Differences between Sunnism and Wahhabism

Since the foundation of the Wahhabi sect in the 18th DC it has shown extreme hostility towards Sunnis.

The Saudi Arabian government likes to present itself as a protector and benefactor of Sunnism. Nothing could be further from the truth. Saudi Arabia is not a Sunni, but a Wahhabi state. This must be made perfectly clear

Since the foundation of the Wahhabi sect in the 18th DC it has shown extreme hostility towards Sunnis. In fact Saudi Arabia emerged through a series brutal wars with non-Wahhabi Sunnis.
The plight of Shiites in Saudi Arabia is well known, but few know about the rampant discrimination against Sunnis.

When the Wahhabi army of Abdulaziz ibn Saud invaded Mecca in 1924 scores of Sunni scholars were killed and Sunnis books burned. Through violence and intimidation the Wahhabis managed to destroy all other Islamic schools of thought in the occupied city.

Until today non-Wahhabis are prohibited from giving sermons or lectures in any mosque in Saudi Arabia. Wahhabi preachers routinely insult and condemn Sunnis and their beliefs, but Sunnis are not allowed to even gently criticize Wahhabism. Anybody who dares to do so is fined, thrown in jail or tortured. Non-Wahhabi Sunni books, like classic collections of poetry praising the Prophet (pbuh), are banned and if found, confiscated.

There is a huge difference between mainstream or traditional Sunnism and Wahhabism. For example Sunnis believe in the intercession of Prophet’s and Saints and they love and revere the Household of the Prophet Muhammad (pbuh). Sunnis also encourage visiting the graves of righteous Muslims, seeking their blessings and praying for their intercession. Wahhabis on the other hand abhor these practices. Sunnis acknowledge four schools of Islamic law (Hanafiyya, Hanbaliyya, Shafe’yya and Malekiyya) while Wahhabis insists only Wahhabism is valid.

The King of Saudi Arabia calls himself “Custodian of the Two Holy Shrines”. A more adequate title would be “Destroyer of the Two Holy Shrines”. When the Wahhabi army had captured Mecca and Medina in the 1920s they immediately started to ferociously destroy tombs, mosques and other sites which Sunnis hold dear and sacred.

The Wahhabi government of Saudi Arabia spends enormous sums of money to convert Sunnis into Wahhabism. This is done through the media, mosques and schools and the distribution of free literature. In order to divert attention from this missionary campaign and to hide the differences and the animosity between Sunnis and Wahhabis, they constantly talk about the invented conflict between Sunnis and Shiites. Shiaphobia, demonizing Shiites, is the Wahhabi way of conjuring up a false threat to lure Sunnis into their trap.

Unfortunately many uneducated Sunnis are deceived by this Shiaphobic propaganda and end up looking upon Saudi Arabia as an ally in the imagined “battle against the evil Shiites”. The irrational hatred against Shiites thus reaches a point where Sunnis are willing to belittle or forget the many differences between Sunnism and Wahhabism. Meanwhile the Wahhabis hijack mosque after mosque in Sunni countries and in poor Somalia the bloody Wahhabi war against Sunnis rages on unabated.

That is why we who oppose this Wahhabi agenda should never stop pointing out that there is not a single Sunni mosque or Sunni institution of learning in Saudi Arabia. All traditional Sunnis practices, such as celebrating the birthdays of Prophet’s and Saint’s, are forbidden. It is quite ironic that the Sunni population of Shia dominated Iran are more free to express their faith than their brethren in the state of the self-proclaimed “Custodian of the Two Holy Shrines” and “defender of Sunnis”.

There is not a country in the world were Sunnis are persecuted as severely as they are in Saudi Arabia. The government treats Sunnis as second-class citizens and in the eyes of many Wahhabi clerics Sunnis are not even Muslims but rather “innovators” and “grave worshippers” who deserve nothing besides contempt and punishment till they convert to Wahhabism.
In short: Saudi Arabia is not the friend, but the enemy of Sunnis.

Wahabis Contradict the Sunnah!

