Asrisme dan Hizbut Tahrir: Fenomena dakwah IPT

Oleh: Maszlee Malik

Pada penghujung tahun 2005, Uthman el-Muhammady telah mengejutkan rakyat Malaysia dengan kenyataan akhbarnya berkaitan gejala "Wahabi". Fahaman yang dianggap oleh beliau sebagai bersalahan dengan faham Ahli Sunnah Wal Jamaah, telah merebak di seluruh IPT dan juga di kalangan para profesional (Lihat: Utusan Minggu, 27 November 2005). Ada sudut kebenaran dan ada sudut kesalahan di dalam kenyataannya. Cuma yang menarik perhatian ialah sudut kebenaran dari kenyataannya ialah mengenai tersebarnya fahaman ini di kalangan para pelajar IPT dan juga para profesional.

Persoalannya, mengapa? Mengapa ianya tidak pula menjadi begitu popular di kalangan golongan yang berpendidikan rendah dan juga di kalangan orang-orang kebanyakan? Hakikat yang tidak boleh dinafikan oleh sesiapapun yang mengikuti isu ini, hatta oleh Uthman el-Muhammady sendiri pun, ialah fahaman ini boleh diterima oleh golongan yang berfikir. Hanya mereka yang berfikir dan mengkaji sahaja, seperti para pelajar IPT dan profesional mampu menerima fahaman ini, adapun mereka yang malas berfikir dan hanya sekadar suka untuk mengikut secara membuta tuli tidak akan dapat menerima fahaman tersebut.

Sudut yang menarik juga dari kenyataan tersebut ialah mengenai para pelajar IPT yang menerima fahaman ini. Mungkin kerana beliau dihantui oleh fahaman ini, maka analisisnya mengenai "trend" mahasiswa Islam ini agak tidak terlalu tepat. Adakah benar faham "Wahabi" yang diikuti oleh para mahasiswa Islam di IPT-IPT ataupun ianya hanya salah satu trend yang ada di IPT di antara banyak trend-trend yang lain? Atau, adakah benar yang dikatakan faham "Wahabi" itu tersebar?

Sejarah gerakan pelajar Islam

Gerakan pelajar Islam di IPT-IPT Malaysia mula berkembang sebagai satu fenomena di penghujung 60'an dan di awal 70'an. Arus Islam pada waktu itu bersaing hebat dengan arus sosialis. Antara isu-isu yang diperjuangkan ialah persoalan kemiskinan, persoalan masyarakat, pekerjaan, keadilan sosial dan juga isu-isu luar negara (Lihat: Azizan Bahari (1995), Belia Dan Masyarakat, IKD, hal. 45-48). Pada waktu itu, mantan TPM Malaysia, Anwar Ibrahim dengan wadah PKPIM dan ABIM yang disertainya merupakan satu fenomena. Tahun-tahun 70'an menyaksikan Anwarisme melanda IPT-IPT tempatan. Fenomena ini berterusan sehingga Anwar memasuki UMNO pada tahun 1982 dan juga selepas Revolusi Islam Iran pada tahun 1979. Kehebatan gerakan pelajar di waktu tersebut telah memaksa kerajaan perikatan pada waktu itu untuk menggubal AUKU pada tahun 1971 dan juga pindaannya pada tahun 1975 (Lihat: Warkah Anwar (2004), susunan Zunar, Bab 4, hal. 290-303; juga lihat: A. Rahman Abdullah (1997), Pemikiran Islam di Malaysia, Jakarta: Gema Insani Press, hal. 226-230) .

Di luar negara pula, tahun-tahun 70'an dan awal 80'an menyaksikan fenomena IRC (Islamic Represantative Council) di UK dan juga pengaruhnya yang merebak ke AS. Gerakan yang membawa faham "Ikhwan al-Muslimin" Mesir dan juga "Jamaat Islami" Pakistan ini telah berjaya membawa para pelajar Malaysia daripada keseronokan dunia dan juga berpoya-poya kepada kesedaran Islam dan dakwah. Nama Abu Urwah (Saari Sungip) merupakan nama yang tidak asing lagi kepada para pelajar Islam yang terlibat dengan gerakan dakwah ala-Ikhwan atau IRC ini. Buku-buku tulisan beliau di dalam siri "Risalah Usrah" menjadi rujukan wajib di dalam sel-sel usrah di samping buku-buku tulisan pimpinan Ikhwan seperti Hassan al-Banna, Fathi Yakan, syed Qutb dan Mustafa Mahsyur. Kebanyakan buku-buku tersebut diterjemahkan oleh ustaz-ustaz pro Ikhwan atau IRC telah diterbitkan oleh Pustaka Salam. Fenomena IRC ini sedikit sebanyak telah merebak di IPT-IPT tempatan seperti di ITM, UM dan beberapa IPT yang lain (Zainah Anwar (1987), Islamic Revivalism in Malaysia: Dakwah Among The Students, KL: Pelanduk Publication, hal. 27-30).

Revolusi Islam Iran dan kemasukan Anwar ke dalam UMNO juga telah menyaksikan kemunculan gelombang baru di dalam senario dakwah Islam di IPT. PAS (Parti Islam SeMalaysia) yang telah dipimpin oleh Allahyarham Yusuf Rawa telah membawa gelombang "Kepimpinan Ulama" telah melangkah dengan rentak yang baru. Gabungan di antara fikrah Ikhwan al-Muslimin dan juga semangat Revolusi Islam Iran di dalam PAS telah membentuk satu fenomena baru bagi para pelajar Islam di IPT-IPT tempatan. Penyertaan para ustaz-ustaz dan para orator yang kebanyakannya mantan pimpinan pelajar di tahun-tahun 70'an telah merancakkan lagi pengaruh PAS di IPT-IPT. Fenomena Haji Hadi telah melanda IPT-IPT pada waktu itu. Anwarisme telah ditenggelami oleh Hadisme, terutamanya di kalangan para pelajar pro-PAS. Persatuan-persatuan Mahasiswa Islam di IPT-IPT telah dijadikan wadah bagi PAS untuk mengembangkan dakwah dan dominasi mereka di dalam senario amal Islami di kampus-kampus pada penghujung 80'an sehingga pertengahan 90'an (Lihat: Farish Noor (2004), Islam Embedded, KL: MSRI, vol. 2, pg. 329-336). Antara isu yang diperjuang pada waktu ini ialah isu negara Islam dan juga isu Hudud. Fenomena al-Arqam walaupun wujud dan melanda IPT-IPT, namun kewujudan mereka tidaklah sehebat fenomena PAS dan Hadisme.

Tahun 1998 telah menjadi tahun keramat bagi gerakan mahasiswa Islam di IPT-IPT di Malaysia. Dato Seri Anwar Ibrahim telah dipecat dari kerajaan BN. Pemecatan orang nombor dua negara pada waktu itu telah ditafsirkan sebagai penjelmaan wajah sebenar UMNO yang tidak inginkan Islam. Anwar yang dilihat sebagai pejuang agenda Islam dan penerus agenda gerakan siswa Islam di peringkat Nasional dan di alam politik telah dipecat keana perjuangannya. Gerakan-gerakan mahasiswa Islam di IPT-IPT tanah air dan juga para pelajar Malaysia di luar negara seakan mendapatkan roh baru untuk bersatu dan berganding bahu setelah puas bergaduh sesama sendiri lebih satu setengah dekad. Sekali lagi Anwarisme melanda, walaupun pada waktu tersebut Anwar telah dipenjarakan. Refomasi, GERAK, dan juga Barisan Alternatif telah menjadi wadah untuk menyatukan para mahasiswa Islam pada waktu tersebut. Di waktu ini, isu rasuah, kronisme, nepotisme, salah laku dan juga keadilan sosial telah menjadi agenda gerakan Islam di IPT-IPT. Keadaan ini telah dilihat oleh kerajaan BN sebagai ancaman, maka selepas pilihanraya 1999 kerajaan telah mengambil 1001 langkah untuk mengelakkan arus gerakan pelajar daripada terus menggugat status quo mereka.

