Wahhabi Islam: From Revival and Reform to Global Jihad: Difference between revisions

Jump to navigation Jump to search

Wahhabi Islam: From Revival and Reform to Global Jihad (view source)

Revision as of 23:58, 7 March 2021

45 bytes added ,  7 March 2021
no edit summary
[checked revision][checked revision]
No edit summary
No edit summary
 
(6 intermediate revisions by the same user not shown)
Line 33: Line 33:


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>  
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>
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 (Hell)|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>
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>
Line 117: Line 117:
She goes on to say that Ibn Abd al-Wahhab opposed [[Shia]] doctrine of  
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]]''),
*denying the legitimacy of the first three [[caliph]]s ([[Abu Bakr Abdullah ibn Uthman|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 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
*the status of "the most preferred of the companions" to [[Ali]],<ref name="DLB2004: 87">[[#DLB2004|DeLong-Bas, ''Wahhabi Islam'', 2004]]: 87</ref> and
Line 157: Line 157:
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>
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}}
Another claim of some critics—that IAW was a “blind” follower of jurist [[Ibn Taymiyyah]]—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 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" />
Line 180: Line 180:


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".  
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>
"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:
"Ibn Abd al-Wahhab noted five conditions imposed by Muhammad for the contracting of a valid marriage:
Line 313: Line 313:
*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>
*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>
*[[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  
*Also in the 19th century, Wahhabis adapted the ideology of [[Ibn Taymiyyah]], 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 Taymiyyah]]'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 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";
**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
**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.
**a passion for martyrdom in ''jihad'' and a preoccupation with the glories awaiting [[Shaheed (Martyr)#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>
*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>


IbnPinker
Editors, recentchangescleanup, Reviewers
6,632

edits

Retrieved from "http://wikiislam.net/wiki/Special:MobileDiff/129162...130576"

Navigation menu