The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab

393 Pages·2006·1.8 MB·English

by  Jamaal Zarabozo

The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
2

The Life, Teachings and Influence of
Muhammad ibn Abdul-Wahhaab

By
Jamaal al-Din M. Zarabozo

Published by
The Ministry of Islamic Affairs, Endowments, Dawah and
Guidance The Kingdom of Saudi Arabia
©2003, Jamaal al-Din M. Zarabozo
Under Secretariat for Publications and Research Ministry of Islamic
Affairs, Endowments, Da'wall and Guidance
1425 H
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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Ministry of Islamic Affairs & Endowments, 2005
King Fahd National Library Cataloging-in-Publication Data

Zarabozo, Jamaal al-Din M.
The life, teaching and influence of Muhammad bin Abdul-
Wahhaab: / Jamaal al-Din M. Zarabozo. - Riyadh, 2005
398p ; 24cm
ISBN: 9960-29-500-1
1- Muhammad ibn Abdel Wahab ibn Sulayman, d. 1206 H.
l-Title
217.2 dc 1425/7562
L.D. no. 1425/7562
ISBN: 9960-29-500-1
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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Preface
In the name of Allah, Most Compassionate, Most Merciful. All praises
are due to Allah; we praise Him; we seek His help; we seek His
forgiveness; and we seek His guidance. We seek refuge in Allah from
the evil in our souls and the badness of our deeds. For whomever
Allah guides, there is none to lead him astray. And for whomever He
allows to go astray, there is none to guide him. I bear witness that
there is none worthy of worship except Allah, for whom there is no
partner. And I bear witness that Muhammad is His servant and
Messenger.
To proceed: Verily, the truest speech is the Book of Allah. The best
guidance is the guidance of Muhammad. The worst affairs are the
innovated ones. Every innovated matter is a heresy. And every heresy
is a going astray. And ever}7 act of going astray is in the Hell-fire.
I would like to take this opportunity to express praise and thank Allah
for giving me the opportunity to write this work concerning a very
important figure in Muslim history.
I would also like to express my heartfelt thanks to the noble Shaikh
Saleh Bin Abdulaziz Ali-Sheikh (Minister of Islamic Affairs,
Endowments, Da'wah and Guidance) for his support and words of
encouragement, not just on this project but on every occasion in which
we met. Dr. Hamad ibn Muhammad also deserves special mention for
the support and encouragement that he offered. Among those working
in the publications section of the Ministry, special thanks must go to
Dr. Muhammad al-Suhaim and Abdul-Rahmaan Ali-Shaikh.
There are many people that I would like to thank for their help in this
particular work with respect to reviewing, proofreading and providing
valuable reference. First, I must express my thanks to my beloved
wife who is always a source of assistance and help. Special thanks
must also go to Br. Jalal and Sr. Zainab for reviewing and
commenting upon earlier versions of the manuscript.
There are numerous others who are always deserving of mention in
any of my books. For this particular work, though, I would especially
like to extend my thanks to Br. Abdulkarim al-Saeed and Br. Nahar al-
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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Rashid for their kind assistance that they are always willing to
provide. Brs. Mohammad al-Osimi, Ahmad al-Teraiqi, Khalid al-
Jerayed and a host of others also deserve mention. I can only pray that
Allah rewards them and blesses them in both this life and the
Hereafter.
I pray that Allah accepts this work from me as being solely for His
sake. As with all such work, the responsibility for any mistakes lies
with the author. I ask Allah to forgive me for my shortcomings and to
guide me to the Straight Path.
Jamaal Zarabozo
Boulder, CO
Jan. 30, 2003
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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I
The Motivation Behind This Work
This book is not one with a political agenda. It is meant neither
to support nor to critique any contemporary regimes or policies.1
Indeed, the driving force behind this work is much greater and more
important than that. It has to do with, first, the religion of Islam as
preached by the Prophet (peace and blessings of Allah be upon him)
himself and, second, with the honor and rights of an individual
Muslim, Muhammad ibn Abdul-Wahhaab.
The name Muhammad ibn Abdul-Wahhaab (and
correspondingly “Wahhabis” and “Wahhabism”) has been heard quite
often throughout both the Muslim and non-Muslim worlds during the
past two centuries. In reality, ibn Abdul-Wahhaab is not a man who is
“shrouded in mystery.” His writings, as well as the writings of his
closest students and descendents, are well-known and easily available
today in virtually any part of the world. Although he is not shrouded
in mystery what has been said about him over the years has definitely
been filled with both fact and fiction.
Muhammad ibn Abdul-Wahhaab was both a fellow human
being and a fellow Muslim. As such, he has the right to be studied in
an impartial and objective manner. That is, he has the right to a “fair
trial.” No matter how much one may oppose his teachings, one does
not have the right to wrong him. Indeed, the Prophet (peace and
blessings of Allah be upon him) has warned,

