Editing Muhammad ibn Abd al-Wahhab (section)

==Views==
{{Islamism sidebar |expanded=Key ideologues}}

=== On ''Tawhid'' ===
{{Main|Tawhid}}
[[File:Kitabut_Tauhid_Imam_Khairul_Annas.JPG|left|thumb|200px|''Kitab al-Tawhid'' (Book on Monotheism), the most popular treatise of Ibn 'Abd al-Wahhab]]

Muhammad Ibn ʿAbd al-Wahhab sought to [[Islamic revival|revive]] and purify [[Islam]] from what he perceived as non-Islamic popular religious beliefs and practices by returning to what, he believed, were the [[Islamic fundamentalism|fundamental principles of the Islamic religion]]. His works were generally short, full of quotations from the ''[[Quran|Qur'an]]'' and ''[[Hadith]]'', such as his main and foremost theological treatise, ''Kitāb at-Tawḥīd'' ({{langx|ar|كتاب التوحيد}}; "The Book of Oneness").<ref name="ReferenceB" />{{sfn|Haykel|2013|pages=231–32}}{{sfn|Khatab|2011|pages=65–67}}{{sfn|Saeed|2013|pages=29–30}} He taught that the primary doctrine of Islam was the uniqueness and oneness of God (''[[tawhid]]''),<ref>{{harvnb|Esposito|2003|p=333}}</ref><ref>{{cite encyclopedia|title=Allah|encyclopedia= Encyclopædia Britannica Online|access-date=28 May 2008|url=https://www.britannica.com/eb/article-9005770/Allah|archive-url=https://web.archive.org/web/20080513004801/https://www.britannica.com/eb/article-9005770/Allah|archive-date=13 May 2008|url-status=live|df=dmy-all}}</ref> and denounced those religious beliefs and practices widespread amongst the people of [[Najd]]. Following Ibn Taymiyya's teachings on ''[[Tawhid]]'', Ibn 'Abd al-Wahhab believed that much of Najd had descended into superstitious folk religion akin to the period of ''[[Jahiliyyah|Jahiliyya]]'' (pre-Islamic era) and denounced much of their beliefs as [[Shirk (Islam)|polytheism]] (''shirk'').{{sfn|Saeed|2013|page=29}}<ref name="Weismann 2001 268"/> He associated such practices with the culture of ''[[Taqlid]]'' (imitation to established customs) adored by pagan-cults of ''Jahiliyya'' era.<ref name="Riexinger 2022 p55">{{cite book |editor=Chih, Rachida |editor2=Jordan, David |editor3=Reichmuth, Stefan |editor3-link=Stefan Reichmuth (academic) |title=The Presence of the Prophet in Early Modern and Contemporary Islam |volume=2. Heirs of the Prophet: Authority and Power|last=Riexinger |first=Martin |publisher=Brill|year=2022|isbn=978-90-04-46674-6|location=Leiden, The Netherlands|page=55|chapter=2: Model, Not Idol The Recasting of the Image of Muḥammad in Mukhtaṣar sīrat al-rasūl by Muḥammad b. ʿAbd al-Wahhāb (d. 1792)}}</ref> Based on the doctrine of ''[[Tawhid]]'' espoused in ''Kitab al-Tawhid'', the followers of Ibn 'Abd al-Wahhab referred themselves by the designation "''Al-Muwahhidun''" (Unitarians).<ref name="C. Martin 2004 727" /><ref>{{Cite book|last=Martin |first=Richard C. |title=Encyclopedia of Islam and the Muslim World |edition=2nd |publisher=Gale|year=2016|isbn=978-0-02-866269-5|location=Farmington Hills, MI |page=1236}}</ref>

The "core" of Ibn ʿAbd al-Wahhab's teaching is found in ''Kitāb at-Tawḥīd'', a theological treatise which draws from material in the ''Qur'an'' and the recorded doings and sayings of the [[Islamic prophet]] [[Muhammad]] in the Hadith literature.<ref>{{cite book|last=Commins|first=David|title=The Wahhabi Mission and Saudi Arabia|publisher=I.B. Tauris|year=2009|page=12|quote=This brief essay is of tremendous significance for the Wahhabi mission and the subject of enduring controversy between supporters and detractors. It represents the core of Ibn ʿAbd al-Wahhab's teaching and the foundation of the Wahhabi canon.}}</ref> It preaches that worship in Islam includes conventional acts of worship such as the five daily prayers (''[[Salat]]''); fasting (''[[Sawm]]''); supplication (''[[Dua]]''); seeking protection or refuge (''Istia'dha''); seeking help (''Ist'ana'' and ''Istigatha'') of Allah.<ref name="Kitab al-Tawhid">Ibn Abd al-Wahhab, ''Kitab al-Tawhid''</ref>{{Page needed|date=March 2013}}{{primary source inline|date=December 2016}}

According to [[David Commins]], various [[Muslims]] throughout history had held the view that [[Shahada|declaring the testimony of faith]] is sufficient in becoming a Muslim.<ref name=Comminsvii>{{Cite book|url=https://archive.org/details/wahhabimissionsa0000comm|url-access=registration|title=The Wahhabi Mission and Saudi Arabia|last=Commins|first=David|year= 2006|publisher=I.B. Tauris|isbn=978-1-84511-080-2|page=vii|archive-url=https://web.archive.org/web/20200105225615/https://archive.org/details/wahhabimissionsa0000comm|archive-date=5 January 2020|url-status=live}}</ref> Ibn 'Abd al-Wahhab did not agree with this. He asserted that an individual who believed in the existence of intercessors or intermediaries alongside God was guilty of ''[[Shirk (Islam)|shirk]]'' (polytheism or idolatry). This was the major difference between him and his opponents,<ref>{{Cite book|url=https://archive.org/details/wahhabimissionsa0000comm|url-access=registration|title=The Wahhabi Mission and Saudi Arabia|last=Commins|first=David|year= 2006|publisher=I.B. Tauris|isbn=978-1-84511-080-2|page=vii|language=en|quote=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 brother.|archive-url=https://web.archive.org/web/20200105225615/https://archive.org/details/wahhabimissionsa0000comm|archive-date=5 January 2020|url-status=live}}</ref> and led him to label his adversaries who engaged in folk rituals associated with such beliefs to be [[Apostasy in Islam|apostates]] (a practice known in Islamic jurisprudence as ''[[takfir]]'') and idolaters (''mushrikin'').<ref>{{Cite book |last=Commins |first=David |year=2006 |url=https://archive.org/details/wahhabimissionsa0000comm |url-access=registration |title=The Wahhabi Mission and Saudi Arabia |location=New York |publisher=[[I.B. Tauris]] |isbn=978-1-84511-080-2 |page=[https://archive.org/details/wahhabimissionsa0000comm/page/23 23] |archive-url=https://web.archive.org/web/20200105225615/https://archive.org/details/wahhabimissionsa0000comm |archive-date=5 January 2020 |url-status=live}}</ref>

