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Question To Salafis/Wahabis
1. Why is it that when a Muslim studies the history of Islaam that he/she finds a version of Islaam that is quite different from the Islaam preached and practiced by todays Salafiyyah?
2. Why is it that a vast chunk of the Sunni Imaams throughout the history of the Ummah were madhhab-following Soofis and were of the Ash’aree, Maatureedee, and Atharee creeds?
3. One finds that if the Imaams were not of the Ash’ariyyah, they were of the Maatureediyyah, and vice-versa. If they were neither, they were of the Athariyyah; and if they were none of these three creeds they would be considered outside of the Sunni sect unless if their creeds coincided with any of the three creeds mentioned. How do the Salafiyyah reconcile this historical fact with their understanding of history?
4. Why is that the Salafiyyah praise Imaam an-Nawawee (Rahimullaah) and at the same time make Tadleel of the Ash’ariyyah and Soofiyyah when Imaam an-Nawawee (Rahimullaah) himself was of the Ashaa’irah and Soofiyyah?
5. Why is that the Salafiyyah praise Ibn Rajab al-Hanbalee (Rahimullaah) when it was known that he was of the Athariyyah and a Hanbalee Soofi?
6. Why is it that the Salafiyyah praise Imaams such as Hasan al-Basree (Rahimullaah) and other giants of the Sunnah and interestingly enough - after some investigation and research - one finds that they (the Imaams) were of the Soofiyyah after studying their biographies?
7. Why is it that the Salafiyyah praise Ibn Taymiyyah (Rahimullaah) - whom they frequently love to quote - but himself was a Soofi, is known to have praised Shaykh 'Abdul Qaadir al-Jeelaani (Rahimullaah) in his books, and quite possibly of the Qaadiriyyah tareeqah?
8. If the Ash’ariyyah, Maatureediyyah, and Soofiyyah are deviant - as the Salafiyyah claim - then how do they reconcile this with the historical fact that the Ottoman Empire was a Sunni, Hanafee, Soofi caliphate and were proponents of the Ash’aree/Maatureedee creeds? Do we consider the Ottomans deviants and put them outside the fold of Islaam?
9. How do the Salafiyyah reconcile their anti-Soofi stance with the historical fact that Tasawwuf was incorporated into the educational curriculum of all the major Sunni institutions within the Muslim world such as the Qarawayn in Morocco, the Zaytoona in Tunisia, the al-Azhar in Egypt, the Deoband in Islamic India, etc? How do the Salafiyyah explain the rapid spread and acceptance of Tasawwuf and its many turuq within the Muslim world, from the times of the Umayyads, to the Abbaasids, to the Ayyoobis, to the Ottomans, etc? Did it take the Muslim Ummah over 1400 years to figure out that Tasawwuf was a reprehensible innovation (bid'ah)? Were all the Sunni Imaams tricked and deluded into accepting and propagating Tasawwuf, or do we treat Tasawwuf as the H1N1 virus of the Muslim world?
10. Is it conceivable to conclude that the Ummah went astray for over 1000 years in terms of scholarship and methodology and just in recent history the Sunni Muslims have been guided back to the so called "Salafi Manhaj"!? Are the Salafiyyah saying that the thousands of Imaams that have lived during the period of the Khalaf went astray and that Shaykh Muhammad bin Abdul-Wahhaab (Rahimullaah), after several centuries, brought us back to the correct understanding of our Deen!?
