with Ibn Khaldun, 07 March 01, στο www.williampolk/pdf/2001/ , στις 22/12/2008.

©Εργασία για το μάθημα ” Ανθρωπογεωγραφία-Ι “,

του Δημήτρη Γκόκη, 9° εξάμηνο/Εθνολογία, Κομοτηνή, Ιανουάριος 2009.-

Material for the Stout-Hearted Reader to Ruminate

♦ Essays, Lectures & Speeches ♦

—   —   —

Ibn Khaldun (1332 – 1406) was an Islamic scholar from what is today Tunisia.  His scholarship anticipated the development of the social sciences by centuries, including:  demography, economics, philosophy of history and sociology.  His most famous work is Muqaddimah (1377), which is an attempt to present a universal history of mankind.   In this book’s Sixth Prefatory Discussion of Chapter I, Ibn Khaldun described a concept amazingly similar to the modern biological theory of evolution. 

This week’s text is the “Second Prefatory Discussion of Chapter I” of Muqaddimah.  It describes the earth’s physical geography and discusses the parts of the earth where civilization is found (and remember, it is from the perspective of a man writing in the 14th Century).           

Join others from around the world in this weekly reading event and feel free to comment!  You can find this week’s text at this URL: 

http://www.muslimphilosophy.com/ik/Muqaddimah/Chapter1/Ch_1_02.htm

The book’s table of contents can be found here—http://www.muslimphilosophy.com/ik/Muqaddimah/Table_of_Contents.htm

I↓

Najd and Ibne Abdul Wahab Najdi :: Part 1

Najd and Ibne Abdul Wahab Najdi :: Part 2

Najd and Ibne Abdul Wahab Najdi :: Part 3

Najd and Ibne Abdul Wahab Najdi :: Part 4

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WHAT IS NAJD ? AND WHERE LIES THE NAJD ?

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http://www.britannica.com/EBchecked/topic/401967/Najd

Najd — Britannica Online Encyclopedia

Main

region, central Saudi Arabia, comprising a mainly rocky plateau sloping eastward from the mountains of the Hejaz. On the northern, eastern, and southern sides, it is bounded by the sand deserts of an-Nafūd, ad-Dahnāʾ, and the Rubʿ al-Khali. It is sparsely settled, except for the fertile oases strung along the escarpment of Jabal (mountains) Ṭuwayq and the al-ʿAramah plateau. The arid region remained politically divided among rival peoples until the mid-18th century, when it became the centre of the Wahhābī, a fundamentalist Islāmic movement. Led by the Muslim scholar Muḥammad ibn ʿAbd al-Wahhāb and the Āl Saʿūd family, the movement consolidated Najd and expanded into Mecca in 1803. This expansionist policy antagonized the Ottomans, who seized the provincial capital of ad-Dirʿīyah. The Āl Saʿūd, however, quickly regained control, and, with Riyadh as the new capital from 1824, the dynasty has ruled Najd continuously, save for a brief period around the turn of the century when the Rashīd dynasty extended its power over the province. Ibn Saʿūd proclaimed the unified Kingdom of Saudi Arabia in 1932, and his provincial capital of Riyadh became the national capital, although Jidda continued as the diplomatic capital. Oases groups within Najd region include al-Kharj, al-Maḥmal, as-Sudayr, al-Washm, al-ʿĀriḍ, al-Qaṣīm, and Jabal Shammar.

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SOURCE GOVERNMENT OF SAUDI ARABIA

GEOGRAPHY AND CLIMATE WEBSITE

http://www.saudiarabia-chm.gov.sa/climate.htm

Geography : The Kingdom of Saudi Arabia is about 1,969,000 km2 occupying four-fifths of the Arabian Peninsula. It is the tenth largest country covering 1.64% of the land area of the world, and 8% of the land area of Asia.

The Kingdom extends from 32º 12′ N latitude on the Jordanian border in the north to 16º 00′ N at the Yemeni border in the south. It is bounded by the Red Sea in the west and the Arabian Gulf in the east.

Western Saudi Arabia is dominated by a mountain chain running the entire length of the country, known as the Hijjaz and Asir mountains. It runs parallel to the Red sea and rises to between 1300 – 3000 m. above the Tihamah coastal plain to its west. The flat coastal plain along the edge of the Red sea is hot and humid with temperature reaching 45º C in the shade during the summer months, with 90% relative humidity. The winter is considerably cooler but due to the relative warmth of the sea, it is never cold. From this fertile crest it falls towards the east as a desert plateau to the dry interior or the Najd containing the Dahna and Nafud which extends to the great sand desert of the Rub Al Khali (The Empty Quarter). From the Dahna dunes to the east coast the terrain alternate between rocky outcrops and gravel plains. The eastern region lies on the Arabian Gulf coast and contains salt flats (sabkhahs). There are many artesian wells along the coast which are used to irrigate large areas under cultivation around Hofuf and Qatif.

---

SOURCE :

B.B.C

http://news.bbc.co.uk/2/hi/middle_east/country_profiles/791936.stm

Country profile: Saudi Arabia

Saudi Arabia was established in 1932 by King Abd-al-Aziz – known as the Lion of Najd - who took over Hijaz from the Hashemite family and united the country under his family’s rule.

King Abd-al-Aziz Al Saud- known as the Lion of Najd***************************************

(known internationally as Ibn Saud)

---

SOURCE

SAUDI-US RELATIONS INFORMATION SERVICE ( SUSRIS)

http://www.saudi-us-relations.org/articles/2006/ioi/060923-national-day.html

Saudi Arabia National Day

HISTORY

Except for a few major cities and oases, the harsh climate historically prevented much settlement of the Arabian Peninsula. People of various cultures have lived in the peninsula over a span of more than 5,000 years. The Dilmun culture, along the Gulf coast, was contemporaneous with the Sumerians and ancient Egyptians, and most of the empires of the ancient world traded with the states of the peninsula.

The Saudi state began in central Arabia*** in about 1750. A local ruler, Muhammad bin Saud, joined forces with an Islamic reformer, Muhammad Abd Al-Wahhab, to create a new political entity. Over the next 150 years, the fortunes of the Saud family rose and fell several times as Saudi rulers contended with Egypt, the Ottoman Empire, and other Arabian families for control on the peninsula. The modern Saudi state was founded by the late King Abdul Aziz Al-Saud (known internationally as Ibn Saud). In 1902, Abdul Aziz recaptured Riyadh, the Al-Saud dynasty’s ancestral capital, from the rival Al-Rashid family. Continuing his conquests, Abdul Aziz subdued Al-Hasa, the rest of Nejd, and the Hijaz between 1913 and 1926. In 1932, these regions were unified as the Kingdom of Saudi Arabia. Kingdom of Saudi Arabia.

*** NOTE CENTRAL ARABIA  IS THE REGION OF NAJD

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WHAT IS THE FITNAH /KUFUR/HELPERS OF DAJJAL/DEVILS HORNS WHICH WILL COME FROM NAJD REGION ?

AS AS FORE-WARNED BY PROPHET MUHAMMAD(SAW)

---

HADITH

Hazrat Abu Huzaifa (Radiallhu Anhu) narrates a Hadith concerning the leaders of the mischief makers: “I swear by Allah that the Holy Prophet (Sallal Laahu Alaihi Wasallam) has not left out a single leader of Fitna from this day to the day of Qiyamah. Their followers would number 300 or more and further gave their names and that of their tribes.” (Abu Dawood)

---

HADITH

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.” Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

---

HADITH

Abdullah bin Umar (Radiallhu Anhu) narrates in Muslim Shareef: “The Holy Prophet (Sallal Laahu Alaihi Wasallam) once emerged from the room of his wife, Hazrat Ayesha (Radiallahu Anha) and pointing towards Najd exclaimed:
‘This is the center of Kufr from where the horn of Shaitaan will rise’.”
(Muslim Shareef Vol. ii, PP. 1394)

---

HADITH

Malik related to me from Abdullah ibn Dinar Radi Allahu anhuthat Abdullah ibn Umar Radi Allahu anhu said, “ I saw the Messenger of Allah Salla Allahu ta’ala ‘alayhi wa Sallam pointing at the EAST ( Najd) and saying, ‘The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise.’ “

IMAM MALIK’S Radi Allahu anhu MUWATTA(Book #54, Hadith #54.11.29)

---

HADITH

Sahl b. Hunaif reported Allah’s Apostle Salla Allahu ta’ala ‘alayhi wa Sallam as saying: There would arise from the east( Najd) a people with shaven heads. Sahi Muslim (Book #005, Hadith #2338)

---

HADITH

Prophet(Sallal Laahu Alaihi Wasallam) said “Nearing Qiyamah there will be a Group of people who will recite the Holy Quran but it will not go below their throats. They will leave the true Religion of Islam as fast as an arrow leaves the bow. They will be recognized by the shavings of their entire head and they will move in Groups and their last Group will emerge with Dajjal, when you meet them you will discover their nature and character, the worst of its kind.” (Mishkat Shareef pp/309 – Prints may vary and pages may be different in other publications)

HADITH

Sayed Allama Dahlan (Rahmatullahi Alaihi) quotes in his book ‘Addarus Sunnia’ an authentic Hadith of the Holy Prophet (Sallal Laahu Alaihi Wasallam) which states:

“There will be a Group of people emerging from the East ( Najd) who will recite the Holy Quran but it will not go down their throats.

They will leave the folds of Islam like an arrow leaves the bow never to return. A feature to recognize this Group is that their heads would

be shaven clean.” Hadith from (Addarus Sunnia, PP. 49)

IMPORTANT NOTE :

Muhammad ibn Abdul Wahhab Najdi The Chief Innovator

of Wahhabi/Salafi Ideology had

demanded NOT ONLY MEN BUT ALSO ALL

WOMEN WHO ENTERED HIS WAHHABI

AQEEDA THAT THEY SHOULD ALL SHAVE

THEIR HEADS

This was done because he said: “This is the hair of the period of Kufr therefore it must be shaven off”.

This shaving off of the female hair carried on for some time until

an indignant woman stood up and

challenged:

: “Why don’t you shave off the beards of your recruits when they enter you Deen. That is also the hair of the period of Kufr?”

“Hair is the precious ornament of a female

as is the beard for a male. Is it apt to leave

human beings deprived of their ornaments

bestowed upon them by Allahu ta’ala?”

It was from then that he stopped this shameful and disgusting practice.

HADITH

Ibn ‘Umar reported

that he heard Allah’s Messenger (may peace be upon him) as saying (in a state) that he had turned his face towards the EAST( Najd): Behold, turmoil would appear from this side, from where the horns of Satan would appear.

Sahi Muslim

(Book #041, Hadith #6938)

HADITH

Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) stood by the door (of the apartment of) gafsa and, pointing towards the EAST( Najd)

, he said: The turmoil would appear from this side, viz. where the horns of Satan would appear, and he uttered these words twice or thrice and Ubaidullah b. Sa’ld in his narration said. The Messenger of Allah (may peace be upon him) had been standing by the door of ‘A’isha.

Sahi Muslim

(Book #041, Hadith #6939)

HADITH

Salim b. Abdullah reported on the authority of his father that Allah’s Messenger (may peace be upon him), while  turning his face towards the EAST( Najd), said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side-the side where appear the horns of Satan.

Sahi Muslim

Book #041, Hadith #6940)

HADITH

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the EAST

( Najd): The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns of Satan.

Sahi Muslim

(Book #041, Hadith #6942)

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd)

: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.

Sahi Muslim

(Book #041, Hadith #6943)

The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.”

[Sawaa’iqul Ilahiya]

HADITH

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) remarked: The summit of unbelief is towards the EAST( Najd)

and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquility is found among those who rear goats and sheep.

Sahi Muslim

(Book #001, Hadith #0087)

HADITH

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: The belief is among the Yemenites, and the unbelief is towards the EAST( Najd)

, and tranquillity is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.

Sahi Muslim

(Book #001, Hadith #0088)

HADITH

It is reporter on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: There came the people of Yemen who are soft of hearts, tender in feelings: the belief is that of the Yemenites, the sagacity is that of the Yemenites and the summit of unbelief is towards the EAST( Najd)

.

Sahi Muslim

(Book #001, Hadith #0092)

HADITH

It is reported on the authority of Jabir b. Abdullah that the Messenger of Allah (may peace and, blessings be upon him) observed: The callousness of heart and sternness is in the EAST( Najd)and faith is among the people of the Hijaz(Medina).

Sahi Muslim

(Book #001, Hadith #0095)

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINAH, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

HADITH

It is reported in Mishkat from Hazrat Abu Said Khudri (Radiallhu Anhu) who narrates that: “Once we

were in the presence

and company of the Holy Prophet (sallallahu alai hi wa sallam). He was distributing the booty (Spoils of War) when a person

named Zul-Khawaisara, who was from the tribe of Bani Tamim(Prominent Najd Tribe) addressed the Holy Prophet

(sallallahu alai hi wa sallam) “Oh Muhammad Be Just!” “. The Prophet (Sallal Laahu Alaihi Wasallam) replied: “A Great pity

that you have doubts, if I am unjust then who will be just, you are a loser and a failure.“

Zul-Khawaisara’s attitude infuriated

Hazrat Umar (Radiallhu Anhu) and he pleaded with the Prophet (sallallahu alai hi wa sallam)to permit

him to slay

Zul-Khawaisara. The Prophet (sallallahu alai hi wa sallam) remarked: “Leave him, as his slaying will serve no good purpose,

as he is not the only individual but there are a host of others like him and and if you compare their

prayers and fasting to

that of yours, you yourself will feel ashamed. These are the people who will recite the Quran but it will

not go beyond their

throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the

bow.

Miskhat Shareef, pp/535 / Alim-CD-Rom,

HADITH

Narrated Abu Sa`id Al-Khudri:When `Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet distributed it

among Al-Aqra’ bin H`Abis Al-Hanzali who belonged to Bani Mujashi, ‘Uyaina bin Badr Al-Fazari, ‘Alqama bin ‘Ulatha Al-`Amiri,

who belonged to the Bani Kilab tribe and Zaid AI-Khail at-Ta’i who belonged to Bani Nabhan. So the Quraish and the Ansar became

angry and said, “He gives to the chiefs of Najd and leaves us!” The Prophet (saw) said, “I just wanted to attract and unite their hearts

(make them firm in Islam).” Then there came a man(Zul Khuwaisra)with sunken eyes, bulging forehead, thick beard, fat raised

cheeks, and clean-shaven head, and said, “O Muhammad! Be afraid of Allah! ” The Prophet said, “Who would obey Allah if I

disobeyed Him? (Allah). He trusts me over the people of the earth, but you do not trust me?” A man from the people (present then),

who, I think, was Khalid bin Al-Walid, asked for permission to kill him, but the Prophet prevented him. When the man went away, the

Prophet(may peace be upon him)said, “Out of the offspring of this man (from Banu Tamim Najd), there will be people who will recite

the Qur’an but it will not go beyond their throats, and they will go out of Islam as an arrow goes out through the game, and they will

kill the Muslims and leave the idolators. Should I live till they appear, I would kill them as the Killing of the nation of ‘Ad.”

Sahi Bukhari  9:527 & 8:184

HADITH

Narrated Abu Sa’id: While the Prophet was distributing (something) , ‘Abdullah bin Dhil Khawaisira At-Tamimi came and said, “Be

just, O Allah’s Apostle!” The Prophet said, “Woe to you ! Who would be just if I were not?” ‘Umar bin Al-Khattab said, “Allow me to cut

off his neck ! ” The Prophet said, ” Leave him, for he has companions, and if you compare your prayers with their prayers and your

fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as

an arrow darts through the game’s body in which case, if the Qudhadh of the arrow is examined, nothing will be found on it, and

when its Nasl is examined, nothing will be found on it; and then its Nadiyi is examined, nothing will be found on it. The arrow has

been too fast to be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand

(or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be

differences among the people (Muslims).” Abu Sa’id added: I testify that I heard this from the Prophet and also testify that ‘Ali killed

those people while I was with him. The man with the description given by the Prophet was brought to ‘Ali. The following Verses were

revealed in connection with that very person (i.e., ‘Abdullah bin Dhil-Khawaisira At-Tarnimi): ‘And among them are men who accuse

you (O Muhammad) in the matter of (the distribution of) the alms.’ (9.58)

SAHI BUKHARI (Book #84, Hadith #67)

HADITH

Hazrat Ali (Radiallhu Anhu) once narrated: “I swear by Allah that to fall from the sky to the Earth is very simple for me, but to utter

one false word in reference to the Holy Prophet (Sallal Laahu Alaihi Wasallam) is a very difficult and impossible task for me.”