In a pamphlet, in which was responded hereby, the Wahabis have criticized Sunni Imams of Mombasa for conducting lectures in the Konzi Mosque on the first ten days of the month of Muharram. This is because, in accordance with Wahabi philosophy, by so doing the Sunni Imams will have “misled the Sunnis by imitating Shias”!

Before responding to this aversion, we need to let our readers note two important things. First, at their gatherings, the Sunni Imams, customarily, do not discuss the same subjects that Shias do at their Muharram gatherings. As a matter of fact, the Sunni Imams say exactly the opposite of what the Shias do! How then do they mislead their congregation, and in what way do they imitate the Shias?

Second, let the Sunnis not be fooled by such statements into believing that the Wahabis are one with them. For those Sunnis who do not, according to what Wahabis say and believe, concur with them, are no different from the Shias. All are not believers, but polytheists, and “therefore spilling their blood and confiscating their wealth is legitimate, despite the fact that they declare LA ILAHA ILLALLAH, say their prayers, fast and proclaim themselves to be Muslims” In other words, to Wahabis, all of us — Shias and Sunnis alike — are unbelievers! This is not a mere accusation, but has been categorically stated on page 179 of the book on the life of their Imam, called Muhammad Bin Abdilwahhab: Muswlihun Madhluum wa Muftaraa Alayh, written by Ustadh Mas’ud An-Nadawii.

Has this Wahabi outcry regarding “imitating Shias” a recent practice, or has it been there before? The truth of the matter is that such propaganda was there before, though our Wahabis in Mombasa have come out with yet another inventive strategy that criticizes the Sunni Imams for not only imitating Shias, but also indulging in an activity that was not performed by the Prophet (S), and as such it is an innovation (bid’a).

At first sight, one would think that the Wahabis are genuinely out to do what the Prophet (S) practiced, and condemn what the Prophet abstained from. However, those who have a deep insight of Wahabism know that this is far from being the truth. Under the guise of love for the Prophet (S) the Wahabis promote their hatred toward the believers even if the latter truly abide by what the Prophet (S) used to do.

As a way of illustration, let us see what Ibn Taymiyya has said on this matter. Ibn Taymiyya is from their school of thought.; he lived for 67 years and died in the year 728 A.H. His thoughts had a deep influence on Muhammad bin Abdilwahhab who, with the help of King Saud’s wealth, succeeded in spreading this sect, more than Ibn Taymiyya himself. Ironically, during his life time, Ibn Taymiyya had failed to promote his sect because of the heavy opposition that he faced from his fellow sheikhs, who went to the extent of declaring him apostate!

In his book, Minhaajus Sunnah (Volume Two, page143), he says, “It is appropriate to discard those recommended acts (mustahabaat) when they are their (Shias’) trademark!” One such act that non-Shias have been urged to discard is the wearing of a ring in the right hand finger, despite the fact that the Prophet (S) himself used to do so. Why so? Simply because this tradition is customarily observed by Shias!

O my brothers! If Wahabis brand those who do things that the Prophet (S) did not do as the innovators (ahlul bid’a), what title do we give to them for preventing people from doing what the Prophet (S) used to do merely because such deeds are observed faithfully by those whom the Wahabis do not like (i.e. the Shias)? You be the judges to decide between the Shias and the Wahabis as to who are the strict followers of the ways of the Prophet (S) (ahlul sunna), and who are the innovators (ahlul bid’a).

All said and done, the motive behind Wahhabis’ demand to the Sunni Imams not to emulate Shias should be evaluated in light of what has been said so far. Perhaps, in conclusion, we may pause this question: Since Shias use their left hand to clean themselves after relieving their bowels, should Sunnis therefore stop using their left hands and, instead, use their right hands to clean themselves in the bathroom, just not to emulate Shias? One wonders how the Wahabis make their judgments!

Click Here to Read Some Ahl’ul Sunnah Fatwas against the Nasibi Wahabis

Wahhabi doctrine lies at the Core of ISIS’ Worldview

Wahhabi doctrine, which lies at the core of ISIS’ worldview, is one that fosters sectarian hatred, violence, and extreme social conservatism, and emanates from the West’s second-most strategic ally in the region, Saudi Arabia. This doctrine has provided the ideological background for ISIS’ leadership, its core fighters, and adherents and provides the ideational structure for the new Islamic society ISIS purports to want to create. It is precisely this doctrine that has given rise to the kind of iniquitous practices of ISIS and which has fostered such extreme violence against civilians in Syria, Iraq, and beyond.

