Yasir Qadhi Teaches Wahhabism Founder’s “Kitab Tawheed”, the Islam Channel, & More.

-WAHHABISM’S FOUNDER AND WAHHABISM-

The Wahhabi movement was created by Muhammad ibn Abdal-Wahhab in the 1700s. The Wahhabis are notorious for making takfir against masses of Sunnis and Shi’ah and accusing them of not understanding their religion properly — even though both Sunnis and Shi’ah existed before the Wahhabi founder was born.

Wahhabis massacred thousands of Muslims because they accused them of doing “shirk” (polytheism). Wahhabis desecrate the relics of Islam’s heritage, including the graves of noble Companions of Prophet Muhammad (pbuh). Fatawa were given by numerous Sunni scholars against Wahhabis, including that of the Mufti of Mecca Ahmad ibn Zayni Dahlan. The Wahhabi founder extolled Ibn Taymiyah, considered an outcast in matters of `aqeedah (creed) and `ibadaat (worship), and was even refuted by members of his own family who were scholars.

Ibn Abdal Wahhab allowed the monarchy of al-Sa’ud to reign supreme politically, even though monarchies are unIslamic. The Wahhabis are notorious for spreading extremism worldwide, even to this day, and have influenced criminals and terrorists of all colors, including Osama bin Laden. Omar bin Laden (the son of Osama bin Laden) in his recent book (co-authored with his mother, Najwa bin Laden), “Growing up Bin Laden”, explicity said that his father was a “Wahhabi”. Whether this description is fully accurate or not is a matter of debate. What is agreed upon, however, is that Wahhabism facilitated and contributed to his terroristic outlook.

-YASIR QADHI TEACHES THE WAHHABISM FOUNDER’S  “KITAB TAWHEED”-

The al-Maghrib Institute, and specifically Yasir Qadhi, taught a class on the explanation of Muhammad ibn Abdal-Wahhab’s “Kitab Tawheed” — a book condemned by orthodox Sunni scholars and a book filled with unorthodox understandings of the Qur’an and Sunnah. It is these grossly incorrect interpretations that provide the Wahhabi justification to accuse Muslims who practice the legitimate Islamic forms of tawassul (such as istighaatha) of doing “shirk” (polytheism). 

Yasir Qadhi’s classes on the explanation of the Wahhabi Founder’s ridiculous book can be heard here:

http://www.halaltube.com/kitab-at-tawheed

Transcripts of Qadhi’s classes can be read at the al-Maghrib Institute’s forum:

http://forums.almaghrib.org/showthread.php?t=8148

No orthodox Sunni would ever teach such an unscholarly and perfidious book that was used to ostracize, condemn, and kill thousands of well meaning Muslims. Only Wahhabis promote such discredited work by unscholarly individuals like Ibn Abdal-Wahhab. 

 –YASIR QADHI’S BOOK: “A CRITICAL STUDY OF SHIRK”-

Yasir Qadhi has, in fact, published a book on explaining Muhammad ibn Abdal-Wahhab’s interpretation of shirk. The title of the book is “A Critical Study of Shirk: An Explanation of Muhammad ibn Abdal-Wahhab’s ‘Kash al-Shubuhat'”. The following are publication details and a brief description of the book by the publisher:

“This work, which is a detailed explanation of one of Muhammad ibn Abd al-Wahhab’s most important works, deals with explaning and refuting the evidences that were used by certain Muslim groups of his time to justify acts of shirk (the act of associating partners with Allah). It is entitled Kash al-Shubuhat, which literally translates as: ‘the clearing of doubts.’ Ibn Abd al-Wahhab intended in this work to expose the falsity and speciousness of these arguments by proving that the pagans whom the Prophet (pbuh) fought utilized the exact same arguments and fell prey to the same reasoning as these modern practitioners of shirk did. It is one of the most advanced works on the subject, and over a dozen different arguments and evidences used to justify shirk are presented and then refuted.

In order to maximize the benefit of this work, introductory sections concerning other aspects of shirk not mentioned by Ibn ‘Abd al-Wahhab have been added by the author. To this end, the work discusses the definitions of shirk, the importance of knowing shirk, the difference between shirk and kufr, the types and categories of shirk, the history of shirk, the evils and futility of shirk, the causes of shirk, and other related topics. In addition, a brief biography of Muhammad ibn Abd al-Wahhab is included as a preface to the text of this book.

This work is undoubtedly the most comprehensive study in the English language of shirk, and hence an essential book for thoes who wish to understand this great evil known to man.”

