Wahhabism - Knowledge

2843: 2670: 5187: 9042:... "stereotypes and images are assumed to be based on the conservative Wahhabi interpretation of Islam despite the fact that no systematic analysis of Muhammad Ibn Abd al-Wahhab’s writings about women and gender has ever been undertaken ... the assertion that these attitudes are characteristic of Wahhabism risks inaccuracy because the term Wahhabism is rarely defined. Many of the regimes and movements labeled as Wahhabi in the contemporary era do not necessarily share the same theological and legal orientations ... Wahhabism has become such a blanket term for any Islamic movement that has an apparent tendency toward misogyny, militantism, extremism, or strict and literal interpretation of the Quran and hadith ... do not necessarily reflect the writings or teachings of Ibn Abd al-Wahhab. In fact, Ibn Abd al-Wahhab’s life and writings reflect a concern for women and women’s rights ..." 4219: 3707: 5261:(literally, "loyalty and disassociation"), Ibn 'Abd al-Wahhab argued that it was "imperative for Muslims not to befriend, ally themselves with, or imitate non-Muslims or heretical Muslims", and that this "enmity and hostility of Muslims toward non-Muslims and heretical had to be visible and unequivocal". Even as late as 2003, entire pages in Saudi textbooks were devoted to explaining to undergraduates that all forms of Islam except Wahhabism were deviation. Shia critic Hamid Algar argued in 2002 that Saudi government had "discreetly concealed" this view from other Muslims "over the years" in order to depict itself as the defender of "Muslim interests". 7859:) highly attractive and made him their central classical scholarly reference. However, for centuries Ibn Taymiyya's thoughts were mostly ignored by those who constituted the scholarly mainstream; who would accuse the Wahhabis for overemphasizing the scholarly works of Ibn Taymiyya. It was only during the 19th century that Ibn Taymiyya came to exercise prominent scholarly influence over Muslim youth and by the 20th century he would be a major reference for Islamic revolutionaries. On the other hand, Ibn 'Abd al-Wahhab would deny that he had bias towards Ibn Taymiyya; and states in 10875: 6938: 58: 9091:... the financial clout of Saudi Arabia had been amply demonstrated during the oil embargo against the United States, following the Arab-Israeli war of 1973. This show of international power, along with the nation's astronomical increase in wealth, allowed Saudi Arabia's puritanical, conservative Wahhabite faction to attain a preeminent position of strength in the global expression of Islam. Saudi Arabia's impact on Muslims throughout the world was less visible than that of Khomeini's Iran, but the effect was deeper and more enduring 6293: 2556:, but many scholars and critics draw clear distinctions between the two terms. According to analyst Christopher M. Blanchard, Wahhabism refers to "a conservative Islamic creed centered in and emanating from Saudi Arabia", while Salafism is "a more general puritanical Islamic movement that has developed independently at various times and in various places in the Islamic world". However, many view Wahhabism as the Salafism native to Arabia. Ahmad Moussalli tends to agree Wahhabism is a subset of Salafism, saying "As a rule, all 5284: 10988: 1339: 411: 6624: 4499:, or the Wahhabi mission, is the idea of spreading Wahhabism throughout the world. Tens of billions of dollars have been spent by the Saudi government and charities on mosques, schools, education materials, scholarships, throughout the world to promote the Wahhabi influences. Tens of thousands of volunteers and several billion dollars also went in support of the jihad against the atheist communist regime governing Afghanistan. 6730:" has emerged in the contemporary among those who believe that Al-Saud has abandoned the laws of God. According to Zubair Qamar, while the "standard view" is that "Wahhabis are apolitical and do not oppose the State", there is another "strain" of Wahhabism that "found prominence among a group of Wahhabis after the fall of the second Saudi State in the 1800s", and post 9/11 is associated with Jordanian/Palestinian scholar 4531: 5066: 1822: 1328: 422: 4369: 3108: 1404: 4332:, even in criminal investigations and for the purposes of medical research; recorded music played over telephones on hold; or the sending of flowers to friends or relatives who are in the hospital. Common Muslim practices Wahhabis believe are contrary to Islam include listening to music in praise of Muhammad, praying to God while visiting tombs (including the tomb of Muhammad), celebrating 9095:... it reorganized the religious landscape by promoting those associations and ulamas who followed its lead, and then, by injecting substantial amounts of money into Islamic interests of all sorts, it won over many more converts. Above all, the Saudis raised a new standard – the virtuous Islamic civilization – as foil for the corrupting influence of the West. 5649:"My father and I do not deny or criticise the science of Sufism, but on the contrary we support it because it purifies the external and the internal of the hidden sins which are related to the heart and the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." 3743:"Muhammad ibn Abd al-Wahhab did not accept that view. He argued that the criterion for one's standing as either a Muslim or an unbeliever was correct worship as an expression of belief in one God ... any act or statement that indicates devotion to a being other than God is to associate another creature with God's power, and that is tantamount to idolatry ( 16248: 5332:"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" 7019: 2946:. The cause of decline was identified as the departure of Muslims from true Islamic values brought about by the infiltration and assimilation of local, indigenous, un-Islamic beliefs and practices. The prescribed cure was the purification of Muslim societies through a return to "true Islam". The key programmes of these revival movements included: 9257:. "the two ... concluded a pact. Ibn Saud would protect and propagate the stern doctrines of the Wahhabi mission, which made the Koran the basis of government. In return, Abdul Wahhab would support the ruler, supplying him with 'glory and power'. Whoever championed his message, he promised, 'will, by means of it, rule and lands and men'." 7882:" for, according to him, supplicating the saints is not a form of worship but merely calling out to them, and that worship at graves is not idolatry unless the supplicant believes that buried saints have the power to determine the course of events. These arguments were specifically rejected as heretical by the Wahhabi leader at the time. 4336:(birthday of the Prophet), the use of ornamentation on or in mosques, all of which is considered orthodoxy in the rest of the Islamic world. Until 2018, driving of motor vehicles by women was allowed in every country except the Wahhabi-dominated Saudi Arabia. Certain forms of Dream interpretation, practiced by the famously strict 3871:) has remained much the same since 1740, according to David Commins: "One of the peculiar features of the debate between Wahhabis and their adversaries is its apparently static nature... the main points in the debate stay the same ." According to another source, Wahhabi jurists were unique for their literal interpretation of the 3608:. He solicited Khan to accept his son as his disciple and requested Khan to produce and send more commentaries on the various treatises of Ibn Taymiyya and Ibn Qayyim. Khan accepted his request and embarked on a detailed study of the treatises of both the scholars. Hammad's son Sa'd ibn Atiq would study under Khan and various 6957:

and practices outside of the Najd region on the conquest of the Hejaz region "with its more cosmopolitan traditions and the traffic of pilgrims which the new rulers could not afford to alienate". Aside from Saudi Arabia, the only other country whose native population is predominantly Wahhabi is the adjacent gulf monarchy of

7359:, the oldest and most influential Islamic university. Yahya Birt counts spending on "1,500 mosques, 210 Islamic centres and dozens of Muslim academies and schools". Apart from state patronage, a major source of proselytization has been the private charities and religious activities of Muslim individuals and organizations. 8188:"It is interesting to note that separate places of prayer for each of the Madh-habs remained around the Ka'bah until the first quarter of the twentieth century when 'Abdul-'Azeez ibn Sa'oud and his army conquered Makkah (October 1924) and united all worshippers behind a single Imaam regardless of his or their Madh-habs" 5591:"Let it be known — may Allah guide you — that Allah Most High sent Muhammad (may Allah bless him and grant him peace) with guidance, which is known as the beneficial knowledge, and true religion, which are virtuous actions.... among those who affiliate themselves to religion, there are those who focus on knowledge and 11708: 7451:. The doctrine of suicide bombings which started appearing in the manuals of various Egyptian extremists during the 1970s and 1980s; has been rejected as heretical by the Wahhabi scholars. Jonathan Sozek reports that while Bin Laden self-identified as a Salafist, he was not affiliated with the Wahhabi movement. 2205:" and attempted to free Islam from "superimposed doctrines" and superstitions". Opponents of the movement and what it stands for label it as "a misguided creed that fosters intolerance, promotes simplistic theology, and restricts Islam's capacity for adaption to diverse and shifting circumstances". The term 7372:

asserts that the commonly reported data estimates regarding Saudi religious funding are unreliable due to the sources being "internally inconsistent" and based on "non-specific hearsay". According to Mandaville, the wide-ranging and controversial usage of the term "Wahhabism" has rendered researching

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The Wahhabi movement, while predominant across Saudi Arabia, was established from the Najd region, and it is there that its conservative practices have the strongest support, more so than in regions in the kingdom to the east or west of it. Cyril Glasse credits the softening of some Wahhabi doctrines

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should be private, not through public acts such as petitions, demonstrations, etc. This principle arosed confusion during the dynastic disputes of the Second Saudi State during the late 19th-century; when rebels succeeded in overthrowing the monarch, to become the ruler. While it gave the king a wide

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which tended to re-inforce local practices of the region of Najd. Whether the teachings of Muhammad ibn 'Abd al-Wahhab included the need for social renewal and "plans for socio-religious reform of society" in the Arabian Peninsula, rather than simply a return to "ritual correctness and moral purity",

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of the Arabian Peninsula, an estimated 400,000 were killed or wounded according to some estimates. However, the validity of the 400,000 casualty count is contentious and seen as an exaggerated figure by many scholars, who trace it as a fabrication that emerged during the 1990s. More reliable tallies

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such as declaring "that the sun orbited the Earth", and forbidding "women from riding bicycles on the grounds that they were "the devil's horses", and "from watching TV without veiling, just in case the presenters could see them through the screen". The most senior cleric in Saudi Arabia as of early

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According to various sources – scholars, former Saudi students, Arabic-speaking/reading teachers who have had access to Saudi text books, and journalists Ibn `Abd al Wahhab preached and his successors preach that theirs is the one true form of Islam. According to the doctrine known as

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was empowered to "Command the Good and Forbid the Evil" (the so-called "religious police") in Saudi Arabia – the one country founded with the help of Wahhabi warriors and whose scholars and pious citizens dominated many aspects of the Kingdom's life. Committee "field officers" enforce

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justification for fighting his opponents in Arabia can be summed up as his belief that the original pagans fought by Muhammad "affirmed that God is the creator, the sustainer and the master of all affairs; they gave alms, they performed pilgrimage and they avoided forbidden things from fear of God".

