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THE EMERGENCE OF WAHHABISM IN MALAYSIA: AN ANALYSIS
BY
WAN SUHAILI BINTI WAN MOHD YUSOF
A dissertation submitted in fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and
Heritage (Uṣūl al-Dīn and Comparative Religion)
Kulliyyah of Islamic Revealed Knowledge and Human Sciences
International Islamic University Malaysia
OCTOBER 2018
ii
ABSTRACT
This research seeks to determine the accuracy of the presumptive definition given to the terminology Wahhābī and also to uncover the origin of the terminology, the historical background, and the teachings of Wahhabism in Malaysia. The study comprises of a small-scale qualitative research with convenience sampling of three renowned Malaysian celebrities who accepted the call for hijrah (spiritual migration)—Wardina Safiyyah, Natasha Hudson and Mizz Nina—and four representatives of international Islamic institutes in Malaysia—Bayyinah Institute, Mercy Mission, AlMaghrib Institute, and The Straight Path committee. The study also involves an analysis of samples from official statements and documents by religious institutions in Malaysia in order to investigate the understanding of religious institutions in Malaysia towards Wahhabism. Unwarranted labelling is present, which indicates unhealthy stereotypes among the religious authorities, thus influencing the society. The label Wahhābī is used to describe someone who is against the idea of the traditional conventions. Furthermore, there are also misapprehensions on the real teachings of Wahhabism in existing publications. Subsequently, Wahhabism is considered a threat to the common teachings practiced by the Malaysian Muslims. This scenario incites disunity of the ummah as well as promotes extremism in character judging. A number of observations and recommendations have been made in curbing the problem from spreading and becoming more severe in the Muslim society in Malaysia.
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البحث! م!لَخ#ص!
إلى هادفًا ،"وهابي!" لمصطلح المعطى الدقيق الافتراضي التعريف تحديد البحث هذا يتناول
. التاريخي"ة وجذورها ماليزيا في الوهابي"ة وتعاليم" وهابي!" مصطلح أصل عن الوهم إزالة
عي$نات أخذ مع ضي#ق، نطاق على أُجري الذي النوعي البحث على البحث هذا اعتمد
الهجرة إلى الد$عوة قبلن واللاتي مشهورات، ماليزي#ات سي$دات ثلاث من تتكون ملائمة
م&م$ثلين وأربعة نينا، وميز هودسون، ونتاشا صفي#ة، وردينا: وهن! ،)الروحي"ة الهجرة(
وبعثة )،(Bayyinah Institute البينة مؤسسة: وهي ماليزيا، في دولي"ة إسلامي"ة لمؤسسات
الص$راط ولجنة )،(AlMaghrib Institute المغرب ومؤسسة ،)Mercy Mission( الرحمة
عي$نات تحليل البحث شمل ذلك إلى بالإضافة ،)The Straight Path committee( المستقيم
هذا يركّز إذْ ماليزيا، في الديني"ة المؤسسات عن الصادرة والوثائق الرسمي#ة، البيانات من
تجار"م وكذلك الوهابي#ة، تجاه ماليزيا في الديني"ة المؤسسات فهم من التحقق على البحث
إلى يشير مما مبررة؛ غير علامات وجود وقد لُوحظ. العلامات وضع مسألة نحو الحقيقي"ة
استخدام يتم! إذ ا%تمع، في تؤثّر التي الديني"ة المؤسسات بين الصحيحة غير النمطي"ة الصور
.التقليدي"ة] الأعراف[ الاتفاقيات لفكرة المُعارض الشخص على لي$طلق ؛"الوهابي"ة" وصف
ت%ع#د! عليه وبناءً الحالي#ة، المنشورات في الحقيقي"ة الوهابي"ة لتعاليم خاطئًا فهم"ا هناك أنَّ كما
ي%حر"ض الوضع هذا الماليزيين، المسلمين بين الشائعة التعاليم أو للممارسات، %ديد"ا الوهابي"ة
عدد تقديم تمّ كما. الشخصي"ة على الحكم في من التطرف ي$عزز وكذلك الأمة، تشتت على
ا$تمع أفراد بين وانتشارها التشدد، مشكلة تفاقم من للحد! والتوصيات الملاحظات من
. ماليزيا في الإسلامي!
iv
APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis for the degree of Master of Islamic Revealed Knowledge and Heritagein the Department of Uṣūl al-Dīn and Comparative Religion. ………………………………….. Wan Mohd Azam Mohd Amin Supervisor I certify that I have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis for the degree of Master of Islamic Revealed Knowledge and Heritagein the Department of Uṣūl al-Dīn and Comparative Religion. ………………………………….. Amilah Awang Abd Rahman@Jusoh Examiner This dissertation was submitted to the Department of Uṣūl al-Dīn and Comparative Religion and is accepted as a fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritagein the Department of Uṣūl al-Dīn and Comparative Religion. ………………………………….. Amilah Awang Abd Rahman@Jusoh Head, Department of Uṣūl al-Dīn and Comparative Religion This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as a fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage in the Department of Uṣūl al-Dīn and Comparative Religion. …………………………………..
