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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab This means that the Quran and Sunnah are the ultimate authorities. If something is definitively stated in the Quran or Sunnah, there is no room for personal reasoning or following any other view. If there should arise any difference of opinion, that difference should be resolved by reference to the ultimate authorities. This is, in fact, what Allah has commanded in the Quran, ⇐ΞΜ†ΩΤ⊇ ∃⎯ψΡ∇⇒Ψ∨ Ψζ⎯⎡Ω∼√≅…Ω⎝ Ψϑð/≅†ΨŠ Ξ≤⎯∨ΚΚς‚⎮≅… Ω⇐⎡Σ⇒Ψπ∨⎣ΣΤ� ⎠Ψ√Ο⎝ΡΚ…Ω⎝ ⎯¬Σ�⇒Ρ® Ω©⎡Σ♠ΘΩ≤√≅… Ν…⎡Σ⊕∼Ψ≡ςΚ…Ω⎝ ϑðΩ/≅… Ν…⎡Σ⊕∼Ψ≡ςΚ… Νϖ…⎡Σ⇒Ω∨…ƒ∫ 102 Ω⇑ÿΨϒΠς√≅…†ΩΘΣΤÿΚς†Η;ΤΤΩÿ ⇐ΜΞ… Ξ©⎡Σ♠ΘΩ≤√≅…Ω⎝ ϑðΨ/≅… ⎠ς√ΞΜ… Σ®⎝ΠΡ Σ≤ΩΤ⊇ ξ∫π⎠Ω→ ℑ ⎯¬ΣΤ�⎯∅Ω∞ΗΤΩΤ⇒ΩΤ� ⏐„ÿΞ⎝< Κ†ΩΤ� Σ⇑φΤΤ♥⎯šςΚ…Ω⎝ β⁄⎯κΤΩ� ð∠Ψ√.ς′ &Ξ≤Ψ�›‚�≅… “O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in authority. (And) if you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.” (al-Nisaa 59). Ibn Abdul-Wahhaab concluded from this verse, “We know definitively that whoever takes an issue disputed among the people back to the Book and the Sunnah shall find therein what shall resolve the dispute.” 1 Any other approach or taking anyone or anything else as the final authority is straying from Allah’s straight path. Furthermore, ibn Abdul-Wahhaab stressed that Allah gave the Prophet (peace and blessings of Allah be upon him) the most comprehensive of speech. One of his sentences actually touches upon a number of issues for the one who is discerning enough to understand his words. 2 Ibn Abdul-Wahhaab wrote, “There is no difference of opinion between us and you that if the people of knowledge agree upon something, it is obligatory to follow them. The question though is when they differ. Is it then obligatory upon me to accept the truth from wherever it comes and to refer the issue to Allah and His messenger, following the example of the people of knowledge, or shall I simply adopt one of their [the scholars’] views without any proof? You follow the latter approach…while I follow the former.” 3 1 Quoted in Nusair, pp. 70-71. 2 Cf., Nusair, p. 70. 3 Quoted in Al-Uthaimeen, Al-Shaikh, p. 132.
103 The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab In general, ibn Abdul-Wahhaab and his close followers were Hanbalis but were not absolute in their following of that school. Ibn Abdul-Wahhaab wrote, “We, and all praise be to Allah, are followers and not innovators, upon the school of Imam Ahmad ibn Hanbal.” 1 Even though he followed that school since the time of his youth, he definitely was not a blind, obstinate follower who supported it against all other views. He would follow Ahmad’s school when it was supported by evidence. 2 At other times, he would follow the other schools if their views were stronger in the light of the evidence. Thus, he stated, “We are followers of the Book, the Sunnah, and the pious predecessors of the Nation and what is supported in the opinions of the four Imams, Abu Hanifah al-Numaan ibn Thaabit, Malik ibn Anas, Muhammad ibn Idrees [al-Shafi’ee] and Ahmad ibn Hanbal, may Allah have mercy on them.” 3 Even with the two scholars who were perhaps the dearest to him, ibn Abdul-Wahhaab took this same approach. He wrote, “In our opinion, Imam ibn al-Qayyim and his teacher [ibn Taimiyyah] are Imams of the Ahl al-Sunnah and their books are the most noble of books. However, we do not blindly follow them in every issue. Everybody has some of his statements taken and some left save for our Prophet (peace and blessings of Allah be upon him).” 4 Furthermore, he would accept the right of the people to follow the opinions of the other schools. He stated, “As for our school, it is the school of Imam Ahmad ibn Hanbal, the Imam of the Ahl al- Sunnah. We do not object to the people of the four schools as long as they do not contradict a text of the Book, the Sunnah, Consensus and the statements of their majority.” 5 He made it very clear, though, that 1 Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 40. 2 See ibn Ghannaam, vol. 1, p. 34. 3 Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 96. 4 Quoted in Nusair, p. 79. She (p. 79) notes the following issues in which ibn Abdul-Wahhaab differed from ibn Taimiyyah and ibn al-Qayyim: the question of three divorces being stated at one time, the issue of religious endowments, the question of the permission of making oaths and the obligation to fulfill them. Abu Sulaimaan (vol. 1, p. 392) noted that ibn Abdul-Wahhaab would usually agree with ibn Taimiyyah’s conclusions when discussing fiqh. 5 Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 107. In another passage, ibn Abdul-Wahhaab explicitly states that he does not object to anyone following any of the four Sunni schools of fiqh but he does not allow for the following of the Shiite or Zaidi schools because, he said, they were not recorded accurately and passed on properly. Al-Ruwaishid notes that this conclusion was simply
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