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describes the "pivotal idea" in Ibn 'Abd al-Wahhab's teaching as being that "Muslims who disagreed with his definition of monotheism were not ... misguided Muslims, but outside the pale of Islam altogether." This put Ibn Abd al-Wahhab's teaching at odds with that of those Muslims who argued that the

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The use of the term to label all distasteful opponents has become so routine in post–Soviet discourse that Feliks Kulov, then Minister for National Security in Kyrgyzstan, could speak in 1997 of "foreign Wahhabi emissaries, from Iran in particular".."People accused of being "Wahhabis" are routinely

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became an influential institution in Arabian society and it sought a balanced approach to modernity; positioning itself between religious idealism and varying societal, economic and material demands. As a result, some scholars like Fandy Mamoun have stated that "In Saudi Arabia, different times and

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According to senior Saudi scholars, Islam forbids the traveling or working outside the home by a woman without their husband's permission – permission which may be revoked at any time – on the grounds that the different physiological structures and biological functions

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of His Messenger (peace and blessings of Allah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allah be upon him) have enjoined

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Alongside its basic definition as an 18th century reformist/revivalist movement, the Wahhabi movement has also been characterized as a "movement for sociomoral reconstruction of society", "a conservative reform movement", and a sect with a "steadfastly fundamentalist interpretation of Islam in

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and evolved through his subsequent disciples in the central Arabian region of Najd. Despite their relations with Wahhabi Muslims of Najd; other Salafis have often differed theologically with the Wahhabis and hence do not identify with them. These included significant contentions with Wahhabis over

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and Wahhabism are misleading. The early Wahhabi historiography had documented no mention that suggested any direct confrontations between Ibn 'Abd al-Wahhab and contemporary Sufis nor did it indicate that his activism was directed specifically against Sufism. Ibn 'Abd al-Wahhab's reforms were not

4234:, or that rules have not varied by area or changed over time. In Saudi Arabia, the strict religious atmosphere of Wahhabi doctrines were visible as late as the 1990s; such as the conformity in dress, public deportment, public prayers. Its presence was visible by the wide freedom of action of the " 14734:

But the spirit of Ibn Taymiyyah's teaching found a fuller expression in a movement of immense potentialities which arose in the eighteenth century, from the sands of Nejd, described by Macdonald as the "cleanest spot in the decadent world of Islam". It is really the first throb of life in modern

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and Al-Tayeb would later release statements after the congress to clarify their formal views. Qaradawi condemned the Chechnya congress, alleging that the congress resolutions were "stirred by Rafidhi Shiite". According to Al-Tayeb and Al-Qaradawi, the Salafi and Wahhabi movements are part of the

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Ibn 'Abd al-Wahhab's brother wrote a book in refutation of his brother's new teachings, called: "The Final Word from the Qur'an, the Hadith, and the Sayings of the Scholars Concerning the School of Ibn 'Abd al-Wahhab", also known as: "Al-Sawa`iq al-Ilahiyya fi Madhhab al-Wahhabiyya" ("The Divine

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constituted associationism with God. However, at no point did Ibn 'Abd al-Wahhab "suggest that violence of any sort should be used against the Rafidah or Shi'is". Rather, he implored his followers to peacefully clarify their own legal teachings. He instructed that this procedure of education and

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had resurfaced, reprising its role as the " 'fanatical' and 'despotic' antithesis of a civilized world. Reza Pirbhai asserts that this use is deployed to manufacture an official narrative that assists imperial purposes by depicting a coherent and coordinated international network of ideological

8322:, which was great and profound in various ways. It awakened the Arab soul and placed in front of it, a higher example which it loved, and as a consequence, strived in its cause with the sword, the pen and other weapons. It again directed the attention of all Muslims, especially people of Iraq, 4282:

prayer, modest dress, and abstention from alcohol, for Wahhabis, prayer "that is punctual, ritually correct, and communally performed not only is urged but publicly required of men." Not only is modest dress prescribed, but the type of clothing that should be worn, especially by women (a black

6375:. The lowest of Ibn Mu'ammar's hierarchy constituted the non-Mujtahid laity who are required to directly engage with the Scriptural sources in consultation with scholars, as well as by analysing past scholarly works. Thus, Ibn Mu'ammar's legal theory strived for the reconciliation between the 5764:

forbidding "all-you-can-eat buffets, because paying for a meal without knowing what you'll be eating is akin to gambling". Despite this, the contemporary Wahhabi religious framework has largely been able to maintain Saudi Arabia's global image as a pious society which is also aptly capable of

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and member of the Saudi Consultative Council, has characterized the movement as "a political trend" within Islam that "has been adopted for power-sharing purposes", but not a distinct religious movement, because "it has no special practices, nor special rites, and no special interpretation of

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The essential thing to note is the spirit of freedom manifested in it, though inwardly this movement, too, is conservative in its own fashion. While it rises in revolt against the finality of the schools, and vigorously asserts the right of private judgement, its vision of the past is wholly

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and its intellectual heritage were not hostile to competing Islamic legal traditions. However, critics argue that as Salafis aligned with Saudi promoted neo-Wahhabism, religious concessions for Saudi political patronage distrted the early thrust of the renaissance movement. The early

6203:(emulating legal precedent) to a legal school and jettisoning the juristic super-structure that developed after the Islamic fourth century; in-order to lower clerical resistance to their campaign; Wahhabis sustained the local juristic tradition of Najd, which was based on Hanbalism. 14735:

Islam. To the inspiration of this movement are traceable, directly or indirectly, nearly all the great modem movements of Muslim Asia and Africa, e.g. the Sanusl movement, the Pan-Islamic movement, and the Babi movement, which is only a Persian reflex of Arabian Protestantism.

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to high-level scholarship. "Books, scholarships, fellowships, mosques" (for example, "more than 1,500 mosques were built from Saudi public funds over the last 50 years") were paid for. It rewarded journalists and academics, who followed it and built satellite campuses around

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as championing an “Islamic revolution” that campaigned for a pristine Islam stripped of all complex rituals, cultural accretions, superstitions, etc. and a simpler creedal ethos based on universal brotherhood and fraternity; analogous to various European frondeurs during the

5948:) are prohibited, since God guaranties the sustenance of His creatures. However, if birth control comes to avoid harm to the woman... or in cases in which both spouses agree that it is in their best welfare to prevent or postpone a pregnancy, then birth control is permitted." 7832:

In our time Ibn Abdal Wahhab Najdi appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the

5871:"In my opinion, the Internet is both a blessing and a curse at one and the same time. It is a blessing as long as it used for doing God's will, commanding good and forbidding wrong. However, it is liable to be evil when it aggravates God.. I call our leaders.. to impose 3179:

Library, etc., propagating Salafi thought as well as promoting scholars like Ibn Taymiyya and Ibn Hazm. Rashid Rida would succeed in his efforts to rehabilitate Wahhabis in the Islamic World and would attain the friendship of many Najdi scholars. With the support of the

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and the classical jurisprudential structures. What made Ibn Mu'ammar's proposed system unique was its "microcosmic" and flexible nature; which permitted the scholars to simultaneously represent different ranks within the hierarchy to carry out their responsibilities of

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and the consensus of scholars. If any Hanbali interpretations were proven wrong through these principles, they must be abandoned. Defending their pro-Ijtihad stance, Wahhabis quoted Qur'anic verses which implied that only Qur'an and Hadith constituted the bases of

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What made them pagans whose blood could be shed and wealth plundered was that they performed sacrifices, vows and supplications to other beings. According to Ibn 'Abd al-Wahhab, someone who perform such things even if their lives are otherwise exemplary; is not a

2669: 14026: 9614:, p. viv. "While Wahhabism claims to represent Islam in its purest form, other Muslims consider it a misguided creed that fosters intolerance, promotes simplistic theology, and restricts Islam's capacity for adaption to diverse and shifting circumstances." 6980:, praised the 18th-century Najdi movement as "the first throb of life in modern Islam", and noted that its influence on 19th-century religious reformers was "traceable, directly or indirectly nearly all the great modern movements of Muslim Asia and Africa". 7558:. The old-guard of the post-Soviet states found the label useful to depict all opposition as extremists, thereby bolstering their 'strongman' credentials. In short, any Muslim critical of the religious or political status quo, came at risk of being labelled 3534:(monotheism in Worship), Ibn 'Abd al-Wahhab did not give prominence to the theology of God's Names and Attributes that was central to Ibn Taymiyya and the Salafi movement. Following this approach, the early Wahhabi scholars had not elucidated the details of 2346:. Despite sharing little resemblance with the doctrines of Ibn ʿAbd al-Wahhab, outside observers of the Muslim world have frequently traced various religious purification campaigns across the Islamic World to Wahhabi influence. According to Qeyamuddin Ahmed: 4460:

in the Middle East) has been called by Arthur G Sharp as a "striking example of Wahhabism's outward influence on Saudi society", and an example of the Wahhabi belief that "outward appearances and expressions are directly connected to one's inward state."

3739:" (i.e., the testimony of faith; "There is no god but God, Muhammad is his messenger") alone made one a Muslim, and that shortcomings in that person's behavior and performance of other obligatory rituals rendered them "a sinner", but "not an unbeliever." 2829:

in 1939, Saudi Arabia had access to oil export revenues, revenue that grew to billions of dollars. This money – spent on books, media, schools, universities, mosques, scholarships, fellowships, lucrative jobs for journalists, academics and

6900:, but arose as an analogous response to the pressures of taxation and state interference in formerly independent communities... the influence of Wahhabism persisted indirectly across the Muslim world, inspiring imitations and reactions among the Muslim 5559:. Although this feature is typically attributed to the influence of the classical theologian Ibn Taymiyya, Jeffry Halverson states that Ibn Taymiyyah only opposed what he saw as Sufi excesses and never mysticism in itself, being himself a member of the 4365:) giving of flowers, standing up in honor of someone, celebrating birthdays (including the Prophet's), keeping or petting dogs. Some Wahhabi activists have warned against taking non-Muslims as friends, smiling at or wishing them well on their holidays. 4262:

Wahhabism is noted for its policy of "compelling its own followers and other Muslims strictly to observe the religious duties of Islam, such as the five prayers", and for "enforcement of public morals to a degree not found elsewhere". According to the

