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'''Wahhabism''' (]: ''Al-Wahhābīyya'' الوهابية, '''Wahabism''') is a sect of Islam practiced by those who follow the teachings of ], after whom the movement is named. Ibn Abdul Wahhab, who introduced his teachings to the Arabian peninsula, and was influenced by the writings of scholars such as ] and ]. This theology is the dominant form found in ], ] and ], as well as some pockets of ], ], ] and ]. '''Wahhabism''' (]: ''Al-Wahhābīyya'' الوهابية, '''Wahabism''') is a branch of ] Islam practised by those who follow the teachings of ], after whom the movement is named. Ibn Abdul Wahhab, who reintroduced ] (Islamic law) to the Arabian peninsula, was influenced by the writings of scholars such as ] and ]. This theology is the dominant form found in ], ] and ], as well as some pockets of ], ], ] and ].


The term "Wahhabi" (''Wahhābīya'') is rarely used by the people it is used to describe, preferring to call themselves "]s", since they consider themselves to be following the footsteps of the ], that is, the early Muslims. Some use Wahhabism and ] interchangeably, though "Wahhabism" is considered derogatory. <ref name=global>GlobalSecurity.org </ref> Others consider Wahhabism to be an ultra-conservative form of Salafism.<ref>http://www.washingtonpost.com/wp-dyn/content/article/2006/09/04/AR2006090401107_2.html</ref><ref> John L. Esposito, What Everyone Needs to Know About Islam, p.50 </ref> ], a professor of Islamic Studies from ], calls Wahhabism a reform movement, rather than a sect.<ref>http://archives.cnn.com/2001/COMMUNITY/10/18/mattson.cnna//</ref> The term "Wahhabi" (''Wahhābīya'') is rarely used by the people it is used to describe. Some use Wahhabism and ] interchangeably, though "Wahhabism" is considered derogatory. <ref name=global>GlobalSecurity.org </ref> Others consider Wahhabism to be an ultra-conservative form of Salafism.<ref>http://www.washingtonpost.com/wp-dyn/content/article/2006/09/04/AR2006090401107_2.html</ref><ref> John L. Esposito, What Everyone Needs to Know About Islam, p.50 </ref> ], a professor of Islamic Studies from ], calls Wahhabism a reform movement, rather than a sect.<ref>http://archives.cnn.com/2001/COMMUNITY/10/18/mattson.cnna//</ref>


==Beliefs== ==Beliefs==
Wahhabi theology treats the ] and ] as fundamental texts, interpreted upon the understanding of the first three generations of Islam and further explained by many various commentaries including that of ]. His book called ''Kitab al-Tawhid'' ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263&ndash;1328) are fundamental to Wahabism. Wahhabi theology treats the ] and ] as fundamental texts, interpreted upon the understanding of the first three generations of Islam and further explained by many various commentaries including that of ]. His book called ''Kitab al-Tawhid'' ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263&ndash;1328) are fundamental to Wahabism.


Ibn Abdul-Wahhab went so far as to declare ] against Muslims who practiced so-called acts of ]. Ibn Abdul-Wahhab's views were opposed to those of the mainstream Muslim scholars of Mecca and Medina of that time. For example, he called ]sm act of polytheism. Ibn Abdul-Wahhab went so far as to declare ] against Muslims who practiced so-called acts of ]. Ibn Abdul-Wahhab's views were opposed to those of the mainstream Muslim scholars of Mecca and Medina of that time. For example, he called intermediation of Muhammad an act of polytheism.


Wahhabis see their role as restoring Islam from what they perceive to be polytheism and innovations, superstitions, deviances, ] and ]. There are many practices that they believe are contrary to Islam, such as: Wahhabis see their role as restoring Islam from what they perceive to be polytheism and innovations, superstitions, deviances, ] and ]. There are many practices that they believe are contrary to Islam, such as:


* Listening to hymns in praise of Muhammad * Listening to music in praise of Muhammad
* Praying to God while visiting tombs (praying near Muhammad's tomb is also considered polytheism by the Wahhabis) * Praying to God while visiting tombs (praying near Muhammad's tomb is also considered polytheism by the Wahhabis)
* ] (schools of thought) of Islamic jurisprudence in their legal expertise, "except for one who is under necessity and can not reach the ].''<ref>Muhammad Nassir ad-Deen al-Albaanee in the Jumaad al-Oola issue of ''al-Muslimoon magazine'', 1415 A.H</ref> * Blindly ] (schools of thought) of Islamic jurisprudence in their legal expertise, "except for one who is under necessity and can not reach the ].''<ref>Muhammad Nassir ad-Deen al-Albaanee in the Jumaad al-Oola issue of ''al-Muslimoon magazine'', 1415 A.H</ref>
* Using non-literal explanations of God's attributes exclusively in preference to literal explanations. * Using non-literal explanations of God's attributes exclusively in preference to literal explanations.
* Celebrating the '']'' (birthday of Muhammad ) * Celebrating the '']'' (birthday of Muhammad )
* Supposed or actual innovations (''bid'ah'') in matters of religion (e.g. new supplementary methods of worship or laws not sanctioned according to Ibn Abdul-Wahab) * Supposed or actual innovations (''bid'ah'') in matters of religion (e.g. new supplementary methods of worship or laws not sanctioned by the Qur’an or Sunnah


