Professional Documents
Culture Documents
Wahabism
Wahabism
Wahhabi
Wahhabism (Arabic: , Wahhbiyyah) is an ultra-conservative [1] branch of Sunni Islam.[2][3] It is a religious movement among fundamentalist Islamic believers, with an aspiration to return to the primordial fundamental Islamic sources Quran, Hadith and scholarly consensus (Ijma).[4] Wahhabism was a popular revivalist movement instigated by an eighteenth century theologian, Muhammad ibn Abd al-Wahhab (17031792) from Najd, Saudi Arabia. He began his movement through peaceful discussions with attendees of various shrines[5] and eventually gained popular support by convincing the local Amir, Uthman ibn Mu'ammar, to help him in his struggle.[6] Ibn Abd Al-Wahhab advocated a popular purging of the widespread practices by Muslims being what he considered to be impurities and innovations in Islam. It is claimed that this was carried out by some of his more extreme followers by the killing of innocent Sunni Muslims however this is fiercely debated.[7] His has become the dominant form of Islam in Saudi Arabia.[8] The movement claims to adhere to the correct understanding of the general Islamic doctrine of Tawhid, on the "uniqueness" and "unity" of God, shared by the majority of Islamic sects, but with an emphasis on advocating following of the Athari school of thought only.[9] Ibn Abd-al-Wahhab was influenced by the writings of Ibn Taymiyya and questioned the prevalent philosophical interpretations of Islam being the Ash'ari and Maturidi schools, claiming to rely on the Qur'an and the Hadith without speculative philosophy so as to not transgress beyond the limits of the early Muslims known as the Salaf.[9] He attacked a "perceived moral decline and political weakness" in the Arabian Peninsula and condemned what he perceived as idolatry, the popular cult of saints, and shrine and tomb visitation.[9] The terms Wahhabi and Salafi and ahl al-hadith (people of hadith) are often used interchangeably, but Wahhabism has also been called "a particular orientation within Salafism",[3] an orientation considered ultra-conservative and apolitical.[10][11] The movement gained unchallenged precedence in the Arabian peninsula through an alliance between Muhammad ibn Abd al-Wahhab and the House of Muhammad ibn Saud who provided political and financial power for the religious revival represented by Ibn Abd al-Wahhab. The writer El Khabar Ousbou suggests the popularity of the Wahhabi movement is in part due to this alliance and the funding of several religious channels.[12]
History
Mohammad Hayya Al-Sindhi
Zain Imran's teacher Abdallah ibn Ibrahim ibn Sayf introduced the relatively young man to Mohammad Hayya Al-Sindhi in Medina and recommended him as a student. Mohammad Ibn Abd-al-Wahhab and al-Sindi became very close and Mohammad Ibn Abd-al-Wahhab stayed with him for some time. Scholars have described Muhammad Hayya as having an important influence on Mohammad Ibn Abd-al-Wahhab, encouraging him to denounce rigid imitation of classical commentaries and to utilize informed individual analysis (ijtihad). Muhammad Hayya also taught Mohammad Ibn Abd-al-Wahhab to reject popular religious practices associated with walis and their tombs that resembles later Wahhabi teachings. Muhammad Hayya and his milieu are important for understanding the origins of at least the Wahhabi revivalist impulse.[13]
Wahhabi
Beliefs
The Wahhabi subscribe to the primary doctrine of the uniqueness and unity of God (Tawhid).[9][22] The first aspect being belief in Allah and His Lordship that He alone is the believer's lord or Rabb. The second being that once one affirms the oneness of worship to Allah and Allah alone. The third is belief and affirmation of Allah's Names and Attributes. Wahhabi theology is very precise in its creed or Aqeedah where the Quran and Hadith are the only fundamental and authoritative texts taken with the understanding of the Salaf. Commentaries and "the examples of the early Muslim community (Ummah) and the four Rightly Guided Caliphs (AD 632661)" known as Athar narrations are used to support these texts, hence the name of the school of theology given as Athari, but are not considered independently authoritative.[23] Ibn Abd al-Wahhab further explains in his book Kitab al-Tawhid, which draws directly on material from the Quran and the narrations of the Prophet, that worship in Islam includes conventional acts of worship such as the five daily prayers; fasting; Dua (supplication); Istia'dha (seeking protection or refuge); Ist'ana (seeking help), and Istigatha to Allah (seeking benefits and calling upon Allah alone). Therefore, making du'a or calling upon anyone or anything other than God, or seeking supernatural help and protection that is only befitting of a divine being from something other than Allah alone are acts of "shirk" and contradict the tenets of Tawhid. Ibn Abd al-Wahhab further explains that Muhammad during his lifetime tried his utmost to identify and repudiate all actions that violated these principles. The most important of these commentaries are those by Ibn Abd al-Wahhab in particular his book Kitab al-Tawhid, and the works of Ibn Taymiyyah. Ibn Abd al-Wahhab was a follower of Ahmad ibn Hanbal's school of fiqh (Islamic jurisprudence) like most in Nejd at the time, but "was opposed to any of the schools (Madh'hab) being taken as an