Hazrat Ali(Radiallhu Anhu) then narrated as follows:“I heard the Holy Prophet (Sallal Laahu Alaihi Wasallam) as saying that as the Day

of Qiyamah approaches there will appear a group of youths with a low mental capacity and understanding, apparently they will talk

of good but their Imaan will not go beyond their throat and they will leave the true Deen like an arrow leaves the prey. Wherever you

find them, you should make Jihaad with them.

( Sahi Bukhari)

HADITH

Muhaddith Kabir Imam Abu Ya’la (Rahmatullahi Alaihi) narrates a Hadith from Hazrat Anas bin Malik(Radiallhu Anhu) and the Author of ‘lbriz’ who states:

“Hazrat Anas Bin Malik (Radiallhu Anhu) narrates that in Medina, there lived a very pious youngster. One day we made reference

about this youngster to the Holy Prophet(Sallal Laahu Alaihi Wasallam). Inspite of the Sahaba describing the youngster’s features and

character to the Prophet (Sallal Laahu Alaihi Wasallam), the Prophet (Sallal Laahu Alaihi Wasallam) was unable to recognize the

youngster made mention of. However, a few days later, whilst we were in the company of the Holy Prophet (Sallal Laahu Alaihi

Wasallam), the young man passed that way. On seeing the young man, the Prophet (Sallal Laahu Alaihi Wasallam) exclaimed: ‘I see

the scabs of Shaitaan imprinted on his face. The youngster then approached the Prophet (Sallal Laahu Alaihi Wasallam) and made

salutation. The Holy Prophet (Sallal Laahu Alaihi Wasallam) then said to him:’Is it not true that right now you are thinking that there

is no one better than yourself here, ‘The youngster then replied: ‘Yes, these thoughts did pass my mind.’He then walked away into

the Masjid. The Prophet then inquired as to who will kill this person. Hazrat Abu Bakr(Radiallhu Anhu) volunteered to do so and

entered the Masjid and saw the person he was to kill engrossed in performing his Salaat and he remembered a Hadith of the Holy

Prophet (Sallal Laahu Alaihi Wasallam) which prohibited one from killing a person who is performing his Salaat and returned to the

Prophet (Sallal Laahu Alaihi Wasallam).

The Prophet (Sallal Laahu Alaihi Wasallam) again inquired as to who will kill the youngster, this time Hazrat Umar (Radiallhu Anhu)

volunteered to kill him and entered the Masjid and found the youngster performing his Sajda and with the same thoughts as Hazrat

Abu Bakr (Radiallhu Anhu), Hazrat Umar (Radiallhu Anhu) returned to the Prophet (Sallal Laahu Alaihi Wasallam). For the third time

the Prophet (Sallal Laahu Alaihi Wasallam) again inquired who will kill the youngster, this time Hazrat Ali (Radiallhu Anhu)

volunteered to do so, the Prophet (Sallal Laahu Alaihi Wasallam) said:’You will surely kill him, if you find him.’

When Hazrat Ali entered the Masjid, he was surprised to see that the youngster was no longer in the Masjid and he too like the others

returned to the Prophet (Sallal Laahu Alaihi Wasallam). The Holy Prophet (Sallal Laahu Alaihi Wasallam) said: ‘If you had only killed

him then all the Fitna in my Ummah till Day of Qiyamah would have been wiped out and no two persons in my Ummah would have

fought between themselves.”

Hadith (Ibreez Shareef, pp/277, Author Allama Shah Abdul Aziz Dabbaag (Rahmatullahi Alaihi)).

IMPORTANT NOTE :

Ibn ‘Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert

in 1111 A.H. (1699) and died in 1206 (1792).

Zul Khuwaisra – the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani

Tamim(a Prominent Tribe of Najd). The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much

fitna, will be the off-springs of the above Munaafiq. Allama Dahlaan, the celebrated Historian of our era writes: “Zul Khuwaira was of

the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi.” (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the

Kharajees because they were not the off-springs of Bani Tamim

Imam Shah Abdul Haq the great Muhaddis of Delhi writes: “The Kharajees were not the descendants of Zul Khuwaisra.”

(Ashatul Lamaat,

Commentary on Mishkat pp/535)

Moulana Muhammad Ali Jauhar has made the following observations about the Wahhabi Najdi

Jamaat: “The hands of Najd and Najdis are red with the blood of Muslims, this is their only achievement. Now too, there are

hostilities with the Yemenis and a war is looming.” (Maqaalaate Muhammad Ali, Part 1,PP. 37)

Another Striking prediction about the Wahhabi Najdi made by Prophet Muhammad (saw) is

they will kill the Muslims and leave the idolators, how true it is that Ibn Abdul Wahhab and the Saud family from Najd took the help

of Idolators /Polytheist British Empire to fight against the Muslim Khalifat of Turks in Arabia

so they killed Mudered /Raped/PlunderdMuslims but they spared the Idolators/Polytheist British who where their friends and helpers against Muslims,

Descendants of SAUD (the present day SAUDI FAMILY )started a campaign of assassination of the prominent leaders of the Arab

Tribes under the pretence that those leaders were apostates; renegading from the Islamic Religion, and deserting their Quranic

doctrines; so they deserved the SAUDI condemnation and slaughter!

In the History Book of the SAUDI FAMILY pages (98-101), their private family historian declares that

the SAUDI DYNASTY considers

all the people of NAJD( who  where Sunni Muslims  Before  ) blasphemous; so their blood must be

shed, their

properties confiscated, and

their females be taken as

concubines; no muslem is authentic in his /her belief unless he/she belongs (affiliates) to the sect of

MOHAMMAD BIN ABDUL

WAHAB,

His doctrines give authority to the SAUDI

FAMILY to destroy the villages with

all their Muslim inhabitants-males including children, and to sexually assault(Rape) their women; stab

the

bellies of

the pregnant, and cut off the

hands of their children, then burn them! They are further authorized by such a BRUTAL DOCTRINE to

plunder all the properties of

whom they call renegades (not following their Wahabi Sect).

NAUZBILLAH MAY ALLAH PROTECT YOU MY DEAR MUSLIM BROTHERS AND SISTERS  FROM THESE

BLOODY

NAJDI WAHHABI /SALAFI / AHLE HADITH DEVILS THE THIRD GENERATION OF KHAWARIJ FROM SAUDI

ARABIA

One of the abominations of Ibn `Abd al-Wahhab was his burning of books containing works of Islamic science and his slaughter of the scholars of our faith and people both of the top classes and common people. He made the shedding of their blood and confiscation of their property and wealth licit well as digging up graves of awliya (saints). In Ahsa, for example, he ordered that some of the graves of awliya be used by people to relieve the wants of nature. He forbade people to read Imam Jazuli’s Dala’il al-Khayrat, to perform supererogatory acts of devotion, to utter the names of God in His remembrance, to read the mawlid celebrating the Prophet’s birth, or to evoke blessings and prayers on the Prophet from the Minaret after the call to prayer. What’s more, he killed whoever dared to do any of those things. He forbade any kind of act of worship after the canonical prayers. He would publicly declare a Muslim a disbeliever for requesting a prophet, angel or individual of saintly life to join his or her prayers to that person’s own prayer expressing some intention whose fulfillment might be asked of God as, for example, when one supplicates the Creator for the sake of Muhammad, on him be peace, to accomplish such-and-such a need. He also said anyone who addressed a person as lord or master (sayyid) was a disbeliever.

Undoubtedly, one of the worst abominations perpetrated by the Wahhabis under the leadership of Ibn `Abd al-Wahhab Najdi  was the massacre of the people of Ta’if. upon entering that town. They(wahhabi Fanatics) killed everyone in sight, slaughtering both child and adult, the ruler and the ruled, the lowly and well-born. They began with a suckling child nursing at his mother’s breast and moved on to a group studying Qur’an, slaying them, down to the last man. And when they wiped out the people they found in the houses, they went out into the streets, the shops and the mosques, killing whoever happened to be there. They killed even men bowed in prayer until they had annihilated every Muslim who dwelt in Ta’if and only a remnant, some twenty or more, remained.

These were holed up in Beit al-Fitni with ammunition, inaccessible to their approach. There was another group at Beit al-Far to the number of two-hundred and seventy who fought them that day, then the second and third until the Wahhabis sent them a guarantee of clemency; only they tendered this proposal as a trick. For when they entered, they seized their weapons and slew them to a man. Others, they also brought out with a guarantee of clemency and a pact to the valley of Waj where they abandoned them in the cold and snow, barefoot, naked exposed in shame with their women, accustomed to the privacy afforded them by common decency and religious morality. They, then, plundered their possessions: wealth of any kind, household furnishings and cash. They cast books into the streets alleys and byways to be blown to and fro by the wind among which could be found copies of the Qur’an, volumes of Bukhari, Muslim, other canonical collections of hadith and books of fiqh, all mounting to the thousands. These books remained there for several days, trampled upon by the Wahhabis. What’s more, no one among them made the slightest attempt to remove even one page of Qur’an from under foot to preserve it from the ignominy of this display of disrespect. Then, they raised the houses and made what was once a town a barren waste land. That was in the year 1217 (1802 CE).

The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.”

[Sawaa’iqul Ilahiya]

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.”

Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

The Irony is we can see the same thing today in which the Saud Najdi Wahhabi family being true to the Heritage of the thier Wahhabi

fore fathers have in alliance with  western Polythiest , are killing Millions of Innocent Muslims but sparing the Polytheist

HADITH

Sahih Muslim, Book : 19 Chapter 50 : DISAPPROVAL OF SEEKING

HELP FROM A DISBELIEVER ON A MILITARY CAMPAIGN

Book 19, Number 4472:

It has been narrated on the authority of A’isha, wife of the Holy Prophet (may peace be upon him), who said : The Messenger

of Allah (may peace be upon him) set out for Badr. When he reached Harrat-ul-Wabara (a place four miles from Medina) a

man met him who was known for his valour and courage. The Companions of the Messenger of Allah (may peace be upon

him) were pleased to see him. He said : I have come so that I may follow you and get a share from the booty. The Messenger

of Allah (may peace be upon him) said to him : Do you believe in Allah and His Apostle ? He said: No. The Messenger of Allah

(may peace be upon him) said: Go back, I will not seek help from a Mushrik (polytheist). He went on until we reached Shajara,

where the man met him again. He asked him the same question again and the man gave him the same answer. He said : Go

back. I will not seek help from a Mushrik. The man returned and overtook him at Baida’? He asked him as he had asked

previously: Do you believe in Allah and His Apostle? The man said: Yes. The Messenger of Allah (may peace be upon him)

said to him : Then come along with us.

How true are the warnings of Prophet Muhammad (saw)  for the Muslims regarding the Fitnah and Devil from Najd the Saud Wahhabi

aka Salafi and yet it is shame that half of the ummah is ignorant of these warnings and the unfortunate consequence of this is our

whole  generation of Muslims are being absorbed into this fitnah from Najd the Wahhabi/Salafi beliefs thinking foolishly that it is the

AUTHENTIC ISLAM ? because it is from Arabia ?

Also Note is is the Duty of all true Muslims to do Jihad against these Najdi Hypocrites as the Prophet(saw) and his

companions(r)made it a Must act to fight against this Fitnah and Followers of Devil from Najd who have Killed ,Massacred

,Raped,Plundered Innocent Muslim women and Children of Mecca /Taif/Medinah etc etc

All in the name of Shirk and Bidah when even the blood of innocent Non Muslims was Forbidden by Prophet Muhammad(s) who gave

these Wahhabi/Salafi hypocrites to Kill Muslim Civilians that to of Holy Cities of Mecca and Medina ?

Moreover the Prophet(S) Clearly told it is Haraam (Forbidden) to shed Muslim blood and to call a Muslim Mushrik and Kafir but

Ibn Abdul Wahhab Najdi and His Najdi Saud family declared ALL the Muslims as Mushriks ,Polytheist ,Kafir and Unbelievers and

Forbade the Hajj to all Muslims who did not convert to Ibn Abdul Wahhab Pseudo Islamic Wahhabi aqeeda

HADITH

It is reported on the authority of Ibn ‘Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his

brother an unbeliever, it returns (at least) to one of them.

Sahi Muslim

(Book #001, Hadith #0116)

The Najdi Wahhabi/Salafi massacred,raped and plundered Innocent Muslim women and Children wherever they found them not

agreeing to their devil horns wahhabi Najdi Pseudo Islamic aqeeda

In his book Kashful al-Shubuhat, Muhammad ibn Abdul Wahab called all Muslims, with the exception of his followers, idolaters

about 24 times.  Other labels he used to describe them were : heretics, idols’ worshippers apostates, anti-divine unity, enemies of

divine unity, Allah’s enemies and perfidious Muslims in 20 different parts of the same book.  His followers copied him in this

practice.

HADITH

Imam Bukhari  reported that Ibn Omar(r) described the Khawarij as «having applied verses revealed regarding pagans to the

believers.»

Al-Shaikh Dawood ibn Sulaiman al-Baghdadi, Sulh al-Ikhwan fi al- Ra’d ala min Qal bi al-Shurk wa al-Kufran.

Ibn Abbas(r) is reported to have said on the same subject:

Don’t be like the Khawarij who interpreted some [verses] of the Quran to apply to the faithful. Those verses were revealed

regarding followers of other divine messages and pagans. The Khawarij were ignorant of their meanings and as a result they

killed [Muslims] and looted their possessions.

Ibn Abdul Wahhab Najdi , who appeared in the mid-18th century. According to his memoirs, a British spy by the name of

Hempher, was assigned to the Middle East in order to discover ways to undermine Islam, with the aim of advancing British

control over the region. His mission eventually focussed on the support of Wahhab, and backing him through the Saudi

family, through whom he preached the British’s destructive message of Islam.

Essentially, Wahhab’s innovations made it legal for his followers to fight other Muslims, by pronouncing them “unbelievers”,

under the pretense of “purifying” Islam, but in reality serving British strategy against the great Ottoman Empire and Muslim

Khalifat.

Wahhab did so by claiming that all of Islamic history, except for the generations of the Salaf, that is, from the time of the

Math’habs onward, had fallen out of Islam ?.

Once adherence of the Muslims had been unbound from their traditional legal schools, it was possible for the British and

their agents to come in with their own. And this is the purpose of the Wahhabi/Salafi movement.

Islam has purified even war of all its cruelty and horrors and has made it a “reformative process” to deal with evil. Allah says:

“And fight in the way of Allah against those who fight against you and transgress not the limits. Verily Allah loves not the transgressors” Holy Quran (ii. 190).

HADITH

The Holy Prophet (may peace be upon him) has given clear instructions about the behaviour of the Muslim army. He observed:

“Set out for Jihad in the name of Allah and for the sake of Allah. Do not lay hands on the old verging on death, on

women, children and babes. Do not steal anything from the booty and collect together all that falls to your lot in the

So great is the respect for humanly feelings in Islam that even the wanton destruction of enemy’s crops or property is strictly forbidden.

The righteous Caliphs followed closely the teachings of Allah and those of His Apostle in letter and spirit the celebrated

address which the first Caliph Abu Bakr (Allah be pleased with him) gave to his army while sending them on the expedition to the Syrian borders is permeated with the noble spirit with which the war in Islam is permitted. He said:

“Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from

the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman. nor an aged man. Bring no harm to the

trees, nor burn them with fire, especially those which are fruitful. Slay not ary of the enemy’s flock. save for your food. You

are likely to pass by people who have devoted their lives to monast ic services; leave them alone”

It is said that once at the time of conquest, a singing girl was brought to al-Muhajir b. Abu Umayya who had been publicly singing

satirical poems about Hadrat Abu Bakr (ra) . Muhajir got her hand amputated. When the Caliph heard this news, he was shocked and

wrote a letter to Muhajir in the following words:

“I have learnt that you laid hands on a woman who had hurled abuses on me, and, therefore, got her hand amputated. God

has not sought vengeance even in the case of polytheism, which is a great crime. He has not permitted mutilation even with

regard to manifest infidelity. Try to be considerate and sympathetic in your attitude towards others in future. Never mutilate,

because it is a grave offence. God purified Islam and the Muslims from rashness and excessive wrath. You are well aware of

the fact that those enemies fell into the hands of the Messenger of Allah (may peace be upon him) who had been recklessly

abusing him; who had turned him out of his home; and who fought against him, but he never permitted their mutilation.”

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd)

: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.

