Muhammad ibn Abd al-Wahhab

1225: 11412:"Muhammad Rasheed Ridha notes that given Dahlaan's position in Makkah and the availability there of works about the call, it is hard to believe that Dahlaan was not aware of the truth about the teachings of ibn Abdul Wahhab and his followers. He must have simply chosen to write otherwise. He further argues that even if he did not see such writings and he relied simply on what he heard from people, it would have been incumbent upon him to verify those reports and to seek out ibn Abdul Wahhab's writings to see if such reports could possibly have been true." ... "Muhammad Rasheed Ridha described the situation best when he wrote, "From the amazing aspects of the ignorance of Dahlaan and others similar to him is that they think that what Allah describes concerning the falsehood of the shirk of the polytheists applies only to them . They think that such are not proofs against anyone who does similar to what they did. It is as if it is permissible for a Muslim to commit shirk due to his Islamic citizenship, even if he commits every type of associating of partners with Allah enumerated in the Quran. Based on that, he cannot conceive of any kind of apostasy from Islam because anyone who is called a Muslim must also have his kufr and shirk called Islamic . Or it is considered permissible for him or, at the very least, forbidden. Indeed, they considered it sanctioned based on a reinterpretation of the texts." Rasheed Ridha, footnotes to Siyaanah al-Insaan, pp. 479–80 11286:

in the Umayyad Mosque, deprived of the right to issue legal opinions (ifta'). The reason for this was the discovery of Ibn Taymiyya's fatwa on grave visitation, authored by him seventeen years earlier and exploited by Ibn Taymiyya's adversaries. This event was connected with yet another incident. After Ibn al-Qayyim, in full accordance with his master's teaching, had preached in Jerusalem about the intercession of the prophets and denied that one could set out to visit the Prophet's grave without first going to the Prophet's mosque, a group of Ibn Taymiyya's sympathizers was arrested. Ibn al Qayyim, after he had been beaten and paraded on a donkey, was imprisoned along with Ibn Taymiyya.. Ibn Taymiyya prohibits traveling exclusively for the purpose of visiting the Prophet's grave, but it is customary (sunna) to visit it after praying in his mosque, because it was the way of the sahaba... Ibn Taymiyya criticizes hadiths encouraging visitation of the Prophet's grave, pronouncing them all forgeries (mawdu') and lies (kidhb)...

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Arabia. Saudis consider this term pejorative because it makes mainstream religion of Saudi Arabia sound like a cult centered on one man... His reformist approach, however, like Ibn Taymiyya's, was meant to be a rational enterprise that opposed superstition as well as innovation in religion.. his focus was the chaotic eighteenth century tribal rivalry within the Arabian Peninsula, not the world. Ibn Abd al-Wahhab's theology thus does not support al-Qaeda's ideology of global jihad. His heirs today are the religious scholars who are the pillars of the modern Saudi state and al-Qaeda's enemies. The Saudi population overwhelmingly prefers its religious institutions and scholars to the revolutionary Salafism of Bin Laden. Al-Qaeda attacks these mainstream Saudi clerics with the vitriol they usually reserve for the United States.

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innovation (bid'a), but he was harsh (shadid) in his attitude." Question: Who are the Wahhabis and what was the belief of Abd al-Wahhab al-Najdi? What was his Madhhab and what type of person was he? What is the difference in belief between the people of Najd and Sunni Hanafis?" "Answer: The followers of Muhammad ibn Abd al-Wahhab are called Wahhabis. They had good (umdah) beliefs and their school of thought was Hanbali. However, they were very stringent in their attitude but he and his followers were good people. But, yes, those who exceeded the limits were overcome by wrongness (fasad). And basic beliefs of everyone are united. The difference they have in actions is (like that) of Hanafi, Shafi'i, Maliki and Hanbali." (Fatawa Rashidiyya, pp. 241–42) ...

9361:(his criticism)... was also directed against the blind acceptance of religious authority (taqlid ) and by implication the 'ulama for confining independent reasoning (ijtihad ) and for their uncritical acceptance of medieval Islamic sources as the final authority on these questions. Instead, he maintained that final authoritative sources are those of the Qur'an and the Sunnah of the Prophet along with the precedents of the early Companions, who considered ijtihad as necessary for the continuous interpretation of Islamic law" ... "By upholding the absolute supremacy of the Qur'an and the early Sunnah, his intention was to undercut the authority of ijma, the consensus arrived at by the established 'ulama and extend the practice of independent reasoning . 1008:. His exposure to various practices centered around the cult of saints and grave veneration would eventually propel Ibn 'Abd al-Wahhab to grow critical of Sufi superstitious accretions and practices. Rather than targeting "Sufism" as a phenomenon or a group, Ibn 'Abd al-Wahhab denounced particular practices which he considered sinful. He fashioned his reformist campaign in a manner that appealed to the socio-cultural dynamics of 18th century Arabia. Many of Ibn 'Abd al-Wahhab's scholarly treatises, pamphlets and speeches appropriated idioms of local Arab dialects, monologues of vernacular poetry and catchphrases of folk culture into his religious discourse. 6053: 5683: 5277: 2695: 4683:, for their efforts in launching socio-religious movements that challenged the authority of the dominant clerical and political hierarchy of their societies. Despite being adherents of different religions; both of them were inspired by their respective idealised visions of the past and shared similar themes such as the social and economic upliftment of their societies empowered through mass-education enabled by campaigns for open access to Scriptures. He is honoured by many scholars of the 9474:ʿAbd al-Wahhāb considered the institution of fiqh as a kind of factory for the production of slavish emulators. The real task of a scholar, he argued, is to return to the texts of revelation, not to the opinions of men" ... "Ibn ʿAbd al-Wahhāb drew on both Ibn Taymiyya and Ibn al-Qayyim... Yet neither of them wrote off the entire field of jurisprudence as irredeemable, as Ibn ʿAbd al-Wahhāb did"... "he describes his position with respect to scholarly authority as... ittibāʿ (following) 11384:

lengthy passage, described ibn Abdul-Wahhaab as a mujaddid ("religious revivalist"), repelling the innovations and deviations in Muslim life. Through his magazine, al-Manaar, Muhammad Rasheed Ridha greatly contributed to the spread of ibn Abdul-Wahhaab's teachings in the whole Muslim world. In fact, he published some of his articles from that magazine in a work entitled al-Wahhaabiyoon wa al-Hijaaz ("The Wahhabis and the Hijaz"). His magazine was unique in its thought and popularity.

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to Egypt in search of hadith collections and Hanbali exegetical discussions of the Quran (tafsir) and jurisprudence (fiqh): "I myself met with the two Wahhabis twice and found them to be friendly and articulate, knowledgeable and well versed in historical events and curiosities. They were modest men of good morals, well trained in oratory, in the principles of religion, the branches of fiqh, and the disagreements of the Schools of Law. In all this they were extraordinary.

1170: 5630: 2639: 1327: 2958:... Among the false accusations they propagated, ... is the claim that I accuse all Muslims, except my followers, of being Kuffar (Unbelievers)... This is truly incredible. How can any sane person accept such accusations? Would a Muslim say these things? I declare that I renounce, before Allah, these statements that only a mad person would utter. In short, what I was accused of calling to, other than enjoining Tawheed and forbidding Shirk, is all false." 2896:(disbelief) cannot be excommunicated until they have direct access to Scriptural evidences and get the opportunity to understand their mistakes and retract. If not, their affairs are to be delegated only to God. Hence, he believed that education and dialogue was the only effective path for the successful implementation of reforms. Explaining this concept in various pamphlets addressed to the masses and other scholars, Ibn 'Abd al-Wahhab declared: 11176:

Ibn Bishr simply states that he moved to al-Diriyyah with his family and remained there while receiving a stipend, which may or may not be a sign that he had changed his views. There is actually a letter that was supposedly written by Sulaimaan in which he stated that he repented from his earlier views. Al-Bassaam in Ulamaa Najd presents logical evidence to show that that letter is false and Sulaimaan actually never changed his position

4346:. Sulayman, his brother, disputed many of his doctrinal statements and was one of his staunch opponents during a certain time-period. Ibn 'Abd al-Wahhab's father disagreed with his son's metholodolgy in implementing reforms. According to historical records, Sulayman declared his repentance and started to support his brother during later life, after understanding the doctrines and objectives of Ibn 'Abd al-Wahhab's revivalist movement. 11594:

forces slaughtered the men and enslaved the women and children. But when it came to doctrinal matters, he reproduced an epistle that the Wahhabis had sent to the religious leader of a Moroccan pilgrim caravan. The epistle set forth their views on idolatry, intercession, festooning the graves of holy men and adhering to the Sunni mainstream. It emphasized that the Wahhabis did not bring anything new but followed classical authorities

