KAFIR IBNE ABDUL WAHAB NAJDI(FATHER OF WAHABISSM ) WAS BRITISH AGENT

Facts about Muhammed Bin Abdul Wahhab Najdi Tamimi KAFIR -The founder of WAHHABISM-A BRITISH AGENT.

Memoirs of Mr. Hempher, The British Spy To The Middle East is the title of a document that was published in series (episodes) in the German paper Spiegel and later on in a prominent French paper. A Lebanese doctor translated the document to the Arabic language and from there it was translated in to English under the title: Confessions of a British spy. The document reveals the true background of the Wahhabi movement which was innovated by Mohammad bin Abdul Wahhab Najdi and explains the numerous falsehood that spread in the name of Islam and exposes the British and Wahhabis’ role of enmity towards the religion of Islam and towards prophet Mohammad (Sallallahu alaihi wa sallam) and towards Muslims at large. No wonder the Wahhabis today stand as the backbone of terrorism allowing and financing and planning shedding the blood of Muslims and other innocent people. Their well known history of terrorism is documented in Fitnatul Wahhabiyyah by the mufti of Makkah, Sheikh Ahmad Zayni Dahlan





It is an historical fact that Ibn-E-Abdul Wahhab Najdi Tamimi was an agent worked for British Spy to destroy the Islamic Empire and to de-unify the Muslims.

The Spy of British Ministry of Colonies by name Hempher who was Christian by faith but was in a disguise of Islamic Scholar from Istanbul contacted young Ibn Abdul Wahhab Najdi Tamimi and took him under his influence by greed of money and beautiful Christian and Yahoodi women.



Muhammad ibn 'Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206 (1792). Formerly, with the idea of trading, he went to Basra, Baghdad, Iran, India and Damascus, where he won the name "Shaikh an-Najdi" due to his clever and aggressive attitude. He saw and learnt a great deal at these places and set his heart on the idea of becoming a chief. In 1125 (1713 A.D.), he met Hempher, a British spy, in Basra, who understood that this unexperienced young person (ibn 'Abd al-Wahhab) has a desire to be a chief by way of revolution, established a long-term friendship with him.



The following are the Excerpts from Confession of a British Spy, Published by Hakikat Bookstore, Istanbul.





Hempher, the British Spy was given the mission comprising of these two tasks by the Minister, British Ministry of Colonies, London:



1 To discover Muslims' weak points and the points through which we (British) can enter their bodies and disjoin their limbs. Indeed, this is the way to beat the enemy.



2 The moment you have detected these points and done what Ministry have told you to, [in other words, when you manage to sow discord among Muslims and set them at loggerheads with one another], you will be the most successful agent and earn a medal from the Ministry."

British Spy says:

When I arrived in Basra, I settled in a mosque. The imaam of the mosque was a Sunnite person of Arabic origin named Shaikh 'Umar Taaee. When I met him I began to chat with him. Yet he suspected me at the very beginning and subjected me to a shower of questions. I managed to survive this dangerous chat as follows: "I am from Turkey's Igdir region. I was a disciple of Ahmed Efendi of Istanbul. I worked for a carpenter named Khaali (Haalid)." I gave him some information about Turkey, which I had acquired during my stay there. Also, I said a few sentences in Turkish. The imaam made an eye signal to one of the people there and asked him if I spoke Turkish correctly. The answer was positive. Having convinced the imaam, I was very happy. Yet I was wrong. For a few days later, I saw to my disappointment that the imaam suspected that I was a Turkish spy. Afterwards, I found out that there was some disagreement and hostility between him and the governor appointed by the (Ottoman) Sultan.



Having been compelled to leave Shaikh 'Umar Efendi's mosque, I rented a room in an inn for travellers and foreigners and moved there. The owner of the inn was an idiot named Murshid Efendi.

One day Murshid Efendi came to me and said, "Since you rented this room misfortunes have been befalling me. I put it down to your ominousness. For you are single. Being single (unmarried) portends ill omen. You shall either get married or leave the inn."

Taking a job as an assistant to a carpenter, I left Murshid Efendi's inn. We made an agreement on a very low wage, but my lodging and food were to be at the employer's expense. I moved my belongings to the carpenter's shop well before the month of Rajab. The carpenter was a manly person. He treated me as if I were his son. He was a Shiite from Khorassan, Iran, and his name was Abd-ur-

Ridaa. Taking the advantage of his company, I began to learn Persian. Every afternoon Iranian Shiites would meet at his place and talk on various subjects from politics to economy. Most often than not, they would speak ill of their own government and also of the Khaleefa in Istanbul.





From time to time a young man would call at our carpenter's shop. His attires were that of a student doing scientific research, and he understood Arabic, Persian, and Turkish. His name was Muhammad bin Abd-ul-wahhaab Najdee. He came to Basra from Najd for business purpose. This youngster was an extremely rude and very nervous person. While abusing the Ottoman





government very much, he would never speak ill of the Iranian government. The common ground which made him and the shop-owner Abd-ur-Ridaa so friendly was that both were inimical towards the Khaleefa in Istanbul.



Muhammad of Najd was a Sunnee outwardly. Although most Sunnites censured Shiites, in fact, they say that Shiites are disbelievers but this young man never would revile Shiites.



According to Muhammad of Najd, there was no reason for Sunnites to adapt themselves to one of the four madh-

habs; he would say, "Allah's Book does not contain any evidence pertaining to these madh-habs." He purposefully ignored the aayet-i-kereemas in this subject and slighted the hadeeth-i-shereefs



The arrogant youngster, Muhammad of Najd, would follow his nafs (his sensuous desires) in understanding the Qur'aan and the Sunna. He would completely ignore the views of scholars, not only those of the scholars of his time and the leaders of the four madh-habs, but also those of the notable Sahaabees such as Aboo Bakr (R.A.A.) and 'Umar (R.A.A.). Whenever he came across a Koranic (Qur'aan) verse which he thought was contradictory with the views of those people, he would say, "The Prophet said: I have left the Qur'aan and the Sunna for you.' He did not say, I have left the Qur'aan, the Sunna, the Sahaaba, and the imaams of madh-habs for you.' Therefore, the thing which is fard is to follow the Qur'aan and the Sunna no matter how contrary they may seem to be to the views of the madh-habs or to the statements of the Sahaaba and scholars."



Muhammad of Najd was the sort I had been looking for.

For his scorn for the time's scholars, his slighting even the (earliest) four Khaleefas, his having an independent view in understanding



the Qur'aan and the Sunna were his most vulnerable points to hunt and obtain him. So different this conceited youngster was from that Ahmed Efendi (A Sunnee Scholor) who had taught me in Istanbul. That scholar, like his predecessors, was reminiscent of a mountain. No power would be able to move him. Whenever he mentioned the name of Aboo Haneefa, he would stand up, go and make ablution. Whenever he meant to hold the book of Hadeeth named Bukhaaree, he would, again, make ablution. The Sunnees trust this book very much.

