Wahhabis, unbelievers and the problems of exclusivism

Sirriyeh, Elizabeth

doi:10.1080/13530198908705492

Cited by 14 publications

(6 citation statements)

References 2 publications

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“…The Wahhabis regarded the Ottomans as polytheists (due to their strong attachment to the traditions and practices of Sufism such as visiting tombs which Wahhabis condemned as shirk) and kuffar along with all who supported them, and most others who claim to be Muslims, but did not live up to the Wahhabi expectations. 27…”

Section: Wb In Early Days Of Wahhabismmentioning

confidence: 99%

Al-Wala’ Wal Bara’ in Wahhabism: From A Tool to Fight Shirk to Takfir of Muslim Leaders

Ali¹

2019

JISC

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This paper examines the concept of Al-Wala" wal Bara" (herein known as WB) in the Salafi-Wahhabi ideology or Wahhabism (Arabic: Wahhabiyyah). It aims to show that the Salafi concept of WB has its roots in Wahhabism and highlight the main factors that have contributed to the development of the concept in Wahhabism in the modern period (twentieth century and beyond). Essentially, the paper attempts to show that WB which started in early Wahhabism as a tool to fight apostasy and innovations in Islam has developed into an important element used by both the Saudi establishment scholars and those who oppose the kingdom to support their religious inclination and political agenda. The Wahhabi scholars who oppose the Saudi rulers on account of their political behaviour have used WB to condemn their rulers while some of them even go to the extent of excommunicating the leaders and thereby legitimizing attacks against them.

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Section: Wb In Early Days Of Wahhabismmentioning

confidence: 99%

Al-Wala’ Wal Bara’ in Wahhabism: From A Tool to Fight Shirk to Takfir of Muslim Leaders

Ali¹

2019

JISC

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“…These injunctions acquire a stricter meaning in Wahhabi interpretations that depend on a literal translation of text and refuse any scope for reform and re‐interpretation according to changing times and circumstances (el‐Fadl, ; Sirriyeh, ; Wahhab, ). Thus, broadly Wahhabi 'ulema are unanimous that Muslim women should not go out of their houses without veiling because this is taken from Quranic and Hadith injunctions (Ibn Baz, ; Ibn Uthaymin, ).…”

Section: Islam Veil and Saudi Dress Codementioning

confidence: 99%

Sociology of the Veil in Saudi Arabia: Dress Code, Individual Choices, and Questions on Women's Empowerment

Quamar

2016

Digest Mid East Studies

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Veiling is commonly practiced in many Muslim societies, but its prevalence, and enforcement in Saudi Arabia is extraordinary. With changing status, Saudi women have started to defy the practice; and it is suggested that its enforcement has also become less frequent. In contemporary Saudi Arabia, many women, following the dress code of the abaya (black cloak) and hijab (head cover), have started to discard the naqab (face veil). Does this indicate a widening of the margins so far as veiling is concerned? Or is it an indication that Saudi society is becoming amenable to individual choices? To conclude that veiling has become a matter of individual choice would stretch the point beyond fact, but suggesting diversity in veiling practice would not be wrong. Saudi women continue to face structural constraints and systemic discrimination, but their improving socioeconomic conditions have provided them the ability to choose the way they want to be dressed in public so far as the use of naqab is concerned. Though a minor development, contextualized in the larger discourse on women's empowerment, this is no small achievement and is indicative of ruptures in the established social norm of veiling.

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“…The ruling family backed by the ulema promoted this strand of religious thought as the true form of Islam, forbidding any possibility of plurality within Islam. In fact, Abdul Wahhab’s Islamic convictions had an anathema toward plurality of thought and action, vehemently arguing it to be the pristine and only legitimate form of Islam (see Sirriyeh, 1989).…”

Section: Competing Ideologiesmentioning

confidence: 99%

Islamic Modernism and Saudi Arabia: Confluence or Conflict?

Quamar

2015

Contemporary Review of the Middle East

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Debates on Islamic modernism has its roots in Egypt, Iran and British India during the late nineteenth century as Muslim societies reacted to modern thought coming from the West. The Arabian Peninsula, more importantly its central region of Najd, remained secluded from such ideas as Wahhabi-Islam dominated the socio-political landscape. Once the Kingdom of Saudi Arabia was formed, its founder Ibn Saud chose to introduce modern administrative, economic, scientific, educational and technological tools to stabilise the polity with aspiration to become a modernized state from a tribal political union. The alliance of Al Saud and Al Shaikh managed to align pre-dominant section of the society that accepted their Political legitimacy. Ibn Saud pioneered the method of ruling in the name of Islam and modernization. Subsequently, the monarchy stuck to the formula, using its commitment towards modernization and Islamic heritage as the means for sustaining the legitimacy. The process could be further strengthened due to generation of massive oil-wealth and gradual but sustained process of modernization. It, however, has impacted the individual and collective thought process of citizens leading to a change in people’s attitude and aspirations. In fact, modern judicial and political elements too have been introduced to adjust to changing realities, more so during the last two decades. This article raises the question whether the co-existence of Islam and modernity in the Saudi context can be seen as a confluence or it can only be seen through the lens of conflict? It argues that even though everything cannot be explained through an Islamic modernist perspective, it can best explain the process of reform and change being experienced in Saudi Arabia.

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Wahhabis, unbelievers and the problems of exclusivism

Cited by 14 publications

References 2 publications

Al-Wala’ Wal Bara’ in Wahhabism: From A Tool to Fight Shirk to Takfir of Muslim Leaders

Al-Wala’ Wal Bara’ in Wahhabism: From A Tool to Fight Shirk to Takfir of Muslim Leaders

Sociology of the Veil in Saudi Arabia: Dress Code, Individual Choices, and Questions on Women's Empowerment

Islamic Modernism and Saudi Arabia: Confluence or Conflict?

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