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Muhammad ibn Abd al-Wahhab

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Muhammad ibn ʿAbd al-Wahhāb
Born1703
'Uyayna, Najd
Died1792 (aged 88–89)
Emirate of Diriyah
Academic background
InfluencesIbn Taymiyyah
Mohammad Hayya Al-Sindhi
Ibn Qayyim Al-Jawziyya
Academic work
Era18th century
School or traditionHanbali[1]
Notable ideasViews on innovations within Islam (bid‘ah), Islamic monotheism (Tawhid) and polytheism (shirk)
InfluencedWahhabi, Abd al-Aziz ibn Abd Allah ibn Baaz
Muhammad ibn al Uthaymeen
Muhammad Nasiruddin al-Albani
Syed Ahmed Khan

Muhammad ibn ʿAbd al-Wahhab (Template:Lang-ar; 1703 – 22 June 1792)[2] was an Arabian Islamic Salafi theologian and the founder of Wahhabi movement. His pact with Muhammad bin Saud helped to establish the first Saudi state[3] and began a dynastic alliance and power-sharing arrangement between their families which continues to the present day.[4] The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the Saudi state,[5] dominating the state's clerical institutions.[6]

Background

Ibn ʿAbd al-Wahhab is generally acknowledged[7] to have been born in 1703[8] into the Arab tribe of Banu Tamim[9] in 'Uyayna, a village in the Najd region of the modern Saudi Arabia.[8][10]

He was thought to have started studying Islam at an early age, primarily with his father, ʿAbd al-Wahhab[11][12] as his family was from a line of scholars of the Hanbali school of jurisprudence.[13]

Ibn ʿAbd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq)[11][14] 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.[15][16][17]

In Mecca, the Hanbali mufti, Ibn Humaydi, perceived Ibn ʿAbd al-Wahhab to be a poor student, and arrogant and defiant with his teachers, which upset his father. Consequently, Ibn ʿAbd al-Wahhab did not complete his studies, but whether he was expelled or dropped out is unknown.[18]

In Medina, he studied under Muhammad Hayyat Al-Sindhi, to whom he was introduced by an earlier tutor.[19] According to Voll, it was Muhammad Hayyat who taught Ibn ʿAbd al-Wahhab to reject the popular veneration of saints and their tombs.[19] Nonetheless, almost all sources agree that his reformist ideas were formulated while living in Basra. He returned to 'Uyayna in 1740.

Following his early education in Medina, Abdul Wahhab traveled outside of the peninsula, venturing first to Basra. He then went to Baghdad, where he married a wealthy bride and settled down for five years. According to Stephen Suleyman Schwartz, in his book "The Two Faces of Islam", “some say that during this vagabondage Ibn Abdul Wahhab came into contact with certain Englishmen who encouraged him to personal ambition as well as to a critical attitude about Islam.” Specifically, Mir’at al Harramin, a Turkish work by Ayyub Sabri Pasha, written in 1888, states that in Basra, Abdul Wahhab had come into contact with a British spy by the name of Hempher, who “inspired in him the tricks and lies that he had learned from the British Ministry of the Commonwealth.”[20]

After his return home, Ibn ʿAbd al-Wahhab began to attract followers, including the ruler of 'Uyayna, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support, Ibn ʿAbd al-Wahhab began to implement some of his ideas for reform. First, citing Islamic teachings forbidding grave worship, he persuaded Ibn Mu'ammar to level the grave of Zayd ibn al-Khattab, a companion of Muhammad, whose grave was revered by locals. Secondly, he ordered that all adulterors be stoned to death, a practice that had become uncommon in the area. Indeed, he personally organised the stoning of a woman who confessed that she had committed adultery.[21]

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 ʿAbd al-Wahhab. Although Ibn Mu'ammar declined to do so, Ibn ʿAbd al-Wahhab was still forced to leave.[22]

Pact with Muhammad bin Saud

Upon his expulsion from 'Uyayna, Ibn ʿAbd al-Wahhab was invited to settle in neighboring Diriyah by its ruler Muhammad bin Saud. Upon arriving in Diriyah, Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab concluded an agreement that, together, they would bring the Arabs of the peninsula back to the "true" principles of Islam as they saw it. According to one source, when they first met, bin Saud declared:

"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you out, we will never agree to expel you." Muhammad ibn ʿAbd al-Wahhab replied, "You are the settlement's chief and wise man. I want you to grant me an oath that you will perform jihad (holy war) against the unbelievers. In return you will be imam, leader of the Muslim community and I will be leader in religious matters".