Muhammad of Najd, on the other hand, disdained Aboo Haneefa very much. He would say, "I know better than Aboo Haneefa did." In addition, according to him, half of the book of Bukhaaree was wrong.



Translator’s Comments:

[As I was translating these confessions of Hempher's into Turkish, I remembered the following event: I was a teacher in a high school. During a lesson one of my students asked, "Sir, if a Muslim is killed in a war, will he become a martyr?" "Yes, he will," I said. "Did the Prophet say so?" "Yes, he did." "Will he become a martyr if he is drowned in sea, too?" "Yes," was my answer. "And in this case he will attain more thawaab." Then he asked, "Will he become a martyr if he falls down from an aeroplane?" "Yes, he will," I said. "Did our Prophet state these, too?" "Yes, he did." Upon this, he smiled in a triumphant air and said, "Sir! Were there aeroplanes in those days?" My answer to him was as follows: "My son! Our Prophet has ninety-nine names. Each of his names stands for a beautiful attribute he was endowed with. One of his names is Jaami'ul-kalim. He would state many facts in one word. For example, he said, 'He who falls from a height will become a martyr.' "The child admitted this answer of mine with admiration and gratitude. By the same token, Qur'aan al-kereem and hadeeth-i-shereefs contain many words, rules, commandments and prohibitions each of which denotes various other meanings. The scientific work carried on to explore these meanings and to apply the right ones to the right cases, is called Ijtihaad. Performing ijtihaad requires having profound knowledge. For this reason, the Sunnees prohibited ignorant people from doing ijtihaad. This does not mean to prohibit ijtihaad. After the fourth century of the Hegiral Era, no scholars were educated so highly as to reach the grade of an absolute mujtahid [scholar profoundly learned enough to perform ijtihaad)]; therefore, no one performed ijtihad, which in turn naturally meant the closure of the gates of ijtihaad. Towards the end of the world, Isaa (Jesus) 'alaihis-salaam' shall descend from heaven and Mahdee (the expected Islamic hero) shall appear; these people shall perform ijtihaad].

Our Prophet 'sall-allaahu alaihi wa sallam' stated, "After me Muslims shall part into seventy-three groups. Only one of these groups shall enter Paradise." When he was asked who were to be in that group, he answered, "Those who adapt themselves to me and my Ashaab." In another hadeeth-i-shereef he stated, "My As-haab are like celestial stars. You will attain hidaayat if you follow any one of them!" In other words, he said, "You will attain the way leading to Paradise." A Jew of Yemen, Abdullah bin Saba, by name, instigated hostility against the As-haab among Muslims. Those ignorant people who believed this Jew and bore enmity against the As-haab were called Shi'ee (Shiite). And people who obeyed the hadeeth-shereefs, loved and followed the As-haab-i-kiraam were called Sunnee (Sunnite)].

I established a very intimate friendship with Muhammad bin Abd-ul-wahhaab of Najd. I launched a campaign of praising him everywhere. One day I said to him: "You are greater than 'Umar and 'Alee. If the Prophet were alive now, he would appoint you as his Khaleefa instead of them. I expect that Islam will be renovated and improved in your hands. You are the only scholar who will spread Islam all over the world."

Muhammad the son of Abd-ul-wahhaab and I decided to make a new interpretation of the Qur'aan; this new interpretation was to reflect only our points of view and would be entirely contrary to those explanations made by the Sahaaba, by the imaams of madh-habs and by the mufassirs (deeply learned scholars specialized in the explanation of the Qur'aan). We were reading the Qur'aan and talking on some of the aayats. My purpose in doing this was to mislead Muhammad. After all, he was trying to present himself as a revolutionist and would therefore accept my views and ideas with pleasure so that I should trust him all the more.



One day I said to him, "Mut'a nikaah is permissible." (Mut’a Nikaah means a marriage for a specified period only, say for a few days or for a few weeks or for a few months etc.)

He objected, "No, it is not."

I said, "Allah declares, In return for the use you make of them, give them the mehr you have decided upon'."







He said, "'Umar prohibited two examples of mut'a practice existent in his time and said he would punish anyone who practiced it."

I said, "You both say that you are superior to 'Umar and follow him. In addition, 'Umar said he prohibited it though he knew that the Prophet had permitted it. Why do you leave aside the Prophet's word and obey 'Umar's word?"

He did not answer. I knew that he was convinced.

I sensed that Muhammad of Najd desired a woman at that moment; he was single. I said to him, "Come on, and let us each get a woman by mut'a nikaah. We will have a good time with them. He accepted with a nod. This was a great opportunity for me, so I promised to find a woman for him to amuse himself. My aim was to ally the timidity he had about people. But he stated it a condition that the matter be kept as a secret between us and that the woman not even be told what his name was. I hurriedly went to the Christian women who had been sent forth by the Ministry of Colonies with the task of seducing the Muslim youth there. I explained the matter to one of them. She accepted to help, so I gave her the nickname Safiyya. I took Muhammad of Najd to her house. Safiyya was at home, alone. We made a one-week marriage contract for Muhammad of Najd, who gave the woman some gold in the name of "Mehr." Thus we began to mislead Muhammad of Najd, Safiyya from within, and I from without.



Muhammad of Najd was thoroughly in Safiyya's hands now. Besides, he had tasted the pleasure of disobeying the commandments of the Sharee'at under the pretext of freedom of ijtihaad and ideas.

The third day of the mut'a nikaah I had a long dispute with him over that hard drinks were not haraam (forbidden by Islam). Although he quoted many aayats and hadeeths showing that it was haraam to have hard

drinks, I cancelled all of them and finally said, "It is a fact that Yezeed and the Umayyad and Abbasid Khaleefas had hard drinks. Were they all miscreant people and you are the only adherent of the right way? They doubtless knew the Qur'aan and the Sunna better than you do. They inferred from the Qur'aan and the Sunna that the hard drink is makrooh, not haraam. Also, it is written in Jewish and Christian books that alcohol is mubaah (permitted). All religions are Allah's commandments. In fact, according to a narrative, 'Umar had hard drinks until the revelation of the aayat, 'You have all given it up, haven't you?" If it had been haraam, the Prophet would have chastised him. Since the Prophet did not punish him, hard drink is halaal." [The fact is that 'Umar 'radiy-allaahu anh' used to take hard drinks before they were made haraam. He never drank after the prohibition was declared. If some of the Umayyad and Abbasid Khaleefas took alcoholic drinks, this would not show that drinks with alcohol are makrooh. It would show that they were sinners, that they committed haraam. For the aayat-i-kereema quoted by the spy, as well as other aayat-i-kereemas and hadeeth-i-shereefs, show that drinks with alcohol are haraam. It is stated in Riyaad-un-naasiheen, "Formerly it was permissible to drink wine. Hadrat 'Umar, Sa'd ibni Waqqas, and some other Sahaabees used to drink wine. Later the two hundred and nineteenth aayat of Baqara soora was revealed to declare that it was a grave sin. Sometime later the forty-second aayat of Nisaa soora was revealed and it was declared, that ‘do not approach the namaaz when you are drunk.’ Eventually, the ninety-third aayat of Maaida soora came and wine was made haraam. It was stated as follows in hadeeth-i- shereefs: "If something would intoxicate in case it were taken in a large amount, it is haraam to take it even in a small amount." and "Wine is the gravest of sins." and "Do not make friends with a person who drinks wine! Do not attend his funeral (when he dies)! Do not form a matrimonial relationship







with him!" and "Drinking wine is like worshipping idols." and "May Allaahu ta'aalaa curse him who drinks wine, sells it, makes it, or gives it."]

