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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
with what ibn Bishr recorded for the year 1162 A.H. True, they may
have been vocal about their beliefs and message but they may not
have been of a level that they could refute the false claims against
them. In any case, there is no question that the act of the Shareef
Masood against the pilgrims had to be considered an act of aggression.
Masood’s successor and brother, Musaad, took the same stance.
During the reign of Ahmad ibn Saeed, who took over in 1184 A.H.,
the relations between Makkah and al-Diriyyah had improved. One
reason for that may have been that some of the supporters of the state
captured a number of Hijazis, including Shareef Mansoor, and brought
them to al-Diriyyah. However, Abdul-Azeez ibn Muhammad released
them without any ransom. Thus, when that Shareef returned to
Makkah, he allowed the followers of Muhammad ibn Abdul-Wahhaab
to perform the pilgrimage. 1
In 1185 A.H. the Shareef Ahmad requested the leaders in al-
Diriyyah to send them a scholar to explain the true nature of their call.
They sent Abdul-Azeez al-Husayyin who was also carrying a letter
from Muhammad ibn Abdul-Wahhaab. This scholar explained to the
scholars of Makkah their message. He debated the scholars in the
presence of Shareef Ahmad and also brought forth the Hanbali book
of fiqh al-Iqnaa to demonstrate to them that their teachings were
completely consistent with the Hanbali school. Al-Husayyin debated
with them the issues of declaring a Muslim to be a non-Muslim,
destroying the tombs over the graves and praying to the deceased. He
was able to present the relevant evidence related to these issues and
returned well-respected by the scholars of Makkah. In fact, there was
no disapproval from the scholars of Makkah. 2
However, the Shareef Ahmad was driven from power in 1186
A.H. and replaced by his brother Suroor, bringing an end to the shortterm
good relations between Makkah and al-Diriyyah. Suroor did not
allow the followers of ibn Abdul-Wahhaab to perform the Hajj, save
in the year 1197, after expensive presents were offered to Suroor. 3
1 Al-Uthaimeen, Al-Shaikh Muhammad, p. 67.
2 Ibn Ghannaam, vol. 1, p. 131-133. Ibn Ghannaam mentions the scholars from
the various schools of fiqh who approved of al-Husayyin’s presentation. Also see
ibn Bishr, vol. 1, pp. 154-156.
3 Ibn Ghannaam, vol. 1, pp. 157.
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