7574:: 32–39 "Scholars have described Muhammad Hayya as having an important influence on Ibn 'Abd al-Wahhab, encouraging him in his developing determination to denounce rigid imitation of medieval commentaries and to utilize informed individual analysis (ijtihad). Muhammad Hayya also taught Ibn 'Abd al-Wahhab a rejection of popular religious practices associated with 'saints' and their tombs that is similar to later Wahhdbi teachings". 4573:. Al-Jabarti had the chance to personally meet with various Wahhabi scholars in Egypt in 1814. Finding them to be friendly and knowledgeable, Al-Jabarti stated that the Wahhabis were "modest men of good morals, well trained in oratory, in the principles of religion, the branches of fiqh, and the disagreements of the Schools of Law. In all this they were extraordinary." He described Ibn ʿAbd al-Wahhab as a man who "summoned men to 3105:, ibn 'Abd al-Wahhab condemned the popular practice prevalent amongst his contemporary scholars to blindfollow latter-day legal works and urged Muslims to take directly from Qur'an and Sunnah. He viewed it as a duty upon every Muslim, laymen and scholar, male & female, to seek knowledge directly from the sources. Radically departing from both Ibn Taymiyya and Ibn Qayyim, Ibn 'Abd al-Wahhab viewed the entirety of the prevalent 4534:"I discovered much reason and moderation among the Wehhabites to whom I spoke, and from whom I obtained the greater part of the information which I have given concerning their nation..... The reformer Abdoulwehhab did not invest himself with any honour or public character: he was only the chief of the sect, and did not require any personal distinction. After his death, his son, who succeeded him, preserved the same simplicity." 3938:) that was inclusive to all sections of society, especially the poor. He also campaigned for improving female literacy and asserted women's education as part of their religious rights and duties. Educated elite women played an important role in the Wahhabi movement through social activism and in various instances also weld significant political influence. Many women were trained in various religious disciplines, memorising 5939: 1492:, combined forces to inflict a major defeat on the Saudis at the Battle of Hair in October 1764, killing around 500 men. The anti-Wahhabi forces allied with the invaders and participated in the combined siege of Dirʿiyya. However, the defenders were able to hold onto their town due to the unexpected departure of the Najranis after a truce concluded with the Saudis. A decade later in 1773-'4, 'Abd al-Azeez had conquered 5641: 2628: 4334:" Shaykh Muhammad (May God have Mercy on him) never made takfeer of the people in the beginning; except via establishing the proofs and the da'wah, because at that time there was a dearth of knowledge of the message (of Islām) and for that reason he said 'due to their ignorance and the lack of anyone who makes them aware'. However, as for those on whom the proofs are established, then there is nothing to prevent 1012: 4396:, seeking the intercession of saints, venerating Muhammad and obtaining the blessings of saints. He also accused Ibn ʿAbd al-Wahhab of not adhering to the Hanbali school and that he was deficient in learning. However, Ibn ʿAbd al-Wahhab had believed that visiting the tomb of Muhammad was a righteous deed, referring to it as "among the best of deeds" while condemning its excesses. The medieval theologians 1443:, had initiated a coup in Huraymila and installed a new ruler that threatened to topple the Wahhābī order. A fierce war between Diriyah and Huraymila began in a magnitude that was unprecedented. Ibn 'Abd al-Wahhab held a convocation of Wahhabis from all the settlements across Najd. Reviewing the recent desertions and defeats, he encouraged them to hold fast to their faith and recommit to the struggle. 1090:, where his father had settled, Ibn ʿAbd al-Wahhab wrote his first work on the Unity of God. With Ibn Mu'ammar, Ibn ʿAbd al-Wahhab agreed to support Ibn Mu'ammar's political ambitions to expand his rule "over Najd and possibly beyond", in exchange for the ruler's support for Ibn ʿAbd al-Wahhab's religious teachings. During the early years of preaching, he criticised various folk practices and 12186:

and al-Qaeda is not Wahhabi. ... The ideology of al-Qaeda is not a simple affair, and it is a serious mistake to reduce it to Wahhabism. To do so is to ignore the extent to which al-Qaeda broke with the traditional geo-political outlook of Wahhabism, which had never entered into politico-military opposition to the West and was indeed in alliance with the U.S. from 1945 onwards. ...

927:"... one day Shaykh Muḥammad stood by the chamber of the Prophet where people were calling and seeking help by the Prophet's chamber, blessings and peace be upon him. He then saw Muḥammad Ḥayāt and came to him. The shaykh asked, "What do you say about them?" He said, "Verily that in which they are engaged shall be destroyed and their acts are invalid."" 4014:"As for warfare, until today, we did not fight anyone, except in defense of our lives and honor. They came to us in our area and did not spare any effort in fighting us. We only initiated fighting against some of them in retaliation for their continued aggression, (42:40)... they are the ones who started declaring us to be unbelievers and fighting us" 1426:"As for warfare, until today, we did not fight anyone, except in defense of our lives and honor. They came to us in our area and did not spare any effort in fighting us. We only initiated fighting against some of them in retaliation for their continued aggression, (42:40)... they are the ones who started declaring us to be unbelievers and fighting us" 10982: 1224: 1454:, had emerged as the principal leader of the Wahhabi military operations. Alongside a force of 800 men, accompanied by an additional 200 under the command of the deposed ruler of Huraymila, Abd al Azeez was able to subdue the rebels. More significantly, the rationale behind the campaign was based on Ibn ʿAbd al-Wahhāb's newly written epistle 4471:, and availability there of the works of Ibn ʿAbd al-Wahhab, he must have simply chosen to write otherwise. Rida also argued that Dahlan simply wrote what he heard from people, and criticised him for not verifying reports and seeking out the writings of Ibn ʿAbd al-Wahhab. He condemned Dahlan for his ignorance and his sanctioning of acts of 3194:. Ibn 'Abd al-Wahhab further tries to undermine the belief in the pre-existence of Muḥammad as a divine light preceding all other creation, a salient concept that served as an aspect of Prophetic devotion during the eleventh Islamic century. Additionally, Ibn ʿAbd al-Wahhāb omitted mentioning other episodes narrated in various 3948:; which gained them civic respect as well as a source of income by teaching. As a result, the townsfolk of 19th-century Central Arabia had noticeably higher rates of literacy as observed by foreign travellers. Ibn 'Abd al-Wahhab also encouraged educated women to be active in various communal activities so as to bolster the 12622: 11944: 5144:; transforming them away from a poetic-vernacular style of communication with mass appeal to a more rigid and purist understanding that aligned with the interests of the ruling class and the clerical establishment. David E. Long believes that modern Jihadist movements are more influenced by the ideological worldview of 3895:

society being obliged to respect her status and protect her. He also condemned forced marriages and declared any marriage contracted without the consent of a woman (be it minor, virgin or non-virgin) to be "invalid". This too was a significant reform as well as a break from the four Sunni schools which allowed the

11208: 10860: 10826: 10795: 3651:; thereby making their blood forfeit based on their reading of the reports of Muhammad and Companions. On the other hand, Ibn 'Abd al-Wahhab contextualised those reports; arguing that they must be understood in recognition of historical circumstances. According to his view, sincerity and purity of intent ( 3515:

accordingly whilst respecting the people of knowledge, and respect them, even if they erred, but he does not take them as lords besides God; This is the way of those who are blessed. As for those who throw away their speech and do not respect, then this is the path of those who have incurred God's wrath."

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the Taliban ... movement emerged more from the Deobandi School and not Wahhabism ... the Saudi government cooperated fully, ..., with U.S. operations in Afghanistan (Operation Enduring Freedom) by allowing U.S. forces to use Saudi air bases to control U.S. aircraft ... the ideology of Osama bin Laden

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Question: What kind of a person was (Muhammad ibn) Abd al-Wahhab al-Najdi?" "Answer: People call Muhammad ibn Abd al-Wahhab a Wahhabi. He was a good person, and I have heard that he was a follower of the Hanbali School of Islamic law and acted upon the Hadith. He used to prevent people from Shirk and

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Official sources on Ibn ʿAbd al-Wahhab's life put his visits to these cities in different chronological orders, and the full extent of such travels remains disputed among historians. As well, dates are missing in a great many cases, making it difficult to reconstruct a chronology of his life up until

4266:), and of wrongly declaring all scholars as infidels who did not agree with his "deviant innovation". In contrast to this anti-Wahhabi family tradition, Ibn Humayd's early education included extensive studies under two Wahhabi Shaykhs, both praised in his biographical dictionary. He then travelled to 3783:

We do not negate the way of the Sufis and the purification of the inner self from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shari'ah and the correct and observed way. However, we will not take it on ourselves to allegorically

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The Egyptian historian Abd al-Rahman al-Jabarti, who encountered Wahhabis in Egypt ten years later, in 1814, was similarly impressed by the knowledge of the Wahhabi scholars he encountered, despite all of the negative things he had heard about them. The two Wahhabis with whom al-Jabarti met had come

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There is a difference of opinion concerning whether Sulaimaan eventually gave up his opposition and joined the call of his brother Muhammad ibn Abdul-Wahhaab. Ibn Ghannaam, the earliest chronicler, specifically states that he repented from his previous position and joined his brother in al-Diriyyah.

