Wahhabism is a puritanical form of Sunni Islam and is practiced in Saudi Arabia and Qatar, although it is much less rigidly enforced in the latter. The word "Wahhabi" is derived from the name of a Muslim scholar, Muhammad bin Abd al Wahhab, who lived in the Arabian peninsula during the eighteenth century (1703-1791). Today, the term "Wahhabism" is broadly applied outside of the Arabian peninsula to refer to a Sunni Islamic movement that seeks to purify Islam of any innovations or practices that deviate from the seventh-century teachings of the Prophet Muhammad and his companions. In most predominantly Muslim nations, however, believers who adhere to this creed or hold similar perspectives prefer to call themselves "Unitarians" ( muwahiddun ) or "Salafiyyun" (sing. Salafi, noun Salafiyya). The latter term derives from the word salaf meaning to "follow" or "precede," a reference to the followers and companions of the Prophet Mohammed. Some Muslims believe the Western usage of the term "Wahhabism" unfairly carries negative and derogatory connotations. Although this paper explains differences in these terms, it will refer to Wahhabism in association with a conservative Islamic creed centered in and emanating from Saudi Arabia and to Salafiyya as a more general puritanical Islamic movement that has developed independently at various times and in various places in the Islamic world. Muhammad bin Abd al Wahhab, whose name is the source of the word "Wahhabi," founded a religious movement in the Arabian peninsula during the eighteenth century (1703-1791) that sought to reverse what he perceived as the moral decline of his society. In particular, Abd al Wahhab denounced many popular Islamic beliefs and practices as idolatrous. Ultimately, he encouraged a "return" to the pure and orthodox practice of the "fundamentals" of Islam, as embodied in the Quran and in the life of the Prophet Muhammad. Muhammad bin Saud, the ancestral founder of the modern-day Al Saud dynasty, partnered with Abd al Wahhab to begin the process of unifying disparate tribes in the Arabian Peninsula. Their partnership formed the basis for a close political relationship between their descendants that continues today. Since its emergence, Wahhabism's puritanical and iconoclastic philosophies have resulted in conflict with other Muslim groups. Wahhabism opposes most popular Islamic religious practices such as saint veneration, the celebration of the Prophet's birthday, most core Shiite traditions, and some practices associated with the mystical teachings of Sufism. In the past, this has brought Wahhabis based in the Arabian peninsula and elsewhere into confrontation with non-Wahhabi Sunni Muslims, Shiite Muslims, and non-Muslims in neighboring areas. The first Saudi kingdom was destroyed by Ottoman forces in the early 19 th century after Wahabbi-inspired warriors seized Mecca and Medina and threatened Ottoman dominance. Similarly, during the 1920s, Wahhabi-trained Bedouin warriors allied with the founder of the modern Saudi kingdom, Abd al Aziz ibn Saud, attacked fellow Sunnis in western Arabia and Shiites in southern Iraq, leading to political confrontations and military engagements with the British empire. Since the foundation of the modern kingdom of Saudi Arabia in 1932, there has been a close relationship between the Saudi ruling family and the Wahhabi religious establishment. Wahhabi-trained Bedouin warriors known as the Ikhwan were integral to the Al Saud family's military campaign to reconquer and unify the Arabian peninsula from 1912 until an Ikhwan rebellion was put down by force in 1930. Thereafter, Wahhabi clerics were integrated into the new kingdom's religious and political establishment, and Wahhabi ideas formed the basis of the rules and laws adopted to govern social affairs in Saudi Arabia. Wahhabism also shaped the kingdom's judicial and educational policies. Saudi schoolbooks historically have denounced teachings that do not conform to Wahhabist beliefs, an issue that remains controversial within Saudi Arabia and among outside observers. In September 2007, the State Department again designated Saudi Arabia as a "Country of Particular Concern" under the International Religious Freedom Act because "religious freedom remains severely restricted." According to the State Department's 2007 International Religious Freedom Report on Saudi Arabia, "the Saudi Government confirmed a number of policies to foster greater religious tolerance, to halt the dissemination of intolerant literature and extremist ideology within Saudi Arabia and around the world, to protect the right to private worship and the right to possess and use personal religious materials, to curb harassment by the religious police, to empower its Human Rights Commission, to eliminate discrimination against non-Muslim religious minorities, and to respect the rights of Muslims who do not follow the Government's interpretation of Islam." The report also notes that members of the Shiite Muslim minority continue to face political, educational, legal, social, and