Doctrine cannot simply be blown up or willed away. Delegitimizing the ideology that sustains ISIS involves direct confrontation with Saudi Arabia and engagement with its network of clerics that propagate and disseminate Wahhabi doctrine throughout the world. The conditions that permit such doctrines to gain traction must thus be at the core of any framing of the problem. This is an extremely sensitive issue, both in the West and in Saudi Arabia. It is especially sensitive in a context where military contracts – including a 10 billion Euro contract signed by France and Saudi Arabia in October 2015 – bind Western states economically to Saudi Arabia. Whether and how to engage with and delegitimize Wahhabi doctrine is one of the central dilemmas facing the region and the world today.

List of Some Sunni Scholars and their Books who Oppose Wahhabis:

List of some Sunni scholars who have refuted Wahhabism and warned Muslims from its poison. The list of scholars, along with names of their books and related information, is quoted from the orthodox Sunni scholar Muhammad Hisham Kabbani:

-Al-Ahsa’i Al-Misri, Ahmad (1753-1826): Unpublished manuscript of a refutation of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn `Abd al-Latif al-Ahsa’i also wrote a book refuting them.

-Al-Ahsa’i, Al-Sayyid `Abd al-Rahman: wrote a sixty-seven verse poem which begins with the verse:

Badat fitnatun kal layli qad ghattatil aafaaqa

wa sha“at fa kadat tublighul gharba wash sharaqa

[A confusion came about like nightfall covering the skies

and became widespread almost reaching the whole world]

-Al-`Amrawi, `Abd al-Hayy, and `Abd al-Hakim Murad (Qarawiyyin University, Morocco): Al-tahdhir min al-ightirar bi ma ja’a fi kitab al-hiwar [“Warning Against Being Fooled By the Contents of the Book (by Ibn Mani`) A Debate With al-Maliki (an attack on Ibn `Alawi al-Maliki by a Wahhabi writer)”] (Fes: Qarawiyyin, 1984).

-`Ata’ Allah al-Makki: al-sarim al-hindi fil `unuq al-najdi [“The Indian Scimitar on the Najdi’s Neck”].

-Al-Azhari, `Abd Rabbih ibn Sulayman al-Shafi`i (The author of Sharh Jami’ al-Usul li ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man dalla `an al-sawab, 4 vols. [“Allah’s Outpouring in Differentiating the True Muslims From Those Who Deviated From the Truth”].

-Al-`Azzami, `Allama al-shaykh Salama (d. 1379H): Al-Barahin al-sati`at [“The Radiant Proofs…”].

-Al-Barakat al-Shafi`i al-Ahmadi al-Makki, `Abd al-Wahhab ibn Ahmad: unpublished manuscript of a refutation of the Wahhabi sect.

-Al-Bulaqi, Mustafa al-Masri wrote a refutation to San`a’i’s poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi’s “Sa`adat al-Darayn” and consists in 126 verses beginning thus:

Bi hamdi wali al-hamdi la al-dhammi astabdi

Wa bil haqqi la bil khalqi lil haqqi astahdi

[By the glory of the Owner of glory, not baseness, do I overcome;

And by Allah, not by creatures, do I seek guidance to Allah]

-Al-Buti, Dr. Muhammad Sa`id Ramadan (University of Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami [“The Salafiyya is a blessed historical period not an Islamic school of law”] (Damascus: Dar al-fikr, 1988); Al-lamadhhabiyya akhtaru bid`atin tuhaddidu al-shari`a al-islamiyya [“Non-madhhabism is the most dangerous innovation presently menacing Islamic law”] (Damascus: Maktabat al-Farabi, n.d.).