Another major doctrine of Ibn 'Abd al-Wahhab was the concept known as ''Al-'Udhr bil Jahl'' (excuse of ignorance), wherein any ignorant person unaware of core Islamic teachings is excused by default until clarification. As per this doctrine, those who fell into beliefs of ''shirk'' (polytheism) or ''[[kufr]]'' (disbelief) cannot be excommunicated until they have direct access to Scriptural evidences and get the opportunity to understand their mistakes and retract. If not, their affairs are to be delegated only to God. Hence, he believed that education and dialogue was the only effective path for the successful implementation of reforms.<ref>{{Cite book|last=Romero|first=Juan|title=Terrorism: The Power and Weakness of Fear|publisher=Routledge|year=2022|isbn=978-1-032-19806-4|location=Abingdon, Oxon |pages=19–21|chapter=1: Ancient, medieval and early modern extremist movements|doi=10.4324/9781003260943}}</ref> Explaining this concept in various pamphlets addressed to the masses and other scholars, Ibn 'Abd al-Wahhab declared:<blockquote>"What has been mentioned to you about me, that I make generalised ''[[Takfir|takfīr]]'', this is from the slanders of the enemies.. [Rather] we make ''takfīr'' of the one who affirms the religion of [[Allah|Allāh]] and His [[Muhammad in Islam|Messenger]] but then showed enmity towards it and hindered people from it; as well as the one who worshipped idols after he came to know that this is the religion of the polytheists and beautified it for the people [inviting them to it].. [In fact] every [[scholar]] on the face of the Earth makes ''takfīr'' of them, save an obstinate or ignorant... But we [only] make ''takfīr'' of the one who associates partners with Allāh in His sole right of worship (ilāhiyyah), after we have made clear to him the proof for the futility of ''[[Shirk (Islam)|shirk]]''."<ref>{{Cite book |last=ibn Abd al-Wahhab, 'Abd al-Aziz |first=Muhammad |url=https://archive.org/details/0250042/07_50047/page/n57/mode/2up |script-title=ar:مؤلفات الشيخ الإمام محمد بن عبد الوهاب |publisher=[[Imam Mohammad Ibn Saud Islamic University]] |year=1976 |editor=Bin Zaid Al-Roumi |editor2=Beltaji, Muhammad |editor3=Hijab, Sayyed |volume=7: Book of Personal Messages |pages=58–60 |language=ar |trans-title=Works of Shaykh and Imam Muhammad Ibn 'Abd al-Wahhab |script-chapter=ar:الرسالة التاسعة: رسالته إلى عامة المسلمين |trans-chapter=Ninth Message: his Message to the Common Muslims}}</ref></blockquote>
Rejecting the allegations of his detractors who accused him of ex-communicating whoever didn't follow his doctrines, Ibn 'Abd al-Wahhab maintained that he only advocated orthodox Sunni doctrines.<ref>{{Cite book|last=Abu alrub|first=Jalal|title=Biography and Mission of Muhammad ibn Abdul Wahhab: Second Edition|publisher=Madinah Punlishers and Distributors|year=2013|isbn=978-0-9856326-9-4|editor-last=Mencke|editor-first=Alaa|pages=462–463}}</ref> In a letter addressed to the [[Iraq]]i scholar Abdul Rahman Al-Suwaidi who had sought clarification over the rumours spread against his mission, Ibn 'Abd al-Wahhab explains:<blockquote>"I am a man of social standing in my village and the people respect my word. This led some chieftains to reject my call, because I called them to what contradicts the traditions they were raised to uphold.... the chieftains directed their criticism and enmity towards our enjoining ''Tawheed'' and forbidding ''Shirk''... Among the false accusations they propagated, ... is the claim that I accuse all Muslims, except my followers, of being Kuffar (Unbelievers)... This is truly incredible. How can any sane person accept such accusations? Would a Muslim say these things? I declare that I renounce, before Allah, these statements that only a mad person would utter. In short, what I was accused of calling to, other than enjoining Tawheed and forbidding Shirk, is all false."<ref>{{Cite book|last=Abu alrub|first=Jalal|title=Biography and Mission of Muhammad ibn Abdul Wahhab: Second Edition|publisher=Madinah Punlishers and Distributors|year=2013|isbn=978-0-9856326-9-4|editor-last=Mencke|editor-first=Alaa|pages=462–465}}</ref></blockquote>

=== On ''Taqlid'' ===
{{Main|Taqlid|Ijtihad}}
Muhammad ibn 'Abd al-Wahhab was highly critical of the practice of ''[[Taqlid]]'' ( blind-following), which in his view, deviated people away from ''Qur'an'' and ''[[Sunnah]]''. He also advocated for ''[[Ijtihad]]'' of qualified [[Ulama|scholars]] in accordance with the teachings of ''Qur'an'' and ''Hadith''. In his legal writings, Ibn 'Abd al-Wahhab referred to a number of sources- ''[[Quran|Qur'an]]'', ''[[hadith]]'', opinions of [[Companions of the Prophet|companions]], ''[[Salaf]]'' as well as the treatises of the 4 schools of thought. Ibn 'Abd al-Wahhab argued that Qur'an condemned blind emulation of forefathers and nowhere did it stipulate scholarly credentials for a person to refer to it directly. His advocacy of ''Ijtihad'' and harsh denunciation of ''Taqlid'' arose widespread condemnation from Sufi orthodoxy in [[Najd]] and beyond, compelling him to express many of his legal verdicts (''[[fatwa]]s'') discreetly, using convincing juristic terms. He differed from [[Hanbali]] school in various points of law and in some cases, also departed from the positions of the 4 schools. In his treatise ''Usul al-Sittah'' (Six Foundations), Ibn 'Abd al-Wahhab vehemently rebuked his detractors for raising the description of ''[[Mujtahid]]s'' to what he viewed as humanely unattainable levels. He condemned the establishment clergy as a class of oppressors who ran a "tyranny of wordly possessions" by exploiting the masses to make money out of their religious activities. The teachings of [[Medina]]n [[hadith scholar]] [[Muhammad Hayyat ibn Ibrahim al-Sindhi|Muhammad Hayat as Sindi]] highly influenced the anti-taqlid views of Ibn 'Abd al Wahhab.<ref>{{Cite book|last=J DeLong-Bas|first=Natana|title=Wahhabi Islam: From Revival and Reform to Global Jihad|publisher=Oxford University Press|year=2004|isbn=0-19-516991-3|location=New York|pages=8, 12, 20–21, 94–95, 100, 109–110}}</ref><ref>{{Cite journal|last=Haj|first=Samira|date=April 1997|title=Reordering Islamic Orthodoxy: Muhammad ibn 'Abdul Wahhab| url=https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1478-1913.2002.tb03747.x |journal=The Muslim World |volume=92|issue=3–4|pages=340, 343|doi=10.1111/j.1478-1913.2002.tb03747.x| quote="(his criticism)... was also directed against the blind acceptance of religious authority (taqlid ) and by implication the 'ulama for confining independent reasoning (ijtihad ) and for their uncritical acceptance of medieval Islamic sources as the final authority on these questions. Instead, he maintained that final authoritative sources are those of the Qur'an and the Sunnah of the Prophet along with the precedents of the early Companions, who considered ijtihad as necessary for the continuous interpretation of Islamic law" ... "By upholding the absolute supremacy of the Qur'an and the early Sunnah, his intention was to undercut the authority of ijma, the consensus arrived at by the established 'ulama and extend the practice of independent reasoning [as against taqlid (traditionalism) ]." | via=Wiley Online Library}}</ref><ref>{{Cite book|last=Farquhar |first=Michael |title=Expanding the Wahhabi Mission: Saudi Arabia, the Islamic University of Medina and the Transnational Religious Economy| publisher=The London School of Economics and Political Science| year=2013|location=London | quote= "..Muhammad Hayya al-Sindi in Medina influenced a shift on the part of Muhammad ibn ʿAbd al-Wahhab towards criticism of taqlīd and many popular religious practices" |page=64}}</ref><ref>{{Cite web|last=ibn Abd al-Wahhab|first=Muhammad|title=The Six Foundations|url=http://salafipublications.com/sps/downloads/pdf/SCL070001.pdf | url-status=live|archive-url=https://web.archive.org/web/20201220172400/http://www.salafipublications.com/sps/downloads/pdf/SCL070001.pdf |archive-date=20 December 2020|website=Salafi Publications}}</ref><ref>{{Cite book|last=Crawford|first=Michael|title=Makers of the Muslim World: Ibn 'Abd al-Wahhab|publisher=One World Publishers|year=2014|isbn=978-1-78074-589-3|location=Oneworld Publications, London|page=88|chapter=Chapter 7: The Regime of Godliness and The Political Order}}</ref>

