Kharijites' Doubt In The Past And Wahabis' In The Present Are The Same
منذ 3 سنوات
367
The Kharijites, in the past, rose the doubt of "the judgment is Allah's alone" and the Wahabis, in the present, rose the doubt of "servitude is to Allah alone". There is no place for criticizing their mere calls when there is no context. But if the mission is coupled with a political doubt or a certain benefit in contradicting the beliefs of others, then it is a false mission dressed in the garment of truth.
As for the mission of the Kharijites, it was buried on the first day, because Imam Ali (a.s.) disclosed it and revealed its false reality when he said, "It is a word of truth by which untruth is intended." Rather, Imam Ali (a.s.) fought the Kharijites with no leniency according to the will of his brother and cousin the messenger of Allah (a.s.), and he did away with them and with their mission forever.
As for Wahabism, it became strong and widespread by the assistance of the British firstly, and the support of the United State of America and the West secondly. This was for a certain purpose that analyzers and learned people of the Muslim nation know well. The United States of America especially and the West in general fight Islam and consider it the only danger that threatens their beliefs and welfares. 1
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1 They call Islam as "the great danger coming from the east". Since the time of colonialism until now, the plundering of Muslim countries is continuous by England, France, Italy, the United States of America, and others... After that, came out new serpents calling themselves with new names; mandate,
We saw how they allied with each other in fighting the Islamie Republic in Iran and tried, and are still trying, to do away with it as possible as they can and with all means. Some of their presidents announced openly that they supplied their agent Saddam with all fatal weapons and all experiences to do away with the Islamie Republic, but when they failed, and the Iraqi opposition became strong inside and outside Iraq, they feared that the experiment of Imam Khomeini might be repeated in Iraq, where the Shia are more than two thirds, and feared that the revolution in Iraq might unite with the revolution of Iran. Then, they played their filthy trick by occupying Kuwait and making the war not against Saddam, as they claimed, but against the Iraqi people, where the Shia are more than seventy percent of population. And this is actually what happened; Kuwait was rebuilt better than before and the Regime of Saddam became stronger than before, but the oppressed Iraqi people, who were terribly destroyed, began selling their furniture and clothes to get a bite of bread.
By that, the Wahabis obtained victory over all the Shia in the world. In fact, the plot was to degrade the Shia and drive them to the camps in Saudi Arabia to meet there all kinds of insults, torture, and killing.
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defending, or guardianship. All that was not enough and it appeared that it was the stage of incubation. After that, came the international organizations to assure the welfares of the great countries:
1. League of Nations, established in 1919 after the First World War
2. The United Nations, established in 1945 after the Second World War
3. North Atlantic Treaty Organization (NATO), established in 1949...and many others...even the Treaty of Baghdad...and finally the time is for the American policy to be defined after it showed you the Statue of Liberty, but the liberty that must be in compliance with the American style that has become a play in the hands of the international Zionism!
We see today the competition between many Arab governments to win the Israelite contentment, as if they have mistakenly interpreted this verse (...and for that let the aspirers aspire). Qur'an, 83:26.
Allah says:
The Jews will not be pleased with you, nor the Christians until you follow their religion. 1
Today, we see the Jews and the Christians (the United States of America and western countries) show cordiality to the Wahabis, or they are pleased with them, because they themselves flatter and show them cordiality. At the same time, they are full of grudge against the Shia in Lebanon, Iraq, and Iran, and even in France. They use all kinds of the Media to defame and accuse the Shia of terrorism, fanaticism, and puritanism. 2
The media, financed by the Wahabis, was successful in dividing the Shia, making some of them disagree with others, doubting their beliefs, and concentrating on some negative practices that some of ignorant Shia follow in Ashura. They openly criticized the great religious authorities, suspected their justice and honesty, and accused them of leaving the wealth of Muslims to their children to spend it recklessly.
The media was successful in buying the consciences of some prominent Shia personalities to raise the banner of deviation and misleading. In fact, there was no time dangerous to the Shia more than this time is. The true Shia must think of the affairs deeply, because they are threatened by many enemies. Anyhow, their patience and faith bring good news of optimism. Allah the Almighty says :
Obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and
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1 Qur'an, 2:120.
