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Bucailleism

2018-05-10T19:48:43Z

JoeTheOfficeDrone: more information

[[File:Maurice Bucaille.JPG|thumb|190px|right|Bucailleism is named after the French surgeon Dr. Maurice Bucaille.]]
'''Bucailleism''' is a term used for the movement to relate modern science with religion, principally [[Islam]].<ref>[https://books.google.com/books?id=raKRY3KQspsC&pg=PA456&dq=bucaillism&hl=en&ei=kdKPTcTLCpHEswatqPmKCg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDYQ6AEwAg#v=onepage&q=bucaillism&f=false Encyclopaedia of the history of science, technology, and medicine in non-western cultures], ed. [[Helaine Selin]], retrieved 28 March 2011</ref>
Named after the French surgeon Maurice Bucaille, author of ''The Bible, the Quran and Science'', Bucaillists have promoted the idea that the Quran is of divine origin, arguing that it contains scientifically correct facts,<ref name="auto">[https://books.google.com/books?id=uLjaAAAAMAAJ&q=bucaillism&dq=bucaillism&hl=en&ei=kdKPTcTLCpHEswatqPmKCg&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDsQ6AEwAw Explorations in Islamic science] Ziauddin Sardar, (1989), retrieved 28 March 2011</ref><ref>An illusion of harmony: science and religion in Islam (2007) [[Taner Edis]], retrieved 28 March 2011</ref> and that "one of the main convincing evidences" that lead many to convert to [[Islam]] "is the large number of [[Islam and Science|scientific facts in the Quran]]."<ref>Zaghloul El-Naggar, an Egyptian geologist, quoted in [http://www.cafearabica.com/wwwboard/social/messages/5948.html Strange Bedfellows]</ref>

Some of its claims include that "the [[Qur'an]] prophesied the Big Bang theory, space travel and other contemporary scientific breakthroughs," and that "there are more than 1200 verses (Ayat) which can be interpreted in the light of modern science."<ref>[http://www.irfi.org/articles/articles_1_50/all_things_in_pair.htm QUR'AN AND SCIENCE]</ref> It has been called "a fast-growing branch of Islamic fundamentalism."

According to ''The Wall Street Journal'', Bucailleism is "in some ways the Muslim counterpart to Christian creationism" and although "while creationism rejects much of modern science, Bucailleism embraces it."<ref name="StrBedfel">{{cite news|url=https://www.wsj.com/articles/SB1011738146332966760 |title=Strange Bedfellows: Western Scholars Play Key Role in Touting `Science' of the Quran |author=Daniel Golden |newspaper=Wall Street Journal |date=January 23, 2002}}</ref>

The doctrine is "widely taught" in Islamic secondary schools, promoted on at least one popular weekly television program in the Arab world<ref>Zaghloul El-Naggar, an Egyptian geologist </ref> and is advanced by "a well-funded campaign" led by the Commission on Scientific Signs in the Quran and Sunnah, based in Saudi Arabia and founded by Sheikh Abdul Majeed Zindani, a leading militant Islamist and "Specially Designated Global Terrorist".<ref name="Loyalist">[{{Reference archive|1=http://web.archive.org/web/20100314033922/http://www.treasury.gov/press/releases/js1190.htm|2=2013-04-10}} United States Designates bin Laden Loyalist], United States Department of the Treasury, JS-1190, February 24, 2004</ref> Although Bucailleism is said to be "disdained by most mainstream scholars", it has been valuable in fostering "pride in Muslim heritage", and reconciling conflicts that Muslim "students may feel between their religious beliefs and secular careers in engineering or computers."<ref name="StrBedfel">[http://www.cafearabica.com/wwwboard/social/messages/5948.html Strange Bedfellows: Western Scholars Play Key Role in Touting `Science' of the Quran ] ''Wall Street Journal'', Jan 23, 2002. pg. A.1</ref>

==Background==

In 1976 the book ''The Quran, the Bible, and Science'', by Dr. Maurice Bucaille was published. It purports to prove that the Qur'an, in contrast to the [[Taurat|Bible]], has always been in agreement with modern scientific discoveries. It was immensely popular "across the Muslim world" where it "sold millions of copies" and was "translated into several languages." <ref name="SubvHoodb"> [http://www.zmag.org/ZMag/articles/oct01hoodbhoy.htm When Science Teaching Becomes A Subversive Activity By Pervez Hoodbhoy ]</ref>

While "dozens of conferences" have been held on theme of scientific truths revealed by the Qur'an,<ref name="SubvHoodb"/> the highest profile have been the International Conferences on the Scientific Signs in the Qur'an and Sunnah. As of 2006 there have been eight International Conferences on the Scientific Signs in the Qur'an and Sunnah, the first held in Islamabad in 1987, attended by "200 Muslim delegates from all over the world" and funded "by the Pakistani state to the tune of a couple of million dollars." <ref name="SubvHoodb"/> At the seventh conference in Dubai, "more than 150 scientists and researchers" attended.<ref>[http://www.aljazeerah.info/Islam/Islamic%20subjects/2004%20subjects/March/Dubai%20Meet%20to%20Highlight%20Scientific%20Facts%20in%20the%20Quran.htm Dubai Meet to Highlight Scientific Facts in the Qur’an]</ref>

One of the highlights at the Eighth International Conference in Kuwait was the announcement of a possible cure for AIDS based on "a herbal extract that was prescribed in the Prophetic Sunnah for the treatment of other ailments."<ref>[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1164545906466&pagename=Zone-English-HealthScience%2FHSELayout Miracle Drug Announced, Scientific Evidence Still Hazy ]</ref>

The debut of a 14-volume Encyclopedia on the Scientific Signs in the Qur'an and Sunnah has also been announced by the International Commission on the Scientific Signs in the Qur'an and Sunnah. the encyclopedia has been "partially translated into English", with hopes for translation into "18 other languages."<ref>[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1164545906466&pagename=Zone-English-HealthScience%2FHSELayout Miracle Drug Announced, Scientific Evidence Still Hazy ]</ref>

===Misquoted scientists endorsing science in the Quran===

Videos are widely circulated from some of the early conferences organised by [[w:Abdul_Majeed_al-Zindani#Political_activity|Sheikh Abdul Majeed al-Zindani]] in the 1980s. He approached the Saudi Government and founded the 'Commission on Scientific Signs in the Quran and Sunnah'. Non-Muslim scientists were invited to attend conferences, all expenses paid. The scientists were provided with translations of verses from the Qur'an, supposedly relevant to each scientist's field of expertise, and asked to comment on them. Videos were produced called "This is the Truth", and clips from them are widely circulated even today on youtube and elsewhere, of these scientists, apparently, vouching for scientific accuracy of the Qur'an that was ahead of its time.

In 2011, a series of interviews took place with four of these scientists. See the youtube channel [https://www.youtube.com/user/ThisIsTheTruthUncut This is the truth uncut] (also mirrored on other channels). In these interviews, the scientists Tom Armstrong, William Hay, Alfred Kroner, and Allison (Pete) Palmer, who all appear in the popular video clips, explain that they were tricked, misquoted, and misrepresented by Zindani and the conference organisers, and they do not believe the Qur'an to be scientifically accurate.

==Criticism==

===Accuracy===

Gamal Soltan, a political scientist at Al-Ahram Center for Political and Strategic Studies protests that the approach of starting with a conclusion from the Qur'an or Sunna (e.g. the Qur’an says the body has 360 joints) and then work toward proving that conclusion, corrupts the scientific method. In the case of the belief in the body having 360 joints, it has meant counting "things that some orthopedists might not call a joint."<ref name="DiscovSciIsl"/>

Other critics protest against claims by Bucailleists such as that the body has 360 joints<ref>[http://www.ummah.com/forum/showthread.php?t=118422 Islam's claim about the 360 joints in the human body was proven to be true! ]</ref> or that the [[Science and the Seven Earths|earth has seven layers]]:<ref>[http://www.missionislam.com/science/earthsevenlayers.html Earth’s Seven Layers]</ref>
{{Quote||Islamic scientists tend to use each other as sources, creating an illusion that the work has been validated by research. The existence of 360 joints, in fact, is not accepted in medical communities; rather, the number varies from person to person, with an average of 307. These days most geologists divide Earth’s crust into 15 [not 7] major zones, or tectonic plates.<ref name="DiscovSciIsl">[http://discovermagazine.com/2007/jul/science-and-islam Science and Islam in Conflict] ''Discover magazine'', 06.21.2007</ref> }}

Theoretical physicist Parvez Hoodbhoy of Pakistan identifies:
{{Quote||...the problem with such claims to ownership is that they lack an explanation for why quantum mechanics, molecular genetics, etc., had to await discovery elsewhere. Nor is any kind of testable prediction ever made. No reason is offered as to why antibiotics, aspirin, steam engines, electricity, aircraft, or computers were not first invented by Muslims. But even to ask such questions is considered offensive. <ref name="SubvHoodb"/> }}

The historian, Michael Cook, suggests that proof of divine origin by prediction of scientific fact carries "a certain risk: science may move on, leaving scripture stranded with some latter-day equivalent of the long-discredited phlogiston theory of combustion. Not surprisingly, the more sophisticated [Quranic] commentators do not engage in this activity ..." <ref>Cook, Michael, ''The Koran: A Very Short Introduction,'' Oxford University Press, (2000), p.30</ref><ref>see also: Ruthven, Malise, ''A Fury For God'' London ; New York : Granta, (2002), p.126</ref>

Others unconvinced of a Qur’an as dispenser of scientific truths, argue some of these scientific facts were known in the Middle East centuries before the revelation of the Qur'an - for example found in passages that they argue are rephrasings of the Hebrew Bible - or were also "predicted" by non-scientists with no claims of divine inspiration. Criticisms are also presented based on the translations and context of the verses presented as scientific facts.<ref>Richard Carrier (2001). [http://www.infidels.org/library/modern/richard_carrier/islam.html ''Cosmology and the Koran: A Response to Muslim Fundamentalists''].</ref><ref>Richard Carrier (2004). [http://www.secweb.org/index.aspx?action=viewAsset&id=362 ''Predicting Modern Science: Epicurus vs. Mohammed''].</ref>

Alleged Qur'anic predictions have also been called "vague descriptions of natural phenomena" employing "stretched or arbitrary" interpretations.<ref>Turkish physicist and philosopher Taner Edis. [http://www2.truman.edu/~edis/writings/articles/quran-science.html ''"Quran-science": Scientific miracles from the 7th century?'']</ref> Alleged Quranic references in particular to the [[Quran and the Big Bang|expanding universe]], parallel universes, and cosmic structural hierarchies have been called "blatantly wrong."<ref name=edis2>Taner Edis. ''Ghost in the Universe.'' Quotes from page 14. Prometheus Books.</ref> Anti-Bucailleist arguments do not necessarily argue in favor of unbelief, since as one says, "[[God]] does not stand or fall depending on whether our scriptures know their physics."<ref name=edis2>Taner Edis. ''Ghost in the Universe.'' Quotes from page 14. Prometheus Books.</ref>

===Methods===

Complaints about the methods of "Bucailleists" include the use of endorsements by Western non-Muslim scientists. One of the Bucailleists most widely circulated works is the book "[[A Brief Illustrated Guide to Understanding Islam]]," which quotes several non-Muslim scientists in praise of the predictive power, divinity, etc. of the Qur'an. However, in a 2002 story<ref name="StrBedfel"/> in the American newspaper 'Wall Street Journal', several non-Muslim scientists spoke of questionable practices used by Bucailleists to cultivate scientists and coax statements from them, including lavish entertaining, untrue promises to be “completely neutral,” and hard sell interviews by Sheikh Abdul Majeed Zindani.