Sahi Muslim

(Book #041, Hadith #6943)

not to mention the most horrible crimes which are mentioned below in which the Wahhabis/Salafi of Najd destroyed the graves of Prophet Muhammad(s) family  and his companions all in the  guise of bidah

TO JUST GIVE  YOU A SINGEL GLIMPSE OF BRUTALITY AND KUFR AGAINST THE MUSLIMS BY THE WAHHABI SAUD NAJDI COMPLETY

IGNORING THE ABOVE NOBEL SAYINGS OF ALLAH , PROPHET MUHAMMAD(SAW) AND HIS GREAT COMPANIONS AN INCIDENT IS

CITED HERE WHICH HAPPNED DURING THE BRUTAL FORCEFUL SPREAD OF WAHHABISM IN ARABIA

The Wahhabi bandits of Najdi Saud completely ruined the shrines of as-Sahabat al-kiram, awliya’ and

‘ulama’ after putting the

Muslims of Ta’if to the sword and dividing up the loot and the money. When they attempted to dig a

grave with a view to take out and burn the corpse of Hadrat

‘Abdullah ibn ‘Abbas (r), who was one of our Prophet’s(s)

most beloved companions, they were frightened by the pleasant scent that came out when

the first pickaxe hit the ground. They said, “There is a great Satan in this grave. We should

blow it up with dynamite instead of losing time by digging.” Although they put much powder

and tried hard, the powder misfired and they went away in astonishment. The grave was left

level with the ground for a few years. Later, Sayyid Yasin Effendi put a very nice

sarcophagus

on it and protected that blessed grave from being forgotten.

The Wahhabi Najdi bandits also tried to dig up the graves of Sayyid ‘Abd al-Hadi Effendi and many other

awliya’, but

they were prevented by a karama at each grave. Facing extraordinary difficulties in carrying out this

vile intention of theirs, they gave it up.

‘Uthman al-Mudayiqi and Ibn Shakban also ordered that the mosques and madrasas should be demolished together

with the shrines. Yasin Effendi, a great scholar of Ahl as-Sunnat, said, “Why do you want to demolish mosques, which

are built for the purpose of performing salat in congregation? If you want to ruin this mosque because the grave of

‘Abdullah ibn ‘Abbas (radi-Allahu ‘anhuma) is here, I tell you, his grave is in the shrine outside the big mosque.

Therefore, it is not necessary to demolish the mosque.” ‘Uthman al-Mudayiqi and Ibn Shakban could not make any

rejoinder. But, Matu, a zindiq among them, made a ridiculous statement: “Anything doubtful should be annihilated.”

Then, Yasin Effendi asked, “Is there anything doubtful about mosques?” and the demagogue was silent. After a long

silence, ‘Uthman al-Budayiqi said, “I do not agree with either of you,” and ordered, “Do not touch the mosque,

demolish the shrine!”

HizmetBooks © 1998

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The Reality Of Present Saudi Arabia Exposed – A Must Read For All Muslims

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Assalamu ‘Alaykum wa Rahmatullahi wa Barakatuhu

My dear Muslims brothers and Sister we live in time in which a lot of Muslims especially those who work in Saudi Arabia and Western countries are unaware of how great danger the wahhabi fitnah poses to Islam as most of the present Muslims are not bothered to study Quran and Hadith and even if they do especially the western Muslims they read books from Saudi Arabia thinking that they are Sunni but unfortunately they are not sunni , that is why they are called as Wahhabi as they do not follow the teachings of the Four great Sunni Imams, Imam Hanifa (r), Imam Shafi (r), Imam Hmabal(r) , Imam Malik(r) , they only follow the teachings of a misguided Scholar from Najd Saudi Arabia Ibn Abdul Wahhab Najdi that is why they are called as wahhabi and not sunni , the wahhabi often claim to be sunni in Oder to deceive the majority Sunni Muslims they distribute false Islamic propganda and material to Muslims all over the world in the guise of authentic Islam , many Sunni being Ignorant of Islam themselves fall into their traps thinking that it correct Islam since it is from Arabia ? what they don’t realize that Prophet Muhammad has warned in numerous Hadith about Njad (Riyadh) Saudi Arabia saying a great trial ,fitnah and devil will come to spoil Islam from this region.

It should be noted that Ibn Abdul Wahhab Najdi came from Najd(Riyadh) as did his supporters the Saud family .

TO make this danger more clear I present to you my dear brothers and sisters the Sahi Hadith of Prophet Muhammad against Najd Fitnah AND also the speeches of Prominent Sunni Scholars of this Time like Shayk Yaoubi ,Shayk Habib and Shaykh Dr Tahir Qadri warning the Ummah against this Whhabi/salafi /Ahle Hadith fitnah from Njad Riyadh Saudi Arabia !!!

MAY ALLLAH PROTECT THE AHLE SUNNAH JAMAT FROM ALL SUCH EVIL SECTS WHICH INSULT THE PROPHET AND SEEK TO MISGUIDE THE SUNNI MUSLIMS IN THE FALSE NAME OF SHIRK AND BIDAH Shaykh M. Ya’qoubi

Shaykh M. Ya’qoubi attacks the Wahhabi Saudi ideology that wishes to distance people from the love of the Prophet Muhammad

Download video! Shaykh M .Yaqoubi Born in Damascus, Shaykh Muhammad descends from a family whose lineage goes back to the Prophet, salla Allahu ‘alayhi wa sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu ‘anhu. His ancestors also include some of the greatest scholars of Syria. His father, Shaykh Ibrahim al-Ya’qoubi (d. 1985/1406 H.), was one of the greatest scholars Syria saw in the past 50 years. As a little boy, Shaykh Muhammad crawled in the Grand Umayyad Mosque and the Darwishiyya Mosque, where his father was an instructor for 40 years, and sat in the laps of some of the greatest scholars. Under his father’s tutelage, Shaykh Muhammad followed a solid traditional curriculum since the age of four, studying the major classical works on the various disciplines of the Shari’ah as well as the instrumental disciplines. He received ijazas in Hadith from several of the most prominent scholars in Syria. Shaykh Muhammad pursued his academic studies at the University of Damascus, Faculty of Shari’ah. He also received a degree in Arabic literature in 1987 and completed a two-year study of philosophy at the Arab University of Beirut. In 1991, Shaykh Muhammad joined the PhD program of linguistics at Gothenburg University in Sweden, Department of Oriental Studies, where he also worked as a researcher and a teacher of classical Arabic literature. He worked in Dar al-Athar al-Islamiyyah in Kuwait in 1990 as Research Editor and later as Assistant Director for Research and Studies. In Sweden, Shaykh Muhammad served the Muslim community of Gothenburg as Imam, where he struggled for the establishment of Islam in the country. In 1999, the Swedish Islamic society in Stockholm chose him as the Mufti of Sweden. Besides working in Syria and Sweden, Shaykh Muhammad participated in conferences, delivered lectures, and gave Friday speeches in the Middle East, Europe, Canada, and the United States. Shaykh Muhammad taught his first class at the age of eleven in Qura’an and Tajweed, delivered his first public speeches at the age of twelve, and gave his first Friday khutba at the age of fourteen and a half. Shaykh Muhammad is married and has three children and currently resides in Damascus, Syria Shaykh Habib Ali Zain al-Jifri Sheikh Ali Al-Jiffri attacks the Wahhabi Saudi ideology that wishes to distance people from the love of the Prophet Muhammad Download video! Habib Ali Zain al-Abideen al-Jifri was born into a family of noble lineage extending in an unbroken chain to Imam Hussain, may Allah be pleased with him, grandson of the Prophet, peace and blessings be upon him. Habib Ali is from the majestic city of Tarim in Southern Yemen. Nestled in the ancient valley of Hadramawt, Tarim has been a centre of learning and spirituality for centuries. Habib Ali received a classical Sunni Islamic education from the illustrious scholars of Hadramawt, embodying a methodology which crystallizes the middle way of Islam, Islamic jurisprudence, a respect for the differences between jurists, and a spiritual education drawn from the Qur’an and the Sunnah. Habib Ali is Founder of the ‘Tabah Foundations for Islamic Studies and Research’ based in the United Arab Emirates. He is also a lecturer at Dar al Mustafa, Tarim, an educational institute established for the study of traditional Islamic sciences. Habib Ali is continually invited to lecture in many countries across the globe and appears regularly on a variety of network television and radio programs. (Biography taken from the book Wayfarers to God, published by Guidance Media) Shaykh Habib Ali Jifri recieves Ijazaat and – Al Minhaj us Sawi from Shaykh ul Islam Dr Muhammad Tahir-ul-Qadri Shaykh ul Islam with Shaykh Habib Ali Jifri and Shaykh Ahmed Babikir outside the residence of Shaykh Habib Ali Jifri Shaykh ul Islam Dr Muhammad Tahir-ul-Qadri Shaykh ul Islam Dr Muhammad Tahir-ul-Qadri attacks the Wahhabi Saudi ideology that wishes to distance people from the love of the Prophet Muhammad (Speech is in Urdu language ) Download video! Patron in chief of Minhaj-ul-Qur’an International and Minhaj Welfare Foundation Shaykh ul Islam Dr Muhammad Tahir-ul-Qadri . A man of extraordinary capabilities, Dr. Qadri is a gift of God. He is a theologian and a theosophist, a scientist and a spiritualist, a preacher and a reformer, a philosopher and a political thinker, a thunder among the forces of evil and exploitation and a mild breeze in the minds of mankind. And above all he is the animating heartbeat of hundreds of thousands of Sunni Muslims around the World. WHAT IS NAJD ? AND WHERE LIES THE NAJD ? SOURCE GOVERNMENT OF SAUDI ARABIA GEOGRAPHY AND CLIMATE WEBSITE :Chm: Saudi Arabiahttp://www.saudiarabia-chm.gov.sa/climate.htm Geography :The Kingdom of Saudi Arabia is about 1,969,000 km2 occupying four-fifths of the Arabian Peninsula. It is the tenth largest country covering 1.64% of the land area of the world, and 8% of the land area of Asia. The Kingdom extends from 32º 12′ N latitude on the Jordanian border in the north to 16º 00′ N at the Yemeni border in the south. It is bounded by the Red Sea in the west and the Arabian Gulf in the east. Western Saudi Arabia is dominated by a mountain chain running the entire length of the country, known as the Hijjaz and Asir mountains. It runs parallel to the Red sea and rises to between 1300 – 3000 m. above the Tihamah coastal plain to its west. The flat coastal plain along the edge of the Red sea is hot and humid with temperature reaching 45º C in the shade during the summer months, with 90% relative humidity. The winter is considerably cooler but due to the relative warmth of the sea, it is never cold. From this fertile crest it falls towards the east as a desert plateau to the dry interior or the Najd containing the Dahna and Nafud which extends to the great sand desert of the Rub Al Khali (The Empty Quarter). From the Dahna dunes to the east coast the terrain alternate between rocky outcrops and gravel plains. The eastern region lies on the Arabian Gulf coast and contains salt flats (sabkhahs). There are many artesian wells along the coast which are used to irrigate large areas under cultivation around Hofuf and Qatif. Narrated Ibn ‘Umar(r): The Prophet said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.” Sahi Bukhari (Book #88, Hadith #214) It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah. NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY WHO WAS THE DEVIL WHICH WILL COME FROM NAJD RIYADH SAUDI ARABIA AS TOLD BY PROPHET IN SAHI BUKHARI HADITH ? Let The own brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab Answer this question The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said To his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you(Muhammad Ibn Abdul Wahhab Najdi ) This Satement is Recorded in [Sawaa’iqul Ilahiya] Book Written by The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab This image has been resized. Click this bar to view the full image. The original image is sized 1292×799. In the History Book of the SAUDI FAMILY pages (98-101), their private family historian declares that the SAUDI DYNASTY considers all the people of NAJD( who where Sunni Muslims Before ) blasphemous; so their blood must be shed, their properties confiscated, and their females be taken as concubines; no muslem is authentic in his /her belief unless he/she belongs (affiliates) to the sect of MOHAMMAD BIN ABDUL WAHAB, His doctrines give authority to the SAUDI FAMILY to destroy the villages with all their Muslim inhabitants-males including children, and to sexually assault(Rape) their women; stab the bellies of the pregnant, and cut off the hands of their children, then burn them! They are further authorized by such a BRUTAL DOCTRINE to plunder all the properties of whom they call renegades (not following their Wahabi Sect). NAUZBILLAH MAY ALLAH PROTECT YOU MY DEAR MUSLIM BROTHERS AND SISTERS FROM THESE BLOODY NAJDI WAHHABI /SALAFI / AHLE HADITH DEVILS THE THIRD GENERATION OF KHAWARIJ FROM SAUDI ARABIA It is reported on the authority of Ibn ‘Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them. Hadith Sahi Muslim (Book #001, Hadith #0116) Imam and Hafiz of hadith Abu Yala (Rh) narrates a hadith in his Musnad with the chain going back to the companion of prophet , Sayyedina Huzaifa (rd) that the prophet of Allah ( saw ) said Verily, I fear about a man from you who will read the Quran so much that his face will become enlightened and will come to personify Islam. This will continue until Allah wishes when these things will be taken away from him when he will disregard them by putting them all behind him and attack his neighbour with the sword accusing him of Shirk. The Prophet(saw) was asked ‘Which of the two was commiting Shirk? The attacker or the attacked?’ The prophet(saw) replied ‘The attacker (the one accusing the other of Shirk).”The classification of this Hadith is Jayyid.( Strong)Imam Ibn Kathir (Rh)  recorded this hadith in his Tafsir of Quran under Surah Al-Araf. That is the fastest way for a Muslim to leave Islam is to call his fellow Muslims as KAFIR OR MUSHRIK , so according to the above hadith of Prophet if you call your Muslim brother Kafir and Mushrik you yourself will become a KAFIR IN LESS THAN FEW SECONDS The Najdi Wahhabi/Salafi massacred,raped and plundered Innocent Muslim women and Children wherever they found them not agreeing to their devil horns wahhabi Najdi Pseudo Islamic aqeedacaliing them KAFIR ,MUSHRIK AND GRAVE WORSHIPERS ??? ASTAFQIRLLAH In his book Kashful al-Shubuhat, Muhammad ibn Abdul Wahab Najdi called all Muslims, with the exception of his followers, idolaters about 24 times. Other labels he used to describe them were : heretics, idols’ worshippers apostates, anti-divine unity, enemies of divine unity, Allah’s enemies and perfidious Muslims in 20 different parts of the same book. His followers copied him in this practice. THE FOUNDER OF WAHHABISM IBN ABDUL WAHAAB NAJDI IGNORED THE SAHI HADITH OF PROPHET (SAW) IN WHICH THE PROPHET (SAW) HAD SWORN IN THE OATH OF ALLAH THAT HIS UMMAH WILL NOT BECOME MUSHRIK OR KAFIR AS APPOSED TO THE PREVIOUS UMMAH OF JEWS CHRISTIANS ETC When Prophet Muhammad(s) Himself had sworn oath in the name of Allah that His  Muslim Ummah will not become MUSHRIK – WHO ON THE EARTH ARE these Wahhabi/Salafi/Ahle Hadith  TO CALL  Muslims  MUSHRIK ? Narrated ‘Uqba bin ‘Amir Radi Allahu anhu: Prophet Muhammad(s) said By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things.” Sahi Bukhari Volume 2, Book 23, Number 428: - AND YET THE WAHHABI IGNORED THIS AND CONTINUED TO CALL MUSLIMS FALSELY AS MUSHRIK AND GRAVE WORSHIPERS EVEN TODAY THE ENTIRE TOPIC OF DISCUSSION OF WAHHABI ,SALAFI AND AHLE HADITH IS ON SHIRK  AND FALSELY SLANDERING MUSLIMS AND SPREADING THE FITNAH OF IBN ABDUL WAHHAB NAJDI CALLING THEM MUSHRIK AND GRAVE WORSHIPERS - O MUSLIMS BE AWARE OF THESE WAHHABI SALAFI FITNAH WHO CALL YOU MUSHRIK -NAUZBILLAH THE NEXT TIME YOU MEET THEM TURN AWAY FROM THESE DANGEROUS ENEMIES OF ISLAM WHOM PROPHET MUHAMMAD(SAW) HAS WARNED AS THE DEVILS AND FITNAH FROM NAJD RIYADH SAUDI ARABIA AND DON’T LISTEN TO THEM OR READ ANY OF THEIR BOOKS WHICH ARE FULL OF SLANDERS AGAINST MUSLIMS CALLING THEM MUSHRIK , KAFIRS , GRAVE WORSHIPERS NAUZBILLAH HAS THERE EVER BEEN A SINGLE MUSLIM WHO HAS SAID THE PROPHET OR SAINT OR ANY OTHER THING IS ALLAH ? NO But yet these Wahhabi Liars Talk about SHRIK to Muslims as if they are Talking to Jews, Christians or Other Kufars ? SO BEWARE OF THIS  Wahhabi Salafi FITNAH WHICH SEEKS TO DIVIDE A BROTHER AGAINST A BROTHER AND FATHER AGAINST HIS SON AND VICE VERSA  by Making them call KAFIR AND MUSHRIK to one and Another NAUZBILLAH  ASTAQFIRLLAH Muslims SHOULD warn about the Wahhabi Fitnah from Najd , as Prophet Muhammad Himself warned his Ummah AGAINST THESE PSEUDO ISLAMIC SECTS we must ENCOURAGE THEM TO JOIN THE MAIN STREAM AHLE SUNNAH JAMAT OF MUSLIMS . When Somebody says Prophet Muhammad is dead and mixed in sand and is helpless to help His Ummah such gustaq sects should be shown thier error and asked to repent of their evil deeds . If this is not Islam ? then what is Islam Then ? Prophet himself wanted his ummah not to fall into this Whhabi/sallafi Najdi Fitnah , that is why he said DEVIL WILL RISE FROM NAJD - AL HAMDULILLAH – THE BEST WAY TO BRING UMMAH TOGETHER IS BY TEACHING THE HADITH AND WARNINGS OF PROPHET MUHAMMAD

The whole conspiracy to divide the Ummah on the topic of SHRIK is the evil ploy of the Ibn Abdul Whhab Najdi and his followers the Wahhabi and Salafi of Today .The whole and sole use of the word SHRIK is to cause division and fight among Muslims when an misguided Wahhabi calls his brother a MUSHRIK AND ACCUSES HIM OR HER OF COMMITTING SHRIK , all in apposed to the facts the Prophet (saw) clearly said his Ummah will remain free from Shrik as Apposed to the previous Ummah plus the Prophet clearly FORBADE and MADE it HARAAM to Call Muslims as Mushriks,Kafirs ,Grave Worshipers etc  etc  .