Milleneum yang baru pula telah menyaksikan gerakan dakwah siswa di IPT-IPT tempatan menjadi lesu. Pilihanraya kampus yang sering menjadi medan untuk mereka luaskan pengaruh dan memperjuangkan agenda juga telah direncanakan supaya tiada arus Islam yang akan dapat menguasainya. Para pelajar IPT di mileneum yang baru lebih diserikan dengan acara-acara hiburan, maksiat dan juga kelesuan di dalam akademik. Edisi siasat NTV 7 yang telah memaparkan gejala maksiat oleh para pelajar IPT tempatan sudah cukup membuktikan bagaimana berjayanya polisi-polisi yang telah dirancanakan untuk melemahkan gerakan siswa. Kelesuan gerakan pelajar Islam hanya akan membawa kepada kelesuan moral dan juga meningkatanya gejala maksiat dan hendonisme di kalangan mahasiswa. Walau bagaimanapun arus dakwah masih lagi tetap berjalan meskipun tidak serancak dahulu. GAMIS, PKPIM, Karisma, ISMA, Haluan, Tabligh, Rufaqa dan beberapa gerakan dakwah IPT masih berjalan demi meneruskan usaha Amar Maruf Nahi Munkar di IPT-IPT. Kewujudan mereka di IPT-IPT telah menyumbang kepada kurangnya budaya Hendonisme, dan juga sedikit sebanyak membantu pencapaian akademik para anggota gerakan-gerakan tersebut.

Asrisme

Di sebalik mendung yang melanda gerakan siswa Islam di IPT yang bertunjangkan idealisme haraki, muncul fenomena baru. Revolusi internet dan juga dunia globalisasi telah menjadikan para islamis dan pecinta Islam semakin maju di dalam bidang pemikiran. Jika dahulu, kebanyakan para Islamis hanya cenderung dengan retorik dan juga ceramah yang berapi-api, kini kebanyakan mereka menjadi semakin matang. Begitu juga halnya di dalam persoalan mengamalkan Islam. Persoalan ilmiah, hanya mengambil Islam dari sumber yang sahih serta pengamalan Islam yang benar serta terbuka telah menjadi satu metod baru di kalangan pecinta Islam. Para pecinta Islam di kalangan siswa IPT, samada di dalam dan luar negara menjadi lebih kritis, lebih ilmiah dan juga lebih bijak. Tidak seperti para Islamis terdahulu yang lebih berkiblatkan pondok-pondok dan juga penganggungan para Tok guru seraya bertaklid dengan mereka secara membuta tuli. Para Islamis milleneum baru lebih bijak di dalam beragama.

Kesedaran dan juga trend sebegini telah mengundang fahaman "Salafiyyah" yang juga digelar sebagai Wahabi oleh mereka yang anti terhadap fahaman tersebut. Fahaman yang menyeru agar umat Islam kembali kepada ajaran Islam yang sebenar bersumberkan al-Quran dan sunnah serta suci dari sebarang bid'ah dan khurafat. Faham ini juga amat mementingkan keaslian sumber terutamanya di dalam bidang aqidah dan ibadat. Konsep ilmiah seperti ini telah berjaya menambat hati para cerdik pandai semestinya.Hadis-hadis yang palsu dan dulunya sentiasa berlegar di bibir masyarakat telah berjaya dibongkarkan. Cerita-cerita Israeliyyat yang menjadi jampi pelaris para penceramah selebriti dan dijadikan candu kepada masyarakat yang jahil telah berjaya dikenal pasti oleh pendokong fahaman ini. Segala amalan bid'ah dan khurafat yang bukan dari ajaran Islam yang murni tetapi diamalkan secara meluas oleh masyarakat telah berjaya dibuktikan kesalahannya oleh fahaman ini. Tidak hairanlah mengapa para cerdik pandai serta para pelajar IPT lebih berminat dengan ajaran ini. Setiap perkara perlu ada dalilnya, setiap dalil perlulah sahih, setiap kesahihan perlu ada buktinya. Bukankah itu saintifik dan lebih ilmiah.

Sewaktu inilah muncul seorang anak muda graduan Jordan. Dengan membawa fahaman Salafiyyah ala Dr Yusuf al-Qaradawi yang serba moderat dan juga metod muhaddithin ala al-Albani, Dr Asri Zainal Abidin telah berjaya memikat pemikiran para pelajar IPT selain daripada para profesional. Literatur-literatur aliran Salafiyyah yang mula membanjiri pasaran hasil tulisan Ust Abdullah al-Qari, Ust Rasul Dahri, Hafiz Firdaus dan buku-buku terjemahan serta usaha orang-orang terdahulu telah memberikan satu momentum kepada anak-anak muda di IPT-IPT tempatan dan luar negara untuk bersetuju dengan pendekatan yang dibawa oleh Dr Asri. Kepetahan beliau berhujah, pengguasaannya terhadap ilmu hadis ala al-Albani, dan juga kesederhanaan di dalam persoalan hukum ala-Qaradawi telah menjadi modal untuk Dr Asri disetujui oleh kebanyakan siswa-siswa dan siswi-siswi di IPT-IPT. Keupayaan beliau untuk menonjolkan kebatilan dakwah Astora lewat dua debatnya bersama penulis yang amat tidak disukai oleh para Islamis dan pecinta dakwah itu telah melonjakkan lagi pemikiran beliau. Kini apa sahaja seminar dan juga seminar, pasti nama Dr Asri akan menjadi penyerinya. Kuliah-kuliah beliau di Lembah Klang dan juga Pulau Pinang menjadi buruan pecinta ilmu dan pendokong aliran Salafiyyah. Kaset-kaset ceramah dan kelas-kelas pengajian beliau, CD, VCD dan juga buku-buku tulisannya menjadi rujukan para Islamis di IPT. Asrisme merupakan fenomena gerakan pelajar Islam di IPT pasca refomasi.

Asrisme agak berbeza dengan fenomena-fenomena sebelum ini. Seperti juga Amr Khalid di kalangan warga Arab, Dr Asri bukanlah berdakwah untuk kepentingan politik, dia juga tidak membawa agenda kepartian dan kejamaahan. Dia hanya ingin membawa masyarakat agar menghayati Islam yang sebenar dan juga bersifat ilmiah di dalam mengamalkan Islam. Terbukti, kebanyakan pelajar-pelajar IPT yang mengikuti arus Asrisme bersikap kritis dan mengkaji. Bayangkan, antara anak-anak murid penulis yang mengambil jurusan perubatan, Kejuruteraan, Ekonomi dan juga bidang-bidang bukan agama, telah mengenali darjat-darjat hadis, mengenali para sahabat, para ulama dan para perawi hadis serta kitab-kitab rujukan yang silam. Ini semua hasil positif Asrisme. Sayangnya, Asrisme ini dicemburui dan juga dimusuhi oleh sesetengah golongan yang tidak bersetuju samada dengan faham Salafiyyah mahupun dengan individu Dr Asri itu sendiri. Mungkin juga peranan pengkagum Asrisme yang terlalu agresif dan tidak menghormati pendapat orang lain telah menyumbang kepada perkara seumpama itu. Yang pentingnya, Asrisme merupakan satu fenomena di IPT-IPT sekarang ini!