Mohammad Abdul Quayum Abdus Salam Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences
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DECLARATION I hereby declare that this project paper is the result of my own investigations, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Wan Suhaili Binti Wan Mohd Yusof Signature ........................................... Date .........................................
vi
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
THE EMERGENCE OF WAHHABISM IN MALAYSIA: AN ANALYSIS
I declare that the copyright holders of this dissertation are jointly owned by the student and IIUM.
Copyright © 2018Wan Suhaili Binti Wan Mohd Yusof and International Islamic University Malaysia. All rights reserved.
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below
1. Any material contained in or derived from this unpublished research may be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies
(print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieved system and supply copies of this unpublished research if requested by other universities and research libraries.
By signing this form, I acknowledged that I have read and understand the IIUM Intellectual Property Right and Commercialisation policy.
Wan Suhaili Binti Wan Mohd Yusof ……..…………………….. ……………………….. Signature Date
vii
ACKNOWLEDGEMENTS
Glory is to Allah the Almighty, and in the loving memory of two remarkable persons in my life, i.e. my beloved mother Hjh. Nor Laila Binti A. Rahman (1959–2004) and my late father in law, Dato’ Hj. Razali Bin Ismail (1949–2008). There is a famous Arabic idiom saying,
أَخ4و-ك# م#ن- و#اس#اك# بِن#ش#بٍ لاَ م#ن- و#اس#اك# بِن#س#بٍMeaning: “Your brother is the one who helps you with concern and care, not the one who only claimed to be your brother due to the blood relationship”. Therefore, to those who have continuously supporting me throughout my
Master’s journey, I loved to consider all of you as part of my family. Especially to this man - a father-figure who relentlessly guiding, supporting and advising me in various means, my dearest supervisor, Associate Professor Dr. Wan Mohd Azam Bin Mohd. Amin. Thank you very much, Sir. I also wished to thank those who have been supportive at a more personal level, my dearest father, Hj. Wan Mohd Yusof Bin Wan Sulaiman, the rest of family members and supportive friends .
Finally, and most importantly, I would like to thank the apple of my eye, my
husband, Khairul Amar for his abundance of encouragement, financial and emotional support as well as continuous sense of humor in seeing the completion of this dissertation through to the end. Juggling between assisting my husband in running his own business and the never-ending humanitarian works while completing this dissertation has been a huge challenge, but I am grateful for successfully going through this accompanied by his vigorous support and unconditional love.
Last but not least, I hope and pray that this work will bring benefits to the field
of religious studies as well as rectifying the misconception issues of Wahhabism in Malaysia .
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TABLE OF CONTENTS
Abstract ................................................................................................................. ii Abstract in Arabic ................................................................................................. iii Approval Page ...................................................................................................... iv Declaration ............................................................................................................ v Copyright Page ..................................................................................................... vi Acknowledgments ................................................................................................ vii Transliteration ....................................................................................................... xi CHAPTER ONE: INTRODUCTION ............................................................... 1
1.1 Background of the Study ..................................................................... 1 1.2 Statement of the Problem .................................................................... 2 1.3 Research Questions ............................................................................. 3 1.4 Objectives of the Study ....................................................................... 3 1.5 Significance of the Study .................................................................... 4 1.6 Scope of the Study ............................................................................... 4 1.7 Research Methodology ........................................................................ 4 1.8 Literature Review ................................................................................ 5
CHAPTER 2: WAHHABISM, ITS ORIGIN, TEACHINGS, AND DEVELOPMENT IN MALAYSIA ................................................................... 11
2.1 The Origin of Wahhabism ................................................................... 11 2.2 Teachings in Wahhabism .................................................................... 13
2.2.1 Its Position towards Al-Qur’ān ................................................. 13 2.2.2 Its Position towards Ḥadīth ...................................................... 14 2.2.3 Tawḥīd: The Theology of Absolute Monotheism ...................... 15 2.2.4 Practices of the Time ................................................................ 19 2.2.5 The Equality of All Human Beings .......................................... 20
2.3 Theories on the Societal Rejection of Muḥammad ibn ‘Abd al-Wahhāb/Wahhabism ........................................................................... 21