(SOURCE: http://www.islamicbookstore.com/b7632.html)

The book attempts to portray certain Islamic acts as acts of polytheism. What it doesn’t explain is that the Islamic acts — tawassul, istighaatha, tabarruk — that they condemn as polytheistic acts have always been orthodox Sunni (and Shi’ah) practices accepted by the four Sunni schools of jurisprudence (Hanafi, Shafi’i, Maliki, Hanafi) and the Shi’ah Jaafariyya school for the past 1,000+ years.  

This is what makes Wahhabis and Wahhabism a takfiri splinter sect unrepresentative of Sunni Islam.

-YASIR QADHI DEFENDS WAHHABISM-

 

 

Yasir Qadhi on the notorious Islam Channel (above at 2:12) spoke about a program called “Dispatchers” in which Wahhabi ‘scholars’ were secretly videotaped and exposed by a journalist. Qadhi lashed out against the program and defended the extremists who were exposed:

They are labeling this group of people with a label. And they are telling as if the other Muslims oh you must disassociate yourself from this group of people. And they have chosen this label – they call it ‘Wahhabi’, or they call it ‘Salafi’ – and they say, ‘This is what the Wahhabis teach…this is what the Salafis teach’. Now if you look at what they are teaching and what they are saying, much of it is something which is general to Islam.” 

Qadhi also foolishly says that the word ‘Wahhabi’ is an “invented label” used by non-Muslims to divide Muslims. On the contrary, Sunni and Shi’ah Muslims, starting with their eminent scholars (`ulema), condemned Wahhabis for their heretical understanding of belief and worship that contradicted the orthodox Sunni understanding. You may listen to Qadhi’s defense of Wahhabism here: http://www.youtube.com/watch?v=jcOKzcPQkGY

-YASIR QADHI & THE SALAFI “ISLAM CHANNEL”-

Mohamed Ali Harrath
(SOURCE:  http://www.timesonline.co.uk/tol/news/uk/crime/article5342730.ece)

For those who are wondering, yes, this is the same Islam Channel whose CEO, Mohamed Ali Harrath, was recently arrested in South Africa for terrorism related charges. Surely Yasir Qadhi can tell us more about this. A January 2010 article from the Guardian states:

The head of the UK-based Islam Channel has been arrested in South Africa and faces deportation to Tunisia over terrorism charges.

Mohamed Ali Harrath, who has advised Scotland Yard on Islamic extremism, had been sought by Interpol and authorities in Tunisia over claims that he was linked to an alleged terror organisation in his homeland…. He was convicted in absentia of numerous criminal and terrorism-related offences by Tunisian courts and sentenced to 56 years in prison.”

(SOURCE: http://www.guardian.co.uk/media/2010/jan/26/mohamed-ali-harrath)

Apparently Mohamed Ali Harrath was recently “vindicated” according to the Islam Channel website. However, his Wahhabi-Salafi propagation and support still prevail through the Islam Channel. A recent interview on BBC’s Hardtalk exposes the extremist nature of the Islam Channel which can be seen and heard here:

–BBC Hardtalk (Part-1): http://www.youtube.com/watch?v=W6iSgs7GmIg

–BBC Hardtalk (Part-2): http://www.youtube.com/watch?v=P2vFbWpoVAw&NR=1

–BBC Hardtalk (Part-3): http://www.youtube.com/watch?v=j4SZyBAFzlc&feature=related

Yasir Qadhi was also a guest speaker at the Global Unity Conference (April 3-4, 2005) in the ExCel arena in London, alongside Mohamed Ali Harrath who was also invited to speak, as were other Salafi-Wahhabis, including journalist Yvonne Ridley and Yusuf Estes.

One can see that Yasir Qadhi has/had associated himself with very controversial individuals. As the main page of this blog states, the al-Maghrib Institute as an organization has had links, in one way or another, with:

-SALMAN AL-OUDAH: a Saudi Shaykh loved by Osama bin Laden.

IBN JIBREEN: the late Saudi Shaykh who loved Osama bin Laden.

-ALI AL-TIMIMI:
currently serving a life sentence in a US prison for a plethora of anti-American charges.

-ANWAR AL-AWLAKI:
an al-Qa’eda member in hiding who tells Muslims to kill Americans, and who is suspected of being NIDAL MALIK HASSAN’S mentor. 

NIDAL MALIK HASSAN was the murderer of the Fort Hood soldiers. Recently Yasir Qadhi wrote an article on Muslim Matters on why it is right NOT to target Anwar al-Awlaki.

-UMAR FAROUK ABDULMUTALLAB:
the “UNDERWEAR BOMBER” who tried to blow up a US-bound plane in December 2009.

-And many more: MOHAMED ALI HARRATH, YVONNE RIDLEY, YUSUF ESTES, etc.

-MUSLIM SCHOLARS REFUTE WAHHABISM-

The following is a list of some Muslim scholars who have refuted Wahhabism. This is by no means a comprehensive list, but sufficiently long to make the point.

