bismi-lLah, wal-hamdu li-lLahi Rabbi-l'alamien wa-shshallatu wa-ssalamu 'ala rasuli-lKariem wa 'ala alihi wa ashhabihi wa mani-ttaba'ahu bi ihsani ila yaumi-ddien ajm'ein
assalamu 'alaikum wa rahmatu-llahi wa barakatuH wahabi tanpa pro dan kontra, seadanya azza menurut data2 tertulis dari bukti2 sejarah, ekonomi dan politik yang berkecamuk didunia masa kini: silah! Wahhabism Wahhabism (Arabic: Al-Wahhābīyya الوهابية) or Wahabism is a conservative form of Sunni Islam attributed to Muhammad ibn Abd-al-Wahhab, an 18th century scholar from what is today known as Saudi Arabia, who advocated a return to the practices of the first three generations of Islamic history. Wahhabism is the dominant form of Islam in Saudi Arabia,[1] and is also popular in Kuwait and the United Arab Emirates. It is often referred to as a "sect"[1] or "branch"[2] of Islam, though both its supporters and its opponents[3] reject such designations. It has developed considerable influence in the Muslim world through the funding of mosques, schools and other means from Persian Gulf oil wealth.[4] The primary doctrine of Wahhabism is Tawhid, or the uniqueness and unity of God.[5] Ibn Abdul Wahhab was influenced by the writings of Ibn Taymiyya and questioned medieval interpretations of Islam, claiming to rely on the Qur'an and the Hadith.[5] He preached against a "perceived moral decline and political weakness" in the Arabian Peninsula and condemned idolatry, the popular cult of saints, and shrine and tomb visitation.[5] The term "Wahhabi" (Wahhābīya) was first used by opponents of ibn Abdul Wahhab.[2] It is considered derogatory by the people it is used to describe, who prefer to be called "unitarians" (Muwahiddun).[6][7] The terms "Wahhabism" and "Salafism" are often used interchangeably, but Wahhabism has also been called "a particular orientation within Salafism,"[2] an orientation some consider ultra-conservative.[8][9] footnotes: 1: Glasse, Cyril, The New Encyclopedia of Islam, Rowan & Littlefield, (2001), pp.469-472 2: "Wahhabi". GlobalSecurity.org (2005-04-27). Archived from the original on 2005-05-07. Retrieved on 2008-05-10. 3: Ahmad Zayni Dahlan al-Makkiyy, 1304 A.H. Fitnat-ul-Wahhabiyyah: Proofs for tawassul. 4: Saudi Arabia and the Rise of the Wahhabi Threat by Stephen Schwartz 5: Esposito (2003), p.333 6: Hardy, Roger. Analysis: Inside Wahhabi Islam. BBC News Roger Hardy BBC Middle East analyst 7: Amad S (2007-04-01). "The Wahhabi Myth: Debunking the Bogeyman". Discourses in the Intellectual Traditions, Political Situation, and Social Ethics of Muslim Life 8: For Conservative Muslims, Goal of Isolation a Challenge By Caryle Murphy 9: John L. Esposito, What Everyone Needs to Know About Islam, p.50 Muhammad ibn Abd-al-Wahhab The founder of Wahhabism, Mohammad Ibn 'Abd al-Wahhab studied in Basra (in southern Iraq) and is reported to have developed his ideas there.[10][11] He is reported to have studied in Mecca and Medina while there to perform Hajj[12][13] before returning to his home town of 'Uyayna in 1740. After his return to 'Uyayna, Ibn Abd al-Wahhab began to attract followers there, including the ruler of the town, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support, Ibn 'Abd al-Wahhab began to implement some of his ideas such as leveling the grave of Zayd ibn al-Khattab, one of the Sahaba (companions) of the Islamic prophet Muhammad, and ordering that an adulteress be stoned to death. These actions were disapproved of by Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of Al-Hasa and Qatif, who held substantial influence in Nejd and ibn 'Abd al-Wahhab was expelled from 'Uyayna.