Narrated ‘Uqba bin ‘Amir Radi Allahu anhu:

Prophet Muhammad(s) said By Allah! I am not

afraid that you will worship others along with

Allah after my death, but I am afraid that you will

fight with one another for the worldly things.”

Sahi Bukhari Volume 2, Book 23, Number 428:

That is why Prophet Muhammad(saw) foreseeing this

Wahhabi Salafi fitnah of calling his Ummah Mushrik has

wisely declared in the Same hadith

Prophet Muhammad(s) said By Allah! I am not

afraid that you will worship others along with

Allah after my death

but I am afraid that you will fight with one

another for the worldly things.”

Sahi Bukhari Volume 2, Book 23, Number 428:That is YOU should focus more on the evil of

materialism which has crept in this Ummah and has

corrupted our Imaan , Instead of WASTING you time on

TOPIC OF SHIRK and Salndering Muslims calling them as

Mushrik ,Kafir , Grave Worshipersetc etc

OUR BELOVED PROPHET MUHAMMAD (SAW) HAS CALERLY

WARNED THOSE WHO ACCUSE A MUSLIM OF BEING A

MUSHRIK AND KAFIR WRONGLY INTERPRETING THE

QURANIC VERSESE WHICH WHERE MEANT FOR KAFIR

/MUSHRIK OF MECCA TO MUSLIMS  WILL HIMSELF

BECOME  A MUSHRIK AND A KAFIR

Imam and Hafiz of hadith Abu Yala (Rh) narrates a hadith in his Musnad with the chain going back to the companion of prophet , Sayyedina Huzaifa (rd)

that the prophet of Allah ( saw ) said Verily, I fear about a man from you who will read the Quran so

much that his face will become enlightened and will come to

personify Islam. This will continue until Allah wishes when these

things will be taken away from him

when he will disregard them by putting them

all behind him and

attack his neighbour with the sword accusing

him of Shirk. The

Prophet(saw) was asked ‘Which of the two

was commiting Shirk?

The attacker or the attacked?’ The

prophet(saw) replied ‘The

attacker (the one accusing the other of

Shirk).”

The classification of this Hadith is Jayyid.( Strong)Imam Ibn Kathir (Rh)  recorded this hadith inhis Tafsir of Quran under Surah Al-Araf.

The Messenger of Allah Salla Allahu ta’ala ‘alayhi wa Sallam said “Whoever interprets the Qur’an according to his own opinion(ra’yah), let him seek his abode in the hell fire.” Hadith (Tirmidhi)

Reported by Ibn Wahab from Bakir who asked  Nafi’:  What does

Ibn Umar  (Allah  be  pleased  with him) think  of  al-Haruriyyah

(i.e;  al-Khawarij  who  were  also  called al-Haruriyyah  after the

place -Harawra- where they gathered and were found by Ali ibn

Abu Talib and the  Companions  of the  Prophet  [may Allah be

pleased with them all] who supported him)?  Nafi’  answered: He

thinks they are the most evil of people.  They  applied the verses

which pertain to the kuffar on the believers.’

(NB- Imam

al-Bukhari has recorded Ibn Umar as saying in his Sahih Hadith  [vol.9,  pg.50;  English edn]:  These  people (the  Khawarij  and  heretics ) took some verses that had been revealed  concerning the  disbelievers  and interpreted them as describing the believers ).

SO IT IS UP TO WAHHABI /SALAFI AND AHLE HADITH TO

DECIDE IF THEY WANT TO BECOME A MUSHRIKORKAFIR

AND BURN IN HELL FOREVER ? – AMEEN

“Indeed the hypocrites are in the lowest depths of the Fire; you will find no helper for them.” Quran [al Nisa, 4: 145]

MAY ALLAH GUIDE US TO THE RIGHT SUNNI PATH-AMEEN

===Najd is in Iraq view of Wahhabi  /Salafi refuted fool proof

Shattering the Devils Hope to Hide Himself ===

NAJD IS NAJD  AND IRAQ IS IRAQ

Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the below hadiths falsely making

mockery and joke of Common Muslims and thier minds by claming NAJD IS IRAQ ?

So lets us examine thier shameful claims and clear any confusion that NAJD IN SAUDI ARABIA IS  IRAQ ?

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange

it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard

Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd)

: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another;

and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a

person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from

Salim, but he did not make a mention of the words:” I heard”.

Sahi Muslim (Book #041, Hadith #6943)

HADITH

Narrated byYusair bin Amr

I asked Sahl bin Hunaif, “Did you hear the Prophet saying anything about Al-Khawarij?” He said, “I heard him saying while pointing

his hand towards Iraq, ‘There will appear in it (i.e, Iraq) some people who will recite the Quran but it will not go beyond their

throats, and they will go out from (leave) Islam as an arrow darts through the game’s body.’ “

Sahi Bukhari ((Book #84, Hadith #68))

HADITH

,

“O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your

blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa).” A person said, ” O Messenger of Allaah and in our Iraaq”

and so he turned away from him and said, “there will occur earthquakes, trials and tribulations and there will appear the horn of Satan.”

The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133)

HADITH

Prophet, sallallaahu alayhi wa sallam, supplicated and said, “O Allaah bestow your blessings on our Shaam and Yemen.” A person from amongst the people said, “O

Prophet of Allaah and Iraaq?” He said, “indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed

harshness/coarseness is in the east.“

The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer

Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the above hadiths  SO LETS US

CLARIFY THIS ONCE AND FOR ALL – THAT PROPHET MUHAMMAD (s) AND SAHABA OR COMPANIONS WHERE NOT  SO

IGNORANT  TO MAKE MOCKERY OF THEMSELVES BY CALLING NAJD IN SAUDI ARABIA AS IRAQ !!!???

what these Hypocrites fail to realize that in the above hadith

Salim b.Abdullah Ibn Umar(r) was adressing the Kufa  Hypocrites of Iraq  who fought Against Imam Husaain (r) and  Mayterd him,

the Khawrij  came from NAJD ( Central Part of Arabia which lies East to Hejaz or Medina) , but later made Iraq thier base to wage

the evil war against Hadrat Ali (r) and Hadrat Muwaih (r)and so they brought thier Fitnah from Najd in Saudi Arabia to Iraq as well

Moreover Salim b.Abdullah Ibn Umar was fully aware that Najd in Saudi Arabia  is the Original Place of Fitnah as the Najd Hadith

was  Narrated by his own Father Abdullah Ibn Umar (ra) that is why in the above Hadith of Sahi Muslim he clearly says that his

father Abdullah Ibn Umar (ra) Fitnah will come from EAST (NAJD) INSTEAD OF IRAQ while adressing the Hypocrite  Kufans  of

Iraq

who participated in the Mytrdoom of ImamHussain (ra),

if by any mistake he would have thought that the fitnah will come from Iraq

he would have plainy said that the original Fitnah would come from Here (Iraq) instead of adressing that fitnah would come from a

diffrent place than Iraq that is EAST (NAJD)

Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange

it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard

Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd)

: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another

THE ONLY FOUR  THINGS ONE NEEDS TO KNOW WHEN UNDERSTANDING THE HADITH OF NAJD AND EAST

ARE

1.

NAJD IS NAJD  AND IRAQ IS IRAQ

2.

PROPHET MUHAMMAD (SAW) CLEARLY

distinguished between Najd and

Iraq, so much so that he appointed

two SEPARATE miqat points for the inhabitants of each during Hajj.

For Prophet  Muhammad (s.w.s.), clearly, Najd

did not include Iraq.

3. IRAQ IS NO WHERE GEOGRAPHICALLY IN THE EAST OF MEDINA BUT NAJD LIES IN A CLEAR EAST OF MEDINA OR HEJAZ SO ALL

HADITHS RELATING TO FITNAH AND DEVIL FROM EAST REFER IN PARTICULAR TO NAJD

4.

ABDULLLAH IBN UMAR(R) NARRATED THAT HE SAW PROPHET MUHAMMAD (S)

CLEALRY POINTING HIS HAND TOWARDS EAST WHILE STANDING IN MEDINAH AND CLEALRY SAYING THAT THE

FITNAH AND DEVIL

WILL COME FROM EAST ( NOTE THE CLOSEST REGION TO EAST OF MEDINA IS NAJD) AND NOT IRAQ

ANYWAY IRAQ IS NO WHERE GEOGRAPHYCIALLY IN EAST OF MEDINA)

AS THIS IS MADE CRYSTAL CLEAR BY ANOTHER AHADITHS

RELATED FROM THE VERY SAME COMPANION OF PROPHET (S) ABDULLAH IBN UMAR (R)

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the EAST

: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns

of Satan.

Sahi Muslim(Book #041, Hadith #6942)

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our

Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow

Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said,

“There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.”

Sahi Bukhari (Book #88, Hadith #214)

Narrated Ibn ‘Umar: I took part in a Ghazwa towards NAJD along with Allah’s Apostle and we clashed with the enemy, and we lined up for them.

Sahi Bukhari

(Book #59, Hadith #455)

THE ABOVE AHADITH MAKE IT CRYSTAL CLEAR THAT ABDULLAH IBN UMAR HAD CLEARLY CITED NAJD AS THE ORIGINAL PALCE OF

FITNAH FROM WHERE THE DEVIL HORNS WILL RISE INSTEAD OF IRAQ AS CLAIMED BY THE WAHHABI

AND THE HADITH REFERING TO

THE FITNAH FROM EAST IS CLEALRY REFERING TO NAJD IN PATICULAR , ALSO TO A POINT NOTE IS THAT ABDULLAH  IBN UMAR

PARTICIPATED IN THE JIHAD AGAINST THE  NAJD REGION ALONG WITH PROPHET MUHAMMAD (S) AND CLEARLY FOR BOTH PROPHET(saw)

AND HIS COMANIONS NAJD WAS NATURALLY THE NAJD REGION OF SAUDI ARABIA AND NOT IRAQ

AFTER  ANALYZEING   THE ABOVE SAHI MUSLIM/BUKHARI HADITHS  WHAT BECOMES CLEAR NOW THAT

THE HADITHS OF SAHI MUSLIM/BUKHARI  WHICH THE  WAHHABI AKA SALAFI ARE TRYING TO PROVE THAT NAJD IS

NOT NAJD ?  BUT IRAQ ? IS INFACT THE PERFECT OPPOSITE AS THIS HADITH CLEALRY PROVES OTHERWISE THAT

IRAQ IS NOT THE ORIGINAL PLACE OF FITNAH AND DEVIL UPRISING WHICH THE PROPHET (SAW) HAS FORE WARNED ,

BUT IT IS NAJD IN SAUDI ARABIA, THOUGH LATER THIS FITNAH FROM NAJD (KHAWRIJ) SPREAD  TO IRAQ AS

WELL SO THIS WILL INCUDE IRAQ ALSO AS A PLACE OF FITNAH AND DOES NOT EXCULDE NAJD AS BEING THE

ORIGINAL PLACE OF FITNAH

-MOREVER THESE AHADITHS  FITS

PERFECTLY ON MUSALMIA THE FALSE PROPHET FROM NAJD,  KHAWRIJ WHO CAME FROM NAJD ,  IBN ABDUL

WAHHAB NAJDI AND HIS HELPERS NAJDI SAUD FAMILY  WHO MASSACERD INNOCENT MUSLIMS OF MECCA/MEDINA

/TAIF/KARBALA ETC ETC

BY STRIKING THEIR NECKS BY SOWRDS

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins?

————— I (Salim b.Abdullah Ibn Umar)

heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while

pointing his hand towards the EAST( Najd) Verily. the turmoil would come from this side, from where appear the horns of Satan

and you would strike the necks of one another;————-

and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.

Sahi Muslim (Book #041, Hadith #6943)

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our

Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow

Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said,

“There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.”

Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH

HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL

WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

So all said and done the Hypocrites have once again faield to decive the Muslim Ummah by twisting the Hadith and make it Appear that

Najd is not Najd but Iraq  ?

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims

during Hajj

which proves 100% fool proof  that

Prophet Muhammad (saw) clearly knew and diffrentiated Najd in Saudi Arabia from Iraq.

HADITH

In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the

miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and

for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’

Hadith Imam Nasa’i (Manasik al-Hajj, 22)

HADITH

Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa – while on the other road it is al-Juhfa –

for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’

Hadith Sahih Muslim, Book : 7

KITAB AL-HAJJ

THE BOOK OF Pilgrimage

Chapter 2:THE PLACE WHERE THE PILGRIMS ENTER UPON THE STATE OF IHRAM Book 7,  Hadith Number 2666:

Abu Zubair heard Jabir b.’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon

he) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l-

Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa;

for the people of Iraq it is Dbat al-’Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahi Muslim Book 7,  Hadith Number 2666:

These Hadiths  constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and

Iraq, so much so that he appointed

two SEPARATE miqat points for the inhabitants of each.

For Prophet  Muhammad (s.w.s.), clearly, Najd

did not include Iraq.

One can only laugh at the Hypocrisy and Evil disguises of these Wahhabis/Salafis trying to hide their Najdi  origin of Wahhabism AKA

Salafism Instead of leaving this fitnah aqeeda from Najd they want to disporove the Sahi Hadith of Najd in reality  these hypocrites are

trying to disprove Prophet Muhamad(saw) knowledge about Geography of Arabia ?

it can get more worse than this for these Wahhabi AKA Salafi Hypocrites

CONCULSION ON NAJD IS IRAQ LIES OF WAHHABI / SALAFI  :

NAJD IS NAJD THE ANCIENT CENTRAL EASTERN REGION  OF SAUDI ARABIA LYING TO  THE EAST OF MEDINA

AND

IRAQ IS IRAQ

(NEEDLESS TO SAY

ONLY A RETARDED PERSON WOULD SAY NAJD IS IRAQ)

THE ORIGINAL BASE OF THE DEVIL AND FITNAH IS NAJD IN SAUDI ARABIA FROM THERE THE FITNAH DID SPREAD TO IRAQ (AND

STILL IS SPREADING TO THE REST OF THE WORLD THE WAHHABI FITNAH )

IRAQ ALSO LATER BECAME THE PLACE OF FITNAH BUT ONE SHOULD NEVER FORGET FROM WHERE THE FITNAH

EMERGES  IN EACH

MUSLIM ERA EVERY TIME CONSISTELY FROM THE TIME OF PROPHET MUHAMMAD(S)  THAT IS IS NJAD(RIYADH) IN

SAUDI ARABIA

AS THE GREATEST SHAYK UL ISLAM IBN TAYMYYIA  OF WAHHABI/ SALAFI  HIMSELF PUTS IT AND SEALS THE  FATE

OF WHHABI AKA

SALAFI

“Those that committed apostasy after his(Prophet Muhammads)  death – Allah bless and greet him –

were ONLY

those that entered Islam with the sword, such as the companions of Musaylima and the people of Najd.”

Ibn Taymiyya, Minhaj al-Sunna (1986 ed. 7:478).