11. How do the Salafiyyah reconcile with the historical fact that many Mujahideen throughout the history of Islaam were of the Soofiyyah? What do the Salafiyyah say of the following Sunni Soofi Mujahideen:
a. Muhammad al-Faatih (Rahimullaah) : The Ottoman Sultan and General whom conquered Constantinople and is known to be a Hanafee, Maatureedee, Soofi (our Beloved Messenger, Sallallaahu 'Alayhi Wa Sallam, prophesied about him in a well known hadeeth).
b. Salaah ad-Deen al-Ayyoobee : The Warrior of Islaam that liberated the Holy Land of Palestine from the Crusaders and is known to be a Shafi'ee, Ash'aree, Soofi.
c. Imaam Shaamil : The Naqshbandi Imaam whom fought the Russians in the Caucasus (Chechnya and Dagestan) and is known to be a Hanafee, Maatureedee, Soofi.
d. Abdul Qaadir Al-Jazaa`iree : The Algerian scholar whom fought the French invasion of Algeria and is known to be a Maalikee, Ash'aree, Soofi.
e. 'Umar al-Mukhtaar : The Lion of the Desert whom fought the Italian invasion of Libya and is known to be a Maalikee, Ash'aree, Soofi.
f. Izz ad-Deen al-Qassaam : Perhaps the first Muslim to fight the Zionist invasion of Palestine and is known to be a Shafi'ee, Ash'aree, Soofi of the Qaadiriyyah tareeqah.
Are all of the Sunni heroes of Islaam mentioned above deviants?
12. Why is it that the Salafiyyah tamper with classical Sunni texts of the Imaams of the past, for example erasing any mention of Ash’ariyyah or Soofiyyah, etc. when revising or translating classical works into other languages?
13. Why is it that the Salafiyyah claim to be following the Sunnah but many of them are known to sport the Saudi red chequered Kufiyyah when it is well known that the Prophet, Sallallaahu 'Alayhi Wa Sallam, wore a turban? Isn’t this contrary to the Sunnah?
14. Why have the Salafiyyah of Arabia forced the Najdi culture upon the people of Hijaaz when the Hijaazis have a distinct culture from the rest of Arabia?
15. Why are the Salafiyyah of Arabia systematically destroying historical Mecca and Medina? Why are the Salafiyyah of Arabia destroying the tombs, relics, and homes of the Companions (Sahaabah) and Ahl al-Bayt? Why aren't the Salafiyyah of Arabia investing in the preservation of the historical sites of Hijaaz for future generations? Is it in order to make way for luxuriant five star hotels or for fear of what they view as "shirk"? Accurate reports show that over 90% of historical Mecca and Medina have been wiped out of existence and to this day the destruction of the heritage of Hijaaz continues.
16. If the Salafiyyah of Arabia are going to destroy the graves and historical sights of Hijaaz for fear of Sunni Muslims committing "shirk" then why don't they destroy the ka'bah and the mosque of the Prophet, Sallallaahu 'Alayhi wa Sallam, in order to prevent what they think is "shirk"? May Allaah SWT forbid that from ever happening!
17. Why do the Salafiyyah condemn Sunni Muslims for celebrating the birth (Mawlid) of the Prophet, Sallallaahu 'Alayhi Wa Sallam, when history shows us that it had been celebrated and accepted by the vast majority of the Imaams of the Sunnah for almost 900 years? Today it is celebrated in many of the Muslim lands from Morocco in the west to Indonesia and Malaysia in the east. Are the Salafiyyah saying that it took our bright and illustrious Imaams 900 years to figure out that the Mawlid was a reprehensible innovation (bid'ah)!?
18. Why do the Salafiyyah condemn Sunni Muslims from traveling for the sole purpose of visiting the blessed grave of the Messenger of Allaah, Sallallaahu 'Alayhi wa Sallam, when the massive majority of the Sunni Imaams such as al-Qaadi 'Iyaad (Rahimullaah) have concurred that it is a part of the Sunnah and is both excellent and desirable?
19. Why do the Salafiyyah condemn donating rewards of Qur`aan recital to the dead when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
20. Why do the Salafiyyah condemn the use of prayer beads when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah; however - interestingly enough - the Salafi scholar Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimullaah) - whom is considered a giant and champion of the modern say Salafiyyah school - was asked whether using prayer beads (masbahah) for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles.” (al-Liqa’ al-Maftooh, 3/30).
