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    rity , p $ eha ^ e 4 by explanations , and unp ^ pVe ^ tedbyjpCMaaments . * At length the abhorrence and contempt which they entertained fc > r superstitious dog mas and observances , superadded to the ancient faitU , ( penetrated into the hilly and fertile districts of Afed , and these being- formed into a system by the hand . pf a , bold aad * enlightened

    Reformer * became the Greedy zealously adopted and fearlessly maintained , of a body of men , as extraordinary as those who , under the banners of Jtylahomet , with more propitious circumstances gave law , to the world . Their founderAbdoolWahhab ineir i \ aooi

    , - , aprounaer , n -vvannaD , appears to have been born in the environs of Medina , and to have proceeded to study under the principal Moslem Doctors at Bassora and Bagdad , and afterwards at Damascus , where he

    first began to express his distaste of the superstitious principles and practices which had been engrafted on , what he considered , the pure and simple principles of Islamism , and only formed an unnecessary and arbitrary burden on religion .

    Alarmed at the tendency of his doctrine , the guardians of the orthodoxy of-the church raised a popular outcry against him , and he was obliged to fly , but appears to have every where publicly avowed and defended the purity , excellency and orthodoxy of his tenets . He bent his course towards his own

    country ; but where could he expect to find a spot congenial to his objects ? Medina and Mecca were deeply interested in maintaining , to their full extent , the ancient rites and

    ceremonials from which they drew their riqhps , and they therefore opened iu !> fiel f l to the Reformer ; but the simple Arabs of the Eastern countries received him and embraced his doctrine with eagerness , and here it spread rapidl y * so

    that from 1747 , his reform wajr pe considered as firmly established , ... * The fir ; st grand principle , of .-the Wahhabite faith is to reduce thevvhQle system of retfg ip ^ . to ! fe , pj ^ ia ? JW ^ plicity , by purlins it ofj ^ X t ^ e pe ^ uljajr doctrines and tmdfoionajry % bi $ s , which have fyeeu adtjed tp if ; since ' - ' $ & $ & of its foun ^ r , wri to pojiMft ; jp | te literal tes $ of thqKoTQp . { W # jffitiF to fi xe Kpwari its $£ > ftiftWJUffift *

    f *• ' J * ¦* trJ * t * ' — ~ , r r ¦ ¦* , ' " ¦• . f ^ Y # <\{ i *\—r ? ; » 7 jjf ^> ^ * ffhci irea ^ r Wpl . se ^ tlfia « ^ , 9 ; ho < ro ^ t \} fs substance at ; lea ^ t pf tj > pe s ^ n ^ i ^ ca tsoiu Anaistas ^ s ' yat lft - j ,

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    it appears to m ^ , tk ^ t t | j | 5 y reduce yerf much . © f the importaii

    consequence of the different light in which they view tlie Erpphet himself , whom they appear not * to scruple to charge ivith himself corrupting ^ te truths he was commissioned to enforce . ?

    , The accounts giyeji by different au thors of the precise opinions of the Wahliabites are in genera ^ so vague , aad in many ^ cases so contradictory , that it is difficult to form a very precise idea of them j but as far as * I can

    collect , after examining and balancing nearly all , the following seems a tolerably correct outline of at least the philosophy of their system :

    They ; are , of course , ( like all other professors of Islamism , ) firm supporters of the simple Unity of God , whom they consider as immaterial , eternal and omnipotent , and in their

    prayers to whom they are exceedingly fervent and devout . His existence they say is sufficiently manifested by his works , and his will cannot be mistaken , since he has implanted the distinct

    perception of right and wrong in < the human mind , together with the conviction that virtue alone can be agreeable to the Author of nature . They do not , therefore , allow of the

    necessity nor existence of any written code of moral law dictated by God to man , nor do they belieye that he has made any particular revelation of himself $ but they admit that he lias occasionally interfered in the concerns of mortals , in an extraordinary manner , and that

    he ha , s chosen ,, and inspired for that purpose , certain instruments to promote the general cause of truth , and to . Iea 4 nxaukind on its pursuit of virtue aftd happiness ; - * -that some men , therewith

    fo ^ e y / have b ^ n honoured divine cpmmissipns , suok a , s Adam , Noah , iVbrahani , $£ , fltepre ^ Prophets , Jesus (^ Im ^ t , , a ^ d ( loatly aud , mpre par ^ icufeirjljf- M ^ ip ^ e ^ , * fhqj ^ they consider iMlffl ? # f ° I »]^ ^ 4 Misaiopmy ^ f G < $ . ,, $ * xey # n ^ , ^ eir veneraliqa M t ^^ Mk ' ^^^ gers to th ^ ai ^ pfw ^ TOx P ^ pI $ ? W"S ' WW ^ ftfl ^ Wrfr $ ri W § 5 P ^ " ^•*^ W ^ vg ^ Hfr h . -ffl&w P *^^ ffflrrffW ^) ^^ $ PF& @ ^ Wwmm O of IHein to commEmcate to the JV-rld

    ijjegndfetp ^ ate Qbjpjct ^ of their mi §» ton « t th * ey wiere mpre ^ r ^ linary maxtak , % U

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    The Nmc&nformist . No . XVHL 351

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1820, page 351, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2489/page/27/