or in practice. Thus to the Wahhábí as to the Sunní, Muhammad is in all his acts and words a perfect guide.
So far from Wahhábíism being a move onward because it is a return to first principles, it rather binds the fetters of Islám more tightly. It does not originate anything new, it offers no relaxation from a system which looks upon the Qurán and the Traditions as a perfect and complete law, social and political, moral and religious.
The Wahhábí places the doctrine of the "Tauhíd," or Unity, in a very prominent position. It is true that all Musalmán sects put this dogma in the first rank, but Wahhábís set their faces against practices common to the other sects, because they consider that they obscure this fundamental doctrine. It is this which brings them into collision with other Musalmáns. The greatest of all sins is Shirk (i.e. the ascribing of plurality to the Deity). A Mushrik (Polytheist) is one who so offends. All Musalmáns consider Christians to be Polytheists, and all Wahhábís consider all other Musalmáns also to be Polytheists, because they look to the Prophet for intercession, pray to saints, visit shrines, and do other unlawful acts.
The Takwiat-ul-Imán says that "two things are necessary in religion—to know God as God, and the Prophet as the Prophet." The two fundamental bases of the faith are the "Doctrine of the Tauhíd (Unity) and obedience to the Sunnat." The two great errors to be avoided are Shirk (Polytheism) and Bida't (Innovation). As Bida't is looked upon as evil, it is somewhat difficult to see what hope of progress can be placed upon this latest phase of Muhammadan revival.
Shirk is defined to be of four kinds: Shirk-ul-'Ilm, ascribing knowledge to others than God; Shirk-ut-tasarruf, ascribing power to others than God; Shirk-ul-'Ibádat, offering worship to created things; Shirk-ul-'ádat, the performance of ceremonies which imply reliance on others than God.
The first, Shirk-ul-'Ilm, is illustrated by the statement that prophets and holy men have no knowledge of secret things unless as revealed to them by God. Thus some wicked persons made a charge against 'Áyesha. The Prophet was troubled in mind, but knew not the truth of the matter till God made it known to him. To ascribe, then, power to soothsayers, astrologers, and saints is Polytheism. "All who pretend to have a knowledge of hidden things, such as fortune-tellers, soothsayers and interpreters of dreams, as well as those who profess to be inspired are all liars." Again, "should any one take the name of any saint, or invoke his aid in the time of need, instead of calling on God, or use his name in attacking an enemy, or read passages to propitiate him, or make him the object of contemplation—it is Shirk-ul-'Ilm."
The second kind, Shirk-ut-tasarruf, is to suppose that any one has power with God. He who looks up to any one as an intercessor with God commits Shirk. Thus: "But they who take others beside Him as lords, saying, 'We only serve them that they may bring us near God,'—God will judge between them (and the Faithful) concerning that wherein they are at variance." (Súra xxxix. 4.) Intercession may be of three kinds. For example, a criminal is placed before the King. The Vizier intercedes. The King, having regard to the rank of the Vizier, pardons the offender. This is called Shafá'at-i-Wajahat, or 'intercession from regard.' But to suppose that God so esteems the rank of any one as to pardon a sinner merely on account of it is Shirk. Again, the Queen or the Princes intercede for the criminal. The King, from love to them, pardons him. This is called Shafá'at-i-muhabbat, or 'intercession from affection.' But to consider that God so loves any one as to pardon a criminal on his account is to give that loved one power, and this is Shirk, for such power is not possible in the Court of God. "God may out of His bounty confer on His favourite servants the epithets of Habíb—favourite, or Khalíl—friend,
&c.; but a servant is but a servant, no one can put his foot outside the limits of servitude, or rise beyond the rank of a servant." Again, the King may himself wish to pardon the offender, but he fears lest the majesty of the law should be lowered. The Vizier perceives the King's wish, and intercedes. This intercession is lawful. It is called Shafá'at-i-ba-izn—intercession by permission, and such power Muhammad will have at the day of Judgment. Wahhábís hold that he has not that power now, though all other Musalmáns consider that he has, and in consequence (in Wahhábí opinion) commit the sin of Shirk-ut-tasarruf. The Wahhábís quote the following passages in support of their view. "Who is he that can intercede with Him but by His own permission." (Súra ii. 256) "Say: Intercession is wholly with God! His the kingdoms of the heavens and of the earth." (Súra xxxix. 46). They also say: "whenever an allusion is made in the Qurán, or the Traditions to the intercession of certain prophets or apostles, it is this kind of intercession and no other that is meant."
The third Shirk is prostration before any created beings with the idea of worshipping it. It also includes perambulating the shrines of departed saints. Thus: "Prostration, bowing down, standing with folded arms, spending money in the name of an individual, fasting out of respect to his memory, proceeding to a distant shrine in a pilgrim's garb and calling out the name of the saint whilst so going is Shirk-ul-'Ibádat." It is wrong "to cover the grave with a sheet (ghiláf), to say prayers at the shrine, to kiss any particular stone, to rub the mouth and breast against the walls of the shrine, &c." This is a stern condemnation of the very common practice of visiting the tombs of saints and of some of the special practices of the pilgrimage to Mecca. All such practices as are here condemned are called Ishrák fi'l 'Ibádat—'association in worship.'