{{Quote||The commission drew the scientists to its conferences with first-class plane tickets for them and their wives, rooms at the best hotels, $1,000 honoraria, and banquets with Muslim leaders — such as a palace dinner in Islamabad with Pakistani President Mohammed Zia ul-Haq shortly before he was killed in a plane crash. Ahmed also gave at least one scientist a crystal clock.<ref name="StrBedfel"/> }}

Scientists complained of having fallen into a "trap" in interviews, or of "mutual manipulation" by the scientists and fundamentalists. Even the man who had been the Bucailleists most enthusiastic supporter, embryologist [[Dr. Keith Moore and the Islamic Additions|Keith L. Moore]] who had an edition of his textbook financed by Bucailleists and co-written with Sheikh Abdul Majeed Zindani, declined to be interviewed and told the newspaper, “it’s been 10 or 11 years since I was involved in the Quran.” <ref name="StrBedfel"/>

{{Core Propaganda}}

==See Also==

*[[Dr. Keith Moore and the Islamic Additions|Dr. Keith Moore and the "Islamic Additions"]]

==External Links==

*[http://discovermagazine.com/2007/jul/science-and-islam Science and Islam in Conflict] - ''Discover magazine, June 21, 2007''
*[http://www.answering-islam.org/Campbell/contents.html The Qur'an and the Bible in the light of history and science] ''- Dr. William Campbell, 1986 - a Christian response to The Bible, The Qur'an and Science''
*[http://www.answering-islam.org/Campbell/bucaille.html Is Dr. Maurice Bucaille a Muslim?] ''- Answering Islam''
*[https://www.youtube.com/user/ThisIsTheTruthUncut This is the truth uncut] ''- Youtube channel containing recent interviews with scientists who supposedly endorsed the Qur'an

==References==
{{Reflist|30em}}

[[Category:Qur'an]]
[[Category:Islam and Science]]
[[Category:Islamic Propaganda]]
[[ru:Букаиллеизм]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-14T14:57:43Z

JoeTheOfficeDrone: clarification

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic Natana J. DeLong-Bas, published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam,” (i.e the jihad fighters' leader).
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"Major" or "grave" sins include:
*Slaughtering an animal in any other name than Allah’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''[[Shirk]]''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

;Analysis
*Governments necessarily need to hide some things from citizens. They also cannot give perfect justice. Injustice to someone or something is inevitable. In setting the above blanket rules for Islamic governments, Wahhab and DeLong-Bas have justified totalitarianism in a subtle form. If a government fails to stick to the above rules what will the people do to it? What will the neighboring Islamic country do? What should the militants do? We leave the answers as a guess to the reader.
*Why is sorcery a grave sin? Sorcery has no basis in science; according to Muslims themselves, Allah and Quran are in complete compatibility with science. Is Allah scared of sorcery?

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise."<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref> But she also writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism."<ref name="DLB2004: 84">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 84</ref>|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party" (or the wife herself) "to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T14:02:20Z

JoeTheOfficeDrone: clarity

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam,” (i.e the jihad fighters' leader).
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise."<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref> But she also writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism."<ref name="DLB2004: 84">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 84</ref>|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T01:13:06Z

JoeTheOfficeDrone: correction

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise."<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref> But she also writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism."<ref name="DLB2004: 84">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 84</ref>|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T01:12:05Z

JoeTheOfficeDrone: cleanup

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise."<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22 But she also writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism."<ref name="DLB2004: 84">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 84</ref>|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T01:09:31Z

JoeTheOfficeDrone: correction

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home,<ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}</ref> and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Talk:Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T01:02:35Z

JoeTheOfficeDrone:

Copied from talk page on wikipedia from where the article originated and was (almost all) deleted for its excessive length. While the length may be against Wikipedia policies I hope that (as it says below) of use to students of Ibn Abdul-Wahhab and Islam in general. I should note that while some may find the article less than complimentary of Ibn Abdul-Wahhab or Natana J. DeLong-Bas or wahhabism, it is ''not'' written as part of an effort to debunk Islam. --[[User:JoeTheOfficeDrone|JoeTheOfficeDrone]] ([[User talk:JoeTheOfficeDrone|talk]]) 21:02, 4 April 2018 (EDT)

==Explanatory notes==
I realize this is an unusually long article especially for a relatively obscure book. I've gone to all this trouble because DeLong-Bas's work is somewhat unique in being of basic considerable interest to anyone studying Ibn Abdul-Wahhab, but ummm ... not an easy read. So I thought going over the main points of the book -- as opposed a few paragraphs of description -- might provide a cliffsNotes "I read it so you won't have to" service.

The book is "the first extensive explication of the theology" of Ibn Abd al-Wahhab (according to one reviewer) and the first time an English speaker has made "a close study" of 14 volumes of Wahhab's collected works (I think). It is also the one book that contradicts the historical consensus that Wahhabis were [[Takfir]]is, who believed almost all other Muslims were not true Muslims.
On the other hand at 290 not-terribly-well-written pages is likely to try the patience of even readers very interested in the Middle East and Saudi Arabia. I myself only summoned the will to finish reading it with inspiration of writing this article.

One other thing. I have shortened Ibn Abd al-Wahhab to "IAW" a number of times in the article to avoid too much repetition. al-Wahhab is one of the [[Names of God in Islam|Names of God]], so rather inappropriate for shortening. "Abd al-Wahhab" was the name of IAW's father, so is not so accurate either. I suppose "Wahhab" might work, but it's so ... un-Arabic IMHO. --[[User:BoogaLouie|BoogaLouie]] ([[User talk:BoogaLouie|talk]]) 23:26, 20 August 2014 (UTC)
:Very well researched and written essay, however, as per [[WP:PSTS]], primary sources can not be used to "analyze, evaluate, interpret, or synthesize" the topic and [[WP:ANALYSIS]] needs to be supported by [[WP:INDY|independent]] [[WP:RS|reliable sources]]. [[User:Tanbircdq|Tanbircdq]] ([[User talk:Tanbircdq|talk]]) 12:26, 10 April 2016 (UTC)

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T00:20:00Z

JoeTheOfficeDrone: more cleanup

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref><ref>{{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.<ref>{{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-05T00:00:07Z

JoeTheOfficeDrone: cleanup

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession.<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref> {{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.(source: {{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-04T23:41:40Z

JoeTheOfficeDrone: clarity

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
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| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|(While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession. (p.70))<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> In fact, she admits he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} but she notes he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref> {{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.(source: {{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir. (p.212)<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-04T23:35:42Z

JoeTheOfficeDrone: some cleanup

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Muhammad ibn Abd-al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref>{{#tag:ref|index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"|group=Note}} of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
{{#tag:ref|(While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession. (p.70))<ref name="DLB2004: 70">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 70</ref>|group=Note}}
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref>{{#tag:ref|"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion."<ref name="DLB2004: 111">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 111</ref>|group=Note}}

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> While he never used the Islamic term for forbidden, "''[[haram]]''",{{#tag:ref|"...he does not use the word haram..." footnote on page 317|group=Note}} she notes that he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.{{#tag:ref|assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref>|group=Note}}
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref> {{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.(source: {{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/>{{#tag:ref| (Although nothing is said of a woman hitting her husband.)|group=Note}}

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/>{{#tag:ref|Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." <ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>|group=Note}}

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.{{#tag:ref|IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir. (p.212)<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref>|group=Note}}
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
{{#tag:ref|rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status."<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref>|group=Note}}

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." {{#tag:ref|As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship" |group=Note}}
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.{{#tag:ref|"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim."<ref name="DLB2004: 208">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 208</ref>|group=Note}}

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.{{#tag:ref|this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them."<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref>|group=Note}}

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

User talk:JoeTheOfficeDrone

2018-04-04T22:50:08Z

JoeTheOfficeDrone:

==Permission to edit your page==

Sir can I edit your page?

[[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 03:58, 3 April 2018 (EDT)

Sure

[[User:JoeTheOfficeDrone|JoeTheOfficeDrone]] ([[User talk:JoeTheOfficeDrone|talk]]) 18:49, 4 April 2018 (EDT)

User talk:JoeTheOfficeDrone

2018-04-04T22:49:56Z

JoeTheOfficeDrone: /* Permission to edit your page */

==Permission to edit your page==

Sir can I edit your page?