It is interesting that Yasir Qadhi has not mentioned any of these scholarly refutations against Wahhabism even once in all of his lectures, classes, and presentations. He has the audacity of saying that Wahhabism is a non-Muslim invention to divide Muslims, whereas Muslim scholars have always been at the forefront of opposing Wahhabism in historical and contemporary times. Al-Maghrib Institute students, ask Yasir Qadhi about these Islamic refutations against Wahhabism — each and every one of them:

–Al-Ahsa’i Al-Misri, Ahmad (1753-1826): Unpublished manuscript of a refutation of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn `Abd al-Latif al-Ahsa’i also wrote a book refuting them.

–Al-Ahsa’i, Al-Sayyid `Abd al-Rahman: wrote a sixty-seven verse poem which begins with the verse:

Badat fitnatun kal layli qad ghattatil aafaaqa
wa sha“at fa kadat tublighul gharba wash sharaqa

 [A confusion came about like nightfall covering the skies
and became widespread almost reaching the whole world]

–Al-`Amrawi, `Abd al-Hayy, and `Abd al-Hakim Murad (Qarawiyyin University, Morocco): Al-tahdhir min al-ightirar bi ma ja’a fi kitab al-hiwar [“Warning Against Being Fooled By the Contents of the Book (by Ibn Mani`) A Debate With al-Maliki (an attack on Ibn `Alawi al-Maliki by a Wahhabi writer)”] (Fes: Qarawiyyin, 1984).

–`Ata’ Allah al-Makki: al-sarim al-hindi fil `unuq al-najdi [“The Indian Scimitar on the Najdi’s Neck”].

–Al-Azhari, `Abd Rabbih ibn Sulayman al-Shafi`i (The author of Sharh Jami’ al-Usul li ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man dalla `an al-sawab, 4 vols. [“Allah’s Outpouring in Differentiating the True Muslims From Those Who Deviated From the Truth”].

–Al-`Azzami, `Allama al-shaykh Salama (d. 1379H): Al-Barahin al-sati`at [“The Radiant Proofs…”].

–Al-Barakat al-Shafi`i al-Ahmadi al-Makki, `Abd al-Wahhab ibn Ahmad: unpublished manuscript of a refutation of the Wahhabi sect.

–al-Bulaqi, Mustafa al-Masri wrote a refutation to San`a’i’s poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi’s “Sa`adat al-Darayn” and consists in 126 verses beginning thus:

Bi hamdi wali al-hamdi la al-dhammi astabdi
Wa bil haqqi la bil khalqi lil haqqi astahdi

[By the glory of the Owner of glory, not baseness, do I overcome;
And by Allah, not by creatures, do I seek guidance to Allah]

–Al-Buti, Dr. Muhammad Sa`id Ramadan (University of Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami [“The Salafiyya is a blessed historical period not an Islamic school of law”] (Damascus: Dar al-fikr, 1988); Al-lamadhhabiyya akhtaru bid`atin tuhaddidu al-shari`a al-islamiyya [“Non-madhhabism is the most dangerous innovation presently menacing Islamic law”] (Damascus: Maktabat al-Farabi, n.d.).

–Al-Dahesh ibn `Abd Allah, Dr. (Arab University of Morocco), ed. Munazara `ilmiyya bayna `Ali ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd `ala Wahhabiyyat Najd, Tihama, wa `Asir [“Scholarly Debate Between the Sharif and Ahmad ibn Idris Against the Wahhabis of Najd, Tihama, and `Asir”].

–Dahlan, al-Sayyid Ahmad ibn Zayni (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam (highest religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi al-radd ala al-Wahhabiyyah [“The Pure Pearls in Answering the Wahhabis”] pub. Egypt 1319 & 1347 H; Fitnat al-Wahhabiyyah [“The Wahhabi Fitna”]; Khulasat al-Kalam fi bayan Umara’ al-Balad al-Haram [“The Summation Concerning the Leaders of the Sacrosanct Country”], a history of the Wahhabi fitna in Najd and the Hijaz.

–al-Dajwi, Hamd Allah: al-Basa’ir li Munkiri al-tawassul ka amthal Muhd. Ibn `Abdul Wahhab [“The Evident Proofs Against Those Who Deny the Seeking of Intercession Like Muhammad Ibn `Abdul Wahhab”].

–Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881 CE): al-Minha al-Wahbiyya fi radd al-Wahhabiyya [“The Divine Dispensation Concerning the Wahhabi Deviation”]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad [“The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad”].

–Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers of scholars of the Four Schools to Muhammad ibn `Abd al-Wahhab.