Wahhabi absolute and unquestioned authority". However Ibn Abd al-Wahhab did not totally condemn taqlid, or blind adherence, only at scholarly level in the face of a clear evidence or proof from a hadeeth or Qur'anic text.[24] Although Wahhabis are associated with the Hanbali school, early disputes did not center on fiqh and the belief that Wahhabism was borne of Hanbali thought has been called a "myth".[25]
Fiqh
A popular misconception associated with the movement of Ibn Abd al-Wahhab is the condemnation of the legal schools of jurisprudence, however documentation of a letter correspondence by Ibn Abd al-Wahhab recorded by his son Abdallah refutes this accusation.[31] "And also we are upon the madhhab of Imaam Ahmad bin Hanbal in the matters of jurisprudence, and we do not show rejection to the one who made taqleed of one of the four Imaams as opposed to those besides them... ... And we do not deserve the status of absolute ijtihaad and there is none amongst us who lays claim to it, except that in some of the issues (of jurisprudence), when a plain, clear text from the Book, or a Sunnah unabrogated, unspecified and uncontradicted by what is stronger than it, and by which one of the four Imaams have spoken, we take it and we leave our madhhab... ... And we do not investigate (scrutinize) anyone in his madhhab, nor do we find fault with him except when we come across a plain, clear text which opposes the madhhab of one of the four Imaams and it is a matter through which an open and apparent symbol ... Thus, there is no contradiction between (this and) not making the claim of independent ijtihaad, because a group from the scholars from the four madhhabs are preceded choosing certain preferred opinions in certain matters, who, whilst making taqleed of the founders of the madhhab (in general), opposed the madhhab (in those matters)."
Wahhabi This was seen as a revival of the tradition recorded whereby the early students of the scholars of the Madh'habs would leave their teacher's position in light of a newly found evidence once the hadeeth had been collected.[32] "... and this is not contradictory to the lack of the claim to ijtihaad. For it has been that a group of the imaams of the four madhaahib had their own particular views regarding certain matters that were in opposition to their madhhab, whose founder they followed." [33][34] However some modern day adherents to wahhabism consider themselves to be 'non-imitators' or 'not attached to tradition', and therefore answerable to no school of law at all, observing instead what they would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by Ibn Hanbal, and thus they can be said to be of his 'school' however only a scholar would be capable of this level of ijtihad and most Salafi scholars warn against this for the uneducated laymen.[35][36]
Theology
Adherents to the Wahhabi movement take their theological viewpoint with an aspiration to assimilate with the beliefs of the early Muslims, being the first three generations otherwise known as the Salaf. This theology was taken from exegesis of the Quran and statements of the early Muslims and later codified by a number of scholars, the most well known being the 13th century Syrian scholar Ibn Taymiyyah, into what is now known as the Athari theological creed. This was upheld by Muhammad ibn Abd al-Wahhab in his various works on theology.[37] "And it is that we accept the aayaat and ahaadeeth of the Attributes upon their apparent meanings, and we leave their true meanings, while believing in their realities, to Allaah ta'aalaa. For Maalik, one of the greatest of the 'ulamaa' of the Salaf, when asked about al-istiwaa' in His Saying (ta'aalaa): "Ar-Rahmaan rose over the Throne." [Taa-Haa: 5] said: "Al-istiwaa' is known, the "how" of it is unknown, believing in it is waajib, and asking about it is bid'ah." " [33][34] Some criticism accuses this school as being anthropomorphic however Ibn Taymiyyah in his monumental work Al-Aqidah Al-Waasitiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the methodology of the Salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it secondary/symbolic meaning which is different from the apparent meaning).[38][39]
Wahhabi Other observers describe the term as "originally used derogatorily by opponents", but now commonplace and used even "by some Najdi scholars of the movement".[3] According to Riadh Sidaoui, habitual use of the term Wahhabism is scientifically false, and the concept of Saudi Wahhabism should be substituted