Muhammad of Najd said, "According to some narratives, 'Umar drank alcoholic spirits after mixing it with water and said it was not haraam unless it had an intoxicating effect. 'Umar's view is correct, for it is declared in the Qur'aan, 'The devil wants to stir up enmity and grudge among you and to keep you from doing dhikr of Allah and from namaaz by means of drinks and gambling. You will give these up now, won't you?' Alcoholic spirits will not cause the sins defined in the aayat when it does not intoxicate. Therefore, hard drinks are not haraam when they don't have an intoxicating effect."

I told Safiyya about this dispute we had on drinks and instructed her to make him drink a very strong spirit. Afterwards, she said, "I did as you said and made him drink. He danced and united with me several times that night." From them on Safiyya and I completely took control of Muhammad of Najd.

Once I said to him, "Namaaz is not fard." "How is it not fard?" "Allah declares in the Qur'aan, 'Perform namaaz to remember Me.' Then, the aim of namaaz is to remember Allah. Therefore, you might as well remember Allah without performing namaaz."

He said, "Yes. I have heard that some people do dhikr of Allah instead of performing namaaz.' I was very much pleased with this statement of his. I tried hard to develop this notion and capture his heart. Then I noticed that he did not attach much importance to namaaz and was performing it quite sporadically. He was very negligent especially with the Morning Prayer, for I would keep him from going to bed by talking with him until midnight. So he would be too exhausted to get up for Morning Prayer.

I began to pull down the shawl of belief slowly off the shoulders of Muhammad of Najd.









On one occasion I said, "I have heard that the Prophet made his As-haab brothers to one another. Is it true?" Upon his positive reply, I wanted to know if this Islamic rule was temporary or permanent. He explained, "It is permanent. For the Prophet Muhammad's halaal is halaal till the end of the world, and his haraam is haraam till the end of the world." Then I offered him to be my brother. So we were brothers.



From that day on I never left him alone. We were together even in his travels. He was very important for me. For the tree that I had planted and grown, spending the most valuable days of my youth was now beginning to yield its fruit. I was sending monthly reports to the Ministry of Colonies in London. The answers I received were very encouraging and reassuring. Muhammad of Najd was following the path I had drawn for him. My duty was to imbue him with feelings of independence, freedom and skepticism. I always praised him, saying that a brilliant future was awaiting him.



One day I fabricated the following dream: "Last night I dreamed of our Prophet. I addressed him with the attributes I had learnt from hodjas. He was seated on a dais. Around him were scholars that I did not know. You entered. Your face was as bright as haloes. You walked towards the Prophet, and when you were close enough the Prophet stood up and kissed





between your both eyes. He said, 'You are my namesake, the heir to my knowledge, my deputy in worldly and religious matters.' You said, 'O Messenger of Allah! I am afraid to explain my knowledge to people.' 'You are the greatest. Don't be afraid,' replied the Prophet."

Muhammad bin Abd-ul-Wahhaab was wild with joy when he heard the dream. He asked several times if what I had told him was true, and received a positive answer each time he asked. Finally he was sure I had told him the truth. I think, from then on, he was resolved to publicize the ideas I had imbued him with and to establish a new sect.



It was on one of those days when Muhammad of Najd and I had become very intimate friends that I received a message from London ordering me to leave for the cities of Kerbelaa and Najaf, the two most popular Shiite centers of knowledge and spirituality. So I had to put an end to my company with Muhammad of Najd and leave Basra. Yet I was happy because I was sure that this ignorant and morally depraved man was going to establish a new sect, which in turn would demolish Islam from within, and that I was the composer of the heretical tenets of this new sect.





When I left Basra for Kerbelaa and Najaf, I was very much anxious that Muhammad of Najd would swerve from the direction I had led him, for he was an extremely unstable and nervous person. I feared that the aims I had built upon him might be spoilt.



As I left him he was thinking of going to Istanbul. I did my best to dissuade him from the notion. I said, "I am very anxious that when you go there you may make a statement whereby they will pronounce you a heretic and kill you."

When I found out that Muhammad of Najd did not want to stay in Basra, I recommended that he go to Isfahan and Sheeraaz. For these two cities were lovely. And their inhabitants were Shiites. And Shiites, in their turn, could not possibly influence Muhammad of Najd. For Shiites were inefficient in knowledge and ethics. Thus I made it certain that he would not change the course I had charted for him.



The minister was very pleased to know that I had obtained Muhammad of Najd. "He is a weapon our Ministry has been looking for. Give him all sorts of promises. It would be worth while if you spent all your time indoctrinating him," he said. When I said, "I have been anxious about Muhammad of Najd. He may have changed his mind," he replied, "Don't worry. He has not given up the ideas he had when you left him. The spies of our Ministry met him in Isfahan and reported to our Ministry that he had not changed." I said to myself, "How could Muhammad of Najd reveal his secrets to a stranger?" I did not dare to ask this question to the Minister. However, when I met Muhammad of Najd later, I found out that in Isfahan a man named Abd-ul-kereem had met him and ferreted out his secrets by saying, "I am Shaikh Muhammad's [meaning me] brother. He told me all that he knew about you."







Muhammad of Najd said to me, "Safiyya went with me to Isfahan and we cohabited with mut'a nikaah for two more months. Abd-ul-kereem accompanied me to Sheeraaz and found me a woman named Asiya, who was prettier and more attractive than Safiyya. Making mut'a nikaah with that woman, I spent the most delightful moments of my life with her."

I found out later that Abd-ul-kereem was a Christian agent living in the Jelfa district of Isfahan and working for the Ministry. And Asiya, a Jewess living in Sheeraaz, was another agent for the Ministry. All four of us coordinated to train Muhammad of Najd in such a way that in future he would do what was expected from him in the best way.

After a month's stay in London, I received a message from the Ministry ordering me to go to Iraq to see Muhammad of Najd again. As I was leaving for my mission, the secretary for Ministry of Colonies said to me, "Never be negligent about Muhammad of Najd! As it is understood from the reports sent by our spies up until now, Muhammad of Najd is a typical fool very convenient for the realization of our purposes.

"Talk frankly with Muhammad of Najd. Our agents talked with him frankly in Isfahaan, and he accepted our wishes on terms. The terms he stipulated are: He would be supported with adequate property and weaponry to protect him against states and scholars who would certainly attack him upon his announcing his ideas and views. A principality would be established in his country, be it a small one. The Ministry accepted these terms."

