Tuesday, March 07, 2006


Source: Hidaayah Islamic Foundation [ Sri Lanka ]

In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sallallaahu 'alaihi wa sallam) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur’an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition.

The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed (blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur’anic texts.

But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur’an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun.

This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur’an and Sunnah.

All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur’an and Sunnah in the face of opposition by the ‘Saint-worshippers’, `Grave-worshippers`, `the Sufis’ and the ‘Tariqat followers’. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam’aah and label the true callers to The Sunnah as `Wahhabis’

In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi’ for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.


Sheikh Muhammad ibn Abd al Wahhab ibn Sulaiman ibn Ali ibn Muhammad ibn Ahmad ibn Rashid al Tamimi was born in the year 1115 A.H.(1703 C.E.) in ‘Ayina to the north of Riyadh, in the Kingdom of Saudi Arabia during the reign of Abdulla ibn Muhammad ibn Hamd ibn Muammar. He excelled over his contemporaries in intelligence and physique and was able to commit the Quran to memory by the time he was ten years old. His father found him capable of leading the congregational prayers and decided to get him married that year.

He studied the Hanbali Jurisprudence, Tafsir and Hadith from his learned father. During his childhood itself, he directed his full attention to the books on Tafsir, Hadith and Aqidah and particularly to the writings of Sheik al Islam Ibn Taimiya and Ibn al Qayyim and made a deep study of them.

He left his native town to perform the Hajj and then proceeded to Madinah. At that time Sheikh Abdullah bin Ibrahim ibn Saif belonging to the progeny of Saif Najdi was chief of the scholars of Madinah. Sheikh Muhammad acquired a good deal of knowledge from him and came to be loved and held in high esteem by his teacher. His strong stand on Tawheed and his deep concern over false beliefs and evil deeds brought about a strong bond between the Sheikh and his teacher. He was so impressed by his student that Sheikh Abdullah granted him permission of narrating well-known hadiths of two of the authorities. Firstly on the authority of Ibn Muflih reporting from Sheikh Ibn Taiymiyyah and reaching up to Imam Ahmad. Secondly on the authority of Abd al Rahman bin Rajab, reporting from Ibn al Qayyim who narrated it from his teacher Sheikh ibn Taiymiyya reaching up to Imam Ahmad. Sheikh Abdullah also authorized him to narrate all the traditions reported by Sheikh Abd al Baqi Hanbali, the chief among the great teachers of his time. He also authorised him to narrate the traditions of the Sahih of Bukhari and the traditions of the Sahih of Muslim and commentaries of both, the Sunan of Tirmidhi, Nasa’ai, Abu Dawud, Ibn Maajah, the Muwatta of Imam Malik and the Musnad of Imam Ahmad.

During this time he came to know and benefited from the knowledge of other scholars such as Ali Afendi Daghastanee, Ismaeel Ajluni and others. Then he moved on to Nejd, Basra and Syria for the purpose of acquiring further knowledge. He stayed for a long time in Basra, where he pursued his studies under a number of renowned scholars, among whom Sheikh Muhammad Majmui was most prominent. During this time he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. He supported his treatises with manifest evidence from the Quran.

The adherents of falsehood defamed, tortured and turned him out of Basra. They also persecuted his teacher Sheikh Majmui. He left for the town of Zubair in the scorching heat of the summer and was almost dying of thirst, when Allah sent to him a man called Abu Hamidan. He found the Sheikh to be a man of learning and righteousness. So he mounted him on his animal and took him to Zubair. Sheikh Muhammad thought of going to Syria to quench his thirst for more knowledge, but soon fell short of provision and was compelled to return to Nejd. He arrived at Ahsa and stayed with the Sheikh Abdullah ibn Abd al Lateef Shafi’i and studied under him.


Sheikh Muhammad then went to Harimala, a village of Nejd because his father had transferred there and stayed with him. He devoted himself fully to the learning of Tafsir and Hadith, particularly the works of Skeikh ibn Taiymiyyah and Sheikh ibn Qayyim. This immensely increased his knowledge and insight and infused in his heart a spirit of determination and steadfastness. With his deep insight he could visualize all the un-Islamic notions and corrupt practices prevailing in Nejd and the countries he had visited. Even in Madinah, he saw people invoking the Prophet (sallallaahu 'alaihi wa sallam) and making supplication to him. He decided to disseminate the True message of Islam throughout the Arabian Peninsula.