Initial opposition
Allegedly the first people to oppose Muhammad Ibn Abd al-Wahhab were his father Abd al-Wahhab and his brother Salman Ibn Abd al-Wahhab who was an Islamic scholar and qadi. Ibn Abd al-Wahhab's brother wrote a book in refutation of his brothers' 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 Thunderbolts Concerning the Wahhabi School"). In "The Refutation of Wahhabism in Arabic Sources, 17451932",[41] Hamadi Redissi provides original references to the description of Wahhabis as a divisive sect (firqa) and outliers (Kharijites) in communications between Ottomans and Egyptian Khedive Muhammad Ali. Redissi details refutations of Wahhabis by scholars (muftis); among them Ahmed Barakat Tandatawin, who in 1743 describes Wahhabism as ignorance (Jahala). Criticism by shi'ites and destruction of venerated graves In 1801 and 1802, the Saudi Wahhabis under Abdul Aziz ibn Muhammad ibn Saud attacked and captured the holy Shia cities of Karbala and Najaf in Iraq and destroyed the tombs of Husayn ibn Ali who is the grandson of Muhammad, and son of Ali (Ali bin Abu Talib), the son-in-law of Muhammad (see: Saudi sponsorship mentioned previously). In 1803 and 1804 the Saudis captured Makkah and Madinah and demolished various venerated shrines, monuments and removed a number of what was seen as sources or possible gateways to polytheism or Shirk - such as the shrine built over the tomb of Fatimah, the daughter of Muhammad. In 1998 the Saudis bulldozed and allegedly poured gasoline over the grave of Aminah bint Wahb, the mother of Muhammad, causing resentment throughout the Muslim World.[42][43][44] Criticism by sufi organisations The Syrian professor and scholar Dr. Muhammad Sa'id Ramadan al-Buti [45] criticises the Salafi movement in a few of his works. The sufi Islamic Supreme Council of America founded by the Naqshbandi sufi Shaykh Hisham Kabbani classify Wahhabbism as being extremist and heretical based on Wahhabbism's rejection of sufism and what they believe to be traditional sufi scholars.[46][47][48] However the ISCA is alleged to have links to the neoconservative lobby in the United States, hence explaining the groups hatred for the "wahhabi" movement. Kabbani allegedly thanked UK Foreign Secretary Jack Straw in 2005 for the role the UK played in the Middle East, saying: We are glad to see changes taking place in the political mechanisms in the Middle East. We hope to see an end to tyranny and we are happy to observe a strong upsurge in freedom of speech, freedom of belief and political openness in the region. [49] Wahabbism is intensely opposed by some Hui Muslims in China, primarily by the Sufi Khafiya, some Hanafi Sunni Gedimu and a number of Jahriyya. The Yihewani (Ikhwan) Chinese sect founded by Ma Wanfu in China was originally inspired by the Wahhabi movement however the group reacted with hostility to Ma Debao and Ma Zhengqing, who attempted to introduce Wahhabism as the Orthodox main form of Islam. They were branded as traitors of foreign influence, alien to the native popular cultural practices of Islam in China, and Wahhabi teachings were deemed as heresy by the Yihewani leaders. Ma Debao established a Salafi / Wahhabi order, called the Sailaifengye menhuan in Lanzhou and Linxia, separate from other Muslim sects in China.[50] Salafis have a reputation for radicalism among the Hanafi Sunni Gedimu and Yihewani. Sunni Muslim Hui avoid Salafis, including family members.[51] The number of Salafis in China is so insignificant that they are not included in classifications of Muslim sects in China.[52]
Wahhabi The Kuomintang Sufi Muslim general Ma Bufang, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafi / Wahhabi Muslims. The Yihewani forced the Salafis into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and a Chinese nationalist organisation, and they considered the Salafis to be "Heterodox" (xie jiao), and "people who followed foreigner's teachings" (wai dao). After the Communist revolution the Salafis were allowed to worship openly until a 1958 crackdown on all religious practices.[53] The Deobandi Alim Abd al-Hafiz al-Makki has argued that Muhammad ibn Abd al-Wahhab viewed authentic sufism in a positive light comparing it to the sciences of tafseer, hadith, and fiqh.[54] As proof, the Shaykh also cites a letter in which Abd-al-Wahhab writes; We do not negate the way of the Sufis and the purification of the inner self from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shariah and the correct and observed way. However, we will not take it on ourselves to allegorically interpret (tawil) his speech and his actions. We only place our reliance on, seek help from, beseech aid from and place our confidence in all our dealings in Allah Most High. He is enough for us, the best trustee, the best mawla and the best helper. May Allah send peace on our master Muhammad, his family and companions.