religious discrimination and that there is "no legal recognition or protection of religious freedom." As noted above, among adherents in general, preference is given to the term "Salafiyya" over "Wahhabism." These terms have distinct historical roots, but they have been used interchangeably in recent years, especially in the West. Wahhabism is considered by some Muslims as the Saudi form of Salafiyya. Unlike the eighteenth-century Saudi roots of Wahhabism, however, modern Salafi beliefs grew from a reform-oriented movement of the late nineteenth and early twentieth century, which developed in various parts of the Islamic world and progressively grew more conservative. In line with other puritanical Islamic teachings, Salafis generally believe that the Quran and the Prophet's practices ( hadith ) are the ultimate religious authority in Islam, rather than the subsequent commentaries produced by Islamic scholars that interpret these sources. Salafiyya is not a unified movement, and there exists no single Salafi "sect." However, Salafi interpretations of Islam appeal to a large number of Muslims worldwide who seek religious renewal in the face of modern challenges. According to a number of scholars, the waging of violent jihad is not inherently associated with puritanical Islamic beliefs. Among certain puritanical Muslims—be they self-described Salafis or Wahhabis—advocacy of jihad is a relatively recent phenomenon and remains highly disputed within these groups. Although Wahhabi clerics and converts have advocated religiously motivated violence and played military roles at key moments in Saudi history, most scholars date the ascendancy of militancy within the wider Salafi community to the war of resistance against the Soviet occupation of Afghanistan during the 1980s. The war against the Soviets gained wide support throughout the Muslim world and mobilized thousands of volunteer fighters. Radical beliefs spread rapidly through select groups of mosques and madrasa s (Islamic religious schools), located on the Afghanistan-Pakistan border, which were created to support the Afghan resistance and funded primarily by Saudi Arabia. Similar U.S. and European funding provided to Pakistan to aid the Afghan mujahideen also may have been diverted to fund the construction and maintenance of madrasa s. Following the war, militant Salafis with ties to the Afghan resistance denounced leaders of countries such as Saudi Arabia and Egypt as "apostates" and as vehicles for facilitating Western imperialism. The Taliban movement also emerged from this network of institutions. Violent Salafist-inspired groups such as Al Qaeda continue to advocate the overthrow of the Saudi government and other regimes and the establishment of states that will sustain puritanical Islamic doctrine enforced under a strict application of shari ' a or Islamic law. Although the majority of Salafi adherents do not advocate the violence enshrined in Bin Laden's message, violent Salafist ideology has attracted a number of followers throughout the Muslim world. Analysts note that some receptive groups are drawn to the anti-U.S. political messages preached by Bin Laden and his supporters, despite the fact that these groups may hold different religious beliefs. There have been two major allegations against Wahhabism and against the Saudi Arabian government, which is viewed as its principal proponent: It is widely acknowledged that the Saudi government, as well as wealthy Saudi individuals, have supported the spread of the Wahhabist ideas in several Muslim countries and in the United States and Europe. Some have argued that this proselyting has promoted terrorism and has spawned Islamic militancy throughout the world. Saudi funding of mosques, madrasa s, and charities, some of which have been linked to terrorist groups such as Al Qaeda, has raised concern that Wahhabi Islam has been used by militants who tailor this ideology to suit their political goals and who rely on Saudi donations to support their aspirations. Some reports suggest that teachings within Saudi domestic schools may foster intolerance of other religions and cultures. A 2002 study by the Center for Strategic and International Studies (CSIS) indicates that "some Saudi textbooks taught Islamic tolerance while others viciously condemned Jews and Christians...[and] use rhetoric that was little more than hate literature." Others also have argued that the global spread of Wahhabist teachings threatens the existence of more moderate Islamic beliefs and practices in other parts of the world, including the United States. A 2005 report from Freedom House's Center for Religious Freedom cites examples of what its authors calls "hate ideology" taken from a number of Saudi government publications that have been distributed in U.S. mosques and Islamic centers. Recent attention to Wahhabi clerics in Saudi Arabia has focused on harsh sectarian rhetoric accusing Shiite Muslims in Iraq and elsewhere of religious apostasy and political disloyalty worthy of punishment.