Umar ibn Abdul-Azeez The Just Caliph (IIPH)

This short book examines the concept of tolerance in Islam. The Arabic word that is translated in English as ‘tolerance’ encompasses a much richer meaning than the idea of putting up with something grudgingly. It conveys a reciprocal sense of generosity, forgiveness, ease and smoothness.

The Muslim Nation today is experiencing a blessed awakening in all aspects of its affairs, one that has been aroused by the efforts of Muslims throughout the globe. This is despite the onslaught of the disbelievers against Islam whether that be military or through their powerful media apparatus. In these often difficult times, we find many Muslims returning to their Din and embracing it with vigour and enthusiasm. However the astute observer will find that there are many problems that hinder its progress, problems that have caused some of the scholars to lay down some guidelines that the youth of this blessed awakening should adhere to and follow. It should also be noted that if the Islamic guidelines are not strictly adhered to, and the youth are left to be driven by their emotions alone, then surely this awakening will result in destroying more than it will build!

Until September 11, 2001 few Westerners had ever heard of “Wahhabism.” Now most of us recognize the word as describing an austere and puritanical type of Islam, mentioned frequently in connection with Osama bin Laden and Saudi Arabia and often named as the inspiration behind the 9/11 terror attacks. The word “Wahhabi” stems from the name of the founder of this system of thought, Muhammad Ibn Abd al-Wahhab (1702-1791), companion and religious adviser to Muhammad Ibn Saud, founder of the House of Saud. In this book Natana DeLong-Bas offers an in-depth study of the written works of al-Wahhab. She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women. Through a close reading of al-Wahhab’s texts she demonstrates that many aspects of 20th- and 21st-century Wahhabi extremism do not have their origins in his writings. Examples of this extremism include the emphasis on jihad, martyrdom and militancy, and misogyny. The strict division of the world into dar al-Islam and dar al-kufr, according to which only Wahhabi adherents are considered to be true Muslims and all others are non-Muslims who must be fought, is entirely absent from al-Wahhab’s work. Instead, argues DeLong-Bas, all of these themes were only added to Wahhabi teachings in the 19th century following armed engagement with the Ottoman Empire. DeLong-Bas’s study fills an enormous gap in the literature about Wahhabism by returning to the original writings of the founder of the movement. She debunks the common journalistic portrayal of Muhammad Ibn Abd al-Wahhab as an illiterate, rural bumpkin with no scholarly formation. Her revisionist reading of al-Wahhab’s thought will be controversial but impossible to ignore. The book will be essential reading for students and scholars of Islam as well as for those interested in the background of this dangerous modern ideology.