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Ibn Abd al-Wahhab set out for Basra (located in modern Iraq), where he pursued additional studies in hadith and fiqh with an important scholar and madrasa (Islamic school) teacher, Muhammad al-Majmu'i... It is believed that Ibn Abd al-Wahhab came into contact with Shiis during this stay in Basra,...

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in 1784 attributed the popular hysteria about the Wahhabis to a different cause. Unlike Ottoman depictions, Brydges believed that Ibn ʿAbd al-Wahhab's doctrine was in keeping with the teachings of Quran, was "perfectly orthodox", "consonant to the purest and best interpretations of that volume", and

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explorer who was in Mecca in 1803, shortly after the Wahhabi conquest of Hejaz, presented a starkly different view of the Wahhabis. He was surprised to find that they were fairly "moderate, reasonable and civilized". He further observed that, rather than engaging in rampant violence and destruction,

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schools). Nevertheless, as a practical jurist, Ibn 'Abd al-Wahhab allowed guardians to delegate the right to contract marriages to women herself, after which his permission cannot be denied. He also allowed women the right to stipulate favourable conditions for her in the marriage contract. Ibn 'Abd

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in the 20th and 21st centuries. Following a balanced approach in issues of gender, Ibn 'Abd al-Wahhab advocated moderation between men and women in social interactions as well as spirituality. According to Ibn 'Abd al-Wahhab, women has a place in society with both rights and responsibility, with the

765:. He probably chose to leave Najd and look elsewhere for studies to see if such beliefs and rituals were as popular in the neighboring places of the Muslim world or the possibility that his home town offered inadequate educational resources. Even today, the reasoning for why he left Najd is unclear. 11593:

Whereas Ottoman writers disparaged Muhammad ibn Abd al-Wahhab, the Egyptian author described him as a man who summoned men to God's book and the Prophet's Sunna, bidding them to abandon innovations in worship. To the Wahhabis' discredit, al-Jabarti reported the 1803 massacre at Ta'if, where Wahhabi

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Ibn Taymiyya spent a large portion of his life in prison for his teachings; his last imprisonment was caused by his issuance of a legal opinion reportedly denouncing the visitation of the Prophet's grave... He was arrested, imprisoned without trial, and by a decree of the sultan, which was read out

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Muhammad ibn ῾Abd al-Wahhab (1703–1792), was a scholar and Hanbali jurist who called for a return to the fundamental sources of Islamic revelation, the Qur᾽an and sunna (example of Muhammad) for direct interpretation, resulting in decreased attention to and reliance upon medieval interpretations of

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for the sorcerer is "that he be struck with the sword". Ibn ʿAbd al-Wahhab asserted that both the Christian and Jewish religions had improperly made the graves of their prophet into places of worship and warned Muslims not to imitate this practice. Ibn ʿAbd al-Wahhab concluded that "The ways of the

1540:, who followed his recommendations. However, he withdrew from any active military and political activities of the Emirate of Diriyah and devoted himself to educational endeavours, preaching, and worship. His last major activity in state affairs was in 1202/1787; when he called on the people to give 9473:

Ibn ʿAbd al-Wahhāb employs this proof in pursuit of a more radical conclusion than the one reached by Ibn Taymiyya. He uses it to inveigh against the entire educational institution surrounding Islamic jurisprudence (fiqh), which he takes as emblematic of the sad state of learning in Islam"... "Ibn

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and Abdullah Ibn Ibrahim Ibn Sayf. Much of the Wahhabi teachings such as opposition to saint-cults, radical denunciation of blind-following medieval commentaries, adherence to Scriptures and other revivalist thoughts came from Muhammad Hayyat. Ibn Abd al-Wahhab's revivalist efforts were based on a

745:, being agreed-upon by majority of the classical Islamic scholars. Ibn ʿAbd-al-Wahhab had encountered various excessive beliefs and practices associated with saint-veneration and saint-cults which were prevalent in his area. During that era, various supernatural rituals and beliefs associated with 11383:

He was a strong supporter of ibn Taimiyyah—publishing his works—as well as of the scholars of Najd—publishing their works in his magazine and in a separate anthology entitled Majmooah al-Rasaail wa al-Masaail al-Najdiyyah. In his introduction to al-Sahwasaani's refutation of Dahlaan, Ridha, in a

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circles because it is considered to be a relatively objective and unofficial treatment of the subject. However, unlike Ibn Ghannam and Ibn Bishr, its author did not live in Najd and his work contains various tales, apocryphal and legendary materials concerning the details of Ibn ʿAbd al-Wahhab's

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In the Arabian Peninsula and especially in Saudi Arabia, Salafism can be traced to the teachings of Muhammad ibn Abd al-Wahhab (1703-1792). This version of Salafism was and is primarily reformist. It is not revolutionary. Usually, the term "Wahhabism" is used to characterize Salafism in Saudi

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Muhammad Basheer ibn Muhammad al-Sahsawaani from India (1250–1326 A.H.). He was a scholar from India who went to Makkah and met with and debated Dahlaan. Later he wrote a large volume refuting the false claims and misinterpretations of Dahlaan, entitled Sayaanah al-Insaan an Waswasah al-Shaikh

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Muhammad ibn 'Abd al-Wahhāb came to Madina as a relatively young scholar and studied under Muhammad Hayyā al-Sindi.... Scholars have described Muhammad Hayyā as having an impor- tant influence on Ibn 'Abd al-Wahhāb, encouraging him in his developing determination to denounce rigid imitation of

3641:) constituted the essence of all virtous actions and upheld its superiority over dull ritualism. As a deferential and accomplished jurist with the experience of religious training under numerous masters in his travels, Ibn 'Abd al-Wahhab opposed the rigid, hardline views of the tradition-bound 1350:

to transform the local socio-religious status quo and also safeguard Wahhabism's territorial base from external pressure. After consolidating his position in Diriyah, he wrote to the rulers and clerics of other towns; appealing them to embrace his doctrines. While some heeded his calls, others

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of the Messenger of God, may God bless him and grant him peace, differed on various issues without denunciation, so long as the text was not clear. It is upon the believer to place his concern and intent to know the command of God and His Messenger in those matters of disagreement, and to act

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in various parts of the world, while Wahhabism refers to the specific Saudi school, which is seen as a more strict form of Salafism. However, modern scholars remark that Ibn 'Abd al-Wahhab's followers adopted the term "Salafi" as a self-designation much later. His early followers denominated

4039:. Despite his great aversion to venerating the saints after their earthly passing and seeking their intercession, it should nevertheless be noted that Muhammad ibn ʿAbd al-Wahhab did not deny the existence of saints as such; on the contrary, he acknowledged that "the miracles of saints ( 11913: 4281:

Another Hanbali scholar whom Ibn Humayd portrays as a central figure in rejecting Ibn ʿAbd al-Wahhab's doctrine was Ibn Fayruz Al-Tamimi al-Ahsai (1729/30 – 1801/02). Ibn Fayruz publicly repudiated Ibn ʿAbd al-Wahhab's teachings when he sent an envoy to him. Ibn Fayruz then wrote to

2950:"I am a man of social standing in my village and the people respect my word. This led some chieftains to reject my call, because I called them to what contradicts the traditions they were raised to uphold.... the chieftains directed their criticism and enmity towards our enjoining 4376:

According to various historical records, Sulayman repented and joined the religious mission of his brother. However, there is a disagreement regarding his repentance. While earlier Najdi chroniclers like Ibn Ghannam reported he repented and embraced Ibn 'Abd al-Wahhab's cause in

3306:. Instead, he has a function within creation and for the created beings. Rather than being viewed as an extraordinary performer of miracles, Muhammad should instead be upheld as a model of emulation. By depriving the person of Muḥammad of all supernatural aspects not related to 12630: 11952: 4661:, call sincerely to monotheism and direct worship in all of its forms solely to The Creator of creation alone. Some people resisted him; they were used to rigidity in following what their forefathers did and they armoured themselves with laziness instead of seeking the truth." 4482:

Rashid Rida contended that Ibn 'Abd al-Wahhab was a victim of persecution by the combined oppression of three forces: i) the power of state and its rulers ii) power of hypocritical scholars and iii) power of tyrannical commoners. Fiercely rebuking his opponents, Rashid Rida