6145:; encouraging them to research religious scriptures. Regional rivals castigated him as a self-taught "ignorant" since "knowledge could come only from being taught by shaykhs" and not by treating the Scriptures as one's teacher. Although the issue of 5303:. The purpose of combat was to safeguard the community from the aggression and military attacks by various external threats. While early methods of his reformist efforts were based on preaching and educational efforts; state consolidation project of 8972: 5802:(BSU) ii) Permanent Committee for Scientific Research and Legal Opinions (C.R.L.O) Wahhabi scholars advocated a positive approach to embracing technology, political affairs, etc. while maintaining a traditional stance on social issues. Contemporary 2075:. By 2021, the waning power of the religious clerics brought forth by the social, economic, political changes, and Saudi government's promotion of a nationalist narrative that emphasize non-Islamic components led to what has been described as the " 5218:

who elaborated Ibn Taymiyya's ideals. Ibn Taymiyya's priority of ethics and worship over metaphysics, in particular, is readily accepted by Wahhäbis. Muhammad ibn 'Abd al-Wahhab was a dedicated reader and student of Ibn Taymiyya's works, such as

9033:"While Wahhabism claims to represent Islam in its purest form, other Muslims consider it a misguided creed that fosters intolerance, promotes simplistic theology, and restricts Islam's capacity for adaption to diverse and shifting circumstances. 4188:

back from what it considers as foreign accretions that have corrupted Islam, and believes that Islam is a complete way of life which has prescriptions for all aspects of life, Wahhabism is quite strict in what it considers Islamic behavior. The

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which shared a common religious outlook. These movements expanded collaboration in various socio-economic, political and educational fields and formed a joint intellectual alliance. Additionally, influential conservative reform movements like

3747:). 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 own brother." 3334:; the legal writings that were made easily accessible to the general public became often rigidly literalist and intolerant of the wider Sunni legal tradition, limited to a selective understanding of the Hanbalite works of Ibn Taymiyya and 5935:

commandments and Islamic principles to raise Muslim population. However, family planning measures are permitted in certain scenarios, wherein the legal principles of necessity are applicable. Board of Senior Ulema (BSU) states in a 1976

7611:, out of which six articles had appeared before September 2001, while the rest were published since. During the 1990s, it began to be described as "militant", but not yet as a hostile force. By the 2000s, the 19th century terminology of 9917: 9387: 6462:

concerned himself with the social reformation of his people. He stressed the importance of education, especially for females and encouraged women to be active in educational endeavours and lead various communal and social activities.

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and Wahhabism, criticizing the latter while supporting the former. He had a complex relationship to each movement. Although he praised Ibn 'Abd al-Wahhab in general terms for his reformist efforts and contributions to the Muslim

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The Wahhabi movement was part of the overall current of various Islamic revivalist trends in the 18th century. It would be influenced by and in turn, influence many other Islamic reform-revivalist movements across the globe. The

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theologians in India. Thus, various Wahhabi scholars began making efforts to appropriate Ibn 'Abd al-Wahhab's legacy into mainstream Sunni Islam by appropriating them to the broader traditionalist scholarship active across the

6763:, expounded upon by Islamist Muslims. Ibn 'Abd al-Wahhab's original pact promised whoever championed his message, 'will, by means of it, rule and lands and men'." While socio-political issues constituted a major aspect of his 3576:) was one of the first Wahhabi scholars who seriously concerned himself with the question of God's Names and Attributes; a topic largely neglected by the previous Wahhabi scholars whose primary focus was limited to condemning 6715:(Islamic judges) independence. This meant non-interference in their deliberations, as well as not codifying laws, following precedents or establishing a uniform system of law courts – both of which violate the 5264:

In a reply dated 2003, the Saudi Arabian government "has strenuously denied the above allegations", including claims that "their government exports religious or cultural extremism or supports extremist religious education."

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revivalism and his claims of being more faithful to the spirit of Wahhabism than Ibn 'Abd al-Wahhab himself; made the former's ideas highly popular amongst Salafi religious students across the World, including Saudi Arabia.

3779:(supplication); Istia'dha (seeking protection or refuge); Isti'âna (seeking help), and Istigātha to Allah (seeking benefits and calling upon Allah alone). Directing these deeds beyond Allah – such as through 2514:, Wahhabis have "remained known by the name first assigned to them by their detractors". However, the confusion is further aggravated due to the common practice of various authoritarian governments broadly using the label 4380:

Wahhabis are not in unanimous agreement on what is forbidden as sin. Some Wahhabi preachers or activists go further than the official Saudi Arabian Council of Senior Scholars in forbidding (what they believe to be) sin.

7366:, arguing that it caused the Saudi interpretation (sometimes called "petro-Islam") to be perceived as the correct interpretation – or the "gold standard" of Islam – in many Muslims' minds. 6467:

had become a major centre of learning and foreign travellers often noted the higher literacy rates of townsfolk of Central Arabia. In line with his methodology, Ibn 'Abd al-Wahhab also denounced the practice of instant

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label would become the most common term to refer to the alleged "Islamic menace" in state propaganda, while "Sufism" was invoked as a "moderate" force that balanced the "radicalism" of those who were being accused as

2842: 2386:(Unitarians). Another preferred term was simply "Muslims", since they considered their creed to be the "pure Islam". However, critics complain these terms imply that non-Wahhabi Muslims are either not monotheists or 5440:. In doing so, Ibn Abdul Wahhab spoke as a scholar who had studied Shi'i scholarly works, outlining a broad and systematic perspective of the Shi'i worldview and theology. He also believed that the Shia doctrine of 8296:), the Wahhabi movement was new, yet simultaneously old. Although it was novel for its contemporary generations, it was also ancient in its powerful calls for return to a pure Islam untainted by the impurities of 7867:"Ibn Qayyim and his illustrious teacher Ibn Taymiyyah were both righteous leaders according to the Sunni school of thought and their writings are dear to my heart, but I do not follow them rigidly in all matters." 7750:(beliefs) as Ibn 'Abd al-Wahhab, "did not lend any support to the saint-cults and other false practices". It is speculated that they disputed over payment of judges in solving disputes and in the manner of giving 4297: 4235: 9297:

Peskes, Esther and Ende, W., “Wahhābiyya”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 25 February 2024

8964: 8929: 6361:) of his madhab by independently determining the preponderant view from all the possible scenarios tracked down by himself as well as supplement the former rulings. After this came the 3 levels of partial 5623:, including Sufis and non-Sufis; the elite as well as the commoners. This resulted in the widespread desacralisation of the public sphere that heralded the advent of a new socio-political model in Arabia. 2464:

for example has attacked the term as "a doctrine that doesn't exist here" and challenged users of the term to locate any "deviance of the form of Islam practiced in Saudi Arabia from the teachings of the

8984: 7386: 6234:, and that the belief that the distinctive character of Wahhabism stems from Hanbali legal thought is a "myth". Some scholars are ambivalent as to whether Wahhabis belong to the Hanbali legal school. The 4389:

forbidden for a variety of reasons including it is a non-Muslim, foreign practice, because of the revealing uniforms and because of the foreign non-Muslim language used in matches. In response, the Saudi

9192:, p. vi "What is the Wahhabi Mission?... A neutral observer could define the Wahhabi mission as the religious reform movement associated with the teachings of Muhammad ibn Abd al-Wahhab (1703–1792)" 10017: 2442:

in their title, or refer to their ideology in this manner (unless they are speaking to a Western audience that is unfamiliar with Islamic terminology; even then, its use is limited and often appears as

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would allow them, eventually paving way for gradual reforms in KSA. Thus, new education policies would be approved that taught foreign languages, sciences, geography, etc. Overruling the objections of

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text that Ibn 'Abd al-Wahhab condemned. According to Ibn 'Abd al-Wahhab and his followers, God's commandments to obey Him alone and follow the Prophetic teachings, necessitated a complete adherence to

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has also become as a blanket term used inaccurately to refer to "any Islamic movement that has an apparent tendency toward misogyny, militantism, extremism, or strict and literal interpretation of the

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movement and was defined by rejection of Wahhabi beliefs. According to Barelvi scholars, Wahhabis preach violence as opposed to Barelvis who promote peace. In 2016 Barelvis banned Wahhabis from their

2285: 2260: 14288: 7585:; employing the term as a catch-all phrase to frame an official narrative that erases the concerns of broad and disparate disenchanted groups pursuing redress for local discontentment caused by 7346:

Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim world, according to journalist Dawood al-Shirian. It extended to young and old, from children's

4114:

O you who believe! Obey Allah and obey the Messenger.. and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger...

9763:

In political, as well as religious matters, any Muslim who challenges the status quo is at risk of being labeled a Wahhabi. This is how the KGB and its post-Soviet successors have used the term

6206:

According to an expert on law in Saudi Arabia (Frank Vogel), Ibn 'Abd al-Wahhab himself "produced no unprecedented opinions". The "Wahhabis' bitter differences with other Muslims were not over

2362:

do not like – or at least did not like – the term. Ibn ʿAbd al-Wahhab was averse to the elevation of scholars and other individuals, including using a person's name to label an Islamic school (

6597:

would permit the introduction of telegraph and other wireless communication systems. Soon after, oil industries would be developed with the discovery of petroleum. Influential clerics such as

4199:

as the "strictest form of Sunni Islam". On the other hand, religious critics assert that Wahhabism is not strict, castigating it as a distorted version of Islam that deviates from traditional

1987:

Wahhabism has been variously characterized by historians as "orthodox", "puritan(ical)", or "revolutionary", while its adherents describe it as an Islamic "reform movement" to restore "pure

9009: 3542:

movement, the later Wahhabis would revive Athari theological polemics beginning from the mid-twentieth century; which lead to charges of anthropomorphism against them by opponents such as

6972:" are sometimes used interchangeably, and they are considered to be movements with different roots that have merged since the 1960s. However, Wahhabism is generally recognised as form of 5619:

aimed against socio-religious orientations such as Sufism; but were directed against the status quo prevalent in Islamic societies. Thus his efforts attempted a general transformation of

8314:

would have united the Arabs in the twelfth and thirteenth centuries (AH), just as the appearance of Islam united them in the first century (AH). What we need to emphasize regarding this

8261:" movement by Wahhabis was essential and had positive influence towards Muslims world in global scale, particularly to rising nations which struggled to gain their independence, such as 6482:

has been considered to be one of the most significant reforms in the Islamic World in the 20th and 21st centuries. As an 18th-century reformer, Muhammad ibn Abd al Wahhab advocated for

4301:

strict closing of shops at prayer time, segregation of the sexes, prohibition of the sale and consumption of alcohol, driving of motor vehicles by women, and other social restrictions.