Wahhabi of Muslim leaders because of their belief that "the decision to wage jihad lay with the ruler, not the individual believer".[59] Karen Armstrong states that Osama bin Laden, like most extremists, followed the ideology of Sayyid Qutb, not "Wahhabism".[60]
Wahhabi
References
[1] Our good name: a company's fight to defend its honor (http:/ / books. google. co. uk/ books?id=ZSgDKrsBDosC& pg=PA720& dq=& hl=en& sa=X& ei=b1ezT-24CanE0QWhwtSkCQ& ved=0CEgQ6AEwAw#v=onepage& q=& f=false) J. Phillip London, C.A.C.I., Inc 2008, "wahhabism is considered in particular an ultra-conservative orientation". [2] Sunni Islam (http:/ / www. globalsecurity. org/ military/ intro/ islam-sunni. htm) [3] "Wahhabi" (http:/ / web. archive. org/ web/ 20050507090328/ http:/ / www. globalsecurity. org/ military/ world/ gulf/ wahhabi. htm). GlobalSecurity.org. 2005-04-27. Archived from the original (http:/ / www. globalsecurity. org/ military/ world/ gulf/ wahhabi. htm) on 2005-05-07. . Retrieved 2008-05-10. [4] "Wahhb" (http:/ / www. britannica. com/ EBchecked/ topic/ 634039/ Wahhabi). Encyclopdia Britannica Online. . Retrieved 2010-12-12. [5] "History of Islam Sheikh Ibn Abdul Wahab of Najd by Prof. Dr. Nazeer Ahmed, PhD" (http:/ / historyofislam. com/ contents/ resistance-and-reform/ shaykh-ibn-abdul-wahhab-of-najd/ ). historyofislam.com. . [6] M Zarabozo, Jamaal al Din (2003). The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab. Ministry of Islamic Affairs, Endowments, Daw`ah and Guidance. p.pages 26 and 27. [7] "The Truth About Sheikh Muhamad Ibn Abdul Wahab and refutation to all false lables on him" (http:/ / www. ummah. com/ forum/ showthread. php?4028-the-truth-about-Sheikh-Muhamad-ibn-AbdulWahab-amp-refutation-to-all-false-labels-on-him). ummah.com. . [8] PBS Frontline. "Analyses Wahhabism" (http:/ / www. pbs. org/ wgbh/ pages/ frontline/ shows/ saudi/ analyses/ wahhabism. html). . Retrieved 27 January 2012. "For more than two centuries, Wahhabism has been Saudi Arabia's dominant faith." [9] Esposito 2003, p.333 [10] Washington Post, For Conservative Muslims, Goal of Isolation a Challenge (http:/ / www. washingtonpost. com/ wp-dyn/ content/ article/ 2006/ 09/ 04/ AR2006090401107_2. html) [11] John L. Esposito, What Everyone Needs to Know About Islam, p.50 [12] Saudi Wahhabism is the most dangerous religious currents , El Khabar Ousbou, 30 aot 2010 [13] BOOK REVIEWS Robinson 3 (1): 116 Journal of Islamic Studies (http:/ / jis. oxfordjournals. org/ cgi/ pdf_extract/ 3/ 1/ 116) [14] Tarikh Najd by 'Husain ibn Ghannam, Vol. 1, Pg. 7677 [15] 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 78 [16] Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 1719 [17] Muhammad Ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21 [18] Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 28 [19] English, Jeanette M. (02 2011) [2011] "14" (http:/ / books. google. at/ books?id=k4Zr0yDjrHMC& pg=PA260& lpg=PA260& dq="Ibn+ Saud"+ 140+ years+ -wikipedia. org& source=bl& ots=il5HbeVOUD& sig=Dwrf1ubbNbNkkNc_9DuuG7laAwE& hl=de& sa=X& ei=CeyFT7btLorO4QSspaHIBw& ved=0CDMQ6AEwAw#v=onepage& q="Ibn Saud" 140 years -wikipedia. org& f=false) (Paper) Infidel behind the paradoxical veil 1 (first ed.) : AuthorHouse p.276 ISBN978-1-4567-2810-6 (sc) LCCN2011900551 archived from the original (http:/ / books. google. at/ ) on 2011-02-03 . Retrieved 2012-04-11 "In the last years of the 18th century, Ibn Saud attempted to seize control of Arabia and its outer lying regions and his heiras spendt the next 150 years in this pursuit. This was done at the expense of the overlords of the Ottoman Empire. Eventually, the house