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4) The Prophet (May the peace and blessing of Allah be upon him) forbade visiting his grave in a certain manner, though visiting his grave is among the best of deeds. 5) The Prophet (May the peace and blessing of Allah be upon him) forbade us making excessive visits to his

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of the controversy. Muhammad ibn 'Abdullah ibn Humayd's 19th century biographical dictionary sheds light on those Hanbali scholars. However, the reliability of his biography itself is disputed for its inherent biases, which portrays Ibn ʿAbd al-Wahhab and his followers as

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Ibn 'Abd al-Wahhab was retired from active public life. Ali Bey asserts that unlike the fair-minded Muhammad Ibn Saud; his son 'Abd Al-Azeez began employing a "convert or die" approach for the acquirment of wealth and stabilising the state. Ali Bey writes in his

1126:. Ibn Ghurayr threatened Ibn Mu'ammar by denying him the ability to collect a land tax for some properties that Ibn Mu'ammar owned in Al-Hasa if he did not kill or drive away from Ibn ʿAbd al-Wahhab. Consequently, Ibn Mu'ammar forced Ibn ʿAbd al-Wahhab to leave. 10896: 4939:. In Nadwi's opinion, Ibn 'Abd al-Wahhab was able to make outstanding efforts with far-reaching impact compared to other contemporary reformers since he played the role of a revolutionary reformer whose initiatives were implemented through a newly established 4381:, later historians like Ibn Bishr simply mentions his departure to Diriyah with his family and his last years under the protection of Diriyah, while being allowed by state-allotted stipend. A letter attributed to Sulayman also mentions his public repentance. 848:, and recommended him as a student. Muhammad Ibn ʿAbd-al-Wahhab and al-Sindhi became very close, and Ibn ʿAbd-al-Wahhab stayed with him for some time. Muhammad Hayya taught Muhammad Ibn ʿAbd-al-Wahhab to reject popular religious practices associated with 1725:

in 1824. Due to her travels, she was often referred to by her appellation "Lady of the Two Migrations". As the daughter of Ibn 'Abd al-Wahhab, Fatimah became a role model for Arabian women active in educational efforts and various social undertakings.

1747:, with whom they share power, and has included several religious scholars and officials. The arrangement between the two families is based on the Al Saud maintaining the Al ash-Sheikh's authority in religious matters and upholding and propagating the 1592:, recognised by his critics as moderate and fair-minded, would succeed him as the dominant Wahhabi cleric. The Wahhabi cause would flourish for more than two decades after Ibn 'Abd al-Wahhab's death; until the defeat of the First Saudi State in the 11333:

Dahlaan.".. "Similarly, al-Sahsawaani stated that he met more than one scholar of the followers of ibn Abdul-Wahhaab and he read many of their books and he did not find any evidence for the false claim that they declared "non-Wahhabis" disbelievers

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medieval commentaries and to utilize informed individual analysis (ijtihād). Muhammad Hayyà also taught Ibn 'Abd al-Wahhāb a rejection of popular religious practices associated with saints and their tombs that is similar to later Wahhābi teachings.

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to what he viewed as humanely unattainable levels. He condemned the establishment clergy as a class of oppressors who ran a "tyranny of wordly possessions" by exploiting the masses to make money out of their religious activities. The teachings of

1241:) in 1744. Once Al-Sa'ud made Dir'iyya a safe haven, Wahhabis from other towns took refuge. These included dissenters from Ibn Mu'ammar clan who had sworn allegiance to Ibn 'Abd al-Wahhab. The nucleus of Ibn 'Abd al-Wahhab's supporters all across 11535:

The historian and Azhari scholar Abdul-Rahmaan al-Jabarti (1167–1237 A.H.) was very influenced and impressed by the followers of ibn Abdul-Wahhaab and he spread their thoughts in Egypt. He saw in them the greatest potential to revive the Muslim

4121:

despite his at times vehement denunciations of other religious groups for their supposedly heretical beliefs, Ibn Abd al Wahhab never called for their destruction or death ... he assumed that these people would be punished in the Afterlife ..."

3200:(Prophetic biography) works such as trees and stones allegedly expressing veneration for Muḥammad, purification of Muhammad's heart by angels, etc. which suggested that Muḥammad possessed characteristics that transcend those of ordinary humans. 6486:

lbn Abd al-Wahhab, Muhammad (d.1791) Saudi fuabian conservative theologian, Hanbali jurist, reformer, and ideologue of the Wahhabi movement. Prodaimed the necessity of returning directly to the Quran and hadith, rather than relying on medieval

5158:, whose importance cannot be over-emphasized, incorporated dynamism into the very heart of Islam. When Ibn 'Abd al-Wahhab criticized local customs in Arabia on the basis of their incongruence with the past he was indeed trying to get back to a 11905: 3177:

religious circles during the twelfth Islamic century. These included negating those concepts and beliefs that bestowed the Prophet with mystical attributes that elevated Muhammad beyond the status of ordinary humans. In his introduction to

3036:

as well as the treatises of the 4 schools of thought. Ibn 'Abd al-Wahhab argued that Qur'an condemned blind emulation of forefathers and nowhere did it stipulate scholarly credentials for a person to refer to it directly. His advocacy of

9066:

This brief essay is of tremendous significance for the Wahhabi mission and the subject of enduring controversy between supporters and detractors. It represents the core of Ibn ʿAbd al-Wahhab's teaching and the foundation of the Wahhabi

1345:

a clearly defined religious mission, the alliance provided the ideological impetus to Saudi expansion. Deducing from his bitter experiences in 'Uyaynah, Ibn 'Abd al-Wahhab had understood the necessity of political backing from a strong

808:, taking pride in the proliferation of his strict adherence to the Qur'an, Sunnah and way of the companions of Muhammad, though his teachings had been considered heterodox and misguided by some Sunni Muslim scholars who ascribed to the 4297:

According to Ibn Humayd, Ibn ʿAbd al-Wahhab's father criticized his son for his unwillingness to specialize in jurisprudence and disagreed with his doctrine and declared that he would be the cause of wickedness. Similarly his brother,

1220:"You are the settlement's chief and wise man. I want you to grant me an oath that you will perform jihad against the unbelievers. In return, you will be imam, leader of the Muslim community and I will be leader in religious matters." 3813:

by qualified persons through strict adherence to Scriptures in reforming society. His thoughts reflected the major trends apparent in the 18th-century Islamic reform movements. Unlike other reform movements which were restricted to

4043:) are not to be denied, and their right guidance by God is acknowledged" when they acted properly during their life. Muhammad ibn Abd al-Wahhab opposing the practice of the pilgrimage of the saint's tombs as it is considered as 6054: 796:, the stay at which seems to have been "decisive in shaping the later direction of his thought." In Medina, he met a Hanbali theologian from Najd named ʿAbd Allāh ibn Ibrāhīm al-Najdī, who had been a supporter of the works of 2941:

Rejecting the allegations of his detractors who accused him of ex-communicating whoever didn't follow his doctrines, Ibn 'Abd al-Wahhab maintained that he only advocated orthodox Sunni doctrines. In a letter addressed to the

9148:

Muhammad ibn Abd al-Wahhab included in the category of such acts popular religious practices that made holy men into intercessors with God. That was the core of the controversy between him and his adversaries, including his

5750:

announced its plans for large-scale development of Ibn 'Abd al-Wahhab's domain Diriyah; to establish a national cultural site in Diriyah and turn it into a major tourist attraction. Other features in the area include the

944:

which was still an active center of Islamic culture. During his stay in Basra, Ibn 'Abd al-Wahhab studied Hadith and Fiqh under the Islamic scholar Muhammad al-Majmu'i. In Basra, Ibn 'Abd al-Wahhab came into contact with

5148:

of the 20th century, rather than Ibn 'Abd al-Wahhab's socio-religious reformism. Although many Salafi-Jihadists maybe inspired by Wahhabi ideals, it doesn't credibly explain their inclinations towards lethal violence.

3862:(usury) as well as the practice of presenting judges with gifts, which according to him, was nothing more than bribing. He also opposed and brought an end to numerous un-Islamic taxes that were forced upon the people. 12375: 4497:, intent on looting and theft. They allowed shedding the blood of Muslims and non-Muslims, just to earn a living. They took their tyrants as judges in every matter and denied many aspects of Islam on which there is 9491:

Riexinger, Martin (2022). "2: Model, Not Idol The Recasting of the Image of Muḥammad in Mukhtaṣar sīrat al-rasūl by Muḥammad b. ʿAbd al-Wahhāb (d. 1792)". In Chih, Rachida; Jordan, David; Reichmuth, Stefan (eds.).

