And with my own hand laboured it to grow."
The founder of the Wahhábí sect was Muhammad-ibn-Abd-ul-Wahháb, who was born at a village in Nejd in the year 1691 A.D. The Wahhábís speak of themselves as Muwahhid—Unitarians; but their opponents have given to them the name of the father of the founder of their sect and call them Wahhábís. Muhammad was a bright intelligent youth, of a strong constitution and generous spirit. After going through a course of Arabic literature he studied jurisprudence under a teacher of the Hanífi school. He then set out in company with his father to perform the Hajj. At Madína he received further instruction in the Law. He spent sometime at Ispahán in the society of learned men. Full of
knowledge, he returned to his native village of Ayína where he assumed the position of a religious teacher. He was shocked to see how the Arabs had departed from what seemed to him the strict unchanging precepts of the Prophet. Luxury in the form of rich dresses and silken garments, superstition in the use of omens, auguries, and the like, in the pilgrimages to shrines and tombs seemed to be altering the character of the religion as given by the Apostle of God. He saw, or thought he saw, that in the veneration paid to saints and holy men, the great doctrine of the "Unity" was being obscured. The reason was very plain. The Qurán and the Traditions of the Companions had been neglected, whilst the sayings of men of lesser note, and the jurisprudence of the four great Imáms had been too readily followed. Here was work to do. He would reform the Church of Islám, and restore men to their allegiance to the Book and the Sunnat, as recorded by the Companions. It is true, that the Sunnís would rise up in opposition, for thus the authority of the four Imáms, the "Canonical Legists" of the orthodox sect, would be set aside; but what of that? Had he not been a follower of Abu Hanífa? Now he was prepared to let Aba Hanífa go, for none but a Companion of the Prophet could give an authoritative statement with regard to the Sunnat—the Prophet's words and acts. He must break a lance with the glorious Imám, and start a school of his own.
He said: "The Muslim pilgrims adore the tomb of the Prophet, and the sepulchre of 'Alí, and of other saints who have died in the odour of sanctity. They run there to pay the tribute of their fervent prayers. By this means they think that they can satisfy their spiritual and temporal needs, From what do they seek this benefit? From walls made of mud and stones, from corpses deposited in tombs. If you speak to them they will reply, 'We do not call these monuments God; we turn to them in prayer, and we pray the saints to intercede for us on high.' Now, the true
way of salvation is to prostrate one's self before Him who is ever present, and to venerate Him—the one without associate or equal." Such outspoken language raised up opposition, and he had to seek the protection of Muhammad-Ibn-Saud, a chief of some importance, who now vigorously supported the Wahhábí movement. He was a stern and uncompromising man. "As soon as you seize a place," he said to his soldiers, "put the males to the sword. Plunder and pillage at your pleasure, but spare the women and do not strike a blow at their modesty." On the day of battle he used to give each soldier a paper, a safe conduct to the other world. This letter was addressed to the Treasurer of Paradise. It was enclosed in a bag which the warrior suspended to his neck. The soldiers were persuaded that the souls of those who died in battle would go straight to heaven, without being examined by the angels Munkar and Nakír in the grave. The widows and orphans of all who fell were supported by the survivors. Nothing could resist men who, fired with a burning zeal for what they deemed the truth, received a share of the booty, if conquerors; who went direct to Paradise if they were slain. In course of time, Muhammad-Ibn-Saud married the daughter of Ibn-Abd-ul-Wahháb and founded the Wahhábí dynasty which to this day rules at Ryadh.[[90]]
Such was the origin of this great movement, which spread, in course of time, over Central and Eastern Arabia, and in the beginning of this century found acceptance in India. In the year 1803 A.D. both Mecca and Madína fell into the hands of the Wahhábís. A clean sweep was made of all things, the use of which was opposed to Wahhábí principles. Not only rosaries and charms, but silk robes and pipes were consigned to the flames, for smoking is a
deadly sin. On this point there is a good story told by Palgrave—"'Abd-ul-Karím said: 'The first of the great sins is the giving divine honours to a creature.' Of course I replied, 'The enormity of such a sin is beyond all doubt. But if this be the first, there must be a second; what is it?' 'Drinking the shameful!' (in English idiom, 'smoking tobacco') was the unhesitating answer. 'And murder, and adultery, and false witness?' I suggested. 'God is merciful and forgiving,' rejoined my friend; that is, these are merely little sins."[[91]]
After holding possession of the holy cities for nine years they were driven out by the Turkish forces. 'Abdullah, the fourth Wahhábí ruler, was captured by Ibrahím Pasha, and afterwards executed in the square of St. Sophia (1818 A.D.) The political power of the Wahhábís has since been confined to parts of Arabia; but their religious opinions have widely spread.
The leader of the Wahhábí movement in India was Sayyid Ahmad, a reformed freebooter. He was now born at Ráí Bareili, in Oudh, 1786 A.D. When about thirty years of age he gave up his wild way of living and settled down in Delhi as a student of the Law of Islám. After a while, he went on pilgrimage to Mecca, but his opinions, so similar to those of the noted Wahhábí, attracted the attention of the orthodox theologians, through whose influence he was expelled from the sacred city. Persecution deepened his religious convictions, and he returned to India a pronounced Wahhábí. He soon gained a large number of disciples, and in 1826 A.D. he preached a Jihád against the Sikhs. This war was not a success. In the year 1831 the Wahhábís were suddenly attacked by the Sikhs, under Sher Singh, and Sayyid Ahmad was slain. This did not, however, prevent the spread of Wahhábí principles, for he had the good fortune to leave behind him an enthusiastic disciple. This man,
Muhammad Ismá'íl, was born near Delhi in the year 1781 A.D. He was a youth of good abilities and soon mastered the subjects which form the curriculum of a liberal education amongst Musalmáns. His first preaching was in a Mosque at Delhi on Tauhíd (Unity), and against Shirk (Polytheism). He now met with Sayyid Ahmad who soon acquired great influence over his new disciple. Ismá'íl told him one evening that he could not offer up his prayers with Huzúr-i-Kalb, presence of heart. The Sayyid took him to his room where he instructed him to repeat the first of the prayers after him, and then to conclude them alone. He did so, and was able to so abstract himself in the contemplation of God that he remained engaged in prayer till the morning. Henceforward he was a devoted adherent of his spiritual teacher. In the public discussions, which now often took place, none were a match for Ismá'íl. This fervent preacher of Wahhábíism is now chiefly remembered by his great work, the Takwiat-ul-Imán, the book from which the account of Wahhábí doctrine given in this chapter is taken. If I make no special reference to the quotations given, it will be known that my authority for the statements thus made is Muhammad Ismá'íl, the most famous of all Sayyid Ahmad's disciples. This book was followed by the Sirát-ul-Mustaqím, said to have been written by one of Ismá'íl's followers. Wahhábí doctrines are now spread throughout India. In the South there is not much religious excitement or inquiry, yet Wahhábís are to be found there.[[92]] It was and is a remarkable movement. In one sense it is a struggle against the traditionalism of later ages, but in no sense can it be said that the Wahhábís reject Tradition. They acknowledge as the foundation of the faith—first, the Qurán; secondly, the Traditions which are recorded on the authority of the Companions, and also the Ijmá' of the Companions, that is, all things on which they were unanimous in opinion