Wahabis and Abdun Nabi

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A Wahabi said

“Ahmad Raza Khaan and went one step further and said, “The believer is really the one who is Abdul-Mustafa.” (Fataawa Ifreeqiyyah pp.28-29. ) Meaning that the believer is a believer when he worships the Messenger of Allaah (Sallalahu Alahee Was-Sallam).”


For a sincere seeker it should be enough to know that the meaning given by this wahabi is hisown understanding and is no where found in Fatwa al Afriqiyah , which is on line and can bechecked to see the lie of this Wahabi.

There are other lieand non existing quotewhich this wahabi scholar has attributed towards Imam Ahmed Rida Al Barelwi [ Rd].

There are some who say: The word “Abd” is generally meant as servant or slave or worshipper, one who worships.

The name “Abdun Nabi” would mean one who worships Nabi (The Messenger of Allah). This is clear Shirk as it amounts to associating Almighty Allah with someone else, therefore such like names are forbidden. The word “Abid” stands for both the worshipper and the servant. When the reference of the person is towards Almighty Allah and his name is Abdullah, then it would mean the worshipper of Allah. When the reference is in relation to some other person, then in that event it will mean the servant of so and so. The name of Abdun Nabi will denote the servant of the Nabi

It is said in “Fatawa-e-Aalamgiri”, Kitabul Kirahiyat, Chapter Tasmiyatul Aulad (Naming the Children): The names which are found in the Holy Quran can be taken for giving name (to a new born child) and this is permissible; for example Ali, Rasheed or Badee. In that case, the meaning of the name will not be as it is spoken in reference to Almighty Allah. It will be rather as the servant or ghulam of that person (this is not Shirk). This shows that Ali is also one of the Names of Almighty Allah. The same can be said in reference to Rasheed or Badee, but the meaning of the word shall always be as servant or ghulam (one who obeys the command).

Proof from Quran

1.It is said in the Holy Quran: “And marry men among you who are single (unmarried) and those who are pious and the maid servants”. (Surah Noor: 32) In this verse, the word “Min Ibadikum” carries the significance of “under your possession or those who are your servants as being in your control under legal possession”.

2At another place it is said: “Say O Prophet! O My Servants who have done wrongs to their souls! They should not be despaired of the Mercy of Allah.” (Surah Zamar: 53) In this verse, the word “Ya Ibadi” (O My Servants) has two significances. In the first instance, the word “Ya Ibadi” relates to the servants of Almighty Allah. The other meaning of the word stands for theservants of the Holy Prophet (sallal laahu alaihi wasallam) and his Ummati. The second view has been held by a large number of Scholars.

3 The Quran has clearly referred to servants as Abd. The Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “There is no Zakaat upon a Muslim for his Abd

( servant) and for his horse.”


Imam Abu Huzaifa Ishaaq bin Bashir says in Futuhush Shaam and Hassan bin Bushraan reports in his Fawaaid from Ibn Shihaab Zahri etc. and other great Imams amongst the Taabi’een that Ameerul Momineen Umar-e-Farouk-e-Azam (radi Allahu anhu) once openly announced the following in one of his khutbas whilst standing on the Mimbar: “I was in the blessed court of the Holy Prophet (Sall Allaho Alaihi Wa Sallam), so I was the Abd (slave) of the Prophet (Sall Allaho Alaihi Wa Sallam) and his Khaadim (servant).”

Ibn Bishraan has mentioned in Imaali, Abu Ahmed Dahqaan mentioned in the part ‘Hadithi’ and ibn Asaakir in Taarikh Damishq from Afdalut Taabi’een Sayyidina Saeed bin Al Mussayab bin Hazn (radi Allahu anhum) that Ameerul Momineen became the Khalifa and he stood on the blessed Mimbar or the Prophet (Sall Allaho Alaihi Wa Sallam) and gave a Khutba in which he said after Praise and Durood, “O People! You have found me to be firm and hard and the reason for this is because I used to be in the court of the Prophet (Sall Allaho Alaihi Wa Sallam) and I am the abd, banda and Khadim of the Prophet (Sall Allaho Alaihi Wa Sallam).”

يا ايها ا لناس انى قد علمت انكم كنتم تو نسون منى شدة و غلظة وزلك انىكنت مع رسول اللّه و كنت ءبده و خادمه

) Al-Mustadrak alaa al-Sahihain, ImamHakim al Hakim , Vol 1 , page 215,Dar Al-Kutub alIlmiya, Beirut,1411AH)

Imam Hakim hasnarrated this from Sa’eed bin Al-Musayyab and has called thechain as Sahih .

