Wahhabi

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Wahhabi (Arabic: Al-Wahhābīyya ‫ )الوهابية‬or Wahhabism is a sect attributed to

Muhammad ibn Abd-al-Wahhab, an 18th century scholar from what is today Saudi
Arabia. He advocated bringing Islam back to its roots by removing what he considered
innovations in Islam (Bidah). He believed that those who practice innovation in Islam
such as "taking the graves as a place of worship" (practiced in Sufism and Shia Islam)
are Kufr (infidels).[1][2][3][citation needed]
For this reason, Muhammad ibn Abd-al-Wahhab's sons led an army which occupied Ta’if
and Mecca (Makkah). This was followed by massacres and destruction of many graves
and holy sites. Muhammad ibn Abd-al-Wahhab also considered destroying the house
where the Prophet Muhammad was born and tried to destroy the holy grave of the
Prophet Muhammad, out of fear that it might be worshipped.[4][5]
He was inspired by the sayings of the prophet, who said on his death bed:
"May Allah curse the Jews and Christians for they built the places of worship at the graves of their
Prophets".[6]
It is often referred to as a sect within Sunni Islam, although this designation is disputed.
[7]
The term "Wahhabi" (Wahhābīya) was first used by opponents of ibn Abdul Wahhab.[8]
It is considered derogatory by the people it is used to describe, who prefer to be called
"unitarians" (Muwahiddun).[9][10]
The terms "Wahhabi" and "Salafi" are often used interchangeably, but Wahhabi has also
been called "a particular orientation within Salafism",[8] an orientation some consider
ultra-conservative.[11][12] Wahhabism is specifically a theological sect, while the focus of
Salafism was historically confined to reinterpreting Islamic jurisprudence, or fiqh. That
many modern Wahhabis are also Salafis, and now refer to themselves nearly exclusively
as such, has led to confusion.[citation needed]
Wahhabism predominantly influenced the central Arabian peninsula, known as Najd,
originally advocating the Hanbali school of jurisprudence.[13] It has developed
considerable influence in the Muslim world through the funding of mosques, schools and
other means from Persian Gulf oil wealth.[14] It is interesting to note that nobody calls
themselves Wahhabi; but they are called by others as Wahhabi[citation needed]. The name
stems from following the strict interpretations of Muhammed Ibn Wahhab. The primary
doctrine of Wahhabi is Tawhid, or the uniqueness and unity of God[15] as pronounced by
Ibn Abdul Wahhab and influenced by the writings of Ibn Taymiyya, a Hanbali jurist who
in some of his writings considered calling on pious figures as intermediaries for one's
prayers to be an innovation. Ibn Abdul Wahhab went further in considering it an act of
idolatry, and despite being accepted by centuries of Muslim scholarship, his sect
considered its practitioners and advocates to be outside of Islam and permissible to kill,
raid, and enslave[citation needed] (see First Saudi State). He preached against a "perceived
moral decline and political weakness" in the Arabian Peninsula and condemned what he
saw as idolatry in the form of shrine and tomb visitation.[15]

Contents
• 1 History
○ 1.1 Muhammad ibn Abd-al-Wahhab
○ 1.2 Saudi sponsorship
• 2 Beliefs
○ 2.1 Fiqh
• 3 Criticism and controversy
○ 3.1 Naming controversy: Wahhabism and
Salafism
○ 3.2 Criticism by other Muslims
○ 3.3 Attitudes towards Non-Muslims
○ 3.4 Militant and Political Islam
• 4 International influence
○ 4.1 Explanation for influence
• 5 Notes
• 6 References
• 7 Additional reading
• 8 External links
○ 8.1 Critical