I felt as if I were going to fly from joy when I heard this news. I asked the secretary what I was supposed to do about this. His reply was, "The Ministry has devised a subtle scheme for Muhammad of Najd to carry out, as follows:







1- He is to declare all Muslims (who disagree with his new views of Islam) as disbelievers and announce that it is halaal to kill them, to seize their property, to violate their chastity, to make their men slaves and their women concubines and to sell them at slave markets.

2- He is to state that Ka'ba is an idol and therefore it must be demolished. In order to do away with the worship of hajj, he is to provoke tribes to raid groups of haajis (Muslim pilgrims), to plunder their belongings and to kill them.

3- He is to strive to dissuade Muslims from obeying the Khaleefa. He is to provoke them to revolt against him. He is to prepare armies for this purpose. He is to exploit every opportunity to spread the conviction that it is necessary to fight against the notables of Hijaz and bring disgrace on them.

4- He is to allege that the mausoleums, domes and sacred places in Muslim countries are idols and polytheistic milieus and must therefore be demolished. He is to do his best to produce occasions for insulting Prophet Muhammad, his Khaleefas, and all prominent scholars of madh-habs.

5- He is to do his utmost to encourage insurrections, oppressions and anarchy in Muslim countries.

6- He is to try to publish a copy of the Qur'aan interpolated with additions and excisions, as is the case with hadeeths."

After explaining this six-paragraph scheme, the secretary added, "Do not panic at this huge program. For our duty is to sow the seeds for annihilating Islam. There will come generations to complete this job. The British government has formed it a habit to be patient and to advance step by step. Wasn't Prophet Muhammad, the







performer of the great and bewildering Islamic revolution, a human being after all? And this Muhammad of Najd of ours has promised to accomplish this revolution of ours like his Prophet."

A couple of days later, I took permission from the Minister and the Secretary, bid farewell to my family and friends, and set out for Basra. After a tiresome journey I arrived in Basra at night. I went to Abd-ur-Ridaa's home. He was asleep. He was very pleased when he woke up and saw me. He offered me warm hospitality. I spent the night there. The next morning he said to me, "Muhammad of Najd called on me, left this letter for you, and left." I opened the letter. He wrote that he was leaving for his country, Najd, and gave his address there. I at once set out to go there, too. After an extremely onerous journey I arrived there. I found Muhammad of Najd in his home. He had lost a lot of weight. I did not say anything this concerning to him. Afterwards, I learned that he had got married.

We decided between us that he was to tell other people that I was his slave and was back from some place he had sent me. He introduced me as such.

I stayed with Muhammad of Najd for two years. We made a programma to announce his call. Eventually I fomented his resolution in 1143 Hijri [A.D. 1730]. Hence by collecting supporters around himself, he insinuated his call by making covert statements to those who were very close to him.

(He wrote pamphlets on religious subjects for villagers. He wrote what he learned from the British spy and mixed corrupt information from the Mutazila and other groups of bidat. Many ignorant villagers, particularly the inhabitants of Dar'iyya and their ignorant chief, Muhammad ibn Sa'ud, followed him. The Arabs esteemed ancestral distinctions very highly, and because he did not belong to a well-known family, he used Muhammad ibn Sa'ud as a tool to disseminate his Tariqa, which he named Wahhabism. He introduced himself as the









Qadi (Head of the Religious Affairs) and Muhammad ibn Sa'ud as the Hakim (Ruler). He had it passed in their constitution that both would be succeeded only by their children.)



Then, day by day, he expanded his call. I put guards around him in order to protect him against his enemies. I gave them as much property and money as they wanted. Whenever the enemies of Muhammad of Najd wanted to attack him, I inspirited and heartened them. As his call spread wider, the number of his adversaries increased. From time to time he attempted to give up his call, especially when he was overwhelmed by the multitude of the attacks made on him. Yet I never left him alone and always encouraged him. I would say to him, "O Muhammad, the Prophet suffered more persecution than you have so far. You know, this is a way of honor. Like any other revolutionist, you would have to endure some difficulty!"

Enemy attack was likely any moment. I therefore hired spies on his adversaries. Whenever his enemies meant harm to him, the spies would report to me and so I would neutralize their harm. Once I was informed that the enemies were to kill him. I immediately took the precautions to thwart their preparations. When the people (around Muhammad of Najd) heard about this plot of their enemies, they began to hate them all the more. They fell into the trap they had laid.

Muhammad of Najd promised me that he would implement all the six articles of the scheme and added, "For the time being I can execute them only partly." He was right in this word of his. At that time it was impossible for him to carry out all of them.

He found it impossible to have Ka'ba demolished. And he gave up the idea of announcing that it (Ka'ba) is an idol. In addition, he refused to publish an interpolated copy of the Qur'aan. Most of his fears in this respect were from the Shereefs in Mekka and the Istanbul government. He told me that "If we made these two announcements we would be attacked by a powerful army." I accepted his excuse, for he was right. The conditions were not favorable at all.

A couple of years later the Ministry of Commonwealth managed to cajole Muhammad bin Su'ood, the Ameer of Der'iyya, into joining our lines. They sent me a messenger to inform me about this and to establish a mutual affection and cooperation between the two Muhammads. For earning Muslims' hearts and trusts, we exploited our Muhammad of Najd religiously, and Muhammad bin Su'ood politically. It is an historical fact that states based on religion have lived longer and have been more powerful and more imposing.

Thus we continuously became more and more powerful. We made Der'iyya city our capital. And we named our new religion the WAHHABI religion. The Ministry of Colonies supported and reinforced the Wahhabi government in an underhanded way. The new government (Saudi Government) bought eleven British officers, very well learned in the Arabic language and desert warfare, under the name of slaves. We prepared our plans in cooperation with these officers. Both Muhammads (Muhammed Bin Abdul Wahhab and Muhammed Bin Su’ood) followed the way we showed them. When we did not receive any orders from the Ministry we made our own decisions.

We all married girls from tribes. We enjoyed the pleasure of a Muslim wife's devotion to her husband. Thus we had stronger relations with tribes. Everything goes well now. Our centralization is becoming more and more vigorous each day. Unless an unexpected catastrophe takes place, we shall eat the fruit we have prepared. For we have done whatever is necessary and sown the seeds.

So in such a way the Wahhabi Religion and Saudi Government came into existence









Excerpts from the Book Mir’at-al-Harmain (Turkish work of Ayyub Sabri Pasha, Matba’ai Bahriyye, Istanbul)

[These facts are also avaible in other Historical Books on the subject].

In 1306 (1888) when the book Mirat al-Haramain was written, the amir of the Najd was 'Abdullah ibn Faysal, a descendant of Muhammad ibn Sa'ud, and the Qadi was a descendant of Muhammad ibn 'abd al-Wahhab.

