By Maulana Syed Aleem Ashraf Jaisi
Translated by New Age Islam Edit Desk
The Ikhwan al-Najdiyun influenced by the
Wahhabi scholars declared the regional taxes too as un-Islamic and strictly
opposed the formation of their country's embassies in foreign lands. According
to them, there was no religious legitimacy for the flags of foreign countries
being hoisted in the embassies in the 'only' Muslim country—Saudi Arabiya.
Those among the Wahhabi followers who did not forcibly convert Sunnis, Sufis and
Shia into Wahhabism were castigated as the ‘treacherous’. Those who delayed the
demolition of the Green Dome (Gumbad-e-Khizra) which is above the sacred grave
of Prophet Muhammad (pbuh) were also treated as ‘seceders from Wahhabi Islam’
These differences were not just restricted
to words. Rather, the Saudi government waged systematic wars against those who
opposed their decisions in any way. Thanks to Ikhwan an-Najdiyyun, thousands of
people were killed in this process. In fact, the House of Saud had to control
the fanatical group of Ikhwan an-Najdiyyun and the extremist Wahhabi scholars
in their attempts to gain control over major portions of the Arab lands.
The conflicts created by the Najdis are a
fact which has always been reflected in the past Islamic history. The political
administration and the religious lobbies always provoked their followers to
accomplish their goals. As mentioned in “Arabian Nights”, an example is that of
a genie which can easily be taken out of the bottle but can hardly be placed
back into it.
The Saudi government had to conduct
innumerable conventions through which the system of Wahhabi theocracy was
declared by the government to be abiding for the Saudi citizens. The scholars
were bribed on a very large scale and those who did not get controlled through
wealth and money were either imprisoned or killed.
Inevitably, King Abdul Aziz began to
control the fire of terrorism catching the Aabi’yan lands, but to no avail. It
spread far and wide through different means which were known as al-Jihad
al-Islami, Jamaat al-Muslimin, Harkah al-Takfir wal-Hijra, Al-Qaeda and today’s
Dr. Syed Mazi Abul Azaim has furnished very
intricate views in his book in Arabic, "Islam of Sufis, not of the
Khawarij, is the solution”.
He contends that the ancient and prolonged
enmity which existed between Rabi’yah and Mudhar clans was rectified by Islam
to a very great extent. However, this enmity did not extinguish fully. Rather
it took a nastier shape in the religious discords. Most of the Khawarij belonged
to the clan of Rabi’yah. This statement is clear and untenable in its
truthfulness. From Khawarijism to Salafism, all the extremist groups merely
instigated the terror and peddled hatred and violence.
Not just that, lack of respect for other
religious figures and emblems and the degradation of their places of worship
has been common in the Khawarij culture throughout the history. However, to
buttress their political standpoints on the above sectarian lines, they use the
teachings of Islam in a misplaced context. The belief in the embodiment of
Allah, opposition and negation of intermediation (Tawassul/Waseelah) and
holding on to mere outward teachings of Quran and Prophetic traditions and
their utterly literalistic interpretations are rampant in all the extremist
groups, thanks to their primitive thinking and Bedouin life style.
After Khawarij, the one which predominantly
influenced the extremist intellectual foundations is Shaykh Ibn Hazm, who was
born in Cordoba in 354 Hijri. He was ultra extremist in his radical thoughts.
Shaykh Abul Abbas bin al-Areef writes: "The postulates and doctrines of
Ibn Hazam were as sharp (extremist and literalist) as the sword of Hajjaj Ibn
Yusuf”. Hence, Ibn Hazm’s teachings are known in the Islamic history as the
Zahiri or Zawahiri (meaning: the literalist).
The Khawarij's statement "La Hukma
Illa Lillah" laid the foundation of the Zahiri school of thought. At
first, Ibn Hazm rejected intermediation, a statement which was further vetted,
embellished and endorsed by Ibn Taymiyyah, Ibn Abdul Wahab Najdi and other
extremist Islamic imams. As a result, the abhorrence of intermediation is a
common phenomenon among all those who bear the ideology of the Khawarij.