[[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 03:58, 3 April 2018 (EDT)

Sure [[User:JoeTheOfficeDrone|JoeTheOfficeDrone]] ([[User talk:JoeTheOfficeDrone|talk]]) 18:49, 4 April 2018 (EDT)

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-02T17:36:03Z

JoeTheOfficeDrone: rewriting

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = Natana J. DeLong-Bas
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = Oxford University Press
| pub_date = 2004
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''', is a book by academic [[Natana J. DeLong-Bas]], published in 2004 by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works<ref name=ybarra/> of Wahhabism's founder, [[Ibn Abd al-Wahhab]] and has been called "the first extensive explication of the theology" of [[Wahhabism]].<ref name=ybarra>{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref> The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref>

The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, ''jihad'' and the evolution of Wahhabism.<ref name=B&N>{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

The work has been praised as a “monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=http://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/>
but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of “markedly inferior quality",<ref>{{cite journal
|last= Schwartz |first=Stephen
|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.
|journal=Middle East Quarterly|date=Winter 2005
|url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref>
and guilty of "special pleading".<ref name=ybarra/>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref><ref>index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"</ref> of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
<ref>(While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession. (p.70))</ref>
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref><ref>"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion." (p.111)</ref>

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> While he never used the Islamic term for forbidden, "''[[haram]]''",<ref>"...he does not use the word haram..." footnote on page 317</ref> she notes that he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.<ref>assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives. (p.142)</ref>
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref> {{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.(source: {{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/><ref>(Although nothing is said of a woman hitting her husband.)</ref>

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/><ref>Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." (p.203).</ref>

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.<ref>IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir. (p.212)</ref>
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
<ref>rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status." (p.213)</ref>

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." <ref>As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship"</ref>
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.<ref>"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim." (p.208)</ref>

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.<ref>this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them." (p.217)</ref>

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]

Talk:Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-02T17:33:50Z

JoeTheOfficeDrone:

Copied from talk page on wikipedia from where the article originated and was (almost all) deleted

==Explanatory notes==
I realize this is an unusually long article especially for a relatively obscure book. I've gone to all this trouble because DeLong-Bas's work is somewhat unique in being of basic considerable interest to anyone studying Ibn Abdul-Wahhab, but ummm ... not an easy read. So I thought going over the main points of the book -- as opposed a few paragraphs of description -- might provide a cliffsNotes "I read it so you won't have to" service.

The book is "the first extensive explication of the theology" of Ibn Abd al-Wahhab (according to one reviewer) and the first time an English speaker has made "a close study" of 14 volumes of Wahhab's collected works (I think). It is also the one book that contradicts the historical consensus that Wahhabis were [[Takfir]]is, who believed almost all other Muslims were not true Muslims.
On the other hand at 290 not-terribly-well-written pages is likely to try the patience of even readers very interested in the Middle East and Saudi Arabia. I myself only summoned the will to finish reading it with inspiration of writing this article.

One other thing. I have shortened Ibn Abd al-Wahhab to "IAW" a number of times in the article to avoid too much repetition. al-Wahhab is one of the [[Names of God in Islam|Names of God]], so rather inappropriate for shortening. "Abd al-Wahhab" was the name of IAW's father, so is not so accurate either. I suppose "Wahhab" might work, but it's so ... un-Arabic IMHO. --[[User:BoogaLouie|BoogaLouie]] ([[User talk:BoogaLouie|talk]]) 23:26, 20 August 2014 (UTC)
:Very well researched and written essay, however, as per [[WP:PSTS]], primary sources can not be used to "analyze, evaluate, interpret, or synthesize" the topic and [[WP:ANALYSIS]] needs to be supported by [[WP:INDY|independent]] [[WP:RS|reliable sources]]. [[User:Tanbircdq|Tanbircdq]] ([[User talk:Tanbircdq|talk]]) 12:26, 10 April 2016 (UTC)

Talk:Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-02T17:33:30Z

JoeTheOfficeDrone: Created page with "Copied from talk page on wikipedia from where the artilce originated and was (almost all) deleted =Explanatory notes== I realize this is an unusually long article especially..."

Copied from talk page on wikipedia from where the artilce originated and was (almost all) deleted

=Explanatory notes==
I realize this is an unusually long article especially for a relatively obscure book. I've gone to all this trouble because DeLong-Bas's work is somewhat unique in being of basic considerable interest to anyone studying Ibn Abdul-Wahhab, but ummm ... not an easy read. So I thought going over the main points of the book -- as opposed a few paragraphs of description -- might provide a cliffsNotes "I read it so you won't have to" service.

The book is "the first extensive explication of the theology" of Ibn Abd al-Wahhab (according to one reviewer) and the first time an English speaker has made "a close study" of 14 volumes of Wahhab's collected works (I think). It is also the one book that contradicts the historical consensus that Wahhabis were [[Takfir]]is, who believed almost all other Muslims were not true Muslims.
On the other hand at 290 not-terribly-well-written pages is likely to try the patience of even readers very interested in the Middle East and Saudi Arabia. I myself only summoned the will to finish reading it with inspiration of writing this article.

One other thing. I have shortened Ibn Abd al-Wahhab to "IAW" a number of times in the article to avoid too much repetition. al-Wahhab is one of the [[Names of God in Islam|Names of God]], so rather inappropriate for shortening. "Abd al-Wahhab" was the name of IAW's father, so is not so accurate either. I suppose "Wahhab" might work, but it's so ... un-Arabic IMHO. --[[User:BoogaLouie|BoogaLouie]] ([[User talk:BoogaLouie|talk]]) 23:26, 20 August 2014 (UTC)
:Very well researched and written essay, however, as per [[WP:PSTS]], primary sources can not be used to "analyze, evaluate, interpret, or synthesize" the topic and [[WP:ANALYSIS]] needs to be supported by [[WP:INDY|independent]] [[WP:RS|reliable sources]]. [[User:Tanbircdq|Tanbircdq]] ([[User talk:Tanbircdq|talk]]) 12:26, 10 April 2016 (UTC)

Wahhabi Islam: From Revival and Reform to Global Jihad

2018-04-02T17:30:53Z

JoeTheOfficeDrone: article on apologist book on ibn Abd al-Wahhab

{{EngvarB|date=August 2014}}
{{Use dmy dates|date=April 2016}}
{{Infobox book
| name = Wahhabi Islam: From Revival and Reform to Global Jihad
| title_orig =
| translator =
| image =
| caption =
| author = [[Natana J. DeLong-Bas]]
| illustrator =
| cover_artist =
| country = [[United States]]
| language = [[English language|English]]
| series =
| subject = [[Wahhabism]]
| genre =
| publisher = [[Oxford University Press]]
| pub_date = {{Start date|2004|7|15|mf=y}}
| english_pub_date =
| media_type =
| pages =
| isbn = 0-19-516991-3
| oclc =
| dewey =
| congress =
| preceded_by =
| followed_by =}}

'''''Wahhabi Islam: From Revival and Reform to Global Jihad''''' is 2004 a book by academic [[Natana J. DeLong-Bas]], published by [[Oxford University Press]]. It is based "on a close study of the 14 volumes" of collected works of [[Wahhabism]]'s founder, [[Muhammad ibn Abd al-Wahhab]] and has been called "the first extensive explication of the theology" of Wahhabism.<ref name="ybarra">{{cite news|url=https://online.wsj.com/news/articles/SB109027620568967848 |title=Books. In the Prophet's Name [Review] |first=Michael J. |last=Ybarra|publisher=wsj.com|date=July 20, 2004}}</ref>

It is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, theology, Islamic law, women and Wahhabism, jihad and the evolution of Wahhabism.<ref name="B&N">{{cite web|title=Wahhabi Islam: From Revival and Reform to Global Jihad. Overview [blurb]|url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015|website=Barnes & Noble|quote=She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women.}}</ref>

==Critical reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'' has been praised as a "monumental work ... lucid and carefully documented",<ref name=Long>{{cite journal|last1=Long|first1=David E|title=Saudi Arabia [review of ''Wahhabi Islam'' by Natana DeLong-Bas]|journal=Middle East Journal|date=2005|pages=316–19|url=https://www.jstor.org/stable/4330135|accessdate=2 July 2014}}</ref> "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",<ref name=ybarra/> but also criticized as a "piece of scholarly trash"<ref name=Kearney/> and of "markedly inferior quality",<ref>{{cite journal|last= Schwartz |first=Stephen|title=[Review of] Wahhabi Islam: From Revival to Global Jihad by Natana J. Delong-Bas, New York: Oxford University Press, 2004. 359 pp. $35.|journal=Middle East Quarterly|date=Winter 2005 |url=http://www.meforum.org/1517/wahhabi-islam-from-revival-to-global-jihad}}</ref> and guilty of "special pleading".<ref name="ybarra"/>

It has received positive reviews.<ref name="OUP">{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> David E. Long of ''[[Middle East Journal]]'' who called it a "monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name="Long"/> Sara Powell of ''[[Washington Report on Middle East Affairs]]'' described it as "...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs."<ref name="Powell">{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref> ''History'' magazine called it "a ground-breaking study ... both controversial and informative"<ref name=OUP/>

However, others have questioned the book and DeLong-Bas's views on Wahhabism. Author [[Stephen Suleyman Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name="Schwartz-thank">{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>

Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name="ybarra"/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name="ybarra"/>

[[Khaled Abou El Fadl]], professor of law at University of California, Los Angeles who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name="Kearney"/>

She has also been criticized for depending on the chronicles of supporters of ibn Abd al-Wahhab (primarily Ibn Bishr who is footnoted 45 times) for biographical information on ibn Abd al-Wahhab. Blogger Zubair Qamar compares it to using "[[Adolf Hitler|Hitler]]'s admirers" as a source for a biography on the Führer, and describing the admirer's as "the 'most accurate'" sources "because they were among the closest in 'proximity' to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==Contents==
According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme.