Muhammad Ibn Abd al-Wahhab opposed partisanship to ''[[Madhhab|madhabs]]'' (legal schools) and didn't consider it obligatory to follow a particular madhab. Rather, in his view, the obligation is to follow ''Qur'an'' and the ''Sunnah''.<ref>{{Cite web|title=Guidelines for following Madhabs|url=http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060006&articlePages=1 |url-status=live|archive-url=https://web.archive.org/web/20210124020708/http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060006&articlePages=1 |archive-date=24 January 2021|website=Salafi Publications}}</ref> Referring to the classical scholars [[Ibn Taymiyyah|Ibn Taymiyya]] and [[Ibn Qayyim al-Jawziyya|Ibn Qayyim]], ibn 'Abd al-Wahhab condemned the popular practice prevalent amongst his contemporary scholars to blindfollow latter-day legal works and urged Muslims to take directly from Qur'an and Sunnah. He viewed it as a duty upon every Muslim, laymen and scholar, male & female, to seek knowledge directly from the sources. Radically departing from both Ibn Taymiyya and Ibn Qayyim, Ibn 'Abd al-Wahhab viewed the entirety of the prevalent ''mad'hab'' system of jurisprudence (''[[Fiqh]]'') as a fundamentally corrupt institution, seeking a radical reform of scholarly institutions and preached the obligation of all [[Muslims]] to directly refer to the foundational texts of revelation. He advocated a form of scholarly authority based upon the revival of the practice of ''ittiba'', i.e., laymen following the scholars only after seeking evidences.  The prevalent legal system was, in his view, a "factory for the production of slavish emulators" symbolic of Muslim decline.<ref>{{Cite journal|last=M. Bunzel|first=Cole|title=MANIFEST ENMITY: The Origins, Development, and Persistence of Classical Wahhabism (1153-1351/1741-1932)|publisher=Princeton University|year=2018|location=Princeton, NJ | journal= Near Eastern Studies| quote= "Ibn ʿAbd al-Wahhāb employs this proof in pursuit of a more radical conclusion than the one reached by Ibn Taymiyya. He uses it to inveigh against the entire educational institution surrounding Islamic jurisprudence (fiqh), which he takes as emblematic of the sad state of learning in Islam"... "Ibn ʿAbd al-Wahhāb considered the institution of fiqh as a kind of factory for the production of slavish emulators. The real task of a scholar, he argued, is to return to the texts of revelation, not to the opinions of men" ... "Ibn ʿAbd al-Wahhāb drew on both Ibn Taymiyya and Ibn al-Qayyim... Yet neither of them wrote off the entire field of jurisprudence as irredeemable, as Ibn ʿAbd al-Wahhāb did"... "he describes his position with respect to scholarly authority as... ittibāʿ (following)" | pages=153–161 }}</ref>

=== On the nature of ''Nubuwwah'' (Prophethood) ===
{{See also|Prophets and messengers in Islam|Ismah|Satanic Verses|label 1=Prophethood in Islam|Islamic view of miracles|Miracles of Muhammad|label4=Miracles in Islam}}

Muhammad Ibn 'Abd al-Wahhab elucidated his concept on the nature of [[Prophethood in Islam|Prophethood]] in his book ''Mukhtaṣar sīrat al-Rasūl'' ("Abridgement of the life of the Prophet"), an extensive biographical work on the Islamic prophet [[Muhammad]]. ''Mukhtaṣar'' was written with the purpose of explaining Muhammad's role in universal history by undermining certain prophetologic conceptions that had come to prominence among [[Sunni Islam|Sunnī]] religious circles during the twelfth Islamic century. These included negating those concepts and beliefs that bestowed the Prophet with mystical attributes that elevated Muhammad beyond the status of ordinary humans. In his introduction to ''Mukhtasar'', Ibn 'Abd al-Wahhab asserts that every Prophet came with the mission of upholding ''[[Tawhid]]'' and prohibiting ''[[Shirk (Islam)|shirk]]''. Ibn 'Abd al-Wahhab further tries to undermine the belief in the pre-existence of Muḥammad as a divine light preceding all other creation, a salient concept that served as an aspect of Prophetic devotion during the eleventh Islamic century. Additionally, Ibn ʿAbd al-Wahhāb omitted mentioning other episodes narrated in various ''[[Prophetic biography|sirah]]'' (Prophetic biography) works such as trees and stones allegedly expressing veneration for Muḥammad, purification of Muhammad's heart by angels, etc. which suggested that Muḥammad possessed characteristics that transcend those of ordinary humans.<ref name="Riexinger 2022 pp44–73">{{cite book |editor=Chih, Rachida |editor2=Jordan, David |editor3=Reichmuth, Stefan |title=The Presence of the Prophet in Early Modern and Contemporary Islam |volume=2. Heirs of the Prophet: Authority and Power|last=Riexinger |first=Martin |publisher=Brill|year=2022|isbn=978-90-04-46674-6|location=Leiden, The Netherlands|pages=44–73|chapter=2: Model, Not Idol The Recasting of the Image of Muḥammad in Mukhtaṣar sīrat al-rasūl by Muḥammad b. ʿAbd al-Wahhāb (d. 1792)}}</ref>

Ibn 'Abd al-Wahhab adhered to [[Ibn Taymiyyah|Ibn Taymiyya]]'s understanding of the concept of ''[[Ismah|Isma]]'' (infallibility) which insisted that ''ʿiṣma'' does not prevent prophets from committing minor sins or speaking false things. This differed from the alternative understanding of Sunni theologians like [[Fakhr al-Din al-Razi|Fakhr al-Dīn al-Rāzi]], [[Qadi Ayyad|Qāḍī ʿIyāḍ]], etc. who had emphasised the complete independence of the Prophet from any form of error or sin. Following Ibn Taymiyya, Muhammad ibn 'Abd al-Wahhab affirmed the incident of ''[[Satanic Verses|qiṣṣat al-gharānīq]]'' (the "story of cranes" or "Satanic Verses") which demonstrated that [[Muhammad in Islam|Muhammad]] was afflicted by "[[Satan]]ic interference". This idea of Ibn Taymiyya had been recently revived in the circles of [[Kurdish population|Kurdish]] [[hadith scholar]] [[Ibrahim al-Kurani|Ibrāhīm al-Kūrānī]] (1025/1616–1101/1686); whose son Abūl-Ṭāhir al-Kūrānī was the teacher of [[Muhammad Hayyat ibn Ibrahim al-Sindhi|Muḥammad Ḥayāt al-Sindi]], the master of Ibn 'Abd al-Wahhab. Using this concept to explain ''Tawhid al-ulūhiyya'' (Oneness of Worship), Ibn 'Abd al-Wahhab rejected the idea that anybody could act as intercessor between God and man by employing the [[Quran|Qurʾānic]] verses related to the event. He also used these and other similar incidents to undermine the belief regarding prophets being completely free from sin, error, or Satanic afflictions.<ref name="Riexinger 2022 pp44–73" />

