49 Facts About Wahhabi

Wahhabi 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.

Since the colonial period, the Wahhabi epithet has been commonly invoked by various external observers to erronoeusly or pejoritavely denote a wide range of reform movements across the Muslim World.

Indian Ahl-i Hadith leader Nawab Siddiq Hasan Khan strongly objected to the usage of the term "Wahhabi"; viewing it as a restrictive regional term primarily rooted in geography and considered the term to be politically manipulative.

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

Wahhabi mission started as a revivalist and reform movement in the remote, arid region of Najd during the 18th century.

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

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

Wahhabi'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.

Wahhabi 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.

Ibn ?Abd al-Wahhab had only authorized jihad when the Wahhabi community were attacked first, as a defensive measure.

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

The Wahhabi movement was perceived as an endeavour led by the settled populations of the Arabian Peninsula against the nomadic domination of trade-routes, taxes as well as their jahiliyya customs.

Muhammad ibn Abd al-Wahhab had criticized the nomadic tribes and the Wahhabi chroniclers praised Saudi rulers for taming the Bedouins.

Wahhabi ulama gained control over education, law, public morality and religious institutions in the 20th century; while incorporating new material and technological developments such as the import of modern communications; for the political consolidation of the Al-Saud dynasty and strengthening Saudi Arabia, the country that advocated Wahhabi doctrines as state policy.

Outside of Saudi the Wahhabi ulama became "less combative" toward the rest of the Muslim world.

Wahhabi movement was part of the overall current of various Islamic revivalist trends in the 18th century.

Wahhabi 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.

Wahhabi 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.

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

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.

Some Wahhabi activists have warned against taking non-Muslims as friends, smiling at or wishing them well on their holidays.

The primary Wahhabi doctrine is affirmation of the uniqueness and unity of God, and opposition to shirk.

Wahhabi 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.

Wahhabi 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.

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.

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Wahhabi 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.

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

Wahhabi 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.

Wahhabi scholars upheld the right of qualified scholars to perform Ijtihad on legal questions and condemned Taqleed of Mujtahids.

In opposition to the Taqlid doctrine, Wahhabi scholars advocated the proof-evaluation theory which believes in the continuous appearance of absolute Mujtahids and claims an 'Ijma that the doors of Ijtihad remain always open.

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

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

Wahhabi 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.

Wahhabi 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.

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

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

Wahhabi 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.

However Wahhabi preachers are conservative and do not deal with concepts such as social justice, anticolonialism, or economic equality, expounded upon by Islamist Muslims.

Videos from the group's territory have shown Wahhabi texts plastered on the sides of an official missionary van.

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

Islamic scholar Bilal Philips asserted that the charge of "Wahhabi" was deployed by the proponents of Madh'hab fanaticism during the nineteenth and twentieth centuries to Takfir the legal non-conformists.

Wahhabi movement sprang up amongst a number of Islamic revivalist movements of the 18th and 19th centuries; such as the Mahdist movement in 19th century Sudan, Senussi movement in Libya, Fulani movement of Uthman Dan Fodio in Nigeria, Faraizi movement of Haji Shariatullah in Bengal, the Indian Mujahidin movement of Sayyid Ahmed Barelvi and the Padri movement in Indonesia, all of which are considered precursors to the Arab Salafiyya movement of late nineteenth century.

The Saudi-Wahhabi power had reached its peak between 1792 and 1814, after Ibn 'Abd al-Wahhab's death in 1792.

In Syria, until the late nineteenth century emergence of Salafiyya, Wahhabi calls were met with hostility from the ulema due to doctrinal and political reasons.

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

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Wahhabi 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.

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

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

Wahhabi 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.