2.4 Historical Background of Wahhabism and its Development in Malaysia .............................................................................................. 23 2.4.1 Kelantan .................................................................................... 25 2.4.2 Perlis ......................................................................................... 27 2.4.3 Negeri Sembilan ....................................................................... 29
2.5 The Ikhwānī and the Saudi Factor ....................................................... 30 2.6 Education ............................................................................................. 35 2.7 Graduates from the Middle Eastern and Western Countries ............... 35 2.8 The Growth of International Islamic Institutions in Malaysia ............ 36 2.9 Malaysian Celebrities .......................................................................... 38
CHAPTER 3: THE UNDERSTANDING OF WAHHABISM IN MALAYSIA’S CONTEXT ................................................................................ 40
3.1 Wahhabism: From Malaysia’s Religious Institutions’ Point of View .................................................................................................... 40 3.1.1 Jabatan Agama Islam Negeri Johor .......................................... 40
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3.1.2 Pertubuhan Ahli Sunnah Wal Jamaah Malaysia ....................... 41 3.1.3 Malaysian Institute of Islamic Strategic Studies ...................... 42 3.1.4 Jabatan Kemajuan Islam Malaysia ........................................... 43
3.2 Wahhabism: “Issues and Concerns in Malaysia—Case Studies” ....... 44 3.2.1 Celebrities’ Call ........................................................................ 44 3.2.2 International Islamic Institutions Challenges ........................... 48
3.3 Sources of information on Wahhabism in Malaysia ........................... 54 3.3.1 Literatures ................................................................................. 54 3.3.2 Opposing Figures ...................................................................... 56
3.4 Critical Assessment on the Wahhābī Disputant’s Sources of Information and Opposing Figures of Wahhabism in Malaysia ......... 58
CHAPTER 4: THE IMPLICATIONS OF WAHHABISM ON THE MUSLIM SOCIETY IN MALAYSIA .............................................................. 73
4.1 Positive Implications ........................................................................... 73 4.1.1 Demonstrating A Progressive Progression of Religious
Knowledge Among Muslim ......................................................... 73 4.1.2 Demonstrating A Healthy Progress towards Seeking
Knowledge ................................................................................... 73 4.1.3 Promoting Open-Mindedness and Acceptability towards
Other Views ................................................................................. 74 4.1.4 Facilitating the Da‘wah Movement .......................................... 76
4.2 Negative Implications ......................................................................... 78 4.2.1 Promoting Extremism in Character Judging ............................. 78 4.2.2 Perceiving as A Link to Judaism .............................................. 81 4.2.3 Passivity in Da‘wah Movement ................................................ 83 4.2.4 Inciting Disunity of Ummah ..................................................... 84
4.3 Critical Appraisal of Wahhabism ........................................................ 85 CHAPTER 5: RECOMMENDATIONS AND CONCLUSIONS .................. 90
5.1 Recommendations for Authorities ...................................................... 90 5.1.1 Proper Check-and-Balance Mechanism on Wahhabism
Inquisitions .................................................................................. 90 5.1.2 Promotion of Healthy Dialogues or Intellectual
Discussions Among Religious Scholars and Figures .................. 90 5.1.3 Empowerment through Education and A Special Syllabus
Addressing the Fiqh of Differing Views ..................................... 91 5.2 Recommendations for Future Research .............................................. 92
5.2.1 In-Depth Study of Unwarranted Labelling Pattern…………... 92 5.2.2 Standard Operating Procedure (SOP) ....................................... 92
5.3 Conclusions ......................................................................................... 93
REFERENCES ................................................................................................... 98 APPENDIX .................................................................................................. 111
Appendix A: Consent Form (English and Malay Languages) .................. 111 Appendix B: Interview Schedule for Representatives of
International Islamic Institutions .......................................... 113 Appendix C: Interview Schedule for an Academic ................................... 114
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Appendix D: Interview Schedule for Malaysian Celebrities ..................... 116 Appendix E: Interview Schedule for Representatives of Other
Related Institutions ............................................................... 117
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1
INTRODUCTION
Wahhabism is an appellation attributed to Islamic revivalist movement that sprung up
in central Arabia around the middle of the 12th/18th century.1 Wahhabism is ascribed
to Muḥammad ibn ‘Abd al-Wahhāb. He was born in 1702–1703 in the town of al-
‘Uyaynah, in the Arabian province of Najd. It should be noted that “Wahhābiyyah” is
the name that was given to the movement by its adversaries, yet its adherents always
referred to themselves as Muwaḥḥidūn or Muslim. However, over the years, they too
have come to accept this designation, and it can be accepted as a familiar name2; it is
in this light that it is used in this work.
The primary doctrine of Wahhābī is tawḥīd (the uniqueness and unity of God).
