The Wahhabi sect

Among the strange and misguided sects is one that

mysteriously emerged out of the region of Najd in Arabia to
declare all its Muslim rivals to be Mushrikū n (i.e. a people who
blaspheme against the one God), and to further declare it
obligatory to kill all such rivals. Members of that Najdi Wahhabi
sect entered into an alliance with a Saudi clan in order to win
control over first, the Nejd, and then the Hejazi Arabian heartland
of Islam. They sought this control over the Hejaz in order to
cleanse it of what they considered to be Shirk (blasphemy) and to
thus restore the true faith. When they succeeded in winning that
control they proceeded to slaughter thousands of innocent
Muslims.
The raison d’etre for the mysterious emergence of the Saudi-
Wahhabi alliance was clearly revealed when both the Saudi clan
and the Wahhabi sect conspired in the creation in Arabia of a Saudi
Anglo-American client-State that they audaciously named Saudi
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Arabia. In the process of creating that client State they destroyed
Dā r al-Islā m and the Caliphate (i.e. Khilā fah State) that the blessed
Prophet had himself established. They were duped by Dajjā l since
their betrayal of Islam paved the way for Gog and Magog to fulfill
their mysterious role described in the Qur’ā n (al-Anbiyah’:95-6).
The Saudi-Wahhabi alliance also joined Europe’s mysterious
Judeo-Christian alliance in preference to fraternal solidarity with
those who proclaimed their faith in Islam.
The final and formal consummation of this momentous deal
with the very heartland of Islam was of such critical importance to
the Judeo-Christian alliance that an American President had to
travel himself on an American warship to meet personally with the
Saudi King. The USS Murphy secretly took King Abdul Aziz Ibn
Saud from the Arabian port of Jeddah to the Great Bitter Lake in
Egypt’s Suez Canal where the USS Quincy waited with US
President Roosevelt on board. The two leaders met on February 14,
1945, to seal their alliance. The Saudi Wahhabis reaped the bitter
fruit of that alliance just three years later when the State of Israel
was born and USA was proud to be the first State to recognize
Israel.
The fact that the Saudi-American alliance has not only
survived but also prospered since that cataclysmic event in 1948
clearly indicates that the Wahhabi sect is complicit in the betrayal
of Islam.
So long as the Saudi-Wahhabi alliance maintained its client-
State relationship with the European Jewish-Christian alliance
which ruled the world, it remained impossible for any Muslim or
combination of Muslims to dislodge them from control over the
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Hejaz, the Haramain and the Hajj. The predictable result was that
this upstart sect with a claim to represent the true religion of Islam
actually played a crucial role in delivering to the Jewish-Christian
alliance the capacity to eventually rule over the entire world of
Islam. (See ‘The Caliphate the Hejaz and the Saudi-Wahhabi Nation-
State’, www.imranhosein.org).
Prophet Muhammad (sallalahu ‘alaihi wa sallam) clearly
anticipated this betrayal when he declared of Najd, in a Hadīth
recorded in Sahīh Bukhā ri, that from it would emerge “earthquakes
trials tribulations and the ‘Qarn’ (i.e. age) of Satan” (the Saudi clan
and leadership of the Wahhabi sect have both emerged from Najd).
There was much debate in early Islam concerning the geographical
location Najd. Some argued that it was located in Iraq rather than
in Arabia. Sufficient time has now elapsed, however, for concrete
evidence on the ground to confirm that the blessed Prophet’s
prophecy has today been fulfilled. The courageous Muslims of Iraq
are waging a magnificent armed struggle to liberate that territory
from American/Israeli occupation while the Najdi religious and
political leadership of Saudi Arabia slavishly and religiously
preserve their ‘satanic’ alliance with those oppressors.
A curious feature of Wahhabi religious thought in the modern
age is its insistence on a literal interpretation of verses of the
Qur’ā n as well as Ahā dīth that deal with the subject of ‘Signs of
the Last Hour’. As a consequence the Wahhabi scholars (with few
exceptions) remain handicapped by a methodology which renders
them incapable of penetrating and correctly interpreting religious
allegory and hence the reality of both Dajjā l and Gog and Magog
in the modern age. On the other hand Shia religious scholarship
seems to be more willing to interpret allegory in the Qur’ā n and
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Hadīth, and hence we hope to find them more receptive than others
of such interpretations found in this book.