The Sheikh found that Nejd was infested with corrupt beliefs and religious practices repugnant to the fundamentals of the True Religion. There were a number of graves in the Nejd area which were attributed to some of the Companions of the Prophet (sallallaahu 'alaihi wa sallam). People visited these graves and invoked them for help in their hour of need. In Jubila they visited the grave of Zaid ibn Khattab and seeking relief for their needs. In Manfuha, people sought mediatiothrouga male palm-tree believing that a spinster, who pays a visit to it, soon gets married.

In Dariya there was a cave which people frequented. Similarly there was grave of Dirar ibn al Azwar in the valley of Ghabira. It was the same story as in Basra and Zubair where people worship idols of the pre-Islamic period. A similar sad state of affairs prevailed in Iraq, Syria Egypt and Yemen.

He compared all these practices in the light of the Quran and the practices of the Prophet (sallallaahu 'alaihi wa sallam) and his Companions and found them far removed from and inconsistent with the religion and spirit of Islam. This was the sorry state of affairs not only with the people of Nejd but of other places as well, in the Muslim world.


The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (sallallaahu 'alaihi wa sallam) say as follows:

    1. `You must necessarily tread the path of those who lived before you’.
    2. `The last hour shall not come, until some of the people of my Ummah begin to worship idols.’
    3. `Islam was born a stranger and shall return as a stranger in similar manner.’

Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path.

He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers.

The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away.

After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam) both in words and deeds.

During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people.

The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Tawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and His word, he would soon come to the leadership in Nejd and crowned with eternal bliss.

Uthman responded readily to the Sheikh’s call. Here again the Sheikh urged the people to return to the worship of Allah only (Tawheed) and a strict adherence to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it.

The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai’ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, “this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue} which is with us in Ahsa.” This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town.

The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Tawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.


Prince Muhammad accepted the suggestion and met the Sheikh. He invited the Prince to Tawheed saying that it was the message, with which all the Messengers were sent by Allah. He also drew the attention of the Prince to the polytheistic practices and notions prevalent among the people of the Nejd. He wished that the Prince should assume leadership of the Muslims. The prince acceded to the wish of the Sheikh and offered him all help and assistance to carry out his task. He also promised to adhere to the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam) to command the good and to prohibit the evil.

After the Sheikh had settled at Dariya, people began to throng to him from all sides even claiming kinship and accepting his Call. In the meantime Uthman ibn Muammar who exiled the Sheikh from his town came to know of Prince Muhammad’s acceptance of Sheikh Muhammad and his message. Now Uthman very much regretted what he had done to the Sheikh.

Uthman ibn Muammar, accompanied by a large delegation came to Dariya and called on the Sheikh to tender their apologies. They requested the Sheikh to come back with them. He replied that it depended entirely on the wish of Prince Muhammad. Prince Muhammad refused to accede to their request and Uthman and his followers went back disappointed.


Now people came in large numbers to the Sheikh, seeking pure knowledge without the adulteration of fables and falsehood. He explained to them the real meaning of “La ilaaha illallah” and its significance. He stressed the importance of the negation of all false deities and the affirmation of Allah and his attributes.

The Sheikh communicated with people of other cities and invited them to accept his call and join his movement in order to eradicate Shirk and all its abominable practices.

Some accepted while others rejected and some even ridiculed him and accused him of sorcery. He continued with his mission undeterred. The opponents exerted their utmost to rally their forces to destroy this nascent movement by any or all means. Sheikh Muhammad and the Prince had no alternative but to resort to the sword to defend this movement. This war went on for many years and village after village fell to the new alliance. Some opponents voluntarily began to accept them when they realized the true nature of the movement.