Muhammad ibn 'Abd al-Wahhab's father, 'Abd al-Wahhab, who was a pious, pure alim in Medina, his brother Sulaiman ibn 'Abd al-Wahhab and his teachers had apprehended from his statements, behavior and ideas, which he frequently had put forward as questions to them when he was a student in Medina, that he would become a heretic who would harm Islam from the inside in the future. They advised him to correct his ideas and advised the Muslims to avoid him. But they soon encountered the very thing they were afraid of, and he started disseminating his heretical ideas openly under the name of Wahhabism. To deceive ignorant and stupid people, he came forward with reforms and innovations incompatible with the books of the 'ulama' of Islam. He dared to be so impetuous as to deem the true Muslims of Ahl as-Sunnat wal-Jamaat as disbelievers. He regarded it as polytheism to ask Allahu ta'ala for something through the mediation of our Prophet (sall-Allahu 'alaihi wa sallam) or other prophets or awliya', or to visit their graves.

According to what Muhammad ibn 'Abd al-Wahhab learned from the British spy, he who talks to the dead while praying near a grave becomes a polytheist. He asserted that Muslims who said that someone or something beside Allah did something, for example, saying "such-and-such medicine cured" or "I obtained what I asked through our master Rasulullah" or "such-and-such wali" were polytheists. Although the documents Ibn 'Abd al-Wahhab made up to support such statements were nothing but lies and slanders, the ignorant people who could not distinguish right from wrong, the unemployed, raiders, ignoramuses, opportunists and the hard-hearted soon assented to his ideas and took their part on his side and regarded the pious Muslims of the right path as disbelievers.

When Ibn 'Abd al-Wahhab applied to the rulers of Dar'iyya with the view of disseminating his heresies easily through them, they willingly cooperated with him with the hope of extending their territories and increasing their power. They strove with all their might do disseminate his ideas everywhere. They declared war against those who refused and opposed them. The bestial people and pillagers of the desert competed with one another in joining the army of Muhammad ibn Sa'ud when it was said that it was halal to plunder and kill Muslims. In 1143 (1730), Muhammad ibn Sa'ud and Muhammad ibn 'Abd al-Wahhab hand in hand arrived at the conclusion that those who would not accept Wahhabism were disbelievers and polytheists, and that it was halal to kill them and confiscate their possessions, and publicly announced their declaration seven years later. Then, Ibn 'Abd al-Wahhab started fabricating ijtihad when he was thirty-two years old and announced his false ijtihads at the age of forty.



ATROCITIES OF WAHHABIS ON PEOPLE OF HIJAZ-E-MUQADDAS (Mecca, Medina, Jeddah and Taa’if )

As-Sayyid Ahmad ibn Zaini Dahlan (rahmat-Allahi 'alaihi), Mufti of the blessed city of Mecca, described under the topic "Al-fitnat al-Wahhabiyya" the tenets of ? Wahhabism and the tortures the Wahhabis inflicted upon Muslims.[Al-futuhat al-Islamiyya, second volume, page 228, Cairo, 1387 (1968)]. He wrote: "To deceive the 'ulama' of Ahl as-Sunnat in Mecca and Medina, they sent their men to these cities, but these men could not answer the questions of the Muslim 'ulama'. It became evident that they were ignorant heretics. A verdict declaring them disbelievers was written and distributed everywhere.



Sharif Masud ibn Said, Amir of Mecca, ordered that the Wahhabis should be imprisoned. Some Wahhabis fled to Dar'iyya and recounted what had happened to them." [Al-futuhat al-Islamiyya, second volume, page 234, Cairo, 1387 (1968)]



The 'ulama' of the Hijaz belonging to all the four madhhabs, including Muhammad ibn 'Abd al-Wahhab's brother Sulaiman and also his teachers who had trained him, studied Muhammad's books, prepared answers to his disunionist writings, which were destructive to Islam, and wrote, to call to the attention of Muslims, well-documented books in refutation to his heretical writings. [See above article 5, for the passage translated from Sulaiman ibn Abd al-Wahhab's work As-Sawa'iq al-ilahiyya fi'r-raddi ala'l-wahhabiyya; first published in 1306; second edition (reproduced by photo-offset) in Istanbul in 1395 (1975).]



These books did not help much but rather increased the Wahhabis' resentment against Muslims and excited Muhammad ibn Sa'ud to attack Muslims and augment the bloodshed. He belonged to the Bani Hanifa tribe, so was a descendant of a stupid race that believed in the prophethood of Musailamat al-Kadhdhab. Muhammad ibn Sa'ud died in 1178 (1765), and his son 'Abd al-'Aziz succeeded him. 'Abd al-'Aziz was assassinated, stabbed in the abdomen by a Shiite, in the Dar'iyya Mosque in 1217 (1830). Then, his son Sa'ud ibn 'Abd al-'Aziz became the chief of the Wahhabis. All three strove very hard, as if competing with one another, to shed Muslim blood in order to deceive the Arabs and to disseminate Wahhabism.

The Wahhabis say that Ibn 'Abd al-Wahhab disseminated his thoughts in order to attain sincerity in his belief in"Sharif Ghalib fled from fear! And the Ta'ifians do not have the power to resist you! They sent me to communicate that they will surrender the fortress, and they ask you to forgive them. I like the Wahhabis. Come back! You have shed much blood! It is not right to go back

without capturing Ta'if. I swear that the Ta'ifians will immediately surrender the fortress. They will accept whatever you want." It was Sharif Ghalib Effendi's fault that Ta'if was lost in vain. If he had stayed in Ta'if, Muslims would not have suffered that doom. Since "Traitors are cowards," the Wahhabis did not believe that the Ta'ifians would surrender readily. But, seeing the flag of truce on the fortress, they sent an envoy to the fortress to investigate the situation. The Ta'ifians, pulled the envoy up to the fortress with a rope. "Gather all your goods here and surrender if you want to save your lives," said the envoy. All their possessions were gathered with the effort of a Muslim named Ibrahim. "This is not enough!" said the envoy, "We cannot forgive you for this much. You should bring more!" He gave them a notebook and said, "List the names of those who do not give! The men are free to go wherever they wish. The women and children will be put in chains." Although they begged him to be a little bit softer, he increased his aggression and harshness. Ibrahim, unable to be patient any more, hit him on the chest with a stone and killed him. During this confusion, the Wahhabis attacked the fortress, thus they escaped from being hit by cannon balls and bullets. They broke the gates and entered the fortress. They killed every woman, man and child they saw, cutting even the babies in cradles. The streets turned into floods of blood. They raided the houses and plundered everywhere, attacking outrageously and madly till sunset. They could not capture the stone houses in the eastern part of the fortress, so they besieged and put those houses under a shower of bullets. a Wahhabite scoundrel shouted: "We forgive you! You may go wherever you want with your wives and children," but they did not yield. Meanwhile, the Wahhabis gathered the people, who had set out to migrate, on a hill and encircled those pure Muslim families, who had grown up amid fondling and affection and most of whom were women and children, and held them to die of hunger and thirst for twelve days, and tortured them by slandering, stoning and cudgeling. The





Wahhabis called them one by one and beat them and said, "Tell us where you hid your possessions!" and howled, "Your day of death is coming!" to those who begged for mercy.

