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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
Wahhaab and his teachings. One of the more comprehensive works
available on this topic is al-Abdul-Lateef’s Da’aawa al-Munawi`een
li-Da’wah al-Shaikh Muhammad ibn Abdil-Wahhaab: Ardh wa Naqd.
The topics that he discusses provide a good overview of the types of
allegations and criticisms made. 1 Al-Abdul-Lateef touches upon the
following topics in detail:
I. Blatant fabrications concerning the call of ibn Abdul-Wahhaab
A. The claim that ibn Abdul-Wahhaab claimed prophethood and
belittled the Prophet (peace and blessings of Allah be upon him).
B. The claim that ibn Abdul-Wahhaab propagated
anthropomorphism. 2
1 Another good but brief presentation of the points concerning which ibn Abdul-
Wahhaab and his opponents differed is found in al-Ajilaan, pp. 132-161.
2 For a refutation of the allegation that ibn Abdul-Wahhaab was an
anthropomorphist, see ibn Sahmaan, pp. 214-277. In Chapter 3, some of ibn
Abdul-Wahhaab’s beliefs concerning the names and attributes were given. In
sum, he never attributes any of the attributes of human beings to Allah, which
is anthropomorphism. Instead, he attributes to Allah whatever Allah and His
Messenger (peace and blessings of Allah be upon him) have attributed to Him.
This would include such things as Allah’s hand but the hand of Allah is
completely different in its nature than that of human beings, as it is a hand
that is befitting His majesty and greatness. This view of ibn Abdul-Wahhaab is
actually the view of the early and leading scholars throughout the history of
Islam. Only later schools ever deviated from this approach. Al-Arnaaoot wrote
in the introduction to Zain al-Deen al-Maqdisi’s Aqaweel al-Thiqaat fi Taweel
al-Asma wa al-Sifaat wa al-Ayaat al-Muhkimaat wa al-Mushtabihaat, a book
that quotes the earliest scholars to prove that the view of the attributes of
Allah which is known as the salafi view is the correct view according to the
Quran and sunnah, “I am certain that the one who reads this book [al-
Maqdisi’s book] attentively and sincerely will have his heart and mind filled
with the conviction of the correctness of the approach of the salaf concerning
the attributes of Allah. It is the best, strongest and most guided approach. He
[the reader] will reject, with pleasure and conviction, what has been written in
the books of the later scholars that the approach of the salaf is safer but the
approach of the later scholars is wiser and more intelligent. [The reader] will
clearly state that the view [of the later scholars] is incorrect and goes against
the guidance of the Sunnah and the Book. The correct statement based on the
Prophetic Sunnah and Book of Allah is that the way of the salaf is more
intelligent, wisest and safest.” Shuaib al-Arnaaoot, introduction to Zain al-
Deen al-Maqdisi, Aqaweel al-Thiqaat fi Taweel al-Asma wa al-Sifaat wa al-
Ayaat al-Muhkamaat wa al-Mushtabihaat (Beirut: Muassasat al-Risaalah,
1985), p. 8. One of the earliest examples of a person asking about these
attributes and seeking an explanation for them comes from the time of Malik.
A man came to him and said, “O Abu Abdullah [Imam Malik], [about the
verse,] ‘Allah rose over the Throne,’ how is this rising?” Malik’s reply was, “The
modality of His act is not known. But His rising over the Throne is not