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'''Muhammad Ibn Abd-al-Wahhab '''({{lang-ar| محمد بن عبد الوهاب }}) (born 1114 AH / 1703 AD in [[Uyaynah]]; died 1206 AH / 1792 AD) was an influential Khariji<ref>http://en.wikipedia.org/wiki/Kharijites</ref>scholar.
'''Muhammad Ibn Abd-al-Wahhab '''({{lang-ar| محمد بن عبد الوهاب }}) (born 1114 AH / 1703 AD in [[Uyaynah]]; died 1206 AH / 1792 AD) was an influential Khariji<ref>http://en.wikipedia.org/wiki/Kharijites</ref>,salafi<ref>http://en.wikipedia.org/wiki/Salafi</ref>scholar.


==Biography==
==Biography==

Revision as of 21:59, 14 December 2011

Muhammad ibn 'Abd al-Wahhab
Born1703, Mamluk Arabia
Died1792, Emirate of Diriyah
EraModern era
Region Emirate of Diriyah
Notable ideas
Views on innovation (bid'a) and polytheism (shirk)

Muhammad Ibn Abd-al-Wahhab (Template:Lang-ar) (born 1114 AH / 1703 AD in Uyaynah; died 1206 AH / 1792 AD) was an influential Khariji[1],salafi[2]scholar.

Biography

Childhood and Early Life

Some details have been pieced together via the work of numerous historians. Ibn 'Abd al-Wahhab is generally acknowledged to have been born in 'Uyayna[3][4][5][6] in 1703[7][8] and to have been a member of the Arab tribe of Banu Tamim. He was thought to have started studying Islam at an early age, primarily with his father ('Abd al-Wahhab),[9][10][11][12][13] as he was from a line of scholars of the Hanbali school of jurisprudence.[14] To the disappointment of his father, who sent him to study with the Mufti the Hanbali madhab, Ibn Humaydi, of Mecca. While there is some consensus over these details, there is not a unanimous agreement over the specifics and some minority opinions do exist in regard to his place and date of birth. Seemingly his recognition with the Banu Tamim tribe thought is in line with the justification by some scholars of being the inheritor of the teachings of Taqi-Al Din Ibn Taymiyyah.

Reforms

Ibn 'Abd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq),[15][16] and it is reported that he traveled to the Muslim holy cities of Mecca and Medina to perform Hajj and study with the scholars there,[17][18] before returning to his home town of Uyayna in 1740. Official sources on ibn 'Abd al-Wahhab's life put his visits to these cities in different chronological order, and the full extent of such travels remains disputed among historians.

Almost all sources agree that his reformist ideas were formulated while living in Basra, where he became somewhat famous for his debates with the Islamic scholars there. Dates are missing in a great many cases, thus it is difficult to reconstruct a chronology of his life up until his return to 'Uyayna.

Like most scholars in Najd at the time, Ibn Abd-al-Wahhab was a follower of Ibn Hanbal's school of jurisprudence.

After his return to 'Uyayna, Ibn Abd al-Wahhab began to attract followers there, including the ruler of the town, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support, Ibn 'Abd al-Wahhab began to implement some of his ideas for reform. First, he persuaded ibn Mu'ammar to remove the cementation and bricks from the grave of Zayd ibn al-Khattab, a companion of the Muslim prophet Muhammad whose grave was revered by locals, citing Islamic teachings that forbid grave worship. Secondly, he ordered that all adulterors and adultresses be stoned to death, a practice that had become uncommon in the area. These actions gained the attention of Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of Al-Hasa and Qatif, who held substantial influence in Najd. Ibn Ghurayr threatened Ibn Mu'ammar that he would not allow him to collect a land tax for some properties that he owned in al-Hasa if he did not kill ibn 'Abd al-Wahhab. Ibn Mu'ammar declined to do this, but ibn 'Abd al-Wahhab was forced to leave.[19]

Alliance with the House of Saud

Upon his expulsion from 'Uyayna, Ibn Abd al-Wahhab was invited to settle in neighboring Dir'iyya by its ruler Muhammad ibn Saud in 1740 (1157 AH). Two of Ibn Saud's brothers had been students of Ibn Abd al-Wahhab in Uyayna, and are said to have played a role in convincing Ibn Saud to take him in. Ibn Saud's wife is also reported to have been an adherent to Ibn Abd al-Wahhab's cause. Upon arriving in Diriyya, a pact was made between Ibn Saud and Ibn Abd al-Wahhab, by which Ibn Saud pledged to implement Ibn Abd al-Wahhab's teachings and enforce them on his and his neighboring towns. Beginning in the last years of the 18th century Ibn Saud and his heirs (The House of Saud) would spend the next 140 years mounting various academic and military campaigns to seize control of Arabia and its outlying regions, finally taking control of the whole of modern day Kingdom of Saudi Arabia in 1932. This provided the movement with a state.

