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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 />

wanted to forge ahead with a new underst<strong>and</strong>ing <strong>of</strong> Islam that would<br />

be <strong>com</strong>patible with the European West <strong>of</strong> his time.<br />

<strong>Muhammad</strong> Rasheed Ridha (1282/1865-1354/1935) was<br />

originally from Syria but he moved to Egypt in 1891 C.E. After<br />

moving to Egypt, he became very close to <strong>Muhammad</strong> Abduh <strong>and</strong> for<br />

many years was the main espouser <strong>of</strong> his view. However, in many<br />

ways, he was very different from his Shaikh <strong>Muhammad</strong> Abduh,<br />

especially when it <strong>com</strong>es to a leaning toward the salaf. He was a<br />

strong supporter <strong>of</strong> ibn Taimiyyah—publishing his works—as well as<br />

<strong>of</strong> the scholars <strong>of</strong> Najd—publishing their works in his magazine <strong>and</strong><br />

in a separate anthology entitled Majmooah al-Rasaail wa al-Masaail<br />

al-Najdiyyah. In his introduction to al-Sahwasaani’s refutation <strong>of</strong><br />

Dahlaan, Ridha, in a lengthy passage, described ibn Abdul-Wahhaab<br />

as a mujaddid (“religious revivalist”), repelling the innovations <strong>and</strong><br />

deviations in Muslim life. 1 Through his magazine, al-Manaar,<br />

<strong>Muhammad</strong> Rasheed Ridha greatly contributed to the spread <strong>of</strong> ibn<br />

Abdul-Wahhaab’s teachings in the whole Muslim world. In fact, he<br />

published some <strong>of</strong> his articles from that magazine in a work entitled<br />

al-Wahhaabiyoon wa al-Hijaaz (“<strong>The</strong> Wahhabis <strong>and</strong> the Hijaz”). His<br />

magazine was unique in its thought <strong>and</strong> popularity. As a result <strong>of</strong><br />

many students <strong>com</strong>ing from all over to study in al-Azhar, in Cairo,<br />

this magazine’s popularity spread throughout North Africa, Greater<br />

Syria <strong>and</strong> even into the Indo-Pak subcontinent <strong>and</strong> Malay<br />

Archipelago. 2<br />

Afterwards, <strong>Muhammad</strong> Haamid al-Faqi was one <strong>of</strong> the<br />

strongest supporters <strong>of</strong> ibn Abdul-Wahhaab’s teachings in Egypt. He<br />

was the founder <strong>of</strong> “the association <strong>of</strong> supporters <strong>of</strong> the <strong>Muhammad</strong>an<br />

Sunnah.”<br />

North Africa<br />

Concerning Algeria, Uwais makes the point that there were<br />

always “reform” movements in Algeria trying to take people back to<br />

the Quran <strong>and</strong> Sunnah, in other words calls <strong>and</strong> teachings that were<br />

1 <strong>Muhammad</strong> Rasheed Ridha, introduction to <strong>Muhammad</strong> Basheer al-<br />

Sahsawaani, Sayaanah al-Insaan an Waswaswah al-Shaikh Dahlaan (third<br />

edition, no publication information given), pp. 6-7.<br />

2 For more details about <strong>Muhammad</strong> Rasheed Ridha, see Jumuah, pp. 159-170.

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