21. Why do the Salafiyyah condemn the practice of Khatm al-Qur`aan (group recitation of the Qur`aan) when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
22. Why do the Salafiyyah condemn the practice of Islamic or Quranic amulets (used for protection from the evil eye and other harms with the belief that the protection ultimately comes from Allaah SWT and not the object itself, which is just a means) when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) and "shirk" by the modern day Salafiyyah.
23. Why have the Salafiyyah reduced the twenty Rak'ah taraweeh prayer - prayed during Ramadaan within the masjids of the Sunni Islamic world - to only 8 Rak'as when the Sunni Imaams of all four schools of thought are unanimous on the Sunnah being a minimum of 20 Rak'as. Only in recent history it has been reduced to 8 rak'as which is very odd as it breaks the consensus of what the Sunni Muslims and their Imaams have united upon for centuries!
24. Why do the Salafiyyah jam their feet next to the feet of other worshipers when praying in the saff as this practice is not known amongst the jumhoor of the Sunni Imaams of all four schools of thought. Only in recent history has this practice appeared amongst the Salafiyyah.
25. Why do the Salafiyyah condemn the Sunni Muslims from performing tawassul through the Beloved of Allaah, Sallallaahu 'Alayhi wa Sallam, and the righteous when the Sunni Imaams of all four schools of thought have deemed it permissible? Only in recent history it has been declared a reprehensible innovation (bid'ah) and "shirk" by the modern day Salafiyyah.
26. Why do the Salafiyyah condemn the Sunni Musims from performing tabarruk through the relics of the Beloved of Allaah, Sallallaahu 'Alayhi wa Sallam, and the righteous when this practice was done frequently by the Companions (Sahaabah) of the Prophet, Sallallaahu 'Alayhi wa Sallam, and when the Sunni Imaams of all four schools of thought have deemed it permissible? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
27. Why do the Salafiyyah condemn the Sunni Musims when reading or using weak hadiths for fadaa`il (virtues) in the encouragement to good and the discouragement from evil (al-targheeb wa al-tarheeb) when many Sunni Imaams such as Imaam an-Nawawee (Rahimullaah) deemed it permissible to do so and NOT for creed ('aqeedah) and deriving legal rulings (fiqh)? Why do the Salafiyyah condemn the reading of the book Fadaa`il al-'Amaal by the great Indian Deobandi Muhaddith of this era Mawlaanah Muhammad Zakariyyah Kaandhlawee (Rahimullaah) when it is has been accepted by all of the Sunni Imaams of our time despite that it contains weak hadiths? (as stated earlier it is perfectly fine to read or use weak hadiths for fadaa`il/virtues).
28. The Salafiyyah claim that one of their main concerns is to eradicate - in their view - the reprehensible innovations (bid'ah) that have "crept" within the Ummah in the last 1200 years when history clearly shows us that the practices and traditions they think are reprehensible innovations (bid'ah) are in fact NOT reprehensible innovations (bid'ah) at all but rather practices and traditions that have a basis within the Qur`aan, the Sunnah, the Sharee'ah, and the consensus of the Sunni Imaams! A Muslim is left with no choice but to wonder what is going on and who is really doing the reprehensible innovations (bid'ah)? Rather isn't it a reprehensible innovation (bid'ah) to declare the above practices as being bid'ah and "shirk" when the Ummah and its rightly guided scholars - from amongst the Salaf and Khalaf - have united on the permissibility of the above practices and traditions?
A Final Note:
Due to the many inconsistencies amongst the Salafiyyah I have come to the conclusion that there is a sinister agenda within the Ummah and amongst ourselves - whether knowingly or unknowingly or both - in wanting to re-write or even erase our history in order to uproot and eradicate the orthodoxy within Sunni Islaam by labeling its practices and traditions as reprehensible innovations (bid'ah) underneath the slogan “Qur`aan wa Sunnah” and "reform" when true historical facts clearly show that the methodology and understanding of our scholars and Imaams - from amongst the Salaf and Khalaf - were significantly different then what the Salafiyyah are upon today, unless if someone can prove otherwise.