Support

Muhammad ibn ‘Abd al-Wahhab’s brother Sulaiman and his father, 'Abd al-Wahhab, had initially repudiated him for his ideas. Later in life, however, the views of both his brother and father changed significantly, with both of them eventually accepting and agreeing with those of Muhammad ibn 'Abd al-Wahhab's.[20] Amongst his modern supporters were the late Shaikh bin Baz and Shaikh Uthaymeen of Saudi Arabia, Shaikh Muqbil of Yemen, and Shaikh Albani of Albania.

Legacy

Muhammed bin 'Abd Al Wahhab considered his movement an effort to purify Islam by returning Muslims to what he believed were the original principles of Islam, as typified by the Salaf and rejecting what he regarded as corruptions introduced by Bid'ah and Shirk.

Although all Muslims pray to one God, Muhammed bin 'Abd Al Wahhab was keen on emphasizing that no intercession with God was possible without God's permission, which God only grants to whom He wills and only to benefit those whom He wills, certainly not the ones who invoke anything or anyone except Him, as these would never be forgiven.[21] Specific practices, such as celebrating the birth of the Islamic prophet Muhammad, were also deemed as innovations based on the fact that there is no supportive text from the Quran or hadith sanctioning such a practice; and furthermore, the companions did not practice it either. He is hence considered by his followers to be a great revivalist of Islam, and by his opponents as an innovator and heretic. In either case, Muhammed bin 'Abd Al Wahhab's impact on Islam has been considerable and significant.

Muhammed bin 'Abd al-Wahhab also revived interest in the works of the Islamic scholar Ibn Taymiya, who in turn called for the revival of the methodology of the Sahabah / companions, the scholars of the tabi'een / followers and the methodologies of the Imams of the madhhabs, such the Abu Hanifa, Malik ibn Anas, Al-Shafi'i and Ahmad ibn Hanbal.

Muhammed bin Abd al-Wahhab's descendents are known today as Al ash-Sheikh ("The family of the Shaykh"). The family of Al al-Shaykh has included several religious scholars, including the former grand mufti of Saudi Arabia, Muhammad ibn Ibrahm Al al-Shaykh, who issued the fatwa calling for the abdication of King Saud in 1964. Both the current Saudi minister of justice and the current grand mufti of Saudi Arabia are also descendents of Ibn Abd al-Wahhab.

Criticism by other Muslims

Amongst the first ones to oppose this new trend within Islam, as introduced by Muhammad Ibn Abd al-Wahhab, were his father Abd al-Wahhab, his brother Salman Ibn Abd al-Wahhab, who was an Islamic scholar, and a qadi (judge in an Islamic court), who wrote a book in refutation of his brothers' new teachings, called: "The Final Word from the Qur'an, the Hadith, and the Sayings of the Scholars Concerning the School of Ibn `Abd al-Wahhab"), also known as: "Al-Sawa`iq al-Ilahiyya fi Madhhab al-Wahhabiyya" ("The Divine Thunderbolts Concerning the Wahhabi School"). In "The Refutation of Wahhabism in Arabic Sources, 1745–1932",[22] Hamadi Redissi provides original references to the description of Wahhabis as a divisive sect (firqa) and outliers (Kharijites) in communications between Ottomans and Egyptian Khedive Muhammad Ali. Redissi details refutations of Wahhabis by scholars (muftis); among them Ahmed Barakat Tandatawin, who in 1743 describes Wahhabism as ignorance (Jahala).

In 1801 and 1802, the Saudi Wahhabis under Abdul Aziz ibn Muhammad ibn Saud attacked and captured the holy muslim cities of Karbala and Najaf in Iraq, massacred parts of the muslim population and destroyed the tombs of Husayn ibn Ali, the grandson of Muhammad, and son of Ali (Ali bin Abu Talib), the son-in-law of Muhammad. (see: Saudi sponsorship mentioned previously) In 1803 and 1804 the Saudis captured Makkah and Medina and destroyed historical monuments and various holy Muslim sites and shrines, such as the shrine built over the tomb of Fatimah, the daughter of Muhammad, and even intended to destroy the grave of Muhammad himself as idolatrous. In 1998 the Saudis bulldozed and poured gasoline over the grave of Aminah bint Wahb, the mother of Prophet Muhammad, causing resentment throughout the Muslim world.[23][24][25]

