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Books and Documents

Islam and Sectarianism

"The Messenger will say: 'My Lord, surely my people have taken the Quran for a joke" Surah 25:30.

Wahhabis feel that they are up keepers of a purer form of religion than other Sunnis. The Wahhabis believe that their version of religion is derived from the salaf or the earliest three generations that succeeded the prophet - the generation of the sahaba or companions, then the tabiin (second generation) and finally the tabii tabiin (third generation) after the Prophet. They reject many rituals and other understanding of religion which is practiced by the Sunnis which they say were liberal innovations or bida'a that came after these three earliest generations. They use this word bida'a or liberal innovations very freely to describe many things that came into being after the first three generations. Before and soon after Abdel Aziz Ibn Saud the founder of Saudi Arabia established the Kingdom his supporters set off on murderous religious expeditions inside the land where they would wipe out entire villages including men, women and children who were not Wahhabis. This was done to cleanse Saudi Arabia of bida'a. -- Syed Akbar Ali

India: Aggressive Wahhabi assertion leads to riots in Vaishali
Ateequr Rahman, Translated by Raihan Nezami, NewAg

Islamic sectarian disputes between Deobandis and Barailavis create tension

A Dispute over the appointment of a Wahhabi Imam for a 100-year-old Barailavi mosque and a "Hafiz" for leading Taraveeh (special Ramazan prayer), resulted into violent clashes among the followers of Deobandi and Barailavi sects. -- Ateequr Rahman, Patna, Bihar

Translated from Urdu by Raihan Nezami, NewAgeIslam.com

 

The Sahaba-e-Karam too had different points of view, but they never resorted to violence or tried to tarnish other’s image by passing out derogatory remarks, or by issuing “Fatawahs” of “Kufr”, “Fasque”, or “Fajra”.

The rivalry between Allamah Sakhavi (ra) and Allamah Jalaluddin Seyuti (ra) is famous in the intellectual history. They had often commented on each other a lot in their respective writings, the differences are even found between a religious scholar and a learned person like Sufi Shaikh Abdul Qadir Jeelani (ra) and Allamah Ibn Aljouzee who was a renowned writer, muhaddith and reformer. In the same way, Nawab Siddique Hassan Khan Qannouji (ra) and Maulana Abdul Hai Firangi Mahli (ra) too, were involved in scholarly debate without any scornful remarks and insulting expression. All the above mentioned negative elements are prevalent in the differences between Deobandi and the Barailvi scholars only who have diminished their scholarly figure and taken this conflict to the limits of “Takfeer” (Disbelief). -- Maulana Nadeemul Wajidee

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By Abdul Hamid Noamani

 

“Our dignity is more valuable than the unity of this land … If we don’t get our dignity, then we will have to consider seceding from this country.”

Sheikh Nimr Baqir Al-Nimr, Saudi Shia religious leader from Al-Awamiya, currently in hiding after having delivered a speech demanding an end to the oppression of Saudi Shiites.

Their demand and those of Shiites in other towns and cities in Saudi Arabia is a most basic and simple one. It is a demand the government can easily grant and one they should hasten to accept. It was written on the signs of those protesting in Awamiya, was encapsulated in a single word in Sheikh Al-Nimr’s speech, and has become the newfound rallying cry of the Shia-minority in Saudi Arabia: Dignity. -- RANNIE AMIRI

The Iraqi Shi‘i scholar, Muhammad Baqir as-Sadr, finds proof for the existence of the Hidden Mahdi in what he calls “the experience of a community”. The existence of the Hidden Imam, he postulates, was experienced by the Shi‘i community as a whole in the written communications that the representatives used supplied them with. The crux of this argument lies in the fact that an individual experience might be doubted, but never that of experience of an entire community. However, the glaring flaw in this line of reasoning is that it very conveniently overlooks the part of the representatives as the individual go-betweens. The community never had the privilege of seeing or meeting the person they believed to be the author of the tawqi‘at. Their experience was limited to receiving what the representatives produced. Even the argument of a consistent handwriting in all the various tawqi‘at is at best melancholy. There is no way one can get away from the fact that the existence of the Hidden Imam rests upon nothing other than acceptance of the words of the representatives.

The activities of those representatives furthermore go a long way to show that they were much, much more inspired by the desire to possess than by pious sentiments of any kind. So when the Shi‘ah commemorate the birth of their twelfth Imam on the 15th night of Sha‘ban, or when they seek to apply ahadith in Sunni sources which speak of twelve khalifas to their twelve Imams, then let us ask them on what basis do they accept the existence of the twelfth one? History bears witness to the existence of eleven persons in that specific line of descent, but when we come to the twelfth one, all we have is claims made by persons whose activities in the name of their Hidden Imam give us all the reason in the world to suspect their honesty and integrity. In Islam, issues of faith can never be based upon evidence of this kind.

--- Abu Muhammad al-Afriqi

Can Deobandis be called Pink Wahhabis?

A correspondent in an interesting internet discussion writes: “Deobandis were once called Pink Wahhabi [Gulabi Wahhabi] by Late Ghulam Ahmed Parvez in his masterpiece "Tasawwuf Ki Haqeeqat" [Reality of Sufiism] but why? For those who try to understand the Deceptive Deobandis regarding their beliefs on Sufiism, a summary is as under in English Language [A Summary of three e-books in Urdu].”

The lengths to which sectarian Muslims would go to denounce each other as Kafir and Unbelievers and "Qabil-e-Gardanzani" (deserving death sentence) is amazing.  And then they also claim that Islam is a religion of peace!  Which, of course, it is! But if Muslims kill each other or at least prescribe death for each other in their normal discourse and in books written by the most revered of Ulema on the slightest and the most meaningless and unnecessary of pretexts, why should any non-Muslim believe that they are a peaceful people and Islam is a peaceful religion, particularly as Muslims claim that all their actions are informed by what is or is not prescribed in their religion. 

NewAgeIslam.com would welcome any write-ups in support or rebuttal of the understandably one-sided arguments given below. If you can believe it, one of the correspondents calls our most revered of Sufi saints “Dacoits” or “Dacoits of the Faith”, whatever that means.

LAST week three funerals took place on three successive days. The dead came from different backgrounds, belonged to different places and professions. Common to the three was their faith. They were Ahmadis — and that was good enough reason for the unknown gunmen to kill them, writes well-known Paksitani columnist Kunwar Idris.

An anchor person working for a prominent television channel has incited Muslims in Pakistan to kill - to devastating effect. In a program aired on 7 September 2008 the anchor of the religious program 'Alam Online', Dr. Amir Liaquat Hussain--also former federal minister for religious affairs--declared the murder of Ahmadi sect members to be necessary (Wajib ul Qatal) according to Islamic teachings, because its followers don't believe in the last prophet, Mohammad, peace be upon him. Dr. Amir repeated his instruction several times, urging fundamentalists Muslims to kill without fear.

The targets are followers of the Muslim Ahmadi sect, a group which has been declared non-Islamic under the constitution of Pakistan.The first killing happened within 24 hours of the broadcast, and just under two days later a district chief of the Ahmadi was murdered. Followers of the religion are understandably frightened, and many have left their homes and are taking shelter at their central mosque, the Rabwa.

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