In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"<ref name="DLB2004: 364">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 364</ref><ref>index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"</ref> of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";<ref name="DLB2004: 5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 5</ref> his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";<ref name="DLB2004: 17">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 17</ref> preference “to win converts through discussion, debate, and persuasion rather than force”,<ref name="DLB2004: 35">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 35</ref> call for “fighting and military engagements” in the “struggle against unbelievers (''[[kuffar]]'') and hypocrites (''[[munafiq]]'')“ only as a “last resort” after “education and the call to Islam” had failed.<ref name="DLB2004: 33">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 33</ref>

His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis.<ref name="DLB2004: 83">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 83</ref> And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.<ref name="DLB2004: 61">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 61</ref> "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, [to take what they need] though only with the express permission of the imam.”
<ref name="DLB2004: 82">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 82</ref>

In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab."<ref name="DLB2004: 16">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 16</ref>

===Biography===

Ibn Abd al-Wahhab (also abbreviated IAW in this article) came from a family of [[Hanbali]] "jurists and theologians". He studied under his father and also in [[Hijaz]] and [[Basra]]. Inspired to preach the importance of ''[[Tawhid]]'' (monotheism) in Najd, he began to develop a following and put his words into "practical application" by cutting down a sacred tree, destroying a tomb monument, and stoning to death an adulterous woman.<ref name="DLB2004: 24">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 24</ref> (Although some consider these actions examples of "extremism", IAW himself did not delight in killing the woman but "was uncomfortable with the outcome of this tragic case".<ref name="DLB2004: 27">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 27</ref>) In 1744 he formed an alliance with [[Muhammad bin Saud]], the local leader of the town of [[Diriyah|al-Dir'iyah]]. Ibn Abd al-Wahhab would be the [[imam]], "responsible for religious matters", and Ibn Saud the [[amir]], "in charge of political and military issues".<ref name="DLB2004: 34-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 34-5</ref>

Over the next several decades, this alliance went on to takeover most of the Arabian peninsula, but not always through ''[[jihad]]''.
[[Muhammad ibn Saud]] did not follow the principles of Ibn Abd al-Wahhab in his conquests, but IAW did not “actively" support or promote the conquests. He “merely `acceded` to” them, showing his lack of support by leaving the company of ibn Saud to devote himself “to spiritual matters and prayer.”<ref name="DLB2004: 35"/> When Ibn Abd al-Wahhab did declare ''jihad'' against opponents, it was because they started it and justified their "military actions by accusing the Wahhabis of ignorance, sorcery and lies". Even then, IAW's jihad was "defensive" and "limited in scope", only attacking "those who had either attacked or insulted his followers directly."<ref name="DLB2004: 38">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 38</ref>

===Tawhid and shirk===

The first and foremost duty of the Muslim, preceding even ''[[salat]]'' prayer, according to Ibn Abd al-Wahhab, is belief in one God, monotheism (''[[tawhid]]'').<ref name="DLB2004: 56">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 56</ref>
Inversely, [[polytheism]] or [[idolatry]], (''[[Shirk (Islam)|shirk]]''), the opposite of monotheism, is “the one unforgivable sin.”<ref name="DLB2004: 62">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 62</ref> "Failure to uphold Tawhid" may lead not just to [[Jahannam|damnation]] in Afterlife, but to "collapse of the social order, evil, tyranny, corruption, oppression, injustice and degeneration" in the [[Dunya|temporal world]].<ref name="DLB2004: 18">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 18</ref>

However, contrary to what some have alleged, Ibn Abd al-Wahhab, did not advocate the immediate killing of anyone declared a ''mushrik'' (one who practices ''shirk''), but called for first giving preaching and education a chance to reform them. He did not call for ''jihad'' against polytheists, but rather ''qital'', “which is more generic term for fighting”.<ref name="DLB2004: 59-60">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 59-60</ref> Nor did he call for the annihilation or destruction of particular religious groups, (though he did at times "vehemently" denounce them).<ref name="DLB2004: 60-1">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 60-1</ref>

====Examples of shirk====

According to Ibn Abd al-Wahhab, ''shirk'' (or as the author refers to it, "associationism"), is much more than believing in more than one God. Among the most serious examples of ''shirk'' are “worshiping, sacrificing to, slaughtering to, praying to, invoking, seeking intercession by, or attributing authority to anyone or anything other than God.” This include intercession by the Muslim prophet [[Muhammad]]<ref name="DLB2004: 69">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 69</ref>
<ref>(While a hadith does say that Muhammad plans to petition God on behalf of good Muslim monotheists on Judgment Day, the hadith does not say it is permissible to ''ask'' Muhammad for intercession. (p.70))</ref>
But calling on “anyone or anything" other than God for help or anything else is ''shirk'', and "is strictly, totally, and permanently forbidden", because ‘this calling signifies worship of the one called upon`",
<ref name="IAWKT: 30">[[#IAWKT|Ibn Abd al-Wahhab, ''Kitab al-Tawhid'', 1398h]]: 30</ref><ref name="DLB2004: 63">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 63</ref> and worship accords "godlike status to created beings and objects.”<ref name="DLB2004: 63"/> Anyone who requests intercession or who believes "in the power of requesting for intercession "must be fought until they adhere to monotheism".<ref name="DLB2004: 63"/>

Also forbidden is “considering the writings or teachings of religious scholars, whether [[priest]]s, [[rabbi]]s, [[ulama]] (Islamic clerics) or jurists, to be as authoritative as God’s revelation.”<ref name="DLB2004: 62"/>
The imitation of past juridical rulings, and traditions (''[[taqlid]]''), and placing human knowledge and science above the revelations of the [[Quran]] and [[hadith]]s.<ref name="DLB2004: 62"/>

Use of [[amulet]]s, charms or [[talisman]]s to cure disease, ward off the evil eye, or other problems, is “actually graver in nature than major sins”, and ignorance of its prohibition is “no excuse”. Wearers of talismans are to be rejected and condemned and their talismans removed immediately. Wearing an amulet or talisman so “as to be subject to its control” is grounds for “immediate death.”<ref name="DLB2004: 73">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 73</ref> (The only exception to this prohibition is a talisman consisting of Quranic verses that are used to ward off jealousy or the sting of deadly animals.<ref name="DLB2004: 73"/>)

“Sorcery” – i.e. seeking to know the future through [[astrology]], blowing on knots, using particularly beautiful language,<ref name="DLB2004: 251">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 251</ref> and other means—is such a grave sin that it is punishable by “immediate death”.<ref name="DLB2004: 73"/>

Taking pride in the achievements of relatives, attacking others for "weak genealogies", seeking rain by astrology are further examples of shirk. Seeking to know “fact that are hidden”, (such as the location of stray animals, the meaning of omens) through diviners or fortune-tellers rather than God, is blasphemy.<ref name="DLB2004: 74">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 74</ref>

Making “what appear to be harmless statements”—like attributing a good harvest to rainfall, or someone's wealth to the person who left them an inheritance—is shirk. This is because it is God and not rain or inheritance that provides any such blessings. Doing so can be a “reflection of continued shirk in the heart and mind.”<ref name="DLB2004: 76">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 76</ref> Likewise, phrases like `if only such and such had happened` and `If only so an so had done such and such` should be avoided.<ref name="DLB2004: 77">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 77</ref> Joking or jesting about God, the Quran, or Muhammad is an “act of unbelief.”<ref name="DLB2004: 77"/>

Another common practice to avoid is expressing sorrow or giving a “negative response” to the death of a loved one or any other adversity,<ref name="DLB2004: 76"/> These express disagreement with the will of God, and therefore contest tawhid.<ref name="DLB2004: 69"/>

Explaining why domes and shrines over tombs had to be destroyed, IAW explained that these structures had the "potential to lead people astray" even if their builders opposed shirk and had no desire to foster it.<ref name="DLB2004: 65">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 65</ref>

“Lesser” or “hidden” shirk include showing off when praying or indulging in luxuries for their own sake. These actions `purportedly undertaken in order to serve or worship God that actually has the intent of calling attention to oneself`. They are shirk because they place a human being (the self) in the place that rightfully belongs to God.<ref name="DLB2004: 64">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 64</ref>

It is important to note that “However much he denounced certain practices or beliefs, IAW never called for wholesale killing of people, not even apostates. ... he declared that it is perfectly acceptable, and even beneficial, to carry out business with anyone who is friendly to Muslims" even if they are non-Muslims.<ref name="DLB2004: 82"/> “Declarations and accusations of or ruling against apostasy" were "quite rare" in his works and he "further cautioned that evidence of apostasy must be very clear" before seizing their property and killing them.<ref name="DLB2004: 82"/>

===Other theology===

====Difference of opinion====

Ibn Abd al-Wahhab "sharply disagreed" with other ulama who claimed that "variances of opinion" within the Muslim community should be "interpreted as a mercy to the people". He believed that they were actually "a source of chaos (''[[Fitna (word)|fitna]]'')" because differences "obfuscated rather than clarified the issues and judgments.”<ref name="DLB2004: 54">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 54</ref> But DeLong-Bas states that he also "recognized the reality of the potential plurality of interpretations on certain matters" and was not interested in condemning people through legalistic" interpretation.<ref name="DLB2004: 80">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 80</ref>

====Islam is the source of all knowledge====
Ibn Abd al-Wahhab believed "that direct knowledge of the Quran and hadith should be the foundation for all other knowledge, ..."<ref name="DLB2004: 196">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 196</ref> Placing "human knowledge and science" above "the revelations of the Quran and hadith" is a sin because it assigns "power and sovereignty, which are God's alone, to someone or something other than God."<ref name="DLB2004: 62"/>
On the other hand, the author tells us that although astrology was strictly forbidden, Ibn Abd al-Wahhab "was careful to state clearly" that astronomy was not. From this we know that "he believed that faith should not preclude attempts to know and understand physical knowledge."<ref name="DLB2004: 75">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 75</ref>

====Sins====
"major" or "grave" sins include:
*Slaughtering an animal in any other name than God’s
*Cursing one’s parents
*Sheltering the perpetrator of a crime carrying divine sanction so as to enable the perpetrator to escape punishment
*Unjustly altering the boundaries of personal land properties in order to achieve illegitimate advantage<ref name="DLB2004: 77"/>
*''Shirk''
*Sorcery
*Murder
*Consumption of interest
*Robbery of an orphan
*Desertion on the day of battle
*False accusations against chaste women<ref name="DLB2004: 77"/>

Of these the "biggest" sins are
*''Shirk'',
*Disobedience to one’s parents, and false testimony. and finally
*Lack of goodness or righteousness in the heart that spoils the entire body.”<ref name="DLB2004: 77"/>

;Sins of the government
*being dishonest toward or defrauding subjects;
*hiding or veiling things from citizens;
*showing favoritism in governing;
*engaging in tyranny, oppression, or injustice;
*permitting dishonest sales, contracts, purchases, measures, or weights.<ref name="DLB2004: 78">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 78</ref>

====Faith, good actions and excusing unbelief====

Ibn Abd al-Wahhab himself repeatedly asserted that good actions are not enough "even when combined with ritual perfection". What "ultimately matters" for the Muslim is "faith" and the "intent behind actions".<ref name="DLB2004: 79">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 79</ref> Unbelief anywhere in the world is "never acceptable" because through history and all over the world people "have been told in their own language by a series of prophets what the Word of God is" so an unbeliever is not ignorant but one who has "deliberately chosen to disobey". Nonetheless, Ibn Abd al-Wahhab "presumed all persons to be innocent of unbelief or apostasy unless and until they have been properly instructed in the faith."<ref name="DLB2004: 81">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 81</ref>