4203:

law, and argue that their practices are neither typical nor mired in the roots of Islam. Unlike other schools of Sunnism, Wahhabis admonishes to ground Islamic principles solely on the

7498:

and condemned terrorist acts by Al-Qaeda. Anti-establishment Wahhabi scholars have also been vehemently opposed to tactics advocated by Bin Laden, not withstanding their opposition to

5683:; response of the religious establishment to the drastic influx of modernity was varied, ranging from scholars who rejected modern influences to tech-savvy clerics who eagerly embrace 2248:. The term used in this manner "most frequently used in countries where Salafis are a small minority" with the intent of "conjuring up images of Saudi Arabia" and foreign interference. 6686:

He also believed that the Muslim ruler is owed unquestioned allegiance as a religious obligation from his subjects; so long as he leads the community according to the laws of God (

3198:

to their respective countries. Prominent amongst these disciples were the Syrian Muhammad Bahjat al-Bitar (1894–1976), Egyptian Muhammad Hamid al-Fiqi (1892–1959) and the Moroccan

15291: 15202: 9710: 7343:

billion" from 1987 to 2007. Reliability of these rough estimates have been disputed due to their inconsistencies and lack of a scientific methodology for precise quantification.

7105:(1925–2001) is another "giant". According to David Dean Commins, no one "has emerged" with the same "degree of authority in the Saudi religious establishment" since their deaths. 6751:(proselytizing or preaching of Islam) not just towards non-Muslims but towards erroring Muslims. However Wahhabi preachers are conservative and do not deal with concepts such as 5340:, Muhammad ibn Saud's son and successor, was an advocate of expansionist policy and launched offensive military campaigns. The excesses reported to have committed by soldiers of 16912:

Lacroix, Stéphane (2013). "Chapter 2: Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism". In Meijer, Roel (ed.).

8092:; along with Ash'arite and Maturidite schools, despite their differences. Qaradawi and Al-Tayeb blamed the controversy around the congress on manipulation and media distortion. 7710:

teachings had more to do with traditional Najdi practice of raiding – "instinctive fight for survival and appetite for lucre" – than with religion;

4357:

forbids imitating non-Muslims. Foreign practices sometimes punished and sometimes simply condemned by Wahhabi preachers as un-Islamic, include celebrating foreign days (such as

3365:) publicly challenged the foundational methodologies of the neo-Wahhabite establishment. According to Albani, although Wahhabis doctrinally professed exclusive adherence to the 8203:

was one of the most influential supporters of the Wahhabi movement during the 20th century. Rida had developed favourable views towards the Wahhabis as early as his arrival in

6552:, etc. would result in a halt to the social reforms implemented by the Wahhabi jurists and their suspicions towards the outside world would linger throughout the 19th century. 6319: 3546:. By contrast, the creedal treatises of early Wahhabis were mostly restricted to upholding Tawhid and condemning various practices of saint veneration which they considered as 10459: 7804:

Wahhabism has been vehemently criticized by many Sunni Muslims and continues to be condemned by various Sunni scholars in the strongest terms as a "new faction, a vile sect".

4425:

compound in eastern Saudi, populated by workers for the company that provides almost all the government's revenue. The exceptions made at KAUST were also in effect at ARAMCO.

3821:

but an unbeliever. Once such people have received the call to "true Islam", understood it and then rejected it, their blood and treasure are forfeit. Clarifying his stance on

3417:

and accused him of imitating the Hanbali school. Albani's outspoken criticism embarrassed the Saudi clergy, who finally expelled him from the Kingdom in 1963 when he issued a

2481:

is not a sect: It is a social movement that began 200 years ago to rid Islam of rigid cultural practices that had acquired over the centuries." In an interview given to

14946: 2060:

For more than two centuries, Ibn ʿAbd al-Wahhab's teachings were championed as the official creed in the three Saudi States. As of 2017, changes to Saudi religious policy by

17179: 16157: 12207: 7129: 4491: 823: 562: 349: 7993:

condemn Wahhabism as "extremist" and "heretical"; accusing it of being a terrorist ideology that labels other Muslims, especially Sufis as polytheists, a practice known as

7067:(1893–1969) was the head of Wahhabism in mid twentieth century. He has been said to have "dominated the Wahhabi religious estate and enjoyed unrivaled religious authority". 3167:

scholars and champion the reformist thought. They shared a common interest in opposing various Sufi practices, denouncing blind following and reviving correct theology and

8124:

on neighboring allegedly ignorant Muslims, was a "consecration" by Ibn 'Abd al-Wahhab since he renamed the Saudi tribe's long-standing raids as Jihad. Part of the Najd's "

6266:

rather than following a law school. He did, however, follow the Hanbali methodology of judging everything not explicitly forbidden to be permissible, avoiding the use of

5798:

was re-organized to include a larger number of elder scholars to boost its intellectual output. Dar al-Ifta headed by the Saudi Grand Mufti, consists of two agencies: i)

12379: 8912: 8363: 6502:

movements. Numerous significant socio-economic reforms would be advocated by the Imam during his lifetime. After his death, his followers continued his legacy. Notable

5846:

remain always open. This juristic approach had enabled flexibility in response of Wahhabi legal bodies to modernity. These include the encouragement of mass-media like

6779:, till nowadays, the people have not united under one single ruler. Nor is it known from any of the scholars that there is any ruling which is invalid except with the 5235:

and his various treatises attacking the cult of saints and certain forms of Sufism. Expressing great respect and admiration for Ibn Taymiyya; Ibn 'Abd al-Wahhab wrote:

2495:. Stating that the terminology itself is indefinable, Mohammed bin Salman said: "When people speak of Wahhabism, they don’t know exactly what they are talking about." 15518: 8948: 5436:" (Treatise/Letter on the Denial/Rejection Pertaining to the Rafidah), Ibn 'Abd al-Wahhab addressed thirty-two topics on points of both theology and law refuting the 16226: 16207: 12356: 12333: 8511:

Wahhabism...The doctrine of an Islamic reform movement founded by Muhammad ibn 'Abd al‐Wahhab (1703–92)... It is based on the Sunni teachings of Ibn Hanbal (780–855)

5695:

of diverse backgrounds across the globe through social media networks. Assisted by scholarly guidance from a wide range of Islamic revivalists across the world like

13101: 9485: 14633: 8921: 13294: 11832: 8128:

state of perpetual war pitted Bedouin tribes against one another for control of the scarce resources that could stave off starvation." And a case of substituting

7377:

governments had commonly used the label "Wahhabism" to designate a wide swathe of religious sects, including those which were doctrinally at odds with Wahhabism.

5811:

different places exist at once. Saudi Arabia is both a pre-modern and a post-modern society." The legal approach is characterized by taking from all law schools (

5371:

it was committed by the ignorant, who were admonished, along with others, from repeating this and similar actions. The stance that we take is that we do not take

4432:

imposed Wahhabi doctrines and practices "in a progressively gentler form" as his early 20th-century conquests expanded his state into urban areas, especially the

8992: 8487:

Wahhabi.. a strictly orthodox Sunni Muslim sect founded by Muhammad ibn Abd al-Wahhab (1703–92). It advocates a return to the early Islam of the Koran and Sunna

16487: 14031:[It was "authorized" by a Hanbali jurist two centuries ago, and it was rejected by the University of Paris and forbidden by the churches of the West]. 13737: 11762: 10009: 8006: 5123:(violation of tawhid – "the one unforgivable sin", according to Ibn Abd Al-Wahhab). They call for adherence to the beliefs and practices of the 4287:, covering all but the eyes and hands) is specified. Not only is wine forbidden, but so are "all intoxicating drinks and other stimulants, including tobacco". 15114:

Mandaville, Peter; Hammond, Andrew (2022). "1: Wahhabism and the World: The Historical Evolution, Structure, and Future of Saudi Religious Transnationalism".

15006:

Mandaville, Peter; Hammond, Andrew (2022). "1: Wahhabism and the World: The Historical Evolution, Structure, and Future of Saudi Religious Transnationalism".

14917:

Mandaville, Peter; Hammond, Andrew (2022). "1: Wahhabism and the World: The Historical Evolution, Structure, and Future of Saudi Religious Transnationalism".

7767:

In "The Refutation of Wahhabism in Arabic Sources, 1745–1932", Hamadi Redissi provides original references to the description of Wahhabis as a divisive sect (

7717:, a belief which had become a cardinal doctrine in Sunni Islam very early on, represents a departure from something which has been an "integral part of Islam 4112:

and scholars and take only what complies with Allah's Rulings and the teachings of His Prophet (peace and blessings be upon him). Allah, the Almighty says, {

3252:. In the 1960s, he would teach in Saudi Arabia making a profound influence therein. By the 1970s, Albani's thoughts would gain popularity and the notion of " 2572:." Quintan Wiktorowicz asserts modern Salafists consider the 18th-century scholar Muhammed bin 'Abd al-Wahhab and many of his students to have been Salafis. 15431: 15402: 15357: 14318:

ibn Muhammad ibn Qasim Al-Najdi, 'Abd al-Rahman, ed. (1996). "في الإمامة، والبيعة، والسمع والطاعة" [On Imamate, Allegiance, Hearing and Obedience].

6244:

states that "strictly speaking", Wahhabis "do not see themselves as belonging to any school", and that in doing so they correspond to the ideal aimed at by

5186: 2608:

their unduly harsh enforcement of their beliefs, their lack of tolerance towards other Muslims and their deficient commitment to their stated opposition to

2502:

the term is now commonplace and used even by Wahhabi scholars in the Najd, a region often called the "heartland" of Wahhabism. Journalist Karen House calls

9730: 9064:

at least one scholar (David Commins), sometimes refers to Wahhabism as the "Najdi reform movement", "Najdi movement", "Najdi doctrine", and "Najdi mission"

7016:(1780–1818) was a grandson of Muhammad ibn Abd al-Wahhab and author of an influential treatise that restricted travel to and residing in land of idolaters. 3326:(independent legal research) of Scriptures to solve the new contemporary demands and problems faced by Muslims living in a modern age through a pragmatic, 4404:

of the two sexes mean that each is assigned a distinctive role to play in the family. Sexual intercourse out of wedlock may be punished with flogging,

4304:

A large number of practices was reported to be forbidden by Saudi Wahhabi officials, preachers or religious police. Practices that have been forbidden as

4009:

upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars."

