Question:

This is a question that, in truth, is often raised, and despite how frequently it has been explained and clarified, it keeps coming back. So I do not know why it is continually brought up. The questioner asks: What is your opinion regarding standard statements—or the person who says—in questions you always ask about the statements, but as for the one who said it, we leave him aside—what is your opinion on the statement of someone who says: “Shaykh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) rebelled against the Ottomans?” And how do we refute this?

Answer:

The answer consists of two aspects:

The First Aspect: Najd during the time of the Shaykh—as I mentioned to you—was not under Ottoman authority. In fact, Najd had been independent since the year 260 AH; it was never subject to any ruler’s authority—neither the Abbasids nor any other power. Certain Khawarij and groups from Yemen and elsewhere gained control over parts of it at that time. In other words, it became independent and did not fall under anyone’s obedience from that period onward. Its people were divided into separate entities; they were never coerced nor did they give a ‘pledge of allegiance’ (bay’ah). They remained entirely independent. When the Ottoman State arose, every town in Najd had its own local Emir (ruler), so they did not submit to the Ottoman Caliphate when it first established itself—because when it first arose, it was upon correct Islam, before it later deviated. This brings us to the second aspect. This was the state of affairs when the Shaykh appeared: every town had its own local ruler, and they did not acknowledge obedience to the House of Osman. This was unlike Al-Ahsa and the Eastern Region, where the people acknowledged Ottoman authority and the governor over Al-Ahsa was subject to their rule. Similarly, the Sharifs [of Mecca] had a degree of independence, yet remained under general Ottoman authority. Najd, however, was completely independent. This is from one angle.

The Second Aspect: During the time of the Shaykh (may Allah have mercy on him), the Ottomans were calling to ‘major polytheism’ (shirk al-akbar) and Sufi orders. They encouraged these practices and spent funds on tombs and their worship. From this perspective, even if Najd had been subject to Ottoman authority, obedience to them would not have been obligatory, because they called to polytheism and endorsed it during their later eras. As for the first two hundred to two hundred and fifty years of their rule, they followed a sound methodology—meaning, on the whole, they were good. However, around the year 1100 AH and thereafter, when polytheism spread widely among Muslims, the Ottomans actively supported it and financed it. Indeed, writings have been found from Ottoman sultans—according to the common title given to the rulers of the House of Osman—containing supplications involving seeking help (istighathah) from the Prophet (peace and blessings of Allah be upon him) or from ‘saints’ (awliya) and the like.

Note: The first aspect is the primary and relied-upon answer; the second answer is secondary to it.