Furthermore, Ibn 'Abd al-Wahhab had given little importance to [[Islamic view of miracles|Prophetic miracles]] in his ''Mukhtaṣar''. Although he hadn't denied miracles as an expression of Divine Omnipotence so long as they are attested by ''Qur'an'' or authentic ''[[hadith]]'', ''Al-Mukhtasar'' represented an open protest against the exuberance of miracles that characterised later biographies of [[Muhammad in Islam|Muḥammad]]. In Ibn 'Abd al-Wahhab's view,  miracles are of little significance in the life of Muḥammad in comparison to that of the previous prophets, since central to his prophethood were the institutionalisation of ''[[Jihad|Jihād]]'' and the ''[[Hudud|ḥudud]]'' punishments. Contrary to prevalent religious beliefs, Muḥammad was not portrayed as the central purpose of creation in the historical conception of ''Mukhtaṣar''. Instead, he has a function within creation and for the created beings. Rather than being viewed as an extraordinary performer of miracles, Muhammad should instead be upheld as a model of emulation. By depriving the person of Muḥammad of all supernatural aspects not related to ''[[Waḥy|Wahy]]'' (revelation) and Divine intervention, Ibn 'Abd al-Wahhab also re-inforced his rejection of beliefs and practices related to [[cult of saints]] and veneration of graves. Thus, Ibn ʿAbd al-Wahhāb's conception of history emphasised the necessity to follow the role-model of Muḥammad and re-establish the [[Islamic state|Islamic order]].<ref name="Riexinger 2022 pp44–73" />

=== Influence on Salafism ===
Ibn ʿAbd al-Wahhab's movement is known today as [[Wahhabism]] ({{langx|ar|الوهابية|translit=Wahhābiyyah}}).{{sfn|Brown|2009|page=245}}{{sfn|Esposito|2004|page=123}}<ref name="ReferenceB"/>{{sfn|Ágoston|Masters|2009|page=260}}{{sfn|Moosa|2015|page=97}}<ref name="Asad 2003">{{cite book |last=Asad |first=Talal |author-link=Talal Asad |year=2003 |url=https://books.google.com/books?id=CeJ85XwCPxQC&pg=PA222 |title=Formations of the Secular: Christianity, Islam, Modernity |location=[[Stanford, California]] |publisher=[[Stanford University Press]] |isbn=978-0-8047-4768-4 |page=222 |access-date=8 September 2020 |archive-url=https://web.archive.org/web/20200611095843/https://books.google.com/books?id=CeJ85XwCPxQC&pg=PA222 |archive-date=11 June 2020 |url-status=live}}</ref> The designation of his doctrine as ''Wahhābiyyah'' actually derives from his father's name, ʿAbd al-Wahhab.<ref name="Wahhābiyya">{{cite encyclopedia |last1=Ende |first1=W. |last2=Peskes |first2=Esther |title=Wahhābiyya |orig-date=1993 |year=2012 |editor1-last=Bearman |editor1-first=P. J. |editor1-link=Peri Bearman |editor2-last=Bianquis |editor2-first=Th. |editor2-link=Thierry Bianquis |editor3-last=Bosworth |editor3-first=C. E. |editor3-link=Clifford Edmund Bosworth |editor4-last=van Donzel |editor4-first=E. J. |editor4-link=Emeri Johannes van Donzel |editor5-last=Heinrichs |editor5-first=W. P. |editor5-link=Wolfhart Heinrichs |encyclopedia=[[Encyclopaedia of Islam#2nd edition, EI2|Encyclopaedia of Islam, Second Edition]] |volume=11 |location=Leiden |publisher=[[Brill Publishers]] |doi=10.1163/1573-3912_islam_COM_1329 |isbn=978-90-04-16121-4}}</ref> Many adherents consider the label "Wahhabism" as a derogatory term coined by his opponents,{{sfn|Haykel|2013|pages=231–32}}{{sfn|Commins|2015|page=151}}{{sfn|Silverstein|2010|pages=112–13}} and prefer it to be known as the [[Salafi movement]].<ref>[http://www.thenational.ae/news/world/middle-east/there-is-no-such-thing-as-wahabism-saudi-prince-says The National, March 18, 2010: ''There is no such thing as Wahhabism, Saudi prince says''] {{Webarchive|url=https://web.archive.org/web/20140427025500/http://www.thenational.ae/news/world/middle-east/there-is-no-such-thing-as-wahabism-saudi-prince-says |date=27 April 2014}} Linked 3 March 2015.</ref><ref>{{cite book|last=Commins |first=David |year=2009 |title=The Wahhabi Mission and Saudi Arabia |location=New York |publisher=[[I.B. Tauris]] |page=ix |quote=Thus, the mission's devotees contend that 'Wahhabism' is a misnomer for their efforts to revive correct Islamic belief and practice. Instead of the Wahhabi label, they prefer either ''salafi'', one who follows the ways of the first Muslim ancestors (''salaf''), or ''muwahhid'', one who professes God's unity.}}</ref>{{sfn|Delong-Bas|2004|page=4}} Modern scholars of [[Islamic studies]] point out that "Salafism" is a term applied to [[Islamic puritanism|several forms of puritanical Islam]] in various parts of the world, while Wahhabism refers to the specific Saudi school, which is seen as a more strict form of Salafism. However, modern scholars remark that Ibn 'Abd al-Wahhab's followers adopted the term "Salafi" as a self-designation much later.{{sfn|Commins|2015|page=151}} His early followers denominated themselves as ''Ahl al-Tawhid''{{sfn|Commins|2015|page=151}} and ''al-Muwahhidun''{{sfn|Brown|2009|page=245}}{{sfn|Haykel|2013|pages=231–32}}{{sfn|Commins|2015|page=151}}{{sfn|Silverstein|2010|pages=112–13}}{{sfn|Ágoston|Masters|2009|page=260}} ("Unitarians" or "those who affirm/defend the unity of God"),{{sfn|Brown|2009|page=245}}{{sfn|Haykel|2013|pages=231–32}}{{sfn|Commins|2015|page=151}}{{sfn|Silverstein|2010|pages=112–13}}{{sfn|Ágoston|Masters|2009|page=260}} and were labeled "Wahhabis" by their opponents.{{sfn|Haykel|2013|pages=231–32}}{{sfn|Commins|2015|page=151}}{{sfn|Silverstein|2010|pages=112–13}}