2747:, offering political obedience and promising that protection and propagation of the Wahhabi movement meant "power and glory" and rule of "lands and men". 15503: 14567: 8368: 7119: 6238:

maintains Wahhabis "rejected all jurisprudence that in their opinion did not adhere strictly to the letter of the Qur'an and the hadith". Cyril Glasse's

4485: 4351:

and the importance of avoiding non-Islamic cultural practices and non-Muslim friendship no matter how innocent these may appear, on the grounds that the

3046:. During the late 19th century, Wahhabi scholars would establish contacts with Ahl-i-Hadith and many Wahhabi students would study under the Ahl-i-Hadith 818: 557: 344: 14296: 6698:(oath of allegiance) to a Muslim ruler during his lifetime to ensure his redemption after death. Any counsel given to a ruler from community leaders or 16392: 4418: 3194:). Many of Rida's disciples would be assigned to various posts in Saudi Arabia and some of them would remain in Saudi Arabia. Others would spread the 12945: 12878: 9551: 4019:

as an innovated principle. Although they professed adherence to Hanbali school, they refrained from taking its precepts as final. Since the issue of

2419:("the way of the pious ancestors"), "the reform or Salafi movement of the Sheikh" (the sheikh being Ibn ʿAbd al-Wahhab), etc. Their self-designation 263: 225: 15460: 15322:

A number of Islamists claim that Bin Laden has no connection with Wahhabism and also point to his Yemeni background, which is typically non-Wahhabi.

11390:

Contemporary Wahhabism rebranded as Salafism: the issue of interpreting the Qur'anic verses and hadith on the Attributes of God and its significance

9919:

The Birth of the Islamic Reform Movement in Saudi Arabia: Muhammad ibn 'Abd Al-Wahhāb (1703/4–1792) and the beginnings of unitarian empire in Arabia

9758: 9389:

The Birth of the Islamic Reform Movement in Saudi Arabia: Muhammad Ibn 'Abd Al-Wahhāb (1703/4–1792) and the Beginnings of Unitarian Empire in Arabia

5483:

which set the foundations for the excommunication of Shi'ites outside the pale of Islam. Sulayman's doctrines were revived by later scholars of the

18501: 18319: 9345: 6391:

The Wahhabi legal theory stipulated proof-evaluation based on Hanbali principles as one of its major hallmarks. By claiming themselves as Hanbali,

3143:, Abd al Hamid al Zahrawi, Abd al Qadir al Jabarti, Abd al Hakim al Afghani, Nu'man Khayr al-Din Al-Alusi, Mahmud Shukri Al Alusi and his disciple 930: 897: 10160: 9001: 6133:

Muhammad ibn 'Abd al-Wahhab asserted that every Muslim layman, even one without modest educational credentials, have a duty to read and study the

4308:(innovation) or shirk (polytheism) and sometimes "punished by flogging" during Wahhabi history include performing or listening to music; dancing; 2118:(a name used by external parties); it was not used by Ibn 'Abd al-Wahhab himself or his followers. The term "Wahhabi" was probably first used by 18517: 17047:

Bayley, C. A. (2010). "1: The 'Revolutionary Age' in the Wider World, c. 1790–1830". In Bessel, Richard; Guyatt, Nicholas; Rendall, Jane (eds.).

13422: 8358: 6857: 942: 12755:

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 (

15929: 11610: 7679:(independent legal judgement) would result in the formulation of various ideological pretensions that could "erode the very essence of Islam". 7479: 7475: 6771:

across the Muslim world. Following the classical Sunni understanding, Ibn 'Abd al-Wahhab advocated accommodation with the status quo, stating:

1234: 16036: 7549:

discourses that aroused hysteria of an underground religious activists threatening the stability of the Marxist order. By the late 1990s, the

4448:

and use of funeral markers, which were once forbidden, are now allowed. Prayer attendance, which was once enforced by flogging, is no longer.

18677: 18263: 8310:"Muhammad Ibn Abdul Wahhab admonished the people of Najd for reverting to the ways of ignorance in creed and practice.... it was hoped, this 7930:(1856–1921) and his disciples, who engaged in extensive written refutations and polemics against Wahhabism. His movement became known as the 6313:, many of his followers would perpetuate the Hanbali legal theory. Hanbali jurist Hamad ibn Nasir ibn Mu'ammar (AH 1160–1125/ 1747–1810 882: 9643: 8235:, Rida launched his project of re-habilitating Wahhabism and would popularise Najdi scholarly treatises across the Muslim World through his 7362:

This financial aid has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and

18307: 8132:, "the 'opening' or conquest of a vast territory through religious zeal", for the "instinctive fight for survival and appetite for lucre". 6581:

reforms would get criticism from zealots amongst some of his Wahhabi clergy-men; reminiscent of the 19th-century harshness. However, other

4027:

was amongst their principal concerns, Wahhabis developed a set of juristic procedures to solve legal questions. These included referencing

3330:

path faithful to the rich Islamic tradition. However, as other Salafi movements got increasingly sidelined by the Saudi-backed neo-Wahhabi

967: 892: 11130:

Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

7730:

It has been reported that Ibn 'Abd al-Wahhab's father was critical of his son. The dispute arose when Ibn 'Abd al-Wahhab began his public

6647:: "to believe in Allah, enjoin good behavior, and forbid wrongdoing". This doctrine has been sustained in missionary literature, sermons, 3847:

of. And most of the ummah, and all praise is for God, is not like this... We do not make takfeer except on those matters which all of the

15306: 15217: 6916:, the word may be appropriate for these events within Islam.. these were often revolts of underprivileged suburbanites, the semi-settled 6653:

rulings, and explications of religious doctrine by Wahhabis since the death of ibn 'Abd al-Wahhab. Ibn 'Abd al-Wahhab saw a role for the

3042:, it places great emphasis on hadith studies and condemns imitation to the canonical law schools. They identify with the early school of 1964:), and regarded his works as core scholarly references in theology. While being influenced by Hanbali doctrines, the movement repudiated 918: 17379: 14120: 10437: 10346: 7756:, spreading Islamic teachings. Until his father's death in AH 1153; Muhammad ibn 'Abd al-Wahhab was not overly active and public in his 6252:, Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to 18590: 7499: 6920:

on the fringe of the Muslim urban economies. These revolts exemplified that perennial conflict between the nomad and the city noted by

6353: 6184:(Prophetic traditions) rather than opinions of early Hanbali jurists. This stance arose uncertainty over his formal affiliation to the 6097: 5842: 3397:. As the most prominent scholar who championed anti-madhab doctrines in the 20th century, Albani held that adherence to a madhab was a 1367: 17176: 15379: 6565:

across the Muslim world from the late 19th century, the Wahhabis of Najd too underwent a rejuvenation. After the establishment of the

6068:), and opposed using local customs. He urged his followers to "return to the primary sources" of Islam in order "to determine how the 14329: 13057: 11635: 7404: 5799: 5495:

was a Shi'ite majority area, and Ottoman invasion was assisted by the British. The Ottoman invasion had become a major danger to the

5239:"I know of no one, who stands ahead of Ibn Taymiyya, after the Imam Ahmad Ibn Hanbal in the science of interpretation and the hadith" 1224: 242: 15335: 10471: 7878:

Ibn Jirjis, who argued that supplicating the saints is permitted to whoever "declares that there is no god but God and prays toward

2798:

by establishing a new order in Arabia and cleansing all the irrational elements and superstitions which had been normalised through

2321:

and thinkers seen as obstructive to their imperial interests; punishing them under various pretexts. Many Muslim rebels inspired by

18290: 9082:

Salafism has been termed a hybridation between the teachings of Ibn Abdul-Wahhab and others which have taken place since the 1960s.

9024:"Wahhabism refers to a conservative interpretation of Islam founded as a revival and reform movement in eighteenth-century Arabia." 7058: 4619: 4540: 887: 12211: 7764:

Thunderbolts Concerning the Wahhabi School"). It has been reported that his brother repented and eventually returned to his call.

4664: 17719: 14608: 14488: 12729: 10412: 7617: 6076:

dealt with specific situations" without being beholden to the interpretations of previous Islamic scholarship, while engaging in

5315:. The Emirate's soldiers were rigorously forbidden from launching attacks targeting women, children and non-combatant civilians. 1229: 16055: 15854: 5595:

and speak regarding it, such as the jurists, and those who focus on worship and the quest for the hereafter, such as the Sufis."

3188:

emerged on a global scale claiming heritage to the thought of 18th-century Islamic reform movements and the pious predecessors (

3067:. Both the movements revived the teachings of the medieval Sunni theologian and jurist, Ibn Taymiyya, whom they both consider a 17724: 14966:

Yahya Birt, an academic who is director of The City Circle, a networking body of young British Muslim professionals, quoted in

7645:

That it is not so much strict and uncompromising as aberrant, going beyond the bounds of Islam in its restricted definition of

6942: 6163:(Principles of Jurisprudence) comprehensively. Rather, that was left to his son-in-law and pupil Hamad ibn Nasir ibn Mu'ammar ( 4218: 62: 18051: 12387: 8904: 18179: 17037: 17018: 13121: 12517: 11624:

ibn Muhammad ibn Qasim Al-Najdi, 'Abd al-Rahman, ed. (1996). "2: كتاب العقائد" [2: Kitab Al-'Aqaid (Book of Creed)].

10549: 9505: 8867: 8848: 8819: 5129:(exemplary early Muslims). They strongly oppose what they consider to be heterodox doctrines, particularly those held by the 2154:(the oneness of God). The movement's present-day followers continue to reject the term and instead often refer themselves as 1850: 7599:

had appeared in a 1931 editorial which described it as a "traditional" movement; without associating it with "militant" or "

7061:(1848–1921) was the head of religious estate during period of Rashidi rule and the early years of King Abd al-Aziz ibn Saud. 17199: 16601: 14967: 14807: 13308:

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

11111: 10685: 10256: 10057:

Hatina, Meir; Commins, David (2009). "Chapter Ten: Wahhabis, Sufis, and Salafis in early twentieth century Damascus".

8956: 7133: 6767:

programme, Ibn 'Abd al-Wahhab nonetheless didn't advocate for revolutionary overthrowal of the ruling order to establish a

5537:, British, etc. 'Abd al-Latif viewed the Shi'ite sects of his time as idolators and placed them outside the pale of Islam. 391: 14681: 12364: 12341: 8814:. Translated by Sluglett, Marion Farouk; Sluglett, Peter (Second ed.). London, UK: The Macmillan Press. p. 162. 4756: 4407:

Despite this strictness, throughout these years senior Saudi scholars in the kingdom made exceptions in ruling on what is

17121: 16902: 16851: 16795: 16614: 15251: 14981: 13606: 13581: 13556: 13531: 11193: 11164: 10726: 10066: 8557: 6397: 6337: 6159: 5824:

doctrine, Wahhabi scholars advocated the proof-evaluation theory which believes in the continuous appearance of absolute

5794:, the legal body tasked with crafting Wahhabi juristic response to the novel problems faced by Arabian Muslims. In 1971, 5459: 4712: 4257: 3843:

and thereafter insults it, forbids people from it, and manifests enmity towards whoever practices it. This is who I make

2280: 2255: 12579: 8517:

Ahsan, Sayyid (1987). "Chapter – IV Foundations of the Saudi State – ll : Reforms of Muhammad Ibn 'Abd al-Wahhab".