1 This means that many issues that are bandied about today must be considered beyond the
scope of this particular work. However, once the critique of certain policies is tied into
Muhammad ibn Abdul-Wahhaab and what is called “Wahhabism,” then one is no longer
speaking about the critique of a certain country, people or group today. Now one is
speaking about principles related to the religion. One then has to study whether those
principles are truly part of Islam or not. If it is concluded that Muhammad ibn Abdul-
Wahhaab was truly following the way of the Prophet (peace and blessings of Allah be upon
him), then the attacks upon ibn Abdul-Wahhaab are also attacks on the Prophet (peace and
blessings of Allah be upon him) and the way of life he preached. For a Muslim, obviously,
this makes this topic of utmost importance. In fact, it is incumbent upon Muslims to defend
the honor and truth of their religion, their prophet and their brethren.
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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ﺔِﻣﺎﻴﻘِﻟﹾﺍ ﻡﻮ ﻳ ﺕ ﺎﻤﻠﹸﻇﹸ ﻢﻠﹾﱡﻈﻟﺍ
“Wrongdoing [shall be] darkness on the Day of Resurrection.”
(Recorded by al-Bukhari and Muslim.) When speaking about another
person, such as ibn Abdul-Wahhaab or his followers, one should
remember the Prophet’s teaching,
ﻪﺿﺮﻋِﻭ ﻪﻟﹸﺎﻣﻭ ﻪﻣﺩ ﻡﺍﺮﺣ ﻢﹺﻠِﺴ ﻤﻟﹾﺍ ﻰﻠﹶﻋ ﻢﹺﻠِﺴ ﻤﻟﹾﺍ ﱡﻞﻛﹸ
“All of a Muslim is inviolable to every other Muslim, with respect to
his blood, wealth and honor.” (Recorded by Muslim.) One must also
be cautious of the Prophet’s warning,
ﺏ ﺎﺠ ﺣِ ﻪِﱠﻠﻟﺍ ﻦ ﻴﺑﻭ ﻪﻨﻴﺑ ﺲ ﻴﻟﹶ ﻪﻧﺈﹺﻓﹶ ﻡﹺﻮﻠﹸﻈﹾ ﻤﻟﹾﺍ ﺓﹶﻮﻋ ﺩ ﻖﹺ ﺗﺍ
“Beware of the supplication of the wronged for between him and
Allah there is no barrier.” (Recorded by al-Bukhari and Muslim.)
Even if one wants to argue that ibn Abdul-Wahhaab and his followers
are not to be considered Muslims, one should be wary of speaking
untruths about them. A narration recorded by Ahmad specifically
states,
ﺏ ﺎﺠ ﺣِ ﺎﻬﻧﻭﺩ ﺲ ﻴﻟﹶ ﻪﻧﺈﹺﻓﹶ ﺍﺮﻓِﺎﻛﹶ ﻥﹶ ﺎﻛﹶ ﻥﹾ ﺇﹺﻭ ﻡﹺﻮﻠﹸﻈﹾ ﻤﻟﹾﺍ ﺓﹶﻮﻋ ﺩ ﺍﻮﻘﹸﺗﺍ
“Beware of the supplication of the wronged, even if he be a
disbeliever, for before it there is no barrier [that is, between it and
Allah].”1
In all cases, impartiality, objectivity, scholarly integrity and
fairness are to be expected from any Muslim. This must be true even
when dealing with one’s enemies or one’s opponents. Allah has
clearly instructed,