All the efforts by the misguided group to rally their forces to destroy this nascent movement by any means miserably failed. After the conquest of Riyadh in 1187 A.H. the Sheikh entrusted the governing of the people to Prince Abdul Aziz bin Muhammad bin Saud and devoted his time to worship, learning and teaching. Prince Muhammad and his son Abd al Aziz always consulted him before they undertook anything and he gave his ruling. After an arduous struggle and having reached his goal he passed away in Dhul Qa’dah of 1206.


The Sheikh was the author of a number of books, prominent among them being the celebrated KITAB AL Tawheed, which needs no introduction. The other books are Kash al Shubuhat, Thalabat al Usul, theMukhtasar al-Sal-Nabawiyyah, the Mukhthasar al-Insaaf, the Sharh al-Kabir fi’l Fiqh, the Nasihat al-Muslimin bi-ahadite Khatam al-Nabiyyin, the Kitab al-Kabair, the Ahadith al-Fitn and several other treatises and most of them were pertaining to the topic of Tawheed.

It is mentioned in the work Unwan al-Majid that the Sheikh had many pupils amongst whom were his sons who later became eminent scholars. His four sons Hussain, Abdullah, Ali and Ibrahim established schools close to their homes and taught the young students from Dariya and other places. The fifth son had not studied under him and had died in his youth.

Some for the students who benefited from his knowledge and rose to the position of Qadis and Muftis are as follows:

Sheikh Abd al Aziz bin Abdullah al Hussein al Nasim who was a Judge in the territory of Al Washm.

Sheikh Said bin Hijji who became Judge of Hauta of Bani Tamim,

Sheikh abd al Rahman bin Nami, who became Judge of Aiyna

Ahsa, Shaikh Ahmad bin Rashid al-Uraini the Qadi of Sudair.

The most notable student was Sheikh Muhammad bin Ibrahim bin Abdul Lateef bin Abdul Rahman bin Hassan who was the grand Mufti of Saudi Arabia.


Due to the Sheikh’s strong views on Tawheed he was a controversial figure throughout his life and after his death to this day. We will reproduce here some of his communications and excerpts of treatises he had written for the benefit of the readers. Here is what he wrote to al-Suwaidi one of the scholars of Iraq in reply to his letter:

“From Muhammad ibn Abd al-Wahhab to his brother in faith Abd al-Rahman ibn Abdalla- Peace be upon you and also the Mercy and the Blessings of Allah. To continue: I am pleased to receive your letter. May Allah make you one of the leaders of the pious people and also one of the missionaries calling people to the Religion of the Chief of the Messengers. I would like to inform you that I am by the Grace of Allah a follower of the Pure Religion and not a Mubtadi (Innovator). My Creed and Religion with which I obey Allah is the same Madhab as that of the Ahl al-Sunnah wal Jama’ah and as that held by the leaders of the Muslims such as the four celebrated leaders of law and their followers till the day of resurrection.

However, I have laid emphasis on faithfulness and sincerity in following the Religion of Allah. I have asked the people not to invoke the living and the dead from among the saintly and pious people seeking help. I have also advised them to avoid committing acts of SHIRK (associating other objects in the worship of Allah) while offering devotion to Allah in such matters like slaughtering for sacrifice, making vows, trusting in anyone or in Sujood (Prostration) and such other matters which are exclusively reserved for Allah alone. None is to be taken as a partner unto Allah may he be an angel or a prophet commissioned by him. It is he alone that all the messengers from the first to the last were ordered to obey and worship. This is the Madhab followed by the Ahl al Sunnah wal Jama’ah.

I have also told the people in clear words that the first and the earliest of people who introduced acts of SHIRK were the Rafidah (Shia extremists) who invoked Ali and others, seeking help for their needs and to rid them of their afflictions.

I hold an office in my town where people listen to me and obey me. This was disliked by some of the chief magnates of the town as what I said was against their traditions. I lead the people in the stipulated prayers and induce them to pay their Zakat and to perform other acts of devotion to Allah. I forbade them to indulge in RIBA, in drinking wine and all other intoxicants. The people opposed these corrupt leaders and rose against them. This is the Tawheed I have been commanded to preach. These mischievous magnates of the town began to ascribe different kinds of fabrications to me. The mischief flared up and they attacked us with all the armies of Satan, the cavalry and the infantry. They allege that I branded all the people as `Kaafirs’ except those who follow me and that I have solemnized their marriages in a wrong and illegal manner. I wonder how a sane man can think of and say such silly things. I however, declare myself free from such calumnies in the presence of Allah. Such talks can only emanate from the mentally deranged. In short whatsoever is mentioned about me- except that I invite them to Tawheed and prohibit them from committing acts of Shirk, is absolutely false.”


