Posted: Thu, 01 Nov 2012 15:55
Soon after the Organisation of Islamic Co-operation (OIC) announced that it had abandoned its plans to persuade the UN to impose a global blasphemy law, the Arab League has stepped in to take up the cry.
Imran Firasat (Spain) & Terry Jones (USA). Testing global free speech. (Release date postponed)
Is a concept/belief/ideology dangerous if Egypt seeks fundamentalism?
Osama bin Laden had one such.
There will be others like him, because they embody – “seeking after truth”; Purely by their persistence in following what they consider to be a just cause. They and they alone, are TRUE followers.
They appear to live an exemplified life of dedication, piety and most definitely lead by example.
In trying to understand his beliefs.
• 1 The First: Your Ruling with other than what God has revealed and allowed
• 2 The Second: Allegiance to the Infidels and Hostility towards Muslims
.2.1 The Economic Situation:
. 2.2 The Military Situation
• 3 Annotations
Contrary to prevalent Western beliefs, Wahhabism is not an old Islamic tradition and the House of Saud does not enjoy a credible historic claim to rule over Arabia. Indeed, Wahhabism emerged only 250 years ago under the guidance of Muhammad Ibn ‘Abd al-Wahhab who later formed an alliance with a group of desert nomads, the Sauds. From the time they established their covenant to the creation of the modern Saudi state, the Saudi-Wahhabi movement spread across the peninsula brutally defeating and enslaving non-Wahhabi elements.
I have extensively copied material from the essay by Professor Ahmad Moussalli, January 30, 2009 Wahhabism, Salafism and Islamism: Who Is The Enemy?
My suggestion, (if you are interested of course) you read the essay for yourself.
I neither endorse nor confirm these accounts to be accurate This is merely a personal quest in coming to grips with events within my own life-time.
[here]. Wahhabism, Salafism and Islamism: Who Is The Enemy? Professor Ahmad Moussalli, January 30, 2009
Orthodox Sunni Muslims believe that they are the true bearers of pure Islam since the time of al-salaf and that they, therefore, have roots in al-salaf. They are represented however today by the four surviving authentic schools of Islamic jurisprudence: Hanafi, Shafi‘i, Maliki, and Hanbali schools (madhahib). This is on the one hand. On the other, the Wahhabis — who claim to be the champion of Sunni Islam. They perceive the Sunnis as having been wrong for over ten centuries and have been living a state of pre-Islamic paganism (jahiliyya [literally, ignorance]) since they moved away from the way of al-salaf. They even accused the majority of orthodox Sunni Muslims who were living under the Ottoman caliphate and the caliphate itself of reprehensible innovation (bid‘a) and unbelief (kufr) because they had been living under a political system that is unknown to al-salaf . Ibn Taymiyya (1263-1328) who was admired and followed by Muhammad Ibn Abd all-Wahhab as a role model strayed from orthodox Sunni Islam on important issues of creed (`aqidah) and worship (`ibadat) and was accused of reprehensible bida’ and even kufr (unbelief). Unlike the majority of Muslims, Ibn Taymiyya and the Wahhabi’s anti-orthodox and controversial theological and legal positions can be summarized in the following points: 1) the claim that Allah’s attributes are “literal,” thereby attributing God with created attributes and becoming anthropomorphist, and the claim that created things existed eternally with Allah; 2) the opposition to the scholarly consensus on divorce 3) his opposition to the orthodox Sunni practice of tawassul (asking Allah for things using a deceased pious saint as an intermediary); 4) saying that Allah has a limit (hadd) that only He knows and that Allah literally sits on the throne (al-kursi) and has left space for Prophet Muhammad to sit next to Him; 5) the claim that Allah descends physically; 6) his classifying of oneness in worship of Allah (tawhid ) into two parts: tawhid al-rububiyya and tawhid al-uluhiyya, which was never done by pious adherents or al-salaf.