Wahhabism also denounces "the practice of unthinking adherence to the interpretations of scholars and the blind acceptance of practices that were passed on within the family or tribe. ] believed in the responsibility of the individual Muslim to learn and obey the divine commands as they were revealed in the Quran and in the ''hadith''."<ref>Cleveland, William L. A History of the Modern Middle East. Third Edition. Boulder, Colorado: Westview Press, 2004. Page.123.</ref> Wahhabism also denounces "the practice of unthinking adherence to the interpretations of scholars and the blind acceptance of practices that were passed on within the family or tribe. ] believed in the responsibility of the individual Muslim to learn and obey the divine commands as they were revealed in the Quran and in the ''hadith''."<ref>Cleveland, William L. A History of the Modern Middle East. Third Edition. Boulder, Colorado: Westview Press, 2004. Page.123.</ref>


==Modern spread of Wahhabism== ==Modern spread of Wahhabism==
In 1924 the ] (who were influenced by the teachings of Abdul Wahhab) conquered ] and ], the Muslim holy cities. This gave them control of the ], the annual pilgrimage, and the opportunity to preach their perversion of Islam to the assembled pilgrims. However, Wahhabism was a minor current within Islam until the discovery of ] in Arabia, in 1938. Vast oil revenues gave an immense impetus to the spread of conservative Islamic theology. Saudi laypeople, government officials and clerics have donated many tens of millions of US dollars to create religious schools, newspapers and outreach organizations.{{Fact|date=June 2007}} In 1924 the ] (who were influenced by the teachings of Abdul Wahhab) conquered ] and ], the Muslim holy cities. This gave them control of the ], the annual pilgrimage, and the opportunity to preach their version of Islam to the assembled pilgrims. However, Wahhabism was a minor current within Islam until the discovery of ] in Arabia, in 1938. Vast oil revenues gave an immense impetus to the spread of conservative Islamic theology. Saudi laypeople, government officials and clerics have donated many tens of millions of US dollars to create religious schools, newspapers and outreach organizations.{{Fact|date=June 2007}}


This theology spread into Oman during the 18th century where it played a role in the internal disputes and succession struggles of the country. Ultimately however, its influence lessened over time despite early success. Its alliance with the House of Saud became strained after the ] and suicide bombings in ] in May, 2003.<ref>http://www.npr.org/templates/story/story.php?storyId=1777314</ref><ref>http://www.npr.org/templates/story/story.php?storyId=1434339</ref> This theology spread into Oman during the 18th century where it played a role in the internal disputes and succession struggles of the country. Ultimately however, its influence lessened over time despite early success. Its alliance with the House of Saud became strained after the ] and suicide bombings in ] in May, 2003.<ref>http://www.npr.org/templates/story/story.php?storyId=1777314</ref><ref>http://www.npr.org/templates/story/story.php?storyId=1434339</ref>
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Revision as of 18:37, 29 August 2007


Wahhabism (Arabic: Al-Wahhābīyya الوهابية, Wahabism) is a branch of Sunni Islam practised by those who follow the teachings of Muhammad ibn Abd-al-Wahhab, after whom the movement is named. Ibn Abdul Wahhab, who reintroduced Shariah (Islamic law) to the Arabian peninsula, was influenced by the writings of scholars such as Ahmad ibn Hanbal and Ibn Taymiyya. This theology is the dominant form found in Saudi Arabia, Kuwait and Qatar, as well as some pockets of Somalia, Algeria, Palestine and Mauritania.

The term "Wahhabi" (Wahhābīya) is rarely used by the people it is used to describe. Some use Wahhabism and Salafism interchangeably, though "Wahhabism" is considered derogatory. Others consider Wahhabism to be an ultra-conservative form of Salafism. Ingrid Mattson, a professor of Islamic Studies from Hartford Seminary, calls Wahhabism a reform movement, rather than a sect.

Beliefs

Wahhabi theology treats the Qur'an and Hadith as fundamental texts, interpreted upon the understanding of the first three generations of Islam and further explained by many various commentaries including that of Muhammad ibn Abd-al-Wahhab. His book called Kitab al-Tawhid ("Book of Monotheism"), and the works of the earlier scholar Ibn Taymiyya (1263–1328) are fundamental to Wahabism.

Ibn Abdul-Wahhab went so far as to declare jihad against Muslims who practiced so-called acts of polytheism. Ibn Abdul-Wahhab's views were opposed to those of the mainstream Muslim scholars of Mecca and Medina of that time. For example, he called intermediation of Muhammad an act of polytheism.

