Interesting to note, Wahhabism thrives most prosperously in war-torn and conflict ravaged nations - where all apparatus of state, society and civilisation have fallen to ruin, from the ashes rears the ugly head of Wahhabism. This is a good read to ascertain a historical prospective, albeit all too short to satisfy any real curiosity - also, such efforts need to be updated; parallels and influences on current happenings need to be illustrated and explained, as Wahhabism has a tendency to deceptively morph itself in order to dupe the unsuspecting and dimwitted. Read it. Algar atas gerakan Wahhabi ini enak dibaca, bernas juga.
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What follows is a modest survey of the history, the doctrines, and the contemporary significance of Wahhabism. There is no reason to acquiesce in this assumption of a monopoly, and because the movement in question was ultimately the work of one man, Muhammad b. First, in the extremely lengthy and rich history of Islamic thought, Wahhabism does not occupy a particularly important place. Intellectually marginal, the Wahhabi movement had the good fortune to emerge in the Arabian Peninsula albeit in Najd, a relatively remote part of the peninsula and thus in the proximity of the Haramayn, a major geographical focus of the Muslim world; and its Saudi patrons had the good fortune, in the twentieth century, to acquire massive oil wealth, a portion of which has been used in attempts to propagate Wahhabism in the Muslim world and beyond.
In the absence of these two factors, Wahhabism might well have passed into history as a marginal and shortlived sectarian movement. Those same two factors, reinforced by a partial congruity with other contemporary tendencies in the Islamic world, have endowed Wahhabism with a degree of longevity.
Second, Wahhabism is an entirely specific phenomenon, calling for recognition as a separate school of thought or even as a sect of its own. Another general notion concerning Wahhabism fixed in the minds of many Muslims is that it stood at the origin of a series of reform movements which in some cases are still active in the Muslim world.
There is, however, no genetic connection between Wahhabism and movements that subsequently arose in the Muslim world. The relative prevalence of Wahhabi modes of thought now observable in various Muslim countries is a more recent phenomenon, due to a variety of contingencies unconnected with the first appearance of that sect. All those movements were largely different in their nature from Wahhabism, which must be regarded within the specific context of its own time as an exception, an aberration, or at best an anomaly.
Since , he has served on the faculty of the Department of Near Eastern Studies at the University of California, Berkeley, where he teaches Persian and Islamic history and philosophy.
He has been following the Islamic movement in Iran with interest for many years. Table of Contents.
Wahhabism: A Critical Essay