of Al Saud met wiht defeat at the hands of the Ottoman and Egyptian armies, resulting in the burning of Diriyah." [20] "Imam Muhammad bin Abdul Wahhab, Ibn Saud information resource" (http:/ / www. ibnsaud. info/ main/ 9452. htm). . "Muhammad bin Abdul Wahhab sought the protection of Muhammad bin Saud, in Ad-Dariyah, the home of the House of Saud... ...they had interests in common, pre-eminently a desire to see all the Arabs of the Peninsula brought back to Islam in its simplest and purest form. In 1744, they therefore took an oath that they would work together to achieve this end." [21] Glasse, Cyril, The New Encyclopedia of Islam, Rowan & Littlefield, (2001), pp.469472 [22] "Allah" (http:/ / www. britannica. com/ eb/ article-9005770/ Allah). Encyclopdia Britannica Online. . Retrieved 2008-05-28. [23] DeLong-Bas, Natana J. (2004). Wahhabi Islam: From Revival and Reform to Global Jihad. Oxford University Press, USA. p.42. ISBN0-19-516991-3. First edition. [24] Mortimer, Edward, Faith and Power: The Politics of Islam, Vintage Books, 1982, p.61
Wahhabi
[25] Commins 2006, p.12 According to Commins, Kitab al-Tawhid "has nothing to say on Islamic law, which guides Muslims everyday lives. This is a crucial point. One of the myths about Wahhabism is that its distinctive character stems from its affiliation with the supposedly conservative or strict Hanbali legal school. If that were the case, how could we explain the fact that the earliest opposition to Ibn Abd al-Wahhab came from other Hanbali scholars? Or that a tradition of anti-Wahhabi Hanbalism persisted into the nineteenth century? As an expert on law in Saudi Arabia notes, Ibn Abd al-Wahhab produced no unprecedented opinions and Saudi authorities today regard him not as a mujtahid in fiqh [independent thinker in jurisprudence], but rather in dawa or religious reawakening The Wahhabis bitter differences with other Muslims were not over fiqh [jurisprudence] rules at all, but over aqida, or theological positions." [26] "The Beginning And Spreading Of Wahhabism" (http:/ / www. sufi. it/ Islam/ wahlast. htm). Sufi.it. . Retrieved 2012-06-12. [27] http:/ / mailofislam. webstarts. com/ uploads/ fitna-tul-wahhabiyyah. pdf [28] "Fitanatul Wahhabiya - LET US CORRECT OUR ISLAMIC FAITH" (http:/ / www. correctislamicfaith. com/ fitanatulwahhabiya. htm). Correctislamicfaith.com. . Retrieved 2012-06-12. [29] "wahabi, quran reading, sunni islam, wahhabism, wahhabi, become a muslim, islam followers, followers of islam" (http:/ / www. yakhwajagaribnawaz. com/ islam/ wahhabis. htm). Yakhwajagaribnawaz.com. . Retrieved 2012-06-12. [30] "Islam Question and Answer - Shaykh al-Albaani (may Allaah have mercy on him) was a great muhaddith and a mujtahid faqeeh" (http:/ / islamqa. info/ en/ ref/ 113687). Islamqa.info. . Retrieved 2012-06-12. [31] "Shaykh Abd Allaah Bin Muhammad Bin Abd Al-Wahhaab on Fiqh, Ijtihaad, Madhhabs and Taqlid" (http:/ / www. wahhabis. com/ articles/ fgxss-shaykh-abd-allaah-bin-muhammad-bin-abd-al-wahhaab-on-fiqh-ijtihaad-madhhabs-and-taqlid. cfm). wahhabis.com. . [32] "ijtihad (Islamic law) - Britannica Online Encyclopedia" (http:/ / www. britannica. com/ EBchecked/ topic/ 282550/ ijtihad). Britannica.com. . Retrieved 2012-06-12. [33] "Resource of authenticated documented letters written by Shaykh Muhammad Ibn Abd Al-Wahhab in the original arabic script" (http:/ / saaid. net/ monawein/ h/ index. htm). saaid.net. . [34] "Forum which provides an english translation of the original arabic scripted letters" (http:/ / forums. islamicawakening. com/ f20/ letter-of-ibn-abdul-wahhab-najdi-22837/ ). forums.islamicawakening.com. . [35] 