–Al-Habibi, Muhammad `Ashiq al-Rahman: `Adhab Allah al-Mujdi li Junun al-Munkir al-Najdi [“Allah’s Terrible Punishment for the Mad Rejector From Najd”].

–Al-Haddad, al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn al-Qutb

–Sayyidi `Abd Allah ibn `Alawi al-Haddad al-Shafi`i: al-Sayf al-batir li `unq al-munkir `ala al-akabir [“The Sharp Sword for the Neck of the Assailant of Great Scholars”]. Unpublished manuscript of about 100 folios; Misbah al-anam wa jala’ al-zalam fi radd shubah al-bid`i al-najdi al-lati adalla biha al-`awamm [“The Lamp of Mankind and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People”]. Published 1325H.

–Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-`ibad bi bayan al-rashad [“The Helper of Allah’s Servants According to the Affirmation of Guidance”].

–Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar al-khalq [“The Splendor of Truth in Exposing the Worst of People] (pub. 1355H).

–Al-Husayni, `Amili, Muhsin (1865-1952). Kashf al-irtiyab fi atba` Muhammad ibn `Abd al-Wahhab [“The Dispelling of Doubt Concerning the Followers of Muhammad ibn `Abd al-Wahhab”]. [Yemen?]: Maktabat al-Yaman al-Kubra, 198?.

–Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998.

_____, Islamic Beliefs and Doctrine According to Ahl as-Sunna – A Repudiation of “Salafi” Innovations,  ASFA, 1996.

_____, Innovation and True Belief: the Celebration of Mawlid According to the Qur’an and Sunna and the Scholars of Islam, ASFA, 1995.

_____, Salafi Movement Unveiled, ASFA, 1997.

–Ibn `Abd al-Latif al-Shafi`i, `Abd Allah: Tajrid sayf al-jihad `ala mudda`i al-ijtihad [“The drawing of the sword of jihad against the false claimants to ijtihad”].

–The family of Ibn `Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina, al-Ahsa’, al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions.

–Ibn `Abd al-Wahhab al-Najdi, `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa’iq al-Ilahiyya fi al-radd ‘ala al-Wahhabiyya [“Divine Lightnings in Answering the Wahhabis”]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi`i and Shaykh Muhammad Hayyan al-Sindi (Muhammad Ibn `Abd al-Wahhab’s shaykh) to the effect that Ibn `Abd al-Wahhab is “dall mudill” (“misguided and misguiding”).

–Ibn `Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar `ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat [“Answer to the Perplexed: A Commentary on “The Chosen Pearl,”” Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tiba`a al-Misriyya, 1272 H.

–Ibn `Afaliq al-Hanbali, Muhammad Ibn `Abdul Rahman: Tahakkum al-muqallidin bi man idda`a tajdid al-din [Sarcasm of the muqallids against the false claimants to the Renewal of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting questions which Ibn `Abdul Wahhab and his followers were unable to answer for the most part.

–Ibn Dawud al-Hanbali, `Afif al-Din `Abd Allah: as-sawa`iq wa al-ru`ud [“Lightnings and thunder”], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh al-`Alawi ibn Ahmad al-Haddad, the mufti of Yemen, “This book has received the approval of the `ulama of Basra, Baghdad, Aleppo, and Ahsa’ [Arabian peninsula]. It was summarized by Muhammad ibn Bashir the qadi of Ra’s al-Khayma in Oman.”

–Ibn Ghalbun al-Libi also wrote a refutation in forty verses of al-San`ani’s poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi’s Sa`adat al-darayn and begins thus:

Salami `ala ahlil isabati wal-rushdi
Wa laysa `ala najdi wa man halla fi najdi

[My salutation is upon the people of truth and guidance
And not upon Najd nor the one who settled in Najd]

–Ibn Khalifa `Ulyawi al-Azhari: Hadhihi `aqidatu al-salaf wa al-khalaf fi dhat Allahi ta`ala wa sifatihi wa af`alihi wa al-jawab al-sahih li ma waqa`a fihi al-khilaf min al-furu` bayna al-da`in li al-Salafiyya wa atba` al-madhahib al-arba`a al-islamiyya [“This is the doctrine of the Predecessors and the Descendants concerning the divergences in the branches between those who call to al-Salafiyya and the followers of the Four Islamic Schools of Law”] (Damascus: Matba`at Zayd ibn Thabit, 1398/1977.

–Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994).

–Al-Kawwash al-Tunisi, `Allama Al-Shaykh Salih: his refutation of the Wahhabi sect is contained in Samnudi’s volume: “Sa`adat al-darayn fi al-radd `ala al-firqatayn.”

–Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd `ala al-wahhabiyyah [“Complete Treatise in Refuting the Wahhabis”].

–Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya [“Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries”].

–Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn `Alawi: Mafahimu yajibu an tusahhah [“Notions that should be corrected”] 4th ed. (Dubai: Hashr ibn Muhammad Dalmuk, 1986); Muhammad al-insanu al-kamil [“Muhammad, the Perfect Human Being”] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984).

–Al-Mashrifi al-Maliki al-Jaza’iri: Izhar al-`uquq mimman mana`a al-tawassul bil nabi wa al-wali al-saduq [“The Exposure of the Disobedience of Those Who Forbid Using the Intermediary of the Prophets and the Truthful Saints].

–Al-Mirghani al-Ta’ifi, `Allama `Abd Allah ibn Ibrahim (d. 1793): Tahrid al-aghbiya’ `ala al-Istighatha bil-anbiya’ wal-awliya [“The Provocations of the Ignorant Against Seeking the Help of Prophets and Saints”] (Cairo: al-Halabi, 1939).

–Mu’in al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-maslul `ala a`da’ al-Abrar [“The Sword of the Almighty Drawn Against the Enemies of the Pure Ones”].

–Al-Muwaysi al-Yamani, `Abd Allah ibn `Isa: Unpublished manuscript of a refutation of the Wahhabi sect.

–Al-Nabahani al-Shafi`i, al-qadi al-muhaddith Yusuf ibn Isma`il (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid al-Khalq (s) [“The Proofs of Truth in the Seeking of the Intercession of the Prophet”].

–Al-Qabbani al-Basri al-Shafi`i, Allama Ahmad ibn `Ali: A manuscript treatise in approximately 10 chapters.

–Al-Qadumi al-Nabulusi al-Hanbali: `AbdAllah: Rihlat [“Journey”].

–Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-jaliyyah fi raf` tashkikat al-Wahhabiyah [“The Plain Demonstrations That Dispel the Aspersions of the Wahhabis”]. Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu’assasat al-Wafa’, 1987.

–Al-Qudsi: al-Suyuf al-Siqal fi A`naq man ankara `ala al-awliya ba`d al-intiqal [“The Burnished Swords on the Necks of Those Who Deny the Role of Saints After Their Leaving This World”].

–Al-Rifa`i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation and Information: Adillat Ahl al-Sunna wa al-Jama`at aw al-radd al-muhkam al-mani` `ala munkarat wa shubuhat Ibn Mani` fi tahajjumihi `ala al-sayyid Muhammad `Alawi al-Maliki al-Makki [“The Proofs of the People of the Way of the Prophet and the Muslim Community: or, the Strong and Decisive Refutation of Ibn Mani`’s Aberrations and Aspersions in his Assault on Muhammad `Alawi al-Maliki al-Makki”] (Kuwait: Dar al-siyasa, 1984).

–Al-Samnudi al-Mansuri, al-`Allama al-Shaykh Ibrahim: Sa`adat al-darayn fi al-radd `ala al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah [“Bliss in the Two Abodes: Refutation of the Two Sects, Wahhabis and Zahiri Followers”].

–Al-Saqqaf al-Shafi`i, Hasan ibn `Ali, Islamic Research Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa al-radd al-mubin `ala munkiri al-tawassul [“The Mercy of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject it”]; Ilqam al hajar li al-mutatawil `ala al-Asha`ira min al-Bashar [“The Stoning of All Those Who Attack Ash’aris”]; Qamus shata’im al-Albani wa al-alfaz al-munkara al-lati yatluquha fi haqq ulama al-ummah wa fudalai’ha wa ghayrihim… [“Encyclopedia of al-Albani’s Abhorrent Expressions Which He Uses Against the Scholars of the Community, its Eminent Men, and Others…”] Amman : Dar al-Imam al-Nawawi, 1993.

–Al-Sawi al-Misri: Hashiyat `ala al-jalalayn [“Commentary on the Tafsir of the Two Jalal al-Din”].

–Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and Other Important Issues, 2nd ed. (London: s.n., 1994).

–Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: al-Nuqul al-shar’iyyah fi al-radd ‘ala al-Wahhabiyya [“The Legal Proofs in Answering the Wahhabis”].

–Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-mudiyya fi al-radd `ala Ibn Taymiyya, ed. Muhammad Zahid al-Kawthari [“The Luminous Pearl: A Refutation of Ibn Taymiyya”]; Al-rasa’il al-subkiyya fi al-radd `ala Ibn Taymiyya wa tilmidhihi Ibn Qayyim al-Jawziyya, ed. Kamal al-Hut [“Subki’s treatises in Answer to Ibn Taymiyya and his pupil Ibn Qayyim al-Jawziyya”] (Beirut: `Alam al-Kutub, 1983); Al-sayf al-saqil fi al-radd `ala Ibn Zafil [“The Burnished Sword in Refuting Ibn Zafil (Ibn Qayyim al-Jawziyya)” Cairo: Matba`at al-Sa`ada, 1937; Shifa’ al-siqam fi ziyarat khayr al-anam [“The healing of the sick in visiting the Best of Creation”].