1.Tawheed al-Ubudiya-

He explained to the people that Ibadah is nothing but exclusive obedience to Allah and compliance with His commands. This is a comprehensive term for everything that Allah loves and such words and deeds He is pleased with. The forms of Ibadah (Worship) which are to be offered to Allah alone are many, such as Salat (Prayers), Saum (Fasting), Zakat and Sadaqah, slaughtering of sacrificial animals, tawaf and invocation. He said that anyone who happens to direct any of these acts to anyone other than Allah becomes a Mushriq as Allah the Exalted says:

“And whoever invokes (or worships) besides Allah any other ilah (god) of whom he has no proof, then his reckoning is only with his Lord. Surely Al-Kafirun (the disbelievers in the Oneness of Allah polytheists, pagans idolaters etc.) will not be successful.” Al-Qur'aan 23:117

2. Tawassul –

This means a fervent plea and is of two types: the permitted and the prohibited. The permitted one is by means of faith and righteous deeds and the Glorious Names of Allah and his attributes. The prohibited one is entreaty using the name of the Messenger, pious people and saints. Here is what Allah the Exalted says:

“O you who believe! Be mindful of your duty towards Allah and seek the means of approach and strive in His cause as much as you can so that you may be successful.” Al-Qur'aan 5:35

3. Journeying to Mosques on Pilgrimage -

He asked the people not to undertake any pilgrimages to mosques other then the three mosques as given in an authentic hadith.

“Do not undertake a journey but to the three mosques - the Sacred Mosque Makkah) my mosque (Madinah) and the further Mosque (Al Aqsa).”

4. Construction over graves, covering and decorating them etc. -

The Sheikh openly declared that to construct buildings over the graves is unlawful. So is to shroud the graves with beautiful coverings and decorating them. It is prohibited to burn candles over the graves or to set up stone inscriptions. He also declared that it is illegal to have custodians and caretakers of shrines. Visiting such places tantamount to idol worship and can lead to other prohibited actions such as kissing them and going round them. He supported his statements with numerous hadiths prohibiting such constructions, visiting them and praying in them. The Shaikh quoted the hadith of Abu ‘l-Hayyaj al-Asadi whom Ali ibn Abi Talib asked:

“Should I not commission you with a duty with which the Messenger of Allah had commissioned me-to leave no statue but to crush it, and no grave raised above the surface of the ground but to level it down?”

5. Unity with respect of the Holy Names and Attributes of Allah-

On this the Sheikh held the views of the Pious Predecessors and the four celebrated teachers of law and others who held the same view, namely the affirmation and recognition of the Names and Attributes of Allah without employing Tamtheel (finding similarity with Allah’s attributes) or Takeef. (e.g. To explain how Allah does some thing).

6. Innovations-

The Sheikh very much disliked and spoke out against innovations (Bida’) especially:

1. The celebration and holding of gatherings on the Prophet’s Birthday.

2. Making Dhikr and salawath before pronouncing the Adhan.

3. Verbally pronouncing the Niyyah (intention) particularly before Takbir Tahrim.

4. Recital of a hadith of Abu Huraira before the Khatib ascends the Minbar. (Pulpit)

The Sheikh also abhorred and condemned the innovated practices of Tariqas (Orders), Tawassuf (Mysticism) and other practices which have no authority or sanction either from the Messenger (sallallaahu 'alaihi wa sallam) or from the Companions (R.A). Several Ulema had compiled works on this subject even before Sheikh Muhammad such as Ibn-Waddah, al-Turthushi and al-Shatibi on these abominable innovated practices and heretical actions.