The ''[[Salafi movement|Salafiyya]]'' movement was not directly connected to Ibn 'Abd al-Wahhab's movement in [[Najd]].<ref>{{Cite book|last=S. Moussalli|first=Ahmad|title=Historical Dictionary of Islamic Fundamentalist Movements in the Arab World, Iran and Turkey|publisher=The Scarecrow Press|year=1999|isbn=0-8108-3609-2|location=Folkestone, Kent |page=258|quote="AL-SALAFIYYA. .. It was not directly connected to the movement of Shaykh Muhammad Bin 'Abd al-Wahhab in Najd."}}</ref> According to professor [[Abdullah Saeed (professor)|Abdullah Saeed]], Ibn ʿAbd al-Wahhab should rather be considered as one of the "precursors" of the modern ''Salafiyya'' movement since he called for a return to the pristine purity of the early eras of Islam by adhering to the ''[[Quran|Qur'an]]'' and the ''[[Sunnah]]'', rejection of the blind following (''[[Taqlid]]'') of earlier scholars and advocating for ''[[Ijtihad]]''.{{sfn|Saeed|2013|pages=29-30}}  Scholars like Adam J. Silverstein consider Wahhabi movement as "the most influential expression of Salafism of the [[Islamism|Islamist]] sort, both for its role in shaping (some might say: 'creating') modern Islamism, and for disseminating ''salafi'' ideas widely across the Muslim world."{{sfn|Silverstein|2010|pages=112–13}}

=== On ''Fiqh'' ===
{{Main|Islamic jurisprudence}}

Muhammad Ibn 'Abd al-Wahhab's approach to ''[[Fiqh]]'' (Islamic jurisprudence) was based on four major principles:<ref>{{Cite book |last=M. Bunzel |first=Cole |title=Manifest Enmity: The Origins, Development, and Persistence of Classical Wahhabism (1153-1351/1741-1932) |publisher=Princeton University |year=2018 |location=Princeton, New Jersey, USA |page=40}}</ref><ref name="Ibn 'Abd al-Wahhab 3–14">{{Cite book |last=Ibn 'Abd al-Wahhab |first=Muhammad |url=https://al-maktaba.org/book/7499 |title=‫أربع قواعد تدور الأحكام عليها |publisher=[[Imam Mohammad Ibn Saud Islamic University]] |year= |isbn= |location=Riyadh, Saudi Arabia |pages=3–14 |language=Arabic |trans-title=Arbaʿ qawāʿid tadūruʾl-aḥkām ʿalayhā (Four rules on which rulings revolve)}}</ref>

* Prohibition on speaking about God without ''[[Ilm (Arabic)|<nowiki/>'Ilm]]'' (knowledge)
* Ambiguous issues in Scriptures are a mercy to the community and is neither forbidden nor obligatory
* Obligation to abide by the clear evidences from Scriptures
* Rulings of ''[[halal]]'' (allowance) and ''[[haram]]'' (prohibition) are clear in the Scriptures and those issues which are unclear should be left as ambiguous

According to Ibn 'Abd al-Wahhab, the clear meaning of authentic ''[[hadith]]s'' takes precedence over the opinions of any other scholar, even if it went against the agreement of the eponyms of the four ''[[Madhhab|madhabs]]''.<ref>{{Cite book |last=E. Vogel |first=Frank |title=Islamic Law and Legal System: Studies of Saudi Arabia |publisher=Brill |year=2000 |isbn=90-04-110623 |location=Koninklijke Brill NV, Leiden, The Netherlands |page=72 |chapter=Two- Ijtihad as Law: Doctrines for Theory and Practice}}</ref>  In line with these principles, he encouraged all believers to engage directly with the Scriptures while respecting ''[[Disagreement in Islamic law|Ikhtilaf]]'' (scholarly differences), writing:<blockquote>"The [[Companions of the Prophet|companions]] of the Messenger of God, may God bless him and grant him peace, differed on various issues without denunciation, so long as the text was not clear. It is upon the believer to place his concern and intent to know the command of God and His Messenger in those matters of disagreement, and to act accordingly whilst respecting the people of knowledge, and respect them, even if they erred, but he does not take them as lords besides God; This is the way of those who are blessed. As for those who throw away their speech and do not respect, then this is the path of those who have incurred God's wrath."<ref>{{Cite book |last=Ibn Muhammad ibn Qasim al-Asimi |first='Abdur-Rahman |url=https://al-maktaba.org/book/3055/1376#p1 |title=الدرر السنية في الأجوبة النجدية |publisher= |year=1996 |isbn= |volume=4 |location= |page=10 |language=Arabic |translator-last= |translator-first= |trans-title=Al Durar al-Sunniyya Fil Ajwab al-Nakdiyya (Sunni Pearls in Najd Answers) |chapter=في أصول مأخذهم |trans-chapter=Fi Usul Ma'khadahum (On the origins of their take)}}</ref></blockquote>
Throughout his epistles like ''Arbaʿ qawāʿid tadūruʾl-aḥkām ʿalayhā'' (Four rules on which rulings revolve), Ibn 'Abd al-Wahhab fiercely attacked the prevalent Hanbali Fiqh opinions; with a broader view of re-orienting the Fiqh tradition. Ibn 'Abd al-Wahhab challenged the ''[[madhhab]]'' system, by advocating for a direct understanding of the Scriptures. Rather than rejecting ''madhabs'' outright, he sought a reformation of the system by condemning prevalent trends within the ''madhabs''. He criticised the ''madhhab'' partisans for adhering solely to medieval ''Fiqh'' manuals of later scholars and ignoring ''[[Quran|Qur'an]]'', ''[[Hadith]]'' and opinions of early Imams. He rebuked the contemporary [[Shafiʽi school|Shafi'i]] scholars for being partisans of [[Ibn Hajar al-Haytami|Ibn Hajar al Haytami]] (d. 1566) and relying solely on his 16th-century manual ''Tuhfat al Muhtaj''. Similarly, he critiqued the [[Maliki]]s for being dependent on the ''[[Mukhtasar]]'' of the Egyptian jurist [[Khalil ibn Ishaq al-Jundi|Khalil ibn Ishaq]] (d. 1365) rather than acting upon authentic traditions (''[[hadith]]''). In addition to criticising the Madhab partisans, he berated the advocates of ''Taqlid'' for discouraging the practice of ''[[Ijtihad]]'' and called on the laity to follow scholars only after asking for Scriptural evidences.<ref>{{Cite book |last=M. Bunzel |first=Cole |title=Manifest Enmity: The Origins, Development, and Persistence of Classical Wahhabism (1153-1351/1741-1932) |publisher=Princeton University |year=2018 |location=Princeton, New Jersey, USA |pages=40–41}}</ref><ref name="Ibn 'Abd al-Wahhab 3–14"/><ref>{{Cite book |last=Ibn Muhammad ibn Qasim al-Asimi |first='Abdur-Rahman |url=https://al-maktaba.org/book/3055/1376#p1 |title=الدرر السنية في الأجوبة النجدية |publisher= |year=1996 |isbn= |volume=4 |location= |pages=57–60 |language=Arabic |translator-last= |translator-first= |trans-title=Al Durar al-Sunniyya Fil Ajwab al-Nakdiyya (Sunni Pearls in Najd Answers) |chapter=في أصول مأخذهم |trans-chapter=Fi Usul Ma'khadahum (On the origins of their take)}}</ref> Most noticeably, Ibn 'Abd al-Wahhab rejected the authority of ''Al-Iqna'' and ''Al-Muntaha'' - two of the most important medieval Hanbali works for the regional clerics of Arabia - asserting:<blockquote>"The Hanbalis are the least prone of all people to innovation. [Yet] most of the ''Iqna'' and the ''Muntahā'' [two late Hanbali authoritative works] conflicts with the view of [[Ahmad ibn Hanbal|Ahmad]] and his explicit statements, not to mention the [[hadith]] of the Messenger of God"<ref>{{Cite book |last=E. Vogel |first=Frank |title=Islamic Law and Legal System: Studies of Saudi Arabia |publisher=Brill |year=2000 |isbn=90-04-110623 |location=Koninklijke Brill NV, Leiden, The Netherlands |pages=72–73 |chapter=Two- Ijtihad as Law: Doctrines for Theory and Practice}}</ref><ref>{{Cite book |last=Ibn Muhammad ibn Qasim al-Asimi |first='Abdur-Rahman |url=https://al-maktaba.org/book/3055/1376#p1 |title=الدرر السنية في الأجوبة النجدية |publisher= |year=1996 |isbn= |volume=4 |location= |page=11 |language=Arabic |translator-last= |translator-first= |trans-title=Al Durar al-Sunniyya Fil Ajwab al-Nakdiyya ( Sunni Pearls in Najd Answers) |chapter=في أصول مأخذهم |trans-chapter=Fi Usul Ma'khadahum (On the origins of their take)}}</ref></blockquote>
In calling for a direct return to the Scriptures, Ibn 'Abd al-Wahhab was not a [[Literalistic interpretation of Islam|literalist]] and often strongly objected to literalist approaches and ritualism of religion that came with it. He believed that pure intentions (''[[Niyyah]]'') constituted the essence of all virtous actions and upheld its superiority over dull ritualism. As a deferential and accomplished jurist with the experience of religious training under numerous masters in his travels, Ibn 'Abd al-Wahhab opposed the rigid, hardline views of the tradition-bound ''[[Ulama|ulema]]'' who had excommunicated sinful, unrepenting [[Muslims]]; thereby making their blood forfeit based on their reading of the reports of Muhammad and Companions. On the other hand, Ibn 'Abd al-Wahhab contextualised those reports; arguing that they must be understood in recognition of historical circumstances. According to his view, sincerity and purity of intent (''Ikhlas'') could expiate the evil of sins committed in mistakes. Ibn 'Abd al-Wahhab's legal approach began with ''hadith'' authentication, followed by contextualised intrapolation in consideration of [[Hanbali]] legal principles such as ''[[Maslaha]]'' (common good). Other legal criteria involved upholding the spirit of the law, ''[[Maqasid al-sharia|Maqasid al-Sharia]]'', and intent behind pronouncing legal verdicts which addressed various themes such as societal justice and safeguarding women. He also believed in a holistic legal understanding of ''Qur'anic'' verses and ''hadith'', distinguishing between general rules applicable for all Muslims and rulings unique to various life-time situations.<ref>{{Cite book |last=J. Delong-Bas |first=Natana |title=Wahhabi Islam:From Revival and Reform to Global Jihad |publisher=Oxford University Press |year=2004 |isbn=0-19-516991-3 |location=New York |pages=32, 50–51, 84, 94–95, 115–118, 158, 160, 240, 283–285}}</ref>