–Sunbul al-Hanafi al-Ta’ifi, Allama Tahir: Sima al-Intisar lil awliya’ al-abrar [“The Mark of Victory Belongs to Allah’s Pure Friends”].

–Al-Tabataba’i al-Basri, al-Sayyid: also wrote a reply to San`a’i’s poem which was excerpted in Samnudi’s Sa`adat al-Darayn. After reading it, San`a’i reversed his position and said: “I have repented from what I said concerning the Najdi.”

–Al-Tamimi al-Maliki, `Allama Isma`il (d. 1248), Shaykh al-Islam in Tunis: wrote a refutation of a treatise of Ibn `Abd al-Wahhab.

–Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of Muhammad `Abduh’s prohibition of tawassul. 

–al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd ‘ala munkiri al-tawassul wa al-khawariq [“The True Dawn in Refuting Those Who Deny the Seeking of Intercession and the Miracles of Saints”] Pub. 1323/1905 in Egypt.

–Al-Zamzami al-Shafi`i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a book in 20 chapters against them according to al-Sayyid al-Haddad.

-CONCLUSION-

This post proves beyond any shadow of a doubt that Yasir Qadhi (and al-Maghrib Institute) are propagaters and supporters of Wahhabism. He teaches and explains books by the founder of Wahhabism, defends Wahhabis against rightful accusations of extremism against them, and slyly hides the fact that countless Sunni (and Shi’ah) scholars have written entire books, poems, and other treatises opposing and refuting Wahhabis for their anti-Sunni, heretical beliefs and acts of worship. 

Allah Protect our children from misguidance and from taking a path separate from the Muslim majority that never practiced polytheism or anything resembling it as the Wahhabis falsely accuse!  Aaameen.

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12 responses to “Yasir Qadhi Teaches Wahhabism Founder’s “Kitab Tawheed”, the Islam Channel, & More.

  1. Let Allah guide those who are in search of Truth, I have read kitab at tawheed by Muhammad bin Abdul-Wahhab. I don’t see any thing wrong as the author just quotes quran and ahadith and gives nothing of his opion. so fear Allah of what your doing.

    • Rafiq,

      Your reading of Muhammad ibn Abdal-Wahhab’s so-called “Kitab Tawheed” is of no consequence because you are not a scholar. All eminent Sunni scholars have criticized his book as heresy from `aqeedah and `ibadaat perspectives. If you are a sincere Muslim, this fact alone should matter heavily to you. “Those who know” (as the Qur’an says) are the learned of our blessed Ummah — the religious scholars described by our beloved Prophet (peace & blessings be upon him) as the “heirs of the Prophets”. Therefore, if all eminent scholars from the four schools of jurisprudence are speaking against a person and his/her teachings, then this should ring alarm bells. Stay away from him/her and increase your chances of attaining true success and Salvation in this life and in the HereAfter.

      Wassalam,
      Sunni1

      • so basically you’re calling for blind following of scholars. If that’s what everyone in the world did, noone would even become muslim in the first place, instead of reading the quran and believing it, they would just listen to what their christian, jewish or pagan scholars tell them about how islam is evil. The quran says “they took their preists and rabbis as lords other than allah” and the prophet s.a.w. explained that this is when you allow scholars to tell you what is haraam and halaal without giving you the evidence from the book of allah. so blind following wont guide you, it’ll only leave you ignorant forever.

        • My response, in brief:

          “so basically you’re calling for blind following of scholars.”

          If by “blind following” you refer to knowing about Islamic worship without knowing evidence, then this is called taqleed — correctly defined as imitation of qualified scholarship. This is what the vast majority of Muslims have been doing, starting with the Companions themselves. If you are implying that all Muslims have to become scholars to be able to worship properly, then you are mistaken. Scholarship is fard ul-kiffaya, not fard ul-`ayn. Had all Muslim laypeople been obligated by Islam to become scholars, then what would have happened to all other fields of study Islam has asked us to benefit our Ummah through? One would abandon other fields of knowledge that are also fard ul-kiffaya to pursue, and would cause undue hardship to the Muslim masses by this gross negligence. Likewise, obligating all Muslims to become scholars is an undue hardship, as our beloved scholars so eloquently said. Question: Where in the Qur’an and Sunnah does it say that all Muslims need to know all evidences from Qur’an and Sunnah to be able to worship properly?