Some Muslims, such as one of the most renowned Sunni scholar of Islam, Dr. Muhammad Sa'id Ramadan al-Buti [28] as well as Islamic Supreme Council of America, and Abdul Hadi Palazzi classify Wahhabbism as extremist and heretical mainly based on Wahhabbism's rejection of traditional Sunni scholars and interpretation as followed by 96% of the world's Muslim population.[26][27][28]

Wahabbism is intensely opposed by Hui Muslims in China, by the Hanafi Sunni Gedimu and Sufi Khafiya and Jahriyya. The Yihewani (Ikhwan) Chinese sect, which is fundamentalist and was founded by Ma Wanfu who was originally inspired by the Wahhabis, reacted with hostility to Ma Debao and Ma Zhengqing, who attempted to introduce Wahhabism/Salafism as the main form of Islam. They were branded as traitors, and Wahhabi teachings were deemed as heresy by the Yihewani leaders. Ma Debao established a Salafi/Wahhabi order, called the Sailaifengye (Salafi) menhuan in Lanzhou and Linxia, separate from other Muslim sects in China.[29] Salafis have a reputation for radicalism among the Hanafi Sunni Gedimu and Yihewani. Sunni Muslim Hui avoid Salafis, including family members.The number of Salafis in China is so insignificant that they are not included in classifications of Muslim sects in China.[30]

The Kuomintang Sufi muslim general Ma Bufang, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafi/Wahhabis. The Yihewani forced the Salafis into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and Chinese nationalist, and they considered the Salafis to be "Heterodox" (xie jiao), and people who followed foreigner's teachings (wai dao). After the Communist revolution the Salafis were allowed to worship openly until a 1958 crackdown on all religious practice.[31]

Works

Many of them can be found here: http://abdurrahman.org/scholars/AbdulWahab.html

Family

Muhammad ibn 'Abd Al-Wahhab had six sons; Hussain, Abdullah, Hassan, Ali and Ibrahim and Abdul-Aziz who died in his youth. All his surviving sons established religious schools close to their homes and taught the young students from Diriyah and other places.[32]

Sources

There are two contemporary histories of Muhammed bin 'Abd Al Wahhab and his religious movement from the point of view of his supporters: Ibn Ghannam's Rawdhat al-Afkar wal-Afham (commonly known as Tarikh Najd) and Ibn Bishr's 'Unwan al-Majd fi Tarikh Najd. Ibn Ghannam, a native of al-Hasa who died in 1811, was the only historian to have observed the beginnings of Ibn 'Abd al-Wahhab's movement first-hand. His chronicle ends at the year 1797.[33] [34] Ibn Bishr's chronicle, which stops at the year 1854, was written a generation later than Ibn Ghannam's, but is considered valuable partly because Ibn Bishr was a native of Najd and because Ibn Bishr adds many details to Ibn Ghannam's account.[35] A third account, dating from around 1817 is Lam' al-Shihab, written by an anonymous Sunni author who respectfully disapproved of Muhammed bin Abd Al Wahhab's movement, regarding it as a bid'a (innovation). It is also commonly cited because it is considered to be a relatively objective contemporary treatment of the subject. However, unlike Ibn Ghannam and Ibn Bishr, its author did not live in Najd and his work is believed to contain some apocryphal and legendary material with respect to the details of Muhammed bin Abd Al Wahhab's life.[36][37]

