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“بعضنا قد يحيا متخلفا عن عصره ألف سنة ، يخاصم فرقا بادت ، ويناقش قضايا نسيت ما يحب الناس أن يسمعوا عنها جدا ولا هزلا .. والإسلام لا يخدم بهذا الأسلوب”
― محمد الغزالي, مائة سؤال عن الإسلام

“This is what happens when the state intervenes in a person’s private life; it creates two separate personas. It compels you either to lead two separate lives, or to violate what’s imposed on you
when the state isn’t looking.”
― Manal al-Sharif, Daring to Drive: A Saudi Woman's Awakening

“The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world.

The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous.

Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism.

Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal.

Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them.

Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships.

Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property��

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 Wahabbi Islam in the contemporary era. However, “unrepresentative�� bin Laden’s global jihad 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.”
― Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“From the time of the birth of the madhabs around the second century until now, an overwhelming majority of the Umma (Muslim nation) has been following them. In fact, for hundreds of years, there was not a single Scholar worth the name except that he belonged to one of the madhabs including Al-Shaykh Ibn Taymiyya and his most famous student Ibn Al-Qayyim who were both followers of the Hanbali school.”
― Sadi Kose, Salafism: Just Another Madhab or Following the “Daleel��?

“In contemporary parlance, the term Salafi has come to acquire many different connotations. It has been used to refer to some groups who consider it obligatory to take up arms against all those - non-Muslims and Muslims - who are deemed to challenge or contravene the dictates of the Islamic foundational texts, the Qur'an and the normative example of the Prophet Muhammad (the sunna). At the other end of spectrum, it refers to a politically quietist trend, typified by the Saudi religious establishment, that rejects all beliefs and practices seen as compromising the oneness of God (tawhid) while leaving politics largely to the rulling elite. But the term Salafi is also used for, and by, those who reject the authority of the medieval schools of law and insist on an unmediated access to the foundational texts as the source of all norms.”
― Muhammad Qasim Zaman, Modern Islamic Thought in a Radical Age: Religious Authority and Internal Criticism

“I believe that the Salafi slogan of “Follow the Daleel from Quran and Sunnah�� is used or abused (inadvertently or not) to sever the link we Muslims have with the four great schools of thought. With-out a common thread, we don’t have a leg to stand on and we become vulnerable to manipulative sharks who would wish to steer our youth to devilish fanatic groups like ISIS. A Muslim, who adheres to one of the madhabs, will have the correct understanding of the Islamic creed and will not be lured with empty slogans by the wolves in sheep’s clothing.”
― Sadi Kose, Salafism: Just Another Madhab or Following the “Daleel��?

“Ibn al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream eighteenth-century Islamic thought. His vision of Islamic society was based upon monotheism in which Muslims, Christians, and Jews were to enjoy peaceful co-existence and cooperative commercial treaty relations.”
― Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“The rejection of Western democracy derives from the same rejection of secularism but was further sharpened by the Saudi Arabian establishment’s aversion to democracy’s subversive streak and the threat it posed to the Saudi monarchy if unleashed. Saudi scholars such as Sheikh Bakr Ibn Abu Zaid consistently attacked democracy and the freedoms it flaunted as anti-Islamic. Mohammed Yusuf was heavily influenced by the writings of Saudi-based scholars such as Bakr Ibn Abu Zaid, Sheikh Abdul Aziz Ibn Abd-Allah Ibn Baaz (1910-99), and Sheikh Muhammad al-Amin ash Shanqiti (1907-73). As mentioned before, all of Yusuf’s opponents side-stepped the issue of democracy being un-Islamic, thereby making the issue appear incontestable or settled.”
― Kyari Mohammed, Boko Haram: Islamism, politics, security and the state in Nigeria