Discussion on Islamic Theology and Wahhabism

As for Shaikh Muhammad ibn Abd al-Wahhab,

he had no interest in hadith

or Salafi jurisprudence. In terms of

legal school, he was Hanbali,

and in terms of hadith, like everyone else,

he left no works on jurisprudence

to indicate that, like Ibn Taymiyyah, he followed

a Salafi methodology in understanding religion.

Perhaps he had an excuse for that, as we alluded

to earlier. Likewise regarding hadiths,

he was, like everyone else, regrettably, not

knowledgeable about sound and weak hadiths.

One of the proofs

indicating this

is that he has a printed treatise circulated

among Wahhabi followers to this day

called “Etiquette of Walking to the Mosque.”

At the beginning of this treatise, he cited

the hadith known among Salafis

in general, except for a few of them,

to be weak. He cited the hadith

known to be weak among Salafis in general,

namely the hadith of Abu Sa'id al-Khudri, which

Imam Ibn Majah related in his Sunan

through

al-Khidr ibn Marzuq, from Atiyyah

al-Sa'di, from Abu Atiyyah al-Awfi,

also al-Sa'di, though he is better known as al-Awfi,

from Atiyyah al-Awfi, from Abu Sa'id

Al-Khudri said, the Messenger of God, peace and blessings be upon him, whenever

he left his home for the mosque, would say, “O God,

I ask You by the right of those who ask You and by the right of this walk of mine…”

to the end of the hadith.

First, he cited it without pointing out

its weakness,

even though it contains two defects, either one

of them

would suffice to render the hadith weak, so what about

the two defects combined?

Second, the apparent meaning of this hadith

contradicts what he openly proclaimed in his creed,

the sincere affirmation of God’s oneness, and calling to God, the Almighty

and Majestic, namely seeking intercession through created beings.

In its apparent meaning, this hadith contains

seeking nearness to God by the right of those who ask Him,

and by the right of this servant who walks toward obedience to God and to

His worship.

When I began traveling to those countries,

I observed among their followers

some of this harshness.

It is enough that as soon as someone seeks intercession

through a form of intercession that we all reject, they say,

“This is disbelief, and he has committed shirk.”

We should not immediately say, “He has disbelieved and committed shirk.”

We must distinguish what this person who

seeks intercession means. What does he

intend? Otherwise,

we will accuse an imam among the imams

of the Muslims of disbelief and shirk.

That is Muhammad ibn Ali al-Shawkani.

Because he permits tawassul.

You know that, don't you? Yes.

Through the Messenger, peace and blessings be upon him and his family.

Therefore, don't blame me, Abu Usama, if I say to you when

you mentioned Wahhabism, I feel

whether this is right or wrong is for him before my Lord, and it does not concern me

that you imagine

that we are affiliated with a school called

Wahhabism. No,

And I tell you frankly, those who are said

to be Wahhabis are

Hanbalis throughout the world,

including the Wahhabis who are called

by the title "Wahhabis." As for me, I am not

Hanbali. I did not agree to be Hanafi,

therefore, I do not agree to be Hanbali.

Therefore, in light of this,

I tell you again, if you have

an objection to such

a call, please make it clear and offer advice

on it. As for Wahhabism, what have I

to do with it? I criticize it perhaps more than others,

and I think those present know that,

That is our position, yes.