30 Facts About Wahabi

Wahabi established the Muwahhidun movement in the region of Najd in central Arabia as well as South Western Arabia, a reform movement with a particular emphasis on purging practices such as the veneration of Muslim saints and pilgrimages to their tombs and shrines, which were widespread amongst the people of Najd.

Wahabi distanced himself as well as the Indian Muslim public from this label, writing:.

Wahabi's movement emphasized adherence to the Quran and hadith, and advocated the use of ijtihad.

Wahabi travelled to Mecca and Medina to perform Hajj and studied under notable hadith scholars.

Wahabi's critics were mainly ulama from his homeland, the Najd region of central Arabia, which was directly affected by the growth of the Wahhabi movement, based in the cities of Basra, Mecca, and Medina.

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Wahabi further rejected and condemned allegations charged against him by various critics; such as the claim of Takfir on those who opposed him or did not emigrate to the lands controlled by Muwahhidun.

Wahabi abstained from legitimising Saudi military campaigns; dedicating the rest of his life for educational efforts and in asceticism.

Wahabi would send his eldest son, Sa'd ibn Atiq, to India to study under Siddiq Hasan Khan as well as Sayyid Nazir Hussain for over nine years.

Wahabi was appointed by Ibn Saud as the qadi of Riyadh as well as the Imam of Grand Mosque of Riyad giving him great influence in the educational system.

Wahabi followed in the footsteps of the ancient Ahl al-Hadith school and took the call of Ahl-i-Hadith.

Wahabi 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.

Wahabi 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.

Wahabi criticized them for assigning greater authority to their current leaders than to Muhammad in interpreting the Qur'an and sharia, and for denying the validity of the consensus of the early Muslim community.

Wahabi believed that the Shia doctrine of infallibility of the imams constituted associationism with God.

Wahabi instructed that this procedure of education and debate should be carried out with the support of truthful ulama, hadith transmitters, and righteous people employing logic, rhetoric, examination of the primary texts and scholarly debates.

Wahabi used 'ijma only "in conjunction with its corroboration of the Qur'an and hadith", and qiyas only in cases of extreme necessity.

Wahabi rejected deference to past juridical opinion in favor of independent reasoning, and opposed using local customs.

Wahabi urged his followers to "return to the primary sources" of Islam in order "to determine how the Qur'an and Muhammad dealt with specific situations" without being beholden to the interpretations of previous Islamic scholarship, while engaging in Ijtihad.

Wahabi did follow the Hanbali methodology of judging everything not explicitly forbidden to be permissible, avoiding the use of Qiyas, and taking Maslaha and 'Adl into consideration.

Wahabi stressed the importance of education, especially for females and encouraged women to be active in educational endeavours and lead various communal and social activities.

Wahabi's thoughts reflected the major trends apparent in the 18th-century Islamic reform movements.

Wahabi 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.

Wahabi's movement became known as the Barelvi movement and was defined by rejection of Wahhabi beliefs.

Wahabi forbade travel to Ottoman lands since those lands, in his view, were polytheist lands.

Wahabi argued that the beliefs of Ahl-i Hadith of India were based on Qur'an and Sunnah, and was not derived from Najdi scholars; attempting to distinguish them from the Ahl-i Hadith.

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Wahabi began the treatise by fiercely criticising the Najdi Wahhabis for stamping out Islamic Universalism with territorial localism.

Wahabi cited the discomfort of the Prophet to any type of regionalisation of Islam.

Wahabi cited the famous Hadith of Najd as a rebuttal of Najdis.

Wahabi strongly attacked Ibn 'Abd al-Wahhab on several points; claiming that the latter was not a mujtahid in fiqh and accused him of imitating the Hanbali school.

Wahabi distinguished between Salafism and Wahhabism, criticizing the latter while supporting the former.