===Shi'i Islam===

DeLong-Bas states that "although it is often asserted" that Ibn Abd al-Wahhab was "adamantly opposed to Shiism", he only "denounced" some practices of theirs and "never specifically mentioned the Shia by name" except in one treatise where he "targeted only one particular extremist sect, the Rafidah".<ref name="DLB2004: 22">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 22</ref>{{#tag:ref|DeLong-Bas writes on page 22 that "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise. On page 84 she writes that "Historically the Hanbalis were in fact opposed to Shiism. Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism.|group=Note}}

She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr]], [[Umar]] and [[Uthman]]) as a violation of the hadith stating `my community will never agree in an error' (''[[Ijma]]''),
*the practice of according infallible status to those descendants of Muhammad who were imams,<ref name="DLB2004: 85">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85</ref>
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
*he also questioned the logic of the exclusion of [[Hasan ibn Ali]] (the oldest son of Ali and Fatima and older brother of Imam [[Husayn ibn Ali]]) and his descendants, from the succession of the imams. (p. 85-6)<ref name="DLB2004: 85-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 85-6</ref>{{#tag:ref|DeLong-Bas states: "Although it is often asserted that Ibn Abd al-Wahhab was adamantly opposed to Shiism, he specifically targeted only one particular extremist sect, the Rafidah in one only treatise". (p.22) Later she states
"Ibn Abd al-Wahhab himself found certain beliefs and practices of Shiis to violate the key doctrine of monotheism." (p.84)
In her section on IAW's thoughts on Shia (p.84-90), she does not specify which beliefs were unique to the "extremist sect" and which IAW did not "target".|group=Note}}

Ibn Abd al-Wahhab declared that believing in a particular hadith—which states that the Shi'i imams (descendants of Muhammad) are Muhammad's successors as leaders of the Muslim community—or following anyone who believed it, is an act of unbelief.

According to the hadith—which provides the basis for the Shi’i doctrine of the Imamate, and is embraced by Shia—Muhammad debated with God the wisdom of appointing a caliph to lead the Muslims after his death, but God stood by His original decision to have the Muhammad succeeded by male descendants (the Imams). IAW argued that the hadith must be fabricated because other, better hadith contradicted it, and furthermore debating anything with God would be an act of disobedience.<ref name="DLB2004: 87"/>

Ibn Abd al-Wahhab also wrote a long and detailed explanation of how accusations by some Shia that Muhammad's favorite wife ([[Aisha]]) had had an adulterous affair (the “Affair of the Necklace”) were an act of unbelief. (The marriage of Aisha and Muhammad was consummated when he was 53 years old and she was nine.) IAW pointed out that Quranic verses revealed to Muhammad defended the innocence of Aisha and called for the fighting and killing of those defamed her.<ref name="DLB2004: 89-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 89-90</ref>

===Islamic law===

While there are four binding sources in Islamic law for Sunni jurists—the Quran, the Sunna, "consensus" (''[[ijma]]''), and "analogy" (''[[qiyas]]'') -- Ibn Abd al-Wahhab’s writings emphasized the Quran and Sunna, using ''ijma'' only “in conjunction with its corroboration of the Quran and hadith"<ref name="DLB2004: 97">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 97</ref> (and giving preference to the ''ijma'' of Muhammad's companions rather than the ''ijma'' of legal specialists after his time), and ''qiyas'' only in cases of extreme necessity.<ref name="DLB2004: 96">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 96</ref> He rejected the imitation of past scholarship (''[[taqlid]]'') in favor of independent reasoning (''[[ijtihad]]''), opposed using local customs,<ref name="DLB2004: 100">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 100</ref> and corruption.

;Maslaha

He employed the principle of serving the needs of the general public (''[[Maslaha]]''), while being mindful that it had been used by in the past rulers as a rationalization “to cheat and deceive the people out of their property“.<ref name="DLB2004: 99">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 99</ref> Some cases where Ibn Abd al-Wahhab supported the use of ''maslahah'' were
*in delaying of the payment of the almsgiving (''[[zakat]]'') tax in cases of dire necessity (such as during a drought),
*in punishment of sexual activity outside of marriage.<ref name="DLB2004: 102">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 102</ref>
*giving unbelievers taken captives in jihad the choice of death or submission to the Muslims via payment of a poll tax on non-Muslims (''[[jizyah]]'').<ref name="DLB2004: 102"/>
*setting aside one-fifth of the booty obtained during jihad for public welfare activities<ref name="DLB2004: 102"/>

;Naskh

Ibn Abd al-Wahhab did not refer to the principle of ''[[Naskh (tafsir)|naskh]]'' (the idea that seemingly contradictory Quranic verses can be explained by the fact that some verses may have been overridden by a later revelation) frequently … as he preferred that “scripture should be used to interpret scripture.” However, verses he did believe to be abrogated were those: allowing sex with slave girls, temporary marriage (''[[Mut'ah]]''), jihad as an individual military duty, and booty/spoils of jihad being the property of individual jihad fighter rather than “God”.<ref name="DLB2004: 104-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 104-5</ref>

;Ijtihad

The ''[[Ijtihad]]'' of IAW was “designed to return to the primary sources” of Islam in order “to determine how the Quran and Muhammad dealt with specific situations,”<ref name="DLB2004: 107-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107-8</ref> to discern the truth avoiding any set agenda.<ref name="DLB2004: 109">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 109</ref>

He gave as an example of a misuse of ijtihad one fatwa that allowed divorce by a simple proclamation by the husband of “taliq, taliq, taliq” (“I divorce thee, I divorce thee, I divorce thee”) without any waiting period in between taliqs. IAW argued that three different hadiths had Muhammad stating that waiting periods were required.<ref name="DLB2004: 110">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 110</ref>

;Other issues

Contrary to the association of IAW’s school of Islam with literalism and mindless rote memorization, IAW declared `The key of knowledge is questions.`<ref name="DLB2004: 107">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 107</ref> He “insisted on establishing the context of particular verses" of the Quran or hadith “so as to avoid a literal interpretation,” found the emphasis on memorization in the religious sciences to be “problematic”,<ref name="DLB2004: 107-8"/> highlighted the importance of the intent and spirit behind the actions taken rather than the ritualism involved,<ref name="DLB2004: 115">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 115</ref> and denounced literalist ulama "for their ignorance,” and “rigidity.”<ref name="DLB2004: 117">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 117</ref>

Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyya]]—is contradicted by the fact that only three of 170 citations in his work ''Kitab al-Tawhid'', refer to the works of Ibn Taymiyya.<ref name="DLB2004: 108">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 108</ref><ref>"When pressed to choose between rulings by [[Ibn Hanbal]] and Ibn Taymiyya", he declined to choose, "preferring to return directly" to the Quran and Sunnah "to form his own scripturally based opinion." (p.111)</ref>

Ibn Abd al-Wahhab never directly claimed to be a Hanbali jurist, warned his followers about the dangers of adhering unquestionably to fiqh, and did not consider “the opinion of any law school to be binding.”<ref name="DLB2004: 112-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 112-3</ref> He did, however, follow the Hanbali methodology of extreme conservatism in interpretation of the Sharia.<ref name="DLB2004: 112-3"/>

Ibn Abd al-Wahhab encouraged his followers to turn to the example of Muhammad’s companions (Salafs) rather than the opinions of the law schools. In one case, the law schools were unable to agree on the issue of whether property stolen from Muslims but taken in jihad as booty by other Muslims could be returned to the original owner ''after'' booty had been distributed or only before it had. Using independent reasoning (''ijtihad'') and examining a “strong” hadith<ref>[[Hadith terminology#.E1.B9.A2a.E1.B8.A5.C4.AB.E1.B8.A5|Ṣaḥīḥ]] or [[Hadith terminology#.E1.B8.A4asan|Ḥasan]]</ref> where a slave girl stolen from Muhammad was captured in jihad and returned to him, IAW found that the property could be returned even after distribution of booty.<ref name="DLB2004: 112-3"/>

In one ruling where he diverged from a literal interpretation of Islamic law was inheritance law where orphaned grandchildren were excluded as heirs of their grandfather because their parent was dead and the portion normally going to the parent was redistributed. IAW ruled in favor of “the right of the grandchild to inherit in the parent’s place" as being "in keeping with the principles of justice and equity intended by the Quran.”<ref name="DLB2004: 119">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 119</ref>

===Women's rights, marriage and family issues===

While Ibn Abd al-Wahhab did not believe that women had equal right with men since “certain responsibilities and rights vary according to gender”,<ref name="DLB2004: 127">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 127</ref> he “was actively engaged in the empowerment of women through support of awareness and enforcement of their rights,” and “made it clear that men and women were equal in terms of their responsibilities toward God.” For example he permitted women to recite the Quran (provide they had proper understanding of it and were properly [[hijab|veiled]]) regardless of whether they were menstruating or not.<ref name="DLB2004: 126-7">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 126-7</ref> Further, he “made it clear” that both genders “were equal in terms of their responsibilities toward God,” by stating that both men and women were required to observe the five pillars of Islam.<ref name="DLB2004: 127"/> But if women living under "contemporary Wahhabi regimes" suffer from what the author calls "apparent oppression", where does it come from? DeLong-Bas asks if this misogyny "has more to do with patriarchy and local customs" than IAW's teachings.<ref name="DLB2004: 125">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 125</ref>

====Sexual relations====

While he is famous for leading the stoning to death of an adulterous woman early in his career, DeLong-Bas writes that in fact "His overriding concern was to protect women in the sphere in which they were the most vulnerable -- sexual relations."<ref name="DLB2004: 129">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 129</ref> His writing "makes it clear that marriage is the only legal means for the satisfaction of sexual desire".<ref name="DLB2004: 131">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 131</ref> The author explains that we know this based on his proclamation that "any man ... who fornicates with a Muslim woman" whether slave or free is to be put to death,<ref name="DLB2004: 129"/> and his "elaboration on the topic of sexual relations with slaves and servants.".<ref name="DLB2004: 129"/>