1094:

peacefully through sermons. Starting from 1742, Ibn 'Abd al-Wahhab would shift towards an activist stance; and began to implement his reformist ideas. First, he persuaded Ibn Mu'ammar to help him level the tomb of

692:, which was the school of law most prominently practiced in the area. In fact, Ibn ʿAbd-al-Wahhab's own family "had produced several doctors of the school," with his father, ʿAbd al-Wahhāb, having been the Hanbali 5726:

signed by 200 descendants of Ibn 'Abd al-Wahhab that the name of the mosque be changed, because according to their statement "it does not carry its true Salafi path", even though most Qataris adhere to Wahhabism.

2918:

but then showed enmity towards it and hindered people from it; as well as the one who worshipped idols after he came to know that this is the religion of the polytheists and beautified it for the people .. every

8491:

Ibn Abd al-Wahhab described jihad as an activity that must always have a religious justification and can only be declared by the religious leader (imam) and whose intent and purpose must be strictly defensive in

4247:

Ibn Humayd's maternal lineage, Al-Turki, was of some local renown for its religious scholars, including two men who opposed the Wahhabi movement. One of them, named Ibn Muhammad, compared Ibn ʿAbd al-Wahhab with

11238:

Consequently, 'Abd al-Wahhab noted that although visiting Muhammad's grave was a worthy act it must not be done in a spirit or intent that compromises monotheism. Finally, prayer should never be conducted in a

1256:. Ibn 'Abd al-Wahhab would be responsible for religious matters and Ibn Saud in charge of political and military issues. This agreement became a "mutual support pact" and power-sharing arrangement between the 5113: 4834:" (The Propaganda against Sheikh Muhammad bin Abdul Wahhab) in defense of Ibn 'Abd al-Wahhab. Thus, many activists of Deobandi persuasion view Ibn 'Abd al-Wahhab's movement as an example for establishing an 3788:) his speech and his actions. We only place our reliance on, seek help from, beseech aid from and place our confidence in all our dealings in Allah Most High. He is enough for us, the best trustee, the best 3290:. In Ibn 'Abd al-Wahhab's view, miracles are of little significance in the life of Muḥammad in comparison to that of the previous prophets, since central to his prophethood were the institutionalisation of 905:) were also shaped by Al-Sindhi. Sindi encouraged his student to reject folk practices associated with graves and saints. Various themes in Al-Sindi's writings, such as his opposition to erecting tombs and 5980:(The Glorious History of Najd). Ibn Bishr's chronicle, which stops at the year 1854, was written a generation later than Ibn Ghannam's but is considered valuable partly because Ibn Bishr was a native of 3523:(Four rules on which rulings revolve), Ibn 'Abd al-Wahhab fiercely attacked the prevalent Hanbali Fiqh opinions; with a broader view of re-orienting the Fiqh tradition. Ibn 'Abd al-Wahhab challenged the 2858:

is sufficient in becoming a Muslim. Ibn 'Abd al-Wahhab did not agree with this. He asserted that an individual who believed in the existence of intercessors or intermediaries alongside God was guilty of

10164: 10110: 10080: 10054: 3901:(ward/guardian) to compel minor daughters into marriage without consent. Ibn 'Abd al-Wahhab also stipulated the permission of the guardian as a condition in marriage (in line with traditional Hanbali, 1103:, whose shrine was revered by locals. Secondly, he ordered the cutting down of trees considered sacred by locals, cutting down "the most glorified of all of the trees" himself. Third, he organized the 1192:. After some time in Diriyah, Ibn ʿAbd al-Wahhab concluded his second and more successful agreement with a ruler. Ibn ʿAbd al-Wahhab and Muhammad bin Saud agreed that, together, they would bring the 12298: 12224: 7692:

Certain themes that Hayat al-Sindl discussed in his writings, such as his opposition to erecting tombs and drawing human images, would soon resurface in the teachings of Muhammad b. 'Abd al-Wahhab.

3720:) as an obstacle to the progress of Muslims, he dedicated himself to educating the masses for them to be vanguards of Islam. According to Ibn Abd al-Wahhab, the degradation and lagging behind of 3123:, i.e., laymen following the scholars only after seeking evidences. The prevalent legal system was, in his view, a "factory for the production of slavish emulators" symbolic of Muslim decline. 1129:

The early Wahhabis had been protected by Ibn Mu'ammar in 'Uyayna, despite being persecuted in other settlements. As soon as Ibn Mu'ammar disowned them, Wahhabis were subject to excommunication (

3856:, he harshly rebuked the practice of leaving endowments to prevent the rightful heirs (particularly the females) from receiving their deserved inheritance. He also objected to various forms of 1640:(1751–1829), Hassan, Ali (died 1829), Ibrahim and 'Abdulazeez who died in his youth. Four of his sons, Hussain, Abdullah, Ali and Ibrahim, established religious schools close to their home in 1395:

and Riyadh, which lasted until 1187/1773, barring some interruptions. First conquering Najd, Muhammad ibn Saud's forces expanded the Wahhabi influence to most of the present-day territory of

4201:"He gave no order to spill blood or to fight against the majority of the heretics and the misguided until they started ruling that he and his followers were to be killed and excommunicated." 11276: 9006:

Riexinger, Martin (2022). "2: Model, Not Idol The Recasting of the Image of Muḥammad in Mukhtaṣar sīrat al-rasūl by Muḥammad b. ʿAbd al-Wahhāb (d. 1792)". In Chih, Rachida; Jordan, David;

12267: 2865:(polytheism or idolatry). This was the major difference between him and his opponents, and led him to label his adversaries who engaged in folk rituals associated with such beliefs to be 12834: 800:(d. 1328), who holds an exceptionally high position in Islamic history. Many Sunni Muslim scholars who adhere to a scripture-focused orthodox methodology praise Ibn Taymiyyah to be a 9723:

Thus, the mission's devotees contend that 'Wahhabism' is a misnomer for their efforts to revive correct Islamic belief and practice. Instead of the Wahhabi label, they prefer either

5195:. Moreover, the regional background of Ibn 'Abd al-Wahhab's intellectual efforts in the chaotic context of the 18th-century Arabian Peninsula had been distinct from the 21st century 3916:

for various reasons, including in cases wherein she despised her husband. He also prohibited the killing of women, children and various non-combatants such as monks, elderly, blind,

3356:

actually derives from his father's name, ʿAbd al-Wahhab. Many adherents consider the label "Wahhabism" as a derogatory term coined by his opponents, and prefer it to be known as the

3261:

verses related to the event. He also used these and other similar incidents to undermine the belief regarding prophets being completely free from sin, error, or Satanic afflictions.

3876:

The legal writings of Ibn 'Abd al-Wahhab reflected a general concern of female welfare and justice. In line with this approach, Ibn 'Abd al-Wahhab denounced the practice of instant

3675:, and intent behind pronouncing legal verdicts which addressed various themes such as societal justice and safeguarding women. He also believed in a holistic legal understanding of 2886:(excuse of ignorance), wherein any ignorant person unaware of core Islamic teachings is excused by default until clarification. As per this doctrine, those who fell into beliefs of 6352:"Sahih al-Bukhari 4366 - Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi) - كتاب المغازى - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)" 4274:, wherein he attended lessons of men known for strong anti-Wahhabi convictions. Ibn Humayd's compatibility with Ottoman religious outlook made him eligible for the post of Ottoman 533:

rather than relying on medieval interpretations, and insisted that every Muslim – male and female – personally read and study the Quran. He opposed

12465:"Journalists and experts, as well as spokespeople of the world, have said that Wahhabism is the source of the overwhelming majority of terrorist atrocities in today's world, from 9696: 1504:, withdrew from public life and devoted himself to teaching, preaching and worshipping. Meanwhile, 'Abd al-Azeez would proceed with his military campaigns, conquering towns like 5207:

constitute the primary ideological nemesis of groups such as Al-Qaeda. Since the Saudi population overwhelmingly prefers their traditional religious institutions and scholars to

11974: 4310:), alleging that Muhammad was ill-educated and intolerant, and classing his views as fringe and fanatical. Sulayman's first anti-Wahhabi treatise was followed by a second book, 1466:

and its allies, Ibn 'Abd al-Wahhab excommunicated the inhabitants of Huraymila and declared it as a duty of Wahhabi soldiers to fight them as apostates. He also quoted several

3807:

Muhammad ibn 'Abd al-Wahhab concerned himself with the social reformation of his people. As an 18th-century reformer, Muhammad ibn 'Abd al Wahhab called for the re-opening of