NEEDLESS TO SAY THE GREATEST SHAYK UL ISLAM OF WAHHABI /SALAFI IBN TAYMIYYA  IF HE WOULD HAVE BEEN

ALIVE DURING

THE TIME  WHEN THE  FITNAH FROM NAJD IBN ABDUL WAHHAB CAME HE WOULD HAVE CLEALRY SAID

I HAVE

NOTHING TO DO WITH

YOU  PEOPLE FROM NAJD (RIYADH)

MORE TREACHORY AND THE CONSISTENT HYPOCRISY/KUFR  OF NAJD PEOPLE

( REMMBER FELLOW MUSLIMS  NEVER EVER TRUST PEOPLE

FROM NJAD RIYADH THE CAPITAL OF SAUD DAYANSTY  / NEVER TRUST THE ULEMA OR ISLAMIC SCHOLARS

FROM NAJD OR THOSE APPOINTED OR SUPPORTED BY A NAJDI GOVERNAMENT )

HADITH

A further confirmation is in the account of the qunût of the Prophet against the tribes of Najd. `Amir ibn Malik came to the Prophet

in the 4th year of the Hijra, neither accepting nor rejecting Islam. Instead he said: “O Muhammad! If you send some of your

Companions to the people of Najd to call them to your affair, I have hope that they shall respond favorably to you.” The Prophet

replied: “Truly I fear for them [harm] from the people of Najd” (innî akshâ `alayhim ahla Najd). `Amir said: “I proclaim that they are

under my protection.” The Prophet then sent seventy men from the elite of the Ansar. They travelled until they alighted at the Well

of Ma`una, at which time they sent Haram ibn Malhan with the letter of the Messenger of Allah to `Amir ibn al-Tufayl. The latter

did not look at the letter but instead killed Haram ibn Malhan. Then he called upon the Banu `Amir for assistance to kill the rest of

the Muslim group, but they declined to challenge `Amir ibn Malik’s protectorate. So `Amir ibn al-Tufayl called upon the following

tribes of the Banu Sulaym: `Usayya, Ra`l, Dhakwan, and they responded to him. They formed an expedition and surrounded the

group with their mounts. The Muslims were killed to the last man but for `Amr ibn Umayya al-Dumari who returned to Madina. The

Prophet was deeply affected by their death and remained supplicating (yaqnutu) for one month during the dawn prayer against the

(Najdi) Banu Sulaym tribes of Ra`l, Dhakwan, Banu Lahyan, and `Usayya

Hadith cited  by al-Tabari in his Tarikh (2:81) and – in parts – from Anas by al-Bukhari; al-Bayhaqi, al-Sunan al-Kubra (9:225 #18587), Abu Ya`la (5:448), Ahmad, al-Tahawi in Sharh Ma`ani al-Athar (1:244 waj`al qulûbahum `alâ qulubi nisâ’a kawâfir).

TWENTY SEVENTH HADITH

It is also established in the authentic Sunna that after Abu Talib’s death by about three years, in the 10th year of the Hijra, on the

actual night that the Prophet was preparing to leave Makka for Madina, the plot to kill him by the

collective hand of a conspiracy ofthe tribes was hatched up by Iblis in the guise of a venerable old man

(shaykh jalîl) who, when asked who he was, he simply answered”An old man from Najd” (shaykhun min

Najd). The reports go on to refer to him as “The Old Man from

Najd” (al-shaykh al-najdî).

Hadith cited by Ibn Hisham, al-Sira al-Nabawiyya (3:6-8); al-Tabari, Tafsir (9:227-228) and Tarikh (1:566-567); Ibn Kathir, Tafsir (“sahîh” 2:303 on verse 8:30) and al-Bidaya wa al-Nihaya; al-Suyuti, al-Durr al-Manthur (verse 8:30).

TWENTY EIGHTTH HADITH

Nadwi writes in his well known book “Muhammad Ibne Abdul Wahab” – on the side commentary: “The Southern part of Najd has the

famous town of Riyadh, the Capital of his (Wahhabi) headquarters in Dariya. Both these villages are in the valley called Waadi Hanifa

(situated in Najd).” (PP. 16)

Allama Dahlan has quoted the following Ahadith from the Sihaah.

The Holy Prophet (Sallal Laahu Alaihi Wasallam) said: “During the initial part of my Dawah in Mecca, I particularly invited the outside

tribes who used to arrive during the Hajj season. From these tribes the most hostile and ugly reaction was from the Banu Hanifa(Najd)

tribe”

Hadith (Addarus Sunniah, PP. 52)

TWENTY NINTH  HADITH

Allama Dahlan

quotes a further Hadith, Hazrat Abu Bakr Siddiq (Radiallhu Anhu) reports that the Prophet (Sallal Laahu Alaihi Wasallam) said:

“From the tribes that live in Waadi Hanifa, Fitna shall emerge till the final era. That valley shall be notorious for its fitna because of the

rise of false leaders.”

Hadith (Addarus Sunniah, PP. 52)

HADITH

Hazrat Imraan, the son of Hazrat Haseen (Radiallhu Anhu) reports:

that the Prophet (Sallal Laahu Alaihi Wasallam) disliked three tribes life long. (1) Banu Saqeef; (2) Banu

Hanifa(a Najd Tribe ); (3) Banu

Umayya.

Hadith (Tirmizi Shareef)

IMPORTANT NOTE :

Ibn ‘Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert

in 1111 A.H. (1699) and died in 1206 (1792).

Zul Khuwaisra – the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani

Tamim(a Prominent Tribe of Najd). The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much

fitna, will be the off-springs of the above Munaafiq.

Allama Dahlaan, the celebrated Historian of our era writes: “Zul Khuwaira was of

the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi.” (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the

Kharajees because they were not the off-springs of Bani Tamim

Imam Shah Abdul Haq the great Muhaddis of Delhi writes: “The Kharajees were not the descendants of Zul Khuwaisra.”

(Ashatul Lamaat,

Commentary on Mishkat pp/535)

The royal family of Saudi Arabia, Al Saud, , trace their lineage to Banu Hanifa Tribe of Najd

Moulana Muhammad Ali Jauhar has made the following observations about the Wahhabi Najdi

Jamaat: “The hands of Najd and Najdis are red with the blood of Muslims, this is their only achievement. Now too, there are

hostilities with the Yemenis and a war is looming.” (Maqaalaate Muhammad Ali, Part 1,PP. 37)

===Banu Tamim the Tribe of Ibn Abdul Wahhab Njadi and  and  Banu Hanifa the Tribe of Najdi Saud Kings was Praised  by Prophet (saw)

view

of Wahhabi  /Salafi refuted

fool

proof

Shattering the Devils Hope to gain honor for Himself ===

Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the below hadiths falsely making

mockery and joke of Common Muslims and thier minds by claming Banu Tamim the Tribe of Ibn Abdul Wahhab Njadi and and  Banu

Hanifa the Tribe of Najdi Saud Kings was Praised  by Prophet (saw) ?

So lets us examine thier shameful claims and clear any confusion that

Banu Tamim the Tribe of Ibn Abdul Wahhab Njadi and and  Banu Hanifa the Tribe of Najdi Saud Kings

was EVER Praised  by Prophet (saw) ?

THESE ARE THE AHADITH WHICH WAHHABI /SALAFI/AHLE HADITH QUATE TO MISLEAD THE MUSLIMS MAKING IT

APPEAR THAT PROPHET MUHAMMAD PRAISED THE BANU TAMIM AND BANU HANIFA TRIBES OF NAJD ?

HADITH

Narrated byAbu Huraira

I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah’s Apostle said about them. I heard him saying,

“These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal.” When the Sadaqat (gifts of charity) from that tribe

came, Allah’s Apostle said, “These are the Sadaqat (i.e. charitable gifts) of our folk.” ‘Aisha had a slave-girl from that tribe, and the

Prophet said to ‘Aisha, “Manumit her as she is a descendant of Ishmael (the Prophet).”

Sahih Al-Bukhari Hadith 3.719

HADITH

Narrated by Ikramah

“do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal.”

Al-Haythamee says: “its narrators are those of the Saheeh.” [Mujma 10/48 chpt: What is reported concerning Bani Tameem]

NOW LET US READ ANOTHER SET OF AHADITH WHICH THE WAHHABI/SALAFI/AHLE-HADITH WILL NEVER SHOW THE

MUSLIMS ABOUT  HOW PROPHET  MUHAMMAD (SAW) HATED NAJD AND ITS TRIBES INCLUDING BANU TAMIM AND BANU

HANIFA , IN FACT ALLAH  HIMSELF HAS CALLED PEOPLE OF NAJD IN PATICULAR THE BANU TAMIM TRIBES

BEUDIONS AS THE PEOPLE WITHOUT ANY SENSE AND THE WORST KIND OF HYPOCRITES IN THE QURAN ITSELF

a consideration of the abundant critical material on Banu Tamim  and Banu Hanifa tribes from Najd demonstrates beyond any doubt that this tribe was regarded by the Messenger (s.w.s.) and by the Salaf as deeply problematic.

HADITH

Hazrat Imraan, the son of Hazrat Haseen (Radiallhu Anhu) reports:

that the Prophet (Sallal Laahu Alaihi Wasallam) disliked three tribes life long.

(1) Banu Saqeef;

(2) Banu

Hanifa(a Najd Tribe );

(3) Banu

Umayya.

Hadith (Tirmizi Shareef)

INTRESTING POINT TO NOTE

The royal family of Saudi Arabia, Al Saud, , trace their lineage to Banu Hanifa Tribe of Najd

No wonder Prophet(saw) never liked  Najd and its tribe Banu Hanifa because he knew  what great fitnah and muder of Muslims these

tribes of Najd will cause against Muslims

QURAN AND HADITH SPEAK AGAINST THE HYPOCRITES AND  DEVILS OF NAJD SAUDI ARABIA

“The (Arab) bedouins are the worst in the disbelief and hypocrisy, and are more likely to be in ignorance of the limits which Allah has revealed to his messenger.”

Holy Quran  Surah 9:90.

Najd in Saudi Arabia has traditionally been occupied by nomadic Bedouins

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:

‘The “chambers” (hujurat) were places enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! To praise me is beautiful, and to criticise me is shameful!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after

much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue

of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and

he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and

humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of

Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn ThabitSira

[Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, [Guillaume translation], p.631.)

HADITH

On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: “O tribe of Tamim! Receive good news!” “You promise us good news, so give us something [money]!” they replied. And his face changed. Then some Yemenis came, and he said: “O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!” And they said: “We accept.” And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’

Hadith (Bukhari, Bad’ al-Khalq, 1.)

HADITH

An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. They are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion.

Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asrsunna, you wretch?”’ Hadith  (Muslim, Salat al-Musafirin, 6.) prayer, until the sun set and the stars appeared, and people began to say: “The prayer! The prayer!” A man of the Banu Tamim came up to him and said, constantly and insistently: “The prayer! The prayer!” And Ibn Abbas replied: ” “Are you teaching me the sunna, you wretch?”’

Hadith (Muslim, Salat al-Musafirin, 6.)

HADITH

Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l-

Khuwaysira, a man of the Tamim tribe, came up to him and said: “Messenger of Allah, be fair!” He replied: “Woe betide you! Who will be

fair if I am not? You are lost and disappointed if I am not fair!” And Umar (r.a.) said, “Messenger of Allah! Give me permission to deal

with him, so that I can cut off his head!” But he said: “Let him be. And he has companions. One of you would despise his prayer in their

company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as

an arrow passes through its target.”’ Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He

ordered that that man be sought out, and he was brought to us.’

Hadith (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

Hypocrites question the Integrity of the Messenger when distributing Alms

This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites(and the Wahhabi/Salafi/Ahle Hadith who are the Neo Kharijites). There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu al-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’

Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91).

The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim – the formula ‘The judgment is Allah’s alone’ – on the Day of Siffin, which became the slogan of later Kharijite activism.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activism. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Afterlife!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, “Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!” [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq (Cairo, n.d.), 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [. . .] They used to say: “Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).

The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent.

HADITH

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our

Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow

Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said,

“There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.”

Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

HADITH

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari.

[. . .] Uyayna remarked: “The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of

their horses, wearing cloaks, and are the people of the Najd.” But Allah’s Messenger (s.w.s.) replied: “You lie! Rather, the best of men are

the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [. . .] Hadramawt is better than the

tribe of Harith; one tribe is better than another; another is worse [. . .] My Lord commanded me to curse Quraysh, and I cursed them, but

he then commanded me to bless them twice, and I did so [. . .] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and

Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [. . .] The most numerous tribe in the Garden shall be [the

Yemeni tribes of] Madhhij and Ma’kul.’

Hadith cited in (Ahmad ibn Hanbal and al-Tabarani, by sound narrators.

Hadith also Cited in Ali ibn Abu Bakr al-Haythami, Majma al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger (sws) says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd – quite the contrary.

But in other hadiths in praise of other lands abound. For instance:

The best-known tribe of Central Arabia are the Banu Tamim of Najd . There are hadiths which praise virtually all of the major Arab tribal

groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma X, 49. According to al-Haythami its narrators are all trustworthy.)

Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, “May Allah show His mercy to Qays.” He was asked, “O Messenger of God! Are you asking for His mercy for Qays?” and he replied, “Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth.”’ (Tabarani, declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)

Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)

Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: “This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion.”’ (Bukhari, Manaqib, 2.)

The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate

Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, ONLY ONE significant account praises

Tamim.

This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from

Allah’s Messenger (s.w.s.). “They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he

said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’.”’

Hadith (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle

against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail;

while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive

interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid

its zakat. As we shall see, its payment of zakat proved to be short-lived.

The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis

following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of

zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many

of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who

claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and

dietary rules. He followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’

ran:

Banu Tamim is a tribe of purity,
a free people, with no fault in them,
neither do they pay a tribute.
We shall be their allies of protection,
good to them for as long as we live!
We shall protect them from everyone,
and when we die, their affair is with al-Rahman.

(Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he

tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker.

When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the

power of tribalism caused many to pay no attention.

Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’

So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said:

‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he

said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller

of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).

Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a

physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority,

and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at

the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death,

because hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of

Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave,

Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an

ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even

though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community.

The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at

stake. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh

al-buldan [repr. Beirut, n.d., p.86.])

Devotion to Musaylima lingered on in Central Arabia, however. An indication of the continuity of Najdi religious life is given by the

non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet.

(W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws,

and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who

gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to

which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi

prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif,

p.405; Baladhuri, Futuh, pp.99-100.)

AS THE GREATEST SHAYK UL ISLAM IBN TAYMYYIA  OF WAHHABI/ SALAFI  HIMSELF PUTS IT

AND SEALS THE  FATE OF WHHABI AKA SALAFI

“Those that committed apostasy after his(Prophet Muhammads)  death – Allah bless and greet him –

were ONLY

those that entered Islam with the sword, such as the companions of Musaylima and the people of

Najd.”

Ibn Taymiyya, Minhaj al-Sunna (1986 ed. 7:478).

ANOTHER IMPORTANT POINT TO NOTE IS FAR FROM BEING THE ONES WHO WILL FIGHT AGAINST THE

DAJJAL THE NAJDI TRIBES WHICH  INCULDES BANU TAMIM AND BANU HANIFA  WOULD BE THE FORE

MOST

HELPERS OF THE CURSED DAJJAL AND DEVIL HIMSELF

HADITH

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.” Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

HADITH

Malik related to me from Abdullah ibn Dinar Radi Allahu anhuthat Abdullah ibn Umar Radi Allahu anhu said, “ I saw the Messenger of Allah Salla Allahu ta’ala ‘alayhi wa Sallam pointing at the EAST ( Najd) and saying, ‘The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise.’ “

IMAM MALIK’S Radi Allahu anhu MUWATTA(Book #54, Hadith #54.11.29)

HADITH

Sahl b. Hunaif reported Allah’s Apostle Salla Allahu ta’ala ‘alayhi wa Sallam as saying: There would arise from the east( Najd) a people with shaven heads. Sahi Muslim (Book #005, Hadith #2338)

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HADITH

Prophet(Sallal Laahu Alaihi Wasallam) said “Nearing Qiyamah there will be a Group of people who will recite the Holy Quran but it will not go below their throats. They will leave the true Religion of Islam as fast as an arrow leaves the bow. They will be recognized by the shavings of their entire head and they will move in Groups and their last Group will emerge with Dajjal, when you meet them you will discover their nature and character, the worst of its kind.” (Mishkat Shareef pp/309 – Prints may vary and pages may be different in other publications)

CONCLUSION : SILENCING THE HELPERS OF DEVIL AND DAJJAL FROM NAJD ( WAHHABI AKA  SALAFI AKA

AHLE HADITH )ABOUT THE FALSE CALIMS THAT  PROPHET MUHAMMAD(S)   PRAISED THE NAJD TRIBES OF

BANU TAMIM AND

BANU HANIFA

After carefully examing the above Sahi Ahadith it is clear that Prophet Muhammad (saw) always hated

the Najd in Saudi Arabia he NEVER for once ever praised Najd and he Refused to Pray for Najd even for

ONCE

The Messenger (saws) on contray says ‘You lie!’ to a man who praises Najd. In Hadith Sahi Bukari

Banu Tamim and Banu Hanifa are the tribes of Najd region and hence far from being  the fighters against the Devil and Dajjal they

will the fore most Helpers of the Cursed Dajjal as confirmed in the above Sahi Ahadith

with exeption of Allah only knows few true remaing Muslims from Banu Tamim who will fight against thier fellow Banu Tamim Najdi

Tribe who will the Helpers of Dajjal and Devil

Now Let us Put the Words of a Wahhabi/Salafi From His own Mouth we will Know the reality of SAUDI ARABIA

This what a Wahhabi said

“Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.