— Madawi al-Rasheed, A History of Saudi Arabia: 16

The agreement was confirmed with an oath in 1744.[23] This agreement became a "mutual support pact"[citation needed] and power-sharing arrangement between the Al Saud and the Al ash-Sheikh, which has remained in place for nearly 300 years,[24] providing the ideological impetus to Saudi expansion.[25]

Emirate of Diriyah

First Saudi State (1744–1818)
Main article: Emirate of Diriyah

The 1744 pact between Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab marked the emergence of the first Saudi state, the Emirate of Diriyah. By offering the Al Saud a clearly defined religious mission, the alliance provided the idealogical impetus to Saudi expansion.[6] First conquering Najd, Saud's forces expanded the Salafi influence to most of the present-day territory of Saudi Arabia,[6] eradicating various popular and Shia practices and propagating the doctrines of ʿAbd al-Wahhab.[6][26]

Muhammad bin Saud died in 1765 but his son, Abd al Aziz, continued the Salafi cause.[6] Ibn ʿAbd al-Wahhab in turn died in 1792

Teachings

See also Salafi and Wahhabi

Muhammad ibn ʿAbd al-Wahhab considered his movement, Wahhabi, an effort to purify Islam by returning Muslims to what he believed were the original principles of that religion, as typified by the Salaf and rejecting what he regarded as corruptions introduced by Bid'ah and Shirk.[27]

Although all Muslims pray to one God, Ibn ʿAbd al-Wahhab was keen on emphasising 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.[28]

Family

File:Abdul-Azeez ibn Abdullaah Aal ash-Shaikh.jpg
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh, Grand Mufti of Saudi Arabia, the country's most senior religious authority.[29]
Main article: Al ash-Sheikh

While in Baghdad, Ibn ʿAbd al-Wahhab married an affluent woman. When she died, he inherited her property and wealth.[30] 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.[31]

The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the Saudi state,[5] dominating the state's religious institutions.[6] Within Saudi Arabia, the family is held in prestige similar to the Saudi royal family, with whom they share power, and has included several religious scholars and officials.[29] The arrangement between the two families, which persists to this day,[citation needed] is based on the Al Saud maintaining the Al ash-Sheikh's authority in religious matters and upholding and propagating Salafi doctrine. In return, the Al ash-Sheikh support the Al Saud's political authority[32] thereby using its religious-moral authority to legitimise the royal family's rule.[33] Consequently, each legitimises the other.[citation needed]

Assessment

By contemporaries

As with the early Salafi's, Ibn ʿAbd al-Wahhab was criticised for disregarding Islamic history, monuments, traditions and the sanctity of Muslim life.[18] His own brother, Sulayman, was particularly critical, claiming he was ill-educated and intolerant, classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical.[18].Sulayman ibn ʿAbd al-Wahhab also suggested his brother was selective with the juristic predecessors, to the point of being ignorantly dismissive towards some and treating others as divinely infallible. Both Sulayman and Ibn Humaydi (the Hanbali mufti in Mecca) suggested Ibn ʿAbd al-Wahhab was even selective with the works of Ibn Taymiyyah, whose views otherwise closely influenced the Salafi.His brother Salman Ibn Abd al-Wahhab,and a Chief justice of Mackka,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",[34]

This is a selected list of Islamic scholars who have refuted Muhammad bin abd al Wahhab's new teachings claiming he was ill-educated and intolerant,classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical. The list of scholars, along with names of their books and related information, is quoted from the Islamic scholar Muhammad Hisham[35]:

1.Ibn `Abd al-Wahhab al-Najdi, `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Answering the Wahhabis"]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi`i and Shaykh Muhammad Hayyan al-Sindi (Muhammad Ibn `Abd al-Wahhab's shaykh) to the effect that Ibn `Abd al-Wahhab is "dall mudill" ("misguided and misguiding").