…. Professor Ahmad Moussalli hopes that his paper will allow world powers, policymakers, academicians, intellectuals, terrorism experts, journalists, and many others to distinguish between and understand the logic of the radical and the moderate, the active and the inactive, the jihadi and the peaceful, the takfiri and the tolerant, the modern and the traditional, and the rational and irrational. This essay will also clarify the terminology used. In 1902 the Wahhabi movement resurfaced when Abd al-Aziz Bin Abd al-Rahman returned from Kuwait and initiated a series of organized incursions to spread Wahhabism and to establish the third Saudi Wahhabi state. However, Abd al-Aziz later clashed with the Wahhabi Ikhwan (brethren) who wanted to continue spreading Wahhabism and waging jihad against other Muslims. …… By living in their own societies, they believe that this is the effective way to avoid any resemblance to infidels. For the same reason, they also reject all entertaining distractions: music, theatre and places of pleasure and entertainment such as cafés, discotheques, and dance clubs. Perfume, the cinema, television and photographs are considered part of infidel cultures. 16 The salafists emphasize that the roots of their concern with the community system lies more in a willingness to withdraw from corrupting innovations and to liv in accordance with the example of al-salaf al-salih, rather than in a revolutionary activism to create a totally Islamic society. The doctrine of al-wala’ wa al-bara’ developed by the salafists is reminiscent of the thoughts expressed by Ahmad Ibn Taymiyya. He developed the idea that the dissimilarity between believers and unbelievers must be total. In his book entitled Iqtida’ al-Sirat al-Mustaqim, he explained in detail all aspects of differences that should be drawn by Muslims in their encounters with non-Muslims. According to him, Muslims, for instance, should speak Arabic in preference to any other language and should cut their hair and leave beards to grow long in a manner different from that of Jews and Christians. The followers of these two religions (Ahl al-Kitab) were seen by Ibn Taymiyya as active agents of unbelief who posed a threat to Islam. 17 Unlike the original Wahhabi da‘wa, the salafist da‘wa is distinguished by its apolitical nature and by not giving priority to politics. Again, like the Wahhabis, other Salafists’ doctrine of tawhid mean to accept and believe in the oneness of God and His absolute authority. Then they divide tawhid —the indivisible—into three sub-concepts: tawhid ‘ubudiyya (unity of worship), meaning a true servant of Allah must single out Allah in all acts of worship and He alone should be worshiped with complete and utter loyalty; tawhid rububiyya (unity of lordship), meaning that a faithful Muslim must accept that Allah as the creator of all things and that sovereignty over them belongs only to Him. Asma’ wa al-sifat (unity of Allah’s names and attributes) means a faithful Muslim believes in Allah’s names and attributes mentioned in the Quran and the authentic sunna, in accordance to their Arabic meaning.Without any of these sub-concepts, a Muslim loses his true creed. Submission to God, therefore, is not a personal or public act but the focal point that engulfs members of Muslim society in all aspects of their lives. Consequently, the distinction between the personal and the public is replaced by the distinction between the religious and the non-religious. However, the theological perspectives of most non-Wahhabi salafist groups are closer to the Sunni orthodoxy, especially on rejecting divine anthropomorphism, and they uphold rather the majority’s view as developed by theologians like alAsh‘ari and al-Maturidi. More importantly, they also reject (ijtihad) independent legal reasoning, as advocated by Muslim reformists. From their point of view, ijtihad involves reason, which should play no role in religious matters ….They legitimize this resort by associating jihad with da‘wa and argue that jihad constitutes a form of Islamic propagation to build an ideal, alternative society free from Western cultural influence and control. It is aimed at giving a correct understanding of prescriptions covering ‘aqida (creed), ‘ibada (worship), and mu‘amala (social interaction). In this case, many salafists and even Wahhabis easily have entered into the radical Islamism, and consequently created many takfir-jihadi neo-Wahhabi and neo-salafist and radical Islamist groups. And this is exactly what happened to the Arab Afghans and al-Qaida and other salafist jihadist groups. …For instance, when Muslims were discussing the human nature of political power and the need to reform it in accordance with shura (consultation) and ijma‘ (consensus) the West was still holding to the notion of the divine nature of power. When Islamic thought then acknowledged the rights of minorities as a consequence of accepting Christianity and Judaism as recognized religions, the West looked only at Muslims as infidels, and Islam was not recognized or allowed to be practiced — even as misconstrued images of other religions. Shura and ijma‘ represent two key Islamist doctrines that Muslims can use today for the religious development of democratic notions of government and politics as well as human rights. For they take away the divine perception of political government and reduce its legitimacy to people’s choice. ….These new-salafist, neo-Wahhabi and radical Islamist ideologies and formations are the takfiri jihadist. They are trying to establish a religious state and have managed to turn themselves into an outlet for different parties in the region, and indirectly became involved in different context. They represent the transformation of rather different contradictory Islamic trends into takfiri jihadism. Al-Qaida could only partially be understood as a production of the failure of moderate Islamism, official Wahhabism, and conservative salafism in their established forms today along with Islamic traditionalism to bring about serious positive changes in the Muslim world’s political systems and way of life. Furthermore, takfiri jihadism has created a new front in the Muslim world’s encounters with the West. However, part of this front lies within the Muslim world itself, namely, the current political regimes, both religious and secular.