This is a short biography of the best of reformers and the greatest of Mujahids and a renowned scholar of Islam, whom Allah blessed with deep insight. This reform movement was initiated by Sheikh Muhammad and not by Sheikh Abdul Wahhab. The correct name for this movement should have been “al-Muhammadiya” and not “al Wahhabiya”. In the light of the above facts it is left to the reader to judge whether the Sheikh initiated a new madhab or was reviving the deen of the Prophet (sallallaahu 'alaihi wa sallam), his noble companions and their successors.

Indeed all Praise and thanks be to Allah the Exalted, who has graced us with the favor of preparing this life sketch of the Sheikh Muhammad ibn Abd al-Wahhab. May Allah be merciful to him and Peace and Blessings of Allah be upon Muhammad (sallallaahu 'alaihi wa sallam) upon his family, all his noble companions and their successors until the Last Day, aameen.

Just as we Muslims refuse to be called Mohammadens, we should not call the followers of Shaykh Mohammad bin ‘Abd Al-Wahhab (1206 AH) as "Wahhabi". Especially since they themselves have completely rejected the use of this term. Also, we do not call followers of any other scholar by his name, so why should we do it for Shaykh Mohammad bin ‘Abd Al-Wahhab?

In addition, there is no group of Muslims that follows Shaykh Mohammad bin ‘Abd Al-Wahhab exclusively, while rejecting all others. There never was such a group at all. In fact, Muslims respect and value the contributions of all Muslim scholars, even those with whom we do not agree on all issues. This includes Shaykh Mohammad bin ‘Abd Al-Wahhab and all other scholars.

Therefore we must reject this malicious label, and forget it completely. It is only used by those who wish to divide the Muslims into small groups. Imagine if instead of having one Ummah of 1.5 billion Muslims, we have "Wahhabis", "Hanafis", "Shafis", "Malikis", "Hanbalis", "Ibn Taymiyas", "Ghazalis", etc. etc. named after every Muslim scholar. The result would be the destruction of the Islamic Ummah.

Also, this term is used by some deviant groups who do not dare to attack the majority of Muslims. Therefore, they attack the "Wahhabis" in order not to arouse the entire Islamic Ummah against them. These deviant groups include the Sufis and Shia. Both groups hate the fact that Shaykh Mohammad bin ‘Abd Al-Wahhab exposed their deviant ways. Therefore, they constantly attack him and anyone who respects him.

Shaykh Mohammad bin ‘Abd Al-Wahhab did not invent a new way or a new methodology. He was just one of a long line of Muslim scholars who shared a similar point of view. These scholars extended from the first generation of Muslims until today. The best term to use to describe these scholars is the term Salafy. This refers to those who follow the way of the Prophet (pbuh), and the original guided and united group, the first three generations of Muslims: As-Salaf As-Saalih.

Who is a Salafy?

A Salafy is one who follows the ways of the Prophet (pbuh) and the Prophets Companions. A Salafy does not have to label himself a "Salafy", and one may be a Salafy without consciously knowing it. Anyone who follows the Qur'an and the Sunnah of the Prophet (pbuh), using Mohammad's ways and his companions as examples of Islamic practices free from any deviation or innovation is a "Salafy".

Of course, the best label we can use to identify ourselves is to say we are Muslims. However, since many deviant groups have appeared while still claiming to be Muslims, a term was needed to describe those who follow the Qur'an and Sunnah based on the understanding of the Salaf, without any of the innovations introduced by these deviant groups. Therefore, the term Salafy was used because the Salaf were the companions of the Prophet and among them were the rightly guided khulafa', and they were following pure Islam as they learned it from Prophet Mohammad (pbuh).

Therefore, the term Salafy means that one is not part of the following deviant groups:

1) The Khawaarj. Khawaarij are those who consider the Muslims to be Kaafirs (non-believers) due to their committing major sins, and make lawful the taking of their wealth and blood.

2) The Shi'ah (Shi'ites) because the Shi’ah hate and curse the Prophet's Companions, claim them to be apostates, declare that the Qur'an has been altered, reject the authentic Sunnah and worship the Prophet's family, peace be upon them.

3) The Qadariyyah because they deny Qadr (the Divine Decree).

4) The Murjiah because they claim Imaan (Faith) to be only in words and not in deed.