2. Why is it that a vast chunk of the Sunni Imaams throughout the history of the Ummah were madhhab-following Soofis and were of the Ash’aree, Maatureedee, and Atharee creeds?
3. One finds that if the Imaams were not of the Ash’ariyyah, they were of the Maatureediyyah, and vice-versa. If they were neither, they were of the Athariyyah; and if they were none of these three creeds they would be considered outside of the Sunni sect unless if their creeds coincided with any of the three creeds mentioned. How do the Salafiyyah reconcile this historical fact with their understanding of history?
4. Why is that the Salafiyyah praise Imaam an-Nawawee (Rahimullaah) and at the same time make Tadleel of the Ash’ariyyah and Soofiyyah when Imaam an-Nawawee (Rahimullaah) himself was of the Ashaa’irah and Soofiyyah?
5. Why is that the Salafiyyah praise Ibn Rajab al-Hanbalee (Rahimullaah) when it was known that he was of the Athariyyah and a Hanbalee Soofi?
6. Why is it that the Salafiyyah praise Imaams such as Hasan al-Basree (Rahimullaah) and other giants of the Sunnah and interestingly enough - after some investigation and research - one finds that they (the Imaams) were of the Soofiyyah after studying their biographies?
7. Why is it that the Salafiyyah praise Ibn Taymiyyah (Rahimullaah) - whom they frequently love to quote - but himself was a Soofi, is known to have praised Shaykh 'Abdul Qaadir al-Jeelaani (Rahimullaah) in his books, and quite possibly of the Qaadiriyyah tareeqah?
8. If the Ash’ariyyah, Maatureediyyah, and Soofiyyah are deviant - as the Salafiyyah claim - then how do they reconcile this with the historical fact that the Ottoman Empire was a Sunni, Hanafee, Soofi caliphate and were proponents of the Ash’aree/Maatureedee creeds? Do we consider the Ottomans deviants and put them outside the fold of Islaam?
9. How do the Salafiyyah reconcile their anti-Soofi stance with the historical fact that Tasawwuf was incorporated into the educational curriculum of all the major Sunni institutions within the Muslim world such as the Qarawayn in Morocco, the Zaytoona in Tunisia, the al-Azhar in Egypt, the Deoband in Islamic India, etc? How do the Salafiyyah explain the rapid spread and acceptance of Tasawwuf and its many turuq within the Muslim world, from the times of the Umayyads, to the Abbaasids, to the Ayyoobis, to the Ottomans, etc? Did it take the Muslim Ummah over 1400 years to figure out that Tasawwuf was a reprehensible innovation (bid'ah)? Were all the Sunni Imaams tricked and deluded into accepting and propagating Tasawwuf, or do we treat Tasawwuf as the H1N1 virus of the Muslim world?
10. Is it conceivable to conclude that the Ummah went astray for over 1000 years in terms of scholarship and methodology and just in recent history the Sunni Muslims have been guided back to the so called "Salafi Manhaj"!? Are the Salafiyyah saying that the thousands of Imaams that have lived during the period of the Khalaf went astray and that Shaykh Muhammad bin Abdul-Wahhaab (Rahimullaah), after several centuries, brought us back to the correct understanding of our Deen!?
11. How do the Salafiyyah reconcile with the historical fact that many Mujahideen throughout the history of Islaam were of the Soofiyyah? What do the Salafiyyah say of the following Sunni Soofi Mujahideen:
a. Muhammad al-Faatih (Rahimullaah) : The Ottoman Sultan and General whom conquered Constantinople and is known to be a Hanafee, Maatureedee, Soofi (our Beloved Messenger, Sallallaahu 'Alayhi Wa Sallam, prophesied about him in a well known hadeeth).
b. Salaah ad-Deen al-Ayyoobee : The Warrior of Islaam that liberated the Holy Land of Palestine from the Crusaders and is known to be a Shafi'ee, Ash'aree, Soofi.