8073:(Sunnis) stating that Salafists – also known as Wahhabis – are not from among the Sunnis. 6335:

for carrying out this responsibility. This was to be done through proof evaluation from the Scriptures and by employing

2713:

and eponym of the Wahhabi movement, called upon his disciples to denounce certain beliefs and practices associated with

1997:

argued against a classification of Wahhabism as form of Sunnism entirely due to traditional, historical, practical, and

17493: 17409: 17338: 17311: 17241: 17233: 17150: 16970: 16921: 16870: 16753: 16723: 16670: 16583: 16522: 16328: 16283: 16095: 15985: 15939: 15907: 15864: 15790: 15666: 15528: 15183: 15123: 15098: 15015: 14926: 14901: 14846: 14727: 14535: 14471: 14256: 14080: 14055: 13881: 13762: 13481: 13456: 13405: 13380: 13286: 13189: 13164: 12816: 12775: 12739: 12620: 12550: 12314: 12271: 12244: 12187: 12127: 12079: 12046: 11960: 11908: 11887: 11866: 11567: 11437: 11412: 11372: 11279: 11139: 11041: 11016: 10954: 10783: 10751: 10644: 10617: 10392: 10329: 10205: 10120: 10091: 9900: 9873: 9596: 9370: 9329: 8755: 8736: 8717: 8688: 8629: 8600: 7982: 7064: 6861: 6598: 5776: 5328:. Justifying the Wahhabi military campaigns as defensive operations against their enemies, Ibn 'Abd al-Wahhab asserts: 4464:

A "badge" of a particularly pious Wahhabi man is a robe too short to cover the ankle, an untrimmed beard, and no cord (

4440:(in 1962), education of females (1964), and use of television (1965). Music, the sound of which once might have led to 175: 18105: 8215:. Rida asserted that the social and military expansion of the Wahhabi movement could successfully launch an authentic 5455:

transmitters, and righteous people employing logic, rhetoric, examination of the primary texts and scholarly debates.

5307:

resulted in military conflicts with rival tribal chiefs. As a senior scholar, Ibn 'Abd al-Wahhab closely advised Emir

18745: 18595: 18509: 18343: 17669: 17661: 17056: 14046:"1: The Role of Women in Solidifying Eighteenth-Century Revival and Reform Initiatives into Ongoing Mass Movements". 9931: 9397: 9307: 8800: 8504: 8480: 7470:

and froze all his assets, turning him into a fugitive and the Bin Laden family disowned him. After Saudi pressure on

7223: 6540:

who travelled far and wide; and taught numerous men and women. However, future events such as the destruction of the

6533: 5470:, etc. as heretics and criticized many of their tenets, they had regarded them as Muslims. Abdullah's son, Sulayman ( 4546: 4417:

in 1990; gender mixing of men and women is forbidden, and fraternization with non-Muslims is discouraged, but not at

4039:

as the primary sources of legislation. In case the solution was not accessible from the Scriptures, the principle of

1936:, which were widespread amongst the people of Najd. Ibn 'Abd al-Wahhab and his followers were highly inspired by the 1693: 1074: 867: 364: 16002: 15887: 11732: 4436:. After vigorous debate Wahhabi religious authorities in Saudi Arabia allowed the use of paper money (in 1951), the 3090:

strongly supported the movement, and prominent Ahl-i-Hadith scholars were appointed to teach in Saudi Universities.

2810:

attributed the successes of Ibn ‘Abd al-Wahhab’s revolution to assistance from “frequent interpositions of Heaven".

18786: 18549: 18457: 15675: 9073:

Other sources give far lower numbers of Shia though they do not estimate the number of Wahhabi. 15% of KSA is Shia.

5408:, he was not using a derogatory name for Shia but denouncing "an extremist sect" within Shiism who call themselves 5208:

The movement is heavily influenced by the works of thirteenth-century Hanbali theologian Ibn Taymiyya who rejected

5138: 5094: 4819: 4558: 1425: 450: 257: 38: 9228: 7566: 18781: 18776: 18651: 18353: 17729: 16828: 15975: 15442: 15413: 15365: 14651: 12851:. Department of Islamic Studies, Aligarh Muslim University, Aligarh: Aligarh Muslim University. pp. 142–143. 12836:. Department of Islamic Studies, Aligarh Muslim University, Aligarh: Aligarh Muslim University. pp. 141–143. 9211: 8669: 8521:. Department of Islamic Studies, Aligarh Muslim University, Aligarh: Aligarh Muslim University. pp. 141–142. 8470: 7003: 5854:, etc. to promote virtue. Internet would be made publicly accessible to Saudi citizens as early as 1997. In 2000 5631: 5353: 4855: 4271:, due to Wahhabi emphasis on the "purification of Islam"; the teaching becomes very repressive to the followers. 3993: 3609: 3581: 3467: 2984:, were trained in piety and military skills. These movements waged their reformist efforts through preaching and 2533: 9722: 7437:

on 25 August 1988, the board members recommended the death penalty for acts of terrorism. Moreover, the Wahhabi

4290:

Following the preaching and practice of ibn 'Abd al-Wahhab that coercion should be used to enforce following of

3403:(religious innovation). Albani went as far as to castigate Ibn 'Abd al-Wahhab as a "Salafi in creed, but not in 3152: 18692: 17714: 17617: 17467: 17280: 17266: 17220: 17167: 16948: 16702: 16649: 16552: 16012: 14819: 14781: 14048:

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

13931: 13906: 13704: 13631: 13506: 13317: 12982: 11791: 11742: 11542: 11212:, p. 174. "Al-Albani had denounced Wahhabi attachment to the Hanbali school." Stephane Lacroix, George Holoch, 10979: 10866: 8895: 7424: 7171:(righteous predecessors) which rejected much of the classical legal precedents; instead deriving directly from 7013: 7006:(1752–1826) was the head of Wahhabism after his father retired from public life in 1773. After the fall of the 6760: 5711:

response to contemporary challenges and modern ideologies. To intellectually counter the ideological spread of

5337: 5312: 5278: 5231: 3199: 2368:). Due to its perceived negative overtones, the members of the movement historically identified themselves as " 2010: 1360: 15612:"Did Ibn Saud's militants cause 400,000 casualties? Myths and evidence about the Wahhabi conquests, 1902–1925" 14571: 6964:

The "boundaries" of Wahhabism have been called "difficult to pinpoint", but in contemporary usage, the terms "

2301:

has been commonly invoked by various external observers to erroneously or pejoratively denote a wide range of

15495: 14075:(in Arabic). Translated by Abahsain, Muhammad M.; al-Furaih, Mohammad A. (First ed.). UK: Ithaca Press. 9923: 7162:

to be a foreign occupying power and took a powerful precedent from the Wahhabi rebellion against the Ottomans

6365:

which limited the scope of research: initially just to the past opinions, then to the rulings found in the 4

6240: 5704: 5336:

This defensive approach to warfare largely got abandoned after Ibn 'Abd al-Wahhab's retirement in 1773. Emir

4413:(forbidden). Foreign non-Muslim troops are forbidden in Arabia, except when the king needed them to confront 3689: 3681: 3355: 3265: 2817:, Wahhabis were able spread their political power and consolidate their rule over the Islamic holy cities of 2225: 1084: 237: 17: 16449:"The Myths of Muslim Women Liberation: Why Islamists Resist the Western Concept of Universal Women's Rights" 14866: 11071:"The Myths of Muslim Women Liberation: Why Islamists Resist the Western Concept of Universal Women's Rights" 2076: 1124: 18740: 18128: 12797:. "Abdul-Wahhab was a proponent of Ijtihad, as were the leading reformers of the Salafi movement in Egypt." 11921: 11649: 10578: 8373: 8274: 7514: 6426: 5193:(Wahhabi) movement is highly influenced by the doctrines of the classical Hanbali theologian Ibn Taymiyya ( 3163:

who was considered as the "leader of Salafis". All these scholars would correspond with Arabian and Indian

3139:

reformers would maintain correspondence with Wahhabis and defend them against Sufi attacks. These included

2461: 2061: 12952: 12887: 9562: 7942:

said Wahhabis are not Muslims, and any Muslim who has difficulty understanding this, has also left Islam.

6996:) or related to another religious head. For example, Abd al-Latif was the son of Abd al-Rahman ibn Hasan. 6521: 6341:(Principles of Jurisprudence). Based on one's expertise and knowledge, Ibn Mu'ammar ranked a hierarchy of 5311:

on military tactics; convincing him to pursue a largely defensive strategy and enjoining him to adhere to

5299:

as a sacred endeavour that must have a valid religious justification and which can only be declared by an

3706: 2037:

reform trend in the Islamic world that advocated the re-generation of the social and political prowess of

18329: 17902: 17649: 17644: 15472: 13015: 12763: 9750: 8398: 8115: 7697: 7660: 7458:

also reflected a non-Wahhabi heritage. Bin Laden's feud with the Saudi government intensified during the

6889: 6676: 6570: 5884: 5861: 5787: 5749:

On the other hand, some influential Wahhabi clerics had also been noteworthy for issuing various archaic

5696: 4837: 4751: 4116:}. (Surah An-Nisa': 59) Thus, it is forbidden to prefer the opinion of any of Allah's creatures over the 3473: 3084: 2930:

and socio-moral re-generation of the society through a direct return to the fundamental Islamic sources (

2814: 2245: 2088: 2033:

that lasted for more than 250 years. The Wahhabi movement gradually rose to prominence as an influential

1627: 569: 16660: 3423:

permitting women to uncover their face, which ran counter to Hanbali jurisprudence and Saudi standards.

277: 18713: 18682: 18113: 17699: 17105: 16943:. Riyadh: The Ministry of Islamic Affairs, Endowments, Dawah and Guidance The Kingdom of Saudi Arabia. 16787: 16378:

Manifest Enmity: The Origins, Development, and Persistence of Classical Wahhabism (1153–1351/1741–1932)

16249:"المركز الإعلامي بالأزهر الشريف: الإمام الأكبر نص على أن أهل السنة هم الأشاعرة والماتريدية وأهل الحديث" 13142:

Manifest Enmity: The Origins, Development, and Persistence of Classical Wahhabism (1153–1351/1741–1932)

11778:

Ibn Hasan Aal-Sheikh, 'Abdur-Rahman (2002). "38: Taking Scholars or Rulers as Partners Besides Allah".

