Quran and Hadith Speak Against the Wahabis

7/31/2019 Quran and Hadith Speak Against the Wahabis

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QURAN AND HADITH SPEAK

AGAINST THE HYPOCRITES AND

DEVILS OF NAJD SAUDI ARABIA


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The (Arab) bedouins are the worstin the

disbelief and hypocrisy, and are more

likely to be in ignorance of the limitswhich Allah has revealed to his

messenger.

Holy Quran Surah 9:90.

Najd in Saudi Arabia has traditionally been occupied by nomadic

Bedouins

An early indication of the nature of theTamimites is given by Allah himself inSura al-Hujurat. In aya 4 of this sura, Hesays: Those who call you from behind thechambers: most of them have no sense.

The occasion for revelation (sabab al-nuzul) here was as follows:

The chambers (hujurat) were places enclosed bywalls. Each of the wives of Allahs Messenger(s.w.s.) had one of them. The aya was revealedin connection with the delegation of the BanuTamim who came to the Prophet (s.w.s.). Theyentered the mosque, and approached thechambers of his wives. They stood outside themand called: Muhammad! Come out to us! anaction which expressed a good deal ofharshness, crudeness and disrespect. AllahsMessenger (s.w.s.) waited a while, and thencame out to them. One of them, known as al-


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[Beirut, 1966], p.440; for full details of the incident see Barquqis

commentary in the same volume. See also Ibn Hisham, [Guillaume

translation], p.631.)

HADITH

On the authority of Imran ibn Husayn (r.a.): Agroup of Tamimites came to the Prophet(s.w.s.), and he said: O tribe of Tamim! Receive

good news! You promise us good news, sogive us something [money]! they replied. Andhis face changed. Then some Yemenis came, andhe said: O people of Yemen! Accept good news,even though the tribe of Tamim have notaccepted it! And they said: We accept. Andthe Prophet (s.w.s.) began to speak about thebeginning of creation, and about the Throne.

Hadith (Bukhari, Bad al-Khalq, 1.)

HADITH

An attribute recurrently ascribed to the Tamimites

in the hadith literature is that of misplaced zeal.They are associated with a fanatical form ofpiety that demands simple and rigid adherence,rather than understanding; and which frequentlydefies the established authorities of thereligion.
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Imam Muslim records a narration from Abdallah ibnShaqiq which runs: Ibn Abbas once preached tous after the asrsunna, you wretch? Hadith(Muslim, Salat al-Musafirin, 6.)prayer, until the

sun set and the stars appeared, and peoplebegan to say: The prayer! The prayer! A manof the Banu Tamim came up to him and said,constantly and insistently: The prayer! Theprayer! And Ibn Abbas replied: Are youteaching me thesunna, you wretch?

Hadith (Muslim, Salat al-Musafirin, 6.)

HADITH

Perhaps the best-known of any hadith about aTamimite, which again draws our attention totheir misplaced zeal, is the hadith of Dhul-

Khuwaysira:

Abu Said al-Khudri (r.a.) said: We were once in thepresence of Allahs Messenger (s.w.s.) while hewas dividing the spoils of war. Dhul-

Khuwaysira, a man of the Tamim tribe, came up tohim and said: Messenger of Allah, be fair! Hereplied: Woe betide you! Who will be

fair if I am not? You are lost and disappointed if Iam not fair! And Umar (r.a.) said, Messengerof Allah! Give me permission to deal
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with him, so that I can cut off his head! But hesaid: Let him be. And he has companions. Oneof you would despise his prayer in their

company, and his fast in their company. They recitethe Quran but it goes no further than theircollarbones. They pass through religion as

an arrow passes through its target. Abu Saidcontinued: I swear that I was present when Aliibn Abi Talib fought against them. He

ordered that that man be sought out, and he was

brought to us.

Hadith (Bukhari, Manaqib, 25. For the passingthrough see Abul-Abbas al-Mubarrad, al-Kamil,chapter on Akhbar al-Khawarij publishedseparately by Dar al-Fikr al-Hadith [Beirut n.d.],pp.23-4: usually when this happens none of thetargets blood remains upon it.)