2 Of course, they do not mean by puritanism the keeping to the fundamentals of religion, for this is a virtue, but they mean by it the middle ages of oppression and darkness, which means underdevelopment, ignorance, and opinionation.
be patient; surely Allah is with the patient. 1
As we have said that the doubt of the Kharijites was based on the saying that "the judgment is Allah's alone", the doubt of the Wahabis was based on the saying that "servitude is to Allah alone". Despite that the two sayings are alike, the saying of the Wahabis is more effective than the saying of the Kharijites who focused on the rule (judgment). Before Imam Ali (a.s.), the rule was assumed by Abu Bakr, Umar, and Uthman who all ruled as they liked and gave judgments that contradicted the clear texts of the Qur'an and the Sunna of the Prophet (a.s.), but no one objected to them. At least, history did not mention to us any objection that is worth mentioning.
People were used to the rules of the caliphs and they accepted them as continuity to the rules of Allah, misinterpreting the actual rulings as they liked. Therefore, this saying (of the Kharijites) did not find any influence in the selves of the majority of Muslims who adopted the doctrine of the Saqifah which showed that people were free to choose their ruler and they did not believe in the choice of Allah.
They relied on the Qur'anic verses that confirmed the doctrine of the Saqifa and which were called "the verses of consultation" besides this verse : "O you who believe! obey Allah and obey the Messenger and those in authority from among you," 2 in deriving their evidences that the obedience to the ruler, who is a human being, was obligatory. The prophetic traditions that they relied on in concluding that the obedience to the ruler was obligatory were too many as well.
Therefore, the doctrine of the Kharijites was sentenced to death by the majority of Muslims even if Imam Ali (a.s.) did not refute, because it was strange to them and to the concept of the rule to them, and thus it would not receive any acceptance especially
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1 Qur'an, 8:46.
2 Qur'an, 4:59.
from those who were greed to the rule and authority from the Umayyads and the Abbasids, and how many they were!
But as for the doubt of the Wahabis, it depends on the saying that "servitude is to Allah only", and surely there is no Muslim who does not believe in the obligation of this fact, where Muslims always recite this verse :
They were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion. 1 The Wahabis made use of the behaviors of some ignorant Muslims in the ages of declination where there were many juggleries and jugglers and quacks, who were fed by colonialists. The Wahabis took such kind of people as a clear argument to accuse Muslims of disbelief and polytheism, and then to permit the killing of them in bloody wars and continual assaults against peaceful places which they overcame by force and oppression.
If we ponder on their argument they rely on, which is this saying of Allah, "And that the mosques are Allah's, therefore call not upon any one with Allah," 2 we shall find that it is like the saying of the Kharijites that "rulership (judgment) is Allah's alone" where Allah says :
There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment. 3 Despite that the verse shows that Allah does not participate anyone in His judgment, the many other verses give the right of judgment to man. We have mentioned some of them and said that there was no contradiction or difference between them, but the meaning is that the legislative judgment is to Allah alone and
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1 Qur'an, 98:5.
2 Qur'an, 72:18.
3 Qur'an, 18:26.
no any one else, even if this one is a prophet or messenger. Allah has declared this in His saving :
If he had fabricated against Us some of the sayings, We would certainly have seized him by the right hand. Then We would certainly have cut off his aorta. And not one of you could have withheld Us from him. 1 As for the executive judgment, Allah has made it for His prophets, messengers, the caliphs from His saints, and the imams whom He chooses. By this interpretation, the meanings of the verses become right.
It is the same about the verse that prohibits man from calling upon anyone with Allah, because there are many other verses giving man the right to supplicate Allah by means of His prophets, messengers, and saints. There is no contradiction between the verses; the first verse talks about deity and servitude, and that deity is Allah's alone, and the other verses declare that Allah has given the right of intercession and being a means to His prophets and saints.
To explain this matter, which is ambiguous to the Wahabis and to some Muslims who have been influenced by the Wahabis, it is useful to mention a debate between one of the Wahabi ulama and me. Because of its uses, I shall mention it as it was.