Ibn Hazm, Ibn Taymiyyah and Ibn Abdul
Wahab; all of them strictly prevented their followers from visiting graves of
the pious saints. Hostile efforts to degrade Hazrat Ali and his noble family
brought the Khawarij, Zahiri and the Salafi sects together in the same line of
thinking. Shaykh Abu Zuhra Shami writes in his book on Ibn Hazm: "Ibn
Hazm, while drafting his book on comparison of the prophetic companions,
applied nasty efforts to disfavour Hazrat Ali (Allah be pleased with him). This
was repeated by Ibn Taymiyyah in his book Minhan us-Sunnah”. Sufism (Tasawwuf) has
been the way of the Prophetic family (Ahle Bayt). The people of Tasawwuf have
always been the lovers of the Prophetic family. Hence, the Sufi ideology has
also been the target of the terrorists. That is why Ibn Hazm, Ibn Taymiyyah and
Ibn Abdul Wahab opposed Sufism very strongly. Even today, the heritage of the
Sufis is the most desired target of the terrorists. Right from Afghanistan to
Libya, these cruel terrorists have destroyed thousands of Sufi monasteries and
sacred graves of innumerable saints and people. Especially in Derna, Libya, the
terrorists dug innumerable graves of the Prophet's (pbuh) and his companions.
The shrine of Hazrat Abdus Salam Asmar (may
Allah be pleased with him) was destroyed through missiles. The ruthless and
oppressor terrorists also destroyed mosques, religious schools (madrasas) and
libraries which were in the vicinity of the sacred graves. The detailed videos
of the terrorists' brutal acts were widely available online. Using religion for
the sake of political dominion has also been common among the terrorists
including Khawarijis, Salafis, Wahhabis, Maududis and Ikhwanis. Maududi writes
in one of his books: "The ultimate goal of religion is power. The
negligence towards this goal will not drive anyone to the pleasure of Allah”.
للشیخ وافکارہ حیاتہ اومن شئی, page 30].
Shaykh Abu Zuhra states that after Ibn
Hazm, Ibn Taymiyyah steered the ideological purview of terrorism and
extremism. Born in 661 H., in Harran,
presently in Turkey, Ibn Taymiyyah was a non-Arab and was probably a Kurd.
Taymiyyah's religious rulings act as a Bible to the modern day terrorists in
the Muslim countries. Proclaiming ‘divine unity’ is their common identity. Lack
of reverence for the Prophet (pbuh) and his noble family (may Allah be pleased
with them), refusal of intermediation and calling Muslims as disbelievers are
the core teachings of Ibn Taymiyyah. While the next ambassador of this extreme
ideology was Ibn Abdul Wahab Najdi, Maulana Abul Aala Maududi (d. 1979) and
Sayyid Qutub (d. 1966) were the promoters of this thought in the 20th century.
Maulana Maududi encouraged extremism in many of his works. This can be seen in
the books written by Maulana Syed Muhammad Madani Ashrafi Jilani (Islam me
Tasawwur e Ilah aur Maulana Maududi) and the books written by Shaykh Muhammad
One of the most obnoxious books Maududi
wrote to buttress his points his "Quran ki char Bunyadi Istilahen"
(the four basic Quranic terms). In this book, he spoke about divinity,
religion, worship and lord; all this is an ideological synchronization with the
thoughts of the Khawarij. Maulana Maududi claims that, “for centuries, Muslims
didn't know the above mentioned four concepts”. Thus, he promoted the same line
of thinking as in the books written by Ibn Taymiyyah and Ibn Abdul Wahab.
Therefore, when Maududi's work was printed, Maulana Munazir Ahsan Gilani wrote
an article "Jadeed Kharijiyyat" (new Kharijism) in an Urdu newspaper
(This article was first published and
circulated in Urdu on the occasion of the World Sufi Forum recently held in
March, 2016 in New Delhi).
URL for part 3: http://www.newageislam.com/radical-islamism-and-jihad/the-ideological-terrorism-and-violent-extremism-in-islam--a-historical-reading---part-2/d/110072
is a revolutionary faith that comes to destroy any government made by man.
Islam doesn't look for a nation to be in better condition than another nation.
Islam doesn't care about the land or who own the land. The goal of Islam is to
rule the entire world and submit all of mankind to the faith of Islam. Any
nation or power in this world that tries to get in the way of that goal, Islam
will fight and destroy. Abul A'la Maududi