1 Record by Ahmad. According to al-Albaani, this hadith is hasan. According to Hamzah
Ahmad al-Zain, its chain is hasan. However, it should be noted that Shuaib al-Arnaaoot, et
al., simply say that its chain is weak. See Muhammad Naasir al-Deen al-Albaani, Saheeh
al-Jaami al-Sagheer (Beirut: al-Maktab al-Islaami, 1988), vol. 1, p. 84; Hamzah Ahmad
al-Zain, footnotes to Ahmad ibn Hanbal, al-Musnad (Cairo: Daar al-Hadeeth, 1995), vol.
10, p. 495; Shuaib al-Arnaaoot, et al., footnotes to Ahmad ibn Hanbal, Musnad al-Imaam
Ahmad (Beirut: Muassasah al-Risaalah, 1997), vol. 20, pp. 22-23.
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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⌠¬Σ|ΘΩΤ⇒Ω∨Ξ≤⎯ðµ⎪µ– ‚ΩΩ⎝ ∃Ψ÷⌠♥Ψ⊆<√≅†ΨΤŠ ƒ∫:…ΩŸΩ™Σ→ Ψ©Πς∏Ψ√ φ⎦κΨ∨.ΘΩ⎡ΩΤ∈ Ν…⎡ΣΤ⇓⎡Ρ® Ν…⎡Σ⇒Ω∨…ƒ∫ φ⇔ΤÿΨϒΠς√≅… †Ω™ΘΣΤÿΚς†Η;ΤΤΩΤÿ
ϑðΩ/≅… Υφ⎦ΜΞ… &ϑðΩ/≅… Ν…⎡Σ⊆ΠςΤ≅…Ω⎝ ∃υ⎫Ω⎡πΤ⊆Πς∏Ψ√ Σ‡Ω≤πΤΤ∈Κς… Ω⎡Σ∑ Ν…⎡ΣΤ√ΨŸ⎯∅≅… &Ν…⎡ΣΤ√ΨŸ⎯⊕ΩΤ ‚ΠςΚς… υϖ⎠ς∏Ω∅ ]ζ⌠⎡ΤΩ∈ Σ⇐†ΩΛΤΤΤΩ⇒Ω→
φ⎦⎡ΣΤ∏Ω∧⎯⊕ΩΤ †Ω∧ΨΤŠ =Σ⁄κΨ‰Ω
“O you who believe! Stand out firmly for Allah, as just witnesses; and
let not the enmity and hatred of others make you avoid justice. Be just:
that is nearer to piety. And fear Allah, for Allah is well-acquainted
with all that you do” (al-Maaidah 8). Allah also says,
⎯¬Ρ∇Ψ♥Σ⊃⇓Κς… υϖ⎠ς∏Ω∅ ⎯⎡ς√Ω⎝ Ψ©Πς∏Ψ√ ƒ∫:…ƒŸΩ™Σ→ Ψ÷⎯♥Ψ⊆<√≅†ΨŠ Ω⇐κΨ∨.ΘΩ⎡ΩΤ∈ Ν…⎡ΣΤ⇓⎡Ρ® Ν…⎡Σ⇒Ω∨…ƒ∫ Ω⇑ÿΨϒΠς√≅… †Ω™ΘΣΤÿΚς†Η;ΤΤΩÿ
Ν…⎡Σ⊕Ψ‰ΘΩΩΤ ð„ΤΩΤ⊇ †∃ Ω∧Ξ™ΞŠ υ⎠ς√⎯⎝ςΚ… Σ©Πς∏√≅†ΩΤ⊇ …_⁄κΨ⊆ΩΤ⊇ ⎯⎝ςΚ… †ΖΤΘ∼Ψ⇒ΩΤ∅⎜ ⌠⇑Ρ∇Ωÿ ⇐ΜΞ… &Ω⇐κΨΤŠΩ≤πΤΤ∈ΚΚς‚⎮≅…Ω⎝ Ξ⇑⎯ΤÿΩŸΨ√.Ω⎡<√≅… Ξ⎝ςΚ…
…_⁄κΨ‰Ω Ω⇐⎡ΣΤ∏Ω∧⎯⊕Ω †Ω∧ΨŠ Ω⇐†ς® ϑðΩ/≅… ΘΩ⇐ΞΜ†ΩΤ⊇ Ν…⎡Σ∂Ξ≤⎯⊕ΣΤ ⎯⎝ςΚ… Ν…,ΙΣ⎡<∏ΩΤ ⇐ΜΞ…Ω⎝ &Ν…⎡Ρ√ΨŸ⎯⊕ΩΤ ⇐Κς… ϖυ⎫Ω⎡Ω™<√≅…
“O you who believe! Stand out firmly for justice, as witnesses to
Allah, even as against yourselves, or your parents, or your kin, and
whether it be (against) rich or poor. Allah is a better protector to both
(than you). So follow not the lusts (of your hearts), lest you avoid
justice. And if you distort your witness or decline to give it, verily
Allah is ever well-acquainted with all that you do” (al-Nisaa 135).
The above hadiths and verses should make any true believer
shiver from speaking about others with words that are based on
falsehood or filled with unfair or unjust statements.
In this work, an attempt has been made to present a fair and