2.Al-Dahesh ibn `Abd Allah, Dr. (Arab University of Morocco), ed. Munazara `ilmiyya bayna `Ali ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd `ala Wahhabiyyat Najd, Tihama, wa `Asir ["Scholarly Debate Between the Sharif and Ahmad ibn Idris Against the Wahhabis of Najd, Tihama, and `Asir"].

3.Ibn `Afaliq al-Hanbali, Muhammad Ibn `Abdul Rahman: Tahakkum al-muqallidin bi man idda`a tajdid al-din [Sarcasm of the muqallids against the false claimants to the Renewal of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting questions which Ibn `Abdul Wahhab and his followers were unable to answer for the most part.

4.Ibn Dawud al-Hanbali, `Afif al-Din `Abd Allah: as-sawa`iq wa al-ru`ud ["Lightnings and thunder"], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh al-`Alawi ibn Ahmad al-Haddad, the mufti of Yemen, "This book has received the approval of the `ulama of Basra, Baghdad, Aleppo, and Ahsa' [Arabian peninsula]. It was summarized by Muhammad ibn Bashir the qadi of Ra's al-Khayma in Oman."

5.Dahlan, al-Sayyid Ahmad ibn Zayni. Mufti of Mecca and Shaykh al-Islam (highest religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi al-radd ala al-Wahhabiyyah ["The Pure Pearls in Answering the Wahhabis"] pub. Egypt 1319 & 1347 H; Fitnat al-Wahhabiyyah ["The Wahhabi Fitna"]; Khulasat al-Kalam fi bayan Umara' al-Balad al-Haram ["The Summation Concerning the Leaders of the Sacrosanct Country"], a history of the Wahhabi fitna in Najd and the Hijaz.

6.al-Dajwi, Hamd Allah: al-Basa'ir li Munkiri al-tawassul ka amthal Muhd. Ibn `Abdul Wahhab ["The Evident Proofs Against Those Who Deny the Seeking of Intercession Like Muhammad Ibn `Abdul Wahhab"].

7.Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881 CE): al-Minha al-Wahbiyya fi radd al-Wahhabiyya ["The Divine Dispensation Concerning the Wahhabi Deviation"]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad ["The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad"].

8.Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers of scholars of the Four Schools to Muhammad ibn `Abd al-Wahhab.

9.al-Habibi, Muhammad `Ashiq al-Rahman: `Adhab Allah al-Mujdi li Junun al-Munkir al-Najdi ["Allah's Terrible Punishment for the Mad Rejector From Najd"].

10.Al-Haddad, al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn al-Qutb

11.Sayyidi `Abd Allah ibn `Alawi al-Haddad al-Shafi`i: al-Sayf al-batir li `unq al-munkir `ala al-akabir ["The Sharp Sword for the Neck of the Assailant of Great Scholars"].

12.Unpublished manuscript of about 100 folios; Misbah al-anam wa jala' al-zalam fi radd shubah al-bid`i al-najdi al-lati adalla biha al-`awamm ["The Lamp of Mankind and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People"]. Published 1325H

13.KabbaniAl-Ahsa'i Al-Misri, Ahmad (1753-1826): Unpublished manuscript of a refutation of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn `Abd al-Latif al-Ahsa'i also wrote a book refuting them.