Wahhabis see their role as restoring Islam from what they perceive to be polytheism and innovations, superstitions, deviances, heresies and idolatries. There are many practices that they believe are contrary to Islam, such as:

  • Listening to music in praise of Muhammad
  • Praying to God while visiting tombs (praying near Muhammad's tomb is also considered polytheism by the Wahhabis)
  • Blindly following any madhhabs (schools of thought) of Islamic jurisprudence in their legal expertise, "except for one who is under necessity and can not reach the Sunnah.
  • Using non-literal explanations of God's attributes exclusively in preference to literal explanations.
  • Celebrating the Mawlid (birthday of Muhammad )
  • Supposed or actual innovations (bid'ah) in matters of religion (e.g. new supplementary methods of worship or laws not sanctioned by the Qur’an or Sunnah

Wahhabism also denounces "the practice of unthinking adherence to the interpretations of scholars and the blind acceptance of practices that were passed on within the family or tribe. Muhammad ibn Abd al-Wahhab believed in the responsibility of the individual Muslim to learn and obey the divine commands as they were revealed in the Quran and in the hadith."

Modern spread of Wahhabism

In 1924 the al-Saud dynasty (who were influenced by the teachings of Abdul Wahhab) conquered Mecca and Medina, the Muslim holy cities. This gave them control of the Hajj, the annual pilgrimage, and the opportunity to preach their version of Islam to the assembled pilgrims. However, Wahhabism was a minor current within Islam until the discovery of oil in Arabia, in 1938. Vast oil revenues gave an immense impetus to the spread of conservative Islamic theology. Saudi laypeople, government officials and clerics have donated many tens of millions of US dollars to create religious schools, newspapers and outreach organizations.

This theology spread into Oman during the 18th century where it played a role in the internal disputes and succession struggles of the country. Ultimately however, its influence lessened over time despite early success. Its alliance with the House of Saud became strained after the September 11, 2001 attacks and suicide bombings in Riyadh in May, 2003.

Wahhabism is also thought to have had a large impact on the Qatar peninsula. It was embraced by many of the tribes of the peninsula and was a motivating factor in the efforts of the Al Thani clan (the current ruling dynasty of Qatar) to resist attempted conquest by the Al Khalifa clan (the current ruling dynasty of Bahrain) who rejected Wahhabism. Wahhabism also set Qatar apart from the rest of the Persian Gulf States. This may have been part of the reason that Qatar did not join the United Arab Emirates as was suggested by the British at the time.

Influence on other groups

Some argue that Hassan al-Banna, the Egyptian founder of the Muslim Brotherhood, was influenced by the Wahhabis, although he was a traditional Sunni. The Muslim Brotherhood claimed to be purifying and restoring Islam, a theme which ran through Abdul Wahhab's preaching, but its goal was to unify Muslims of different madhhabs to restore the Caliphate or Islamic law in Egypt. When the Muslim Brotherhood was banned in various Middle Eastern countries, Saudi Arabia gave refuge to Brotherhood exiles. However Salafis in Saudi Arabia reject the Muslim Brotherhood and other ideas they believe contravene Salafist theology.

There are also those who argue that Saudi promotion of Wahhabism as part of a Sunni-Shi'a rivalry contributed to the development of the religious ideology of Al-Qaeda. Mattson points out that Saudi scholars of Wahhabism have denounced terrorism.

Fading definition

The term Wahhabi has been often conflated with a lot of other issues and pejoratives. Due to its different representations in different contexts , in some ways, it may have lost any real, significant meaning; however some Salafis, albeit very few, refer to themselves as Wahhabis, such as in Indonesia.

See also

References

  • David Holden & Richard Johns, The House of Saud, Pan, 1982, 0-330-26834-1
  • Hamid Algar, Wahhabism : A Critical Essay, Islamic Publications International, ISBN 1-889999-13-X
  • Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad, Oxford University Press, ISBN 0-19-516991-3
  • Madawi Al-Rasheed, A History of Saudi Arabia, Cambridge University Press, 2002, ISBN 0-521-64412-7
  • Gerald De Gaury, Freya Stark, Arabia Phoenix, Kegan Paul International Limited, ISBN 0-7103-0677-6, ISBN-13, 9780710306777
  • Haneef James Oliver, "The 'Wahhabi' Myth", T.R.O.I.D. Publications, February 2004, ISBN 0-9689058-5-4

Notes

  1. GlobalSecurity.org Salafi Islam
  2. http://www.washingtonpost.com/wp-dyn/content/article/2006/09/04/AR2006090401107_2.html
  3. John L. Esposito, What Everyone Needs to Know About Islam, p.50
  4. http://archives.cnn.com/2001/COMMUNITY/10/18/mattson.cnna//
  5. Muhammad Nassir ad-Deen al-Albaanee in the Jumaad al-Oola issue of al-Muslimoon magazine, 1415 A.H
  6. Cleveland, William L. A History of the Modern Middle East. Third Edition. Boulder, Colorado: Westview Press, 2004. Page.123.
  7. http://www.npr.org/templates/story/story.php?storyId=1777314
  8. http://www.npr.org/templates/story/story.php?storyId=1434339
  9. http://www.salafipublications.com/sps/sp.cfm?subsecID=GRV01&articleID=GRV010001&articlePages=1
  10. http://archives.cnn.com/2001/COMMUNITY/10/18/mattson.cnna//
  11. http://muslimmatters.org/2007/04/01/the-wahhabi-myth-debunking-the-bogeyman/

External links

Critical

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