Topic: Praying for the dead and other beneficial deeds

[pumarage]

lol.. okkk.. i'll stay silent..

[ladyrain72]

thank you.

[alurdumaaniyy]

It is true most Wahhabis I know will read fâtiHah in janâzah. There are problems with those who forbid to read it for the dead the rest of the time, like at home or by the grave.

There are many types of Wahhâbis: in my small area there are 4 main groups of them, three of them have their own centres (beautiful buildings for two of them) and none can bear the sight of any other. Then you have all those who are partially wahhabised and make their own personal mixture. Each of these groups has its particuliar doctrinal points which seperate them from the others and from the historical Wahhabi movement.

[ladyrain72]

subhaana Allah.....

SEE what i MEAN??? even WITHIN a SINGLE sect, there have to be VARIATIONS???

Allah Allah!!!!

:7asbuna:

[pumarage]

salam.
well.. i didn't see that much of difference between different mosques of wahhabies so far where i live. The main thing though is their way of approaching people to religion.. that's the only difference that i found.. but as to the creed and belief. i found no differences so far for me to classify them as variations.

what different doctrins? i'd like to know if u don't mind akhi.. so that i can ask them about it and find out more from them insha'Allah.
salam

[alurdumaaniyy]

There are wahhâbis who still claim to be attached to the school system of Ahlu sSunnah walJamâ^ah, claiming to be Hanbalis, Mâlikis ou Hanafis. You will find for example that some branches of the Deobendi (from India) movement has adopted the Wahhâbi beliefs while keeping most of the Hanafi fiqh.

The Ahl-e-hadîth movement seems to be a mainly Indian sub-continent trend content to work on its own. Sometimes they  work with other Wahhâbi groups other times they do not.

Other Wahhâbi movements reject schools altogether.

There is now an important split between wahhâbis of the original Saudi brand:
1° One main branch follows strictly the policy and doctrine of the Saudi ministry of religious affairs (this one is divided between would be Hanbalis and lâ-madhhabis),

2° the splitting branch is going back to the revolutionary tradition of Wahhâbism: they are called "talafis" by the former and they justify terrorism against Muslims and non-Muslims alike. This trend produced Bin Laden. For years now they have been trying to seize control or religious authorities in different places of the world, resulting in the murder of a number of people in Daghestan and Chechnya for example. At least some of this groups have started to justify suicide and changed it into a good action.

In my area there seems to be a split between Wahhâbis who are strictly alligned with the Saudi Ministry of Religious Affairs and whose leaders in the West are employees of this ministry, and those who seem to have links with Kuweiti Wahhâbis. I have not grasped yet whether there is a doctrinal difference between them.


There are differences due to how much they stick to the old tradition started by Ibn Taymiyyah and later by MuHammad ibn ^AbdilWahhâb, the issues they disagree on are : divorce pronounced three times in one clause, using “yâ” in the absence or after the death of a person, talking to the dead, tawassul, etc (that is all I can remember now).

[alurdumaaniyy]

In his ^Aqîdah, Imâm Ja^far atTahâwiyy said: “The du^â’s and sadaqât (alms) of the living are useful to the dead”

[alurdumaaniyy]

AnNasâ’iyy, arRâfi^iyy*  and ‘Abû Muhammad asSamarqandiyy**  reported that Imâm ^Aliyy (radiya-llâhu ^anh) said:   “Whoever goes past graves, reads “qul Huwa-llâhu ‘ahad” eleven times and offers the reward to the dead, receives as many rewards as the number of the dead”.

* In his “Târîkh”.
**In “Fadâ’il Sûrati l’Ikhlâs”.