[14] Ibn Abd al-Wahhab was invited to settle in neighboring Diriyah by its ruler Muhammad ibn Saud in 1740 (1157 AH), two of whose brothers had been students of Ibn Abd al-Wahhab. Upon arriving in Diriyya, a pact was made between Ibn Saud and, by which Ibn Saud pledged to implement and enforce Ibn Abd al-Wahhab's teachings, while Ibn Saud and his family would remain the temporal "leaders" of the movement. footnotes: 10: Tarikh Najd by 'Husain ibn Ghannam, Vol. 1, Pg. 76-77 11: 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 7-8 12: Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17-19 13: Muhammad Ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21 14: Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 28 Beliefs Wahhabi theology treats the Qur'an and Hadith as fundamental texts interpreted by the understanding of the first three generations of Muslims and further explained by various commentaries. Wahhabis attribute to Allah bodily parts and claim that Allah is sitting on a throne [quran ayahs: [7:54]; [9:129]; [10:3]; [17:42]; [20:5]; [21:22]; [23:86]; [23:116]; [27:26]; [32:4]; [39:75]; [40:7]; [40:15]; [43:82]; [57:4]; [69:17]; [81:20]; [85:15]]. They consider those who oppose them to be polytheists. The most important of these commentaries are those by Ibn Abd-al-Wahhab including his book Kitab al-Tawhid, and the works of Ibn Taymiyyah. Abd-al-Wahhab was a follower of Ahmad ibn Hanbal's school of fiqh (Islamic jurisprudence) like most in Nejd at the time, but "was opposed to any of the schools (Madh'hab) being taken as an absolute and unquestioned authority," and condemned taqlid.[17] Wahhabism also denounces the practice of blind adherence to the interpretations of scholars and the blind acceptance of practices that were passed on within the family or tribe. Ibn Abd al-Wahhab wrote in support of the responsibility of the individual Muslim to learn and obey the divine commands as they were revealed in the Quran and the Sunnah.[18] Wahhabism does not just urge Muslims to follow the religious duties of Islam, such as salah, but compels them to do so, in Saudi Arabia with the Committee for the Propagation of Virtue and the Prevention of Vice (mentioned previously).[1] Fiqh The label of Wahhabism is often contested by so called "Wahhabis" because they argue that their understanding of fiqh (Islamic jurisprudence) is similar to other Sunni Muslims and does not justify a separate label.[19] Two key aspects define a religious group's understanding of Islam; its philosophical approach and cultural background, but most importantly, the methodology used to derive Fiqh. Sunni Islam has four methodological schools of fiqh, or madhabs: Hanbali, Maliki, Shafi`i and Hanafi. Like other Sunni Muslims, so-called Wahhabis use these same different approaches. Although most so-called Wahhabis are said to follow the Hanbali school of fiqh (or Madh'hab), Wahhabis are believed to follow no school of fiqh, hence making them different and unique to classical Islamic jurisprudence. A Madh'hab is not a source of ready answers; it is a methodological approach. These schools differ in the means (the methodology) through which they derive "the answer" to different questions within Islamic jurisprudence, and do not necessarily disagree on the end results. Even non-Hanbali Sunni scholars do not blindly imitate, since as scholars, they have a purpose to inquire and research. A Madhab is only a source of ready answers if a person is not a scholar (`Ālim; plural form, Ulema), then he can refer to an expert's answer, or a madhab's answer if a consensus within exists. The Wahhabis consider themselves to be 'non-imitators' or 'not attached to tradition' (ghayr muqallidun), and therefore answerable to no school of law at all, observing instead what they would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by Ibn Hanbal, and thus they can be said to be of his 'school'.