Hizbut Tahrir

Di satu ruang yang lain pula muncul fenomena gerakan Hizbut Tahrir (HT). Dari Johor Baharu sehinggalah ke masjid-masjid di Perlis dan Kelantan, risalah terbitan kumpulan yang bernama Hizbut Tahrir ini dapat dirasai. "Soutun Nahdah", menjadi alat propaganda gerakan HT ini untuk menerangkan kepada masyarakat pendapat mereka (yang dikatakan sebagai pendangan Islam) terhadap isu-isu semasa. Isu hari pekerja, tahun baru, kapitalis, riba, demokrasi, Islam Liberal dan pelbagai lagi isu lain telah mereka sikapi dan diterangkan kepada masyarakat melalui risalah-risalah tersebut.

Sebelum refomasi di Indonesia HT bukanlah sebuah gerakan yang dapat dirasakan kewujudannya, samada di Malaysia mahupun di Indonesia. Sejurus selepas berlakunya refomasi di Indonesia, demokrasi yang subur telah memberikan peluang kepada HT untuk bergerak bebas dan melebarkan dakwah mereka. Bagaikan cendawan selepas hujan mereka berjaya merekrut anggota-anggota baru di IPT-IPT serata Indonesia. Di dalam siri-siri demonstrasi di Jakarta, mereka pasti akan muncul. Risalah-risalah, literatur-leteratur mereka mula membanjiri toko-toko buku di sana. Begitu juga halnya seperti di Malaysia, mereka segera menyikapi apa sahaja isu yang timbul dengan menyatakan pandangan HT yang dianggap sebagai pendangan Islam mengenai isu-isu tersebut. Pendekata HT adalah satu fenomena.

HT menjadikan perjuangan mereka adalah usaha untuk mengembalikan kehidupan Islam yang sebenar di dalam masyarakat Islam. Kehidupan Islam di dalam masyarakat Islam menurut HT hanya akan dapat dilaksanakan apabila semua sistem-sistem Islam dijalankan di dalam kehidupan masyarakat dan bukannya secara juzuk-juzuk. Untuk menjalankan kesemua sistem-sistem Islam tersebut, maka penegakan semula sistem Khilafah dengan kewujudan seorang Khalifah yang memerintah umat Islam wajiblah diadakan (Lihat: Taqiyudin al-Nabhani (1994), al-Syakhsiyah al-Islamiyyah, Beirut: Dar al-Ummah, jil. 2, hal. 18-20). Demi menegakkan semula sistem khilafah metod "nubuwwah" wajib diikuti dan bukannya melalui metod-metod ciptaan manusia. Metod "nubuwwah" pada fasa permulaannya adalah dengan "peperangan pemikiran" di antara pemikiran Islam dengan ideologi-ideologi Kuffar. HT tidak menerima demokrasi sebagai cara untuk mendirikan sistem khilafah kerana ianya adalah ideologi kufur dan bertentangan dengan Islam (Lihat buku tulisan Dr Mahmud al-Khalidi (1983), Qawa'id Nizam al-Hukm, Jordan: Maktabah al-Muhtasib, hal. 37-58). Inilah hasil ide penubuh HT, Syeikh Taqiyyudin al-Nabhani, seorang ulama dari Palestin. Inilah juga dakwah HT di serata dunia.

HT, walaupun muncul di Jordan, namun ianya diharamkan di negara berkenaan. Begitu juga halnya di Iraq dan kebanyakan negara-negara Arab dan segelintir negara-negara Eropah. Mereka bergerak subur di UK kerana sistem demokrasi yang diamalkan di UK. Seperti halnya di UK, HT juga berkembang di Indonesia pasca refomasi. Pada waktu itu jugalah HT mula merebak ke Malaysia. Di peringkat awalnya, kewujudan HT hanya dapat dirasakan di alam maya lewat milis-milis dan juga laman web-laman web sahaja. Kemudiannya mereka muncul dengan menggunakan wadah Forum Islam Nusantara yang banyak menganjurkan forum-forum, wacana-wacana ilmiah di IPT-IPT sahaja. Tahun 2005 menyaksikan bagaimana faham HT telah dapat dirasakan di IPT-IPT terutamanya di Lembah Klang. HT juga telah didaftarkan sebagai sebuah NGO dan mendapat ruang yang lebih luas lagi untuk menyebarkan dakwah mereka terutamanya di dalam usaha memberikan kefahaman kepada umat mengenai sistem-sistem Islam. Kedengaran di forum-forum dan juga wacana-wacana yang dianjurkan di IPT-IPT dan juga di sesetengah tempat slogan "mengembalikan sistem khilafah" di atas inisiatif HT. Kesimpulannya, HT merupakan satu fenomena juga di IPT-IPT dewasa ini selari dengan arus Asrisme.

Ke mana seterusnya?

Fenomena Asrisme dan HT di IPT-IPT sememangnya sesuatu yang menarik. Mungkin ada sesetengah golongan yang melihat apa yang berlaku sebagai satu kekecohan dan juga perpecahan di dalam arena dakwah kampus. Ini merupakan pemikiran lapuk. Penulis melihatnya dari sudut yang positif. Pertumbuhan pemikiran-pemikiran Islam di IPT-IPT, malah di tengah-tengah masyarakat membuktikan bahawa masyarakat tersebut masih lagi cintakan Islam dan masih lagi berfikir. Kemunculan pemikiran-pemikiran dakwah seperti ini amat-amat diperlukan terutamanya untuk mengimbangkan arus hendonisme dan juga arus liberal yang semakin menggila di Malaysia dewasa ini. Kehadiran Asrisme dan juga HT akan lebih merancakkan lagi suasana dakwah kampus, selagi mana semua pihak memahami "Ummah Centric" dan juga "Abad al-Ikhtilaf".

Kehadiran dua fenomena baru ini sewajarnya menjadikan para pendakwah kampus bersikap lebih terbuka dan berusaha untuk mencari titik pertemuan dan bukanlah ruang perpecahan. Jika dilihat pun selain dari dua fenomena baru ini, gerakan-gerakan dakwah kampus kebanyakannya berpaksikan sumber fikrah yang sama, iaitu "Ikhwanic centric" (bersumberkan fikrah Ikhwan al-Muslimin). GAMIS yang mewakili PAS, PKPIM yang mewakili ABIM, Karisma yang mewakili JIM, SISMA yang mewakili ISMA, Haluan yang mewakili Kumpulan Ustaz Dahlan (dulunya dikenali sebagai ABIM Utara atau ABIM Perlis) kesemuanya berpaksikan pemikiran Ikhwan. Sudah tentu mereka yang berkongsi nasab yang sama lebih mudah untuk menemukan kesefahaman.