14.Al-Ahsa'i, Al-Sayyid `Abd al-Rahman: wrote a sixty-seven verse poem which begins with the verse:

Badat fitnatun kal layli qad ghattatil aafaaqa

wa sha``at fa kadat tublighul gharba wash sharaqa

[A confusion came about like nightfall covering the skies

and became widespread almost reaching the whole world]

15.Al-`Amrawi, `Abd al-Hayy, and `Abd al-Hakim Murad (Qarawiyyin University, Morocco): Al-tahdhir min al-ightirar bi ma ja'a fi kitab al-hiwar ["Warning Against Being Fooled By the Contents of the Book (by Ibn Mani`) A Debate With al-Maliki (an attack on Ibn `Alawi al-Maliki by a Wahhabi writer)"] (Fes: Qarawiyyin, 1984).

16.Ata' Allah al-Makki: al-sarim al-hindi fil `unuq al-najdi ["The Indian Scimitar on the Najdi's Neck"].

17.Al-Azhari, `Abd Rabbih ibn Sulayman al-Shafi`i (The author of Sharh Jami' al-Usul li ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man dalla `an al-sawab, 4 vols. ["Allah's Outpouring in Differentiating the True Muslims From Those Who Deviated From the Truth"].

18.Al-`Azzami, `Allama al-shaykh Salama (d. 1379H): Al-Barahin al-sati`at ["The Radiant Proofs..."].

19.Al-Barakat al-Shafi`i al-Ahmadi al-Makki, `Abd al-Wahhab ibn Ahmad: unpublished manuscript of a refutation of the Wahhabi sect.

20.al-Bulaqi, Mustafa al-Masri wrote a refutation to San`a'i's poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi's "Sa`adat al-Darayn" and consists in 126 verses beginning thus:

Bi hamdi wali al-hamdi la al-dhammi astabdi

Wa bil haqqi la bil khalqi lil haqqi astahdi

[By the glory of the Owner of glory, not baseness, do I overcome;

And by Allah, not by creatures, do I seek guidance to Allah]

21.Al-Buti, Dr. Muhammad Sa`id Ramadan (University of Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami ["The Salafiyya is a blessed historical period not an Islamic school of law"] (Damascus: Dar al-fikr, 1988); Al-lamadhhabiyya akhtaru bid`atin tuhaddidu al-shari`a al-islamiyya ["Non-madhhabism is the most dangerous innovation presently menacing Islamic law"] (Damascus: Maktabat al-Farabi, n.d.).

22.Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-`ibad bi bayan al-rashad ["The Helper of Allah's Servants According to the Affirmation of Guidance"].

23.Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar al-khalq ["The Splendor of Truth in Exposing the Worst of People] (pub. 1355H).

24.Al-Husayni, `Amili, Muhsin (1865-1952). Kashf al-irtiyab fi atba` Muhammad ibn `Abd al-Wahhab ["The Dispelling of Doubt Concerning the Followers of Muhammad ibn `Abd al-Wahhab"]. [Yemen?]: Maktabat al-Yaman al-Kubra, 198?.

25.Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998.

26.Islamic Beliefs and Doctrine According to Ahl as-Sunna - A Repudiation of "Salafi" Innovations, ASFA, 1996.

27.Innovation and True Belief: the Celebration of Mawlid According to the Qur'an and Sunna and the Scholars of Islam, ASFA, 1995.

28.Salafi Movement Unveiled, ASFA, 1997.

29.Ibn `Abd al-Latif al-Shafi`i, `Abd Allah: Tajrid sayf al-jihad `ala mudda`i al-ijtihad ["The drawing of the sword of jihad against the false claimants to ijtihad"].

30.The family of Ibn `Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina, al-Ahsa', al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions.

31.Ibn `Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar `ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat ["Answer to the Perplexed: A Commentary on "The Chosen Pearl,"" Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tiba`a al-Misriyya, 1272 H.

32.Ibn Khalifa `Ulyawi al-Azhari: Hadhihi `aqidatu al-salaf wa al-khalaf fi dhat Allahi ta`ala wa sifatihi wa af`alihi wa al-jawab al-sahih li ma waqa`a fihi al-khilaf min al-furu` bayna al-da`in li al-Salafiyya wa atba` al-madhahib al-arba`a al-islamiyya ["This is the doctrine of the Predecessors and the Descendants concerning the divergences in the branches between those who call to al-Salafiyya and the followers of the Four Islamic Schools of Law"] (Damascus: Matba`at Zayd ibn Thabit, 1398/1977.