In the year 1983, I was preparing a thesis on the rights of woman in Islam. During my reading in some magazines, I was surprised by the fact that the Muslim woman in Comoros is the custodian of man. She builds and furnished her house, and then, when getting married, she brings her husband to her own house, and if she divorces him, she drives him out of her house. She works in the market, and the role of her husband is fishing in the sea, working in the field, and fetching goods to her in the market. She herself sells and buys. Thus, women in Comoros are custodians of men. How wonderful it is!
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1 Qur'an, 69:44-47.
I traveled to there in a difficult journey and I knew that France had given independence to three of the islands of the country and kept one until now. Comoros, as a new country, has joined the League of Arab States, which offered their helps. From among those helps, educational delegations from Tunisia and other countries were sent to Comoros to teach the Arabic language to the students of religious studies, most of whom were Arab from Yemeni origins called Hadharimah (related to Hadhramaut). From among them, there were sayyids from the pure progeny of the Prophet (a.s.) who spoke Arabic besides French and the local language.
In the airport, I met with one of the Tunisian teachers whom I knew twenty years ago in a meeting of the youth. He recognized me and I recognized him. He invited me to his house where his wife and children had traveled to Tunisia and he was alone at home. I accepted his invitation and remained with him in his house.
During my residence there, I became acquainted with the mufti of the Republic and the judge of judges. I talked with them on many subjects. They trusted in and loved me when they knew that I was from the followers of the Ahlul Bayt (a.s.). They complained to me about the bad treatment and despise they faced from the Wahabi ulama who began coming successively in great numbers with monies and books. They were successful in attracting many youths to their line through money, because those youths were living under poverty level. After that, those youths began blaming and disrespecting their fathers whom they highly regarded and kissed their hands and heads and stood up for when they passed, before that. They had inherited these morals generation by generation. The Prophet (a.s.) said:
He is not from us (not a Muslim) who is not kind to our little children, does not regard our old people, and does not observe the right of our scholars.
He 1 said to me, "However, when the Wahabi ulama, the ulama of evil, came to us, their intention was not but to do away with these good morals and habits that we have been brought up on. A man from us, even though he is married and has some children, kisses the head and hands of his father and seeks his satisfaction and supplication for him. But now, our children resist, criticize, and accuse us of polytheism, claiming that kissing of hands and the bowing before someone is as prostration for other than Allah and it is mere polytheism. There is a gap and hatred between fathers and children since the first day when these persons have come to our country. There is no power save in Allah!"
One day, the mufti of the Republic invited me to accompany him to inaugurate a new mosque built in Moroni Island. I went with him in addition to the Judge of Judges whose name was Abdul Qadir al-Gilani. When we arrived in the mosque, which was full of guests and ordinary people, the mufti introduced me to the attendants and asked me to make a speech on that occasion. I responded and thanked him for that honoring.
I made a speech, in which I emphasized on the love to the Ahlul Bayt (a.s.) and their great position to Allah and to the messenger of Allah, who had ordered Muslims to love and observed them, and declared that loving them would be from faith and hating them would be from hypocrisy. I talked in details about their virtues and the great favors they offered to Islam and Muslims. In the end of my speech, I talked about their vast knowledge and sciences that filled the world and benefited the Muslim scholars everywhere in the earth and I said that if the Ahlul Bayt (a.s.) were not available, people would not know the features of their religion.
The mufti asked one of the ulama there and made him stand beside me to translate what I said. After the end of my speech, people came kissing and greeting me and praying Allah to have mercy on my parents.
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1 The author means either the mufti or the judge.
The scene made angry one of the Wahabi ulama, whom I recognized by his long beard and Saudi uniform. He came, shook hands with me, and said, "Fear Allah 0 Sheikh! All of us love the Ahlul Bayt, but you were too excessive in loving and honoring them."
I said, "I pray Allah to make me die on that."
He said, "You are my guest inshallah."
I said evadingly, "I am guest of the Mufti of the Republic."
He said, "Tomorrow then!"
I said, "Tomorrow, I am guest of the Tunisian teachers."
He said, "All of them are my friends, and we shall meet there."
My friend, the Tunisian teacher, told me that his Saudi friend would come the next day to argue with me in scientific argumentation, and he told me that he had invited a group of teachers to participate in the argumentation so that the all might make use of it. He told me that he had served lunch for the invitees. He said to me, "Today is the weekend holiday and we have enough time. How much we arc eager to such meetings! We want you to be victorious; so do not disappoint us, because this Saudi man often talks and talks alone without giving us a chance to talk."