Kesilapan Islamis kampus terdahulu yang sering berbalah dan bertelagah sesama sendiri perlulah dijauhkan dan dijadikan pelajaran agar tidak diulangi lagi. Keikhlasan, sikap tawaduk serta keterbukaan pemikiran adalah amat penting. Untuk mencapai tujuan kesatuan, -jika tidak pun, cukuplah sekadar menghormati di antara satu sama lain- paradigma "Amal Jama'i" yang difahami oleh jamaah-jamaah dan gerakan-gerakan Islam di IPT selama ini perlulah di"up grade"kan kepada "Amal Tajammu'i". Apakah "Amal Tajamu'i"?, kita akan membincangkannya kemudian. Yang lebih penting juga, setiap jamaah, setiap kumpulan dan setiap individu yang cintakan Islam perlulah melakukan usaha dakwah di IPT secara intensif dan tidak kenal penat, tidak kiralah samada mereka berjamaah ataupun tidak, dan tidak kiralah jamaah apa pun yang dia anggotai. Insha Allah, satu hari nanti kita akan sama-sama menyaksikan perlaksanaan semula Syariat Islam di muka bumi Malaysia, mungkin di tahun 2020, siapa tahu?

"WAHABISM EXPOSED!"

Source: Hidaayah Islamic Foundation [ Sri Lanka ]

In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sallallaahu 'alaihi wa sallam) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur’an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition.

The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed (blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur’anic texts.

But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur’an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun.

This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur’an and Sunnah.

All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur’an and Sunnah in the face of opposition by the ‘Saint-worshippers’, `Grave-worshippers`, `the Sufis’ and the ‘Tariqat followers’. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam’aah and label the true callers to The Sunnah as `Wahhabis’

In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi’ for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.

HIS LIFE STORY

Sheikh Muhammad ibn Abd al Wahhab ibn Sulaiman ibn Ali ibn Muhammad ibn Ahmad ibn Rashid al Tamimi was born in the year 1115 A.H.(1703 C.E.) in ‘Ayina to the north of Riyadh, in the Kingdom of Saudi Arabia during the reign of Abdulla ibn Muhammad ibn Hamd ibn Muammar. He excelled over his contemporaries in intelligence and physique and was able to commit the Quran to memory by the time he was ten years old. His father found him capable of leading the congregational prayers and decided to get him married that year.

He studied the Hanbali Jurisprudence, Tafsir and Hadith from his learned father. During his childhood itself, he directed his full attention to the books on Tafsir, Hadith and Aqidah and particularly to the writings of Sheik al Islam Ibn Taimiya and Ibn al Qayyim and made a deep study of them.

He left his native town to perform the Hajj and then proceeded to Madinah. At that time Sheikh Abdullah bin Ibrahim ibn Saif belonging to the progeny of Saif Najdi was chief of the scholars of Madinah. Sheikh Muhammad acquired a good deal of knowledge from him and came to be loved and held in high esteem by his teacher. His strong stand on Tawheed and his deep concern over false beliefs and evil deeds brought about a strong bond between the Sheikh and his teacher. He was so impressed by his student that Sheikh Abdullah granted him permission of narrating well-known hadiths of two of the authorities. Firstly on the authority of Ibn Muflih reporting from Sheikh Ibn Taiymiyyah and reaching up to Imam Ahmad. Secondly on the authority of Abd al Rahman bin Rajab, reporting from Ibn al Qayyim who narrated it from his teacher Sheikh ibn Taiymiyya reaching up to Imam Ahmad. Sheikh Abdullah also authorized him to narrate all the traditions reported by Sheikh Abd al Baqi Hanbali, the chief among the great teachers of his time. He also authorised him to narrate the traditions of the Sahih of Bukhari and the traditions of the Sahih of Muslim and commentaries of both, the Sunan of Tirmidhi, Nasa’ai, Abu Dawud, Ibn Maajah, the Muwatta of Imam Malik and the Musnad of Imam Ahmad.

During this time he came to know and benefited from the knowledge of other scholars such as Ali Afendi Daghastanee, Ismaeel Ajluni and others. Then he moved on to Nejd, Basra and Syria for the purpose of acquiring further knowledge. He stayed for a long time in Basra, where he pursued his studies under a number of renowned scholars, among whom Sheikh Muhammad Majmui was most prominent. During this time he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. He supported his treatises with manifest evidence from the Quran.

The adherents of falsehood defamed, tortured and turned him out of Basra. They also persecuted his teacher Sheikh Majmui. He left for the town of Zubair in the scorching heat of the summer and was almost dying of thirst, when Allah sent to him a man called Abu Hamidan. He found the Sheikh to be a man of learning and righteousness. So he mounted him on his animal and took him to Zubair. Sheikh Muhammad thought of going to Syria to quench his thirst for more knowledge, but soon fell short of provision and was compelled to return to Nejd. He arrived at Ahsa and stayed with the Sheikh Abdullah ibn Abd al Lateef Shafi’i and studied under him.

UN-ISLAMIC PRACTICES OF THAT TIME.

Sheikh Muhammad then went to Harimala, a village of Nejd because his father had transferred there and stayed with him. He devoted himself fully to the learning of Tafsir and Hadith, particularly the works of Skeikh ibn Taiymiyyah and Sheikh ibn Qayyim. This immensely increased his knowledge and insight and infused in his heart a spirit of determination and steadfastness. With his deep insight he could visualize all the un-Islamic notions and corrupt practices prevailing in Nejd and the countries he had visited. Even in Madinah, he saw people invoking the Prophet (sallallaahu 'alaihi wa sallam) and making supplication to him. He decided to disseminate the True message of Islam throughout the Arabian Peninsula.

The Sheikh found that Nejd was infested with corrupt beliefs and religious practices repugnant to the fundamentals of the True Religion. There were a number of graves in the Nejd area which were attributed to some of the Companions of the Prophet (sallallaahu 'alaihi wa sallam). People visited these graves and invoked them for help in their hour of need. In Jubila they visited the grave of Zaid ibn Khattab and seeking relief for their needs. In Manfuha, people sought mediatiothrouga male palm-tree believing that a spinster, who pays a visit to it, soon gets married.

In Dariya there was a cave which people frequented. Similarly there was grave of Dirar ibn al Azwar in the valley of Ghabira. It was the same story as in Basra and Zubair where people worship idols of the pre-Islamic period. A similar sad state of affairs prevailed in Iraq, Syria Egypt and Yemen.

He compared all these practices in the light of the Quran and the practices of the Prophet (sallallaahu 'alaihi wa sallam) and his Companions and found them far removed from and inconsistent with the religion and spirit of Islam. This was the sorry state of affairs not only with the people of Nejd but of other places as well, in the Muslim world.

CALL FOR REVIVAL OF PURE MONOTHEISM

The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (sallallaahu 'alaihi wa sallam) say as follows:

1. `You must necessarily tread the path of those who lived before you’.
2. `The last hour shall not come, until some of the people of my Ummah begin to worship idols.’
3. `Islam was born a stranger and shall return as a stranger in similar manner.’

Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path.

He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers.

The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away.

After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam) both in words and deeds.

During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people.

The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Tawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and His word, he would soon come to the leadership in Nejd and crowned with eternal bliss.

Uthman responded readily to the Sheikh’s call. Here again the Sheikh urged the people to return to the worship of Allah only (Tawheed) and a strict adherence to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it.

The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai’ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, “this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue} which is with us in Ahsa.” This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town.

The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Tawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.

PRINCE MUHAMMED BIN SAUD ACCEPTS THE SHEIKH

Prince Muhammad accepted the suggestion and met the Sheikh. He invited the Prince to Tawheed saying that it was the message, with which all the Messengers were sent by Allah. He also drew the attention of the Prince to the polytheistic practices and notions prevalent among the people of the Nejd. He wished that the Prince should assume leadership of the Muslims. The prince acceded to the wish of the Sheikh and offered him all help and assistance to carry out his task. He also promised to adhere to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam) to command the good and to prohibit the evil.