10171: 8212: 8111: 7842: 7819: 7707: 7373:

Saudi religious transnationalism and assessing its actual magnitude even more confusing. Moreover, the

7255:

increasingly departed from the "localized" religious understanding of their parents and looked up to a

6993: 6610: 6459: 5864: 5318:

Throughout his letters and treatises, Ibn ʿAbd al-Wahhāb maintained that the military campaigns of the

4130:

The Wahhabis also advocated a principle in Islamic legal theory often referred to as "the rule against

3813: 3672:

creed. A number of Salafi and Wahhabi scholars have produced super-commentaries and annotations on the

3543: 3515: 3234:

methodology. Encouraged by their call for hadith re-evaluation and revival, he would invest himself in

2700: 2604: 2270: 2119: 1899: 1732: 1194: 862: 686: 512: 150: 120: 12770:. Vol. 2. Heirs of the Prophet: Authority and Power. Leiden, The Netherlands: Brill. p. 55. 8019:

was said to have taken an uncompromising stand against Wahhabism by defining orthodox Sunnism as "the

7837:

was permissible, until Allah destroyed them (Wahhabi's) in the year 1233 AH by way of the Muslim army.

5402:

to violate the doctrine of monotheism. DeLong-Bas maintains that when Ibn Abd al-Wahhab denounced the

4122:

of the Messenger of Allah (peace and blessings be upon him) and this is because to do so is an act of

3230:

and also student of Muhammad Bahjat al-Bitar (disciple of Rida and Al-Qasimi), was an adherent to the

2655:(Oneness of Divine Names and Attributes); with a literal understanding of God's Names and Attributes. 18194: 17540: 13978: 11455:"Salafī Challenge and Māturīdī Response: Contemporary Disputes over the Legitimacy of Māturīdī kalām" 11271: 8408: 7741: 7518: 7487: 7102: 6578: 6418: 6121:. This entailed a rejection of all interpretations offered by the four legal schools – including the 6045: 5691:. Various preachers harmonise pious lifestyle with modern culture while simultaneously engaging with 4890: 4513: 2834: – gave Wahhabi ideals a "preeminent position of strength" in Islam around the world. 2510:. In any case, according to Lacey, none of the other terms have caught on, and so like the Christian 2354:

was synonymous with 'traitor' and 'rebel' ... The epithet became a term of religio-political abuse."

1843: 1455: 1413: 1353: 1308: 651: 247: 16823:. Translated by Anthony F. Roberts (1st English ed.). Cambridge, MA: Harvard University Press. 13948: 11388:

NAHOUZA, Namira (April 2009). "Chapter 3: Contemporary perceptions of the Salaf- the Wahhabi case".

9202:

Peri Bearman; Thierry Bianquis; C Edmund Bosworth; E J Van Donzel; Wolfhart Heinrichs, eds. (2002).

8442:; it was not used by Ibn 'Abd al-Wahhab himself or his followers, who typically refer themselves as 6988:

There has traditionally been a recognized head of the Wahhabi "religious estate", often a member of

6804:. Contemporary European diplomats and observers who witnessed its emergence drew parallels with the 18570: 18184: 17744: 17704: 17075: 11405:

Rethinking Salafism: The Transnational Networks of Salafi ʿUlama in Egypt, Kuwait, and Saudi Arabia

11186:

Rethinking Salafism: The Transnational Networks of Salafi 'Ulama in Egypt, Kuwait, and Saudi Arabia

10526: 10351: 8403: 8208: 8032: 7032: 6836:

in the 18th and 19th centuries. The difference lied in their political language; wherein themes of

6735: 6178:, after Ibn 'Abd al-Wahhab. Moreover, in his writings, Ibn 'Abd al-Wahhab relied primarily only on 5614:

during the beginning of the 19th century; to aver that notions of absolute incompatibility between

5393: 5257: 5249: 5221: 4670: 3156: 3132: 2767: 2382: 2131: 211: 115: 13354:

Sheikh Muhammad bin Abdul Wahhab ke Khilaf Propaganda aur Hindustan Ke Ulema-e-Haq par uskay Asrat

11786:]. Translated by Al-Halawani, 'Ali As-Sayed. El Mansoura, Egypt: Dar al Manarah. p. 368. 11428:

Beránek, Ondřej; Ťupek, Pavel (2018). "2: Early Wahhabism and the Beginnings of Modern Salafism".

11363:

Beránek, Ondřej; Ťupek, Pavel (2018). "2: Early Wahhabism and the Beginnings of Modern Salafism".

9951: 9414: 6091:

since the classical period. Influenced by these scholars, Ibn 'Abd al-Wahhab, fervently denounced

5572:

or Sufis as a group, but rather attacked specific practices which he saw as inconsistent with the

3538:

theology such as Divine Attributes and other creedal doctrines. Influenced by the scholars of the

2518:

for all opposition, legitimate and illegitimate, to justify massive repressions on any dissident.

2380:"the Wahhabis have always disliked the name customarily given to them" and preferred to be called 17827: 17739: 17734: 17694: 17624: 16571: 16413:

Daniel Ungureanu, Wahhabism, Salafism and the Expansion of Islamic Fundamentalist Ideology, p146.

15151: 12540: 9653: 7927: 6821: 6731: 6666: 5904: 5607: 5488: 4707: 4578: 4437: 3409:". He strongly attacked Ibn 'Abd al-Wahhab on several points; claiming that the latter was not a 3075:

would make their way to India and study under Ahl-i-Hadith patronage. After the establishment of

2900: 2807: 1450: 1271: 252: 17852: 12612: 12606: 12412: 11454: 9627: 9047: 8526:

Wagemakers, Joas (2021). "Part 3: Fundamentalisms and Extremists – The Citadel of Salafism". In

7970:

accuses Wahhabis of falling into anthropomorphic descriptions of God and imitating polytheists.

7545:, the Muslim dissidents were usually labelled with terms such as "Sufi" and "fanatic" employing 5352:. Condemning the military excesses committed during the Wahhabi conquest of Mecca in 1218–1803, 1011: 18268: 17982: 17907: 17764: 17674: 17612: 17430: 17402: 15895: 12642: 12428: 12119: 10771: 9254: 8248: 8224: 8028: 7600: 7070: 6263: 5931:, the legal bodies are conservative and generally prohibit them, viewing them as a contrary to 5892: 5739: 5215: 4602: 4568: 3646: 3514:

theologies. However, Wahhabis diverged in some points of theology from other Athari movements.

3335: 3144: 3015: 1971: 1876: 1750: 1435: 1139: 575: 294: 232: 90: 17322: 17089: 16767: 16563: 15688: 15086: 14836: 14527: 14248: 12602: 12261: 12234: 12177: 12009: 11682: 10817: 10634: 10605: 9890: 9360: 9177: 8237: 7541:

to denote any manifestation of Islamic assertion in neighbouring Muslim countries. During the

7055:'Abd al-Latif ibn 'Abd al-Rahman (1810–1876) Head of religious estate in 1860 and early 1870s. 5375:

as captives and will not practice that in the future. We did not initiate hostilities against

3226: 18708: 18585: 18371: 17837: 17634: 17373: 16893:

Inside the Kingdom: Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia

16488:"Presiden Pertama RI Ir. Soekarno Ternyata Pernah Berbicara Tentang Wahabi! Apa Kata Beliau?" 15899: 15840: 15173: 14463: 14128: 12794: 12464: 12304: 12071: 11952: 11181: 10248: 8576: 8383: 7923: 7785: 7570: 7506: 7374: 7236:, allowed Saudi Arabia to successfully promote their interpretations of Islam throughout the 6105:, it was imitation of past judicial opinion in the face of clear contradictory evidence from 5587:

When he was asked on a religious matter, Ibn 'Abd al-Wahhab praised the pious Sufis, stating:

4746: 4585: 3761:(Worship) in Islam consists of conventional acts of devotion such as the five daily prayers ( 3656: 2457:, "feeling it sets them apart and contradicts the notion that Islam is a monolithic faith". 2434:, maintaining that "one would be hard pressed to find individuals who refer to themselves as 1468: 1212: 1051: 852: 329: 12111: 7478:. Taliban's denial of Saudi requests to extradite Bin Laden led to a diplomatic row between 6323:("Treatise on Ijtihad and Taqlid") which became influential in the scholarly circles of the 5806:

also demonstrate a receptive outlook on visual media, medical field, economic affairs, etc.

18610: 18580: 18386: 18381: 18143: 17897: 17769: 16745:

Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism

16694: 16633: 16300: 15737:

Jonathan A.C. Brown, "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints",

15387: 13113: 9497: 9270: 9201: 8200: 7740:. However, none of the sources state the exact nature of this disagreement. Salafi scholar 7219: 6897: 6249: 5975:

and was based on Ibn Taymiyya's broader theological call for a return to the values of the

5769: 5700: 5087: 4386: 3978: 3480:(traditionalist) school which represents the prevalent theological position of the Hanbali 3172: 3112: 2664: 2532:, has caused some confusion in North and sub-Saharan Africa, where the movement's leader – 1836: 1386: 1129: 923: 517: 443: 17882: 13358:

The Propaganda against Sheikh Muhammad bin Abdul Wahhab and Its Impact on the True Clerics

13061: 10742:

Mandaville, Peter (2022). "Chapter 2: Wahhabism and Salafism in global perspective".

7926:(1796–1861). By the late 19th century, the anti-Wahhabi campaign in South Asia was led by 6256:, and did not consider "the opinion of any law school to be binding". In the absence of a 6157:

were central themes of his doctrines, Ibn 'Abd al-Wahhab did not lay down his approach to

5348:(descendants of Ibn 'Abd al-Wahhab) who took care to condemn and religiously delegitimise 4530: 2758:

compared the Wahhabi movement with various Euro-American socio-political movements in the

2193:

Supporters of the Wahhabi movement characterize it as being "pure Islam", indistinct from

2126:/AH 1190, who declared the Wahhabi movement as the personal interpretation of its leader. 2095:

in 1744, has led to the official "uncoupling" of the religious clergy by the Saudi state.

1031: 8: 18656: 18541: 18091: 17977: 17498: 17259:

The 'Wahhabi' Myth: Dispelling Prevalent Fallacies and the Fictitious Link with Bin Laden

16227:"Islamic conference in Chechnya: Why Sunnis are disassociating themselves from Salafists" 16208:"Islamic conference in Chechnya: Why Sunnis are disassociating themselves from Salafists" 15343: 14769: 10690: 9648: 8378: 8104: 7922:

during the early 19th century; which was led by prominent Islamic scholar and theologian

7522: 7356: 7233: 7143: 7096: 6893: 6805: 5659: 4573: 3992:) prevalent amongst the masses and obliging them to directly engage with the Scriptures; 3982: 3954:

issue as well as join forces with Wahhabis to condemn various Sufi practices and orders (

3677: 3614: 3426:

In addition, Albani would also criticise Muhammad Ibn 'Abd al-Wahhab for his weakness in

3331: 3148: 3011: 2499: 2488: 2310: 2145: 2064: 1785: 1445: 1296: 1266: 497: 165: 17098:

Saudi Arabia in Transition: Insights on Social, Political, Economic and Religious Change

16771: 16137: 11333:

The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri

10493: 8156:

uncritical, and in matters of law it mainly falls back on the traditions of the Prophet.