33.Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994).

34.Al-Kawwash al-Tunisi, `Allama Al-Shaykh Salih: his refutation of the Wahhabi sect is contained in Samnudi's volume: "Sa`adat al-darayn fi al-radd `ala al-firqatayn."

35.Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd `ala al-wahhabiyyah ["Complete Treatise in Refuting the Wahhabis"].

36.Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya ["Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries"].

37.Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn `Alawi: Mafahimu yajibu an tusahhah ["Notions that should be corrected"] 4th ed. (Dubai: Hashr ibn Muhammad Dalmuk, 1986); Muhammad al-insanu al-kamil ["Muhammad, the Perfect Human Being"] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984).

38.Al-Mashrifi al-Maliki al-Jaza'iri: Izhar al-`uquq mimman mana`a al-tawassul bil nabi wa al-wali al-saduq ["The Exposure of the Disobedience of Those Who Forbid Using the Intermediary of the Prophets and the Truthful Saints].

39.Al-Mirghani al-Ta'ifi, `Allama `Abd Allah ibn Ibrahim (d. 1793): Tahrid al-aghbiya' `ala al-Istighatha bil-anbiya' wal-awliya ["The Provocations of the Ignorant Against Seeking the Help of Prophets and Saints"] (Cairo: al-Halabi, 1939).

40.Mu'in al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-maslul `ala a`da' al-Abrar ["The Sword of the Almighty Drawn Against the Enemies of the Pure Ones"].

41.Al-Muwaysi al-Yamani, `Abd Allah ibn `Isa: Unpublished manuscript of a refutation of the Wahhabi sect.

42.Al-Nabahani al-Shafi`i, al-qadi al-muhaddith Yusuf ibn Isma`il (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid al-Khalq (s) ["The Proofs of Truth in the Seeking of the Intercession of the Prophet"].

43.Al-Qabbani al-Basri al-Shafi`i, Allama Ahmad ibn `Ali: A manuscript treatise in approximately 10 chapters.

44.Al-Qadumi al-Nabulusi al-Hanbali: `AbdAllah: Rihlat ["Journey"].

45.Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-jaliyyah fi raf` tashkikat al-Wahhabiyah ["The Plain Demonstrations That Dispel the Aspersions of the Wahhabis"]. Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu'assasat al-Wafa', 1987.

46.Al-Qudsi: al-Suyuf al-Siqal fi A`naq man ankara `ala al-awliya ba`d al-intiqal ["The Burnished Swords on the Necks of Those Who Deny the Role of Saints After Their Leaving This World"].

47.Al-Rifa`i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation and Information: Adillat Ahl al-Sunna wa al-Jama`at aw al-radd al-muhkam al-mani` `ala munkarat wa shubuhat Ibn Mani` fi tahajjumihi `ala al-sayyid Muhammad `Alawi al-Maliki al-Makki ["The Proofs of the People of the Way of the Prophet and the Muslim Community: or, the Strong and Decisive Refutation of Ibn Mani`'s Aberrations and Aspersions in his Assault on Muhammad `Alawi al-Maliki al-Makki"] (Kuwait: Dar al-siyasa, 1984).

48.Al-Samnudi al-Mansuri, al-`Allama al-Shaykh Ibrahim: Sa`adat al-darayn fi al-radd `ala al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah ["Bliss in the Two Abodes: Refutation of the Two Sects, Wahhabis and Zahiri Followers"].

49.Al-Saqqaf al-Shafi`i, Hasan ibn `Ali, Islamic Research Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa al-radd al-mubin `ala munkiri al-tawassul ["The Mercy of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject it"]; Ilqam al hajar li al-mutatawil `ala al-Asha`ira min al-Bashar ["The Stoning of All Those Who Attack Ash'aris"]; Qamus shata'im al-Albani wa al-alfaz al-munkara al-lati yatluquha fi haqq ulama al-ummah wa fudalai'ha wa ghayrihim... ["Encyclopedia of al-Albani's Abhorrent Expressions Which He Uses Against the Scholars of the Community, its Eminent Men, and Others..."] Amman : Dar al-Imam al-Nawawi, 1993.