3225:, etc. who had emphasised the complete independence of the Prophet from any form of error or sin. Following Ibn Taymiyya, Muhammad ibn 'Abd al-Wahhab affirmed the incident of 1565:. He left behind four daughters and six sons. Many of his sons became clerics of greater or lesser distinction. The descendants of Muhammad ibn Abd al-Wahhab are known as the 12352: 5162:, but that is a very modern thing to do... What the Wahhabis were doing was to criticize current society and seek to undermine the existing order, something that the earlier 4487:"The best weapon they brandished against him was that he contradicted the majority of Muslims. Who were the majority of Muslims Muhammad Ibn Abdul Wahhab contradicted in his 1379:. Rulers of various towns across Najd pledged their allegiance to Ibn Suʿūd. This situation changed drastically around 1158/1746; when the powerful anti-Wahhabi chieftain of 13200: 5568: 2123: 1862: 1576:

and the Wahhabi clerics had begun to emerge during the interval between Ibn 'Abd al-Wahhab's retirement from front-line politics in 1773 and his death in 1792. Although the

1435:

In 1753–4, the Wahhabis were confronted by an alarming number of towns renouncing allegiance and aligning with their opponents. Most prominent amongst these was the town of

923:(pre-Islamic era). In a significant encounter between a young Ibn 'Abd al-Wahhab and Al-Sindhi reported by the Najdi historian 'Uthman Ibn Bishr (d. 1288 A.H./ 1871/2 C.E.): 727:(d. 1223), one of the most influential medieval representatives of the Hanbali school, whose works were regarded "as having great authority" in the Najd. The affirmation of 7495:: "Ibn Taymiyya only followed Prophetic statements and statements of the Prophet's companions and Muslim imams that prohibit innovating in the religion." (September 2013). 522:, which was the school most prevalent in his area of birth. He promoted strict adherence to traditional Islamic law, proclaiming the necessity of returning directly to the 4179:

On the other hand, Ibn ʿAbd al-Wahhāb and his supporters held that they were the victims of aggressive warfare; accusing their opponents of starting the pronouncements of

681:

in the area. For this reason, Ibn ʿAbd al-Wahhab had modest access to Islamic education during his youth. Despite this, the area had nevertheless produced several notable

5767:

Ibn 'Abd al-Wahhab has been described as a "prolific writer" whose scholarly treatises are collected into fourteen large volumes; which consists of various legal books,

5225:

portrayals of Wahhabi movement as "ultra-conservative" or "stagnant", noting its dynamic nature and capability of multiple interpretations. Professor Satoru Nakamura of

10657:

By 1802, the Ottomans were mounting a doctrinal campaign, sending official tracts refuting Wahhabi positions and likening them to the Kharijites of early Islamic times.

5720:

presiding over the occasion. The mosque has the capacity to host a congregation of 30,000 people. In 2017, there was a request published in the Saudi Arabian newspaper

1422:

whose purpose must be strictly defensive in nature. Justifying the Wahhabi military campaigns as defensive operations against their enemies, Ibn 'Abd al-Wahhab asserts:

9453: 6827: 1266:

and followers of Ibn ʿAbd al-Wahhab, which had remained in place for nearly 300 years, providing the ideological impetus to Saudi expansion. Reviving the teachings of

7321:, ed. Muḥammad Nāṣir al-Dīn al-Albānī (Beirut: al-Maktab al-Islāmī, 1398/1978), 59: "e believe in what has come via sound transmission through trustworthy narrators ( 11825: 11251:

ibn Abdul Wahhab, Muhammad. "Chapter 22 The protectiveness of Al-Mustafa (May Allah be pleased with him) of Tawhid and his blockading every path leading to Shirk".

10287: 6867: 6405: 4736:

took inspiration from the spiritual impetus set in motion in the 18th century by Muhammad Ibn ʿAbd al-Wahhab. Crediting Ibn 'Abd al-Wahhab for his contributions to

4589:

in worship". Through his writings, Al-Jabarti repeatedly stressed that the beliefs and doctrines championed by Ibn ʿAbd al-Wahhab were nothing other than orthodox

4372:?" "Five," he answered. Sulayman replied, "No, you have added a sixth one: He who does not follow you is not a Muslim. This, to you, is the sixth pillar of Islam." 3173:

was written with the purpose of explaining Muhammad's role in universal history by undermining certain prophetologic conceptions that had come to prominence among

9379:..Muhammad Hayya al-Sindi in Medina influenced a shift on the part of Muhammad ibn ʿAbd al-Wahhab towards criticism of taqlīd and many popular religious practices 12733: 12414: 12677: 8303: 12452: 10118: 3316:

and veneration of graves. Thus, Ibn ʿAbd al-Wahhāb's conception of history emphasised the necessity to follow the role-model of Muḥammad and re-establish the

12257: 4981:"I dare anyone to bring a single alphabetical letter from the Sheikh's books that goes against the book of Allah and the teachings of his prophet, Muhammad." 609:

Despite being opposed or rejected by some of his contemporary critics amongst the religious clergy, Ibn ʿAbd al-Wahhab charted a religio-political pact with

4436:

movement and study of their creedal works; he came to the conclusion that the allegation that they excommunicated "non-Wahhabis" were false and slanderous.

5042: 1375:

endeavour. Between 1744 and 1746, Ibn 'Abd al-Wahhab's preaching continued in the same non-violent manner as before and spread widely across the people of

12290: 12234: 10046: 5136:" movement; pointing out the discrepancy between the Ibn 'Abd al-Wahhab's teachings, some of his later followers and the actions of contemporary militant 3217:

does not prevent prophets from committing minor sins or speaking false things. This differed from the alternative understanding of Sunni theologians like

6107: 5927: 5563: 2118: 1857: 584:

jurist, Ibn 'Abd al-Wahhab minimized reliance on medieval legal manuals, instead engaging in direct interpretation of religious scriptures, based on the

11353: 12595: 6189:... they are ghayr muqallidun ('non-adherents'), and do not see themselves as belonging to any school, any more than the first Muslim generations did. 4911:

and eradicated superstitious rites prevalent amongst the illiterate masses of Central Arabia. Nadwi compared his movement to that of the contemporary

2931:

of the one who associates partners with Allāh in His sole right of worship (ilāhiyyah), after we have made clear to him the proof for the futility of

617:, the first Saudi state, and began a dynastic alliance and power-sharing arrangement between their families which continues to the present day in the 12544: 5482: 5444: 5041:

movement. According to other sources, Salafis are fundamentally opposed to the ideology of Al-Qaeda. According to various Western media outlets, the

3599:

and called on the laity to follow scholars only after asking for Scriptural evidences. Most noticeably, Ibn 'Abd al-Wahhab rejected the authority of

3302:

punishments. Contrary to prevalent religious beliefs, Muḥammad was not portrayed as the central purpose of creation in the historical conception of

1022:

As a gifted communicator with a talent for breaking down his ideas into shorter units, Ibn 'Abd al-Wahhab entitled his treatises with terms such as

15323: 15141: 12199: 12176: 10434:(Muslims -- Biography -- Saudi Arabia, Wahhābīyah -- Biography -- Saudi Arabia). Translated by M. Rafiq Khan. Idaratul Buhoosil Islamia. p. 10 8864:

J. DeLong-Bas, Natana (2022). "1: The Role of Women in Solidifying Eighteenth-Century Revival and Reform Initiatives into Ongoing Mass Movements".

7492: 7090: 4885:, the Seal of the Prophets; ... abandoning heresies and sins, establishing the abandoned rituals of Islam, and venerating its violated sanctities." 2230: 2197: 4603:(1882-1963 C.E) praised Ibn 'Abd al-Wahhab's reform endeavour as a "promising voice" that sparked spiritual and intellectual Awakening across the 4392:(d. 1886), wrote an anti-Wahhabi treatise, in which he listed the religious practices that the Najdi Hanbalis considered idolatrous: visiting the 4189:

were strictly defensive. The memory of the unprovoked military offensive launched by Dahhām ibn Dawwās (fl. 1187/1773), the powerful chieftain of

4140:

during his lifetime, accusing him of disregarding Islamic history, monuments, traditions and the sanctity of Muslim life. His critics were mainly

3923:

In addition to these, Ibn 'Abd al-Wahhab also defended married women's right to maintenance from her husband; as well as bride's right to receive

3728:, emphasizing that progress could be achieved only by firmly adhering to Islam. He also campaigned against popular Sufi practices associated with 15339: 9983:

Voll, John (1975). "Muḥammad Ḥayyā al-Sindī and Muḥammad ibn 'Abd al-Wahhab: An Analysis of an Intellectual Group in Eighteenth-Century Madīna".