7099:(1910–1999) has been called "the most prominent proponent" of Wahhabism during his time. 4162:

to remain autonomous. Opponents of Wahhabi movement harshly rebuked them for advocating

3083:, the Saudi Sheikhs would repay their debts by financing the Ahl-i-Hadith movement. The 18766: 18600: 18575: 18533: 18432: 18406: 18064: 17832: 17639: 17488: 17286: 16997: 16891: 16638: 15639: 14601: 13255: 11604: 10513: 9823: 9798: 9790: 9689: 9339: 8648: 8584: 8269:

to support Wahhabi scholars in their effort to reject various one thousand one kind of

8148: 7967: 7782: 7595: 7534: 7007: 6925: 6833: 6742: 6628: 6541: 5712: 5341: 5319: 5304: 4563: 4421:(KAUST). Until 2018, movie theaters and driving by women were forbidden, except at the 4382: 4358: 4181: 3123:; AH 1282–1354) made vital contributions in the rehabilitation of Wahhabism across the 3023: 2905: 2847: 2783: 2576: 2084: 2080: 2017:

in the 13th century; and would later serve as a revolutionary impetus for 19th-century

1430: 1241: 1217: 1079: 857: 842: 752: 605: 376: 155: 125: 14496: 12021: 9299: 8710:

The Islamic Enlightenment: The Struggle Between Faith and Reason- 1798 to Modern Times

8151:

that campaigned to put an end to the general stagnation of Muslims, while saying that

7895: 7792:); among them Ahmed Barakat Tandatawin, who in 1743 describes Wahhabism as ignorance ( 7659:

found in violation of Wahhabi doctrines. According to some sources, during the second

7226:". This enabled the Wahhabis to exert great influence on Islamic culture and thinking; 6816:

clerical hierarchy and foreign imperialism; with some even labelling them as “Wahhabi

6405:

being derived from Hanbalite Ahl al-Hadith, scholars also take the rulings from other

6191:

and would lead many local Hanbalite detractors to accuse him of undermining classical

5412:. He criticized them for assigning greater authority to their current leaders than to 4055: 3861:

The disagreement between Wahhabis and their opponents over the definition of worship (

2168: 18771: 18687: 18525: 18442: 18437: 18416: 18411: 18138: 17957: 17917: 17892: 17867: 17857: 17800: 17574: 17508: 17395: 17344: 17334: 17307: 17276: 17262: 17237: 17216: 17208: 17195: 17163: 17146: 17117: 17052: 17033: 17014: 16966: 16963: 16944: 16927: 16917: 16898: 16866: 16847: 16840: 16824: 16791: 16749: 16719: 16698: 16684: 16666: 16645: 16610: 16579: 16548: 16518: 16400: 16324: 16279: 16171: 16091: 16008: 15981: 15935: 15903: 15860: 15786: 15662: 15643: 15631: 15524: 15276: 15268: 15247: 15179: 15119: 15094: 15011: 14922: 14897: 14842: 14815: 14777: 14723: 14531: 14520: 14467: 14456: 14289:"Wahhabism: Understanding the Roots and Role Models of Islamic Fanaticism and Terror" 14275: 14252: 14243:

The Islamist: Why I joined Radical Islam in Britain, what I saw inside and why I left

14241: 14076: 14051: 13927: 13902: 13877: 13758: 13700: 13627: 13602: 13577: 13552: 13527: 13502: 13477: 13452: 13401: 13376: 13334: 13313: 13259: 13185: 13160: 13117: 13001:

The Islamist: Why I Joined Radical Islam in Britain, What I Saw Inside and Why I Left

12812: 12771: 12735: 12691: 12616: 12546: 12310: 12267: 12240: 12183: 12123: 12112: 12075: 12064: 12042: 11993: 11956: 11945: 11904: 11883: 11862: 11787: 11738: 11563: 11538: 11476: 11433: 11408: 11368: 11275: 11267: 11189: 11160: 11135: 11107: 11037: 11012: 10975: 10950: 10862: 10779: 10747: 10722: 10640: 10613: 10388: 10325: 10252: 10241: 10201: 10116: 10087: 10062: 10032: 9927: 9896: 9869: 9802: 9592: 9501: 9393: 9366: 9325: 9303: 9207: 8863: 8844: 8815: 8796: 8751: 8732: 8713: 8684: 8665: 8625: 8596: 8563: 8553: 8500: 8476: 8273:". It is argued by some that Sukarno was also influenced by Islamist figures such as 8165: 8076: 8060: 7491: 7466:

in 1991, before exiling him the same year. In 1994, Saudi Arabia revoked Bin Laden's

7392: 7307:, the tripling in the price of oil in the mid-1970s and the progressive takeover of 7090: 7018: 6937: 6825: 6809: 6801: 6727: 6401:(Principles of jurisprudence) of the Hanbali school. Despite the main methodology of 6217: 6073: 6056:

only in cases of extreme necessity. He rejected deference to past juridical opinion (

6018:(analogical reasoning) – Ibn 'Abd al-Wahhab's writings emphasized the 5982: 5880: 5817:) through Scriptural precedents to sustain a legal system compatible with modernity. 5684: 5556: 5413: 5308: 5288: 5175:) so long as it is true to the essence of the Quran, Sunnah and understanding of the 4951: 4935: 4763: 4441: 3840: 3577: 2942:) and responded to the military, economic, social, moral, cultural stagnation of the 2891: 2795: 2759: 2744: 2690: 2674: 2298: 2241:

The term "Wahhabism" has frequently been used by external parties as a sectarian and

2202: 2109: 2026: 2014: 1914: 1727: 1705: 1565: 1301: 1251: 1179: 1144: 1119: 1099: 1016: 977: 953: 712: 664: 625: 615: 591: 507: 469: 160: 57: 17001: 10010:"Think tank funded by foreign extremists writes report on foreign extremist funding" 8862:. Koninklijke Brill NV, Leiden, The Netherlands: Brill. pp. 221, 277, 283–285. 7891: 7146:

listed four major factors that contributed to expansion of Wahhabi ideas across the

6422: 6292: 6084: 5891:

have been sanctioned. Employing the results from observatories to sight the monthly

5111:

Muslims. The primary Wahhabi doctrine is affirmation of the uniqueness and unity of

4126:(polytheism); since it constitutes obedience to other than Allah (Glorified be He)." 2005:-led revolt against the Turkish, Persian and foreign empires that had dominated the 18641: 18348: 18069: 17962: 17774: 17523: 17518: 17503: 17109: 16989: 16779: 16690: 16460: 15623: 15302: 15213: 14663: 13247: 13109: 11466: 11242: 11159:. Cambridge, Massachusetts; London: Harvard University Press. pp. 84–85, 220. 11082: 10033:"Holy Warriors: Religion as military modus operandi in the Indian uprising of 1857" 9990: 9782: 9493: 8639:

Ahmad Khan, MU'ĪNUDDĪN (March 1968). "A Diplomat's Report on Wahhabism of Arabia".

8588: 8543: 8539: 8527: 7455: 7444: 7369: 7311:

in the 1974–1980 period, provided the source of much influence of Wahhabism in the

7244: 7155: 6901: 6837: 6776: 6517: 6473: 6245: 5916: 5872: 4729: 4328:; drawing human or animal figures; acting in a play or writing fiction; dissecting 3974: 2879: 2575:

According to Joas Wagemakers, associate professor of Islamic and Arabic Studies at

2423:

was important for Wahhabism's authenticity, because during the Ottoman period only

2399: 2187: 2050: 1700: 1184: 1134: 742: 640: 635: 620: 386: 16063: 15627: 13597:

Al-Atawneh, Muhammad (2010). "6: Wahhabism Applied – Flexibility Towards Change".

13497:

E. Vogel, Frank (2000). "Two- Ijtihad as Law: Doctrines for Theory and Practice".

10541: 7689:(legal schools) and invoke the teachings and legacy of its founders to defend the 7296:

began co-operating with Wahhabis to a certain extent, despite doctrinal variations

2629:(creed), Wahhabis and Salafis resemble each other; particularly in their focus on 2597:– a term rejected by its adherents – refers to the specific brand of reformation ( 1952:

661–728) who advocated for a return to the purity of the first three generations (

18718: 18661: 18391: 18376: 18300: 18244: 18133: 18001: 17862: 17847: 17709: 17629: 17460: 17455: 17227: 17183: 17172: 17113: 17079: 17011:

The Wahhabis Seen through European Eyes (1772–1830): Deists and Puritans of Islam

16743: 16713: 16575: 16118: 16085: 15891: 15780: 13982: 13547:

Al-Atawneh, Muhammad (2010). "6: Wahhabism Applied: Flexibility towards Change".

13447:

Mandaville, Peter; Hasan, Noorhaidi (2022). "7: Salafism, Education, and Youth".

13251: 11261: 8232: 8216: 7939: 7625: 7283: 7049: 7036: 6973: 6853: 6756: 6644: 6614: 6102: 5928: 5757: 5665: 5620: 5496: 5322:

were strictly defensive and rebuked his opponents as being the first to initiate

5080: 5030: 4885: 4790: 4682: 4348: 4309: 4268: 4077: 3946: 3685: 3140: 3116: 3102: 3068: 2855: 2803: 2682: 2294: 2198: 2156: 2136: 2042: 1867: 1801: 1791: 1710: 1440: 1343: 1094: 1006: 847: 757: 681: 552: 502: 436: 415: 324: 195: 143: 105: 73: 48: 15073:

Passion for Islam : Shaping the Modern Middle East: the Egyptian Experience

14838:

Women Leaders of Africa, Asia, Middle East and Pacific: A Biographical Reference

8965:"Saudi Arabia for first time marks its founding, downplaying conservative roots" 8231:; which had distorted the pristine message of Islam. As a leading figure of the 7000:

Muhammad ibn 'Abd al-Wahhab (1703–1792) was the founder of the Wahhabi movement.

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Ibn 'Abd al-Wahhab and his movement's early followers referred to themselves as

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