We must now pass over about two hundred years and come to the latter part of the twelfth century of the Hijra, a period nearly coinciding with the end of the eighteenth of our era. There these two movements come again to light. Wahhabism, the historical origin of which we have already seen (p. 60), is a branch of the school of Ibn Taymiya. Manuscripts of the works of Ibn Taymiya copied by the hand of Ibn Abd al-Wahhab exist in Europe. So the Wahhabites refused to accept as binding the decisions of the four orthodox sects of canon law. Agreement as a source they also reject. The whole People of Muhammad can err and has erred. Only the agreement of the Companions has binding force for them. It is, therefore, the duty and right of every man to draw his own doctrine from the Qur’an and the traditions; the systems of the schools should have no weight with him. Again, they take the anthropomorphisms of the Qur’an in their literal sense. God has a hand, God settles Himself on His throne; so it must be held “without inquiring how and without comparison.” They profess to be the only true Muslims, applying to themselves the term Muwahhids and calling all others _Mushriks_, assigners of companions to God. Again, like Ibn Taymiya, they reject the intercession of _walis_ with God. It is allowable to ask of God for the sake of a saint but not to pray to the saint. This applies also to Muhammad. Pilgrimage to the tombs of saints, the presenting of offerings there, all acts of reverence, they also forbid. No regard should be paid even to the tomb of the Prophet at al-Madina. All such ceremonies are idolatrous. Whenever possible the Wahhabites destroy and level the shrines of saints. Over other details, such as the prohibition of the use of tobacco, we need not spend time. Wahhabism as a political force is gone. It has, however, left the Sanusi revolt as its direct descendant and what may be the outcome of that Brotherhood we have no means of guessing. It has also left a general revival and reformation throughout the Church of Islam, much parallel, as has been remarked, to the counter-reformation which followed the Protestant Reformation in Europe. [Sidenote: INFLUENCE OF AL-GHAZZALI]