The belief in the unity of God is so central to Wahhabism that its followers refer to
themselves as ‘Muwaḥḥidūn’ or those who support monotheism.3 The Wahhābbīs
divide tawḥīd into three kinds: Tawḥīd al-Rubūbiyyah, Tawḥīd al-Asmā’ wa al-Ṣifāt,
Tawḥīd al-Ulūhiyyat or Tawḥīd al-‘Ibādah. The Wahhābī also believe that only God
can be asked for intercession. However, they also believe in the shafā‘at
(intercession) of the Prophet, but the Prophet must at first get permission from Allāh,
for good believers and also for Muslim sinners. Moreover, Wahhabism also rejects all
kinds of bid‘ah (innovations), which they describe as any doctrine or action that is not
based on the Qur’ān, sunnah or upon the authority of the Companions.4
Hence, it is pivotal to know the geographical context as well as the
movement’s racially diverse nature in order to understand the issue at hand. It is
estimated in the latest update by the Department of Statistics Malaysia that the
1 Mohamed A. al-Freih, The Historical Background of the Emergence of Muḥammad Ibn ‘Abdul al-Wahhāb and His Movement (Michigan: U.M.I Dissertation Information Service, 1993), p. 291. 2 ʻAbd Allāh al-Ṣāliḥ ʻUthaymīn, Muḥammad Ibn ʻAbd al-Wahhāb: The Man and His Works, Library of Middle East History 19 (London ; New York : New York: I.B. Tauris ; Distributed in the U.S. by Palgrave Macmillan, 2009), p. xiv. 3 ʻUthaymīn, Muḥammad Ibn ʻAbd al-Wahhāb, p. 111. 4 ʻUthaymīn, p. 121.
2
majority of Malaysia’s population are the Malays. All Malays are by definition
Muslims5, while the majority of other races are followers of Buddhism, Christianity,
Hinduism, and other religions.6 In reality, the Muslims in Malaysia are not only the
Malays but also other races such as Chinese, Indian, indigenous, and others. Islam has
been practised culturally in Malaysia, either inherited from their family, the local
customs, or from their religious teachers. Wahhabism is considered a threat to the
practices or teachings that they have understood before this. The label “Wahhābī” is
used to describe anyone who is against the idea of the practices that were traditionally
practised.7 Nonetheless, this religious fanaticism or “holier than thou” spirit among
Malaysian society does not prevail before the 20th century. Thereby, this research
aims to determine the accuracy of the alledged labelling of Wahhabism.
1.2 STATEMENT OF THE PROBLEM
The Muslim community, particularly in Malaysia, has confounded itself with the
understanding that Wahhabism is said to be dangerous and poses a threat to the
Muslims’ ‘aqīdah (faith). The doctrines are also considered to digress from the
teachings of the Qur’ān and sunnah. This problem becomes complicated—a bone of
contention—when there are several religious institutions under the supervision of
state and federal governments that are allegedly preventing programmes from
featuring speakers from abroad, such as some Western countries, or if their education
background is from certain Middle Eastern universities, or if they have been labelled
to be Wahhābbī. This adds to a misunderstanding and confusion towards Wahhabism
5 According to the Malaysian Constitution 160 (2): Malays are defined as Muslims. See http://www.jac.gov.my/images/stories/akta/perlembagaanpersekutuan.pdf, p. 174. 6 “Population Distribution and Basic Demographic Characteristic Report 2010,” Department of Statistics Malaysia (blog), accessed February 27, 2018, https://www.dosm.gov.my/v1/index.php?r=column/ctheme&menu_id=L0pheU43NWJwRWVSZklWdzQ4TlhUUT09&bul_id=MDMxdHZjWTk1SjFzTzNkRXYzcVZjdz09#. 7 Nik Abdul Aziz bin Hj. Nik Hassan, “Lima Orang Tokoh Ulama Di Negeri Kelantan,” in Islam Di Kelantan (Kuala Lumpur: Persatuan Sejarah Malaysia, 1983), p. 43.
3
among the community as well as leads to religious fanaticism among society in
labelling other groups as the adherents of Wahhabism. Hence, this study seeks to
demystify the origin of terminology and historical background, and the teachings of
Wahhabism in Malaysia.
1.3 RESEARCH QUESTIONS
1. What is Wahhabism, its origin and development in Malaysia?
2. What are the understandings of Wahhabism among the religious institutions in
Malaysia?
3. What are the implications of Wahhabism on the Muslim society in Malaysia?
1.4 OBJECTIVES OF THE STUDY
1. To explore Wahhabism, its history and development in Malaysia.
2. To identify the understanding of religious institutions on Wahhabism and
examine the sources of information.
3. To evaluate the implications of Wahhabism on the Muslim society in
Malaysia.
1.5 SIGNIFICANCE OF THE STUDY
This research is meant to be a platform to study and to explore in detail Wahhabism
and its teachings in Malaysia, with the hope that the true understanding of it can be
achieved and strengthened in accordance with the Qur’ān and prophetic traditions.
Subsequently, it can establish an easy guideline for the Muslim ummah to identify the
right or wrong understandings that they have been pertaining all this while. This
research will also rectify the misunderstanding towards Wahhabism.