12:41 AM. "Concept of Taqleed - Multaqa Ahl al-Hadeeth" (http:/ / www. ahlalhdeeth. com/ vbe/ showthread. php?t=11098). Ahlalhdeeth.com. . Retrieved 2012-06-12. [36] Glasse, Cyril, The New Encyclopedia of Islam Altamira, 2001, p.407 [37] Oleh: Luthfi Assyaukanie. "Muhammad Ibn Abd al-Wahab (1703-1791) - JIL English Edition" (http:/ / islamlib. com/ en/ article/ muhammad-ibn-abd-al-wahab-1703-1791). Islamlib.com. . Retrieved 2012-06-12. [38] "Jism, Tajseem, and the Mujassimah (Anthropomorphists) in the Ash'arite Textbooks and in the Works of Shaykh ul-Islaam Ibn Taymiyyah: A Brief Comparison" (http:/ / www. asharis. com/ creed/ articles/ bolnh-ibn-taymiyyah-the-ashari-scholars-and-those-affirming-jism-for-allaah. cfm). Asharis.com. 2009-07-27. . Retrieved 2012-06-12. [39] Ibn Taymiyyah. Sharh-Al-Aqeedat-Il-Wasitiyah (http:/ / www. scribd. com/ doc/ 24706466/ Sharh-Al-Aqeedat-Il-Wasitiyah). Dar us Salam Publications. . "The followers of Ahlus Sunnah wal Jama'ah occupy a moderate position between the Ahlut Ta'teel (Jahmiyyah) and Ahlut Tamtheel (Mushabbiha), and are moderate between the Jabariyah sect and the Qadariyah sect regarding the Acts of Allah, and are moderate about the Promises of Allah between the Murji'ah and the Wa'eediyah sects among Qadariyah and are moderate on matters of the Faith and names of the religion between the Harooriyah and Mu'tazilah, and between the Murji'ah and Jahmiyah and are moderate regarding the Companions of the Prophet, peace and blessings be upon him, between the Raafidah and the Khawarij." [40] Wiktorowicz, Quintan. "Anatomy of the Salafi Movement" in Studies in Conflict & Terrorism, Vol. 29 (2006): p.235. [41] Kingdom without borders: Saudi political, religious and media frontiers (http:/ / books. google. com/ books?id=UKkWRu6u29gC) [42] The Destruction of Holy Sites in Mecca and Medina (http:/ / www. scribd. com/ doc/ 6999574/ Spirit) By Irfan Ahmed in Islamic Magazine, Issue 1, July 2006 [43] Nibras Kazimi, A Paladin Gears Up for War (http:/ / www. nysun. com/ article/ 65662?page_no=3), The New York Sun, November 1, 2007 [44] John R Bradley, Saudi's Shi'ites walk tightrope (http:/ / www. atimes. com/ atimes/ Middle_East/ GC17Ak01. html), Asia Times, March 17, 2005 [45] Bouti debate with Salafi (http:/ / answeringwhhabismandsalafism. wordpress. com/ 2008/ 03/ 02/ why-does-one-have-to-follow-a-madhhab-debate-between-muhammad-said-al-buti/ ) [46] "Radicalism: Its Wahhabi Roots and Current Representation", (http:/ / www. islamicsupremecouncil. org/ bin/ site/ wrappers/ extremism_wahabroots. html) Islamic Supreme Council of America [47] The Islamists Have it Wrong (http:/ / www. meforum. org/ 14/ the-islamists-have-it-wrong) By Abdul Hadi Palazzi Middle East Quarterly, Summer 2001 [48] On Islam and 500 most influential Muslims (http:/ / www. rissc. jo/ docs/ 1N-WithCovers(lowres). pdf) [49] The 'Neoconservative' Sufi Muslim Council : Uncover Traitor who destroy Islam and Umah. May 25, 2008 (http:/ / euraktiva. vox. com/ library/ post/ the-neoconservative-sufi-muslim-council-uncover-traitor-who-destroy-islam-and-umah. html) [50] Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects (http:/ / books. google. com/ books?id=hUEswLE4SWUC& pg=PA72& dq=ma+ anliang#v=onepage& q=wahhabism ma debao& f=false). Richmond: Curzon Press. p.208. ISBN0-7007-1026-4, 9780700710263. . Retrieved 2010-06-28. [51] Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims (http:/ / books. google. com/ books?id=b21aKLh6_KkC& pg=PA79& dq=gedimu+ ikhwan#v=onepage& q=gedimu ikhwan& f=false). Stanford University Press. p.279. ISBN0-8047-3694-4. . Retrieved 2010-06-28.
