Editing Muhammad ibn Abd al-Wahhab (section)

=== 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>