Quran Tasfsir Ibn Kathir

The Bedouins are the Worst in Disbeliefand Hypocrisy

Allah states that there are disbelievers,hypocrites and believers among the

(Arab)bedouins. He also states that thedisbelief and hypocrisy of the bedouins isworse and deeper than the disbelief andhypocrisy of others. They are the mostlikely of being ignorant of thecommandments that Allah has revealed to


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His Messenger . Al-A`mash narrated thatIbrahim said, A bedouin man sat next toZayd bin Sawhan while he was speaking

to his friends. Zayd had lost his handduring the battle of Nahawand. Thebedouin man said, `By Allah! I like yourspeech. However, your hand causes mesuspicion. Zayd said, `Why are yoususpicious because of my hand, it is theleft hand [that is cut] The bedouin man

said, `By Allah! I do not know which handthey cut off (for committing theft), is itthe right or the left Zayd bin Sawhansaid, `Allah has said the truth,

[ ]

(The (Arab)bedouins are the worst in

disbelief and hypocrisy, and more likely tonot know the limits which Allah hasrevealed to His Messenger.) ImamAhmad narrated that Ibn `Abbas said thatthe Messenger of Allah said,

Hypocrites question theIntegrity of the Messenger

when distributing Alms

Quran Tafsir Ibn Kathir

Hypocrites question the


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Integrity of the Messengerwhen distributing Alms

Allah said next,[ ]

(And of them), among thehypocrites,

[ ]

(who accuse you) or questionyour integrity,

[ ]

(concerning), division of,

[ ]

(the alms), when you dividethem. They question yourfairness, even though it isthey who deserve that theirintegrity be questioned. Thehypocrites do not do this indefense of the religion, but togain more for themselves.This is why,

[ ]

(If they are given) meaning,from the Zakah,


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[ ]

(They are pleased, but if they

are not given thereof, behold!They are enraged!) [9:58],angry for themselves.Qatadah commented onAllahs statement,

[ ]

(And of them are some whoaccuse you concerning thealms. ) Allah says, `Some ofthem question your integrityin the matter of distributionof the alms. We were toldthat a bedouin man, who hadrecently embraced Islam,came to the Prophet , whenhe was dividing some goldand silver, and said to him, `OMuhammad! Even thoughAllah commanded you todivide in fairness, you havenot done so.

This hadith is taken by the exegetes as a prophecy,and a warning, about the nature of theKharijites(and the Wahhabi/Salafi/Ahle Hadithwho are the Neo Kharijites). There is a certaintype of believing zealot who goes into religion


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so hard that he comes out the other side, withlittle or nothing of it remaining with him. Oneexpert who confirms this is the Hanbalischolar Ibn al-Jawzi, well-known for his

hagiographies of Maruf al-Karkhi and Rabia al-Adawiya. In his bookTalbis Iblis. (Beirut, 1403,p.88) under the chapter heading A Mention ofthe Devils Delusion upon the Kharijites henarrates the hadith, and then writes: This manwas called Dhu al-Khuwaysira al-Tamimi. [...] Hewas the first Kharijite in Islam. His fault was tobe satisfied with his own view; had he paused hewould have realised that there is no view

superior to that of Allahs Messenger (s.w.s.).

Ibn al-Jawzi goes on to document the developmentof the Kharijite movement, and the central roleplayed by the tribe of Tamim in it. Hence (p.89)The commander of the fight [against theSunnis, at Harura] was Shabib ibn Rabi al-Tamimi; also (p.92) Amr ibn Bakr al-Tamimiagreed to murder Umar. All this even though

their camp sounded like a beehive, soassiduously were they reciting the Quran(p.91).

The Kharijite movement proper commenced at theSiffin arbitration, when the first dissenters leftthe army of the khalifa Ali (k.A.w.). One of themwas Abu Bilal Mirdas, a member of the tribe ofTamim (Ibn Hazm, 223), who despite hisconstant worship and recitation of the Quranbecame one of the most brutal of the Kharijitezealots. He is remembered as the first who saidthe Tahkim the formula The judgment isAllahs alone on the Day of Siffin, whichbecame the slogan of later Kharijite activism.


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In his long analysis of the Kharijite movement,Imam Abd al-Qahir al-Baghdadi also describes

the intimate involvement of Tamimites, and ofCentral Arabians generally, noting that thetribes of Yemen and Hijaz contributed hardlyanyone to the Kharijite forces. He gives anaccount of Dhul-Khuwaysiras later Kharijiteactivism. Appearing before Imam Ali ibn AbiTalib (k.A.w.) he says: Ibn Abi Talib! I am onlyfighting you for the sake of Allah and theAfterlife! to which Imam Ali replies: Nay, you

are like those of whom Allah says, Shall Iinform you who are the ones whose works aremost in loss? It is they whose efforts are astrayin the life of this world, but who think that theyare doing good! [Kahf, 103]. (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq (Cairo,n.d.), 80; see the note to p.76 for the fullidentification of Dhul-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the earlyKharijite rebellions, replete with appallingmassacres of innocent Muslim civilians, hemakes it clear that the leaders of each ofthesignificant Kharijite movements hailed fromNajd. For instance, the Azariqa, one of the mostvicious and widespread Khariji movements, wereled by Nafi ibn al-Azraq, who was from theCentral Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, Nafi and hisfollowers considered the territory of those whoopposed them to be Dar al-Kufr, in which onecould slaughter their women and children. [. . .]They used to say: Our opponents are mushriks,and hence we are not obliged to return anything