c. Imaam Shaamil : The Naqshbandi Imaam whom fought the Russians in the Caucasus (Chechnya and Dagestan) and is known to be a Hanafee, Maatureedee, Soofi.
d. Abdul Qaadir Al-Jazaa`iree : The Algerian scholar whom fought the French invasion of Algeria and is known to be a Maalikee, Ash'aree, Soofi.
e. 'Umar al-Mukhtaar : The Lion of the Desert whom fought the Italian invasion of Libya and is known to be a Maalikee, Ash'aree, Soofi.
f. Izz ad-Deen al-Qassaam : Perhaps the first Muslim to fight the Zionist invasion of Palestine and is known to be a Shafi'ee, Ash'aree, Soofi of the Qaadiriyyah tareeqah.
Are all of the Sunni heroes of Islaam mentioned above deviants?
12. Why is it that the Salafiyyah tamper with classical Sunni texts of the Imaams of the past, for example erasing any mention of Ash’ariyyah or Soofiyyah, etc. when revising or translating classical works into other languages?
13. Why is it that the Salafiyyah claim to be following the Sunnah but many of them are known to sport the Saudi red chequered Kufiyyah when it is well known that the Prophet, Sallallaahu 'Alayhi Wa Sallam, wore a turban? Isn’t this contrary to the Sunnah?
14. Why have the Salafiyyah of Arabia forced the Najdi culture upon the people of Hijaaz when the Hijaazis have a distinct culture from the rest of Arabia?
15. Why are the Salafiyyah of Arabia systematically destroying historical Mecca and Medina? Why are the Salafiyyah of Arabia destroying the tombs, relics, and homes of the Companions (Sahaabah) and Ahl al-Bayt? Why aren't the Salafiyyah of Arabia investing in the preservation of the historical sites of Hijaaz for future generations? Is it in order to make way for luxuriant five star hotels or for fear of what they view as "shirk"? Accurate reports show that over 90% of historical Mecca and Medina have been wiped out of existence and to this day the destruction of the heritage of Hijaaz continues.
16. If the Salafiyyah of Arabia are going to destroy the graves and historical sights of Hijaaz for fear of Sunni Muslims committing "shirk" then why don't they destroy the ka'bah and the mosque of the Prophet, Sallallaahu 'Alayhi wa Sallam, in order to prevent what they think is "shirk"? May Allaah SWT forbid that from ever happening!
17. Why do the Salafiyyah condemn Sunni Muslims for celebrating the birth (Mawlid) of the Prophet, Sallallaahu 'Alayhi Wa Sallam, when history shows us that it had been celebrated and accepted by the vast majority of the Imaams of the Sunnah for almost 900 years? Today it is celebrated in many of the Muslim lands from Morocco in the west to Indonesia and Malaysia in the east. Are the Salafiyyah saying that it took our bright and illustrious Imaams 900 years to figure out that the Mawlid was a reprehensible innovation (bid'ah)!?
18. Why do the Salafiyyah condemn Sunni Muslims from traveling for the sole purpose of visiting the blessed grave of the Messenger of Allaah, Sallallaahu 'Alayhi wa Sallam, when the massive majority of the Sunni Imaams such as al-Qaadi 'Iyaad (Rahimullaah) have concurred that it is a part of the Sunnah and is both excellent and desirable?
19. Why do the Salafiyyah condemn donating rewards of Qur`aan recital to the dead when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
20. Why do the Salafiyyah condemn the use of prayer beads when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah; however - interestingly enough - the Salafi scholar Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimullaah) - whom is considered a giant and champion of the modern say Salafiyyah school - was asked whether using prayer beads (masbahah) for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles.” (al-Liqa’ al-Maftooh, 3/30).
21. Why do the Salafiyyah condemn the practice of Khatm al-Qur`aan (group recitation of the Qur`aan) when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
22. Why do the Salafiyyah condemn the practice of Islamic or Quranic amulets (used for protection from the evil eye and other harms with the belief that the protection ultimately comes from Allaah SWT and not the object itself, which is just a means) when the Sunni Imaams of all four schools of thought have united on its permissibility for centuries? Only in recent history it has been declared a reprehensible innovation (bid'ah) and "shirk" by the modern day Salafiyyah.