At the appointed time, the teachers came and with them was the Wahabi scholar. We were nine; seven invitees, the host, and me. After the meal, we began our argument whose subject was "Tawassul (the supplicating of Allah by means of a prophet or a saint) and the intercession between a servant and his God"
I said that I believed in tawassul to Allah by means of His prophets, messengers, and righteous saints. I said that man's supplication might be repelled because of his many sins and business with .the pleasures of this life, and then he might seek the intercession of the beloveds and saints of Allah.
The Wahabi scholar said, "This is polytheism and Allah does not forgive the association of anyone to him."
I said, "What is your evidence that this is a kind of polytheism?"
He said, "Allah says, 'And that the mosques are Allah's, therefore call not upon any one with Allah.' 1 This is a clear verse that prohibits the supplication to anyone other than Allah. Whoever calls upon other than Allah makes a partner to Him that benefits and harms, whereas the benefiting and harming one is Allah alone."
One of the attendants approved his speech and wanted to support him, but the host stopped him, saying, "Take it easy! I have invited you not for disputing and competition, but I have invited you to listen to these two scholars. As for this Tunisian man, I have known him since long ago, but I was surprised when I recently discovered that he is a Shia, following the Ahlul Bayt (a.s.), and this is our Saudi friend that all of you know and know his beliefs. We have just to listen to them both and see their arguments and evidences, until they finish their argumentation. After that, it is our time to participate in the discussion, and every one can give his opinion if he wants."
We thanked him for his kindness and polite way, and we kept on our argumentation.
I said, "I agree with you that Allah the Almighty is alone the Benefactor, the Harming, and no one of Muslims disagrees with you on this, but our disagreement is on tawassul. The one, who supplicate Allah by means of the messenger of Allah (a.s.) for example, knows well that Muhammad (a.s.) neither benefits nor harms, but his (Muhammad) supplication is accepted and responded to by Allah. If Muhammad (a.s.) asks Allah, saying, "0 my Lord, have mercy on this servant, forgive that servant, or enrich this one", surely Allah will respond to him. The true Prophetic traditions in this concern arc too many. For example, one day, one of the companions, who was blind, came to the Prophet (a.s.) and asked him to pray Allah for him to restore his sight. The Prophet (a.s.) ordered him to perform wudu and offer
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1 Qur'an, 72:18.
a two-rak'a prayer for Allah, and then to say, "0 Allah, I beseech You by means of your beloved Muhammad that You restore my sight." After doing so, his sight was recovered.
One day, Tha'laba, who was a destitute companion, came to the Prophet (a.s.) and asked him to pray Allah for him to make him wealthy, because he liked to he benevolent to help the poor and give charities. The Prophet (a.s.) prayed Allah for him, and he became so wealthy that his livestock were uncountable, but then, he stopped coming to the mosque to offer prayer, and he did not give zakat...and this story is famous to most of people.
One day, the Prophet described to his companions the bliss of Paradise, and what Allah had prepared to its inhabitants there. Ukasha asked the Prophet (a.s.), "0 messenger of Allah, pray Allah for me to make me one of them (the inhabitants of Paradise) !"
The Prophet (a.s.) said, "0 Allah, make him one of them!" Another one got up and said to the Prophet (a.s.), "And to me, 0 messenger of Allah!" The Prophet (a.s.) said, "Ukasha has preceded you to that."
In these three traditions, there is a clear evidence that the messenger of Allah (a.s.) made himself the means between Allah and His servants."
The Wahabi interrupted me, saying, "I argue by the Holy Qur'an, and he argues by weak traditions that neither fatten nor avail against hunger."
I said, "Allah says in the Holy Qur'an, 0 you who believe! Be careful of (your duty to) Allah and seek means to Him. 1 "
He said, "The 'means' refers to a good deed."
I said, "The verses, concerning good deeds, are many and clear. Allah says, 'And convey good news to those who believe and do
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1 Qur'an, 5:35.
good deeds,' 1 but He says in this verse, Seek means to Him,' and in another verse, He says, Those whom they call upon, themselves seek the means to their Lord.' 2 These two verses denote that the seeking of a means in supplicating Allah is to be with piety and good deeds. Do you not see that Allah says, '0 you who believe, be careful of (your duty to) Allah' that He mentions faith and piety before the seeking of a means?"