4
1.6 SCOPE OF THE STUDY
The study will involve a synthesis sample of several religious institutions in Malaysia.
The emphasis of this part of research is to investigate their understanding towards
Wahhabism. All information will be gathered and thoroughly studied in order to
expose the facts of Wahhabism, the understandings of it among religious institutions,
and the implications of Wahhabism on the Muslim society in Malaysia. Additionally,
other appropriate materials will be referred to to complement this investigation. Any
relevant sources within the researcher’s reach that can support or further elaborate this
research will also be included.
1.7 RESEARCH METHODOLOGY
The nature of this research is qualitative. The descriptive method was used in
exploring the background, history, and real doctrines of Wahhābī. Since this research
discusses the publication of religious literature, the method of textual analysis was
employed. Interviews were conducted with three renowned Malaysian celebrities who
accepted the call for hijrah (spiritual migration)—Wardina Safiyyah, Natasha Hudson
and Mizz Nina—and four representatives of international Islamic institutes in
Malaysia—Bayyinah Institute, Mercy Mission, AlMaghrib Institute, and The Straight
Path committee. Additionally, a sample of official statements and documents by
religious institutions in Malaysia was analysed; this section emphasises on
investigating the understanding of religious institutions in Malaysia towards
Wahhabism.
5
1.8 LITERATURE REVIEW
Some general assessments have been conducted in relation to literature on
Wahhabism. These efforts are to allow the researcher to gain an understanding of the
content of the publications. The works prove to be very useful in shaping some initial
impressions for this research.
The first piece of literature is written by Natana J. Delong-Bas (2004) entitled
Wahhabi Islam: From Revival and Reform to Global Jihad. This book presents, for
the first time in a Western language, the themes of Muḥammad ibn ‘Abd al-Wahhāb’s
writing that are of great concern post-9/11. Rather than reinforcing the standard image
of Muḥammad ibn ‘Abd al-Wahhāb as “a problematic person”8 who became “the
archetype for all the famous and infamous Islamic extremists of modern times”9, it
reveals a more moderate, and nuanced interpretation of Islam that emphasises on the
limitations on violence, and calls for dialogue as the appropriate means of
proselytisation and statecraft.10 This new understanding is then compared to the
writings of other scholars in order to asses Muḥammad ibn ‘Abd al-Wahhāb’s
influence, and to explore the roots of militant extremism inherent in their vision of
global jihād.11 Since the book only touches on the issues in the Western hemisphere
and in the Middle East, this research will deal with the problem that occurs only in
Malaysia.
Hüseyn Hȋlmȋ Ișik is the author of Advice for the Muslim. The approach that
he used in this work is criticism. He attempts to explain the ‘evil’ beliefs (as
mentioned by the author) of the Wahhābī in opposing Islam and writes about the
oppression and persecution directed towards Muslims by “these cruel and ignorant
8 Natana J. DeLong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad (New York: Oxford University Press, 2004), p. 5. 9 DeLong-Bas, p. 5. 10 DeLong-Bas, p. 193. 11 DeLong-Bas, p. 278.
6
people”12, referring to the Wahhābī. Since many negative terms have been used to
portray the Wahhābī according to the author’s understanding, the work should not be
counted as using a balanced-critical approach. As the book deals with the criticism on
Wahhābī in general, this research will conduct a specific study that examines the
matters of dispute between Wahhābī and their rivals in Malaysia.
‘Abd Allāh Ṣālih al-‘Uthaymīn wrote Muḥammad ibn ‘Abd al-Wahhāb: The
Man and his Works in 2009. The author believes that a full understanding of the
Wahhābī position is only to be gained from the works of the movement’s own
scholars, particularly those of the founder himself; and it is in comparison with the
information found therein that the arguments of their opponents should be
evaluated 13 , thus resulting in al-‘Uthaymīn’s work. He attempts to present
Muḥammad ibn ‘Abd al-Wahhāb as a thinker, analysing his numerous works and
discussing the doctrines he preached in detail. This book is useful for this research in
order to contemplate the historical background of Wahhabism and to understand the
disagreements between Wahhābī and their adversaries. However, the issues of
Wahhabism in Malaysia cannot be simplified merely based on this general study.
Therefore, the research aims to narrow this gap and conduct an empirical research on
the Malaysian religious institutions’ understanding of Wahhabism.
Another researcher is Lansine Kaba who wrote Evolution of Islam in West
Africa: The Wahhabi Movement and its Contribution Movement to Political
Development 1945-1958. Limited in scope and time, it focuses on a little known
reform movement, which spread from Bamako, Mali, and contributed to the anti-
colonial struggle of Subbanu al-Muslimīn; it was later referred to as a Wahhābī
12 Hüseyn Hȋlmȋ Ișik, Advice for the Muslim, Seventh (Istanbul: Hakikat Kitabevi Publications, 1993), p. 5. 13 ʻUthaymīn, Muḥammad Ibn ʻAbd al-Wahhāb, p. xiv.