History
Muhammad ibn Abd-al-Wahhab
Further information: First Saudi State
Further information: Muhammad ibn Abd-al-Wahhab
Mohammad Ibn 'Abd al-Wahhab, studied in Basra (in southern Iraq) and is reported to
have developed his ideas there.[16][17] He is reported to have studied in Mecca and
Medina while there to perform Hajj[18][19] before returning to his home town of 'Uyayna in
1740.
After his return to 'Uyayna, Ibn Abd al-Wahhab began to attract followers there,
including the ruler of the town, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support,
Ibn 'Abd al-Wahhab began to implement some of his ideas such as leveling the grave of
Zayd ibn al-Khattab, one of the Sahaba (companions) of the Muslim Prophet
Muhammad, and ordering that an adulteress be stoned to death. These actions were
disapproved of by Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the
chief of Al-Hasa and Qatif, who held substantial influence in Nejd and ibn 'Abd al-
Wahhab was expelled from 'Uyayna.[20]
Ibn Abd al-Wahhab was invited to settle in neighboring Diriyah by its ruler Muhammad
ibn Saud in 1740 (1157 AH), two of whose brothers had been students of Ibn Abd al-
Wahhab. Upon arriving in Diriyya, a pact was made between Ibn Saud and Ibn Abd al-
Wahhab, by which Ibn Saud pledged to implement and enforce Ibn Abd al-Wahhab's
teachings, while Ibn Saud and his family would remain the temporal "leaders" of the
movement.
Saudi sponsorship
Beginning in the last years of the 18th century Ibn Saud and his heirs would spend the
next 140 years mounting various military campaigns to seize control of Arabia and its
outlying regions, before being attacked and defeated by Ottoman forces. The invasions
were justified as the destruction of the villages of polytheists as authorized in the
Qu'ran.
One of their most famous and controversial attacks was on Karbala in 1802 (1217 AH).
There, according to a Wahhabi chronicler `Uthman b. `Abdullah b. Bishr:
"[Wahhabis] scaled the walls, entered the city ... and killed the majority of its people in the
markets and in their homes. [They] destroyed the dome placed over the grave of al-Husayn [and
took] whatever they found inside the dome and its surroundings. .... the grille surrounding the
tomb which was encrusted with emeralds, rubies, and other jewels. .... different types of
property, weapons, clothing, carpets, gold, silver, precious copies of the Qur'an."[citation needed]
In the early 20th Century, the Wahhabist-oriented Al-Saud dynasty conquered and
unified the various provinces on the Arabian peninsula, founding the modern day
Kingdom of Saudi Arabia in 1932.[21] This provided the movement with a state. Vast
wealth from oil discovered in the following decades, coupled with Saudi control of the
holy cities of Mecca and Medina, have since provided a base and funding for Wahhabi
missionary activity.
The Saudi government established the Commission for the Promotion of Virtue and
Prevention of Vice, a state religious police unit, to enforce Wahhabi rules of behaviour.
[13]
Afghanistan maintained a similar government ministry from 1992 to the downfall of
the Taliban in 2001. It was revived by the Supreme Court of Afghanistan as the Ministry
for Haj and Religious Affairs.[22]

Beliefs
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The Wahhabi subscribe to the understanding of primary doctrine of the uniqueness and
unity of God (Tawhid).[15][23] The first aspect is believing in Allah's Lordship that He alone
is the believer's lord (Rabb). The second aspect is that once one affirms the existence of
Allah and His Lordship, one must worship Him and Him alone.
Wahhabi theology treats the Qur'an and Hadith as the only fundamental and
authoritative texts. Commentaries and "the examples of the early Muslim community
(Ummah) and the four Rightly Guided Caliphs (632-661 C.E.)" are used to support these
texts but are not considered independently authoritative.[24]
Ibn Abd-al-Wahhab further explains in his book Kitab-at-Tawhid (which draws on
material from the Qur'an and the narrations of the prophet) that worship in Islam
includes conventional acts of worship such as the five daily prayers; fasting; Dua
(supplication); Istia'dha (seeking protection or refuge); Ist'ana (seeking help), and
istigatha (seeking benefits). Therefore, making dua to anyone or anything other than
Allah, or seeking supernatural help and protection which is only befitting of a divine
being from something other than Allah are acts of shirk and contradict Tawhid. Ibn Abd-
al-Wahhab further explains that Prophet Muhammad during his lifetime tried his utmost
to cut all ways and roots towards shirk.
The most important of these commentaries are those by Ibn Abd-al-Wahhab (even
though he was not among the first three generations) including his book Kitab al-
Tawhid, and the works of Ibn Taymiyyah. Abd-al-Wahhab was a follower of Ahmad ibn
Hanbal's school of fiqh (Islamic jurisprudence) like most in Nejd at the time, but "was
opposed to any of the schools (Madh'hab) being taken as an absolute and unquestioned
authority". Therefore, he condemned taqlid[25] at the scholarly level.
Wahhabism also denounces the practice of blind adherence to the interpretations of
scholars and the blind acceptance of practices that were passed on within the family or
tribe. Of the most widely used excuse of the pagans around the time of the prophet was
that they worshiped idols because they saw their forefathers engaged in that practice.
Ibn Abd al-Wahhab wrote in support of the responsibility of the individual Muslim to
learn and obey the divine commands as they were revealed in the Quran and the
Sunnah.[26] He upheld the view that blind deference to authority eventually leads one to
neglect their direct connection with Qur'an and Sunnah. Islam is not an elitist religion in
which one must be bound by priests and rabbis for any recourse to religious texts. He
uses as evidence an ayah of the Qur'an in which Allah condemns the children of Israel
for taking their rabbis as authorities besides Allah. This was because they gave supreme
authority to scholars without any critical and evaluative mindset and gave ultimate
loyalty and connection to the scholars and creation rather than Allah and his revealed
texts.
Fiqh
The Wahhabis consider themselves to be 'non-imitators' or 'not attached to tradition' (ghayr
muqallidun), and therefore answerable to no school of law at all, observing instead what they
would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by
Ibn Hanbal, and thus they can be said to be of his 'school'.[27]