          “If that’s what everyone in the world did, noone would even become muslim in the first place,”

          Wrong. There were a handful of Companions of Prophet Muhammad (peace and blessings be upon him and them) who were qualified to give a fatwa to other Companions in the Prophet’s absence (peace and blessings be upon him). These few Companions were also dispatched to faraway lands to spread Islam, and would exercise ijtihaad if there was no clear answer in the Qur’an and Sunnah. Not all Companions were required to know the evidence for following a certain act of worship. And this has been the way of Muslims ever since, which is why all Muslims are not obliged to become mujtahidoon. As laypeople, we listen to the Hanafi, Shafi’i, Maliki, and Hanbali scholars of jurisprudence to teach us how to pray, make wudhu’, etc. We are not obligated to ask them the evidences for each act of worship. It is a fact that most Muslims in Islam’s history have NOT known the evidences of most acts of worship they follow. They have simply relied on imitation of qualified scholarship, which is the way of our pious salaf us-salih. Who can question the imitation of qualified scholarship among the beloved Companions? And would you dare say that “noone would even become Muslim in the first place”?

          “instead of reading the quran and believing it, they would just listen to what their christian, jewish or pagan scholars tell them about how islam is evil. The quran says “they took their preists and rabbis as lords other than allah” and the prophet s.a.w. explained that this is when you allow scholars to tell you what is haraam and halaal without giving you the evidence from the book of allah. so blind following wont guide you, it’ll only leave you ignorant forever.”

          Please give us the exact evidence in which, as you claim, the Prophet (peace and blessings be upon him) “explained that this is when you allow scholars to tell you what is haraam and halaal without giving you the evidence from the book of Allah, so blind following wont guide you, it’ll only leave you ignorant forever”. On the contrary, the Qur’an says to ask those who know if you know not, and praises the high piety and knowledge of scholars as the “inheritors of the Prophets”. Why? Think about it. Because just as the Companions had to ask those who knew, we have to ask scholars who know more than us about worshipping properly, even if it was without the evidence.

          Lastly, if you follow hadeeth from Bukhari and Muslim and believe the hadeeth without knowing all chains of narrators, the biographies of each of the narrators, as well as the trustworthiness, etc. of each narrator, then you are doing what you are telling others not to do — taqleed.

          Please reflect on this and understand the teaching-learning methodology of the Muslim masses from the time of the Prophet and Companions (peace and blessings be upon him and them) until now.

          And Allah Knows Best.
          Wassalam,
          Sunni1

  2. Thank You so much for this article, Muslims will benefit from being made aware of these corrupt so called Muslims.

    May Allah reward you.

  3. Narrated Uqba:
    One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said,

    “I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world.”
    [Sahih Bukhari: Volume 5, Book 59, Number 411]

    In Muĥammad ibn ˆAbdi-l-Wahhaab’s Kashf al-Shubuhaat, he wrote:
    عرفت حينئذٍ التوحيد الذي دعت إليه الرسل، وأبى عن الإقرار به المشركون، وهذا التوحيد هو معنى قولك: لا إله إلا الله، فإن الإله هو الذي يقصد لأجل هذه الأمور، سواء ملكا، أو نبياً، أو وليا، أو شجرة، أو قبراً، أو جنياً لم يريدوا أن الإله هو الخالق الرازق المدبر، فإنهم يعلمون أن ذلك لله وحده كما قدمت لك، وإنما يعنون بالإله ما يعني المشركون في زماننا بلفظ السيد. فأتاهم النبي صلى الله عليه وسلم يدعوهم إلى كلمة التوحيد وهي (لا إله إلا الله) والمراد من هذه الكلمة معناها لا مجرد لفظها

    In English his statement is: “…..And this Tawheed (that the messengers called to) is the meaning of “Laa ilaaha illallaah” (There is non ilaah except Allaah alone). For a ilaah (god) – in the view of the Mushriks – is the one who is sought for the sake of these affairs (that is intercession and nearness to Allaah), whether it be an Angel, a Prophet, a tree, a grave or a jinn. They did not intend or mean that a deity (ilaah) is the Creator, Sustainer or Regulator (Mudabbir), for they knew that this is only for Allaah alone – as has preceded – but what they meant by ilaah what the Mushriks of our time intend by the word “sayyid” (master, lord).”
    Subĥaana-Aļļaah, this man was very far from being a scholar.