7
movement.14 This work aims at studying Islam and Wahhābī, especially with relevant
references to its intellectual role in the political development of West Africa. The
study also involves several interviews with experts in the field. Since the study took
place in West Africa, the findings cannot simply be generalised into a local context
such as Malaysia. Nonetheless, the approaches of the study, particularly in the
interview part put forth by the author, are useful for the researcher as a source of
reference. Hence, the aims of the research can then be fine-tuned, or may serve to
open up new areas of interest mainly on Wahhabism in the Malaysian context.
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhab is written
by Jamaal al-Din M. Zarabozo. He attempts to present a fair and accurate presentation
of the life and teachings of Muḥammad ibn ‘Abdul Wahhāb. In order to accomplish
his goal, conclusions were derived based only on the most historically and logically
reliable, substantiated and proof-based sources –be they from Muslims or non-
Muslims.15 Nevertheless the book does not discuss the history of Wahhabism and the
teachings in the context of Malaysia. However, the results of the research findings can
be used to evaluate the position of Wahhabism in Malaysia and the teachings that
might impact the Muslim society.
Mohamed A. al-Freih is the writer of The Historical Background of the
Emergence of Muḥammad ibn ‘Abdul al-Wahhāb and His Movement. The purpose of
this study is to analyse the historical background which led to the emergence of
Muḥammad ibn ‘Abdul al-Wahhāb’s movement.16 The book contains a study of the
life, education and travels of Muḥammad ibn ‘Abdul al-Wahhāb. The major
influences on him, the basic principles of his movement and his impact in Najd are
14 Lansine Kaba, Evolution of Islam in West Africa: The Wahhabi Movement and Its Contribution Movement to Political Development 1945-1958 (Michigan: University Microfilms, A Xerox Education Company, 1972), pp. 56–277. 15 Jamaal al-Din M. Zarabozo, The Life, Teachings and Influence of Muhammad Ibn Abdul-Wahhaab, Engl. ed., new print (Riyadh: International Islamic Publishing House, 2010), pp. 367–374. 16 Al-Freih, The Historical Background of the Emergence of Muḥammad Ibn ‘Abd al-Wahhāb and His Movement, p. xiv.
8
also analysed.17 It can be concluded that this book only focuses on the study of the
historical as well as the geographical background which led to the emergence of
Muḥammad ibn ‘Abdul al-Wahhāb’s movement in Arabia. Thus, the research
objectives will be achieved by exploring the development of Wahhabism in Malaysia
as well as its implications on the Muslim society.
The next book is by Ayyub Sabri Pasha entitled Wahhabism and its Refutation
by The Ahl As-Sunna. The book is translated, for the most part from the book Mir’at
al-Ḥarāmayn.18 Much of the criticisms forwarded by the author on the Wahhābī
ideology is on the issue of takfīr (declaring person a disbeliever), tajsīm
(anthropomorphism), how Muḥammad ibn ‘Abdul al-Wahhāb claimed Prophethood
and belittled the Prophet (PBUH), the prohibition of al-tawassūl (seeking a means of
approach to Allāh) and and so on. The book however has not provided any footnote or
reference, nor historical veracity that would enable the reader to crosscheck its
sources. The aḥādīth that have been used to support the arguments given in this book
do not have proper reference. Thus, this book cannot be considered as reliable. Even
so, the arguments from this book are helpful for the researcher in gathering and
analysing the arguments (considered from the opponents of Wahhabism) to
comprehend the issue as well as to compare it with Wahhabism staples that have
emerged in Malaysia (which could not be found in this literature).
Jamal Effendi al-‘Irāqi al-Ṣidqī al-Zahāwī is the writer of The Doctrine of Ahl
al-Sunna Versus the “Salafi” Movement. The book is divided into concise sections
tracing the origins of the Wahhābī/Salafī movement and the teachings that this
movement promotes in isolation of the doctrine of the majority of Muslims.
Furthemore, the author turns to linchpin Salafī philosophy; leaving ijmā’ of the true 17 Al-Freih, The Historical Background of the Emergence of Muḥammad Ibn ‘Abd al-Wahhāb and His Movement, pp. 291–341. 18 Ayyub Sabri Pasha, Wahhabism and Its Refutation by: The Ahl As-Sunna (Iran: Embassy of the Islamic Republic of Iran, 1988), p. 1.