-Al-Dahesh ibn `Abd Allah, Dr. (Arab University of Morocco), ed. Munazara `ilmiyya bayna `Ali ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd `ala Wahhabiyyat Najd, Tihama, wa `Asir [“Scholarly Debate Between the Sharif and Ahmad ibn Idris Against the Wahhabis of Najd, Tihama, and `Asir”].

-Dahlan, al-Sayyid Ahmad ibn Zayni (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam (highest religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi al-radd ala al-Wahhabiyyah [“The Pure Pearls in Answering the Wahhabis”] pub. Egypt 1319 & 1347 H; Fitnat al-Wahhabiyyah [“The Wahhabi Fitna”]; Khulasat al-Kalam fi bayan Umara’ al-Balad al-Haram [“The Summation Concerning the Leaders of the Sacrosanct Country”], a history of the Wahhabi fitna in Najd and the Hijaz.

-Al-Dajwi, Hamd Allah: al-Basa’ir li Munkiri al-tawassul ka amthal Muhd. Ibn `Abdul Wahhab [“The Evident Proofs Against Those Who Deny the Seeking of Intercession Like Muhammad Ibn `Abdul Wahhab”].

-Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881 CE): al-Minha al-Wahbiyya fi radd al-Wahhabiyya [“The Divine Dispensation Concerning the Wahhabi Deviation”]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad [“The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad”].

-Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers of scholars of the Four Schools to Muhammad ibn `Abd al-Wahhab.

-Al-Habibi, Muhammad `Ashiq al-Rahman: `Adhab Allah al-Mujdi li Junun al-Munkir al-Najdi [“Allah’s Terrible Punishment for the Mad Rejector From Najd”].

-Al-Haddad, al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn al-Qutb

-Sayyidi `Abd Allah ibn `Alawi al-Haddad al-Shafi`i: al-Sayf al-batir li `unq al-munkir `ala al-akabir [“The Sharp Sword for the Neck of the Assailant of Great Scholars”]. Unpublished manuscript of about 100 folios; Misbah al-anam wa jala’ al-zalam fi radd shubah al-bid`i al-najdi al-lati adalla biha al-`awamm [“The Lamp of Mankind and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People”]. Published 1325H.

-Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-`ibad bi bayan al-rashad [“The Helper of Allah’s Servants According to the Affirmation of Guidance”].

-Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar al-khalq [“The Splendor of Truth in Exposing the Worst of People] (pub. 1355H).

-Al-Husayni, `Amili, Muhsin (1865-1952). Kashf al-irtiyab fi atba` Muhammad ibn `Abd al-Wahhab [“The Dispelling of Doubt Concerning the Followers of Muhammad ibn `Abd al-Wahhab”]. [Yemen?]: Maktabat al-Yaman al-Kubra, 198?.

-Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998.

_____, Islamic Beliefs and Doctrine According to Ahl as-Sunna – A Repudiation of “Salafi” Innovations,  ASFA, 1996.

_____, Innovation and True Belief: the Celebration of Mawlid According to the Qur’an and Sunna and the Scholars of Islam, ASFA, 1995.

_____, Salafi Movement Unveiled, ASFA, 1997.

Ibn `Abd al-Latif al-Shafi`i, `Abd Allah: Tajrid sayf al-jihad `ala mudda`i al-ijtihad [“The drawing of the sword of jihad against the false claimants to ijtihad”].

The family of Ibn `Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina, al-Ahsa’, al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions.

-Ibn `Abd al-Wahhab al-Najdi, `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa’iq al-Ilahiyya fi al-radd ‘ala al-Wahhabiyya [“Divine Lightnings in Answering the Wahhabis”]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi`i and Shaykh Muhammad Hayyan al-Sindi (Muhammad Ibn `Abd al-Wahhab’s shaykh) to the effect that Ibn `Abd al-Wahhab is “dall mudill” (“misguided and misguiding”).

-Ibn `Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar `ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat [“Answer to the Perplexed: A Commentary on “The Chosen Pearl,”” Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tiba`a al-Misriyya, 1272 H.

-Ibn `Afaliq al-Hanbali, Muhammad Ibn `Abdul Rahman: Tahakkum al-muqallidin bi man idda`a tajdid al-din [Sarcasm of the muqallids against the false claimants to the Renewal of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting questions which Ibn `Abdul Wahhab and his followers were unable to answer for the most part.