After the Sheikh had settled at Dariya, people began to throng to him from all sides even claiming kinship and accepting his Call. In the meantime Uthman ibn Muammar who exiled the Sheikh from his town came to know of Prince Muhammad’s acceptance of Sheikh Muhammad and his message. Now Uthman very much regretted what he had done to the Sheikh.

Uthman ibn Muammar, accompanied by a large delegation came to Dariya and called on the Sheikh to tender their apologies. They requested the Sheikh to come back with them. He replied that it depended entirely on the wish of Prince Muhammad. Prince Muhammad refused to accede to their request and Uthman and his followers went back disappointed.

SHEIKH GAINS A FOLLOWING

Now people came in large numbers to the Sheikh, seeking pure knowledge without the adulteration of fables and falsehood. He explained to them the real meaning of “La ilaaha illallah” and its significance. He stressed the importance of the negation of all false deities and the affirmation of Allah and his attributes.

The Sheikh communicated with people of other cities and invited them to accept his call and join his movement in order to eradicate Shirk and all its abominable practices.

Some accepted while others rejected and some even ridiculed him and accused him of sorcery. He continued with his mission undeterred. The opponents exerted their utmost to rally their forces to destroy this nascent movement by any or all means. Sheikh Muhammad and the Prince had no alternative but to resort to the sword to defend this movement. This war went on for many years and village after village fell to the new alliance. Some opponents voluntarily began to accept them when they realized the true nature of the movement.

All the efforts by the misguided group to rally their forces to destroy this nascent movement by any means miserably failed. After the conquest of Riyadh in 1187 A.H. the Sheikh entrusted the governing of the people to Prince Abdul Aziz bin Muhammad bin Saud and devoted his time to worship, learning and teaching. Prince Muhammad and his son Abd al Aziz always consulted him before they undertook anything and he gave his ruling. After an arduous struggle and having reached his goal he passed away in Dhul Qa’dah of 1206.

BOOKS WRITTEN BY SHEIKH MUHAMMAD

The Sheikh was the author of a number of books, prominent among them being the celebrated KITAB AL Tawheed, which needs no introduction. The other books are Kash al Shubuhat, Thalabat al Usul, theMukhtasar al-Sal-Nabawiyyah, the Mukhthasar al-Insaaf, the Sharh al-Kabir fi’l Fiqh, the Nasihat al-Muslimin bi-ahadite Khatam al-Nabiyyin, the Kitab al-Kabair, the Ahadith al-Fitn and several other treatises and most of them were pertaining to the topic of Tawheed.

It is mentioned in the work Unwan al-Majid that the Sheikh had many pupils amongst whom were his sons who later became eminent scholars. His four sons Hussain, Abdullah, Ali and Ibrahim established schools close to their homes and taught the young students from Dariya and other places. The fifth son had not studied under him and had died in his youth.

Some for the students who benefited from his knowledge and rose to the position of Qadis and Muftis are as follows:

Sheikh Abd al Aziz bin Abdullah al Hussein al Nasim who was a Judge in the territory of Al Washm.

Sheikh Said bin Hijji who became Judge of Hauta of Bani Tamim,

Sheikh abd al Rahman bin Nami, who became Judge of Aiyna

Ahsa, Shaikh Ahmad bin Rashid al-Uraini the Qadi of Sudair.

The most notable student was Sheikh Muhammad bin Ibrahim bin Abdul Lateef bin Abdul Rahman bin Hassan who was the grand Mufti of Saudi Arabia.

A SUMMARY OF THE STRUGGLE OF SHEIKH MUHAMMED

Due to the Sheikh’s strong views on Tawheed he was a controversial figure throughout his life and after his death to this day. We will reproduce here some of his communications and excerpts of treatises he had written for the benefit of the readers. Here is what he wrote to al-Suwaidi one of the scholars of Iraq in reply to his letter:

“From Muhammad ibn Abd al-Wahhab to his brother in faith Abd al-Rahman ibn Abdalla- Peace be upon you and also the Mercy and the Blessings of Allah. To continue: I am pleased to receive your letter. May Allah make you one of the leaders of the pious people and also one of the missionaries calling people to the Religion of the Chief of the Messengers. I would like to inform you that I am by the Grace of Allah a follower of the Pure Religion and not a Mubtadi (Innovator). My Creed and Religion with which I obey Allah is the same Madhab as that of the Ahl al-Sunnah wal Jama’ah and as that held by the leaders of the Muslims such as the four celebrated leaders of law and their followers till the day of resurrection.

However, I have laid emphasis on faithfulness and sincerity in following the Religion of Allah. I have asked the people not to invoke the living and the dead from among the saintly and pious people seeking help. I have also advised them to avoid committing acts of SHIRK (associating other objects in the worship of Allah) while offering devotion to Allah in such matters like slaughtering for sacrifice, making vows, trusting in anyone or in Sujood (Prostration) and such other matters which are exclusively reserved for Allah alone. None is to be taken as a partner unto Allah may he be an angel or a prophet commissioned by him. It is he alone that all the messengers from the first to the last were ordered to obey and worship. This is the Madhab followed by the Ahl al Sunnah wal Jama’ah.

I have also told the people in clear words that the first and the earliest of people who introduced acts of SHIRK were the Rafidah (Shia extremists) who invoked Ali and others, seeking help for their needs and to rid them of their afflictions.

I hold an office in my town where people listen to me and obey me. This was disliked by some of the chief magnates of the town as what I said was against their traditions. I lead the people in the stipulated prayers and induce them to pay their Zakat and to perform other acts of devotion to Allah. I forbade them to indulge in RIBA, in drinking wine and all other intoxicants. The people opposed these corrupt leaders and rose against them. This is the Tawheed I have been commanded to preach. These mischievous magnates of the town began to ascribe different kinds of fabrications to me. The mischief flared up and they attacked us with all the armies of Satan, the cavalry and the infantry. They allege that I branded all the people as `Kaafirs’ except those who follow me and that I have solemnized their marriages in a wrong and illegal manner. I wonder how a sane man can think of and say such silly things. I however, declare myself free from such calumnies in the presence of Allah. Such talks can only emanate from the mentally deranged. In short whatsoever is mentioned about me- except that I invite them to Tawheed and prohibit them from committing acts of Shirk, is absolutely false.”

MATTERS TO WHICH THE SHEIKH INVITED THE PUBLIC AND WHICH GOT HIM INTO DISPUTE WITH SOME OF THE ULEMA:

1.Tawheed al-Ubudiya-

He explained to the people that Ibadah is nothing but exclusive obedience to Allah and compliance with His commands. This is a comprehensive term for everything that Allah loves and such words and deeds He is pleased with. The forms of Ibadah (Worship) which are to be offered to Allah alone are many, such as Salat (Prayers), Saum (Fasting), Zakat and Sadaqah, slaughtering of sacrificial animals, tawaf and invocation. He said that anyone who happens to direct any of these acts to anyone other than Allah becomes a Mushriq as Allah the Exalted says:

“And whoever invokes (or worships) besides Allah any other ilah (god) of whom he has no proof, then his reckoning is only with his Lord. Surely Al-Kafirun (the disbelievers in the Oneness of Allah polytheists, pagans idolaters etc.) will not be successful.” Al-Qur'aan 23:117

2. Tawassul –

This means a fervent plea and is of two types: the permitted and the prohibited. The permitted one is by means of faith and righteous deeds and the Glorious Names of Allah and his attributes. The prohibited one is entreaty using the name of the Messenger, pious people and saints. Here is what Allah the Exalted says:

“O you who believe! Be mindful of your duty towards Allah and seek the means of approach and strive in His cause as much as you can so that you may be successful.” Al-Qur'aan 5:35

3. Journeying to Mosques on Pilgrimage -

He asked the people not to undertake any pilgrimages to mosques other then the three mosques as given in an authentic hadith.