accurate presentation of the life and teachings of Muhammad ibn
Abdul-Wahhaab. To accomplish this goal, conclusions were derived
based only on the most historically and logically reliable, accurate,
substantiated and proof-based sources -be they from Muslims or non-
Muslims.
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
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II
The Life of Muhammad ibn Abdul-Wahhaab
Najd from the Time of the Prophet (peace and blessings of Allah
be upon him) until the Time of Muhammad ibn Abdul-Wahhaab1
Muhammad ibn Abdul-Wahhaab hailed from the land known
as the Najd of al-Yamaamah. There is a difference of opinion
concerning the exact limits of this Najd. Most commonly, though, it is
described as being bordered by the Mountains of Shammar or by the
Great Nafood Desert to the North, Hijaaz to the West, the desert land
known as the “Empty Quarter” to the South and al-Dahnaa and al-
Ahsaa to the East.2
Two other terms of note concerning that area are al-Aaridh and
al-Yamaamah. (1) The term al-Aaridh ( ﺽﺭﺎـﻌﻟﺍ) has an old and a new
meaning to it. The old meaning is that it refers to the Mountain of al-
Yamaamah (Tuwaiq) lengthwise, which stretches from the North of
Najd to its south, more than one thousand kilometers. The more
modern usage is the area of al-Shuaib in Huraimilaa to the North until
al-Kharaj or Riyadh and its surrounding areas to the South. This is the
meaning of it when used by Muhammad ibn Abdul-Wahhaab. Hence,
it is simply one portion of Najd.
(2) Al-Yamaamah ( ﺔـﻣﺎﻤﻴﻟﺍ) is the heart of the entire Arabian
Peninsula. Najd forms only a part of it. It includes what is currently
called Najd as well as the land of Sudair (which includes al-Ghaat and
al-Zilfi), the land of al-Washm, the land of al-Hautah and al-Hareeq,
the land of al-Aflaaj and the land of Waadi al-Duwaasir.3 (In previous
times in Islamic history, this term included even more area than that.)

1 The religious situation in Najd at the time of Muhammad ibn Abdul-Wahhaab will be dealt
with in detail in the following chapter.
2 Abdul-Muhsin ibn Baaz, Rasaail al-Imaam Muhammad ibn Abdil-Wahhaab al-Shakhsiyyah:
Diraasah Daawiyyah (Riyadh:Daar Ishbeeliyaa,2000),vol.1,p. 36.
3 See Abdul-Muhsin al-Baaz, vol. 1, pp. 39-40.