It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdulillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.”

IF YOU HAVE NOTICED THE ABOVE RAMBLIMGS AND PROPAGANDA OF THE WAHHABI,  THE MAJORITY OF ULEMA OR ISLAMIC SCHOLARS FROM SAUDI ARABIA ARE FROM BANU TAMIM TRIBE OF NAJD APPOINTED

BY THE FITNAH HELPER OF DAJJAL THE SAUD NAJDI KINGS – SO  MAY ALLAH SAVE US FROM THESE ULEMA OR ISLAMIC SCHOLARS FROM SAUDI ARABIA - AMEEN

AS FOR THE FALSE RAMBLINGS OF THE WAHHABI  WE ALL KNOW HOW FIRM THESE ULEMA FROM NAJD SAUDI ARABIA ARE AGAINST THE  JEWISH STATE OF ISRAEL FROM WHERE THE DAJJAL WILL COME

Left Albani , Right Bin Baaz

“Late Sheikh” Muhammed Nasir ad-Din al-Albani and Bin Baaz the Grand Mufti of the Njadi Saud Governament , considered

by most “Salafis” to be the biggest scholars of their sect (after the death of their Mufti), has issued a Fatwa few years ago

saying that ALL Muslims in Palestine, Southern Lebanon, and the Golan Heights should leave their land in mass and go

somewhere else. His proof was (and he is still clinging to it) that any Muslim land occupied by non-Muslims becomes a

non-Muslim land. Thus, it is prohibited for any Muslims to keep living there.

When some people asked him, in mockery, that no country in the world would admit the whole Palestinian nation, even “Saudi

Arabia,” he said, “They might try to go to Sudan; it might admit them!!!” ‘

Note: It is becoming very clear to Muslims all over the world that Shayk  Nasiruddeen al-Albaanee ,Shayk

Bin Baaz apponted by Najdi Saud Wahhabi Kings are  clearly the  agents and Suppoters of the

Zionist(Israel) Dajjal  New World Order, this wont come as an supprise to more knowlegeblae Ulema and

Muslims as this was before hand Predicted By Prophet Muhammad (saw)

HADITH

Dajjal’s Emergence

Conquering Constantinople with Takbir, the Muslims will begin to take the booty. While they are distributing the war posses- sions a proclaimer will proclaim that the Dajjal has appeared and causing fitna in your homes. On hearing this cry the Muslims will leave the booty and head towards Syria1. It will come to their knowledge that this was a false rumour. However after reaching Syria the Dajjal will truly emerge. He will come out from a road between Syria and Iraq2 and his emergence will become known in Isfahan3 at a place called Yahoodah. Riding a white ass4, the two ears of which will be forty hands apart, 70,000 Jew’s of Isfahan will follow him with hoods on their heads. Also accompanied by  Devils6 and Jewish magicians7 he will first claim Prophethood8 and then God hood. Travelling as fast as those clouds which are driven by the winds he will travel to east and west entering every country, carrying out murders, pillage, devastation and performing unusual feats wherever he goes9.

Ahadith Footnote:
1) Abu Huraira / Muslim
2) Nawwas-b-Samaan / Muslim
3) Anas / Al-Fathur-Rabbani
4) Abu Huraira / Baihaqi
5) Anas / Muslim
6) Jabir-b-Abdullah / An-Nihayah
7) Ibne Abbas / Kanzul-Umaal
8)Abu Umamah / lbn Majah

PLEASE READ THESE AHADITH AGAIN AND THERE WILL REMAIN NO DOUBT IN YOUR MIND  THAT THE SAUDI PEOPLE FROM

NAJD RIYADH WILL BE THE HELPERS OF DEVIL AND THE JEWISH DAJJAL

IT SHOULD BE NOTED THAT THE TRIBES OF BANU TAMIM AND BANU HANIFA ARE FROM NAJD AND HENCE THEY ARE ALSO

THE HELPERS OF DAJJAL – THOUGH SOME GOOD MUSLIMS OF BANU TAMIM WILL FIGHT AGAINST THIER OWN PEOPLE FROM

NAJD  FOR HELPING THE DAJJAL,  AS WOULD ANY TRUE MUSLIM WOULD DO WHEN HIS OWN PEOPLE WILL BECOME THE

HELPERS OF DAJJAL

HADITH

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on

our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O

Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third

time the Prophet (s) said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of

the head of Satan.”

Hadith Sahi Bukhari (Book #88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

NOTE: NAJD IS THE CENTRAL EASTERN PART OF ARABIA  LYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA, PRESENTLY CALLED AS RIYADH HAIL , BURRAYDAH THE CAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI SAUD DYNASTY

HADITH

Malik related to me from Abdullah ibn Dinar Radi Allahu anhuthat Abdullah ibn Umar Radi Allahu anhu said, “ I saw the Messenger of Allah Salla Allahu ta’ala ‘alayhi wa Sallam pointing at the EAST ( Najd) and saying, ‘The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise.’ “

IMAM MALIK’S Radi Allahu anhu MUWATTA(Book #54, Hadith #54.11.29)

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HADITH

Sahl b. Hunaif reported Allah’s Apostle Salla Allahu ta’ala ‘alayhi wa Sallam as saying: There would arise from the east( Najd) a people with shaven heads. Sahi Muslim (Book #005, Hadith #2338)

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HADITH

Prophet(Sallal Laahu Alaihi Wasallam) said “Nearing Qiyamah there will be a Group of people who will recite the Holy Quran but it will not go below their throats. They will leave the true Religion of Islam as fast as an arrow leaves the bow. They will be recognized by the shavings of their entire head and they will move in Groups and their last Group will emerge with Dajjal, when you meet them you will discover their nature and character, the worst of its kind.” (Mishkat Shareef pp/309 – Prints may vary and pages may be different in other publications)

Book on workshops Daily: Saudi Arabia and the Zionist Israeli Brothers until victory or death

The document was signed by Ibn Saud of the French pledge to give Palestine to the Jews (I’m the

Sultan Abdul Aziz Bin Abdul Rahman Al Saud al-Faisal acknowledged and admitted to Sir Percy

Cox delegate of Great Britain, I have no objection to give Palestine to the Jews or other poor also

believes that Britain does not leave its view even Tip)

Look in the picture – this is the Zionist Ezra Bilbol engineer meeting, which served the Zionist military Astbaratnea in military and intelligence operations..

In the first photo former President of Israel Moshe Katsav receives Ezra Bilbol in honor of him birthday.
Ibn Saud had served head of the Zionist state and dreaming for this moment in the future.

Picture of Ibn Saud gathering and King Faisal of Iraq and leaders of the Zionist Organization on board Lauren in 1949.

Custodian of the Zionist Dajjal racist state of Israel Abdul Aziz ibn Saud Najdi The King and

Praton of Wahhabi/Salafi/Ahle Hadith Ulema from Najd Saudi Arabia .

A Zionist Engineer built the first palaces in Saudi Arabia and Ibn Saud Ibn Saud did not even

send blankets and food to displaced Palestinians.

its published manuscripts of the book had been prepared and researcher of Israeli anti-racist

Zionist Professor Israel Shahak, the manuscript written in Hebrew, the colleague Yitzhak Sarai

translated into Arabic and disseminating the disposal (because he did not complete) on a daily

workshops.

In the book shows the late thinker, the critical role played by Britain in creating racial entity in

Saudi Arabia and his brother Talmud in Palestine.

NOW LET US EXPOSE THE WAHHABI/SALAFI/AHLE HADITH FROM THE MOUTH OF HEMPHER THE

BRITISH SPY WHO WAS SENT  TO HELP IBN ABDUL WAHHAB NAJDI AND THE NAJDI SAUD FAMILY TO

CREATE DISUNITY AMONG MUSLIMS BY CREATING AND SUPPORTING THE WAHHABI MOVEMENT IN

ARABIA AGAINST ISLAM

The below are few experts taken by from the book the memoirs of Hempher ,written by the Brisith Spy Hempsher

After a few of my(Hempher) reports, the secretary held a meeting to scrutinize the reports given by four of us. When my friends submitted their reports pertaining to their tasks, I(Hemper), too, submitted my report. They took some notes from my report. The Minister, the secretary, and some of those who attended the meeting praised my work. Nevertheless I was the third best. The first grade was won by my friend “George Belcoude”, and “Henry Fanse” was the second best.

I had doubtlessly been greatly successful in learning Turkish and Arabic languages, the Qur’an and the Shariat. Yet I had not managed to prepare for the Ministry a report revealing the weak aspects of the Ottoman Empire. After the two-hour meeting, the secretary asked me the reason for my failure. I said, “My essential duty was to learn languages and the Qur’an and the Shariat. I could not spare time for anything in addition. But I shall please you this time if you trust me.” The secretary said I was certainly successful but he wished I had won the first grade. (And he went on):“O Hempher, your next mission comprises these two tasks:1- To discover Muslims’ weak points and the points through which we can enter their bodies and disjoin their limbs. Indeed, this is the way to beat the enemy.2- The moment you have detected these points and done what I have told you to, [in other words, when you manage to sow discord among Muslims and set them at loggerheads with one another], you will be the most successful agent and earn a medal from the MinistrMuhammad bin Abd-ul-wahhab Najdi was the sort I had been looking for. For his scorn for the time’s scholars, his slighting even the (earliest) four Khalifas, his having an independent view in understanding the Qur’an and the Sunnat were his most vulnerable points to hunt and obtain him. So different this conceited youngster was from that Ahmad Effendi who had taught me in Istanbul! That scholar, like his predecessors, was reminiscent of a mountain. No power would be able to move him. Whenever he mentioned the name of Abu Hanifa, he would stand up, go and make ablution. Whenever he meant to hold the book of Hadith named Bukhari, he would, again, make ablution. The Sunnis trust this book very much.Muhammad bin Abd-ul-wahhab Najdi, on the other hand, disdained Abu Hanifa very much. He would say, “I know better than Abu Hanifa did .” In addition, according to him, half of the book of Bukhari was wrong ().I found out later that Abd-ul-karim was a Christian agent living in the Jelfa district of Isfahan and working for the Ministry. And Asiya, a Jewess living in Shiraz, was another agent for the Ministry. All four of us coordinated to train Muhammad of Najd in such a way that in future he would do what was excepted from him in the best way.After a month’s stay in London, I received a message from the British Ministry ordering me to go to Iraq to see Muhammad of Najd again. As I was leaving for my mission, the secretary said to me, “Never be negligent about Muhammad of Najd! As it is understood from the reports sent by our spies up until now, Muhammad of Najd is a typical fool very convenient for the realization of our purposes.“Talk frankly with Muhammad of Najd. Our agents talked with him frankly in Isfahan, and he accepted our wishes on terms.

The terms he stipulated are: He would be supported with adequate property and weaponry to protect himself against states and scholars who would certainly attack him upon his announcing his ideas and views. A principality would be established in his country, be it a small one. The Ministry accepted these terms.”I felt as if I were going to fly from joy when I heard this news. I asked the secretary what I was supposed to do about this. His reply was, “The Ministry has devised a subtle scheme for Muhammad of Najd to carry out, as follows:“1- He is to declare all Muslims as disbelievers and announce that it is halal to kill them, to seize their property, to violate their chastity, to make their men slaves and their women concubines and to sell them at slave markets.“2- He is to state that Kaba is an idol and therefore it must be demolished (75). In order to do away with the worship of hajj, he is to provoke tribes to raid groups of hajjis (Muslim pilgrims), to plunder their belongings and to kill them.“3- He is to strive to dissuade Muslims from obeying the Khalifa. He is to provoke them to revolt against him. He is to prepare armies for this purpose. He is to exploit every opportunity to spread the conviction that it is necessary to fight against the notables of Hedjaz and bring disgrace on them.“4- He is to allege that the mausoleums, domes and sacred places in Muslim countries are idols and polytheistic milieus and must therefore be demolished. He is to do his best to produce occasions for insulting Prophet Muhammad, his Khalifas, and all prominent scholars of Madhhabs.“5- He is to do his utmost to encourage insurrections, oppressions and anarchy in Muslim countries.“6- He is to try to publish a copy of the Qur’an interpolated with additions and excisions, as is the case with hadiths (76).”After explaining this six-paragraph scheme, the secretary added, “Do not panic at this huge programma. For our duty is to sow the seeds for annihilating Islam. There will come generations to complete this job. The British government has formed it a habit to be patient and to advance step by step. Wasn’t Prophet Muhammad, the performer of the great and bewildering Islamic revolution, a human being after all? And this Muhammad of Najd of ours has promised to accomplish this revolution of ours like his Prophet.”A couple of days later, I took permission from the Minister and the Secretary of Britain , bid farewell to my family and friends, and set out for Basra.

I went to Abd-ur- Rida’s home. He was asleep. He was very pleased when he woke up and saw me. He offered me warm hospitality. I spent the night there. The next morning he said to me, “Muhammad of Najd called on me, left this letter for you, and left.” I opened the letter. He wrote the was leaving for his country, Najd, and gave his address there. I at once set out to go there, too. After an extremely onerous journey I arrived there. I found Muhammad of Najd in his home.

I stayed with Muhammad of Najd for two years. We made a programma to announce his call. Eventually I fomented his resolution in 1143 Hijri [A.D. 1730]. Hence by collecting

supporters around himself, he insinuated his call by making covert statements to those who were very close to him. Then, day by day, he expanded his call. I put guards around him in order to protect him against his enemies. I gave them as much property and money as they wanted. Whenever the enemies of Muhammad of Najd wanted to attack him, I inspirited and heartened them. As his call spread wider, the number of his adversaries increased. From time to time he attempted to give up his call, especially when he was overwhelmed by the multitude of the attacks made on him. Yet I never left him alone and always encouraged him. I would say to him, “O Muhammad, the Prophet suffered more persecution than you have so far. You know, this is a way of honor. Like any other revolutionist, you would have to endure some difficulty!”

Enemy attack was likely any moment. I therefore hired spies on his adversaries. Whenever his enemies meant harm to him, the spies would report to me and so I would neutralize their harm. Once I was informed that the enemies were to kill him. I immediately took the precautions to thwart their preparations. When the people (around Muhammad of Najd) heard about this plot of their enemies, they began to hate them all the more. They fell into the trap they had laid.

Muhammad of Najd promised me that he would implement all the six articles of the scheme and added, “For the time being I can execute them only partly.” He was right in this word of his. At that time it was impossible for him to carry out all of them.

He found it impossible to have Kaba demolished. And he gave up the idea of announcing that it (Kaba) is an idol. In addition, he refused to publish an interpolated copy of the Qur’an. Most of his fears in this respect were from the Sharifs in Mecca and the Istanbul government. He told me that “If we made these two announcements we would be attacked by a powerful army.” I accepted his excuse. For he was right. The conditions were not favorable at all.

A couple of years later the Ministry of Commonwealth managed to cajole Muhammad bin Su’ud, the Amir of Der’iyya, into joining our lines. They sent me a messenger to inform me about this and to establish a mutual affection and cooperation between the two Muhammads. For earning Muslims’ hearts and trusts, we exploited our Muhammad of Najd religiously, and Muhammad bin Su’ud politically. It is an historical fact that states based on religion have lived longer and have been more powerful and more imposing.