9
Salaf in declaring all Muslims who use the Prophet Muḥammad’s intercession (peace
and blessings of Allāh be upon him) as wasīlah or means of blessing as unbelievers.19
This book solely emphasises on criticising Wahhabism. Though the given title seems
to compare the understanding of Wahhābī creed with the teaching of Ahl al-Sunnah,
the content actually concentrates on criticising the Wahhābīs. Hence, the research
seeks to unravel the claims for Wahhabism to get balanced information academically,
particularly in the Malaysian setting.
Zamihan al-Ghari’s Menjawab Kritikan Terhadap Fahaman Wahabiyyah di
Malaysia (A Refutation on Wahhabism in Malaysia) was written to answer the
criticisms made by a Wahhābī scholar that was published in the local newspaper,
Berita Harian on 30th and 31st July 2001.20 Most of the critics that have been
responded to by the author relate to the denial of facts made on Ibn Taymiyyah by the
Wahhābī scholar. The other issue is the accusation against the author’s teacher,
Ḥassan al-Thāqaf, who has been accused to be pro-Shi’ite by the Wahhābī scholar.21
Written works that stress on Malaysian issues of Wahhabism may be found in this
book but they are very few and are not well structured. As a result, this study will
objectively pursue to accentuate the emergence of religious fanaticism of Wahhabism
in Malaysia.
Johari Mat, H. et al., produced Syeikh Muhammad bin Abdul Wahab: Antara
Fakta dan Palsu (Muḥammad ibn ‘Abd al-Wahhāb: Between Fact or Fake). This
book is a compilation of international seminar papers on Muḥammad ibn ‘Abd al-
Wahhāb held in Perlis in early 2007. There were six presenters among academic
experts during the seminar, and they are considered as the authors of this book. The
19 Jamal Effendi al-‘Irāqi al-Ṣidqī al-Zahāwī, The Doctrine of Ahl Al-Sunna Versus the “Salafi” Movement, Al-Fajr Al-Ṣādiq Al-Radd ‘alā Munkiri Al-Tawassūl Wa Al-Khawārij. (Chicago: As-Sunna Foundation of America, 1996), pp. 33–105. 20 Zamihan Al-Ghari, Menjawab Kritikan terhadap Fahaman Wahabiyah di Malaysia (Kuala Lumpur: Syathariah Niagajaya, 2002), p. 1. 21 Zamihan, pp. 15–19.
10
aim of this publication is to diminish the slander and the disputation among Muslims
on the position of Muḥammad ibn ‘Abd al-Wahhāb and his preaching.22 However,
this book does not discuss in detail about Wahhabism in the context of Malaysia, but
rather focuses on clearing up the misconceptions on Muḥammad ibn ‘Abd al-Wahhāb
and his doctrines in general. Therefore, this research purposes to reduce ignorance
and misunderstanding that cause unnecessary disunity among the Muslim ummah
from an Islamic perspective by characterising the understanding of notable religious
institutions in Malaysia to Wahhabism and its implications on the Muslim society.
As far as the literature can be ascertained, the researcher finds out that the
discussion on Wahhabism, particularly in the context of Malaysia, is not seriously
highlighted as yet. Hence, this research aims at filling this lacuna, with the hope that it
can offer a great contribution to the field of religious studies as well as rectifying the
religious fanaticism of Wahhabism.
22 Iḥsān Bin Muḥammad Bin ‘Ayīsh Al-‘Utaybī, “Jawapan Kepada Tohmahan Terhadap Syeikh Muhammad Bin Abdul Wahhab,” in Syeikh Muhammad Bin Abdul Wahhab: Antara Fakta Dan Palsu. (Selangor: Karya Bestari Sdn. Bhd., 2007), pp. 5–91.
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CHAPTER 2
WAHHABISM, ITS ORIGIN, TEACHINGS, AND DEVELOPMENT IN
MALAYSIA
2.1 The Origin of Wahhabism
Wahhabism is ascribed to Muḥammad ibn ‘Abd al-Wahhāb. He was born in
1702–1703 in the town of al-‘Uyaynah, in the Arabian province of Najd. He is said to
be a descendant from a family of Ḥanbālī jurists and theologians. No physical
description of Muḥammad ibn ‘Abd al-Wahhāb has survived the test of time.
However, he has been described as a person of religious conviction, who strictly
obeyed the Qur’ān and al-Ḥadīth. 23 His grandfather, Sulaymān ibn ‘Alī ibn
Musharraf, was a Qāḍī (judge) and was recognised as the scholar and authority on
Ḥanbālī jurisprudence in Najd during his lifetime. His father, ‘Abd al-Wahhāb ibn
Sulaymān, was the Qāḍī of al-‘Uyaynah and served as his first teacher of both
religion and fiqh (jurisprudence).24
The Wahhābī movement was initiated as a response to the theological
challenges of the 18th century by firmly insisting on the return to strict devotion to
tawḥīd (monotheism)25 in reforming the Muslim society.26 Many Muslims at the time
were adopting the rituals and beliefs from other religions, such as the practice of
praying to saints, 27 believing they could grant blessings or miracles. The false
doctrines were given greater emphasis than the established forms of Islamic worship.