5) The Asharriyah because they deny Allah's Attributes.

6) The Sufis who worship graves, saints and claim Divine incarnation.

All of these deviant groups (and others not mentioned here) introduced new innovations into Islam. Their understanding of Islam was different than the way the Salaf understood Islam, and in many cases it clearly contradicted the Qur'an and Sunnah.

Shaykh Mohammad bin ‘Abd Al-Wahhab was just one scholar of many who followed this methodology of keeping the way and understanding of the Salaf. This is also the methodology and beliefs of Ahlus Sunnah Wal Jama'ah. However, again some deviant groups and innovators claim to be among Ahlus Sunnah Wal Jama'ah, most notably the Sufis.

This is why the term Salafy is used, to emphasize the fact that all innovations in Islam and in Islamic beliefs must be rejected. After all, Allah (swt) revealed Islam suitable for all times and all ages. Islamic beliefs can never change, and therefore new ideas or beliefs in Islam must be rejected. We must stay with the same beliefs that Prophet Mohammad (pbuh) taught his companions, the first generation of the Salaf.

Note: The innovations that we say must be rejected are innovations in the religion of Islam, not scientific innovations. Innovations in science and technology are strongly encouraged in Islam, and Muslims were the leaders in this field for over a thousand years, and they should try to become the leaders once again.

History of Shaykh Abd Al-Wahhab:

Shaykh Mohammad bin Abd Al-Wahhab was only one of the many scholars of the Salafy movement. He was born in Uyayna in Najd in 1703. His father and grandfather were Hanbali Qadis (judges), and he was therefore brought up and educated in this tradition. He studied in many famous learning centres like Al-Medina, Basra, Baghdad and Hamadan. After having completed his studies, Muhammad bin 'Abd Al-Wahhab returned to Uyayna where he publicly preached his beliefs.

Muslims have been misled by some groups to develop a fear and hatred for this Shaykh, which is completely groundless and unwarranted. Many Muslims today, regretfully, believe that the Salafis are supporters of the monarchy in Arabia. This is because of the 1745 alliance between Muhammad bin Abd Al-Wahhab and Muhammad Ibn al Sa'ud.

When Ibn al Sa’ud saw the great influence of Shaykh Mohammad, he decided to take advantage of him for political reasons. The two leaders agreed that political sovereignty should rest with Ibn al-Sa'ud, whereas religious authority should belong to Muhammad bin Abd Al-Wahhab and his followers. This alliance enabled the two to control most of the Arab tribes in the area, and they were able to reunite parts of Arabia once again.

The reason for Shaykh Abd Al-Wahhab accepting the Saud family as leaders was that he believed that as long as the Sharia is the law and the Ulama have power and a say in the government, then this government is acceptable. He reached an agreement with the Saud family which allowed this, and which brought Arabia much closer to a true Islamic system.

However, what most people do not know is that this alliance did not last long. When Great Britain arrived as a colonial power in the region, they presented a protectorate plan to Ibn Al Sa'ud against the other European colonizers. However, in exchange they asked Ibn Al Sa'ud to terminate the movement of Sheikh Muhammad bin Abd Al-Wahhab and to end its sweep across Arabia. They realized that this movement has the potential to reunite the entire Islamic world into one single and strong nation.

Sheikh Muhammad bin Abd Al-Wahhab refused the British offer for the reason that he wanted the whole region an Islamic State. He wanted to continue expanding his movement and to reunite the Islamic lands and spread true pure Islam throughout the Islamic world and not limited to "Saudi Arabia".

After many failed attempts to convince Ibn Abd Al-Wahhab's movement to cease their efforts of spreading Islam, Ibn Al Sa'ud finally imprisoned and killed Abd Al-Wahhab's followers who went against him, and began a solid alliance with Great Britain.

Since then Al Saud have been able to remain in power by not tolerating any opposition. Pure Salafys in Saudia Arabia made several attempts to remove the monarchy, the latest of which was in 1979. A group of Salafys, fully armed, attempted to take over Saudi leadership in the Haram during Hajj and declare a Khalifah like the times of Abu Baker and Omar radi allahu anhum.