=== On Islamic revival ===
{{See also|Tajdid}}

As a young scholar in [[Medina]], Muhammad Ibn 'Abd al-Wahhab was profoundly influenced by the revivalist doctrines taught by his teachers [[Muhammad Hayyat ibn Ibrahim al-Sindhi]] and Abdullah Ibn Ibrahim Ibn Sayf. Much of the Wahhabi teachings such as opposition to saint-cults, radical denunciation of blind-following medieval commentaries, adherence to Scriptures and other revivalist thoughts came from Muhammad Hayyat. Ibn Abd al-Wahhab's revivalist efforts were based on a strong belief in ''[[Tawhid]]'' (Oneness of Allah) and a firm adherence to the [[Sunnah]]. His reformative efforts left exemplary marks on contemporary Islamic scholarship. Viewing Blind adherence ( ''Taqlid'' ) as an obstacle to the progress of Muslims, he dedicated himself to educating the masses for them to be vanguards of Islam. According to Ibn Abd al-Wahhab, the degradation and lagging behind of [[Muslims]] was due to their neglect of the teachings of [[Islam]], emphasizing that progress could be achieved only by firmly adhering to Islam. He also campaigned against popular Sufi practices associated with ''istigatha'', myths and superstitions.<ref>{{Cite journal|last=Voll|first=John|date=1975|title=Muḥammad Ḥayyā al-Sindī and Muḥammad ibn 'Abd al-Wahhab: An Analysis of an Intellectual Group in Eighteenth-Century Madīna |journal=Bulletin of the School of Oriental and African Studies, University of London|volume=38|issue=1|pages=32–39|doi=10.1017/S0041977X00047017|jstor=614196|s2cid=162450741 |quote= "Muhammad ibn 'Abd al-Wahhāb came to Madina as a relatively young scholar and studied under Muhammad Hayyā al-Sindi.... Scholars have described Muhammad Hayyā as having an impor- tant influence on Ibn 'Abd al-Wahhāb, encouraging him in his developing determination to denounce rigid imitation of medieval commentaries and to utilize informed individual analysis (ijtihād). Muhammad Hayyà also taught Ibn 'Abd al-Wahhāb a rejection of popular religious practices associated with saints and their tombs that is similar to later Wahhābi teachings." }}</ref><ref>{{Cite book|last=bin Ridha Murad|first=Mahmoud|title=The Life & the Aqeedah of Muhammad Bin Abdul-Wahhab|year=2000|pages=17–20}}</ref>

===On Sufism===
Ibn ʿAbd al-Wahhab praised [[Sufism|Tasawwuf]]. He stated the popular saying: "From among the wonders is to find a Sufi who is a ''[[Faqīh|faqih]]'' and a scholar who is an [[Asceticism#Islam|ascetic]] (''zahid'')".<ref>{{Cite web|last=Hafiz Al-Makki|first=Mawlana Abd-Al|date=1 January 2011|title=Shaykh Muhammad bin 'Abd Al-Wahhab and Sufism|url=http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-'abd-al-wahhab-and-sufism/|url-status=live|archive-url=https://web.archive.org/web/20150111012457/http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/|archive-date=11 January 2015|website=Deoband Org|quote="From among the wonders is to find a Sufi who is a faqih and a scholar who is an ascetic (zahid)."}}</ref> He described Tasawwuf as "the science of the deeds of the heart, which is known as the science of ''Suluk''", and considered it as an important branch of Islamic religious sciences.<ref>{{Cite web|last='Abd al-Hafiz al-Makki|first=Mawlana|date=1 January 2011|title=Shaykh Muhammad ibn 'Abd al-Wahhab and Sufism|url=https://www.deoband.org/2011/01/sufism/shaykh-muhammad-bin-abd-al-wahhab-and-sufism/|url-status=live|archive-url=https://web.archive.org/web/20150111012457/http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/|archive-date=11 January 2015|website=Deoband org}}</ref><ref>{{Cite book|title=Mu'allafat al-Imam al-Shaykh Muhammad ibn 'Abd al-Wahhab|publisher=|year=|isbn=|volume=2|page=4|chapter=Kitab al Fiqh}}</ref>

At the end of his treatise, ''Al-Hadiyyah al-Suniyyah'', Ibn ʿAbd al-Wahhab's son [[Abd Allah ibn Muhammad Abd al-Wahhab|'Abd Allah]] speaks positively on the practice of ''[[tazkiah]]'' (purification of the inner self).<ref>{{cite web|last1=al-Makki|first1='Abd al-Hafiz|title=Shaykh Muhammad bin 'Abd al-Wahhab and Sufism|url=http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/|website=Deoband.org|access-date=3 April 2015|archive-url=https://web.archive.org/web/20150111012457/http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/|archive-date=11 January 2015}}</ref><ref>{{cite book|last1=Rida|first1=Rashid|title=Commentary of Shaykh 'Abd Allah bin Shaykh Muhammad bin 'Abd al-Wahhab al-Najdi's Al-Hadiyyah al-Suniyyah|date=1925|publisher=Al Manar Publishers|location=Egypt|page=50}}</ref> 'Abd Allah Ibn ʿAbd al-Wahhab ends his treatise saying:

<blockquote>We do not negate the way of the Sufis and the purification of the inner self from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shari'ah and the correct and observed way. However, we will not take it on ourselves to allegorically interpret (''ta'wil'') 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.<ref>{{Cite web|last=al-Makki|first=Mawlana 'Abd Al-Hafiz|date=1 January 2011|title=Shaykh Muhammad ibn 'Abd al-Wahhab and Sufism|url=https://www.deoband.org/2011/01/sufism/shaykh-muhammad-bin-abd-al-wahhab-and-sufism/|url-status=live|archive-url=https://web.archive.org/web/20150111012457/http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/|archive-date=11 January 2015|website=Deoband org}}</ref><ref>{{Cite book|last=Rida|first=Rashid|title=Commentary of Shaykh 'Abd Allah bin Shaykh Muhammad bin 'Abd al-Wahhab al-Najdi's Al-Hadiyyah al-Suniyyah|publisher=Al-Manar Publishers|year=1925|isbn=|location=Egypt|page=50}}</ref></blockquote>

=== On social reforms ===
{{See also|Islah}}

Muhammad ibn 'Abd al-Wahhab concerned himself with the social reformation of his people. As an 18th-century reformer, Muhammad ibn 'Abd al Wahhab called for the re-opening of ''[[Ijtihad]]'' by qualified persons through strict adherence to Scriptures in reforming society. His thoughts reflected the major trends apparent in the 18th-century Islamic reform movements. Unlike other reform movements which were restricted to ''da'wa'', Ibn 'Abd al-Wahhab was also able to transform his movement into a successful [[Islamic state]]. Thus, his teachings had a profound influence on majority of Islamic [[Islah|reform]]-[[Islamic revival|revivalist]] movements since the 18th century. Numerous significant socio-economic reforms would be advocated by the ''Imam'' during his lifetime. His reforms touched over various fields such as ''[[Aqidah|aqeeda]]'', ''[[Ibadah|ibaadat]]'' (ritual acts of worship), ''[[Muamalat|muamalaat]]'' (social interactions), etc. In the affairs of ''mu'amalat'', he harshly rebuked the practice of leaving endowments to prevent the rightful heirs (particularly the females) from receiving their deserved inheritance. He also objected to various forms of ''[[riba]]'' (usury) as well as the practice of presenting judges with gifts, which according to him, was nothing more than bribing. He also opposed and brought an end to numerous un-Islamic taxes that were forced upon the people.<ref>{{Cite book|last=al-Din M. Zarabozo|first=Jamaal|title=The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab|publisher=The Ministry of Islamic Affairs, Endowments, Dawah and Guidance, The Kingdom of Saudi Arabia|year=2003|isbn=9960-29-500-1|location=Riyadh|pages=20–22, 44, 134–139, 164–165}}</ref><ref>{{Cite book|last=bin Ridha Murad|first=Mahmoud|title=The Life & the Aqeedah of Muhammad Bin Abdul-Wahhab|year=2000|page=17}}</ref><ref>{{Cite book|last=Martin |first=Richard C. |title=Encyclopedia of Islam and the Muslim World|year=2004| publisher=Macmillan Reference USA| isbn=0-02-865603-2 |page=6|quote= "Ibn Abd al-Wahhab called for the reopening of ijtihad (independent legal judgment) by qualified persons to reform Islam.."}}</ref>

==== On women ====
{{See also|Women in Islam}}
The legal writings of Ibn 'Abd al-Wahhab reflected a general concern of female welfare and justice. In line with this approach, Ibn 'Abd al-Wahhab denounced the practice of instant ''[[Divorce in Islam|triple talaq]]'', counting it as only a single ''talaq'' (regardless of the number of pronouncements). The outlawing of ''triple talaq'' is considered to be one of the most significant reforms across the [[Muslim world|Islamic World]] in the 20th and 21st centuries. Following a balanced approach in issues of gender, Ibn 'Abd al-Wahhab advocated moderation between men and women in social interactions as well as spirituality. According to Ibn 'Abd al-Wahhab, women has a place in society with both rights and responsibility, with the society being obliged to respect her status and protect her. He also condemned forced marriages and declared any marriage contracted without the consent of a woman (be it minor, virgin or non-virgin) to be "invalid". This too was a significant reform as well as a break from the four Sunni schools which allowed the ''[[wali]]'' (ward/guardian) to compel minor daughters into marriage without consent. Ibn 'Abd al-Wahhab also stipulated the permission of the guardian as a condition in marriage (in line with traditional Hanbali, [[Shafiʽi school|Shafi'i]] and [[Maliki]] schools). Nevertheless, as a practical jurist, Ibn 'Abd al-Wahhab allowed guardians to delegate the right to contract marriages to women herself, after which his permission cannot be denied. He also allowed women the right to stipulate favourable conditions for her in the marriage contract. Ibn 'Abd al-Wahhab also defended the woman's right to divorce through ''[[Khul']]'' for various reasons, including in cases wherein she despised her husband. He also prohibited the killing of women, children and various non-combatants such as monks, elderly, blind, ''shaykhs'', slaves and peasants in warfare.<ref>{{Cite book|last=J. DeLong-Bas|first=Natana|title=Wahhabi Islam: From Revival and Reform to Global Jihad|publisher=Oxford University Press|year=2004|isbn=0-19-516991-3|location=New York|pages=8, 109–110, 124, 135–136, 173, 183, 204–205}}</ref>

In addition to these, Ibn 'Abd al-Wahhab also defended married women's right to maintenance from her husband; as well as bride's right to receive ''[[mahr]]'' from her groom. He also strongly campaigned against domestic abuses against women, enjoining men to treat their wives with kindness.<ref>{{Cite book |last=N. Stearns |first=Peter |title=The Oxford Encyclopedia of the Modern World |publisher=Oxford University Press |year=2008 |isbn=978-0-19-517632-2 |location= New York, NY|chapter=Wahhabism |doi=10.1093/acref/9780195176322.001.0001 |chapter-url=https://www.oxfordreference.com/display/10.1093/acref/9780195176322.001.0001/acref-9780195176322-e-1677?rskey=RtFC0x&result=2}}</ref>