    It is common knowledge that for a definition to be correct, it needs to be mutually exclusive and cumulatively exhaustive. In the above he attempts to explain “There is no god except Allaah alone,” by the understanding of god he provides, and thereby of worship. This is the pillar of wahabi ideas regarding shirk, and this definition falls apart after about 2 seconds thought.
    Note what he says: ” god (ilaah) – in the view of the Mushriks – is the one who is sought for the sake of these affairs (that is intercession and nearness to Allaah).”
    This “sought for the sake of” is not mutually exclusive, because Al-Bukħaariyy narrated that the people on the day of judgment will be seeking the Prophet and calling him to intercede for them. Clearly this is not making the Prophet a deity. Another example would be a Muslim seeking to please his mother, because He wants Aļļaah’s acceptance. Does this make his mother his deity?
    What this ignorant sħayţaan,
    Mu-ĥammad ibn ˆAbdu-l-Wahhaab Najdi should have said was, “worshiped for the sake of,” which makes a world of difference.
    Instead, based on this pathetically badly constructed definition he sold the idea of killing and robbing Muslims and stripping them of their heritage. At the same time he called his followers to worship an imaginary body above the sky, and sold this to them by calling it “Aļļaah.”
    So they do not know what worship is exactly, by considering things as worship that are not, and they do not know Aļļaah, and yet are presenting themselves as representatives of the Salaf.

    Wahabi/Salafi and the homeless beggar:

    As soon as a homeless beggar kissed his hand he knew that it had to go,” says Omar Lili, Abu Simzim’s best friend. “We tried to tell him that it’s okay, but he insisted that only God is to be revered not his right hand.”

    Citing the Wahhabi demolitions of tombs, historic sites, and holy structures, Abu Simzim concluded that his right hand must be chopped off because it was being worshiped.

    “No, he is wrong,” says Sheikh Al Nibaani, his mentor, “Abu Simzim is wrong, we only demolish mosques, houses of Sahaba, erase Prophet’s memories, and chopping other people’s hands, that’s our job not chopping our own hands.”

    Abu Simzim is recovering but is worried about his head being worshipped because the Sheikh kissed his head.

    lol

    more info:

    http://salafiaqeedah.blogspot.com/2010/06/wahhabi-deception-part1.html

  4. Yasir Qadhi is the most respected scholar of our time…and if you are a muslim and believe in commandments of Quran than abstain from backbiting those who have knowledge, if you do that you will be saving yourself. Because if he is not what you say he is than how would you defend yourself in front of Allah. I have done my job and it is up to you whether you follow it or not….

    • Assalam-u-alaikum Abdul,

      Yasir Qadhi “is the most respected scholar of our time”? How did you derive this understanding? You will find scattered praise of Yasir Qadhi by various manifestations of Wahhabis-Salafis, even though many of them warn Muslims against him. Only many young/confused ‘Western youth’ wholeheartedly accept your conclusion. They, however, are in no position to judge the veracity of a Muslim’s scholarly caliber. I am not saying this. Islam says this.

      Determining the veracity of a scholar is not child’s play. And that’s why the vast majority of Sunni `ulema said that the veracity of a scholar is known by what other reliable scholars said about him. What do scholars of the Ash’ari-Maturidi creeds and 4 Sunni schools (representatives of Ahl al-Sunna wa’al Jama’ah) say about Yasir Qadhi? They see him as a confused innovater in matters of `aqeedah and `ibadaat and a propagater of a form of Wahhabism — an anti-Sunni movement that began in the 1700s, long after the noble period of the blessed Salaf us-Salih. In fact, the late Shaykh Muhammad ibn `Alawi al-Maliki, considered by many (if not most) Sunni scholars as the ‘renewer of the last century’, was condemned by Yasir Qadhi as a “polytheist”. The beloved poem, Al-Burdah, by Shaykh al-Busiri was also condemned by Yasir Qadhi as being filled with “shirk” — in complete contradiction to the praise that Sunni scholars had for it. How many Sunni scholars praised these disgusting accusations and un-Islamic takfeer by Yasir Qadhi? None.

      In view of this, it behooves one to ask how, to any sensible person, Yasir Qadhi can be considered a genuine Sunni, much less the most respected scholar of the time. In fact, it is important to warn Muslims from someone who can, with such ease, accuse genuine Sunni scholars like Shaykh ibn `Alawi of being out of the fold of Islam — and be content in contradicting hundreds of Sunni scholars who praised him.

      Why do you choose to stick with the lone sheep and oppose hundreds of Sunni scholars whose job it is to inform the masses of genuine and fake scholars? Why do you choose to accept the conclusion of confused ‘Western youth’ (and not traditional Sunni scholars) who are not teachers of Islam, but only learners? Why do you choose to side with the small minority of Wahhabis who are happy with Yasir Qadhi’s accusations of shirk but not with the non-Wahhabi Sunnis who have always consisted of the Sunni majority?

      Is it not time to do your “job” by adhering to the masses of Muslims and rejecting minority splinter groups as the Qur’an and Sunnah tell us to?

      May Allah Guide you and indeed all of us on the Right Path. Aaaameeen.

      Wassalam,
      Sunni1

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