2242: 1371:), Ibn 'Abd al-Wahhab called upon his students to master the path of reasoning and proselytising over warfare to convince other Muslims of their 1212:"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you out, we will never agree to expel you." 15653: 12826: 3119:

to directly refer to the foundational texts of revelation. He advocated a form of scholarly authority based upon the revival of the practice of

882:(Islamic jurisprudence) and various legal opinions in his writings, by and large forming views based on his direct understanding of Scriptures. 15603: 9403: 7348:

Radtke, B.; Lory, P.; Zarcone, Th.; DeWeese, D.; Gaborieau, M.; Denny, F. M.; Aubin, Françoise; Hunwick, J. O.; Mchugh, N. (2012) . "Walī". In

5992:(The Brilliance of the Meteor) written by an anonymous author who respectfully disapproved of Ibn ʿAbd al-Wahhab's movement, regarding it as a 4990:

During the early 21st century Western security discourse, Muhammad Ibn 'Abd al-Wahhab's movement, Wahhabism, was often associated with various

2534: 10197:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance, The Kingdom of Saudi Arabia. pp. 20–22, 44, 134–139, 164–165. 4224:

who traveled across Arabia to pray at Mecca each year", and intended to either subjugate them to his doctrine or overthrow them. A handful of

15499: 15085: 11095: 8773: 2182: 4197:(History of Najd) that Ibn ʿAbd al-Wahhāb did not order the use of violence until his enemies excommunicated him and deemed his blood licit: 15618: 15129: 11147:

Later reports claim that Sulayman eventually repented his errors, but those may well represent efforts to smooth over the historical record

5132:

On the other hand, contemporary Western historians and researchers have taken a more nuanced approach on the history and evolution of the "

2267: 2192: 12699: 1038:("foundations"), simplifying his texts point by point for mass reading. Calling upon the people to follow his call for religious revival ( 9557: 8233: 7480:

Muhammad (blessings and peace of Allah be upon him) said “Every innovation is going astray, and every going astray will be in the Fire.”

5145: 2218: 22: 13791: 11703: 9690: 8264: 5973:

was the only historian to have observed the beginnings of Ibn ʿAbd al-Wahhab's movement first-hand. His chronicle ends at the year 1797.

507:

The label "Wahhabi" is not claimed by his followers but rather employed by Western scholars as well as his critics. Born to a family of

15412: 13826: 12448: 7674:

M. Naf'i, Basheer (2006). "A Teacher of Ibn 'Abd al-Wahhāb: Muḥammad Ḥayāt al-Sindī and the Revival of Asḥāb al-Ḥadīth's Methodology".

7606:

M. Naf'i, Basheer (2006). "A Teacher of Ibn 'Abd al-Wahhāb: Muḥammad Ḥayāt al-Sindī and the Revival of Asḥāb al-Ḥadīth's Methodology".

6912: 6723: 6445: 6133: 4959:(excommunication) and sanction bloodshed against the followers of Ibn 'Abd al-Wahhab, forcing Ibn 'Abd al-Wahhab to launch a defensive 2667: 1547: 1446:

The ensuing battles and the re-capture of Huraymila in 1168/1755, constituted a significant development in Wahhabi expansionist stage.

1086:

Ibn ʿAbd al-Wahhab's call gradually began to attract followers, including the ruler of 'Uyayna, Uthman ibn Mu'ammar. Upon returning to

12153: 11966: 9937:

Ibn Muhammad ibn Qasim al-Asimi, 'Abdur-Rahman (1996). "في أصول مأخذهم" [Fi Usul Ma'khadahum (On the origins of their take)].

9891:

Ibn Muhammad ibn Qasim al-Asimi, 'Abdur-Rahman (1996). "في أصول مأخذهم" [Fi Usul Ma'khadahum (On the origins of their take)].

9855:

Ibn Muhammad ibn Qasim al-Asimi, 'Abdur-Rahman (1996). "في أصول مأخذهم" [Fi Usul Ma'khadahum (On the origins of their take)].

8843:(in Arabic). Translated by M. Abahsain, Muhammad; A. al-Furaih, Mohammad (First ed.). Reading, UK: Ithaca Press. pp. 32–34. 5191:

teachings were a rationalist enterprise that sought to eradicate superstitions widespread in the context of tribal rivalry within the

3257:(Oneness of Worship), Ibn 'Abd al-Wahhab rejected the idea that anybody could act as intercessor between God and man by employing the 2946:

scholar Abdul Rahman Al-Suwaidi who had sought clarification over the rumours spread against his mission, Ibn 'Abd al-Wahhab explains:

12763: 10906: 9816: 9250: 5461: 3929:

from her groom. He also strongly campaigned against domestic abuses against women, enjoining men to treat their wives with kindness.

2524: 7910:"Reconceptualizing the Global Transformation of Islam in the Colonial Period: Early Islamic Reform in British-Ruled India and Egypt" 5140:

groups. Various scholars assert that many writings of Ibn 'Abd al-Wahhab were revised during the 19th century by authorities of the

3635:

and often strongly objected to literalist approaches and ritualism of religion that came with it. He believed that pure intentions (

1439:, which had pledged allegiance to Dir'iyah in 1747. However, by 1752, a group of rebels encouraged by Ibn ʿAbd al-Wahhāb's brother, 15658: 15112: 14039: 9467:

M. Bunzel, Cole (2018). "MANIFEST ENMITY: The Origins, Development, and Persistence of Classical Wahhabism (1153-1351/1741-1932)".

4617:

scholar 'Abd al-Qadir ibn Badran (1864-1927 C.E/ 1280-1346 A.H) praised the efforts of Muhammad ibn 'Abd al-Wahhab in his treatise

4323: 2187: 1500:

had surrendered. The capture of Riyadh marked the point at which Muhammad Ibn 'Abd al-Wahhab delegated all affairs of governing to

13162: 12481:. In addition, Saudi media sources have identified Wahhabi agents from Saudi Arabia as being responsible for terrorist attacks on 9188: 9143: 9110: 7454:

Ajhar A. Hakim: "In Islamic history, Ibn Taymiyya holds an exceptionally high position as an intellect in regard to his theories"

7194: 3089:(legal schools) and didn't consider it obligatory to follow a particular madhab. Rather, in his view, the obligation is to follow 2813:

in the Hadith literature. It preaches that worship in Islam includes conventional acts of worship such as the five daily prayers (

1689:

ideals and taught numerous men and women. Fatimah travelled a lot and remained unmarried throughout her life in order to research

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Taqi al-Din al-Hisni referred to Ibn Taymiyyah as a "heretic from Harran"; see Rapoport, Yossef; Ahmed, Shahab (1 January 2010).

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Traboulsi, Samer (January 2002). Brunner, Rainer (ed.). "An Early Refutation of Muḥammad ibn ʿAbd al-Wahhāb's Reformist Views".

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Muhammad Ibn 'Abd al-Wahhab believed in social participation of women for communal solidarity; as per Islamic codes of modesty (

3115:) as a fundamentally corrupt institution, seeking a radical reform of scholarly institutions and preached the obligation of all 14546: 12865: 5713: 5686: 5281: 4513:

the Wahhabis were pleasant and well-organized. According to Ali Bey, there were major differences in the political approach of

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against his followers. Justifying the Wahhabi military campaigns as primarily defensive operations, Ibn 'Abd al-Wahhab asserts:

14873: 792:, where the scholars appear to have held opinions and espoused teachings that were unpalatable to him. After this, he went to 15001: 13639: 13120: 12578: 12527: 11885: 11860: 11800: 11775: 11713: 11615: 11436: 11400:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance The Kingdom of Saudi Arabia. pp. 213, 242–43. 10697: 10610: 10570: 10357: 10332: 10307: 9501: 9429: 9298: 9273: 9219: 9044: 9019: 8873: 8848: 8734: 8654: 8626: 8568: 8528: 8414: 8381: 8164: 8139: 8103: 8060: 7996: 6887: 6540: 6502: 6425: 6385: 3702: 3250: 3077: 821: 287: 9445: 7300:, ed. Fawqiyya Ḥusayn Maḥmūd (Cairo: Dār al-Anṣār, 1397/1977), 31, 33: "It is possible for God to single out the righteous ( 6817: 4717:, accusing him of 'blindlly' following the Hanbali school. Al-Albani also challenged Ibn Abd al-Wahhab's credentials in the 4364:

in Mecca, recorded the account of the dispute between Muhammad ibn ʿAbd al-Wahhab and his brother Sulayman, reporting that:

4193:, on Diriyya in 1746 was deeply engrained in the Wahhabi tradition. Early Wahhabi chronicler Ibn Ghannām states in his book 3312:(revelation) and Divine intervention, Ibn 'Abd al-Wahhab also re-inforced his rejection of beliefs and practices related to 9239:[Ninth Message: his Message to the Common Muslims]. In Bin Zaid Al-Roumi; Beltaji, Muhammad; Hijab, Sayyed (eds.). 7962:

Peskes, Esther (1999). "The Wahhabiyya and Sufism in the Eighteenth Century". In De Jong, Frederick; Radtke, Bernd (eds.).