The religion of those who were engaged in such practices was questionable as they 23 DeLong-Bas, Wahhabi Islam, p. 17. Unfortunately, there are some erroneous in her translation (such the issue of talismans on p. 47 and the right of divorced woman in Islam on p. 49 as according to Muḥammad Ibn ‘Abdul al-Wahhāb in Kitāb al-Tawḥīd. However, her general understanding of Muḥammad Ibn ‘Abdul al-Wahhāb’s teachings is good. 24 Ibid, pp. 17–18. 25 Muḥammad Khalīl Ḥiraṣ, Al-Harakah al-Wahhābiyyah (Madīnah: Jāmiah al-Islāmīah, 1396), p. 41. 26 DeLong-Bas, Wahhabi Islam, p. 9. 27 Lansine Kaba, Evolution of Islam in West Africa, p. 1.
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were, in effect, acknowledging that there were powers other than Allāh that could
grant requests and provide protection. Such beliefs are a direct contradiction to the
central tenet of Islam that only God is worthy of worship and prayer.28
Like his contemporaries, Muḥammad ibn ‘Abd al-Wahhāb invited his
community to engage in the moral reconstruction of society through greater devotion
to tawḥīd (monotheism) and a return to the Qur’ān and ḥadīth. He disallowed
imitation of the past (taqlīd)29 in favour of a fresh and direct interpretation (ijtihād) of
the scriptures and Islamic law by contextualising them and studying their content.30
His passion and concern for social justice are evident in his writings on the protection
of women and the poor, and the value for human life and property. He insisted that
women have rights in balance with the rights of men in both public and private life,
which needed to be restored and protected.31
Historically, Muḥammad ibn ‘Abd al-Wahhāb came from a family with a long
tradition of legal scholarship and its practical application.32 This could explain his
detailed interest in Islamic law. Other than memorising the Qur’ān, Muḥammad ibn
‘Abd al-Wahhāb is said to have studied ḥadīth, Quranic exegesis (tafsīr) literature,
fiqh, and the writings of various ‘ulamā’ (scholars) about the fundamental principles
of Islam.33
28 DeLong-Bas, Wahhabi Islam: From, p. 8. 29 Muḥammad Khalīl, Al-Ḥarakah al-Wahhābiyyah, p. 36. 30 DeLong-Bas, Wahhabi Islam, p. 13. 31 DeLong-Bas, p. 17. 32 Al-Freih, The Historical Background of the Emergence of Muḥammad Ibn ‘Abdul al-Wahhāb and His Movement, pp. 334–335. 33 Zarabozo, The Life, Teachings and Influence of Muhammad Ibn Abdul-Wahhaab, pp. 14–15.
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2.2 Teachings in Wahhabism
2.2.1 Its Position towards Al-Qur’ān
Muḥammad ibn ‘Abd al-Wahhāb strongly emphasised the importance of the
comprehension of the Qur’ān as well as its historical contextualisation34 and practical
applications, rather than merely memorising the text without understanding,35 even
though he was reported to have memorised the Qur’ān before he was ten years old.36
This is a common approach to appreciate the Qur’anic values and apply them in both
private and public life.37 While discussing al-Baqarah verse 10238 for example,
Muḥammad ibn ‘Abd al-Wahhāb marks a portion of the verse and notes 51 points that
can be concluded from the verse, including “false matter can be wrongly attributed to
prophets,” “killing a soul is a greater sin than fornication,” and “it is a blessing that a
person is punished for his sins in this life (rather than in the Hereafter).”39
His writings portray an interest in analysing and discussing the Qur’ān
thematically rather than chronologically. Muslim scholar Ibn Bazz praised
Muḥammad ibn ‘Abd al-Wahhāb’s works on Quranic exegesis and claimed that the
works demonstrate his strength of understanding the Qur’ān.40
34 DeLong-Bas, Wahhabi Islam, p. 43. 35 DeLong-Bas, p. 42. 36 Al-Freih, The Historical Background of the Emergence of Muḥammad Ibn ‘Abdul al-Wahhāb and His Movement, pp. 335–336. 37 DeLong-Bas, p. 43. 38 The verse reads: “And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angles at Babylon, Hārūt and Mārūt. But they [i.e., the two angels] do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allāh. And they [i.e., people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”(2:102), Saheeh International and Muntadá al-Islāmī, The Qur’ān (Riyadh: Al-Muntada Al-Islami Trust, 2013), p. 16. 39 Zarabozo, The Life, Teachings and Influence of Muhammad Ibn Abdul-Wahhaab, pp. 153–154. 40 Zarabozo, p. 153.