Muhammad Ibn 'Abd al-Wahhab believed in social participation of women for communal solidarity; as per Islamic codes of modesty (''[[Haya (Islam)|Haya]]'') that was inclusive to all sections of society, especially the poor. He also campaigned for improving female literacy and asserted women's education as part of their religious rights and duties. Educated elite women played an important role in the Wahhabi movement through social activism and in various instances also weld significant political influence. Many women were trained in various religious disciplines, memorising ''[[Quran|Qur'an]]'' and being proficient in [[hadith science]]s; which gained them civic respect as well as a source of income by teaching. As a result, the townsfolk of 19th-century Central Arabia had noticeably higher rates of literacy as observed by foreign travellers. Ibn 'Abd al-Wahhab also encouraged educated women to be active in various communal activities so as to bolster the [[Islah|reformist]] campaigns of the ''Muwahhidun'', educating other women, generating awareness of [[Superstitions in Muslim societies|superstitions]] as well as other cultural activities such as reciting [[Islamic poetry|poetry]], playing [[tambourine]] during feasts, weddings and various social gatherings. Ibn 'Abd al-Wahhab's own daughter, Fatima was an influential [[Ulama|Islamic scholar]] active in social and communal affairs and would influence subsequent generations of Arabian women.<ref>{{Cite book |last= |first= |title=Islam, Revival, and Reform: Redefining Tradition for the Twenty-First Century - Essays Inspired by John O. Voll |publisher=Syracuse University Press |year=2022 |isbn=978-0-8156-3753-0 |edition=1st |location=Syracuse, New York |pages=3–29 |chapter=1: The Role of Women in Solidifying Eighteenth-Century Revival and Reform Initiatives into Ongoing Mass Movements}}</ref><ref>{{Cite book |last=Mukhlid al-Harbi |first=Dalal |title=Prominent Women from Central Arabia |publisher=Ithaca Press |year=2008 |isbn=978-0-86372-327-8 |editor-last=Ann Roberg-Abahsain |editor-first=Jill |edition=First |location=Reading, UK |pages= |language=Arabic |translator-last=M. Abahsain |translator-last2=A. al-Furaih |translator-first=Muhammad |translator-first2=Mohammad}}</ref>

=== On Jihad ===
{{Main|Jihad|Islamic military jurisprudence}}
Muhammad Ibn ʿAbd al-Wahhāb defined [[jihad]] as an activity that must have a valid religious justification and which can only be declared by an ''[[Imam]]'' whose purpose must be strictly defensive in nature.{{sfn|Delong-Bas|2004|pp=202–203, 241–242}}  He viewed the military campaigns of the [[Emirate of Diriyah|Emirate of Dirʿiyya]] as strictly defensive operations against aggressive opponents who initiated ''[[Takfir]]'' against his followers.<ref name="auto2">{{Cite book |last=M. Bunzel |first=Cole |title=Manifest Enmity: The Origins, Development, and Persistence of Classical Wahhabism (1153–1351/1741–1932) |publisher=Princeton University |year=2018 |location=Princeton, New Jersey |page=244}}</ref> Justifying the Wahhabi military campaigns as primarily defensive operations, Ibn 'Abd al-Wahhab asserts:<blockquote>"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, [''The recompense for an evil is an evil like thereof''] (42:40)... they are the ones who started declaring us to be unbelievers and fighting us"<ref name="auto2" /><ref>{{Cite book |last=Abu alrub |first=Jalal |title=Biography and Mission of Muhammad ibn Abdul Wahhab: Second Edition |publisher=Madinah Publishers and Distributors |year=2013 |isbn=978-0-9856326-9-4 |editor-last=Mencke |editor-first=Alaa |pages=267, 276}}</ref></blockquote>

===On Muslim saints===
{{See also|Wali}}
Ibn ʿAbd al-Wahhab strongly condemned the veneration of [[Wali|Muslim saints]] (Which he described as worship) or associating divinity to beings other than God, labeling it as ''[[Shirk (Islam)|shirk]]''.<ref name="ReferenceB"/> Despite his great aversion to venerating the saints after their earthly passing and seeking their intercession, it should nevertheless be noted that Muhammad ibn ʿAbd al-Wahhab did not deny the existence of saints as such; on the contrary, he acknowledged that "the miracles of saints (''karāmāt al-awliyāʾ'') are not to be denied, and their right guidance by God is acknowledged" when they acted properly during their life.<ref name="Wahhābiyya"/> Muhammad ibn Abd al-Wahhab opposing the practice of the pilgrimage of the saint's tombs as it is considered as [[Bidʻah]] (heresy), such as the practice of the pilgrimage towards a tomb believed belong to a companion of the Prophet named [[Dhiraar ibn al-Azwar]] in the valley of Ghobaira.<ref name="Mohammad Bin Abdul Wahhab, a Slandered Reformer">{{cite book |author1=Masʻūd ʻĀlam Nadvī |translator= M. Rafiq Khan |title=Mohammad Bin Abdul Wahhab, a Slandered Reformer |date=1983|type=Muslims -- Biography -- Saudi Arabia, Wahhābīyah -- Biography -- Saudi Arabia |publisher=Idaratul Buhoosil Islamia |page=10 |url=https://books.google.com/books?id=rnQ6AAAAMAAJ |access-date=27 February 2022 |language=en}}</ref>

===On non-Muslims===
According to the [[Political science|political scientist]] [[Dore Gold]],<ref name="Gold-25">{{cite book|last=Gold |first=Dore|author-link=Dore Gold|year=2003|title=Hatred's Kingdom: How Saudi Arabia Supports the New Global Terrorism |url=https://books.google.com/books?id=jT1xbK2EGRcC&pg=PT41|location=Washington, D.C.|publisher=Regnery Publishing|page=25|isbn=0-89526-135-9}}</ref> Muhammad ibn ʿAbd al-Wahhab presented a strong [[Anti-Christianity|anti-Christian]] and [[Anti-Judaism|anti-Judaic]] stance in his main theological treatise ''Kitāb at-Tawḥīd'',<ref name="Gold-25"/> describing the followers of both [[Christianity|Christian]] and [[Judaism|Jewish]] faiths as [[Magic (supernatural)|sorcerers]]<ref name="Gold-25"/> who believe in [[Devil-Worship|devil-worship]],<ref name="Gold-25"/> and by citing a hadith attributed to the [[Islamic prophet]] [[Muhammad]]{{#tag:ref|The attribution of this [[hadith]] is disputed; according to other sources it should be attributed to [[Umar|'Umar ibn al-Khattab]], [[Companions of the Prophet|companion]] of the Islamic prophet Muhammad and second [[caliph]] of the [[Rashidun Caliphate]].|group=Note}} he stated that [[Capital punishment in Islam|capital punishment]] for the sorcerer is "that he be struck with the sword".<ref name="Gold-25"/><ref>Muhammad ibn ʿAbd al-Wahhab, ''Kitab al-Tawhid'' (Riyadh: Dar-us-Salam Publications, 1996) Chapter 24, particularly p. 97.</ref> Ibn ʿAbd al-Wahhab asserted that both the Christian and Jewish religions had improperly made the graves of their prophet into places of worship and warned Muslims not to imitate this practice.<ref name="Gold-25"/><ref>Muhammad ibn ʿAbd al-Wahhab, ''Kitab al-Tawhid'' (Riyadh: Dar-us-Salam Publications, 1996, p. 83)</ref> Ibn ʿAbd al-Wahhab concluded that "The ways of the [[People of the Book]] are condemned as those of polytheists."<ref name="Gold-25"/><ref>Muhammad ibn ʿAbd al-Wahhab, ''Kitab al-Tawhid'' (Riyadh: Dar-us-Salam Publications, 1996, Chapter 9, p. 51)</ref>

However, Western scholar [[Natana J. DeLong-Bas]] defended the position of Muhammad ibn ʿAbd al-Wahhab, stating that:
<blockquote>despite his at times vehement denunciations of other religious groups for their supposedly heretical beliefs, Ibn Abd al Wahhab never called for their destruction or death ... he assumed that these people would be punished in the Afterlife ..."{{sfn|Delong-Bas|2004|page=61}}
</blockquote>