Wahhabism Edited by Ahmad Abdullah Martin pdf

Wahhabism

Revised Edited and Annotated by Ahmad Abdullah Martin

About the book

This text provides an introduction to the life of the founder of Wahhabism and an in-depth analysis of the

beliefs of Wahhabi School of thought in the light of the Qur’an, Ahadith (traditions), and logical reasoning, proving that the Wahhabism is a deviant sect and has nothing to do with the teachings of Islam.

The author explains in detail the Islamic concepts of shirk (polytheism), construction of graves and reciting ziyarat (visitation) of Prophets, Saints and divine personalities (Awliya’ Allah), Tawassul (recourse) to the divine personalities, the commemoration of birth and death anniversaries of divine personalities, seeking Shifa’ (benediction) from the traces of divine personalities, seeking help from divine personalities during their life and from their souls after their death, seeking Shafa’a (intercession) from divine personalities for the forgiveness of sins and making Nadhr (vow) to the beloved ones of God.

The appendices provide a detailed list of books and research papers written by prominent Muslim (Sunni and Shia) scholars and Western intellectuals on the critic and rebuttal of Wahhabism.

Familiarity with the life of the founder of Wahhabism

From the book: The origin of religion and path of Wahhabism is ascribed to Sheikh Muhammad, the son of ’Abd Al- Wahhab of Najd, Saudia Arabia.

This ascription has been derived from the name of his father ’Abd Al- Wahhab. And as some scholars put it, the reason why this creed has not been attributed to Sheikh Muhammad himself and has not been called Muhammadiyyah is for fear lest the followers of this creed would find a kind of association with the name of the Holy Prophet (S)1 and would misuse this ascription.

 Sheikh Muhammad was born in 1115 A.H. (1703 A.D.) in the city of ‘Uyayna2 which was located in Najd.3 His

 father was a judge in this city.

Ever since his childhood, Sheikh Muhammad had a great liking for the study of books on tafsir (Qur’anic interpretation), hadith (tradition), and aqa’id (principles of beliefs).

 He learned the Hanbali jurisprudence from his father who was one of the Hanbali scholars. From the bloom of youth, he regarded as indecent many of the religious practices of the people of Najd.

 After going on a pilgrimage to the house of Allah and performing its rites, he headed for Medina where he rejected the resorting of the people to the Holy Prophet (S) near his shrine.

He then returned to Najd, and from there he went to Basrah with the aim of later leaving Basrah for Damascus. He spent some time in Basrah and embarked on opposing many religious practices of the people.

The people of Basrah, however, casted him out of their city. While on his way from Basrah to the city of Al-Zubayr,4 he was about to die due to the intensity of the heat, thirst, and toll of walking in the desert. But a man from Al-Zubayr, seeing the Sheikh clad like the clergy, endeavored to save him.

 He gave the Sheikh a gulp of water, set him on a mount, and took him to the city of Al-Zubayr. The Sheikh wanted to travel from Al-Zubayr to Damascus, but as he did not have sufficient provisions and could not afford the expenses of the journey, he changed his destination and headed for the city of Al-Ahsa.5

From there, he decided to go to Huraymala,6 one of the cities of Najd.

At that time which was the year 1139 AH, his father ’Abd Al-Wahhab had been transferred from ‘Uyayna to Huraymala.

 Sheikh Muhammad accompanied his father and learned (text of) some books from his father.

 He then set out on rejecting the beliefs of the people of Najd.

For this reason, disputes and debates ensued between him and his father. In like manner, serious and violent disputes erupted between him and the people of Najd. This matter lasted several years until his father Sheikh ‘Abd Al- Wahhab passed away in the year 1153.7

After the death of his father, Sheikh Muhammad embarked on openly expressing his own beliefs and rejecting part of the religious acts of the people. A group of the people of Huraymala followed him and his work won fame. He departed from Huraymala for the city of ‘Uyayna.

At that time, ‘Uthman ibn Hamd was the head of ‘Uyayna. ‘Uthman received the Sheikh, honored him and made the decision to assist him. In return, Sheikh Muhammad also expressed hope that all the people of Najd would obey ‘Uthman ibn Hamd.

 The news of Sheikh Muhammad’s call and doings reached the ruler of Al-Ahsa. He wrote a letter to ‘Uthman.

The consequence of this letter was that ‘Uthman summoned the Sheikh and dismissed him. Sheikh Muhammad replied that if you help me, you will become the leader of the entire Najd. ‘Uthman, however, avoided him and expelled him out of the city of ‘Uyayna. In the year 1160 A.H., after being expelled from ‘Uyayna, Sheikh Muhammad headed for Al-Dar’iyya,8 one of the renowned cities of Najd.

At that time, Muhammad ibn Sa’ud (the ancestor of Al-Sa’ud tribe) was the emir of Al-Dar’iyya.

He went to see the Sheikh and gave him tidings of glory and goodness.

The Sheikh too gave him tidings of power and domination over all the cities of Najd. And in this way, the relationship between Sheikh Muhammad and Al-Sa’ud commenced.9

 At the time when Sheikh Muhammad went to Al-Dar’iyya and made an agreement with Muhammad ibn Sa’ud, the people of Al-Dar’iyya lived in utmost destitution and need. Relating from (‘Uthman) Ibn Bishr Al-Najdi, Al-Alusi10 writes: “I (Ibn Bishr) initially witnessed the poverty of the people of Al-Dar’iyya.

I had seen that city at the time of Sa’ud, when its people had enjoyed enormous wealth, their weapons were decorated with gold and silver and they mounted thoroughbred horses.

 They wore sumptuous clothes and were well provided with all the means of prosperity, so much so that it is beyond the scope of expression. One day in a bazaar in Al-Dar’iyya, I saw men on one side and women on the other. In the bazaar,

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