====Sex with slave girls====

DeLong-Bas states that Ibn Abd al-Wahhab "declared sexual relations with slave women to be forbidden because they occurred outside of marriage."<ref name="DLB2004: 131"/> While he never used the Islamic term for forbidden, "''[[haram]]''",<ref>"...he does not use the word haram..." footnote on page 317</ref> she notes that he did state that "it is preferable (''afdal'')" and "a supererogatory act of worship" (i.e. going beyond what duty requires) for a slave owner "to give it up/withdraw" from sex with any slave girls/women he might own.<ref name="DLB2004: 128">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 128</ref> He also taught that "it is preferable for" a slave owner to emancipate and marry any slave/servant woman who had bears him a child.<ref name="DLB2004: 131"/>

====Marriage====

Marriage is "a contractual relationship" in Islamic law. The wife is "responsible for providing sexual intercourse and children to her husband" and "for being obedient (''nushuz'') to him".
"In exchange", the husband is responsible for providing his wife "with a dower (''[[mahr]]'') and maintenance, including food, clothing, and shelter, as well as sexual intercourse."<ref name="DLB2004: 134">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 134</ref>

"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:

# determination of the spouses-to-be, (this avoids mistakes "such as the confusion of one daughter or sister for another".<ref name="DLB2004: 135">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 135</ref>)
# consent of the spouses-to-be,
# contracting of the marriage by a male guardian (''[[Wali (Islamic legal guardian)|wali]]'') (IAW "taught that any marriage contracted by someone other than the girl/woman's marriage guardian even if it is the woman herself, is not valid and the marriage is void," since "a girl/woman "giving herself in marriage was tantamount to [[harlot]]ry."<ref name="DLB2004: 140">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 140</ref> The guardian should verify that the husband-to-be is a Muslim, mature, honorable, is sexually and intellectually able, and is not a slave.<ref name="DLB2004: 142">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 142</ref> The guardian should be the bride’s father, but in the event the father could not, IAW gives a "[[order of succession]]" of various male relatives.<ref>assignment of guardianship: to the woman's brother, if he was unavailable, to the paternal grandfather, than to the woman's son, than to the tribe of the brother, "unless it is law/base/despicable", then to the paternal uncle, followed by his son, then other relatives in paternal relationships, and if there are no male paternal relatives, to male maternal relatives. (p.142)</ref>
# presence of two reliable/just witnesses, (there must be "two male witness of just and reliable character at the conclusion of the marriage contract." If one or more male witnesses are unavailable, two female witnesses are acceptable as the equivalent of one male witness and may be substituted.)<ref name="DLB2004: 144">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 144</ref>
# equality of status between the man the woman.<ref name="DLB2004: 135"/> (This refers not to the husband and wife having equal status in their marriage but to whether the groom comes from a background of equal social status to the bride. This is so important that if the guardian "was not aware of the man's lower status prior to the marriage," he can request the marriage be rendered invalid, "regardless of the opinion of the bride". DeLong-Bas writes that this "reflects his responsibility to ensure that the woman is married to an appropriate man." Because a marriage to "a man of lower social status would lower the woman's status...")<ref name="DLB2004: 145">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 145</ref>{{#tag:ref|One case of a marriage being invalidated due to husband’s status was the August 2005 Saudi court-ordered divorce of a 34-year old mother of two (named Fatima Mansour) from her husband, Mansur, despite the fact that were happily married and her father (now deceased) had approved the marriage. The divorce was initiated by her half-brother using his powers as her male guardian, who alleged that his half-sister's husband was from a tribe of a low status compared to the status of her tribe and that the husband had failed to disclose this when he first asked for Fatima’s hand. Fatima declared her fear of domestic at her brother’s home (sources: <ref>{{cite web|title=SAUDI ARABIA : Fatima A. Fear for Safety|url=http://www.amnesty.be/doc/spip.php?page=imprimir_articulo&id_article=9976|work=06 February 2007|publisher=Amnesty International, Belgique Francophone|accessdate=23 February 2014}}</ref> {{cite news|last=AL NAFJAN|first=EMAN|title=Saudi Arabia, My Changing Home|url=https://www.nytimes.com/2012/06/09/opinion/saudi-arabia-my-changing-home.html?_r=0|newspaper=New York Times |accessdate=23 February 2014|date=June 8, 2012}}), and was sufficiently concerned to spend four years in jail with her one-year-old daughter before the Supreme Judicial Council overturned the decision.(source: {{cite book|author=House, Karen Elliott|title=On Saudi Arabia : Its People, past, Religion, Fault Lines and Future| publisher=Knopf|year=2012|page=100}})</ref>|group=Note}}

While Ibn Abd al-Wahhab ruled that marriages of girls under the age of nine were permissible, they "should only take place with the girl's consent, leaving the power in her hands ..."<ref name="DLB2004: 136">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 136</ref> Consent to marry need not be verbal but can be "an approving gesture of some sort during the actual contracting of the marriage."<ref name="DLB2004: 137">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 137</ref>

;Preparations for Marriage

The Hanbali school granted the woman the "right to stipulate conditions in her marriage contract."<ref name="DLB2004: 146">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 146</ref> For example, the wife may insist that her husband not marry additional wives or take a concubine, on the other hand if she is to be his second (or third or fourth) wife, she may not demand that he divorce his current wife or wives.<ref name="DLB2004: 147">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 147</ref> The couple "has the right to meet" prior to entering into the marriage contract, and the man has "the right to look at his potential wife". While normally a marriageable woman would only have her face, hands and feet, uncovered,<ref name="DLB2004: 154">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 154</ref> the potential husband is allowed to view the potential wife's "full head, (including hair), and legs/thighs". If the potential wife is not a virgin he is allowed a "more open view".<ref name="DLB2004: 155">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 155</ref> (While this might sound like "examination of horseflesh" to some", the author states "it is done simply to satisfy "the practical need to determine compatibility of some sort between the future couple."<ref name="DLB2004: 155"/> Furthermore IAW forbade the viewing of the opposite sex on other circumstances, such as the looking at beautiful women by men unless they are related nor married to them, or women looking at male visitors who are not visiting for "the express purpose of seeking to marry them."<ref name="DLB2004: 156">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 156</ref>

;Clothing

Belying "the extremist misogynist he is often made out to be," IAW responded to a picayune question about "some minute details of women's dress" with a fatwa not spelling out dress regulations, but simply stating "that clothing and maintaining the wife are the responsibility of the husband, and ended the discussion. Thus it is left to the husband, rather than an external party to decide how his wife ought to dress."<ref name="DLB2004: 157-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 157-8</ref>

;Mahr

The amount of the marriage Mahr (a compulsory [[dower]] in Islam given to the bride by the groom) should be decided by negotiation, according to IAW.<ref name="DLB2004: 159">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 159</ref>

While the Quran specifies that the mahr goes to the bride and not the bride's family, IAW permitted the father of the woman to stipulate a portion of the mahr for himself in exchange for marrying off his daughter.<ref name="DLB2004: 161">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 161</ref>

;Wedding Feasts

In yet another "sharp austere to the typical portrayal" of Wahhabis, Ibn Abd al-Wahhab asserted that wedding feasts must be publicly announced, `joyful/delightful occasion[s]` where "all must be invited regardless of status". (This carries "out the message of social justice", and contradicts the image of Wahhabis "as austere and puritan in their approach to life".) While no sinful behavior may take place, effeminate males should not be excluded if they behave themselves, (proof that IAW believed effeminate men "should not be ostracized" and that "it is not anyone else's job to police him"), tambourines may be used (this "negates the claim that Wahhabis are opposed to all forms of music"). Women's voices may "publicly proclaim the fact of the marriage", love poetry may be recited, and guests may mingle.<ref name="DLB2004: 166">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 166</ref> Guests should eat with their right hands using three fingers, one should lick one's hand prior to wiping it off, and never eat while seated.<ref name="DLB2004: 167-8">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 167-8</ref>

====Relations between man and wife====

A husband and wife are commanded not only to protect each other but “to smile and be cheerful” with each other, and if they dislike each other to not make this obvious, and to protect each other. While women are commanded to have sexual relations with their husband they are not obligated to engage in sexual activity that harms them or interferes with their religious duties indicates.<ref name="DLB2004: 168">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 168</ref>

Men are commanded to treat their wives equally including in matters of sex. A wife has the right to sex every four days, unless the man has a new wife in which case the other wives may have to wait, as he "has the right" to spend three consecutive nights with a new wife, seven nights if she is a virgin.<ref name="DLB2004: 169">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 169</ref>

;Wife beating

Ibn Abd al-Wahhab emphasizes that a husband has the right to beat his wife only when the wife is refusing sexual relations with him and only after lesser punishments of "admonishing" her, and "parting company with her" have failed.<ref name="DLB2004: 170">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 170</ref>

IAW “went to great lengths to emphasize" that the husband's right to strike his wife is not "a license for committing violence" against her, nor does "it make domestic violence a religious prescription or right". The "purpose of the blow" is only "to emphasize the admonition ..."<ref name="DLB2004: 171">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 171</ref>

"Men can also be considered ''nushuz'' if they neglect their martial duties." <ref name="DLB2004: 171"/><ref>(Although nothing is said of a woman hitting her husband.)</ref>

;Divorce

"The Quran specifies three possible types of divorce:
#divorce initiated by the husband (''[[Divorce (Islamic)#Talaq|talaq]]''),
#divorce initiated by the wife (''[[khula|khul`]]''), and
#divorce due to the husband's unsubstantiated accusations that his wife has committed adultery (''[[Divorce (Islamic)#Lian|li'an]]'').<ref name="DLB2004: 171"/>

"Historically, men have wielded the most power in matters of divorce [talaq] because they are not required to offer a reason for repudiating their wives.<ref name="DLB2004: 171"/>
Ibn Abd al-Wahhab preached that a husband making a talaq divorce must provide maintenance for his ex-wife during the [[iddah]] (her waiting period before she can remarry) and give her any part of her mahr not yet paid.<ref name="DLB2004: 178">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 178</ref> He also "allowed several legal mechanisms" by which an abandoned wife "could seek an end to a marriage",<ref name="DLB2004: 179">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 179</ref> and forbade men seeking a divorce from avoiding paying their ex-wives maintenance by forcing her to initiate a divorce.<ref name="DLB2004: 183-6">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 183-6</ref>

IAW was vehement in denouncing the practice of "triple talaq"—instant divorce by pronouncing three talaqs at one sitting rather than spacing the pronouncements over three menstrual cycles. While this practice has historically been legally recognized in the Muslim world—and in Saudi Arabia in particular—IAW found hadith evidence against it quite unambiguous.<ref name="DLB2004: 172-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 172-3</ref>