He said, "Most of scholars interpret "means" as good deed."
I said, "Keep us away from interpretation and the savings of scholars! What then if I prove "intercession" by the Qur'an itself?"
He said, "This is impossible, except if it is another Qur'an that we do not know!"
I said, "I know what you mean, may Allah forgive you! But I will prove that from the Qur'an that all of us know. Allah says, 'They said: 0 our father, ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord; surely, He is the Forgiving, the Merciful.' 3 Why did our lord Jacob, the prophet of Allah, not say to his children: you yourselves ask Allah for forgiveness and do not make me intercessor between your Creator and you? He did accept that intercession and said: I shall ask my Lord to forgive you. Thus, he made himself a means to Allah for his children."
The Wahabi felt it difficult to repel these verses that could not be doubted or misinterpreted. He said, "What do we do with Jacob who was from the children of Israel and whose religion was abrogated by the religion of Islam?"
I said, "I will give you an evidence from Islam, from the religion of Muhammad the Prophet of Islam (a.s.)."
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1 Qur'an, 2:25.
2 Qur'an, 17:57.
3 Qur'an, 12:97-98.
He said, "We are listening."
I said, "'In the name of Allah, the Beneficent, the Merciful...and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.' 1 Why did Allah order them to come to the Prophet (a.s.) to ask for Allah's forgiveness near him, and then the Prophet (a.s.) would ask Allah to forgive them? This is a clear evidence that the Prophet (a.s.) was their means to Allah and that Allah would not forgive them except by him (the Prophet)."
The attendants said, "This is a clear evidence that cannot be refuted."
The Wahabi, feeling defeated, said, "Yes, this was right when the Prophet was alive, but the man had died fourteen centuries ago."
I said astonishedly, "How do you say about the messenger of Allah 'the man had died'? The messenger of Allah is alive and not dead."
He laughed mockingly at my saying, and said, "The Holy Qur'an said to him, Surely you shall die and they (too) shall surely die.' 2"
I said, "And the Qur'an itself says, Reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord,' 3 and 'Do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.' 4"
He said, "These verses talk about martyrs who are killed in the way of Allah, and they have nothing to do with Muhammad."
I said, "Glory be to Allah, and there is no power save in Allah!
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1 Qur'an, 4:64.
2 Qur'an, 39:30.
3 Qur'an, 3:169.
4 Qur'an, 2:154.
You demote the Prophet Muhammad (a.s.), who is the most beloved to Allah, lower than the rank of a martyr! As if you want to say: Ahmed ibn Hanbal has died a martyr and he is alive near his God, but the messenger of Allah is dead like any other dead one."
He said, "This is what the Holy Qur'an says."
I said, "Praise be to Allah Who has uncovered to us your nature and made us know your reality by your own tongues. You have tried your best to wipe out the signs of the Prophet (a.s.) to a degree that you tried to remove his tomb, as you had removed the house in which he was born."
At this moment, the host intervened, saying to me, "Let us not go out of the circle of the Qur'an and the Sunna. We have agreed on this."
I apologized and then said, "What is important is that our friend has acknowledged 'intercession' during the Prophet's life and denied it after his death."
The attendants all said it was so, and they asked him again, "Did you agree that 'intercession' was permissible during the Prophet's life?"
He replied, "It was permissible during his life, but it is not permissible now after his death."
I said, "Praise be to Allah! For the first time, the Wahabis acknowledge `tawassul', and this is a great victory. Please, allow me to add that tawassul was permissible even after the Prophet's death."
The Wahabi said, "By Allah, it is not permissible. It is from polytheism."
I said, "Take it easy! Do not be hasty and swear that you may regret it after that."
He said, "Give an evidence from the Qur'an!"
I said, "This is not possible, because the Revelation stopped by the death of the Prophet (a.s.). We have to rely on the books of Hadith."
He said, "We do not accept any tradition, except that it is true. What the Shia narrate has no any value to us."