“Do not undertake a journey but to the three mosques - the Sacred Mosque Makkah) my mosque (Madinah) and the further Mosque (Al Aqsa).”

4. Construction over graves, covering and decorating them etc. -

The Sheikh openly declared that to construct buildings over the graves is unlawful. So is to shroud the graves with beautiful coverings and decorating them. It is prohibited to burn candles over the graves or to set up stone inscriptions. He also declared that it is illegal to have custodians and caretakers of shrines. Visiting such places tantamount to idol worship and can lead to other prohibited actions such as kissing them and going round them. He supported his statements with numerous hadiths prohibiting such constructions, visiting them and praying in them. The Shaikh quoted the hadith of Abu ‘l-Hayyaj al-Asadi whom Ali ibn Abi Talib asked:

“Should I not commission you with a duty with which the Messenger of Allah had commissioned me-to leave no statue but to crush it, and no grave raised above the surface of the ground but to level it down?”

5. Unity with respect of the Holy Names and Attributes of Allah-

On this the Sheikh held the views of the Pious Predecessors and the four celebrated teachers of law and others who held the same view, namely the affirmation and recognition of the Names and Attributes of Allah without employing Tamtheel (finding similarity with Allah’s attributes) or Takeef. (e.g. To explain how Allah does some thing).

6. Innovations-

The Sheikh very much disliked and spoke out against innovations (Bida’) especially:

1. The celebration and holding of gatherings on the Prophet’s Birthday.

2. Making Dhikr and salawath before pronouncing the Adhan.

3. Verbally pronouncing the Niyyah (intention) particularly before Takbir Tahrim.

4. Recital of a hadith of Abu Huraira before the Khatib ascends the Minbar. (Pulpit)

The Sheikh also abhorred and condemned the innovated practices of Tariqas (Orders), Tawassuf (Mysticism) and other practices which have no authority or sanction either from the Messenger (sallallaahu 'alaihi wa sallam) or from the Companions (R.A). Several Ulema had compiled works on this subject even before Sheikh Muhammad such as Ibn-Waddah, al-Turthushi and al-Shatibi on these abominable innovated practices and heretical actions.

This is a short biography of the best of reformers and the greatest of Mujahids and a renowned scholar of Islam, whom Allah blessed with deep insight. This reform movement was initiated by Sheikh Muhammad and not by Sheikh Abdul Wahhab. The correct name for this movement should have been “al-Muhammadiya” and not “al Wahhabiya”. In the light of the above facts it is left to the reader to judge whether the Sheikh initiated a new madhab or was reviving the deen of the Prophet (sallallaahu 'alaihi wa sallam), his noble companions and their successors.

Indeed all Praise and thanks be to Allah the Exalted, who has graced us with the favor of preparing this life sketch of the Sheikh Muhammad ibn Abd al-Wahhab. May Allah be merciful to him and Peace and Blessings of Allah be upon Muhammad (sallallaahu 'alaihi wa sallam) upon his family, all his noble companions and their successors until the Last Day, aameen.

Just as we Muslims refuse to be called Mohammadens, we should not call the followers of Shaykh Mohammad bin ‘Abd Al-Wahhab (1206 AH) as "Wahhabi". Especially since they themselves have completely rejected the use of this term. Also, we do not call followers of any other scholar by his name, so why should we do it for Shaykh Mohammad bin ‘Abd Al-Wahhab?

In addition, there is no group of Muslims that follows Shaykh Mohammad bin ‘Abd Al-Wahhab exclusively, while rejecting all others. There never was such a group at all. In fact, Muslims respect and value the contributions of all Muslim scholars, even those with whom we do not agree on all issues. This includes Shaykh Mohammad bin ‘Abd Al-Wahhab and all other scholars.

Therefore we must reject this malicious label, and forget it completely. It is only used by those who wish to divide the Muslims into small groups. Imagine if instead of having one Ummah of 1.5 billion Muslims, we have "Wahhabis", "Hanafis", "Shafis", "Malikis", "Hanbalis", "Ibn Taymiyas", "Ghazalis", etc. etc. named after every Muslim scholar. The result would be the destruction of the Islamic Ummah.

Also, this term is used by some deviant groups who do not dare to attack the majority of Muslims. Therefore, they attack the "Wahhabis" in order not to arouse the entire Islamic Ummah against them. These deviant groups include the Sufis and Shia. Both groups hate the fact that Shaykh Mohammad bin ‘Abd Al-Wahhab exposed their deviant ways. Therefore, they constantly attack him and anyone who respects him.

Shaykh Mohammad bin ‘Abd Al-Wahhab did not invent a new way or a new methodology. He was just one of a long line of Muslim scholars who shared a similar point of view. These scholars extended from the first generation of Muslims until today. The best term to use to describe these scholars is the term Salafy. This refers to those who follow the way of the Prophet (pbuh), and the original guided and united group, the first three generations of Muslims: As-Salaf As-Saalih.

Who is a Salafy?

A Salafy is one who follows the ways of the Prophet (pbuh) and the Prophets Companions. A Salafy does not have to label himself a "Salafy", and one may be a Salafy without consciously knowing it. Anyone who follows the Qur'an and the Sunnah of the Prophet (pbuh), using Mohammad's ways and his companions as examples of Islamic practices free from any deviation or innovation is a "Salafy".

Of course, the best label we can use to identify ourselves is to say we are Muslims. However, since many deviant groups have appeared while still claiming to be Muslims, a term was needed to describe those who follow the Qur'an and Sunnah based on the understanding of the Salaf, without any of the innovations introduced by these deviant groups. Therefore, the term Salafy was used because the Salaf were the companions of the Prophet and among them were the rightly guided khulafa', and they were following pure Islam as they learned it from Prophet Mohammad (pbuh).

Therefore, the term Salafy means that one is not part of the following deviant groups:

1) The Khawaarj. Khawaarij are those who consider the Muslims to be Kaafirs (non-believers) due to their committing major sins, and make lawful the taking of their wealth and blood.

2) The Shi'ah (Shi'ites) because the Shi’ah hate and curse the Prophet's Companions, claim them to be apostates, declare that the Qur'an has been altered, reject the authentic Sunnah and worship the Prophet's family, peace be upon them.

3) The Qadariyyah because they deny Qadr (the Divine Decree).

4) The Murjiah because they claim Imaan (Faith) to be only in words and not in deed.

5) The Asharriyah because they deny Allah's Attributes.

6) The Sufis who worship graves, saints and claim Divine incarnation.

All of these deviant groups (and others not mentioned here) introduced new innovations into Islam. Their understanding of Islam was different than the way the Salaf understood Islam, and in many cases it clearly contradicted the Qur'an and Sunnah.

Shaykh Mohammad bin ‘Abd Al-Wahhab was just one scholar of many who followed this methodology of keeping the way and understanding of the Salaf. This is also the methodology and beliefs of Ahlus Sunnah Wal Jama'ah. However, again some deviant groups and innovators claim to be among Ahlus Sunnah Wal Jama'ah, most notably the Sufis.

