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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab C. The claim that ibn Abdul-Wahhaab denied the attribution of miracles to the pious people. 1 II. Misconceptions concerning the call of ibn Abdul-Wahhaab which require an understanding to see what is the correct nature of what ibn Abdul-Wahhaab was calling to and how the opponents tried to distort it 2 A. Issues related to declaring others non-Muslims and fighting against them. i. Fabrications against ibn Abdul-Wahhaab concerning his declaring Muslims to be non-Muslims. ii. Claims that the “Wahhabis” are Khawaarij, that the horns of Satan rise from Najd and so on. iii. Claims that the “Wahhabis” included among the acts that negate Islam aspects that none before them included. iv. Claims that ibn Abdul-Wahhaab contradicted the teachings of ibn Taimiyyah and ibn al-Qayyim on the questioning of declaring a person a disbeliever. 3 v. The claim that polytheism (shirk) will never appear in this Muslim Nation. 4 vi. The claim that ibn Abdul-Wahhaab applies the verses referring to the polytheists upon the Muslims. 1 unknown. Belief in it is obligatory. Asking about it is an innovation. And I suspect that you are a heretic.” This narration from Malik, with various wordings, can be found in numerous works. For a discussion of its chains and meanings, see Jamaal Baadi, Al-Athaar al-Waarada an Aimmat al-Sunnah fi Abwaab al-Itiqaad (Riyadh: Dar al-Watan, 1416 A.H.) vol. 1, pp. 226-231. 1 This issue was and is of great importance to Sufis and others who believe in the miracles of the pious and “saints” during their lifetimes and after their lifetimes. It is confirmed in the Quran and Sunnah that such things can occur, as Allah has power over all things. Ibn Abdul-Wahhaab stated his belief concerning this topic, “I affirm the miracles of the pious and what they have of seeing truths. However, that does not give them the right to any of Allah’s rights. Furthermore, no deed that is only in Allah’s ability should be sought from them.” (Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, pp. 10-11.) It is those last two points that he explicitly included, which are also clear from the Quran and Sunnah, that caused the commotion concerning his beliefs. 2 As Abdul-Lateef (p. 157) explains, this category lies between being a pure fabrication and a case of misrepresenting facts or making erroneous conclusions. 3 This topic will not be discussed here. The interested reader may consult al- Abdul-Lateef, pp. 207-218. 4 This claim shall be discussed in the following chapter. 224
225 The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab vii. The claim that ibn Abdul-Wahhaab revolted against the Ottoman rulers. B. The prohibition of al-tawassul (seeking a means of approach to Allah). C. The prohibition of seeking intercession via the Prophet (peace and blessings of Allah be upon him). III. Objections to some of the issues related to the call. A. The destruction of tombs and mausoleums as well as the prohibition of traveling to them. B. Dividing tauheed into tauheed al-ruboobiyyah and tauheed aluloohiyyah. 2 C. The rejection of supplicating to the deceased. In addition to those mentioned and discussed by al-Abdul- Lateef, there were other allegations made against ibn Abdul-Wahhaab. For example, it was claimed that he belittled the four Imams of the four Sunni schools of jurisprudence, 3 that he proclaimed the door to ijtihaad open and proclaimed himself an absolute mujtahid. 4 Perhaps what was covered in Chapter 3 is sufficient to refute these types of claims. It was also said that ibn Abdul-Wahhaab interpreted the Quran according to his opinion and that he and his followers would adhere only to the hadith that were consistent with their own views. Al- Hadaad Alawi also claimed that ibn Abdul-Wahhaab did not believe in hadith but believed only in the Quran. 5 It was also claimed that ibn 1 This topic will not be discussed here. The interested reader may consult al- Abdul-Lateef, pp. 227-232. 2 Ibn Abdul-Wahhaab’s views on this issue were presented in Chapter 3. Concerning his critics on this point, the interested reader may consult al- Abdul-Lateef, pp. 328-346. 3 See Yoosuf, vol. 2, p. 273-276. 4 His brother Sulaimaan, the Shiite al-Amali, Dahlaan, Alawi Hadaad and others voiced opposition due to these points. See Nusair, p. 72. Also see Umairah, vol. 2, pp. 57-60. 5 See al-Nadwi, p. 208. Al-Nadwi notes that even in the 20 th Century, Abdullah Yusuf Ali (of the translation of the Quran fame) made the same claim that the “Wahhabis” do not take hadith. Even the missionary T.P. Hughes knew better than that, writing, “Wahhabism has sometimes been designated the Protestantism of Islam, and so it really is, although with this remarkable difference, that whilst Christian Protestantism is the assertion of the paramount authority of sacred scripture to the rejection of traditional teachings, Wahhabism is the assertion of the paramount authority of the Quran with the Traditions [that is, hadith].” See T. P. Hughes, p. 661.
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