23. Why have the Salafiyyah reduced the twenty Rak'ah taraweeh prayer - prayed during Ramadaan within the masjids of the Sunni Islamic world - to only 8 Rak'as when the Sunni Imaams of all four schools of thought are unanimous on the Sunnah being a minimum of 20 Rak'as. Only in recent history it has been reduced to 8 rak'as which is very odd as it breaks the consensus of what the Sunni Muslims and their Imaams have united upon for centuries!
24. Why do the Salafiyyah jam their feet next to the feet of other worshipers when praying in the saff as this practice is not known amongst the jumhoor of the Sunni Imaams of all four schools of thought. Only in recent history has this practice appeared amongst the Salafiyyah.
25. Why do the Salafiyyah condemn the Sunni Muslims from performing tawassul through the Beloved of Allaah, Sallallaahu 'Alayhi wa Sallam, and the righteous when the Sunni Imaams of all four schools of thought have deemed it permissible? Only in recent history it has been declared a reprehensible innovation (bid'ah) and "shirk" by the modern day Salafiyyah.
26. Why do the Salafiyyah condemn the Sunni Musims from performing tabarruk through the relics of the Beloved of Allaah, Sallallaahu 'Alayhi wa Sallam, and the righteous when this practice was done frequently by the Companions (Sahaabah) of the Prophet, Sallallaahu 'Alayhi wa Sallam, and when the Sunni Imaams of all four schools of thought have deemed it permissible? Only in recent history it has been declared a reprehensible innovation (bid'ah) by the modern day Salafiyyah.
27. Why do the Salafiyyah condemn the Sunni Musims when reading or using weak hadiths for fadaa`il (virtues) in the encouragement to good and the discouragement from evil (al-targheeb wa al-tarheeb) when many Sunni Imaams such as Imaam an-Nawawee (Rahimullaah) deemed it permissible to do so and NOT for creed ('aqeedah) and deriving legal rulings (fiqh)? Why do the Salafiyyah condemn the reading of the book Fadaa`il al-'Amaal by the great Indian Deobandi Muhaddith of this era Mawlaanah Muhammad Zakariyyah Kaandhlawee (Rahimullaah) when it is has been accepted by all of the Sunni Imaams of our time despite that it contains weak hadiths? (as stated earlier it is perfectly fine to read or use weak hadiths for fadaa`il/virtues).
28. The Salafiyyah claim that one of their main concerns is to eradicate - in their view - the reprehensible innovations (bid'ah) that have "crept" within the Ummah in the last 1200 years when history clearly shows us that the practices and traditions they think are reprehensible innovations (bid'ah) are in fact NOT reprehensible innovations (bid'ah) at all but rather practices and traditions that have a basis within the Qur`aan, the Sunnah, the Sharee'ah, and the consensus of the Sunni Imaams! A Muslim is left with no choice but to wonder what is going on and who is really doing the reprehensible innovations (bid'ah)? Rather isn't it a reprehensible innovation (bid'ah) to declare the above practices as being bid'ah and "shirk" when the Ummah and its rightly guided scholars - from amongst the Salaf and Khalaf - have united on the permissibility of the above practices and traditions?
A Final Note:
Due to the many inconsistencies amongst the Salafiyyah I have come to the conclusion that there is a sinister agenda within the Ummah and amongst ourselves - whether knowingly or unknowingly or both - in wanting to re-write or even erase our history in order to uproot and eradicate the orthodoxy within Sunni Islaam by labeling its practices and traditions as reprehensible innovations (bid'ah) underneath the slogan “Qur`aan wa Sunnah” and "reform" when true historical facts clearly show that the methodology and understanding of our scholars and Imaams - from amongst the Salaf and Khalaf - were significantly different then what the Salafiyyah are upon today, unless if someone can prove otherwise.
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