50.Al-Sawi al-Misri: Hashiyat `ala al-jalalayn ["Commentary on the Tafsir of the Two Jalal al-Din"].

51.Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and Other Important Issues, 2nd ed. (London: s.n., 1994).

52.Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: al-Nuqul al-shar'iyyah fi al-radd 'ala al-Wahhabiyya ["The Legal Proofs in Answering the Wahhabis"].

53.Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-mudiyya fi al-radd `ala Ibn Taymiyya, ed. Muhammad Zahid al-Kawthari ["The Luminous Pearl: A Refutation of Ibn Taymiyya"]; Al-rasa'il al-subkiyya fi al-radd `ala Ibn Taymiyya wa tilmidhihi Ibn Qayyim al-Jawziyya, ed. Kamal al-Hut ["Subki's treatises in Answer to Ibn Taymiyya and his pupil Ibn Qayyim al-Jawziyya"] (Beirut: `Alam al-Kutub, 1983); Al-sayf al-saqil fi al-radd `ala Ibn Zafil ["The Burnished Sword in Refuting Ibn Zafil (Ibn Qayyim al-Jawziyya)" Cairo: Matba`at al-Sa`ada, 1937; Shifa' al-siqam fi ziyarat khayr al-anam ["The healing of the sick in visiting the Best of Creation"].

54.Sunbul al-Hanafi al-Ta'ifi, Allama Tahir: Sima al-Intisar lil awliya' al-abrar ["The Mark of Victory Belongs to Allah's Pure Friends"].

55.Al-Tabataba'i al-Basri, al-Sayyid: also wrote a reply to San`a'i's poem which was excerpted in Samnudi's Sa`adat al-Darayn. After reading it, San`a'i reversed his position and said: "I have repented from what I said concerning the Najdi."

56.Al-Tamimi al-Maliki, `Allama Isma`il (d. 1248), Shaykh al-Islam in Tunis: wrote a refutation of a treatise of Ibn `Abd al-Wahhab.

57.Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of Muhammad `Abduh's prohibition of tawassul.

58.al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd 'ala munkiri al-tawassul wa al-khawariq ["The True Dawn in Refuting Those Who Deny the Seeking of Intercession and the Miracles of Saints"] Pub. 1323/1905 in Egypt.

59.Al-Zamzami al-Shafi`i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a book in 20 chapters against them according to al-Sayyid al-Haddad.

60.Ahmad, Qeyamuddin. The Wahhabi movement in India. 2nd rev. ed. New Delhi : Manohar, 1994.[36]

By modern scholars

Ibn ʿAbd al-Wahhab is accepted by Salafi scholars as an authority and source of reference.[37]

Works

  • Kitab at-Tawhid (The Book of the Unity of God)[27]
  • Kashf ush-Shubuhaat (Clarification Of The Doubts)[28]
  • Thalaathat-Ul-Usool (The Three Fundamental Principles)[38]
  • Al-Usool-uth-Thalaatha
  • Al Qawaaid Al ‘Arbaa’ (The Four Foundations of Shirk)
  • (The Six Fundamental Principles)
  • Adab al-Mashy Ila as-Salaa (Manners of Walking to the Prayer)
  • Usul al-Iman (Foundations of Faith)
  • Fada`il al-Islam (Excellent Virtues of Islam)
  • Fada`il al-Qur'an (Excellent Virtues of the Qur'an)
  • Majmu’a al-Hadith ‘Ala Abwab al-Fiqh (Compendium of the Hadith on the Main Topics of the Fiqh)
  • Mukhtasar al-Iman (Abridgement of the Faith; i.e. the summarised version of a work on Faith)
  • Mukhtasar al-Insaf wa`l-Sharh al-Kabir (Abridgement of the Equity and the Great Explanation)
  • Mukhtasar Seerat ar-Rasul (Summarised Biography of the Prophet)
  • Kitaabu l-Kabaair (The Book of Great Sins)
  • Kitabu l-Imaan (The Book of Trust)