Thus we continuously became more and more powerful. We made Der’iyya(Najd)(Riyadh) city our capital. And we named our new religion the WAHHABI religion. The Ministry supported and reinforced the Wahhabi government in an underhanded way. The new government bought eleven British officers, very well learned in the Arabic language and desert warfare, under the name of slaves. We prepared our plans in cooperation with these officers. Both Muhammads followed the way we showed them. When we did not receive any orders from the Ministry we made our own decisions.
We all married girls from tribes. We enjoyed the pleasure of a Muslim wife’s devotion to her husband. Thus we had stronger relations with tribes. Everything goes well now. Our centralization is becoming more and more vigorous each day. Unless an unexpected catastrophe takes place, we shall eat the fruit we have prepared. For we have done whatever is necessary and sown the seeds

Publisher’s Note

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21 June, 1995 Copyleft c Waqf Ikhlas, Istanbul, 1995. Permission to reprint & distribute is granted only if this heading included, and the text is not modified in any way, shape or form to alter the intended meaning.
WAQF IKHLAS

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Ihlas Holding A.S.
Cagaloglu-ISTANBUL
Tel: (90.212) 513 99 00

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END OF EXPERTS FROM THE MEMOIRS OF HEMPHER THE BRITSH SPY

*********** ALSO NOTE THE BIGGEST BRITSH SPY LAWRENCE  WAS SENT TO ARABIA TO

CREATE THE WAHHABI SECT AND FITNAH IN NAJD SAUDI ARABIA  BY HELPING IBN ABDUL

WAHHAB NAJDI AND THE NAJDI SAUD FAMILY

IT IS WELL KNOWN  HISTORICAL FACT AND

NONE CAN DENY THIS , THE AIM OF BRITISH IN CREATING THE WAHHABI FITNAH SECT IN

ISLAM WAS TO DESTROY THE ISLAM FROM ITS HEART THE ARABIA ITSELF , THE WAHHABI

WITH THE HELP OF BRITISH FOUGHT  AGAINST THE ISLAMIC KHALIFAT OF TURKEY AND

KILLED CONTLESS INNOCENT MUSLIM CIVILIANS DECLARING THEM KAFIR ,GRAVE

WORSHIPRERS AND MUSHRIK ,THEY ALSO RAPED MUSLIM WOMEN AND PLUNDERED THE

HOLY CITIES OF MECCA AND MEDINA  DESTROYING  THE GRAVES OF THE PROPHETS FAMILY

MEMBERS , COMPANIONS THE SAHABA(SALAF) AND GREAT SUNNI IMAMS OR SAINTS ALL IN

THE FALSE PRETEXT OF SHIRK , BIDAH OR INNOVATION

Lawrence of Arabia, Emir Feisal, Feisal’s bodyguards and Arab officials together in 1918. (Australian War Memorial)

Photos :Lawrence of British and Saudi Arabia

The League of Nations

http://www.terrorism-illuminati.com/book/world_war_one.html

Ibn Saud Najdi

By providing the excuse that Hussayn lacked disciplined fighting forces to be able to maintain the region, the British lent support to their agent Ibn Saud. Therefore, after WWI, with the collapse of the Ottoman Empire, and with British assistance, Ibn Saud and his Ikhwan, or “brotherhood”, the shock troops of Wahhabism, set out to conquer the entirety of the Peninsula. As described by Algar, in Wahhabism: A Critical Essay:

Far from being spontaneous or autonomous development, the extension of Saudi control across the peninsula should therefore be placed in the context of the general reconfiguration of the Middle East that was then underway, largely under the charitable auspices of the British, ever generous with lands that were not theirs. It formed part of the same pattern as the division of the Arab lands of the Fertile Crescent into artificial units; the implantation of Zionism in Palestine under the protection of the British mandate; the establishment of the “secularist” Turkish Republic; and the rise of the Pahlavi dynasty in Iran. Wahhabism: A Critical Essay, p. 42.

This Wahhabi conquest of the Arabian peninsula, however, came at the cost of 400,000 killed and wounded. Cities such as

Ta’if, Burayda, and al Hufa suffered all out massacres carried out by the Ikhwan Wahhabi brotherhood. The governors of the various provinces

appointed by Ibn Saud Najdi are said to have carried out 40,000 public executions and 350,000 amputations. Ibn Saud’s cousin,

Abdullah ibn Musallim ibn Jilawi, the most brutal among the family, set about subjugating the Shiah population, by executing

thousands.

Ibn Saud Najdi (seated at left)
in Kuwait at the turn of the century

Nevertheless, after a visit to the newly conquered Arabian peninsula, Rashid Rida published a work praising Ibn Saud as the

saviour of the Holy sites, a practitioner of authentic Islamic rule and, two years later, produced an anthology of Wahhabi

treatises. Ultimately, the Salafi and Wahhabism shared common fundamentals. Primarily, a disdain for all developments in

Islam subsequent to the first two generations of Muslims, or the Salaf as Salih, the repudiation of Sufism, and the

abandonment of adherence to one of the Madhhabs, or four legal schools otherwise followed by all of Sunni Islam.

By 1924, the Wahhabis, through the instigation of “Abdullah” Philby, reconquered Mecca, and expelled the Hashimites.

Ensuing protests to Wahhabi vandalism and cruelty rang out throughout the Muslim world, but in

1926, Ibn Saud called an

international conference to ratify his control of the Haramayn. And, finally, in 1932, the Kingdom

of Saudi Arabia was

officially created, with British sanction. Even long before he had become King, the English

monarch knighted Ibn Saud Najdi , and

bestowed upon him the Order of the Bath, an order of chivalry founded by George I, the grandson

of Frederick Elector of the

Palatinate, and the highest honor accorded to nonroyalty.

Through the assistance of Jack Philby, Allen Dulles, a former president of the CFR, who would later head the CIA, then working for the firm of Sullivan and Cromwell, helped the Rockefeller oil companies gain Saudi Arabia, which would be the world’s single greatest oil resource, accounting for nearly half of total oil production. In 1933, the Saudis granted oil concessions to California Arabian Standard Oil Company (CASOC), affiliate of Standard Oil of California, (Socal, today’s Chevron), headed by John D. Rockefeller Jr., of the Round Table, and a founding members of the CFR.

Ibn Saud Najdi and Roosevelt abord USS Quincy

In 1936, Socal and the Texas Oil Company had created a partnership, which would later be named Aramco, or the Arabian-American Oil Company. To Socal and Texaco were added the Standard of New Jersey and Socony-Vacuum, the predecessors of Exxon Mobil. The Aramco partners, along with British Petroleum (BP), Royal Dutch Shell, and Gulf Oil combined as a cartel to control the price of oil, known collectively as the Seven Sisters. With the Saudi royal family, they controlled the world’s largest source of petroleum.

In 1945, Roosevelt met with Ibn Saud aboard the USS Quincy in Egypt, to forge an important US-Saudi economic alliance. Roosevelt had acted on the advice of Harold Ickes, then Petroleum Coordinator for National Defense, and a State Department which in December 1942 had noted, “It is our strong belief that the development of Saudi Arabian petroleum resources should be viewed in the light of the broad national interest.”^[The Saudis, however, would be unable to concede to Roosevelt’s request to approve increased Jewish settlement in Palestine, due to the precarious task the Saudis had adopted for

themselves, of pretending to defend Islam, though also supporting American interests in the region, and refraining the rest

of the Arab world from aggressive action against Israel. Under the stipulated conditions, American military and technical

personnel would be admitted to Saudi Arabia. A US Air Force base was built at Dharan in 1946.

Britain however, retained the

major responsibility of maintaining Western security interests for another decade. In return, the

Saudis declared war on the

Axis powers, doing so within a month of the meeting with Roosevelt, and were allowed to be

included in the founding

conference of the U.N.

Warning:

A person who reads this book

memoirs of Hempher ,written by the Brisith Spy Hempsher

with attention will realize

that Islam’s arch enemy is the British and will know very

well that the Wahhabi sect, whose votaries have been attacking the Sunnite

Muslims all over the world, was founded and is being supported

by the British and the West.

This book proves with documentaries that the Wahhabi sect was

founded by British unbelievers with a view of annihilating Islam.

We hear that heretics in every country are striving to spread

Wahhabism. There are even people who claim that Hempher’s

confessions are imaginary stories written by others. But they

cannot furnish any evidence to prove this claim of theirs. Those

who read Wahhabite books and learn the inner, essential facts

about them realize that these confessions are true. Wahhabis help

demolish Islam. No matter how hard they may try, they will not be

able to annihilate the Ahl as-sunnat, who are true Muslims, but

they themselves will perish, instead. For Allahu ta’ala gives the

good news through the eighty-first ayat of Isra sura that the

heretics that will appear will be beaten and annihilated by the

people of the right way.

My dear Muslim brothers and sisters after examining the above Sahi Ahadith and facts it is clear that Njad or Riyadh in Saudi

Arabia will be the CAPITAL of the DAJJAL who will come from Israel and these people from Riyadh will help the Dajjal

against their fellow Muslims and Kill and loot them , joing in hands with polytheist and Kafirs as they have done over last

200 hundred years of Islamic History , the reson why we the true Sunni of Ahle sunnah are again and again warning you

muslims through the extensive Ahadith and facts  provided to Expose these Dajjal helpers from Najd ,  is only to warn the Muslims

against the great danger these Najdi Saudi posess to all the Muslims , no Muslim Honor ,wealth, and Life is safe from these

Fitnah and devil helpers from Najd Saudi Wahhabi/Salafi/Ahle Hadith the whole history of these Njadi Saudi is ONLY filled

with the blood of innocent muslims and that is THIER ONLY ACHIVEMENT so far,  and will be thier ONLY achvivement in

future when these Najdi Saudi hypocrites will join in hands with Dajjal from Israel and Kill Millions of Muslims -

MAY ALLAH PROTECT US ALL from these Dajjal and Devil helpers the  Njadi Wahhabi /Salafi /Ahle Hadith

HADITH

"Prophet Muhammad (saw) said  "Since the birth of Adam (as) till the advent of the Judgment Day

there is no fitnah (tribulation) much greater than that of Dajjal,"

HADITH SAHI MUSLIM

***** Needless to say that the Banu Tamim who is the Majority tribe from Najd will be also the MAJORITY of people helping

the Dajjal  , though in the accordance of  A hadith it is acknowledged that some good Muslims from Bnau Tamim

tribe will also be the the fighters against the Dajjal ,which proves eventually these good Muslims from Banu Tamim will hate

their own tribe and will be the foremost to appose the Dajjal helpers from their own tribe .

After quoting the Ahadith about Dajjal it would be worth noting that the FIRST  and the

MAJORITY helpers of Imam Mehdi and Isa (Jesus) (PBUH) against fighting the Dajjal will NOT be

From Saudi Arabia but will be the People of the blessed placed Khurasan and Transoxania who

are  Ajami or non Arabs

HADITH

Related by Abu Hurayrah: The Prophet Sallallahu ‘Alaihi Wa Sallam said: "(Armies carrying) black flags will come from Khurasan . No power will be able to stop them and they will finally reach Jerusalem where they will erect their flags."

Hadith (Tirmidhi)

HADITH

Ali (ra) said,

“The Prophet(saw) said, ‘A man named al-Harith son of Hirath will come from Transoxania . His army will be led by a man named Mansoor. He will be pave the way for and establish the government of the family of Muhammad, just as the Quraysh established the government of the Messenger of Allah. Every believer will be obliged to support them.’”

Hadith (Abu-Dawud.)

HADITH

Buraidah says that Rasulullah Sallallahu Alayhi Wasallam said: "There will be many armies after me. You must join that army which will come from Khurasaan."

Hadith (Ibn Adi)

HADITH

On the authority of Thawbaan, the Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam said: "If you see the Black Banners coming from Khurasan go to them immediately, even if you must crawl over ice, because indeed amongst them is the Caliph, Al Mahdi."

Hadith [Narrated on authority of Ibn Majah, Al-Hakim, Ahmad]

Now we can see from the above hadith that Prophet Salla Allahu ta’ala ‘alayhi wa Sallam foretold the coming of Imam Mahdi alayhis ’salam Army basically from two countries one is Khusran another is from Transoxiana

BEFORE WE PROCEED FURTHERMORE WE MUST UNDERSTAND IN THE FIRST PLACE WHAT ARE THESE COUNTRIES OF KHURASSAN AND TRANSOXIANA ? WHICH ARE MENTIONED SO OFTEN IN THE HADITH DESCRIBING THE ARMY OF IMAM MEHDI alayhis ’salam

Greater Khorasan (Persian: خراسان بزرگ) (also written Khorasaan, Khurasan and Khurasaan) is a modern term for eastern territories of ancient Persia since the 3. century A.D.. Khorasan is a Pahlavi word which means “the land of sunrise”. Greater Khorasan included territories that presently are part of Iran, Afghanistan, Tajikistan, Turkmenistan, and Uzbekistan.

Greater Khorasan contained mostly Nishapur and Tus (now in Iran), Herat, Balkh, Kabul and Ghazni (now in Afghanistan), Merv and Sanjan (now in Turkmenistan), Samarqand and Bukhara (both now in Uzbekistan), Khujand and Panjakent (now in Tajikistan).

Transoxiana (sometimes spelled Transoxania) / Ma Wara’un-Nahr (Arabic: ما وراء النهر) / Farārood (Persian: فرارود) is the ancient name used for the portion of Central Asia corresponding approximately with modern-day Uzbekistan, Tajikistan and southwest Kazakhstan.

SO KHURASSAN AND TRANSOXIANA MENTIONED IN THE AHADITH IS A COMBINATION OF PLACES FROM IRAN , TAJIKISTAN ,

TURKMENISTAN , AFGHANISTAN , UZBEKISTAN AND SOUTH WEST KHAZAKHSTAN ———– AND IT IS NOT JUST AFGHANISTAN

ONLY -

It is reported on the authority of Ibn ‘Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them.

Hadith Sahi Muslim

(Book #001, Hadith #0116)

Give news to the hypocrites that they will have a painful punishment. Do those who take the disbelievers as protectors, rather than the believers, hope to find power and strength with them? Power and strength belong entirely to Allah.

Quran (Surat an-Nisa’, 138-139)

The hypocrites are in the lowest level of the Fire. You will not find any one to help them. Quran

(Surat an-Nisa’, 145)

When they ( Hypocrites) are told, “Come, and the

Messenger of Allah will ask forgiveness for you,” they turn their

heads and you see them turn away in haughty arrogance. QURAN (Surat al-Munafiqun, 5)

Prophet Muhammad (saw) said“Religion (Islam) began as

a stranger. And (a time will come when) it will return to

that condition as it had begun. So may the ghuraba(

Strangers) be happy. They are those who will rectify the

corruption & disorder that the people will create after me

in my Sunnah”. (Tirmidhi Shareef)

BEFORE YOU PROCEED PLEASE CHECK THE SO CALLED WAHHABIS AND SALAFI CRIMES FILLED WITH INNOCENT MUSLIM BLOOD BELONGING TO THE HOLY CITIES OF MECCA AND MEDINA

THEN ONLY YOU WILL TRULY UNDERSTAND WHY PROPHET MUHAMMAD(S) SAID NAJD (RIYADH) IS PLACE OF FITNAH AND DEVILS HORNS

Left Abd al aziz ibn Saud Najdi (seated) with other male members of his family 1911

BELOW IS A QUICK GLANCE AT THE FITNAH FROM

NAJD THE WAHHABI/SALAFI AND THEIR

UNSPEAKABLE CRIMES AGAINST MUSLIMS AND

PROPHET MUHAMMAD (S) ,HIS FAMILY AND HIS

COMPANIONS

On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud.

In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)’s mother, wife, grandfather and other ancestors are buried.

Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

The Origins of Al-Baqi

Literally “al-Baqi” means a tree garden. It is also known as “Jannat al-Baqi” due to its sanctity, since in it are buried many of our Prophet’s relatives and companions.

The first companion buried in al-Baqi was Uthman b. Madhoon who died on the 3rd of Sha’ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave.

On the following years, the Prophet’s son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in al-Baqi by saying, “Peace be upon you, O abode of the faithful! God willing, we should soon join you. O’ Allah, forgive the fellows of al-Baqi“.

The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan b. Ali (a), Imam Ali b. al-Husayn (a), Imam Muhammad al-Baqir (a), and Imam Ja’far al-Sadiq (a) were all buried there.

Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima bint al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik bin Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims.

Al-Baqi as viewed by historians

Umar bin Jubair describes al-Baqi as he saw it during his travel to Madina, saying “Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet’s aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja’far al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet’s wives, following by a shrine of Abbas bin Abdul Muttalib.

The grave of Hasan bin Ali (a), situated near the gate to it’s right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are panelled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as “Bayt al-Ahzaan” (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)”

After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, “At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown.”

Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as “infidels” and were subsequently killed.

The First Destruction of Al-Baqi

The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s).

From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam.

In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet’s tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a pre-condition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram.

Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet’s shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use.

Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored.

In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet’s tomb.

The second plunder by the Wahhabis

The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields.

1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared.

Awn bin Hashim (Shairf of Makkah) writes: “Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn’t have one or two dead bodies near its roots.”

1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s).

Ibn Jabhan says: “We know that the tomb standing on the Prophet’s grave is against our principles, and to have his grave in a mosque is an abominable sin.”

Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet’s mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned.

1925 AD Jannat al-Mu’alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.

Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars?

Protest from Indian Muslims

1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a statement outlining the crimes perpetrated by Wahhabis was issued and included the following:

1. The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet [s], the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah al-Fatiha at those graves.

2. The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet’s companions).

3. Interference in the performance of Hajj rituals.

4. Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guidance of the Imams they follow.