As people began to give them commitment the Saudis brought commandos inside the haram next to the Ka'bah to get them out. Many Muslims today believe the rumors which Al Sa'ud spread to defame them. One of these rumors what that this group called one of those present with them “The Mahdy”. They were all killed in this attempt.

The Beleifs of Shaykh Abd Al-Wahhab:

Shaykh Abd Al-Wahhab denounced a number of beliefs and practices prevailing among the Muslim society in his time. Muhammad bin 'Abd Al-Wahhab condemned the intercession, tawassul, which was applied and practised by a large number of Muslims during their prayer to God. He warns the believers against showing excessive devotion to saints and against the use of saints' graves as places of worship for tawassul. He considers these external elements polytheism, shirk.

According to Shaykh Muhammad bin Abd Al-Wahhab, attendance at public prayer is obligatory, smoking of tobacco is forbidden and subject to punishment, shaving the beard and the use of abusive language are also to be punished.

He also denounced visiting the tombs of dead people to gain Allah’s favour, and seeking intercession from any except Allah (swt). These are clearly deviations and unwelcome innovations to our religion, and must be strongly denounced. But this tough stance against deviation has gained the Salafy movement a hatred from the deviant Sufi and Shia sects. His strong stance against tawassul has greatly angered the Shia sect, who perform tawassul regularly. They also pray at the graves of Ahl el Beit, and kneel before them asking them in dua. The Sufi sect also perform tawassul, praying at graves and making dua' to their own so called saints.

These dangerous innovations and un-Islamic practices continue not only in Shia society, but also in countries like Egypt where people pray to saints and say dua to them instead of Allah. Much of this does not come from ideology or belief, it is only ignorance, custom and superstition.

Shaykh Abd Al-Wahhab, and the Salafy movement, want to revive pure Islam. The Islam which existed during Prophet Mohammad’s time, the time of the Khulafa and the time of As-Salaf As-Salih. They want to eliminate all alien and un-Islamic practices and customs, which are only there because of ignorance. They aim to eliminate all bida’, and to return the Islamic world to Islam as it is in the Qur’an and Sunnah of Rasool Allah (pbuh).

Does the Salafy Ideology Promote Violence or Terrorism?

There is nothing in the teachings of Sheikh Muhammad bin Abd Al-Wahhab, or the teachings of other scholars of the Salafy movement, that promotes violence or terrorism. The main focus of the Salafy ideology is to ensure that Muslims remain strictly monotheistic, and prevent any hint of association of anyone else with Allah (swt).

The main teachings, as discussed above, are to prohibit things such as calling on anyone other than Allah (swt), praying at graves to saints, and other forms of shirk (association of partners with Allah). In fact, these have been the beliefs of Muslims since the coming of Islam. The Salafy movement is trying to bring back this pure form of Islam and to get rid of all other innovations that have come into Islam through the years.

However, just because some groups who claim to follow the Salafy movement also promote violence and terrorism does not mean that this is part of the Salafy movement or the religion of Islam. Islam is the religion of peace, and Islam promotes living in peace with all nations and peoples.

We cannot say that the Catholic ideology promotes violence and terrorism just because the Irish Republican Army (IRA) is a Catholic group and it committed terrorist acts. In addition, we cannot say that Christianity promotes terrorism because of the actions of the IRA. By the same token, we cannot say that the Salafy movement, or Islam, promote terrorism just because some groups commit terrorism.

For more information, please refer to Islam: Religion of Peace.

In Conclusion:

Finally, we should just remember that the Salafy movement is not just one group of the Muslims. It is simply promoting the ideology of pure Islam as it was revealed and before any innovations came into Islam. Therefore, every sincere and honest Muslim who follows the Qur'an and the Sunnah, and who rejects innovations is part of this movement whether they realize it or not.

Also, the reason for this article was just to give an introduction and clear up some misconceptions. For more information about Sheikh Muhammad bin Abd Al-Wahhab, his history and his teachings, please refer to the following article taken with permission from the Hidaayah Islamic Foundation (Sri Lanka): Wahhabism Exposed.

May Allah (swt) guide us all and unite all Muslims on the truth.


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