Criticism and controversy

Naming controversy: Wahhabism and Salafism
Among those who criticize the use of the term Wahhabi is social scientist Quintan
Wiktorowicz. In a footnote of his report, Anatomy of the Salafi Movement,[28] he said:
Opponents of Salafism frequently affix the "Wahhabi" designator to denote foreign influence. It is
intended to signify followers of Abd al-Wahhab and is most frequently used in countries where
Salafis are a small minority of the Muslim community but have made recent inroads in
"converting" the local population to the movement ideology. ... The Salafi movement itself,
however, never uses this term. In fact, one would be hard pressed to find individuals who refer to
themselves as Wahhabis or organizations that use "Wahhabi" in their title or refer to their
ideology in this manner (unless they are speaking to a Western audience that is unfamiliar with
Islamic terminology, and even then usage is limited and often appears as "Salafi/Wahhabi").
Indeed, to this day, the term is still used to stir up conflict between Muslims.[29]
Other observers describe the term as "originally used derogatorily by opponents", but
now commonplace and used even "by some Najdi scholars of the movement."[8]
Criticism by other Muslims
Wahabis have also committed controversial and violent actions against Muslims who the
Wahabis believed to be non-Muslims. In 1801 and 1802, the Saudi Wahhabis under
Abdul Aziz ibn Muhammad ibn Saud attacked and captured the holy Shi'a cities of
Karbala and Najaf in Iraq, massacred parts of the Shi'a population and destroyed the
tombs of Husayn ibn Ali, the grandson of Muhammad, and Ali (Ali bin Abu Talib), the
son-in-law of Muhammad. (see: Saudi sponsorship mentioned previously) In 1803 and
1804 the Saudis captured Mecca and Medina and destroyed historical monuments and
various holy Muslim sites and shrines, such as the shrine built over the tomb of Fatimah,
the daughter of Muhammad, and even intended to destroy the grave of Muhammad
himself as idolatrous.[1][2][3]
Some Muslims, such as the Islamic Supreme Council of America, and Abdul Hadi Palazzi
classify Wahhabbism as pseudo-Sunni Islam.[30][31]
Attitudes towards Non-Muslims
A study by the NGO Freedom House found Wahhabi publications in a number of
mosques in the United States preaching that Muslims should not only "always oppose"
infidels "in every way", but "hate them for their religion ... for Allah's sake", that
democracy "is responsible for all the horrible wars of the 20th century", and that Shia
and certain other non-Wahhabi Muslims were infidels.[32][33]
The Saudi government responded by pointing out: "[It has] worked diligently during the
last five years to overhaul its education system [but] [o]verhauling an educational
system is a massive undertaking... As with previous reports, Freedom House continues
to exhibit a disregard for presenting an accurate picture of the reality that exists in
Saudi Arabia." [34]
The anti-rightist group "rightweb" also criticized the Freedom House study. It quoted a
review of the study by Institute for Social Policy and Understanding (ISPU) which
complained the study cited documents from only a few mosques, arguing most
mosques in the US are not under Wahhabi influence.[35] ISPU comments on the study
were not entirely negative however, and concluded:
American-Muslim leaders must thoroughly scrutinize this study. Despite its limitations, the study
highlights an ugly undercurrent in modern Islamic discourse that American-Muslims must openly
confront. However, in the vigor to expose strains of extremism, we must not forget that open
discussion is the best tool to debunk the extremist literature rather than a suppression of First
Amendment rights guaranteed by the U.S. Constitution.[35]
Thus the report's findings may be open to criticism by placing it in its political context:
for example, Noam Chomsky has criticised Freedom House as having "long served as a
virtual propaganda arm of the government and international right wing."[36]
Militant and Political Islam
What connection, if any, there is between Wahhabism and Jihadi Salafis is disputed.
Among others, Daniel Pipes claims there is "a direct line between the Wahhabis and
Osama bin Laden". However, Natana De Long-Bas, senior research assistant at the
Prince Alwaleed Center for Muslim-Christian Understanding at Georgetown University,
argues:
The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-
Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi
Arabia, yet for the media it has come to define Wahhabi Islam in the contemporary era. However
"unrepresentative" bin Laden's global jihad is of Islam in general and Wahhabi Islam in particular,
its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and
reform to global jihad.[37]
Noah Feldman, draws a distinction between what he calls the "deeply conservative"
Wahhabis and what he calls the "followers of political Islam in the 1980s and 1990s,"
such as Egyptian Islamic Jihad and later Al-Qaeda leader Ayman al-Zawahiri. While
Saudi Wahhabis were "the largest funders of local Muslim Brotherhood chapters and
other hard-line Islamists" during this time, they opposed jihadi resistance of Muslim
governments and assassination of Muslim leaders because of their belief that "the
decision to wage jihad lay with the ruler, not the individual believer".[38]
Karen Armstrong believes that Osama bin Laden, like most extremists, follows the
ideology of Sayyid Qutb, not "Wahhabism".[29]

