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There is a long-running debate about whether Saudi Arabia exportation of its highly conservative form of Islam known as Wahhabism has distorted or "corrupted" more moderate forms of Islam around the world. This volume is the first study to explore this question in detail based on social science research.
There is a long-running debate about whether Saudi Arabia exportation of its highly conservative form of Islam known as Wahhabism has distorted or ""corrupted"" more moderate forms of Islam around the world. This volume is the first study to explore this question in detail based on social science research.
Before 9/11, few Westerners had heard of Wahhabism. Today, it is a household word. Frequently mentioned in association with Osama bin Laden, Wahhabism is portrayed by the media and public officials as an intolerant, puritanical, militant interpretation of Islam that calls for the wholesale destruction of the West in a jihad of global proportions. In the first study ever undertaken of the writings of Wahhabism's founder, Muhammad Ibn Abd al-Wahhab (1702-1791), Natana DeLong-Bas shatters these stereotypes and misconceptions. Her reading of Ibn Abd al-Wahhab's works produces a revisionist thesis: Ibn Abd al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream 18th-century Islamic thought. His vision of Islamic society was based upon a monotheism in which Muslims, Christians and Jews were to enjoy peaceful co-existence and cooperative commercial and treaty relations. Eschewing medieval interpretations of the Quran and hadith (sayings and deeds of the prophet Muhammad), Ibn Abd al-Wahhab called for direct, historically contextualized interpretation of scripture by both women and men. His understanding of theology and Islamic law was rooted in Quranic values, rather than literal interpretations. A strong proponent of women's rights, he called for a balance of rights between women and men both within marriage and in access to education and public space. In the most comprehensive study of Ibn Abd al-Wahhab's interpretation of jihad ever written, DeLong-Bas details a vision in which jihad is strictly limited to the self-defense of the Muslim community against military aggression. Contemporary extremists like Osama bin Laden do not have their origins in Wahhabism, she shows. The hallmark jihadi focus on a cult of martyrdom, the strict division of the world into two necessarily opposing spheres, the wholescale destruction of both civilian life and property, and the call for global jihad are entirely absent from Ibn Abd al-Wahhab's writings. Instead, the militant stance of contemporary jihadism lies in adherence to the writings of the medieval scholar, Ibn Taymiyya, and the 20th century Egyptian radical, Sayyid Qutb. This pathbreaking book fills an enormous gap in the literature about Wahhabism by returning to the original writings of its founder. Bound to be controversial, it will be impossible to ignore.
Before 9/11, few Westerners had heard of Wahhabism. Today, it is a household word. Frequently mentioned in association with Osama bin Laden, Wahhabism is portrayed by the media and public officials as an intolerant, puritanical, militant interpretation of Islam that calls for the wholesale destruction of the West in a jihad of global proportions. In the first study ever undertaken of the writings of Wahhabism's founder, Muhammad Ibn Abd al-Wahhab (1702-1791), Natana DeLong-Bas shatters these stereotypes and misconceptions. Her reading of Ibn Abd al-Wahhab's works produces a revisionist thesis: Ibn Abd al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream 18th-century Islamic thought. His vision of Islamic society was based upon a monotheism in which Muslims, Christians and Jews were to enjoy peaceful co-existence and cooperative commercial and treaty relations. Eschewing medieval interpretations of the Quran and hadith (sayings and deeds of the prophet Muhammad), Ibn Abd al-Wahhab called for direct, historically contextualized interpretation of scripture by both women and men. His understanding of theology and Islamic law was rooted in Quranic values, rather than literal interpretations. A strong proponent of women's rights, he called for a balance of rights between women and men both within marriage and in access to education and public space. In the most comprehensive study of Ibn Abd al-Wahhab's interpretation of jihad ever written, DeLong-Bas details a vision in which jihad is strictly limited to the self-defense of the Muslim community against military aggression. Contemporary extremists like Osama bin Laden do not have their origins in Wahhabism, she shows. The hallmark jihadi focus on a cult of martyrdom, the strict division of the world into two necessarily opposing spheres, the wholescale destruction of both civilian life and property, and the call for global jihad are entirely absent from Ibn Abd al-Wahhab's writings. Instead, the militant stance of contemporary jihadism lies in adherence to the writings of the medieval scholar, Ibn Taymiyya, and the 20th century Egyptian radical, Sayyid Qutb. This pathbreaking book fills an enormous gap in the literature about Wahhabism by returning to the original writings of its founder. Bound to be controversial, it will be impossible to ignore.
Everyone talks about "Saudi money," but no one really knows what it is. Journalist Krithika Varagur, a longtime chronicler of religion and politics, tells the story of Saudi influence as it has never been told before, in a book reported across the breadth of the Muslim world, from Nigeria to Indonesia to Kosovo. The Call connects the dots on Saudi Arabia's campaign to propagate its brand of ultraconservative Islam worldwide after it became oil-rich in the 20th century. Varagur visits diverse outposts of its influence, from a Saudi university in Jakarta to a beleaguered Shi'a movement in Nigeria. She finds that the campaign has had remarkably broad and sometimes uniform effects, from the intolerance of religious minorities to the rise of powerful Saudi-educated clerics. The kingdom has spent billions of dollars on its da'wa, or call to Islam, at many points with the direct support of the United States. But what have been the lasting effects of Saudi influence today? And what really happened to their campaign in the 21st century, after oil revenues slumped and after their activities became increasingly subject to international scrutiny? Drawing upon dozens of interviews, government records, and historical research, The Call lays out what we really talk about when we talk about Saudi money.