Sources

There are two contemporary histories of Muhammed ibn ʿAbd al-Wahhab and his religious movement from the point of view of his supporters: Ibn Ghannam's Rawdhat al-Afkar wal-Afham or Tarikh Najd (History of Najd) and Ibn Bishr's Unwan al-Majd fi Tarikh Najd. Husain ibn Ghannam (d. 1811), an alim from al-Hasa was the only historian to have observed the beginnings of Ibn ʿAbd al-Wahhab's movement first-hand. His chronicle ends at the year 1797.[39][40] 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 he adds many details to Ibn Ghannam's account.[39]

A third account, dating from around 1817 is Lam' al-Shihab, written by an anonymous Sunni author who respectfully disapproved of Ibn ʿAbd al-Wahhab's movement, regarding it as a bid‘ah. 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 Ibn ʿAbd al-Wahhab's life.[13][41]

Notes

  1. ^ The Salafis consider themselves to be 'non-imitators' or 'not attached to tradition', and therefore answerable to no school of law at all, observing instead what they would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by Ibn Hanbal, and thus they can be said to be of his 'school'. Glassé 2003: 407
  2. ^ http://www.alahazrat.net/islam/wahabi-salafi.php
  3. ^ Hourani 1992: 257-258
  4. ^ Nawaf E. Obaid (Sept. 1999). "The Power of Saudi Arabia's Islamic Leaders". Middle East Quarterly. VI (3): 51–58. Retrieved 23 June 2011. {{cite journal}}: Check date values in: |year= (help)CS1 maint: year (link)
  5. ^ a b Abir 1987: 4, 5, 7
  6. ^ a b c d e f Metz 1992
  7. ^ While there is some consensus over these details, the opinion is not unanimous over the specifics 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 Ibn Taymiyyah.
  8. ^ a b Philby 1930: 8
  9. ^ Glassé 2003: 470
  10. ^ EI1: 1086
  11. ^ a b ibn Ghannam: 75-76
  12. ^ Hopwood 1972: 55
  13. ^ a b EI2: 677-678
  14. ^ ibn Bishr: 7-8
  15. ^ ibn 'Hajar: 17-19
  16. ^ ibn Baaz: 21
  17. ^ Official sources on Ibn ʿAbd al-Wahhab's life put his visits to these cities in different chronological orders, and the full extent of such travels remains disputed among historians. As well, dates are missing in a great many cases, making it difficult to reconstruct a chronology of his life up until his return to 'Uyayna in 1740.
  18. ^ a b c El Fadl 2007: 56-57
  19. ^ a b Voll 1975: 32-39
  20. ^ Livingstone, David Terrorism and the Illuminati - A Three Thousand Year History (Charleston, SC, USA: 2007), p. 142.
  21. ^ Lacey 1983: 56
  22. ^ ibn 'Hajar: 28
  23. ^ Ibnsaud.info 2008
  24. ^ Obaid 1999: 51-58
  25. ^ Faksh 1997: 89-90
  26. ^ EBO History of Arabia 2011
  27. ^ a b Kitab at-Tawhid
  28. ^ a b Kashf ush-Shubuhaat
  29. ^ a b Ottaway 2008: 176
  30. ^ EBO Muḥammad ibn ʿAbd al-Wahhāb 2011
  31. ^ "WAHABISM EXPOSED!"
  32. ^ Nyrop 2008: 50
  33. ^ Bligh 1985: 37-50
  34. ^ Kingdom without borders: Saudi political, religious and media frontiers
  35. ^ Ibid., Zahawi. page. 7-15.
  36. ^ Ibid., Zahawi. page. 7-15.
  37. ^ as-Salafi: 1
  38. ^ Usuulu Thalaatha
  39. ^ a b Vasilʹev 1998: 13
  40. ^ EI2
  41. ^ Vasilʹev 1998: 14

References

Further reading

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