International influence
According to Western observers like Gilles Kepel, Wahhabism gained considerable
influence in the Islamic world following a tripling in the price of oil in the mid-1970s.
Having the world's largest reserves of oil but a relatively small population, Saudi Arabia
began to spend tens of billions of dollars throughout the Islamic world promoting
Wahhabism, which was sometimes referred to as "petro-Islam".[39] According to the
documentary called The Qur'an aired in the UK, presenter Antony Thomas suggests the
figure may be "upward of $100 billion".[40]
Its largess funded an estimated "90% of the expenses of the entire faith", throughout
the Muslim world, according to journalist Dawood al-Shirian.[41] It extended to young and
old, from children's madrasas to high-level scholarship.[42] "Books, scholarships,
fellowships, mosques" (for example, "more than 1500 mosques were built from Saudi
public funds over the last 50 years") were paid for.[43] It rewarded journalists and
academics who followed it; built satellite campuses around Egypt for Al Azhar, the
oldest and most influential Islamic university.[44]
The financial power of Wahhabist advocates, according to observers like Dawood al-
Shirian and Lee Kuan Yew, has done much to overwhelm less strict local interpretations
of Islam[41] and has caused the Saudi interpretation to be perceived as the "gold
standard" of religion in many Muslims' minds.[45]
Some of the hundreds of thousands of South Asians expats living in Saudi Arabia and
the Persian Gulf have been influenced by Wahhabism and preach Wahhabiism in their
home country upon their return.[citation needed] Agencies controlled by the Ministry of Islamic,
Endowments, Call (Dawa) and Guidance Affairs of Kingdom of Saudi Arabia are
responsible for Tableegh to the non Muslim expats and are converting hundreds of non
Muslims into Islam every year.[citation needed]
Explanation for influence
Khaled Abou El Fadl has attributed the appeal of Wahhabism to some Muslims as
stemming from
• Arab nationalism, which followed the Wahhabi attack on the Ottoman Empire;
• reformism, which followed a return to Salaf (as-Salaf aṣ-Ṣāliḥ;)
• Wahhabi control of the two holy cities of Mecca and Medina, which gave
Wahhabis great influence on Muslim culture and thinking;
• the discovery of Persian Gulf oil fields, which after 1975 allowed Wahhabis to
promote their interpretations of Islam using billions from oil export revenue.[46]

Notes
This article's citation style may be unclear. The references used may be
made clearer with a different or consistent style of citation, footnoting, or
external linking. (September 2009)

1. ^ a b The Destruction of Holy Sites in Mecca and Medina[dead link]