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we hold in trust to them. (Abd al-Qahir, 84.)After his death in battle, the Azariqa pledgedtheir allegiance to Ubaydallah ibn Mamun al-Tamimi. Al-Muhallab then fought them at Ahwaz,

where Ubaidallah ibn Mamun himself died,along with his brother Uthman ibn Mamun andthree hundred of the most fanatical of theAzariqa. The remainder retreated to Aydaj,where they pledged their allegiance to Qatariibn al-Fujaa, whom they called Amir al-Muminin. (Abd al-Qahir, 85-6.) Thecommentator to Abd al-Qahirs text reminds usthat Ibn Fujaa was also of Tamim (p.86).

The Azariqa, who massacred countless tens ofthousands of Muslims who refused to accepttheir views, had a rival in the Najdiyya faction ofthe Kharijites. These were named after Najdaibn Amir, a member of the tribe of Hanifa whosehomeland is Najd; Najda himself maintained hisarmy in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, theNajdiyya fragmented amid heated argumentsgenerated by their intolerance of any dissent.

HADITH


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Narrated Ibn Umar: The Prophet (s)said, O Allah! Bestow Your

blessings on our Sham! O Allah! Bestow Your blessings on our

Yemen. The People said, And also on ourNAJD. He said, O Allah!Bestow Your blessings on our Sham (north)! O Allah! Bestow

Your blessings on our Yemen. The people said, O Allahs Apostle!

And also on ourNAJD. I think the third time the Prophet (s)said,

There (inNAJD) is the place of earthquakes and afflictions and fromthere comes out the side of the head of Satan.

Sahi Bukhari (Book#88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessednor a good place but one of Fitna and Evil. Najd has been

deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi

Wasallam) and therefore Najd has the seal of misery and

misfortune and hoping for any good from there is going against

the Will of Allah.

NOTE:NAJD IS THE CENTRAL EASTERN PART OF ARABIALYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA,

PRESENTLY CALLED AS RIYADHHAIL , BURRAYDAH THECAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THEBIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN

ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI

SAUD DYNASTY

HADITH
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There are many hadiths in which the Messenger(s.w.s.) praised particular lands. It is significantthat although Najd is the closest of lands toMakka and Madina, it is not praised by any oneof these hadiths. The first hadith cited aboveshows the Messengers willingness to pray forSyria and Yemen, and his insistent refusal topray for Najd. And wherever Najd is mentioned,it is clearly seen as a problematic territory.

Consider, for instance, the following noblehadith:

Amr ibn Abasa said: Allahs Messenger (s.w.s.) wasone day reviewing the horses, in the company ofUyayna ibn Hisn ibn Badr al-Fazari.

[. . .] Uyayna remarked: The best of men are thosewho bear their swords on their shoulders, and

carry their lances in the woven stocks of

their horses, wearing cloaks, and are the people ofthe Najd. But Allahs Messenger (s.w.s.)replied: You lie! Rather, the best of men are

the men of the Yemen. Faith is a Yemeni, the Yemenof [the tribes of] Lakhm and Judham and Amila.[. . .] Hadramawt is better than the

tribe of Harith; one tribe is better than another;another is worse [. . .] My Lord commanded meto curse Quraysh, and I cursed them, but


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he then commanded me to bless them twice, and Idid so [. . .] Aslam and Ghifar, and theirassociates of Juhaina, are better than Asad and

Tamim and Ghatafan and Hawazin, in the sight ofAllah on the Day of Rising. [. . .] The mostnumerous tribe in the Garden shall be [the

Yemeni tribes of] Madhhij and Makul.

Hadith cited in (Ahmad ibn Hanbal and al-Tabarani,by sound narrators.

Hadith also Cited in Ali ibn Abu Bakr al-Haythami, Majma al-zawaid wa manba al-fawaid[Cairo, 1352], X, 43).