Shah Waliullah Muhaddith alDehlvi also quoted this Hadith on the authority of Hazrat Abu Huzaira in Izaalatul Khifaa and from the book Ar Riyad An Nadara fi Manaqibil Ashra and he regarded this Hadith as being authentic and thus quoted it.

Evidence from scholars

  1. In the “Masnavi Shareef” of Maulana Jalaaluddin Rumi (alaihir rahmah) it is said that the Holy Prophet (sallal laahu alaihi wasallam) has attributed the entire universe as being his servant. The Quranic verse beginning with “Ya Ibadi” is the pointer in this respect.

2. Haji Imadadullah (radi Allahu anhu) says that we can say “Ibadallah” as “Ibadur Rasul”. (Risalah Nafkhiyah Makkiyah)

3. There are several examples of such names for Sunni Ulema in Islamic history:

Al-Sayyid `Abd al-Nabi ibn al-Sayyid al-Tayyib al-Bilkrami in the book of al-Sayyid Azad al-Bakri titled Ma’athir al-Kiram Tarikh Bilkram as cited in Shaykh Siddiq Hasan Khan al-Qinnawji’s Abjad al-`Ulum in his notice on Shaykh Yasin al-Qinnawji.

The late Hafiz of Syria, al-Sayyid `Abd Allah Siraj al-Din al-Halabi (d. March 2002 CE) mentioned in his commentary on al-Bayquniyya in hadith science.

4. – “Al-Imam al-`Allama al-Hujja al-Qudwa al-Fahhama Mufti al-Sadat al-Malikiyya bi-Dimashq” `Abd al-Nabi ibn Jama`a al-Maliki al-Maghribi the student of the Moroccan Sufi Mujahid and Wali al-Sayyid Abu al-Hasan -Ali ibn Maymun al-Hashimi al-Qurashi al-Tabbasi (d. 917), teacher of Qadi al-Qudat Abul-Khayr Muhammad ibn `Abd al-Qadir ibn Gibril al-Ghazzi al-Maliki, and son of the Shafi`i Imam of Masjid al-Aqsa Shaykh Muhyi al-Din `Abd al-Qadir ibn Jama`a al-Maqdisi al-Qadiri (d. 931) as mentioned in their respective biographies in Shadharat al-Dhahab while the author of `Ala’ al-Din al-Busrawi in his Tarikh describes Shaykh `Abd al-Nabi ibn Jama`a as “one of people of learning and Religion who is trusted” and the author of al-Daris fi Tarikh al-Madaris names him “Shaykh al-Islam `Abd al-Nabi al-Maghribi al-Maliki”.

5 – The true Shahid and learned Imam “al-`Allama al-Mutafannin al-Salih al-Shaykh” `Abd al-Nabi al-Sadr Shayda (d. 990) who died strangled in the Sultan’s jail on the night of 12 Rabi` al-Awwal – as cited in al-`Aydarusi’s al-Nur al-Safir.

6. – The Mufassir, Muhaddith and Usuli Sayyid Muhammad ibn `ABD AL-RASUL IBN `ABD AL-SAYYID ibn Qalandar al-Husayni al-Shafi`i al-Shahrazuri al-Madani (d. 1103/1691). See Mu`jam al-Mu’allifin (3:409 #14044). Sayyid Muhammad is the author of

(a) Sadad al-Din wa Sidad al-Dayn on the proofs that the parents of the Prophet are in Paradise;

(b) al-Isha`a li Ashrat al-Sa`a (on the preconditions of the Final Hour) in which he stated, “Allah taught the knowledge of the Hour to the Prophet and forbade him to divulge it due to its terrible nature and enormous importance.”

Imam Ahmad Rida quotes this passage of the Isha`a in the Bareilly edition of his masterpiece al-Dawla al-Makkiyya fil-Madda al-Ghaybiyya.

(Breilly p. 378-380).

7 As for us let us not only say that we are the slave of the Prophet but also, like Qadi Yusuf al-Nabhani (d. 1350/1931), the slave of his slave as in the following poem from his great volume of poetry in praise of the Best of creation titled Sa`adat al-Darayn:

1.ana `abdun li sayyid al-anbiya’i wa wala’i lahu al-qadimu wala’i

I am the slave of the Master of Prophets And my fealty to him has no beginning.