This is why the term Salafy is used, to emphasize the fact that all innovations in Islam and in Islamic beliefs must be rejected. After all, Allah (swt) revealed Islam suitable for all times and all ages. Islamic beliefs can never change, and therefore new ideas or beliefs in Islam must be rejected. We must stay with the same beliefs that Prophet Mohammad (pbuh) taught his companions, the first generation of the Salaf.

Note: The innovations that we say must be rejected are innovations in the religion of Islam, not scientific innovations. Innovations in science and technology are strongly encouraged in Islam, and Muslims were the leaders in this field for over a thousand years, and they should try to become the leaders once again.

History of Shaykh Abd Al-Wahhab:

Shaykh Mohammad bin Abd Al-Wahhab was only one of the many scholars of the Salafy movement. He was born in Uyayna in Najd in 1703. His father and grandfather were Hanbali Qadis (judges), and he was therefore brought up and educated in this tradition. He studied in many famous learning centres like Al-Medina, Basra, Baghdad and Hamadan. After having completed his studies, Muhammad bin 'Abd Al-Wahhab returned to Uyayna where he publicly preached his beliefs.

Muslims have been misled by some groups to develop a fear and hatred for this Shaykh, which is completely groundless and unwarranted. Many Muslims today, regretfully, believe that the Salafis are supporters of the monarchy in Arabia. This is because of the 1745 alliance between Muhammad bin Abd Al-Wahhab and Muhammad Ibn al Sa'ud.

When Ibn al Sa’ud saw the great influence of Shaykh Mohammad, he decided to take advantage of him for political reasons. The two leaders agreed that political sovereignty should rest with Ibn al-Sa'ud, whereas religious authority should belong to Muhammad bin Abd Al-Wahhab and his followers. This alliance enabled the two to control most of the Arab tribes in the area, and they were able to reunite parts of Arabia once again.

The reason for Shaykh Abd Al-Wahhab accepting the Saud family as leaders was that he believed that as long as the Sharia is the law and the Ulama have power and a say in the government, then this government is acceptable. He reached an agreement with the Saud family which allowed this, and which brought Arabia much closer to a true Islamic system.

However, what most people do not know is that this alliance did not last long. When Great Britain arrived as a colonial power in the region, they presented a protectorate plan to Ibn Al Sa'ud against the other European colonizers. However, in exchange they asked Ibn Al Sa'ud to terminate the movement of Sheikh Muhammad bin Abd Al-Wahhab and to end its sweep across Arabia. They realized that this movement has the potential to reunite the entire Islamic world into one single and strong nation.

Sheikh Muhammad bin Abd Al-Wahhab refused the British offer for the reason that he wanted the whole region an Islamic State. He wanted to continue expanding his movement and to reunite the Islamic lands and spread true pure Islam throughout the Islamic world and not limited to "Saudi Arabia".

After many failed attempts to convince Ibn Abd Al-Wahhab's movement to cease their efforts of spreading Islam, Ibn Al Sa'ud finally imprisoned and killed Abd Al-Wahhab's followers who went against him, and began a solid alliance with Great Britain.

Since then Al Saud have been able to remain in power by not tolerating any opposition. Pure Salafys in Saudia Arabia made several attempts to remove the monarchy, the latest of which was in 1979. A group of Salafys, fully armed, attempted to take over Saudi leadership in the Haram during Hajj and declare a Khalifah like the times of Abu Baker and Omar radi allahu anhum.

As people began to give them commitment the Saudis brought commandos inside the haram next to the Ka'bah to get them out. Many Muslims today believe the rumors which Al Sa'ud spread to defame them. One of these rumors what that this group called one of those present with them “The Mahdy”. They were all killed in this attempt.

The Beleifs of Shaykh Abd Al-Wahhab:

Shaykh Abd Al-Wahhab denounced a number of beliefs and practices prevailing among the Muslim society in his time. Muhammad bin 'Abd Al-Wahhab condemned the intercession, tawassul, which was applied and practised by a large number of Muslims during their prayer to God. He warns the believers against showing excessive devotion to saints and against the use of saints' graves as places of worship for tawassul. He considers these external elements polytheism, shirk.

According to Shaykh Muhammad bin Abd Al-Wahhab, attendance at public prayer is obligatory, smoking of tobacco is forbidden and subject to punishment, shaving the beard and the use of abusive language are also to be punished.

He also denounced visiting the tombs of dead people to gain Allah’s favour, and seeking intercession from any except Allah (swt). These are clearly deviations and unwelcome innovations to our religion, and must be strongly denounced. But this tough stance against deviation has gained the Salafy movement a hatred from the deviant Sufi and Shia sects. His strong stance against tawassul has greatly angered the Shia sect, who perform tawassul regularly. They also pray at the graves of Ahl el Beit, and kneel before them asking them in dua. The Sufi sect also perform tawassul, praying at graves and making dua' to their own so called saints.

These dangerous innovations and un-Islamic practices continue not only in Shia society, but also in countries like Egypt where people pray to saints and say dua to them instead of Allah. Much of this does not come from ideology or belief, it is only ignorance, custom and superstition.

Shaykh Abd Al-Wahhab, and the Salafy movement, want to revive pure Islam. The Islam which existed during Prophet Mohammad’s time, the time of the Khulafa and the time of As-Salaf As-Salih. They want to eliminate all alien and un-Islamic practices and customs, which are only there because of ignorance. They aim to eliminate all bida’, and to return the Islamic world to Islam as it is in the Qur’an and Sunnah of Rasool Allah (pbuh).

Does the Salafy Ideology Promote Violence or Terrorism?

There is nothing in the teachings of Sheikh Muhammad bin Abd Al-Wahhab, or the teachings of other scholars of the Salafy movement, that promotes violence or terrorism. The main focus of the Salafy ideology is to ensure that Muslims remain strictly monotheistic, and prevent any hint of association of anyone else with Allah (swt).

The main teachings, as discussed above, are to prohibit things such as calling on anyone other than Allah (swt), praying at graves to saints, and other forms of shirk (association of partners with Allah). In fact, these have been the beliefs of Muslims since the coming of Islam. The Salafy movement is trying to bring back this pure form of Islam and to get rid of all other innovations that have come into Islam through the years.

However, just because some groups who claim to follow the Salafy movement also promote violence and terrorism does not mean that this is part of the Salafy movement or the religion of Islam. Islam is the religion of peace, and Islam promotes living in peace with all nations and peoples.

We cannot say that the Catholic ideology promotes violence and terrorism just because the Irish Republican Army (IRA) is a Catholic group and it committed terrorist acts. In addition, we cannot say that Christianity promotes terrorism because of the actions of the IRA. By the same token, we cannot say that the Salafy movement, or Islam, promote terrorism just because some groups commit terrorism.

For more information, please refer to Islam: Religion of Peace.

In Conclusion:

Finally, we should just remember that the Salafy movement is not just one group of the Muslims. It is simply promoting the ideology of pure Islam as it was revealed and before any innovations came into Islam. Therefore, every sincere and honest Muslim who follows the Qur'an and the Sunnah, and who rejects innovations is part of this movement whether they realize it or not.

Also, the reason for this article was just to give an introduction and clear up some misconceptions. For more information about Sheikh Muhammad bin Abd Al-Wahhab, his history and his teachings, please refer to the following article taken with permission from the Hidaayah Islamic Foundation (Sri Lanka): Wahhabism Exposed.