;Widowhood

Ibn Abd al-Wahhab "particularly emphasized that requirement that the woman be permitted to continue to reside in her matrimonial home [the home she lived in while married] after being either widowed or repudiated by talaq if she is pregnant."<ref name="DLB2004: 188">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 188</ref>

Widows are "cautioned" to avoid behavior (such as being “overly friendly, well dressed, or adorned”, or leaving their house) “that could potentially attract undesirable attention.” This discretion would “ensure that the widow would be treated with respect and could live a quiet life.”<ref name="DLB2004: 187">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 187</ref>

;Inheritance and Custody of Children

In the case of divorce or the death of one of the spouses "generally speaking, IAW asserted the right of the mother to custody of her child. While classical Islamic law changes custody of a boy from mother to father at age of seven and girl at age of puberty, IAW allowed a boy to select his own guardian at age of "maturity" (although he preferred that girls went to custody of their father).<ref name="DLB2004: 188"/>

"When asked to rule on matters of inheritance, he defended the rights of women."<ref name="DLB2004: 189">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 189</ref>

===Da'wah===
IAW did not believe that the "pursuit of knowledge"—i.e. Islamic knowledge—was "the end goal" for good Muslims. They also were required to "seek to spread knowledge".<ref name="DLB2004: 198">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 198</ref>

Although "many have claimed" that Wahhabis believe in using ''jihad'' to do this, IAW's "writings make it clear"<ref name="DLB2004: 194">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 194</ref> that he believed missionary work or proselytizing (''[[Dawah|da'wah]]''), or winning true "converts to God" was best done<ref name="DLB2004: 194"/> "through discussion and debate rather than violence and killing."<ref name="DLB2004: 198"/>

Ibn Abd al-Wahhab called his followers `the army of God` and `the victorious ones in argument and in language, just they are victorious by the sword and by the spear`, and so "made clear the importance of discussion on conversion by conviction rather than by violence."<ref name="DLB2004: 199">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 199</ref>

In ''da'wah'', the convert first declared "absolute monotheism" before going on to the other [[Five Pillars of Islam|pillars of Islam]]. Having become "a true Muslim" who could "enjoy the benefits of membership" in the Muslim community, the proselytizer was then to address whatever complaints "those who claimed to be suffering from injustice" might have. From this we learn (DeLong-Bas tell us) that while winning converts is "an important first step ... the main goal of expanding the Muslim community is to create a just society."<ref name="DLB2004: 199"/>

===Jihad===

DeLong-Bas emphasizes several time in her book that for IAW ''Jihad'' is "always a defensive military action",<ref name="DLB2004: 241">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 241</ref> "must be strictly defensive in nature".<ref name="DLB2004: 203">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203</ref>
It "must always have a religious justification".<ref name="DLB2004: 202">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202</ref> Its purpose "is the protection and aggrandizement of the Muslim community as a whole",<ref name="DLB2004: 202"/> and "to win adherents to Islam".<ref name="DLB2004: 213">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 213</ref> It is not for "personal gain or glory",<ref name="DLB2004: 202"/> not to take booty.<ref name="DLB2004: 212">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212</ref> -- ''Jihad'' is "not intended to be a get-rich-quick scheme."<ref name="DLB2004: 213"/>

"Defensive" in this case, however, does not mean fighting off attackers or harassers, but fighting those who have rejected the call to Islam, refused to recognize Muslim hegemony by paying tribute. Christians and Jews (People of the Book) are to pay the special ''[[jizyah]]'' poll tax, "in recognition of Muslim hegemony and in exchange for protected status." Those who refuse are actually making a "choice" to fight the Muslims, "rendering them the aggressors in the conflict", according to the author.<ref name="DLB2004: 200">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 200</ref>

Further proof that "the degree of violence" in jihad encouraged by Wahhabis "is not as extreme" as has often been portrayed, is that IAW "specifically used the Arab term" for `fighting` (''qaatala'') rather than `killing` (''qatala'') in talking about jihad.<ref name="DLB2004: 203"/><ref>Although DeLong-Bas notes " ... it may be assumed that some killing is likely to occur during the process of fighting ..." (p.203).</ref>

''Jihad'' "can only be declared by the religious leader (''imam'')",<ref name="DLB2004: 202-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 202-3</ref> who is also responsible for making sure rules of ''jihad'' are followed, for distributing funds from the treasury (''[[Bayt al-Mal]]''),<ref name="DLB2004: 211">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 211</ref> and concluding truces and treaties with the enemy whereby they acknowledge Muslim jurisdiction and pay ''[[jizyah]]'' tax.<ref name="DLB2004: 211"/>

''Jihad'' is a collective duty (''[[fard]] kifayah''), to be carried out once a year by mature, financially able (non-slave), male Muslims.<ref name="DLB2004: 201-2">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 201-2</ref>

Ibn Abd al-Wahhab places numerous restrictions on ''jihad''. He requires that the enemy be called to Islam before being attacked. He forbade jihad against non-Muslims who had submitted to ''jizyah'' tax or who have a business relationship with Muslims, the killing of children, elderly, blind or monks (these were to be called to Islam "until they either submit or God causes them to die for their errors in faith"), or women (provided they did not fight Muslims, encourage non-Muslim fighters or engaged in "revile or scold" Muslims/Wahhabis).<ref name="DLB2004: 203-5">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 203-5</ref> Jihad could not be waged just because Muslims found "the personal habits or practices of a given group of people ... inappropriate" (inappropriate practices including the "drinking of date wine (''[[khamr]]'')" or "a desire for power").<ref name="DLB2004: 203"/>

The author states that IAW even called for the punishing of fighters who had killed one or more of the enemy in ''jihad''. They are deprived of their share [of booty] and "cast out of this rank", yet another example of "IAW's overall concern for the maximum preservation of life ..."<ref name="DLB2004: 214">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 214</ref>

Even captives taken in combat who refused to convert to Islam were not to be killed (unless they were adult male polytheists or refused to pay ''jizyah'').<ref name="DLB2004: 207">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 207</ref>

====Destruction and booty====

The deliberate destruction of property not related to jihad is forbidden and the taking of property is subject to many restrictions. For example the territory of a non-Muslim tribe friendly to Muslims can only be entered and property taken to fulfill Muslim needs during jihad, and only with the approval of the Muslims' imam (religious leader). Only if the property is "owner-less" (for example firewood) can the Muslims take as much as they need. Otherwise Muslims may take only one-fifth of the property of a non-Muslim-tribe-friendly-to-Muslims. "Thus, participation in ''jihad'' does not serve as a license to take whatever property one comes across or wishes,"<ref name="DLB2004: 209">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 209</ref>
and the portrayal of Wahhabis as participating "in rampant and wanton destruction in the course of their military activities", is "clearly is not sanctioned by the writings of their religious guide."<ref name="DLB2004: 211"/>

;Booty

Also subject to strict regulations is the dividing of booty taken from the enemy after the jihad.<ref>IAW distinguished between two types of booty.
#''al-ghanimah'' -- the spoils of war, captured by the Muslim army after battle, 4/5s of which are to be distributed among those Muslims who participated in the fighting.
#''fai'' -- spoils surrendered by non-Muslim enemy without fighting, considered to be
the common possession of the whole Muslim society and divided up and distributed by the amir. (p.212)</ref>
Clothing, personal jewelry ... and weaponry are considered the property of the individual who took them."<ref name="DLB2004: 215">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 215</ref> Riding animals, not just human fighters also got their own share of booty.<ref name="DLB2004: 216">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 216</ref>

After fighting was done, booty collected, and inspected to make sure none came from non-enemy sources,<ref name="DLB2004: 212-3">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 212-3</ref> It was to be divided, with four fifths of the money and property going to the leader (''[[emir]]'') and the ''mujahidin'',<ref name="DLB2004: 212"/> and the rest reserved for orphans, the poor, and the `sons of the path`.<ref name="DLB2004: 214"/>
<ref>rewarding "specific individuals who desire special items" is forbidden prior to the division of the booty, as is giving a portion of the booty to a tribe hired to participate in the jihad. All this ensures "jihad will not become a means of seeking wealth, privilege, or special status." (p.213)</ref>

Ibn Abd al-Wahhab taught that "only "worn and undesirable robes [''thobes'') captured in battle could be worn, only "emaciated" riding animals could be ridden.<ref name="DLB2004: 216"/> Weapons could be taken from the enemy only "in such a way" that the enemy was not "cast down ... by it."<ref name="DLB2004: 215"/>

;Slaves as Booty

Booty included people, but as mentioned before "IAW was careful to note that the taking of a female captive does not entitle the owner to sexual relations with her ...." <ref>As mentioned above, IAW believed that not having sex with a slave girl/woman was "a supererogatory act of worship"</ref>
"Here again he broke with other law schools in his concern for human dignity and welfare..."<ref name="DLB2004: 215"/>

One restriction some of the non-Muslim (non-Wahhabi) enemy may not have appreciated was on the return of women and children taken captive. Although they had to remain captive/slave and not return home, this captivity provided them "with the opportunity to become Muslims themselves".<ref name="DLB2004: 207"/> If they were sold as slaves it had to be to another Muslim.<ref>"Although the Muslim `owner` technically has the right to sell a slave, IAW insisted that this can only be to another Muslim." (p.208)</ref>

;Dhimmi and jihad

Post-jihad, the conquered non-Muslim "dhimmi" in a "treaty relationship" were "entitled to remain on their property in exchange" for obedience and paying taxes applied to non-Muslims -- "the land tax (''[[kharaj]]'') and the poll tax (''jizyah'')." IAW "specifically forbade Muslims from overtaxing their subjects,"<ref name="DLB2004: 217">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 217</ref> or from purchasing the subjects land.<ref>this prohibition ensured that "those who were conquered" maintained "their property and enter[ed] into a treaty relationship with the Muslims. Thus, it remains clear that even the aftermath of jihad is not intended to serve as a means of enriching the Muslims; rather it is designed to encourage those whom they have conquered either to submit to Islam or to enter into treaty relationship with the Muslims. This hardly matches the typical historical image of the Wahhabis as bloodthirsty murderers of any and all who disagreed with them." (p.217)</ref>

Revenue from these taxes and from property abandoned by non-believers fleeing ''jihad'' became the collective property of the Muslims, with "no distinctions to be made in terms of combatants versus noncombatants, age, or social or financial status", with the exception of the portion that went "to the leader to be used at his discretion".<ref name="DLB2004: 217"/>

===Why he is misunderstood===
As to why Ibn Abd al-Wahhab's interpretation of Islam, with its focus on "education and persuasion" and "narrow and restricted discussion of jihad" has been misrepresented for over a century as literalistic, intolerant, violent, etc., and now portrayed as the inspiration for supporters of "unlimited global jihad",<ref name="DLB2004: 227">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 227</ref> DeLong-Bas offers several explanations.