2. ana `abdun li `abdihi wa li `abd al-`abdi `abdun kadha bi ghayri intiha’i

I am slave to his slave, and to his slave’s slave, And so forth endlessly,

3. ana la antahi `anil-qurbi min babi ridahu fi jumlati al-dukhala’i

For I do not cease to approach the door Of his good pleasure among the novices.

4. anshuru al-`ilma fi ma`alihi lil-nas wa ashdu bihi ma`a al-shu`ara’i

I proclaim among people the teaching of his high attributes, And sing his praises among the poets.

5. fa `asahu yaqulu li anta salmanu wala’i hassanu husni thana’i

Perhaps he will tell me: “You are the Salman Of my allegiance, the Hassan of my excellent homage!”

6. wa-biruhi afdi turaba himahu wa-lahu al-fadlu fi qabuli fida’i

Yes, I would sacrifice my soul for the dust of his sanctuary. His favor should be that he accept my sacrifice.

7. faza man yantami ilayhi wa-la hajata fihi bi-dhalika al-intima’i

He has triumphed who ascribes himself to him – Not that he needs such following,

8. huwa fi ghunyatin `an al-khalqi turran wa hum al-kullu `anhu duna ghina’i
For he is not in need of creation at all, While they all need him without exception.

9. wa huwa lillahi wahdihi `abduhu al-khalisu mujalla al-sifati wa al-asma’i

He belongs to Allah alone, Whose purified servant he is, As his attributes and names have made manifest;

10. kullu fadlin fil-khalqi fa huwa min allahi ilayhi wa minhu lil-ashya’i

And every single favor in creation comes from Allah To him, and from him to everything else.

Apparently, neither did Ibn Maymun, nor the Imam of Masjid al-Aqsa, nor Qadi al-Qudat Abul-Khayr al-Ghazzi, nor Ibn `Imad al-Hanbali, nor al-Busrawi, nor the author of al-Daris think that Imam `Abd al-Nabi al-Maliki should have changed his name before being allowed to be a Qudwa for Muslims. Apparently, the entire Barzanji family of Sayyid (Ashraaf) Ulema thought well of the name “Slave of the Prophet” and used it from father to son. If only all those supposedly stray souls, `Abd al-Nabi Shayda, al-`Aydarusi, al-Sayyid al-Shaykh `Abd Allah Siraj al-Din, and the Qadi Yusuf al-Nabhani (rahimahum Allah) could have met Isma`il Dihlawi and Ihsan Ilahi Zahir, [ Both Wahabis] who could have taught them about shirk and real tawhid!

Subhan Allah `amma yasifun. Allah Most High said: { And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: “This is lawful, and this is forbidden,” so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed.}

Ibn `Abbas – Allah be well-pleased with him – once said: “Misguidance contains sweetness in the hearts of those who spread it.” This explains the saying of Allah Most High: { Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to him who is rightly-guided)? For Allah leaves to stray whom He wills, and guides whom He wills} (35:8).

  1. The following is excerpted from a fatwa by the Moroccan hadith master Shaykh Ahmad ibn al-Siddiq al-Ghumari about Wahhabis and “Salafis”:

“So fear Allah and do not be like he who is beguiled by them, and supports their corrupt sect and worthless opinion, and their state of misguidance which was explicitly described by the Prophet – Allah bless and greet him and his Family – who characterised them as the “Dogs of Hell-Fire”(1) and informed us that they are “the worst of all that dwell beneath the sky”(2) and that they “swerve from the Religion as an arrow swerves away from its target,”(3) and that they mouth some of the best sayings in the form of their prattlings about Tawhîd, and implementing the Sunna, and combating bid`as, and yet – by Allah! – they are drowning in bid-a. In fact, there is no bid`a worse than theirs, which causes them to “swerve from the Religion as an arrow swerves away from its target,” in spite of their superficial efforts in worship and adherence to the Religion.”

(1) Al-Tirmidhi, Ibn Majah, and Ahmad with four chains.
(2) Al-Bukhari, Muslim, Abu Dawud, Ibn Majah, Ahmad, and al-Darimi.
(3) In the Six Books and Ahmad.

And Allah knows best. Allah send blessings and peace on the Master of creation, his Family, and his Companions. Praise be to Allah, Lord of the worlds


1. Al-Amn wa’l Úlā li Nāáti’l Muşţafā bi Dāfiýi’l Balā’a: Imam Ahmed Rida

2. Refutation of Ihsan Zahir : Shaykh GF Haddad

3. Permissibility of Abdun Nabi : Mufti Abdun Nabi [ South Africa]

Abdullah Chisti Sabri

2nd Zil Hijjah 1429