-Ibn Dawud al-Hanbali, `Afif al-Din `Abd Allah: as-sawa`iq wa al-ru`ud [“Lightnings and thunder”], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh al-`Alawi ibn Ahmad al-Haddad, the mufti of Yemen, “This book has received the approval of the `ulama of Basra, Baghdad, Aleppo, and Ahsa’ [Arabian peninsula]. It was summarized by Muhammad ibn Bashir the qadi of Ra’s al-Khayma in Oman.”

-Ibn Ghalbun al-Libi also wrote a refutation in forty verses of al-San`ani’s poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi’s Sa`adat al-darayn and begins thus:

Salami `ala ahlil isabati wal-rushdi

Wa laysa `ala najdi wa man halla fi najdi

[My salutation is upon the people of truth and guidance

And not upon Najd nor the one who settled in Najd]

-Ibn Khalifa `Ulyawi al-Azhari: Hadhihi `aqidatu al-salaf wa al-khalaf fi dhat Allahi ta`ala wa sifatihi wa af`alihi wa al-jawab al-sahih li ma waqa`a fihi al-khilaf min al-furu` bayna al-da`in li al-Salafiyya wa atba` al-madhahib al-arba`a al-islamiyya [“This is the doctrine of the Predecessors and the Descendants concerning the divergences in the branches between those who call to al-Salafiyya and the followers of the Four Islamic Schools of Law”] (Damascus: Matba`at Zayd ibn Thabit, 1398/1977.

-Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994).

-Al-Kawwash al-Tunisi, `Allama Al-Shaykh Salih: his refutation of the Wahhabi sect is contained in Samnudi’s volume: “Sa`adat al-darayn fi al-radd `ala al-firqatayn.”

-Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd `ala al-wahhabiyyah [“Complete Treatise in Refuting the Wahhabis”].

-Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya [“Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries”].

-Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn `Alawi: Mafahimu yajibu an tusahhah [“Notions that should be corrected”] 4th ed. (Dubai: Hashr ibn Muhammad Dalmuk, 1986); Muhammad al-insanu al-kamil [“Muhammad, the Perfect Human Being”] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984).

-Al-Mashrifi al-Maliki al-Jaza’iri: Izhar al-`uquq mimman mana`a al-tawassul bil nabi wa al-wali al-saduq [“The Exposure of the Disobedience of Those Who Forbid Using the Intermediary of the Prophets and the Truthful Saints].

-Al-Mirghani al-Ta’ifi, `Allama `Abd Allah ibn Ibrahim (d. 1793): Tahrid al-aghbiya’ `ala al-Istighatha bil-anbiya’ wal-awliya [“The Provocations of the Ignorant Against Seeking the Help of Prophets and Saints”] (Cairo: al-Halabi, 1939).

-Mu’in al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-maslul `ala a`da’ al-Abrar [“The Sword of the Almighty Drawn Against the Enemies of the Pure Ones”].

-Al-Muwaysi al-Yamani, `Abd Allah ibn `Isa: Unpublished manuscript of a refutation of the Wahhabi sect.

-Al-Nabahani al-Shafi`i, al-qadi al-muhaddith Yusuf ibn Isma`il (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid al-Khalq (s) [“The Proofs of Truth in the Seeking of the Intercession of the Prophet”].

-Al-Qabbani al-Basri al-Shafi`i, Allama Ahmad ibn `Ali: A manuscript treatise in approximately 10 chapters.

-Al-Qadumi al-Nabulusi al-Hanbali: `AbdAllah: Rihlat [“Journey”].

-Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-jaliyyah fi raf` tashkikat al-Wahhabiyah [“The Plain Demonstrations That Dispel the Aspersions of the Wahhabis”]. Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu’assasat al-Wafa’, 1987.

-Al-Qudsi: al-Suyuf al-Siqal fi A`naq man ankara `ala al-awliya ba`d al-intiqal [“The Burnished Swords on the Necks of Those Who Deny the Role of Saints After Their Leaving This World”].