Ibn Shakban, after pressing the stone houses violently for twelve days and being unable to make them yield, promised that those who would come out of the houses and give up arms would be forgiven. Muslims believed him and came out, but, with their hands tied behind their backs, they were drawn by Ibn Shakban to the hill where the other Muslims were encircled. Three hundred and sixty-seven men, together with women and children, were put to the sword on the hill (rahmat-Allahi 'alaihim ajmain). They made animals trample on the bodies of the martyrs and left them unburied to be eaten by beasts and birds of prey for sixteen days. They plundered Muslims' houses and gathered all they took into a big heap in front of the gateway of the fortress and sent one fifth of the goods and the money they collected to Sa'ud, sharing the remainder among them. The traitors and torrential rains swept away uncountable money and invaluable goods, and there remained little, only forty thousand gold rials, in the hands of Ahl as-Sunnat; ten thousand rials were distributed to the women and children, and the goods were sold very cheaply.

The Wahhabis tore up the copies of the Qur'an al-karim and books of tafsir, hadith and other Islamic books they took from libraries, masjids and houses, and threw them down on the ground. They made sandals from the gold-gilded leather covers of the Qur'an copies and other books and wore them on their filthy feet. There were ayats and other sacred writings on those leather covers. The leaves of those valuable books thrown around were so numerous that there was no space to step in the streets of Ta'if. Although Ibn Shakban had ordered the looters not to tear up the copies of the Qur'an al-karim, the Wahhabite bandits, who were gathered from the deserts for looting and who did not know the Qur'an al-karim, tore up all the copies they found and stamped on







them. Only three copies of the Qur'an al-karim and one copy of the Sahih of al-Bukhari were saved from plunder in the big town of Ta'if.

a mujiza: The weather was calm during the plunder of Ta'if. There was no wind. a storm broke out after the bandits went away, and the wind lifted up all the leaves of the Qur'an al-karim and Islamic books and swept them away. Soon there was no piece of paper left on the ground. Nobody knew where they were taken.

Under the hot sun, the corpses of the martyrs decayed on the hill in sixteen days. The atmosphere became fetid. Muslims begged, wept and lamented in front of Ibn Shakban to permit them to bury their dead relatives. At last he agreed, and they dug two big hollows, put all the decayed corpses of their fathers, grandfathers, relatives and children into the hollows and covered them with soil. There was no corpse that could be recognized; some of them were only one half or one fourth of a body, for other parts were scattered around by birds and beasts of prey. They were permitted to collect and bury these pieces of flesh because the bad smell bothered the Wahhabis, too. Muslims searched all around and collected and buried them, too, in the two hollows.

It was also for the purpose of insulting and taking revenge on the dead Muslims that the bandits kept the martyrs unburied until they decayed. But, as said in a couplet.

'It will bring ascent, do not grieve that you have fallen,
A building is not restored before it turns to a ruin.'

The status of martyrs (rahmat-Allahi 'alaihim ajmain) in Allah's esteem increases when their corpses are left unburied to decay and to be prey for birds and beasts.

The bandits completely ruined the shrines of as-Sahabat al-kiram, awliya' and 'ulama' after putting the Muslims of Ta'if to the sword and dividing up the loot and the money. When they attempted to dig a grave with a view to take out and burn the corpse of Hadrat 'Abdullah ibn 'Abbas, who was one of our Prophet's most beloved companions, they were frightened by the pleasant scent that came out when the first pickaxe hit the ground.





They said, "There is a great Satan in this grave. We should blow it up with dynamite instead of losing time by digging." Although they put much powder and tried hard, the powder misfired and they went away in astonishment. The grave was left level with the ground for a few years. Later, Sayyid Yasin Effendi put a very nice sarcophagus on it and protected that blessed grave from being forgotten.

The bandits also tried to dig up the graves of Sayyid 'Abd al-Hadi Effendi and many other awliya', but they were prevented by a karama at each grave. Facing extraordinary difficulties in carrying out this vile intention of theirs, they gave it up.

'Uthman al-Mudayiqi and Ibn Shakban also ordered that the mosques and madrasas should be demolished together with the shrines. Yasin Effendi, a great scholar of Ahl as-Sunnat, said, "Why do you want to demolish mosques, which are built for the purpose of performing salat in congregation? If you want to ruin this mosque because the grave of 'Abdullah ibn 'Abbas (radi-Allahu 'anhuma) is here, I tell you, his grave is in the shrine outside the big mosque. Therefore, it is not necessary to demolish the mosque." 'Uthman al-Mudayiqi and Ibn Shakban could not make any rejoinder. But, Matu, a zindiq among them, made a ridiculous statement: "Anything doubtful should be annihilated." Then, Yasin Effendi asked, "Is there anything doubtful about mosques?" and the demagogue was silent. After a long silence, 'Uthman al-Budayiqi said, "I do not agree with either of you," and ordered, "Do not touch the mosque, but demolish the shrine!"

Although the rascals also attacked Mecca after shedding much Muslim blood in Ta'if, they did not dare to go into the city because it was the time for pilgrimage. Sharif Ghalib Effendi was in Jidda to raise an army to resist the Wahhabis, and the people of Mecca, frightened by the Ta'if calamity, sent a committee to the Wahhabite commander and begged him not to torture them. The Wahhabis entered Mecca in Muharram 1218 A.H. (1803) and disseminated their beliefs. They announced that they





would kill those who would visit graves or go to Medina to entreat in front of Rasulullah's shrine. Fourteen days later, they assaulted upon Jidda to capture Sharif Ghalib Effendi, who straightforwardly attacked the Wahhabite bandits from the Jidda fortress and killed most of them. The remainder fled to Mecca. Upon the Meccans begging, they appointed Sharif Ghalib Effendi's brother Sharif 'Abd al-Muin Effendi as the amir of Mecca and went back to Dar'iyya. Sharif 'Abd al-Muin Effendi accepted to be amir in order to protect the Meccans from likely torture of the Wahhabis.

Sharif Ghalib Effendi returned to Mecca with the Jiddan soldiers and the governor of Jidda, Sharif Pasha, thirty-eight days after the bandits were defeated in Jidda. They drove away the bandits left in Mecca, and he became the amir again. The bandits attacked the villages around Ta'if and killed many people to take revenge on the Meccans. They appointed the bandit 'Uthman al-Mudayiqi as the governor of Ta'if. 'Uthman called together all the bandits around Mecca and laid siege to the city with a big gang of looters in 1220 (1805). The Meccan Muslims suffered distress and hunger for months, and there was not even left a dog to eat on the last days of the siege. Sharif Ghalib Effendi understood that there was no other way out but to enter into a treaty with the enemy in order to save citizens' lives. He surrendered the city under the condition that he should be left as the amir of the city and that the Muslims' lives and possessions should be safe.

