The ten tenets of the faith of Muhammad ibn Abd al-Wahhab are firmly rooted in the doctrine of all groups of Islamic takfirism, and all who came after them. A large number of people explained what he said, including Sheikh Muhammad Ibrahim, who explicitly stated that infidelity of the ruler is divided into ideological disbelief which violates people’s religion and practical disbelief that does not kick people out of their religion.
The danger of formulating the “ten negatives of Islam” – in most of them – is a general formulation, and some of them may have different meanings, which made the doors wide open to interpret them according to their readers. For example, the third text, which is (those who do not disbelieve the disbeliever are infidels), opened the way for the groups of excessiveness to depend on it for the takfirism of those who did not disbelieve.
The “ten negatives” are considered to be a mundane matrix that is determined by all the Islamic currents, especially the jihadist ones, which, in its general formulation, are subject to multiple interpretations. The groups of extremism have depeneded on that for the takfirism of their Sunnis.
The group that was led by Juhayman al-Otaibi, who stormed the holy mosque in Saudi Arabia, like the group of Takfir and Hijra, and the group of the Shoaqiyouns, did not differ very much in the matter of the negatives of faith.
The son of Abdel Wahab was the inspiration for Jahman al-Otaibi and his followers. On the morning of the 21st of November 1979, the world woke up to the sounds of their machine gun shots in the Holy Mosque, announcing the appearance of the awaited Mahdi filling the land with justice. This was an inevitable result of ideas written by Al-Otaibi in a message called (Principality, allegiance and obedience).
The takfir and emigration, founded by Shukri Mustafa, was even more extreme in the negation of faith.
Abu Muhammad al-Maqdisi, the well-known ideologue of the Salafist jihadist, although he denies the rulers, denounced the excessive use of the ten imperfections. He said that the misuse of these opposites and the failure to control them with the conditions of takfir and its prohibitions does not mean canceling them or criticizing them.