Wahhabism

Its rulings are commonly read as the official voice of the Wahhabi current in the kingdom.

This source names Wahhabism directly: "later influence on movements such as Wahhabism."

The perpetrating movement's own theological tradition, whose doctrine on grave veneration was the demolitions' stated justification.

This source names Wahhabism directly: "historical stages rather than treating Wahhabism as an undated or purely doctrinal phenomenon."

More specific than the entity's own belongs-to-tradition Islam: the Padri movement in Sumatra was a Wahhabi-inspired reform movement.

A revivalist movement within Sunni Islam.

The Quran is held to be God's uncreated speech, the traditionalist refusal carried forward from Ibn Hanbal through Ibn Taymiyya.

Wahdat al-Wujud is rejected in Wahhabism as incompatible with a strict doctrine of Tawhid and historically associated with the shrine veneration the movement opposes.

The black outer cloak is the ordinary public dress for women across the Arabian peninsula and travelled with the movement into the diaspora.

The face veil is the settled expectation of Najdi practice and was carried outward with the movement.

Tafsir Ibn Kathir, a commentary favored for its reliance on hadith and the interpretive precedent of the earliest generations, is a primary reference work in Wahhabism.

Amulets were among the objects the Najdi reform removed by hand, and the campaign against them is recorded from the movement's first generation.

Wahhabi teaching refuses sand divination as divination in the sense the Quran prohibits.

The maraboutic lineages and the devotion paid to them are refused on the same ground as the veneration of any other holy man.

Refused as an address to the Prophet that belongs to God alone.

Music at a tomb is refused twice over, and the levelling of tomb structures in the Hijaz followed from the same argument.

The graded hierarchy of living saints is refused outright as an invention with no basis in the sources.

Tomb structures and the relics kept in them were demolished in the Hijaz after the conquest, on the doctrine that they draw to the creature what belongs to the creator.

The Najdi reform recognises no emblem for the faith, which is why the state that carries the movement bears the declaration of faith and a sword on its flag and no crescent.

Wahhabi teaching refuses the orders and the practices held at their lodges, and the movement suppressed them where it came to power.

Wahhabi forces sacked the shrine at Karbala in 1802, and the movement holds the domed tomb and the mourning rites performed at it to be unlawful.

Wahhabi teaching holds that seeking benefit at a grave associates a creature with God, and the movement suppressed shrine visitation wherever it held power.

Wahhabism refuses the cult of the friends of God, holding the veneration of a saint and the seeking of intercession at his tomb to be association of others with God. The destruction of tomb shrines followed directly from that judgement.

Wahhabi teaching refuses astrology as a form of the association of partners with God, since it assigns to the stars an authority over events that belongs to God alone.

Unaccompanied vocal song is the single permitted form, so nasheed survives where every instrumental genre does not.

Wahhabi teaching holds trust in God as reliance that does not set aside the taking of means, and treats the contrary reading as an innovation.

The mosque is held as the second holiest in Islam while the domed tombs raised over the graves in the adjoining cemetery were levelled in 1806 and again in 1925, on the ground that monuments over graves invite the living to seek help from the dead.

Bidah, religious innovation, is treated in Wahhabism as a central category of religious error, historically applied to shrine veneration and saint cults.

Hadith are affirmed as a primary source of law and doctrine in Wahhabism, drawn from the Sunni six-book canon read with minimal later interpretive layering.

Wahhabi teaching rejects binding adherence to a school and holds that a qualified scholar returns to the Quran and the Sunnah directly, though its jurisprudence remains substantially Hanbali in content.

Sharia, applied through Hanbali jurisprudence, is affirmed as binding in Wahhabism.

Tafsir Ibn Kathir, a commentary favored for its reliance on hadith and the interpretive precedent of the earliest generations, is a primary reference work in Wahhabism.

Tawhid, emphasized through the same tripartite framework later adopted across the broader Salafi movement, is the central doctrine of Wahhabism, articulated by Muhammad ibn Abd al-Wahhab in eighteenth century Najd.

The Quran, held to be the literal and uncreated word of God revealed to Muhammad, is canonical scripture across every branch of Islam, including this tradition.

Wahhabi doctrine rejects the Sufi chain of initiation as a ground of religious authority, and the destruction of shrines that followed the movement's expansion was the practical form of that refusal.

The punishment of the grave is affirmed in Wahhabi doctrine on the hadith.

Barzakh is affirmed in Wahhabi doctrine.

The finality of prophethood is affirmed in Wahhabi doctrine without qualification.

The questioning of the dead after burial is affirmed in Wahhabi doctrine on the hadith.

Fitra is affirmed in Wahhabi doctrine.

The forbidden category is affirmed in Wahhabi jurisprudence as the strongest of the five rulings.

Haya is affirmed in Wahhabi doctrine as a branch of faith.

Consensus is accepted in Wahhabi legal theory, restricted in practice to the consensus of the first generations.

Iman is affirmed in Wahhabi doctrine in the traditionalist form: statement, conviction and act together, increasing and decreasing.

Jihad is affirmed in Wahhabi doctrine as a chapter of law under a competent authority, which in the Saudi settlement means the ruler and not the individual scholar.

The division into grave and lesser sins is affirmed in Wahhabi doctrine.

Kaffara is affirmed in Wahhabi jurisprudence as a defined expiation.

The weighing of deeds at the judgement is affirmed in Wahhabi doctrine, taken as real without asking how.

The resurrection and judgement are affirmed in Wahhabi doctrine.

Sabr is affirmed in Wahhabi doctrine.

Shirk is the organising category of Wahhabi doctrine, and its extension to the veneration of tombs and to intercession sought from the dead is what the movement was founded to press.

Shukr is affirmed in Wahhabi doctrine.

The bridge over the fire is affirmed in Wahhabi doctrine on the hadith, taken as real without asking how.

Taqwa is affirmed in Wahhabi doctrine as the Quran's measure of human worth.

Tawakkul is affirmed in Wahhabi doctrine.

Tawbah is affirmed in Wahhabi doctrine as a turning back to God.

The five rulings are the classification of acts in Wahhabi jurisprudence.

Wahhabi legal theory takes the Quran and the Sunna as the roots and subordinates the later apparatus to them.

Close to the wider Salafi movement and often named interchangeably with it, though the two are not identical.

Wahhabism reads him as its authority, four centuries after his death.