[20] Wahabis have been religiously criticized for labeling many major Muslim groups, such as Sunni Muslims, Sufi and Shi'a Muslims, as apostates. They also take stances against the graves of saints, and the common Islamic practice of Tawassul which consists of asking the saints for prayer on their behalf. Wahabis have also committed controversial and violent actions against self proclaimed Muslims, that the Wahabis believed to be non-Muslims. In 1801 and 1802, the Saudi Wahhabis under Abdul Aziz ibn Muhammad ibn Saud attacked and captured the holy Shi'a cities of Karbala and Najaf in Iraq, massacred parts of the Shi'a population and destroyed the tombs of Husayn ibn Ali, the grandson of Muhammad, and Ali (Ali bin Abu Talib), the son-in-law of Muhammad. In 1802 they occupied Ta'if where they also massacred the population. In 1803 and 1804 the Saudis captured Mecca and Medina and destroyed historical monuments and various holy Muslim sites and shrines, such as the shrine built over the tomb of Fatimah, the daughter of Muhammad, and even intended to destroy the grave of Muhammad himself.[22][23][24][25][26] Wahabis have been religiously criticized for labeling many major Muslim groups, such as Sunni Muslims, Sufi and Shi'a Muslims, as apostates. They also take stances against the graves of saints, and the common Islamic practice of Tawassul which consists of asking the saints for prayer on their behalf. Wahabis have also committed controversial and violent actions against self proclaimed Muslims, that the Wahabis believed to be non-Muslims. In 1801 and 1802, the Saudi Wahhabis under Abdul Aziz ibn Muhammad ibn Saud attacked and captured the holy Shi'a cities of Karbala and Najaf in Iraq, massacred parts of the Shi'a population and destroyed the tombs of Husayn ibn Ali, the grandson of Muhammad, and Ali (Ali bin Abu Talib), the son-in-law of Muhammad. (see: Saudi sponsorship mentioned previously) In 1802 they occupied Ta'if where they also massacred the population. In 1803 and 1804 the Saudis captured Mecca and Medina and destroyed historical monuments and various holy Muslim sites and shrines, such as the shrine built over the tomb of Fatimah, the daughter of Muhammad, and even intended to destroy the grave of Muhammad himself.[22] [23] [24] [25] [26] footnotes: 17: Mortimer, Edward, Faith and Power: The Politics of Islam, Vintage Books, 1982, p.61 18: Cleveland, William L. A History of the Modern Middle East. Third Edition. Boulder, Colorado: Westview Press, 2004. Page.123. 19: Wiktorowicz, Quintan. "Anatomy of the Salafi Movement" in Studies in Conflict & Terrorism, Vol. 29 (2006): p.235. 20: Glasse, Cyril, The New Encyclopedia of Islam Altamira, 2001, p.407 21: Wiktorowicz, Quintan. "Anatomy of the Salafi Movement" in Studies in Conflict & Terrorism, Vol. 29 (2006): p.235. 22: The Destruction of Holy Sites in Mecca and Medina By Irfan Ahmed 23: The Saud Family and Wahhabi Islam by Helen Chapin Metz, ed. Saudi Arabia: A Country Study. Washington: GPO for the Library of Congress, 1992. 24: Nibras Kazimi, A Paladin Gears Up for War, The New York Sun, November 1, 2007 25: John R Bradley, Saudi's Shi'ites walk tightrope, Asia Times, March 17, 2005 26: Amir Taheri, Death is big business in Najaf, but Iraq's future depends on who controls it, The Times, August 28, 2004 27: Abdul Hadi Palazzi. Middle East Quarterly. Summer 2001 28: Radicalism: Its Wahhabi Roots and Current Representation," Islamic Supreme Council of America 29: Saudi Publications on Hate Ideology 30: quotes from a study "based on a year-long study of over two hundred original documents, all disseminated, published or otherwise generated by the government of Saudi Arabia and collected from more than a dozen mosques in the United States." References * Esposito, John (2003). The Oxford Dictionary of Islam. Oxford: Oxford University Press. ISBN 0195125584. * Kepel, Gilles (2002). Jihad: The Trail of Political Islam, trans. Anthony F. Roberts, 1st English edition, Cambridge: Belknap Press of Harvard University Press. ISBN 0-674-00877-4. * Saint-Prot, Charles. Islam. L'avenir de la tradition entre révolution et occidentalisation (Islam. The Future of Tradition between Revolution and Westernization). Paris: Le Rocher, 2008. Additional Reading * 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 * Quist, B. Wayne and Drake, David F., "Winning the War on Terror: A Triumph of American Values," iUniverse, 2005, ISBN 595357768