*The status and power of religious leaders of his era were threatened by IAW's preaching that all Muslims had the "right and the responsibility to encounter and study the Quran and hadith." They responded by smearing his teachings as violent and intolerant.<ref name="DLB2004: 243">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 243</ref>
*[[Muhammad bin Saud]]'s son and successor as [[emir]] -- [[Abdul-Aziz bin Muhammad]]—departed from Ibn Abd al-Wahhab's teachings, adapting a `convert or die` policy towards conquered subjects, "for the express purpose of acquiring wealth and property".<ref name="DLB2004: 245">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 245</ref>
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyya]], who called for "jihad against anyone who refused to abide by [[Sharia|Islamic law]] or revolted against the true Muslim authorities" on the grounds that such people were not true Muslims. Wahhabis embraced Ibn Taymiyyah (according to DeLong-Bas) because they badly wanted to evict the [[Sharif]] rulers of the two holy cities in [[Hijaz]], and to rule Mecca and Medina themselves in a more righteous manner. The sharifs were—according to some contemporary observers—greedy, religiously slack, unjust, and incompetent in protecting hajji pilgrims from bandits, but were also Muslims, and waging war against other Muslims was forbidden in Islam. [[Ibn Taymiyya]]'s belief provided a work-around by allowed Wahhabis to declare the Sharifs unbelievers. Wahhabis went on to drive the sharifs from Hijaz and to accept other beliefs of Ibn Taymiyya different from those of IAW, such as
**a strict division of the world into opposing realms of ''dar al-kufr'' and ''dar al-Islam'';
**a "far more extremist approach to the questions of violence and killing than did Ibn Abd al-Wahahb";
**looser rules of ''jihad'' (for example, allowing the killing of captives, the launching of jihad against unbelievers as punishment for infractions as slight as not giving to the Muslim whatever the Muslims demands of them); and
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shahid#Death in warfare|martyrs]] (those who die in jihad) in the afterlife.<ref name="DLB2004: 247-50">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 247-50</ref> Many of these themes—opposed or untouched by IAW—became prominent among Global jihadis and Islamic radicals.
*20th century Islamist [[Sayyid Qutb]], like Ibn Taymiyya, focused on martyrdom and jihad, adding the theme of the implacable treachery and enmity towards Islam of [[Ma'alim fi al-Tariq#Western and Jewish Conspiracies|Christians and especially Jews]]. In his influential book ''[[Ma'alim fi al-Tariq|Milestones]]'', Qutb preached that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.`<ref name=SQ1988:125-26>Qutb, ''Milestones'', 1988, 125-26</ref><ref name="DLB2004: 264">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 264</ref> ''Milestones'', was embraced not by Wahhabis in particular, but by militant Islamic movements around the globe, including Osama bin Laden.<ref name="DLB2004: 256">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 256</ref>

Examining the fatwas and declarations of bin Laden, DeLong-Bas finds echoes of Qutb's themes of the glories of jihad,<ref name="DLB2004: 275">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 275</ref> and the global Christian, Crusader, Zionist, Jewish conspiracy to destroy Islam. Bin Laden uses Ibn Taymiyya (and Ibn Taymiyya's student [[Ibn Qayyim Al-Jawziyya]]) as religious authorities, but not Ibn Abd al-Wahhab.<ref name="DLB2004: 273-4">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 273-4</ref> Rather than [[tawhid]] being "the most important duty after the duty of belief in God" for bin Laden, "pushing out the American occupying enemy" is.<ref name="DLB2004: 277">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 277</ref>

====Conclusion====
DeLong-Bas concludes her book with a summary of Ibn Abd al-Wahhab's thought, and finally with a contrast of the Wahhabi "vision" of Ibn Abd al-Wahhab with that of bin Laden. The first offering "a legal methology for indigenous reform based on Islamic teachings and law" and "hope for the future", and the second seeking "to cause fear and discord". She calls on "the international community" to "emasculate" extremist ideologies by supporting a "serious and systematic redress" of their "root causes" -- "poverty, injustice, authoritarianism, repression, and despair -- on a global level". By doing so it will "make space for the revival and reform of Muslim societies around the world."<ref name="DLB2004: 289-90">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 289-90</ref>

==Reception==
''Wahhabi Islam: From Revival and Reform to Global Jihad'', has received positive reviews<ref name=OUP>{{cite web|title=Wahhabi Islam From Revival and Reform to Global Jihad. Reviews and Awards|url=http://global.oup.com/academic/product/wahhabi-islam-9780195333015?cc=us&lang=en&#|website=Oxford University Press USA|accessdate=4 August 2014}}</ref> from David E. Long in ''Middle East Journal'' (a “monumental work ... a lucid and carefully documented assessment of Wahhabism."<ref name=Long/>), Sara Powell in ''Washington Report on Middle East Affairs'' ("...a well-regarded, logically constructed, and considered --if perhaps somewhat sympathetic--analysis of Abd al-Wahhab's beliefs"<ref name=Powell>{{cite journal|last1=Powell|first1=Sara|title=Books [Review] Wahhabi Islam|journal=Washington Report on Middle East Affairs|date=May–June 2005|url=http://www.wrmea.org/wrmea-archives/274-washington-report-archives-2000-2005/may-june-2005/8513-book-and-video-reviews-wahabi-islam-a-women-in-struggle.html|accessdate=14 August 2014}}</ref>), ''History'' magazine ("a ground-breaking study ... both controversial and informative"<ref name=OUP/>).

But others have questioned the book and DeLong-Bas's views on Wahhabism.
Conservative Muslim anti-Wahhabi author [[Stephen Suleyman Schwartz|Steven Schwartz]] has called her an "apologist", criticizing her for among other things, receiving financial support from Saudi Arabia; not including as a source the correspondence of Ibn Abd al-Wahhab, "which critics of Wahhabism and other Saudis consider key to understanding him"; and failing to mention the religious and/or governmental background of some Saudi Arabians mentioned in her acknowledgments.<ref name=Schwartz-thank>{{cite web|last1=Schwartz|first1=Stephen|title=Natana DeLong-Bas: American Professor, Wahhabi Apologist|url=http://www.realclearpolitics.com/articles/2007/01/natana_delongbas_american_prof.html|website=Real Clear Politics|accessdate=9 June 2014|ref=January 19, 2007|quote=Her book seemed to have been rushed into print with official Saudi support: DeLong-Bas thanked such individuals as Faisal bin Salman, whose status as a Saudi prince she failed to mention; Abd Allah S. al-Uthaymin, son of a notoriously extreme member of the Wahhabi clerical class in the kingdom; and Fahd as-Semmari, director of the King Abd al-Aziz Foundation for Research and Archives in Riyadh, the Saudi capital. She also acknowledged the latter foundation for financial support.}}</ref>
Reviewer [[Michael J. Ybarra]], called the book "often fascinating", and providing "a nuanced discussion of Wahhab's Quranic interpretation", but also complained that she "seems to bend over backward to give Wahhab the benefit of the doubt while dismissing his critics as biased."<ref name=ybarra/> He also notes that DeLong-Bas "doesn't say ... where on earth" the tolerant form of Wahhabism described by her "ever existed",<ref name=Kearney>{{cite news|last1=Kearney|first1=John|title=The real Wahhab.|url=http://www.boston.com/news/globe/ideas/articles/2004/08/08/the_real_wahhab?pg=full|accessdate=13 August 2014|publisher=Boston.com|date=August 8, 2004}}</ref> and that "the voice of Wahhab himself is largely absent from this book" because the author rarely quotes him.<ref name=ybarra/>

[[Khaled Abou El Fadl]], professor of law at UCLA who writes frequently on Islamic jurisprudence, expressed sorrow that Oxford University Press had published the book, stating "This doesn't qualify as scholarship -- it falls within the general phenomenon of Saudi apologetics."<ref name=Kearney/>

She has also been criticized for depending on the chronicles of supporters of Ibn Abd al-Wahhab (primarily [[Ibn Bishr]] who is footnoted 45 times) for biographical information on IAW. Blogger Zubair Qamar compares it to using "Hitler’s admirers" as a source for a biography on the Führer, and describing the admirer's as "the `most accurate`" sources "because they were among the closest in `proximity` to him."<ref name=zubair>{{cite web|last1=Qamar|first1=Zubair|title=Critical Book Review: Wahhabi Islam (by Natana DeLong-Bas)|url=http://zubairqamar.com/2014/03/08/critical-book-review-wahhabi-islam-by-natana-delong-bas/|website=AGAINST "ISLAMIC" TERRORISM & ISLAMOPHOBIA|accessdate=13 August 2014|ref=March 8, 2014}}</ref>

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{Reflist|30em}}

==Further reading==
*{{cite book
| last = DeLong-Bas
| first = Natana J.
| authorlink =Natana J. DeLong-Bas
| title = Wahhabi Islam: From Revival and Reform to Global Jihad
| publisher = [[Oxford University Press]], USA
| year = 2004
| location = New York
| page =
| edition=First
| isbn = 0-19-516991-3|ref=DLB2004}}

*{{cite book
| last = ibn Abdul Wahhab
| first = Muhammad
| authorlink =
| title = Kitab al-Tawhid, volume I of Mu'allafat al-Shaykh al-Imam Muhammad Ibn Abd al-Wahahb
| publisher = Jamiat al-Imam MUhammad bin Saudi al-Islamiyah
| year = 1398h
| location = Riyad
| page =
| edition=First
|ref=IAWKT}}

*{{cite book
| last = Qutb
| first = Sayyid
| authorlink =Sayyid Qutb
| title = Milestones
| publisher = International Islamic Publishers
| year = 1988
| location = Karachi
| page =
| edition=
| isbn =
| url=http://majalla.org/books/2005/qutb-nilestone.pdf
|ref=SQ1988}}

[[Category:2004 books]]
[[Category:Books about Islam]]
[[Category:Wahhabism]]