The Messenger (sws) says Youlie! to a man who praisesNajd. Nowhere does he extol

Najd quite the contrary.

But in other hadiths in praiseof other lands abound. Forinstance:

The best-known tribe of Central Arabia are the BanuTamim of Najd . There are hadiths which praisevirtually all of the major Arab tribal

groups, and to indicate the extent of this praise afew examples are listed here:


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Allahs Messenger (s) said: O Allah, bless [the tribeof] Ahmas and its horses and its men sevenfold.(Ibn Hanbal, in Haythami, Majma X, 49.According to al-Haythami its narrators are all

trustworthy.)

Ghalib b. Abjur said: I mentioned Qays in thepresence of Allahs Messenger (s) and he said,May Allah show His mercy to Qays. He wasasked, O Messenger of God! Are you asking forHis mercy for Qays? and he replied, Yes. Hefollowed the religion of our father Ismail b.Ibrahim, Allahs Friend. Qays! Salute our Yemen!

Yemen! Salute our Qays! Qays are Allahscavalry upon the earth. (Tabarani,declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allahs Messenger (s)said: How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure ofheart! (Ibn Hanbal via a good (hasan) isnad,according to Haythami, X, 49.)

Anas b. Malik said: If we are not from Azd, we arenot from the human race. (Tirmidhi, Manaqib,72; confirmed by Mubarakfuri, X, 439 as hasangharib sahih.)

Abdallah ibn Masud said: I witnessed AllahsMessenger (s.w.s.) praying for this clan ofNakh. Or he said: He praised them until Iwished that I was one of them. (Ibn Hanbal,with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, whosaid: I heard Allahs Messenger (s.w.s.) saying:This command [the Caliphate] shall be in


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Quraysh. No-one shall oppose them withoutbeing cast down on his face by Allah, for as longas they establish the religion. (Bukhari,Manaqib, 2.)

The hadith which appears to praise Tamim is hencenot exceptional, and can by no stretch of theimagination be employed to indicate

Tamims superiority over other tribes. In fact, out ofthis vast literature on the merits of the tribes,ONLY ONE significant account praises

Tamim.

This runs as follows: Abu Hurayra said: I havecontinued to love Banu Tamim after I heardthree things concerning them from

Allahs Messenger (s.w.s.). They will be thesternest of my Umma against the Dajjal; one ofthem was a captive owned by Aisha, and he

said: Free her, for she is a descendent of Ismail;and when their zakat came, he said: This isthezakatof a people, or of my people.

Hadith (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the

Tamimites will be used for, and not against,Islam in the final culminating battle

against the Dajjal; and this is unquestionably amerit. The second point is less significant, sinceall the Arabs are descendents of Ismail;


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while the variant readings of the third point make itdifficult to establish its significance in anunambiguous way. Even the most positive

interpretation, however, allows us to conclude nomore than that the Messenger (s.w.s.) waspleased with that tribe at the moment it paid

itszakat. As we shall see, its paymentofzakatproved to be short-lived.

The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider whenforming their view of Najd. This is the attitude of the Najdis

following the death of the Messenger (s.w.s.). The historians affirm that

the great majority of the rebellions against the payment of

zakatwhich broke out during the khilafa of Abu Bakr (r.a.) took place

among Najdis. Moreoever, and even more significantly, many

of the the Najdi rebellions were grounded in a strange anti-Islamic

ideology. The best-known of these was led by Musaylima, who

claimed to be a prophet, and who established a rival sharia which

included quasi-Muslim rituals such as forms of fasting and

dietary rules. He followed the Islamic prayer rules, but abolished

the Fajrand theIsha prayers. One of his so-called revelations

ran:

Banu Tamim is a tribe of purity,

a free people, with no fault in them,

neither do they pay a tribute.

We shall be their allies of protection,


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good to them for as long as we live!

We shall protect them from everyone,

and when we die, their affair is with al-Rahman.

(Imam al-Tabari, Tarikh al-Rusul wal-Muluk[Beirut, 1407], II, 276).

Musaylima was a forceful speaker, and soon gained a huge following in

Central Arabia. However the historians record that when he

tried to imitate the miracles of the Prophet (s.a.w.) disaster would

result. Children brought to him for cures would become sicker.

When his wudu water was poured over crops, the land would turn

sterile. Wells that he had used would turn salty. However the

power of tribalism caused many to pay no attention.

Talha al-Namari came to Najd and said: Where is Musaylima? At

this the people said: Careful! Call him the Messenger of Allah!

