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<strong>The</strong> <strong>Life</strong>, <strong>Teachings</strong> <strong>and</strong> <strong>Influence</strong> <strong>of</strong> <strong>Muhammad</strong> ibn Abdul-Wahhaab<br />

al-Qasaab, Ameer Shakeeb Arsalaan <strong>and</strong> <strong>Muhammad</strong> Kurd Ali. <strong>The</strong><br />

political <strong>and</strong> social environment was very difficult in Syria for anyone<br />

to openly <strong>and</strong> clearly espousing the views <strong>of</strong> ibn Abdul-Wahhaab but<br />

many <strong>of</strong> the above (such as Arsalaan <strong>and</strong> Kurd Ali) clearly mentioned<br />

the “Wahhabis” by name <strong>and</strong> stated that they were calling to the way<br />

<strong>of</strong> the Quran <strong>and</strong> Sunnah. 1 Another scholar who was most open in<br />

support <strong>of</strong> the doctrines <strong>of</strong> <strong>Muhammad</strong> ibn Abdul-Wahhaab was<br />

<strong>Muhammad</strong> al-Attar (1763-1827 C.E.). However, due to that he “lived<br />

in seclusion <strong>and</strong> had few students because people shunned him.” 2<br />

<strong>The</strong>se salafi scholars <strong>of</strong> this era, including al-Qaasimi, also had good<br />

ties with <strong>Muhammad</strong> Rasheed Ridha, who was prominent in<br />

disseminating the writings <strong>of</strong> both ibn Taimiyyah <strong>and</strong> ibn Abdul-<br />

Wahhaab. 3<br />

Egypt<br />

<strong>The</strong> historian <strong>and</strong> Azhari scholar Abdul-Rahmaan al-Jabarti<br />

(1167-1237 A.H.) was very influenced <strong>and</strong> impressed by the followers<br />

<strong>of</strong> ibn Abdul-Wahhaab <strong>and</strong> he spread their thoughts in Egypt. He saw<br />

in them the greatest potential to revive the Muslim world. 4<br />

One <strong>of</strong> the most influential <strong>and</strong> controversial figures in the<br />

Muslim world at the beginning <strong>of</strong> the 20 th century was <strong>Muhammad</strong><br />

Abduh. He was probably familiar with ibn Abdul-Wahhaab’s<br />

teachings. Actually, Fauzaan al-Saabiq, the first “Saudi ambassador”<br />

to Egypt, praises him. He did believe in opposing innovations <strong>and</strong><br />

superstitious beliefs as well as opening the door to ijtihaad <strong>and</strong> freer<br />

thought. In the process, he opposed Sufism. That was probably the<br />

extent to which there was any agreement between the two sets <strong>of</strong><br />

teachings. Otherwise, although called by many a salafi (“a follower <strong>of</strong><br />

the early, pious generations), Abduh had no interest in going back to<br />

the way Islam was understood <strong>and</strong> practiced by the Companions <strong>of</strong> the<br />

Prophet (peace <strong>and</strong> blessings <strong>of</strong> Allah be upon him). Instead, he<br />

1 See al-Abood, vol. 2, pp. 410-411.<br />

2 Commins, p. 59.<br />

3 For other aspects <strong>of</strong> ibn Abdul-Wahhaab’s influence in “Greater Syria,” see al-<br />

Abood, vol. 2, pp. 395-412.<br />

4 See al-Zuhaili, vol. 2, p. 334.<br />

172

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