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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab between Ali and Muawiyah, the fighting between Ali and Aishah, the appearance of al-Mukhtaar who claimed prophecy, the trials and spilling of blood by al-Hajaaj ibn Yoosuf, the development of the Shiites, the first appearance of the heretical groups the Mutazilites and the Jahmites and so forth. Finally, as Abdul-Rahmaan ibn Hasan, the grandson of Muhammad ibn Abdul-Wahhaab, noted, the hadith quoted above refers more to the state of being rather than the place itself. In other words, it may apply at one time and not another, depending on the characteristics of the people who live there. The Prophet (peace and blessings of Allah be upon him) spoke very highly of the people of Yemen and yet the false prophet al-Aswad al-Anasi arose among them. Hence, hadith of this nature are not meant as blanket approvals or disapprovals. It applies in general but is still particularized by the actual actions or beliefs of the individuals. 1 In other words, even if the above hadith meant Najd, it does not mean that everyone from Najd is blameworthy regardless of his own personal faith. In sum, the allegation casting doubt upon the integrity of ibn Abdul-Wahhaab because he came from the land of Najd wherein rises the horn of Satan is nothing more than a gross misinterpretation of a hadith of the Prophet (peace and blessings of Allah be upon him). If any individual has done that misinterpretation knowingly and intentionally, then the sin goes much beyond the libeling of a Muslim individual. It is the sin of twisting the teachings of the Prophet (peace and blessings of Allah be upon him) from its true meanings. The Allegation that ibn Abdul-Wahhaab Considered Some Things to be Disbelief (Kufr) Which Are Not Disbelief This is probably the arena in which the differences between ibn Abdul-Wahhaab and his opponents are the greatest. As noted in Chapter 3, ibn Abdul-Wahhaab stressed the importance of correct beliefs. He delineated based on the Quran and Sunnah those actions that clearly and unequivocally take one out of the fold of Islam. Ibn Abdul-Wahhaab and his fellow scholars distinguished between the greater kufr, that takes one out of the fold of Islam, and the lesser kufr, 1 Cf., al-Abdul-Lateef, pp. 185-186. 240
241 The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab which is a grave sin but does not take one out of the fold of Islam. Similarly, they differentiated between the greater act of ascribing partners to Allah (shirk) and the lesser shirk. However, the state of affairs in the Muslim lands—among the scholars and the commoners—had reached such a level that they did not recognize the fact that a person may claim to be a Muslim and recite the testimony of faith but his own beliefs, statements or actions belie that claim and take him out of the fold of Islam. Furthermore, the real definition of tauheed had been lost on the people after years of wrangling by scholastic theologians and the mystical teachings of the Sufis. The people had truly become blind to the very essence of Islam itself. They thought that tauheed al-ruboobiyyah was all that there was to tauheed; therefore, they did not see any harm in directing acts of worship to other than Allah as long as one admitted that Allah is the only creator and sustainer. They failed to realize that, as demonstrated in Chapter 3, even the polytheists of Makkah at the time of the Prophet (peace and blessings of Allah be upon him) accepted that much. The Muslims had forgotten that the meaning of ilaah (“God”) is the worshipped one. They had forgotten that the meaning of the testimony of faith is that there is none worthy of worship—meaning none should be worshipped via any act of worship—except Allah. As noted earlier, Ibn Abdul-Wahhaab described this view in one of his letters where he said that even those who claimed to have knowledge would say, “Whoever says, ‘There is no deity except Allah,’ is not to be declared a disbeliever, even if he rejects the resurrection or rejects all of the Shareeah.” 1 A reading of the criticisms of ibn Abdul-Wahhaab, in the words of the critics themselves, makes it evident that it is the critics who either did not understand the real teachings of the faith or they were intentionally distorting the real teachings. Unfortunately, there is no third possibility. 1 Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 41. Ibn Abdul-Wahhaab goes on to say these scholars know that if anyone denies just a portion of the Quran or denies an act that is agreed upon by the scholars, he has committed kufr. He says that if such is their view of one who denies an agreed upon practice, what should be their ruling concerning one who rejects belief in the Hereafter?
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