So he replied: No, not until I have seen him. So when he came to him

he said: You are Musaylima, and he replied, Yes. He said:

Who comes to you? and he replied: Al-Rahman. He asked: Does he

come in light or darkness? In darkness. Whereupon he

said: I bear witness that you are a liar and that Muhammad tells the

truth, but a liar of your tribe is dearer to me than a truth-teller

of his. So he joined Musaylima until he was killed at the Battle of

Aqraba. (Tabari, II, 277).

Incidents like this are revealing in two ways. Firstly, they show the

characteristic feature of Musaylimas aqeedah: Allah resembles a

physical being who can come. Secondly, they reveal the immense,

blind power of Arabian tribalism as this still existed in Najd.


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As leader of a rival religion, he and his Najdi enthusiasts were in a

state ofbaghy, heretical revolt against due caliphal authority,

and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-

Walid. In the year 12 of the Hijra Khalid defeated the Najdis at

the Battle of al-Aqraba, a bloody clash that centred on a walled garden

which is known to our historians as the Garden of Death,

because hundreds of great Companions lost their lives there at the

hands of the Najdis. The battle ranged the egalitarian spirit of

Islam against the old Arab tribalism, as was shown by the fact that the

banner of the Muhajirun was held by a freed Persian slave,

Salim, while the banner of the Ansar was held high by Thabit b. Qays.

The Muslim battle-cry was not the invocation of a tribe or an

ancestor, instead it was, Ya Muhammad!(Tabari, 281.) The pseudo-

prophet was killed by Wahshi, the Ethiopian slave who, even

though he had killed Hamza ibn Abd al-Muttalib, had made good his

Islam, and was now an honored member of the community.

The killing of the prophet of Najdi pride by a man of such humble

origins was a powerful symbol of the principles that were at

stake. (See Abdallah ibn Muslim Ibn Qutayba,Kitab al-Maarif[Cairo,

1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh

al-buldan [repr. Beirut, n.d., p.86.])

Devotion to Musaylima lingered on in Central Arabia, however. An

indication of the continuity of Najdi religious life is given by the

non-Muslim traveller Palgrave, who as late as 1862 found that some

Najdi tribesmen continued to revere Musaylima as a prophet.


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(W. Palgrave,Narrative of a years journey through Central and

Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a

woman known as Sajah, whose full name was Umm Sadir bintAws,

and who belonged to the tribe of Tamim. She made claims to

prophethood in the name of a rabb who was in the clouds, and

who

gave her revelations by which she succeeded in uniting sections of the

Tamim who had argued among themselves over the extent to

which they should reject the authority of Madina. Leading several

campaigns against tribes who remained loyal to Islam, the Najdi

prophetess is said to have thrown in her lot with Musaylima. Other

than this, little is known of her fate. (Ibn Qutayba,Maarif,

p.405; Baladhuri, Futuh, pp.99-100.)

AS THE GREATEST SHAYK UL ISLAM IBN TAYMYYIA OFWAHHABI/ SALAFI HIMSELF PUTS IT

AND SEALS THE FATE OF WHHABI AKA SALAFI

Those that committed apostasy afterhis(Prophet Muhammads) death Allah

bless and greet him were ONLY


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those that entered Islam with the sword, suchas the companions of Musaylima and the

people ofNajd.

Ibn Taymiyya, Minhaj al-Sunna (1986 ed.

7:478).ANOTHER IMPORTANT POINT TO NOTE

IS FAR FROM BEING THE ONES WHOWILL FIGHT AGAINST THE

DAJJAL THE NAJDI TRIBES WHICH

INCULDES BANU TAMIM AND BANUHANIFA WOULD BE THE FORE

MOST

HELPERS OF THE CURSED DAJJAL AND

DEVIL HIMSELF


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HADITH
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Narrated Ibn Umar: The Prophet (s)said, O Allah! Bestow Your

blessings on our Sham! O Allah! Bestow Your blessings on our

Yemen. The People said, And also on ourNAJD. He said, OAllah! Bestow Your blessings on our Sham (north)! O Allah!

Bestow Your blessings on our Yemen. The people said, O

Allahs Apostle! And also on ourNAJD. I think the third timethe Prophet (s) said, There (inNAJD) is the place of earthquakes

and afflictions and from there comes out the side of the head ofSatan. Sahi Bukhari (Book#88, Hadith #214)

It can be deduced from the above Hadith that Najd is neither blessed

nor a good place but one of Fitna and Evil. Najd has been

deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi

Wasallam) and therefore Najd has the seal of misery and

misfortune and hoping for any good from there is going against

the Will of Allah.