See also

References

  1. ^ http://en.wikipedia.org/wiki/Kharijites
  2. ^ http://en.wikipedia.org/wiki/Salafi
  3. ^ First Encyclopedia of 1913-1936, Vol. 8, Pg. 1086 (1987)
  4. ^ Arabia, by J.B. Philby, Ernest Benn Limited, Pg. 8 (1930)
  5. ^ Dictionary of Islam, by Thomas Patrick Hughes, Premier Book House, Pg. 659 (Anarkali, Lahore, 1964)
  6. ^ "Ibn Abd al-Wahhab" in The Encyclopedia of Islam, by Henry Laoust, E.J. Brill, Leiden, Vol. 3, Pg. 677 (1979)
  7. ^ Arabia, by J.B. Philby, Pg. 8
  8. ^ "Ibn Abd al-Wahhab" in The Encyclopedia of Islam, by Henry Laoust, E.J. Brill, Leiden, Vol. 3, Pg. 677
  9. ^ Tarikh Najd, by 'Husain ibn Ghannam, Vol. 1, Pg. 75-76
  10. ^ 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 6-7
  11. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17
  12. ^ Muhammad ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21
  13. ^ The Arabian Peninsula Society and Politics, by George Rentz, Pg. 55
  14. ^ "Ibn Abd al-Wahhab" in The Encyclopedia of Islam, by Henry Laoust, E.J. Brill, Leiden, Vol. 3, Pg. 677-678 (1979)
  15. ^ Tarikh Najd by 'Husain ibn Ghannam, Vol. 1, Pg. 76-77
  16. ^ 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 7-8
  17. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17-19
  18. ^ Muhammad Ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21
  19. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 28
  20. ^ The History of the Wahhabis from Their Origin Until the End of 1809, by Louis Alexandre Olivier de Corancez, Pg. 25-26
  21. ^ Kashfu sh-Shubuhaat (Removal of the Doubts)
  22. ^ Kingdom without borders: Saudi political, religious and media frontiers
  23. ^ The Destruction of Holy Sites in Mecca and Medina By Irfan Ahmed in Islamic Magazine, Issue 1, July 2006
  24. ^ Nibras Kazimi, A Paladin Gears Up for War, The New York Sun, November 1, 2007
  25. ^ John R Bradley, Saudi's Shi'ites walk tightrope, Asia Times, March 17, 2005
  26. ^ "Radicalism: Its Wahhabi Roots and Current Representation",[dead link‍] Islamic Supreme Council of America
  27. ^ The Islamists Have it Wrong By Abdul Hadi Palazzi Middle East Quarterly, Summer 2001
  28. ^ On Islam and 500 most influential Muslims
  29. ^ Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 104. ISBN 0700710264, 9780700710263. Retrieved 2010-06-28. {{cite book}}: Check |isbn= value: invalid character (help); More than one of |pages= and |page= specified (help)
  30. ^ John L. Esposito (1999). The Oxford history of Islam. Oxford University Press US. p. 462. ISBN 00195107993. Retrieved 2010-06-28. {{cite book}}: Check |isbn= value: length (help); More than one of |pages= and |page= specified (help)
  31. ^ BARRY RUBIN (2000). Guide to Islamist Movements. M.E. Sharpe. p. 79. ISBN 0765617471. Retrieved 2010-06-28. {{cite book}}: More than one of |pages= and |page= specified (help)
  32. ^ "WAHABISM EXPOSED!"
  33. ^ Abu-Hakima, A.M. "Ibn G̲H̲annām , S̲h̲ayk̲h̲ Ḥusayn b. G̲h̲annām al-Iḥsāʾī ." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. 8 December 2007
  34. ^ Alexei Vassiliev, The History of Saudi Arabia, Saqi Books, London 1998, p. 13
  35. ^ Vassiliev, p. 13
  36. ^ Laoust, H. "Ibn ʿAbd al- Wahhāb , Muḥammad b. ʿAbd Al Wahhāb." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. CDL. 7 December 2007
  37. ^ Vassiliev, p. 14

Further reading

  • Abualrub, Jalal. Biography and Mission of Muhammad Ibn Abdul Wahhab. Madina Publishers and Distributors, Orlando, FL. 2003.
  • Algar, Hamid, ' Wahhabism: a Critical Essay'. Islamic Publications International, Oneonta, New York, 2002
  • DeLong-Bas, Natana, Wahhabi Islam From Revival and Reform to Global Jihad. Oxford University Press, Oxford and NewYork, 2004.
  • ibn ʿAbd al-Wahhāb, Sulaymān. Fitnā al-Wahhābiyya. Istanbul: Maktabat al-Haqīqa, 2004.
  • Qadhi, Yasir. A Critical Study of Shirk: Being a Translation and Commentary of Muhammad b. Abd al-Wahhab's Kashf al-Shubuhat, al-Hidaayah Publications, Birmingham, UK, 2002.
  • Qadhi, Yasir. The Four Principles of Shirk of Muhammad b. Abd al-Wahhab, al-Hidaayah Publications, Birmingham, UK, 2001.
  • Rentz, George S. The Birth of the Islamic Reform Movement in Saudi Arabia. London: King Abdulaziz Public Library, 2004.
  • Traboulsi, Samer. “An Early Refutation of Muḥammad ibn ʿAbd al-Wahhāb,” Die Welt des Islams, New Series, vol. 42, Issue 3 (2002): 373-415.
  • Saint-Prot, Charles. Islam. L'avenir de la tradition entre révolution et occidentalisation (Islam. The Future of Tradition between Revolution and Westernization). Paris: Le Rocher, 2008.
  • ibn Abdul Wahab, Muhammad. Kitab at-Tawheed

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