I said, "Do you trust in the Sahih al-Bukhari which is the most reliable book to you after the Book of Allah?"
He said astonishedly, "Does al-Bukhari say that tawassul is permissible?!"
I said, "Yes, he says that, but unfortunately, you do not read what there is in your Sahihs, and despite that, you resist out of fanaticism to your opinions.
Al-Bukhari has mentioned in his Sahih that Umar ibn al-Khattab asked Allah for rain by means of al-Abbas ibn Abdul Muttalib when it was rainlessness. He often said, "0 Allah, we beseeched You by means of our prophet, and You sent down to us rains, and now we beseech You by means of the uncle of our prophet. So send down rain to us!' Al-Bukahri says, "And they were rained." 1"
Then I said to him, "It is Umar ibn al-Khattab, who is to you the greatest of companions, and you have no doubt in his loyalty, strong faith, and good beliefs. You say that if there would be a prophet after Muhammad, he would be Umar ibn al-Khattab. Now, you are between two things with no third; either you acknowledge that tawassul is from the essence of Islam and that the saying of Umar "0 Allah, we beseeched You by means of our prophet, and You sent down to us rains, and 110W we beseech You by means of the uncle of our prophet. So send down rain to us!" is an acknowledgment of tawassul during the Prophet's life and after his death, or you say that Umar ibn al-Khattab was a polytheist because he made al-Abbas as his means to Allah. It is
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1 Sahih al-Bukhari, vol. 4 p. 209 , Chap. The virtues of Ja'far ibn Abi Talib.
well known that al-Abbas was neither a prophet, nor an imam and not even from the Ahlul Bayt whom Allah had kept away uncleanness from and purified thorough purification.
Besides, al-Bukhari, who is the master of traditionists to you, has mentioned this tradition acknowledging its reliability and adding, "and they were rained', which means that Allah responded to them.
Thus, al-Bukhari and the narrators from the Prophet's companions, who narrated this tradition, are all polytheists in your view!!!"
He said, "If it is proved that this tradition is true, it shall be an argument against you."
I said, "How is it an argument against me?"
He said, "Because our master Umar did not supplicate Allah by means of the Prophet because he was dead, and he supplicated by means of al-Abbas because he was alive."
I said, "The doings and sayings of Umar are not evidence and have no value to me. I just mentioned this narration to prove the subject of our discussion, which is the denial of tawassul by you and all your ulama and that you consider it as polytheism.
I am astonished why Umar did not supplicate Allah, during the rainlessness, by means of Ali ibn Abi Talib (a.s.), who was to Muhammad (a.s.) as was Aaron to Moses. No one of Muslims ever said that al-Abbas was better than Ali (a.s.). However, this is another subject that does not concern us in this argumentation. I just say that you now acknowledge tawassul by means of living people, and this is a great victory to me. I thank Allah Who has made our argument prevailing, and your argument vain. Since it is so, now I will use tawassul in your presence."
I got up from my seat, turned toward the qibla, and said, "0 Allah, we call upon You and supplicate You by means of Your righteous servant Imam Khomeini."
Suddenly, the Wahabi leapt and denyingly shouted, "I seek Allah's protection! I seek Allah's protection!" He left hastily. 1 The attendants looked at each other, saving, "How strange he is! How often he criticized and refuted us! We thought that he was full of knowledge, but it has become clear that he is emptier than the heart of Moses' mother!"
One of them said, "We are Allah's and to Him we shall return! 0 Allah, I turn to You in repentance." He turned to us and said, "How much I was influenced by his saying. Until today, I believed as he believed that tawassul is a kind of polytheism. If I was not with you today, I would remain misled. Thanks to Allah and to you."
And say : The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing). 2
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1 The Lebanese al-Bilad Magazine mentioned in a report on Bosnia, "We have met with a teacher of Arabic Language and Holy Qur'an in one of the mosques of the city, and he expressed his worry about the actions of some Muslim countries. The teacher Janiti said that a Tunisian volunteer, whose name was Ahmed, asked him to give a lecture on Wahabisim, and when he refused to do that, he threatened to kill him and said that whoever did not embrace Wahabism would be in Fire." Refer to al-Bilad Magazine, vol. 191, p.35.
2 Qur'an, 17:81.