2. ^ a b Nibras Kazimi, A Paladin Gears Up for War, The New York Sun, November 1, 2007
3. ^ a b John R Bradley, Saudi's Shi'ites walk tightrope, Asia Times, March 17, 2005
4. ^ http://www.islamicity.com/forum/forum_posts.asp?TID=12869
5. ^ http://www.sunnah.org/arabic/mawldhouse/past_desecrations.htm
6. ^ http://www.americansagainsthate.org/IslamiCity.htm
7. ^ Ahmad Zayni Dahlan al-Makkiyy, 1304 A.H. Fitnat-ul-Wahhabiyyah: Proofs for tawassul.
8. ^ a b c "Wahhabi". GlobalSecurity.org. 2005-04-27. Archived from the original on 2005-05-
07.
http://web.archive.org/web/20050507090328/http://www.globalsecurity.org/military/world
/gulf/wahhabi.htm. Retrieved 2008-05-10.
9. ^ Hardy, Roger. Analysis: Inside Wahhabi Islam. BBC News
10. ^ Amad S (2007-04-01). "The Wahhabi Myth: Debunking the Bogeyman".
MuslimMatters.org. Archived from the original on 2007-05-27.
http://web.archive.org/web/20070527083013/http://muslimmatters.org/2007/04/01/the-
wahhabi-myth-debunking-the-bogeyman/. Retrieved 2008-05-09.
11. ^ Washington Post, For Conservative Muslims, Goal of Isolation a Challenge
12. ^ John L. Esposito, What Everyone Needs to Know About Islam, p.50
13. ^ a b Glasse, Cyril, The New Encyclopedia of Islam, Rowan & Littlefield, (2001), pp.469-472
14. ^ Saudi Arabia and the Rise of the Wahhabi Threat
15. ^ a b c Esposito, John (2003). The Oxford Dictionary of Islam. Oxford: Oxford University
Press. pp. 333. ISBN 0195125584.
16. ^ Tarikh Najd by 'Husain ibn Ghannam, Vol. 1, Pg. 76-77
17. ^ 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 7-8
18. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17-19
19. ^ Muhammad Ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21
20. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 28
21. ^ Encyclopedia of Islam and the Muslim World, Macmillan Reference USA, (2004), p.727
22. ^ Claudio Franco (2004-12-07). "Despite Karzai election, Afghan conservatives soldier
on". Eurasianet. http://www.eurasianet.org/departments/insight/articles/eav120704.shtml.
Retrieved 2008-08-04.
23. ^ "Allah". Encyclopedia Britannica Online. http://www.britannica.com/eb/article-
9005770/Allah. Retrieved 2008-05-28.
24. ^ DeLong-Bas, Natana J. (2004). Wahhabi Islam: From Revival and Reform to Global Jihad.
Oxford University Press, USA. pp. 42. ISBN 0195169913. First edition.
25. ^ Mortimer, Edward, Faith and Power: The Politics of Islam, Vintage Books, 1982, p.61
26. ^ Cleveland, William L. A History of the Modern Middle East. Third Edition. Boulder,
Colorado: Westview Press, 2004. Page.123.
27. ^ Glasse, Cyril, The New Encyclopedia of Islam Altamira, 2001, p.407
28. ^ Wiktorowicz, Quintan. "Anatomy of the Salafi Movement" in Studies in Conflict &
Terrorism, Vol. 29 (2006): p.235.
29. ^ a b Armstrong, Karen. The label of Catholic terror was never used about the IRA.
guardian.co.uk
30. ^ Abdul Hadi Palazzi. Middle East Quarterly. Summer 2001
31. ^ "Radicalism: Its Wahhabi Roots and Current Representation", Islamic Supreme Council
of America
32. ^ Saudi Publications on Hate Ideology
33. ^ quotes from a study "based on a year-long study of over two hundred original
documents, all disseminated, published or otherwise generated by the government of
Saudi Arabia and collected from more than a dozen mosques in the United States". New
Report on Saudi Government Publications at the Internet Archive
34. ^ Turki Al-Faisal (2006-05-22). "Saudi Ambassador responds to Freedom House editorial".
Royal Embassy of Saudi Arabia. Archived from the original on 2007-08-05.
http://web.archive.org/web/20070805231908/http://www.saudiembassy.net/2006News/Pr
ess/PressDetail.asp?cIndex=297. Retrieved 2008-05-10.
35. ^ a b "Freedom House". International Relations Center. 2007-07-26. http://rightweb.irc-
online.org/profile/1476. Retrieved 2008-05-10.
36. ^ Manufacturing Consent. Noam Chomsky and Edward Herman, "Manufacturing Consent"
Pantheon Books (1988).
37. ^ Natana J. Delong-Bas, "Wahhabi Islam: From Revival and Reform to Global Jihad",
(Oxford University Press: 2004), p. 279
38. ^ After Jihad : American and the Struggle for Islamic Democracy by Noah Feldman, New
York : Farrar, Straus and Giroux, 2003, p.47
39. ^ Kepel, p.69-75
40. ^ The Qur'an review in The Independent
41. ^ a b Dawood al-Shirian, 'What Is Saudi Arabia Going to Do?' Al-Hayat, May 19, 2003
42. ^ Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists,
HarperSanFrancisco, 2005, p.48-64
 43. ^ Kepel, p. 72
44. ^ (Murphy, Caryle, Passion for Islam : Shaping the Modern Middle East: the Egyptian
Experience, Simon and Schuster, 2002 p. 32
45. ^ An interview with Minister Mentor of Singapore, Lee Kuan Yew
46. ^ Abou El Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, Harper San
Francisco, 2005, p.70-72