-Al-Rifa`i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation and Information: Adillat Ahl al-Sunna wa al-Jama`at aw al-radd al-muhkam al-mani` `ala munkarat wa shubuhat Ibn Mani` fi tahajjumihi `ala al-sayyid Muhammad `Alawi al-Maliki al-Makki [“The Proofs of the People of the Way of the Prophet and the Muslim Community: or, the Strong and Decisive Refutation of Ibn Mani`’s Aberrations and Aspersions in his Assault on Muhammad `Alawi al-Maliki al-Makki”] (Kuwait: Dar al-siyasa, 1984).

-Al-Samnudi al-Mansuri, al-`Allama al-Shaykh Ibrahim: Sa`adat al-darayn fi al-radd `ala al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah [“Bliss in the Two Abodes: Refutation of the Two Sects, Wahhabis and Zahiri Followers”].

-Al-Saqqaf al-Shafi`i, Hasan ibn `Ali, Islamic Research Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa al-radd al-mubin `ala munkiri al-tawassul [“The Mercy of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject it”]; Ilqam al hajar li al-mutatawil `ala al-Asha`ira min al-Bashar [“The Stoning of All Those Who Attack Ash’aris”]; Qamus shata’im al-Albani wa al-alfaz al-munkara al-lati yatluquha fi haqq ulama al-ummah wa fudalai’ha wa ghayrihim… [“Encyclopedia of al-Albani’s Abhorrent Expressions Which He Uses Against the Scholars of the Community, its Eminent Men, and Others…”] Amman : Dar al-Imam al-Nawawi, 1993.

-Al-Sawi al-Misri: Hashiyat `ala al-jalalayn [“Commentary on the Tafsir of the Two Jalal al-Din”].

Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and Other Important Issues, 2nd ed. (London: s.n., 1994).

Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: al-Nuqul al-shar’iyyah fi al-radd ‘ala al-Wahhabiyya [“The Legal Proofs in Answering the Wahhabis”].

-Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-mudiyya fi al-radd `ala Ibn Taymiyya, ed. Muhammad Zahid al-Kawthari [“The Luminous Pearl: A Refutation of Ibn Taymiyya”]; Al-rasa’il al-subkiyya fi al-radd `ala Ibn Taymiyya wa tilmidhihi Ibn Qayyim al-Jawziyya, ed. Kamal al-Hut [“Subki’s treatises in Answer to Ibn Taymiyya and his pupil Ibn Qayyim al-Jawziyya”] (Beirut: `Alam al-Kutub, 1983); Al-sayf al-saqil fi al-radd `ala Ibn Zafil [“The Burnished Sword in Refuting Ibn Zafil (Ibn Qayyim al-Jawziyya)” Cairo: Matba`at al-Sa`ada, 1937; Shifa’ al-siqam fi ziyarat khayr al-anam [“The healing of the sick in visiting the Best of Creation”].

-Sunbul al-Hanafi al-Ta’ifi, Allama Tahir: Sima al-Intisar lil awliya’ al-abrar [“The Mark of Victory Belongs to Allah’s Pure Friends”].

-Al-Tabataba’i al-Basri, al-Sayyid: also wrote a reply to San`a’i’s poem which was excerpted in Samnudi’s Sa`adat al-Darayn. After reading it, San`a’i reversed his position and said: “I have repented from what I said concerning the Najdi.”

-Al-Tamimi al-Maliki, `Allama Isma`il (d. 1248), Shaykh al-Islam in Tunis: wrote a refutation of a treatise of Ibn `Abd al-Wahhab.

-Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of Muhammad `Abduh’s prohibition of tawassul.

-Al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd ‘ala munkiri al-tawassul wa al-khawariq [“The True Dawn in Refuting Those Who Deny the Seeking of Intercession and the Miracles of Saints”] Pub. 1323/1905 in Egypt.

-Al-Zamzami al-Shafi`i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a book in 20 chapters against them according to al-Sayyid al-Haddad.

-Ahmad, Qeyamuddin. The Wahhabi movement in India. 2nd rev. ed. New Delhi : Manohar, 1994.