Wahhabi
[52] John L. Esposito (1999). The Oxford history of Islam (http:/ / books. google. com/ books?id=imw_KFD5bsQC& pg=PA458& dq=gedimu+ ikhwan#v=onepage& q=kubrawiyya percent gedimu hui ma tong& f=false). Oxford University Press US. p.462. ISBN00195107993. . Retrieved 2010-06-28. [53] BARRY RUBIN (2000). Guide to Islamist Movements (http:/ / books. google. com/ books?id=wEih57-GWQQC& pg=PA79& dq=ma+ bufang+ secret+ war#v=onepage& q=ma bufang secret war& f=false). M.E. Sharpe. p.800. ISBN0-7656-1747-1. . Retrieved 2010-06-28. [54] al-Makki, Abd al-Hafiz. "Shaykh Muhammad bin Abd al-Wahhab and Sufism" (http:/ / www. deoband. org/ 2011/ 01/ tasawwuf/ shariah-and-tariqah-tasawwuf/ shaykh-muhammad-bin-abd-al-wahhab-and-sufism/ ). Deoband.org. . Retrieved 30 May 2011. "Through the grace of Allah, I studied each volume page by page and never came across any place in which Shaykh Muhammad bin Abd al-Wahhab criticizes, refutes or rejects Tasawwuf or any one of the Sufi shaykhs on account of his Tasawwuf." [55] Saudi Publications on Hate Ideology (http:/ / www. freedomhouse. org/ uploads/ special_report/ 45. pdf) [56] quotes from a study "based on a year-long study of over two hundred original documents, all disseminated, published or otherwise generated by the government of Saudi Arabia and collected from more than a dozen mosques in the United States". New Report on Saudi Government Publications (http:/ / web. archive. org/ web/ 20061002030100/ http:/ / www. freedomhouse. org/ religion/ news/ bn2005/ bn-2005-01-28. htm) at the Internet Archive [57] "Freedom House" (http:/ / rightweb. irc-online. org/ profile/ 1476). International Relations Center. 2007-07-26. . Retrieved 2008-05-10. [58] Natana J. Delong-Bas, "Wahhabi Islam: From Revival and Reform to Global Jihad", (Oxford University Press: 2004), p. 279 [59] After Jihad: American and the Struggle for Islamic Democracy by Noah Feldman, New York : Farrar, Straus and Giroux, 2003, p.47 [60] Armstrong, Karen. The label of Catholic terror was never used about the IRA. (http:/ / www. guardian. co. uk/ politics/ 2005/ jul/ 11/ northernireland. july7) guardian.co.uk [61] Salah Nasrawi, Meccas ancient heritage is under attack Developments for pilgrims and the strict beliefs of Saudi clerics are encroaching on or eliminating Islams holy sites in the kingdom (http:/ / articles. latimes. com/ 2007/ sep/ 16/ news/ adfg-mecca16), Los Angeles Times, September 16, 2007. Retrieved 21 December 2009. [62] Rabasa, Angel; Benard, Cheryl (2004). "The Middle East: Cradle of the Muslim World". The Muslim World After 9/11. Rand Corporation. p.103, note 60.. ISBN0-8330-3712-9. [63] Howden, Daniel (August 6, 2005). "The destruction of Mecca: Saudi hardliners are wiping out their own heritage" (http:/ / www. independent. co. uk/ news/ world/ middle-east/ the-destruction-of-mecca-saudi-hardliners-are-wiping-out-their-own-heritage-501647. html). The Independent. . Retrieved 2009-12-21. [64] Kepel 2002, pp.6975 [65] The Qur'an review in The Independent (http:/ / www. independent. co. uk/ arts-entertainment/ film-and-tv/ tv-radio-reviews/ last-nights-tv-the-quran-channel-4-banged-up-five-867474. html) [66] Dawood al-Shirian, 'What Is Saudi Arabia Going to Do?' Al-Hayat, May 19, 2003 [67] Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, HarperSanFrancisco, 2005, p.48-64 [68] Kepel, p. 72 [69] (Murphy, Caryle, Passion for Islam : Shaping the Modern Middle East: the Egyptian Experience, Simon and Schuster, 2002 p. 32 [70] An interview with Minister Mentor of Singapore, Lee Kuan Yew (http:/ / www. accessmylibrary. com/ coms2/ summary_0286-25472708_ITM) [71] Saudi Arabia, Wahhabism and the Spread of Sunni Theofascism (http:/ / www. globalpolitician. com/ 23661-saudi) [72] Wahhabism: A deadly scripture (http:/ / www. independent. co. uk/ news/ uk/ home-news/ wahhabism-a-deadly-scripture-398516. html) [73] Saudi Arabia's Export of Radical Islam (http:/ / www. sullivan-county. com/ x/ fox_imm. htm) [74] Islam in South and Southeast Asia (http:/ / fpc. state. gov/ documents/ organization/ 43999. pdf) [75] Radical Islam in Central Asia (http:/ / www. kashmirherald. com/ featuredarticle/ radicalislam. html) [76] Abou El Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, Harper San Francisco, 2005, p.70-72.