References
• Esposito, John (2003). The Oxford Dictionary of Islam. Oxford: Oxford University
Press. ISBN 0195125584.
• Kepel, Gilles (2002). Jihad: The Trail of Political Islam. trans. Anthony F. Roberts
(1st English edition ed.). Cambridge: Belknap Press of Harvard University Press.
ISBN 0-674-00877-4.
• Saint-Prot, Charles. Islam. L'avenir de la tradition entre révolution et
occidentalisation (Islam. The Future of Tradition between Revolution and
Westernization). Paris: Le Rocher, 2008.

Additional reading
• Holden, David and Johns, Richard, The House of Saud, Pan, 1982, ISBN 0-330-
26834-1
• Algar, Hamid, Wahhabism : A Critical Essay, Islamic Publications International,
ISBN 1-889999-13-X
• Delong-Bas, Natana J., Wahhabi Islam: From Revival and Reform to Global Jihad,
Oxford University Press, ISBN 0-19-516991-3
• Al-Rasheed, Madawi, A History of Saudi Arabia, Cambridge University Press,
2002, ISBN 0-521-64412-7
• De Gaury, Gerald and Stark, Freya, Arabia Phoenix, Kegan Paul International
Limited, ISBN 0-7103-0677-6, ISBN 9780710306777
• Oliver, Haneef James, The 'Wahhabi' Myth: Dispelling Prevalent Fallacies and the
Fictitious Link with Bin Laden, T.R.O.I.D. Publications, February 2004, ISBN 0-
9689058-5-4
• Quist, B. Wayne and Drake, David F., Winning the War on Terror: A Triumph of
American Values, iUniverse, 2005, ISBN 0595672728
• Spencer, Robert (2003). Onward Muslim Soldiers. Regnery Publishing, USA. ISBN
0-89526-100-6.
• Spencer, Robert (2005). The Politically Incorrect Guide to Islam (And the
Crusades). Regnery Publishing, USA. ISBN 0-89526-013-1.
• Spencer, Robert (2006). The Truth About Muhammad. Regnery Publishing, USA.
ISBN 978-1596980280.
• Malik, S. K. (1986). The Quranic Concept of War. Himalayan Books. ISBN
8170020204.
• Swarup, Ram (1982). Understanding Islam through Hadis. Voice of Dharma. ISBN
0-682-49948-X.
• Trifkovic, Serge (2006). Defeating Jihad. Regina Orthodox Press, USA. ISBN
192865326X.
 • Phillips, Melanie (2006). Londonistan: How Britain is Creating a Terror State
Within. Encounter books. ISBN 1-59403-144-4.

External links
• What Is a Salafi And Is Their Approach Valid?
• Leading American Academic Discusses the Wahhabi Myth
• Who First Used the Term 'Wahhabi'?
• The Ideology of Terrorism and Violence in Saudi Arabia: Origins, Reasons and
Solution
• Does Saudi Arabia Preach Intolerance in the UK and US?
• Full Text of Kitab Al Tawhid by Ibn Abdul Wahhab
• Spero News - Bosnia: Muslims upset by Wahhabi leaders
• The Wahhabi Myth

• "Wahhābis". Encyclopædia Britannica (11th ed.). 1911.

Critical
• Jihad Watch
• The 'Wahhabi' Nemesis: Exposing those responsible for causing terror
• Wahabi Way
• Definitive Wahhabi Profile
• Refutation of Wahabism
• Saudi Publications on Hate Ideology