May Allah (swt) guide us all and unite all Muslims on the truth.

Tangan kanan menentang, tangan kiri menyumbang.

Oleh:

Abd al-Razzaq A. Muthalib

Hidup! Hidup! Hidup Islam! Hancur! Hancur! Hancur Kuffar! Boikot! Boikot! Boikot Denmark! Boikot! Boikot! Boikot Yahudi! Hancur…hancur! Hancur Yahudi! Allahu Akbar!

Inilah di antara suara-suara laungan semangat yang kedengaran semasa himpunan di hadapan Kedutaan Denmark pada 10 Febuari yang lepas. Himpunan ini telah menghimpunkan umat Islam di Malaysia dari pelbagai latar belakang (termasuk Syiah yang sesat). Mereka berhimpun di bawah panji Islam demi menyatakan bantahan terhadap kerajaan Denmark yang menyiarkan karikatur penghinaan ke atas junjungan mulia Rasulullah saw. Tindakan terkutuk lagi biadap ini telah membuatkan darah umat Islam menyirap naik dan akhirnya melahirkan kemarahan yang tidak dapat dikawal lagi. Umat Islam di seluruh dunia bersatu dan bangkit demi membela kesucian Rasulullah saw. Jiwa mana lagi yang dapat bertahan, jika Nabinya telah diperlakukan sedemikian. Jiwa mana lagi yang masih mampu tersenyum membiarkan Nabinya dipermainkan oleh tangan-tangan kuffar yang jijik lagi biadap dan tidak pernah kenal erti hormat? Kemungkinan insan Muslim masih lagi mampu menahan sabar jika diri dan keluarganya dihina dan diejek. Tetapi kesabaran ini akan membatasi kemuncaknya apabila menyaksikan penghinaan dilakukan ke atas Nabinya, Muhammad saw. Sebab itulah, himpunan pada hari Jumaat tersebut telah menggamitkan hati ramai umat Islam untuk turut serta dalam perarakan yang bermula daripada Masjid Kg. Baru hingga ke Kedutaan Denmark.

Suasana di hadapan kedutaan tersebut semakin “panas” dan “hangat” walaupun hujan mulai turun. Manakan tidaknya, ucapan-ucapan yang “membakar” silih berganti daripada para pimpinan telah meniupkan semangat “jihad” umat Islam menentang kuffar. Antara seruan yang dilaungkan oleh kebanyakan pimpinan yang memberi ucapan ialah supaya memboikot barangan Denmark, Amerika dan Yahudi. Seruan ini telah disambut oleh uamt Islam yang hadir dengan laungan takbir. Sememangnya tindakan memboikot barangan mereka ini adalah salah satu cara yang mampu dilakukan oleh umat dan Negara-negara Islam sebagai tindak balas kepada isu ini. Seruan ini juga terlebih dahulu telah dicanangkan oleh Syiekh Dr. Yusof al-Qaradawi di dalam khutbahnya. Sesungguhnya tindakan memboikot ini mampu untuk melemahkan kekuatan musuh-musuh Islam, terutamanya kekuatan ekonomi. Sebagi contoh, akibat tindakan boikot ini, Arla Food, sebuah syarikat pengeluar susu terbesar Denmark telah menderita akibat kerugian yang dianggarkan mencapai 1.8 juta dolar setiap hari. Ini adalah kesan daripada tindakan boikot umat Islam dari beberapa Negara Islam Timur Tengah.

Sebab itulah seruan ini turut disahut oleh pimpinan barisan alternatif di Malaysia. Seruan ini diulang-ulang pada himpunan tersebut, lantas disambut dengan laungan takbir tanda sokongan kepada kempen boikot yang dilancarkan. Suara takbir bergema sambil tangan kanan diangkat tanda tentangan kepada kerajaan Denmark, Amerika dan Yahudi. Sekali sekala terdengar pula laungan “Hancur..hancur Yahudi! Hancur..hancur Denmark!” . Tetapi yang pelik lagi menyedihkan, sambil tangan kanan diangkat tanda tentangan, tangan kiri dilihat menggenggam rokok, memberi sumbangan. Mulut melaungkan boikot barangan Denmark, Amerika dan Yahudi, mulut yang sama juga begitu asyik menghisap rokok. Kadang-kadang laungan Allahuakbar dilaungkan dengan diiingi kepulan asap-asap rokok. Mulut bertakbir, mata terkebil-kebil akibat asap rokok. Entah apa yang hendak diboikotkan, kalau yang dimulut itu pun masih belum boleh diboikot. Apakah mereka tidak sedar, setiap batang rokok itu akan memberi sumbangan untuk kuffar menentang dan membunuh umat Islam. Lebih menyedihkan lagi, apabila terdapat pimpinan gerakan Islam turut terlibat di dalam gejala menghisap rokok ini. Kadang-kadang yang menghisap rokok itu adalah orang yang sama menyeru supaya penyokong dan ahlinya supaya memboikot. Di mana kreadibiliti mereka?

Memang bukan semua yang bersikap sedemikian. Tetapi kelakuan oleh sebahagian orang yang menyertai himpunan ini telah mencemarkan suasana dan nama baik gerakan Islam. Penulis khuatir jika kempen ini hanya akan tinggal retorik semata-mata. Bukan sekali ini saja, kempen boikot barangan dilancarkan. Sewaktu isu Iraq dulu, kempen boikot barangan Amerika dibuat. Sebelum itu, sewaktu isu Palestin, barangan Yahudi diboikot. Tetapi sejauh mana tindakan yang dilakukan oleh umat islam, terutamanya para ahli dan penyokong gerakan Islam. Jika alasan diberikan bahawa bukan senang untuk menjaga dan memerhatikan setiap ahli. Ya, penulis bersetuju. Tetapi sekurang-kurangnya kita boleh menyemak kembali apakah keberkesanan tarbiyah yang diberikan. Sejauh mana aspek-aspek sebegini ditekankan? Apakah agenda utama perjuangan gerakan Islam. Jangan tunjuk agenda yang tercacat di atas kertas perlembagaan, tetapi buktikan dengan tindakan sebenar yang dilakukan.

Oleh itu, para ahli dan penyokong gerakan Islam tidak boleh sekadar ditiupkan semangat semata-mata. Perjuangan di atas dasar semangat sahaja, tidak akan kekal lama. Berapa ramai yang semangat Islamnya telah menyepi, setelah tiada lagi isu yang memberi semangat kepada diri. Gerakan Islam boleh mengambil peluang di atas semangat keislaman yang ditunjukkan oleh umat Islam dengan memberi didikan ilmu. Biarlah selepas ini mereka bergerak dengan kefahaman mereka hasil daripada ilmu yang ada. Bukan dengan semangat yang tidak akan kekal lama.

Untuk mereka yang dicampakkan sedikit rasa kesedaran untuk membela Islam ini –semoga penulis sebahagian daripadanya- ayuhlah kita bermuhasabah kembali. Sejauh mana kefahaman kita terhadap agama Islam yang ingin kita bela ini. Apakah selama ini kita bergerak hanya berbekalkan semangat semata-mata atau kerana tuntutan ilmu yang kita fahami. Moga-moga perjuangan kita menyeru manusia ke arah Islam adalah hasil daripada kefahaman ilmu, tuntutan iman dan desakan semangat yang ada. Jika ini dapat diwujudkan, nescaya kita tidak akan lagi melihat suasana “tangan kanan menentang, tangan kiri menyumbang” dan “mulut bertakbir, mata terkebil-kebil.