The bandits captured Medina after Mecca and plundered the most valuable historical treasures of the world, which had been collected in the Khazinat an-Nabawiyya (the Prophetic Treasure) for over a millennium. They treated the Muslims in so rude a manner that it is impossible to put into words. Then, they went back to Dar'iyya after appointing somebody named Mubarak ibn Maghyan as the governor of the city. They stayed in Mecca and Medina and did not let the pilgrims of Ahl as-Sunnat into Mecca for seven years. They covered the Kaba with two sheets of black cloth called Qailan.



Ayyub Sabree Pasha (rahimah-Allahu ta'ala) reported in the first volume of his book Mirat al-Haramain, which was published in 1301 A.H. (1883), the tortures inflicted upon the Meccan Muslims as follows:

"The tortures done to the Muslims in the blessed city of Mecca and to the pilgrims every year were so heavy that it is very difficult to describe in detail.

"The chief of the bandits, Sa'ud, frequently sent letters of threat to the amir of the Meccans, Sharif Ghalib Effendi.



Although Sa'ud had laid siege to Mecca several times, he had not been able to penetrate into the city until 1218 (1802). Sharif Ghalib Effendi, with the governor of Jidda, assembled the leaders of the pilgrim caravans from Damascus and Egypt in 1217 and told them that the bandits intended to attack the blessed city of Mecca, and that if they would help him they altogether could capture Sa'ud, their chief. But his proposal was not accepted. Then, Sharif Ghalib Effendi appointed his brother Sharif 'Abd al-Muin Effendi as his deputy and went to Jidda. Sharif' Abd al-Muin Effendi, as the amir of Mecca, sent five scholars of Ahl as-Sunnat, namely Muhammad Tahir, Sayyid Muhammad Abu Bakr, Mir Ghani, Sayyid Muhammad 'Akkas and 'Abd al-Hafiz al-'AJami, as a committee of goodwill and forgiveness to Sa'ud ibn 'Abd al-'Aziz in 1218.

"Sa'ud responded and went to Mecca with his soldiers. He appointed 'Abd al-Muin as the head official of the district and ordered that all shrines and graves should be demolished, because, in view of the Wahhabis, the people of Mecca and Medina were not worshiping Allahu ta'ala, but shrines. They said that they would be worshiping Allah in its true form if shrines and graves were demolished. According to Muhammad ibn 'Abd al-Wahhab, all the Muslims had died as disbelievers or polytheists since 500 A.H. (1106); the true Islam was revealed to him, and it was not permissible to bury those who became Wahhabis near the graves of polytheists, by which he referred to the real Muslims.

"Sa'ud attacked Jidda to seize Sharif Ghalib Effendi (rahmat-Allahu 'alaih) and capture Jidda. But, the people of Jidda, hand in hand with the Ottoman soldiers, bravely defeated the enemies and put Sa'ud's soldiers to flight. Sa'ud, gathering those fleeing, returned to Mecca.

"Although Sharif 'Abd al-Muin Effendi (rahmat-Allahi 'alaih) tried to be friendly with the Wahhabis in order to protect the Meccan Muslims against massacre and torture, the ferocious Wahhabis increased the severity of torture and pillage day by day. Seeing it was impossible to get along with them in peace, he sent a message to Sharif Ghalib Effendi saying that Sa'ud was in Mecca with his soldiers encamped at the Mu'alla Square and that it would be possible to capture Sa'ud if he assaulted them with a small number of soldiers.

"Upon the message, Sharif Ghalib Effendi took some distinguished soldiers with the governor of Jidda, Sharif Pasha, and attacked the Wahhabis in Mecca at nighttime. He encircled their tents, but Sa'ud fled alive. His soldiers said that they would surrender their arms if they would be forgiven, and their wish was accepted. Thus the blessed city of Mecca was saved from those cruel people. This success frightened the Wahhabis in Ta'if, who also surrendered without any bloodshed. The cruel 'Uthman al-Mudayiqi fled to the mountains in Yaman with his men. Seeing that those who were driven out of Mecca had started robbing villagers and tribesmen in the countryside, Sharif Ghalib Effendi sent messengers to the Bani Saqif tribe and ordered, 'Go to Ta'if and raid the Wahhabis! Take for yourself whatever you capture!' The Bani Saqif tribe attacked Ta'if to take revenge on the looters, and thus Ta'if was saved, too.

" 'Uthman al-Mudayiqi gathered the ignorant, savage villagers of the Yaman Mountains and, with the Wahhabis he met on his way, laid siege to Mecca. Meccans suffered severely in the city for three months. Sharif Ghalib Effendi failed in his attempts to sally out against the besiegers, although he tried ten times. The food stocks vanished. The price of bread went up to five rials and butter to six rials per oke (2.8 lb), but later no one sold anything. Muslims had to eat cats and dogs, which later could not be found. They had to eat grass and leaves. When there was nothing left to eat, the city of





Mecca was surrendered to Sa'ud on the condition that he should not torture or kill the people. Sharif Ghalib Effendi was not faulty in this event, but he would not have fallen into this situation if he had called for aid from the allying tribes before. In fact, Meccans had begged Sharif Ghalib Effendi, 'We can go on resisting till the time of pilgrimage if you obtain help from the tribes

who love us, and we can defeat them when the Egyptian and Damascene pilgrims come.' Sharif Ghalib Effendi had said, 'I could have done it before, but it is impossible now,' confessing his former mistake. He did not want to surrender, either, but the Meccans said, 'Oh Amir! Your blessed ancestor Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), too, made agreement with his enemies. You, too, please agree with the enemy and relieve us of this trouble. You will be following our master Rasulullah's sunnat by doing so. Because, Rasulullah had sent Hadrat 'Uthman [from Khudaibiya] to the Quraish tribe in Mecca to make an agreement.' Sharif Ghalib Effendi distracted people from this idea of surrender until the last moment and did not go into an agreement. He yielded to the constraint of a man of religious duty named 'Abd ar-Rahman when the people could not endure the difficulty any longer. It was very intelligent of Sharif Ghalib Effendi to have listened to 'Abd ar-Rahman and to use him as a mediator in preventing Sa'ud from torturing the Muslims. He also won the favor of Meccans and soldiers by saying, 'I yielded to make an agreement unwillingly; I was planning to wait till the time for pilgrimage.'

"After the capitulation, Sa'ud ibn 'Abd al-'Aziz entered Mecca. He covered the Magnificent Kaba with coarse felt. He dismissed Sharif Ghalib Effendi (rahmat-Allahi 'alaih). He attacked here and there like a pharaoh and tortured the people in an inconceivable way. Because no help had come from the Ottomans, Sharif Ghalib Effendi was offended. He disseminated the hearsay that the reason for the surrender of Mecca was due to the slackness of the Ottoman government, and he incited Sa'ud not to let the Egyptian and Damascene pilgrims into Mecca in order to provoke the Ottomans to start action against the Wahhabis.

"This behavior of Sharif Ghalib Effendi made Sa'ud get more ferocious, and he increased the torture. He tortured and killed most of the 'ulama' of Ahl as-Sunnat and prominent and rich people of Mecca. He threatened those who did not announce that they were Wahhabis. His men







shouted, 'Accept Sa'ud's religion! Shelter under his vast shadow!' in markets, bazars and streets. He forced Muslims to accept Muhammad ibn 'Abd al-Wahhab's religion. The number of the faithful people who could protect their true faith and correct madhhab decreased greatly, as it was in the deserts.