NOTE:NAJD IS THE CENTRAL EASTERN PART OF ARABIALYING EXACTLY TO THE EAST OF HEJAZ OR MEDINA,

PRESENTLY CALLED AS RIYADHHAIL , BURRAYDAH THECAPITAL OF HYPOCRITES WAHHABIS AND SALAFIS ,THE

BIRTHPLACE OF THE GREAT DEVILS AND FITNAH IBN

ABDUL WAHHAB AND THE PRESENT WAHHABI SALAFI

SAUD DYNASTY

HADITH
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Malik related to me from Abdullah ibn DinarRadi Allahu anhuthat Abdullahibn UmarRadi Allahu anhusaid, I saw the Messenger of Allah SallaAllahu taala alayhi wa Sallam pointing at the EAST ( Najd) and saying,The cause of dissension is here. The cause of dissension is here, from

where the helpers of shaytan arise.

IMAM MALIKSRadi Allahu anhuMUWATTA(Book #54, Hadith#54.11.29)

HADITH

Sahl b. Hunaif reported Allahs Apostle Salla Allahu taala alayhi wa Sallamas saying: There would arise from the east( Najd) a people with shavenheads.Sahi Muslim (Book #005, Hadith #2338)

HADITH

Prophet(Sallal Laahu Alaihi Wasallam) said Nearing Qiyamah there will be aGroup of people who will recite the Holy Quran but it will not go belowtheir throats. They will leave the true Religion of Islam as fast as an arrowleaves the bow.They will be recognized by the shavings of their entirehead and they will move in Groups and their last Group will emerge withDajjal, when you meet them you will discover their nature and character,
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the worst of its kind.(Mishkat Shareef pp/309 Prints may vary andpages may be different in other publications)

CONCLUSION : SILENCING THEHELPERS OF DEVIL AND DAJJAL

FROM NAJD ( WAHHABI AKASALAFI AKA

AHLE HADITH )ABOUT THE FALSECALIMS THAT PROPHET

MUHAMMAD(S) PRAISED THE NAJDTRIBES OF

BANU TAMIM AND

BANU HANIFA

After carefully examing the above Sahi

Ahadith it is clear that Prophet

Muhammad (saw) always hated

the Najd in Saudi Arabia he NEVER for

once ever praised Najd and he Refused

to Pray for Najd even for

ONCE


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The Messenger (saws) oncontray says You lie! to a

man who praises Najd. InHadith Sahi Bukari

Banu Tamim and Banu Hanifa are the tribes of Najd region and hence

far from being the fighters against the Devil and Dajjal they

will the fore most Helpers of the Cursed Dajjal as confirmed in the

above Sahi Ahadith

with exeption of Allah only knows few true remaing Muslims from

Banu Tamim who will fight against thier fellow Banu Tamim

Najdi

Tribe who will the Helpers of Dajjal and Devil

Now Let us Put the Words of a Wahhabi/Salafi From His own Mouth

we will Know the reality of SAUDI ARABIA

This what a Wahhabi said

Bani Tameem constitute the majorityof the inhabitants of the Najd thatis in Saudi Arabia.

It is not strange that Bani Tameem would

be the most severe against the Dajjaal,because the tools required to combat himare none but a correct and firm belief andproper beneficial knowledge.


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Alhumdulillaah many of the scholars ofSaudi are from the most noble and skilledscholars on the face of this earth today,

firmly upon the way of our nobleMessenger, sallallaahu alayhi wa sallam.

IF YOU HAVE NOTICED THE ABOVE RAMBLIMGS ANDPROPAGANDA OF THE WAHHABI, THE MAJORITY OF

ULEMA OR ISLAMIC SCHOLARS FROM SAUDI ARABIA AREFROM BANU TAMIM TRIBE OF NAJD APPOINTED

BY THE FITNAH HELPER OF DAJJAL THE SAUD NAJDI KINGS SO MAY ALLAH SAVE US FROM THESE ULEMA ORISLAMIC SCHOLARS FROM SAUDI ARABIA- AMEEN

AS FOR THE FALSE RAMBLINGS OF THE WAHHABI WE ALL

KNOW HOW FIRM THESE ULEMA FROM NAJD SAUDI

ARABIA ARE AGAINST THE JEWISH STATE OF ISRAEL

FROM WHERE THE DAJJAL WILL COME

Quran and Hadith Speak Against the Wahabis

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Transcript of Quran and Hadith Speak Against the Wahabis