5610: 3770: 3632: 1399:, eradicating various popular practices they viewed as akin to polytheism and propagating the doctrines of ʿAbd al-Wahhab. 11817: 11320:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance The Kingdom of Saudi Arabia. pp. 218, 234. 3494:

takes precedence over the opinions of any other scholar, even if it went against the agreement of the eponyms of the four

2713:

from what he perceived as non-Islamic popular religious beliefs and practices by returning to what, he believed, were the

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Ibn Abd al-Wahhab called for the reopening of ijtihad (independent legal judgment) by qualified persons to reform Islam..

872: 145: 12926: 11371:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance The Kingdom of Saudi Arabia. pp. 172–73. 15628: 14315: 14231: 13749: 13721: 13704: 13674: 13590: 13556: 13522: 13477: 13469: 13441: 13433: 13407: 13361: 13324: 13194: 13151: 13066: 12137: 12112: 12068: 12035: 11202: 11103: 11073: 10854: 10820: 10789: 10412: 10156: 10072: 9629: 9551: 9182: 9137: 9104: 8258: 8227: 7395: 7204: 6682: 5394: 4865:

from various superstitions and polytheistic beliefs. Praising Ibn 'Abd al-Wahhab's efforts, Muhammad Rashīd Ridá wrote:

4657:

Some people supported him and made their worship solely to The One God following his path, which was to establish pure

4213:. In contrast, Ibn ʿAbd al-Wahhab profoundly despised the "decorous, arty tobacco-smoking, music happy, drum pounding, 14927: 12404: 10352:(in Arabic). Translated by M. Abahsain, Muhammad; A. al-Furaih, Mohammad (First ed.). Reading, UK: Ithaca Press. 5237:

field has found that Ibn 'Abd al-Wahhab's scholarly methodology were based on the moderation of "Islamic Middle Way" (

4443:(d. 1935 C.E/ 1354 A.H) in his introduction to al-Sahsawani's refutation of Dahlan, described Ibn ʿAbd al-Wahhab as a 3683:, distinguishing between general rules applicable for all Muslims and rulings unique to various life-time situations. 3500:. In line with these principles, he encouraged all believers to engage directly with the Scriptures while respecting 3422:. Scholars like Adam J. Silverstein consider Wahhabi movement as "the most influential expression of Salafism of the 3059:

school in various points of law and in some cases, also departed from the positions of the 4 schools. In his treatise

1636:. When she died, he inherited her property and wealth. Muhammad ibn ʿAbd al-Wahhab had six sons; Hussain (died 1809), 913:

movement. Sindi instilled in Ibn 'Abd al-Wahhab the belief that practices like beseeching the dead saints constituted

15598: 15567: 15417: 15331: 15165: 14491: 14483: 13875: 13285: 12957: 12725: 12669: 12653: 11681:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance, The Kingdom of Saudi Arabia. p. 369. 11523:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance: The Kingdom of Saudi Arabia. p. 171. 10650: 10323:"1: The Role of Women in Solidifying Eighteenth-Century Revival and Reform Initiatives into Ongoing Mass Movements". 10270: 10242: 10202: 9967: 9768: 9375:

Expanding the Wahhabi Mission: Saudi Arabia, the Islamic University of Medina and the Transnational Religious Economy

9323: 8356: 8328: 7867: 7808: 6970: 6521: 6479: 6335: 5583: 4803: 3957: 2757:, Ibn 'Abd al-Wahhab believed that much of Najd had descended into superstitious folk religion akin to the period of 2374: 2167: 1714: 1091: 11163:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance The Kingdom of Saudi Arabia. p. 209. 5233:, without studying the scholar's vast works and analysing historical nuances. Contemporary academic research in the 4286:

and requested Ottoman assistance to subjugate Ibn ʿAbd al-Wahhab's followers, whom he referred to as the "seditious

4047:(heresy), such as the practice of the pilgrimage towards a tomb believed belong to a companion of the Prophet named 3968:

during feasts, weddings and various social gatherings. Ibn 'Abd al-Wahhab's own daughter, Fatima was an influential

1248:

From a person who started his career as a lone activist, Ibn 'Abd al-Wahhab would become the spiritual guide of the

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Muhammad Ibn ʿAbd al-Wahhab is generally acknowledged to have been born in 1703 into the sedentary and impoverished

625:, Saudi Arabia's leading religious family, are the descendants of Ibn ʿAbd al-Wahhab, and have historically led the 15371: 15279: 12494: 12436: 9921: 9839: 5669: 5476: 5257: 5105: 3136: 11655:

Authoring reform: A comparative study of Martin Luther and Muhammad ibn Abd al-Wahhab through cultural materialism

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system and disregard for technical juristic discussions involving legal principles, Ibn 'Abd al-Wahhāb's views on

15473: 15175: 14551: 14150: 12896: 5069: 4815: 1637: 1605: 1589: 497: 191: 13699:

Valentine, S. R., "Force & Fanaticism: Wahhabism in Saudi Arabia and Beyond", Hurst & Co, London, 2015,

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and they continued to hold a special position in the Saudi state throughout its history, which still continues.

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Islam, Revival, and Reform: Redefining Tradition for the Twenty-First Century - Essays Inspired by John O. Voll

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Islam, Revival, and Reform: Redefining Tradition for the Twenty-First Century - Essays Inspired by John O. Voll

8679: 8484: 8200: 7971: 7892: 7771: 6940: 6754: 6707: 4518: 3985: 2660: 1537: 1501: 1447: 501: 13297:"The Violent Wahhabism and the Use of Islamic Texts to Justify Armed Violence Against Muslims and Non-Muslims" 4569:

and held the movement in high regard, viewing its doctrines as having a great prospective to spearhead future

3716:. His reformative efforts left exemplary marks on contemporary Islamic scholarship. Viewing Blind adherence ( 3377:("Unitarians" or "those who affirm/defend the unity of God"), and were labeled "Wahhabis" by their opponents. 2741:; "The Book of Oneness"). He taught that the primary doctrine of Islam was the uniqueness and oneness of God ( 1524:, was captured in 1201/1786 and by the 1780s; Wahhābīs were able to establish their jurisdiction over most of 13904: 12498: 12367: 11345: 9775:

AL-SALAFIYYA. .. It was not directly connected to the movement of Shaykh Muhammad Bin 'Abd al-Wahhab in Najd.

9340: 7828: 5456: 4459:. He was a strong supporter of Ibn Taymiyyah and scholars of Najd, publishing works in his magazine entitled 2384: 4326:(d. 1921 C.E) would respond to these accusations by asserting that Ibn 'Abd al-Wahhab refrained from making 3272:. Although he hadn't denied miracles as an expression of Divine Omnipotence so long as they are attested by 2424: 15562: 14950: 14193: 12789: 12603: 12490: 5121: 5085: 3701:, Muhammad Ibn 'Abd al-Wahhab was profoundly influenced by the revivalist doctrines taught by his teachers 3398:

movement since he called for a return to the pristine purity of the early eras of Islam by adhering to the

12552: 9496:. Vol. 2. Heirs of the Prophet: Authority and Power. Leiden, The Netherlands: Brill. pp. 44–73. 6547:

Ibn Abd al-Wahhab, Muhammad (1703–1791) conservative religious reformer who launched the Wahhabi movement.

1245:

retreated to Dir'iyyah and formed the vanguard of the insurgency launched by Al-Saud against other towns.

15151: 14724: 14471: 14466: 13957: 13799: 13465: 12085: 11298: 10180:

Commentary of Shaykh 'Abd Allah bin Shaykh Muhammad bin 'Abd al-Wahhab al-Najdi's Al-Hadiyyah al-Suniyyah

10142:

Commentary of Shaykh 'Abd Allah bin Shaykh Muhammad bin 'Abd al-Wahhab al-Najdi's Al-Hadiyyah al-Suniyyah

9007: 5117: 4894: 4565:(1753–1825 C.E) was a great admirer of Ibn ʿAbd al-Wahhab and his movement. He defended his doctrines in 4514: 4432:

in order to refute Dahlan. Sahsawani asserted that after his correspondence with various scholars of the

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had officially begun to wage religious campaigns against the Wahhabis, issuing tracts condemning them as

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al-Madkhal ila Madhhab al-Imam Ahmad ibn Hanbal (An Introduction to the Madhab of Imam Ahmad ibn Hanbal)

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movements since the 18th century. Numerous significant socio-economic reforms would be advocated by the

3484:(prohibition) are clear in the Scriptures and those issues which are unclear should be left as ambiguous 1135:); exposing themselves to loss of lives and property. This experience of suffering reminded them of the 15535: 15504: 14521: 14162: 13582: 13494: 13399: 13178: 11927:

Ali Nadwi, Syed Abul Hasan (2004). "XI: Sons, Disciples and Eminent Contemporaries of Shah Waliullah".

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