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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab reason for this is to demonstrate that although the means of communication and media were not that strong, the teachings of ibn Abdul-Wahhaab had become known and to some extent accepted long before the “oil money” started pouring into Saudi Arabia. Of course, with the new riches and with breakthroughs in communication, it was possible for ibn Abdul-Wahhaab’s teachings to spread to an even greater extent. Thus, if one wanted to review ibn Abdul-Wahhaab’s influence today, it would be too great to capture. Virtually, every country and Muslim community is familiar with his teachings. Furthermore, his teachings are such—being so consistent with the Quran and Sunnah—that as soon as many Muslims hear them, it resonates in their hearts and mind. They readily accept such teachings regardless of whether they are told that such teachings have been propagated by ibn Abdul-Wahhaab or not. 1 Below is a discussion of some of the groups and individual it is said were influenced by or were supporters of Muhammad ibn Abdul- Wahhaab. 2 1 It should be noted that the religious people of Saudi Arabia have found themselves in a no-win situation. When they take the wealth that Allah has provided for them and use it to build mosques, schools and centers throughout the world, they are accused of “propagating their brand of Islam.” However, if they would not use that money in such a fashion, one would undoubtedly hear cries about how much wealth Allah has given these people and yet they do not use it to help their brethren Muslims. 2 It is customary in biographical works to record the praises of the individual being discussed. However, perhaps due to all of the opposition and false propaganda concerning ibn Abdul-Wahhaab, numerous authors have recorded the scholars’ and researchers’ words of praise for Muhammad ibn Abdul- Wahhaab. Thus, for example, Usrah (pp. 115-125) records Muhammad ibn Ismaaeel al-Sanaani, ibn Bishr, Muhammad ibn Ali al-Shaukaani, Muhammad ibn Ahmad al-Hifdhi (a scholar from al-Aseer in the south), Mahmood Shukri al-Aloosi, Umraan ibn Ridhwaan from Persia, Sulaimaan ibn Sahmaan and others. Al-Ruwaishid has eighty-five pages (vol. 2, pp. 275-360) of scholarly opinions concerning ibn Abdul-Wahhaab, quoting about fifty Muslim scholars, writers, Orientalists and historians. 168
169 The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab Yemen Muhammad ibn Ismaaeel al-Sanaani 1 (1099-1182 A.H.) and Muhammad ibn Ali al-Shaukaani (1173-1250 A.H.) were two great scholars of Yemen who believed in the same message as that of ibn Abdul-Wahhaab. In fact, both al-Sanaani and al-Shaukaani wrote lengthy odes to Muhammad ibn Abdul-Wahhaab. 2 Furthermore, their writings were quite similar to his type of writings, stressing the pure beliefs, fighting against acts of shirk and opening the door to itjihaad. Hence, one cannot really say that they were influenced by him but they definitely were supporters. Logically, they would have also encouraged their students to study and be in touch with the followers of Muhammad ibn Abdul-Wahhaab. In fact, Muhammad ibn Naasir al-Shareef al-Tuhaami was a student of al-Shaukaani who wrote a book refuting Daawood ibn Jarjees in his attacks against Muhammad ibn Abdul-Wahhaab. 3 1 It is authentically reported and not doubted that al-Sanaani wrote an ode in praise of ibn Abdul-Wahhaab. However, another ode appeared in which al- Sanaani censures ibn Abdul-Wahhaab. It is claimed that this second ode came after al-Sanaani learned the reality of ibn Abdul-Wahhaab’s teachings and thus he disapproved of him in the end. This second ode is commented upon by Yoosuf ibn Ibraaheem, the grandson of al-Sanaani. It is an established fact that this Yoosuf was opposed to the beliefs of ibn Abdul-Wahhaab and it is only through him that this ode is known. Furthermore, this second ode has many portions to it that contradict what is definitively established concerning the beliefs of al-Sanaani. Hence, it is concluded that this second ode is nothing more than a fabrication. It is probably true that at first al-Sanaani did not favor ibn Abdul-Wahhaab based on reports he heard from opponents of ibn Abdul-Wahhaab who had come from Najd, such as Murbad ibn Ahmad al- Wuhaibi al-Tameemi of Huraimila. After he learned the truth about his call, al- Sanaani praised ibn Abdul-Wahhaab in glowing terms. Sulaimaan ibn Sahmaan wrote a work entitled Tabri`ah al-Shaikhain al-Imaamain min Tazweer Ahl al-Kadhib wa al-Main proving that ibn Abdul-Wahhaab and al- Sanaani are free of the false claims made against them and that both of them held the same beliefs. Cf., al-Abdul-Lateef, p. 39; al-Husain, p. 422. 2 The text of al-Shaukaani’s ode may be found in al-Husain, pp. 70-78. 3 For more details on ibn Abdul-Wahhaab’s influence in Yemen, see al-Abood, vol. 2, pp. 382-395.
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