5. The massacre of sayyids in Taif, Madina, Ahsa, and Qatif.

6. The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Shias.

Protest from other countries

Similar protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

A partial list of the demolished graves and shrines

• Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid (a), wife of the Prophet (s), the grave of Amina bint Wahab, mother of the Prophet (s), the grave of Abu Talib, father of Imam Ali (a), and the grave of Abdul Muttalib, grandfather of the Prophet (s)

• The grave of Hawa (Eve) in Jeddah

• The grave of the father of the Prophet (s) in Madina

• The house of sorrows (bayt al-Ahzan) of Sayyida Fatima (a) in Madina

• The Salman al-Farsi mosque in Madina

• The Raj’at ash-Shams mosque in Madina

• The house of the Prophet (s) in Madina, where he lived after migrating from Makkah

• The house of Imam Ja’far al-Sadiq (a) in Madina

• The complex (mahhalla) of Banu Hashim in Madina

• The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born

• The house of Hamza and the graves of the martyrs of Uhud (a)

• Below List Provided by Ashiq-e Rasool at Islam786 Forum

• 
  
• The demolition of graves (shrines) of the Princesses of the family of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam).
  

• (1)The daughter of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Sayeda Fatima (Radi Allahu anha)

  (2)The daughter of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat zainab (Radi Allahu anha).

  (3)The daughter of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Umme kulthoom (Radi Allahu anha).

  (4)The daughter of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Ruqaiyya (Radi Allahu anha).

  (5)The great grand daughter of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Fatima Sughra (Radi Allahu anha), the daughter of Hadrat Imam Hussain (Radi Allahu anhu).

  The delegates of the khilafat committee compiled a list of the demolished shrines of Madina.

  One cannot but note how the tyrants destroyed the shrines of the Beloved of Allah (Subhanahu wa Ta’ala) without any remorse.

• 
  

• The Demolition of Graves (Shrines) of the Dignitaries of the Family of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam).

  1.Ummul Momineen Hadrat Aisha Siddiqa (Radi Allahu anha)

  2.Ummul Momineen Hadrat Zainab (Radi Allahu anha)

  3.Ummul Momineen Hadrat Hafsah (Radi Allahu anha)

  As well as all the graves of all the remaining nine wives (Radi Allahu anha) of the BELOVED PROPHET (Salla Allahu ta’ala ‘alayhi wa Sallam)

  The Demolition of Graves (Shrines) of the Dignitaries of the Family of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam).

  1 The Prince of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Imam Hasan (Radi Allahu anhu)

  .2 The Blessed Head of Hadrat Imam Husain (Radi Allahu anhu) who was martyred in Karbala

  3 Hadrat Imam Zainul Abideen (Radi Allahu anhu)

  4 The Beloved Son of Allah (Subhanahu wa Ta’ala) Most Beloved Prophet, (Salla Allahu ta’ala ‘alayhi wa Sallam) Hadrat Ibrahim (Radi Allahu anhu)

  5 The Uncle of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam), Hadrat Abbas (Radi Allahu anhu)

  6 Hadrat imam Jafar Sadiq (Radi Allahu anhu)

  7Hadrat Imam Mohammad Baqar (Radi Allahu anhu)

  The Demolition of Graves and Shrines of the Famous Companions (Radi Allahu anhu) of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) and the Tabi’in. (Radi Allahu anhu)

  1 Amir-ul-Mominen Hadrat Uthman Gani (Radi Allahu anhu)

  2 Hadrat Sayedana Uthman Ibne Mazoon (Radi Allahu anhu)

  3 Hadrat Abdul Rahman Ibne Auf (Radi Allahu anhu)

  4 Hadrat Saad Waqas (Radi Allahu anhu)

  5 Hadrat Imam Malik (Radi Allahu anhu)

  6 Hadrat Imam Nafey (Radi Allahu anhu)

  Report, khilafat Committee, p80 to 89

  Note: The khilafat Committee Delegation also published the photographs of all the mosques and shrines in its report. The pictures show mosque, shrines and graves before and after the demolition.

  The Desecration of historic Mosques.

  One has heard and seen on television, the grotesque scenes of the desecration and demolition of Mosques at the hands of non-Muslims, but in the Holy land of Hijaz, one observes an admonishing phenomenon at the hands of people who claim to be Muslims!

  The eye witness among the demolition wrote;

  “The most painful and sorrowful thing is that as with Makka, certain mosque of Madina was not spared and three Mosques were demolished like the domes of the shrines”

  The Mosque in Madina that were destroyed are given below

  1 Masjid e Fatima adjacent to Masjid e Quba

  2 Masjid e Sanaya (this is the place were the teeth of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam)were broken in battle of Uhud

  3 Masjid e Minaratain

  4 Masjid e Mayeda (where Surah Maydah was revealed)

  5 Masjid e Ijaba (this is a place where a very important prayer of the Beloved Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) was accepted).

  It has been rebuilt since.

• 
  

Excerpts from

Nasiha li Ikhwanina ‘Ulama’ Najd

by

Shaykh as-Sayyid Yusuf al-Rifa‘i

translation by Dr. G.F. Haddad

Grave Destruction and Desecration

You destroyed the sign-posts by which we knew the graves of the Companions, the Mothers of the Believers, and the members of the noble Family of Prophet  . You left them a vacant lot, the grave-posts scattered stones so that we no longer know whose grave is where. Gasoline was even poured on one of them.<!–[if !supportFootnotes]–>[1]<!–[endif]–> Truly there is no change nor power except with Allah Most High, Most Great. Leave stone superstructures intact for they are allowed! Leave the hand-span elevation for it is allowed, together with the two grave-posts! It is established that the Prophet placed a rock on top of ‘Uthman ibn Maz‘un’s grave saying: “With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives.”<!–[if !supportFootnotes]–>[2]<!–[endif]–> Kharija ibn Zayd said: “I can see myself when we were young men in the time of ‘Uthman [ibn ‘Affan] . The strongest one of us in high jump was he who could jump over the grave of ‘Uthman ibn Maz‘un and clear it.”<!–[if !supportFootnotes]–>[3]<!–[endif]–>

<!–[if !supportFootnotes]–>

What you should do:

Please download the petition forms available at the following link in order to raise your voice in protest. You may use email or fax to send your protest to the Saudi Embassy in the US, addressed either to Prince Bandar or Adel al-Jubeir.

Petition forms

US Saudi Embassy contacts:
Phone: (202)342-3800
fax: (202) 944-5983
email: info@saudiembassy.net

Razing of the Mosque of Abu Bakr

You allowed a generous donor from Madîna to raze and rebuild the mosque of Abu Bakr al-Siddiq in Jabal al-Khandaq at his expense. Once the building was razed, you cancelled the rebuilding permit for you consider it an innovation to visit the seven Mosques at the site of the Battle of the Trench, concerning which was revealed Surat al-Ahzab! In fact, you wish to destroy them all.[4]

Destruction of Our Historical Vestiges

You have wreaked destruction on the historical vestiges of the Prophet and those of his most honorable Companions in Madîna al-Munawwara especially and the two Sanctuaries generally. Nothing seems to remain of these vestiges anymore except the Prophetic Mosque itself. Yet, in our time, the nations of the world pride themselves in and preserve their historical vestiges as a memento, a lesson, a meaningful sign of their time-honored past. But you consider that every vestige that is stopped at for perusal or visit, is a partner [worshipped] together with Allah . But Allah Himself ordered us to travel the earth to see the vestiges of the idolaters and derive lessons from them, such as ‘Ad and Thamud, found at Dîyar Salih, al-‘Ala’, near Madîna al-Munawwara, which are still visited sites, as Allah said: [Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers)] (3:137). [Have they not travelled in the land to see the nature of the consequence for those who disbelieved before them? They were mightier than these in power and (in the) traces (which they left behind them) in the earth. Yet Allah seized them for their sins, and they had no protector from Allah. That was because their messengers kept bringing them clear proofs (of Divine sovereignty) but they disbelieved; so Allah seized them. Lo! He is Strong, Severe in punishment] (40:21-22). [Has not the history of those before you reached you: the folk of Noah and (the tribes of) ‘Ad and Thamud and those after them? None but Allah knows them. Their messengers came unto them with clear proofs, but they thrust their hands into their mouths, and said: Lo! we disbelieve in that wherewith you have been sent, and lo! we are in grave doubt concerning that to which you call us] (14:9). Why then do you deprive the Muslims from witnessing the sign-posts and vestiges of the battles of Badr, Uhud, Hudaybiya, Hunayn, al-Ahzab, and others of the Days of Allah in which He gave victory to His Messenger and righteous servants, routing idolatry and the polytheists? Fear Allah, and be among those endowed with hearts so that, perhaps, you will be granted mercy!

Erasing Poetry in Praise of the Prophet (Saw)

You take advantage, every year, of the opportunity of maintaining, polishing, and refurbishing the Prophetic Mosque in order to eliminate many of the emblems of Islam [still] found in the inner hall of the Mosque such as historical vestiges and praises of the Prophet . Thus you painted over many of the verses of al-Busayri’s poem on the Prophetic Mantle (al-Burda)[5]Tafsîr: “O best of those whose bones are buried in the deep earth, and from whose fragrance the depth and height have become sweet! / May I be the ransom for a grave in which you dwell,where one finds purity, bounty and munificence![6] If the Custodian of the Two Sanctuaries – King Fahd – had not stopped you when the news reached him then ordered you to restore them as they were…! But what is the reason for this disrespect and obstruction of your most noble Prophet e, the means of access between you and your Lord? What has transpired between you and him? You seem to have forgotten His saying: [Those who vex the messenger of Allah, for them there is a painful doom] (9:61) and [Lo! those who malign Allah and His messenger, Allah has cursed them in the world and the Hereafter, and has prepared for them the doom of the disdained] (33:57). You have also tried to cover up the famous two verses – inscribed on the windows of the Mosque – quoted in the story of al-‘Utbi as mentioned by Ibn Kathir in his

Asking to Demolish the Green Dome of Prophet Muhammad (Saw)

You allowed a man by the name of Muqbil ibn Hadi al-Wadi‘i – known through his books and tapes for his propensity to insult and disparage those of the Ulema who disagree with him, those who call unto Allah, and the pious of this Community of Islam – to produce some research at the end of his studies at the Islamic University of Madîna titled “About the Dome Built over the Grave of the Messenger ” sponsored by Shaykh Hammad al-Ansarî. In this paper he demands openly and without shame that the Noble Grave be brought out of the Mosque, deems the presence of the Grave and Noble Dome there major innovations, and asks that they both be destroyed! On top of this you granted him high marks and a passing grade!

Do you honor those who challenge the Messenger of Islam, the Beloved of Allah, the Mercy to the Universes and His Intimate Friend?! Then this man directed hundreds of his followers, imitators, and their kind among those influenced by your School, bearing arms, to destroy and unearth the graves of the pious Muslims in Aden, Yemen, a few years ago.[7] They roamed the land spreading corruption and ruin, digging up the graves of the dead with picks and spades until they brought out the bones of some of the dead and violated their sanctity. They caused a deaf and blind dissension. We heard they even used dynamite in some places! All this is part of the record of your deeds.

Attempting to Close Down al-Baqi‘

You strove to commit a major innovation in which none preceded you, not even those who adhered to your doctrines and methods before you: striving to close down the noble Baqi‘ cemetary, prevent burial in it, and redirect the burial of the new dead to another spot “far from the place of idolatry and innovations,” as you put it, so as to stop people from entering al-Baqi‘ and visiting whoever is in it of the Prophetic relatives, the Companions, the Successors, and the rest of the Righteous. Allah brought your endeavors to nought, causing someone to inform King Fahd, the Custodian of the Two Sanctuaries, of this plan. Whereupon he rejected what you were planning and ordered that al-Baqi‘ be enlarged so as to eliminate your pretext that it became too full to accommodate more Muslim burials.

Replacing Khadija’s House with Latrines

You approved, without the least objection, the razing of the house of Khadijat al-Kubra – the Mother of the believers and First Beloved of the Messenger of the Lord of the worlds – Allah bless and greet him and his Family. That place is the spot where the Revelation descended upon him for the first time from the Lord of Might and Majesty. You did not raise a peep when this destruction occurred, satisfied that washrooms and latrines took its place! Where is fear of Allah? Where is shame before his most noble Messenger?

Eradicating the House of his Mawlid

You tried and continue to try – as if it were your goal in life – to destroy the last remnant of the historical vestiges of the Messenger of Allah , namely the noble place where he was born. This house was razed then changed into a cattle market, then some pious people used ruse to transform it into a library which became “Maktabat Makka al-Mukarrama.” You began to pry at that place with evil stares and vengeful threats, trying to entrap it with the official departments. You openly requested that it be destroyed and have shown hostility to the authorities, pressing them hard to effect such destruction after the decision taken to that effect by the organization of your major scholars a few years ago. I have an explicit taped recording of this decision. But the Custodian of the Two Sanctuaries, King Fahd – the prudent and wise man who is aware of next-worldly consequences – ignored your request and froze it indefinitely. Alas, for shame! Such disrespect and disloyalty against this noble Prophet by whom Allah brought us out and yourselves and your ancestors into light! What shamelessness in his presence the Day we come to drink from his blessed Basin! Alas, woe and misery for a Sect that hates its Prophet whether in word or in deed, holding him in contempt and trying its best to eradicate his traces! Yet Allah says to us: [Take as your place of worship the place where Ibrahim stood (to pray)] (2:125). And He said, bestowing on the Israelites the gifts of Talut, Musa, and Harun: [And their Prophet said unto them: Lo! the token of his kingdom is that there shall come to you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Musa and the house of Harun left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) you are believers] (2:248). The Ulema of Quranic commentary said that these vestiges consisted in the staff of Musa , his sandals, etc.[8] Read also, if you like, the sound and authentic hadîths that pertain to the physical and personal relics of the Prophet and the true concern of the Companions over them as mentioned in the pages of Sahîh al-Bukhari. There is enough evidence [for him who has a heart or gives ear with full intelligence] (50:37) and ample provision for those who think and reflect.[9]

Recent Elimination of a Vestige

There was a vestige at the spot where the Prophet’s camel alighted in the mosque of Quba’ when he emigrated to Madîna, at which location was revealed the verse[10] [A place of worship which was founded upon duty to Allah from the first day is worthier that you should stand to pray therein, wherein are men who love to purify themselves. Allah loves the purifiers] (9:108). You eliminated this vestige which we used to see until recently.

Defacing Masjid al-Qiblatayn

There used to be, in the Mosque of the Two Qiblas, a marker indicating the old qibla and the abrogated direction of prayer towards the Farthest Mosque [in al-Qudus, Sham], so you eliminated it on the grounds that you consider it an innovation.

Razing the Gardens and Wells

of the Companions of Prophet Muhammad (Saw)

You eliminated the garden of the Sahabi Salman al-Farisi which contained a datepalm-tree planted by the Prophet and you destroyed the well of al-‘Ayn al-Zarqa’ near Quba’ and the well of Aris – the “well of the ring.”[11] You also forbade sighting of the well of Ruma which ‘Uthman had bought from a Jew and turned into a permanent endowment for the Muslims in the way of Allah . There are many other important vestiges that were either eliminated or defaced and changed.

Razing Abu Ayyub al-Ansarî’s House

You wreaked destruction on the house of the great Companion Abu Ayyub al-Ansarî who hosted the Prophet – Allah bless and greet him and his Family – upon his arrival in Madîna al-Munawwara before the building of his noble apartments. All the periods that preceded yours have preserved this vestige, including your immediate predecessors. But you destroyed this most noble vestige which used to be in the qibla of the most prayer-niche (mihrâb) of the noble Prophetic Mosque on the pretext that “the polytheist Muslims” derived blessings from it!!

Destroying an Invaluable Library

You destroyed, near the house of Abu Ayyub al-Ansarî , the library of Shaykh al-Islam ‘Arif Hikmat which was filled with priceless books and manuscripts.[12] Its fine Ottoman architecture was unique. You destroyed all of the above when it was far from the enlargement of the Sanctuary and had nothing to do with it.

Madîna Destroyed

You also destroyed the well of Bir Ha’ inside the enlargement area, leaving no trace of it nor marker indicating its former existence. The Prophet entered it as mentioned in Sahîh al-Bukhari and elsewhere.[13] You spared none of the vestiges of al-Mustafa and his Companions in Madîna, only the Prophetic Mosque.

[1]<!–[endif]–> The grave of Amina bint Wahb the Prophet’s mother.

[4] On their destruction of Albanian Kosovar religious monuments, graveyards, and Ottoman-style mosques, see Stephen Suleiman Schwartz, “Letter from the Balkans” in The Muslim Magazine vol. 3 (1-2 Winter/Spring 2000) p. 25-26, section titled, “Reaction to Wahhabi Reconstruction.” [T]