Wahhabism is an Islamic reform movement found mainly in Saudi Arabia. Closely linked to the Saudi monarchy, it enforces a strict code of morality and conduct monitored by mutawa (religious police), and governs every facet of Saudi life according to its own strict interpretation of Shariah, including gender segregation. Wahhabism also prohibits the practice of any other faith (even other forms of Islam) in Saudi Arabia, which is also the only country that forbids women from driving. But what exactly is Wahhabism? This question had long occupied Valentine, so he lived in the Kingdom for three years, familiarizing himself with its distinct interpretation of Islam. His book defines Wahhabism and Wahhabi beliefs and considers the life and teaching of Muham-mad ibn Abd'al Wahhab and the later expansion of his sect. Also discussed are the rejection of later developments in Islam such as bid'ah; harmful innovations, among them celebrating the prophet's birthday and visiting the tombs of saints; the destruction of holy sites due to the fear of idolatry; Wahhabi law, which imposes the death sentence for crimes as archaic as witch- craft and sorcery, and the connection of Wahhabism with militant Islam globally. Drawing on interviews with Saudis from all walks of life, including members of the feared mutawa, this book appraises of one of the most significant movements in contemporary Islam.
This ebook is a selective guide designed to help scholars and students of Islamic studies find reliable sources of information by directing them to the best available scholarly materials in whatever form or format they appear from books, chapters, and journal articles to online archives, electronic data sets, and blogs. Written by a leading international authority on the subject, the ebook provides bibliographic information supported by direct recommendations about which sources to consult and editorial commentary to make it clear how the cited sources are interrelated related. A reader will discover, for instance, the most reliable introductions and overviews to the topic, and the most important publications on various areas of scholarly interest within this topic. In Islamic studies, as in other disciplines, researchers at all levels are drowning in potentially useful scholarly information, and this guide has been created as a tool for cutting through that material to find the exact source you need. This ebook is a static version of an article from Oxford Bibliographies Online: Islamic Studies, a dynamic, continuously updated, online resource designed to provide authoritative guidance through scholarship and other materials relevant to the study of the Islamic religion and Muslim cultures. Oxford Bibliographies Online covers most subject disciplines within the social science and humanities, for more information visit www.aboutobo.com.
Establishing the link between Saudi political ideology and the proliferation of Wahhabi missions around the world, this fascinating tour de force includes a rigorous intellectual history of Muslim radicalism, from the Kharijite movement in early caliphal history through Wahhabism and Salafism to their violent synthesis in al-Qaeda. While increasingly suspicious of official Saudi politics, local hybrids of Wahhabism and neo-Salafism across the Middle East, Central Asia, South Asia, and Southeast Asia show a genealogical link between theology and terror. Among contemporary worldviews, Muslim radicalism poses the number-one threat to international security today. Saudi State, Wahhabi World: The Globalization of Muslim Radicalism analyses the ideas and structures that have sustained and nourished Islam's radical thinkers and actors. It finds that radical Islam is unavoidably linked to the religious political life of Saudi Arabia, whether one examines ideology or the institutions and organizations that ensure the spread of Islamic fundamentalism. Over the past two decades, Naveed S. Sheikh explains, Wahhabism has reengineered the traditional theological norms of Islam so that we are left with a schismatic, and ultimately uncontrollable, form of religious anarchism. Wahhabism is sustained by a transnational regime of agents and organizations acting as twin conduits for funds and views-the former predominantly Saudi, the latter principally Wahhabic. In the process of manipulating the intellectual and political history of Islam, this book argues, the Kingdom has now itself become a target of the genie it let loose.
Wahhabism is often understood as a radical version of Islam responsible for inspiring and motivating Islamic terrorism. Western Imaginings: The Intellectual Contest to Define Wahhabism is an inquiry into how Wahhabism has been understood and represented by Western intellectuals, particularly those belonging to the neo-conservative and liberal traditions. In contrast to the existing literature that treats Wahhabism as a historical phenomenon or a monolithic theological ideology, a literature often written by authors keen to promote geopolitical interests or with ideological axes to grind, Davis's work considers Wahhabism as a discursive construct crafted and popularized by a Western intellectual elite. This comprehensive study speaks to how and why Western intellectuals have chosen to represent Wahhabism in specific ways, ranging from an analysis of the particular rhetorical techniques employed by these intellectuals to a consideration of the religious and political beliefs that inspire and motivate their decisions. Western Imaginings is aimed at students of political philosophy, intellectual traditions, and sociology; media and policy professionals; and anyone interested in how Islamic doctrines like Wahhabism have been represented in an international context framed by a heightened anxiety about radical Islam.
An Eye-Opening, Concise Look at the Source of the Current Wave of Terrorism, How it Spread, and Why the West Did Nothing Lifting the mask of international terrorism, Terence Ward reveals a sinister truth. Far from being “the West’s ally in the War on Terror,” Saudi Arabia is in reality the largest exporter of Wahhabism—the severe, ultra-conservative sect of Islam that is both Saudi Arabia’s official religion and the core ideology for international terror groups such as ISIS, al-Qaeda, the Taliban, and Boko Haram. Over decades, the Saudi regime has engaged in a well-crafted mission to fund charities, mosques, and schools that promote their Wahhabi doctrine across the Middle East and beyond. Efforts to expand Saudi influence have now been focused on European cities as well. The front lines of the War of Terror aren’t a world away; they are much closer than we can imagine. Terence Ward, who has spent much of his life in the Middle East, gives his unique insight into the culture of extremism, its rapid expansion, and how it can be stopped.