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Further reading
Imran N Hosein 'The Caliphate, the Hejaz and the Saudi-Wahhabi Nation-State' (http://www.imranhosein.org/ books/126-the-caliphate-the-hijaz-and-the-saudi-wahabi-nation-state.html) Algar, Hamid, Wahhabism : A Critical Essay, Islamic Publications International, ISBN 1-889999-13-X Delong-Bas, Natana J., Wahhabi Islam: From Revival and Reform to Global Jihad, Oxford University Press, ISBN 0-19-516991-3 Holden, David and Johns, Richard, The House of Saud, Pan, 1982, ISBN 0-330-26834-1 Al-Rasheed, Madawi, A History of Saudi Arabia, Cambridge University Press, 2002, ISBN 0-521-64412-7 De Gaury, Gerald and Stark, Freya, Arabia Phoenix, Kegan Paul International Limited, ISBN 0-7103-0677-6, ISBN 978-0-7103-0677-7 Oliver, Haneef James, The 'Wahhabi' Myth: Dispelling Prevalent Fallacies and the Fictitious Link with Bin Laden, T.R.O.I.D. Publications, February 2004, ISBN 0-9689058-5-4
Wahhabi Quist, B. Wayne and Drake, David F., Winning the War on Terror: A Triumph of American Values, iUniverse, 2005, ISBN 0-595-67272-8 Malik, S. K. (1986). The Quranic Concept of War (http://wolfpangloss.files.wordpress.com/2008/02/ malik-quranic-concept-of-war.pdf). Himalayan Books. ISBN81-7002-020-4. Swarup, Ram (1982). Understanding Islam through Hadis. Voice of Dharma. ISBN0-682-49948-X. Trifkovic, Serge (2006). Defeating Jihad. Regina Orthodox Press, USA. ISBN1-928653-26-X. Phillips, Melanie (2006). Londonistan: How Britain is Creating a Terror State Within. Encounter books. ISBN1-59403-144-4. Commins, David Dean (2006). The Wahhabi Mission and Saudi Arabia. I.B. Tauris. ISBN1-84885-014-X. Esposito, John (2003). The Oxford Dictionary of Islam. Oxford: Oxford University Press. ISBN0-19-512558-4. Kepel, Gilles (2002). Jihad: The Trail of Political Islam. trans. Anthony F. Roberts (1st English edition ed.). Cambridge: Belknap Press of Harvard University Press. ISBN0-674-00877-4. Saint-Prot, Charles. Islam. L'avenir de la tradition entre rvolution et occidentalisation (Islam. The Future of Tradition between Revolution and Westernization). Paris: Le Rocher, 2008.
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External links
"Wahhabism." Oxford Bibliographies Online: Islamic Studies. (http://oxfordbibliographiesonline.com/ ?wicket:interface=:6:1:::) What Is a Salafi And Is Their Approach Valid? (http://www.islamfortoday.com/keller06.htm) Leading American Academic Discusses the Wahhabi Myth (http://www.salafimanhaj.com/pdf/ SalafiManhaj_WahaabiMyth) Who First Used the Term 'Wahhabi'? (http://www.salafimanhaj.com/pdf/SalafiManhaj_TermWahhabi) The Ideology of Terrorism and Violence in Saudi Arabia: Origins, Reasons and Solution (http://www. salafimanhaj.com/pdf/SalafiManhaj_Terrorism_In_KSA.pdf) Does Saudi Arabia Preach Intolerance in the UK and US? (http://www.salafimanhaj.com/pdf/ SalafiManhaj_Saudi.pdf) Full Text of Kitab Al Tawhid by Ibn Abdul Wahhab (http://www.kalamullah.com/Books/kitab_ut_tawheed. pdf) Spero News Bosnia: Muslims upset by Wahhabi leaders (http://www.speroforum.com/site/article. asp?id=6540) The Wahhabi Myth (http://www.thewahhabimyth.com/) The Wahhabi Movement (http://www.islamiccentre.org/presentations/wahhabi.pdf) Wahhabi School (http://www.muslimprepschool.co.uk/) History of early Wahhabism and the Kingdom of Saudi Arabia (Urdu) (http://www.maktabah.org/index.php/ component/content/article/51-general/919.html) "Wahhbis". Encyclopdia Britannica (11th ed.). 1911. "Wahabis". New International Encyclopedia. 1905.
Wahhabi
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Critical
Analysis: Inside Wahhabi Islam (http://news.bbc.co.uk/2/hi/middle_east/1571144.stm) Wahhabism: Understanding the roots and role models of islamic extremism (http://www.sunnah.org/articles/ Wahhabiarticleedit.htm) The 'Wahhabi' Nemesis: Exposing those responsible for causing terror (http://www.salafimanhaj.com/article. php?article=21) Wahabi Way (http://www.alsunna.org/salaf.htm) Definitive Wahhabi Profile (http://www.ummah.net/Al_adaab/salafi2.html) Refutation of Wahabism (http://www.amislam.com/warning.htm) Saudi Publications on Hate Ideology (http://www.freedomhouse.org/uploads/special_report/45.pdf) Salafi Home (http://www.salafidawa.be/home) Salafi dawa (http://www.salafidawa.be/dawa) Booknotes interview with Stephen Schwartz on The Two Faces of Islam: The House of Sa'ud from Tradition to Terror, February 2, 2003. (http://www.booknotes.org/Watch/173871-1/Stephen+Schwartz.aspx)
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License
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