"Sharif Ghalib Effendi, seeing the dismal situation and apprehending that Islam would be annihilated also in the Hijaz and the blessed cities as it had in the Arabian deserts, sent a message to Sa'ud, saying, 'You cannot resist the Ottoman army that will be sent from Istanbul if you stay in Mecca after the season of the pilgrimage. You will be captured and killed. Do not stay in Mecca after the pilgrimage, go away!' This message was of no avail but only increased Sa'ud's ferocity and cruelty in torturing Muslims.

"During this period of tyranny and torture, Sa'ud ibn 'Abd al-'Aziz asked an alim of Ahl as-Sunnat, 'Is Hadrat Muhammad ('alaihi 's-salam) alive in his grave? Or is he dead like every dead person as we believe he is?' The alim said, 'He is alive with a life which we cannot comprehend.' Sa'ud asked him this question because he expected such an answer on account of which he would easily torture him to death. 'Then, show us that the Prophet is alive in his grave so that we may believe you. It will be understood that you are obstinate in refusing my religion if you answer incongruously, and I will kill you,' said Sa'ud. 'I shall not try to convince you by showing something unrelated to the subject. Let's go to al-Madinat al-Munawwara together and stand in front of the Muwajahat as-Saada (Mazar-E-Rasool, S.A.W.S.). I shall greet him. If he returns my greeting, you will see that our master Rasulullah is alive in his blessed grave and that he hears and answers those who greet him. If we get no answer to my greeting, it will be understood that I am a liar. Then you may punish me in any way you wish,' answered the alim of Ahl as-Sunnat. Sa'ud got very angry at this answer but let him go, for he would have become a disbeliever or polytheist according to his own beliefs if he







had done as the alim proposed. He was stupefied for he was not learned enough to make any rejoinder to this answer. He set the alim free so that he might not be disreputed. However, he ordered one soldier to kill him and to immediately let him know when he was killed. But the Wahhabi soldier, by the Grace of Allah, could not find an opportunity to attain his goal. This terrible news reached the ear of that mujahid scholar, who then migrated away from Mecca thinking that it would not be good for him to stay in Mecca any longer.

"Sa'ud sent an assassin after the mujahid when he heard of his departure. The assassin traveled day and night, thinking that he would kill one belonging to Ahl as-sunnat and win much thawab. He caught up with the mujahid but saw that he had died a normal death shortly before he reached him. He tethered the mujahid's camel to a tree and went to a well for water. When he returned, he found that the corpse was gone and only the camel was there.

Sa'ud ibn 'Abd al-'Aziz appointed 'Uthman al-Mudayiqi to be the governor of Mecca and went back do Dar'iyya. “Lived in Dar'iyya. He captured the blessed city of Medina, too. Later, he set out for Mecca with those who wanted to go on pilgrimage and those who were able to talk well. Men of religious attire who were to praise and disseminate Wahhabism went ahead. They started reading and explaining the book written by Ibn 'Abd al-Wahhab in the Masjid al-Haram in Mecca on Friday the 7th of Muharram, 1221 (1806). The 'ulama' of Ahl as-Sunnat refuted them. [For details, see Saif al-Jabbar, a collection of the Meccan ulama's refutations of Wahhabism, later printed in Pakistan; reprint in Istanbul in 1395 (1975).] Sa'ud ibn 'Abd al-'Aziz arrived ten days later. He settled in Sharif Ghalib Effendi's mansion at Mu'alla Square. He put a part of the cover he wore on Sharif Ghalib Effendi as a demonstration of friendship. And Sharif Ghalib Effendi showed friendship towards him. They went together to Masjid al-Haram and performed tawaf around the Magnificent Kaba together.







"Meanwhile, the news came that a caravan of Damascene pilgrims was coming towards Mecca. Sa'ud sent Masud ibn Mudayiqi to meet the caravan and tell them that they would not be allowed into Mecca. Masud met the caravan and said, 'You disregarded the previous agreement. Sa'ud ibn 'Abd al-'Aziz had sent you an order with Salih ibn Salih that you should not come with soldiers. But you come with soldiers! You cannot enter Mecca, for you have not obeyed the order.' The leader of the caravan, 'Abdullah Pasha, sent Yusuf Pasha to Sa'ud to ask his forgiveness and permission. Sa'ud said, 'Oh Pasha! I would kill all of you if I did not fear Allah. Bring me the sacks of gold coins which you intend to distribute to the people of the Haramain and Arab villagers, and immediately go back! I forbid you the pilgrimage this year!' Yusuf Pasha surrendered to him the sacks of gold and turned back.

"The news that the Damascene caravan was prevented from carrying out the pilgrimage spread as a terrible shock among the Muslim world. Meccan Muslims wept and lamented for they thought that they, too, were forbidden to got to 'Arafat. The following day they were given permission to go to 'Arafat, but were forbidden to go on mahfas or camel-palanquins. Everybody, even judges and 'ulama', went to 'Arafat on donkey or camel. Instead of the Qadi of Mecca, a Wahhabi delivered the khutba at 'Arafat. They returned to Mecca after carrying out the acts necessary to the pilgrimage.

"Sa'ud dismissed the Qadi of Mecca, Khatib-zada Muhammad Effendi, from service upon his arrival to Mecca and appointed a Wahhabi named 'Abd ar-Rahman as the Qadi. 'Abd ar-Rahman summoned Muhammad Effendi, Su'ada Effendi, the mullah (chief judge) of Medina, and 'Atai Effendi, the Naqib (representative of the Sharifs in Mecca) of the blessed city of Mecca, and made

them sit on the felt on the floor. He told them to pay homage to Sa'ud. These 'alims clasped hands saying, 'La ilaha illa'llah wahdahu la Sharika lah,' in accord with the Wahhabite belief and sat down on the floor again. Sa'ud laughed and said, 'I command you and the pilgrims





of the Damascene caravan to Salih ibn Salih's care. Salih is one of my good men. I trust him. I permit you to go to Damascus on the condition that you will pay 300 kurushes for each mafha -and load- camel and 150 kurushes for each donkey. It is a great favor for you to be able to go to Damascus at such a low price. You may go comfortably and happily under my protection. All pilgrims will travel under these conditions. And this is a justice of mine. I wrote a letter to the Ottoman Sultan, Hadrat Salim Khan III [rahmat-Allahi 'alaih]. I asked that it be forbidden to build domes on graves, to make sacrifice for the dead and to pray through them.'

"Sa'ud stayed in Mecca for four years. Muhammad 'Ali Pasha, the Governor of Egypt, came to Jidda in 1227 A.H. (1812) upon the order of the Ottoman Sultan, Mahmud-i 'Adli (rahmat-Allahi 'alaihima). The Egyptian forces he sent from Jidda and Medina jointly drove Sa'ud out from Mecca after a bloody battle."