Misconceptions Surrounding Wahhabism and Muhammad ibn Abdul Wahhab in the Malay Muslim Community
Humairah Binte Junid
G1521136
WAHHABISM AND
MUHAMMAD IBN ABDUL WAHHAB:
A MISCONCEPTION SEGREGATING THE MALAY
MUSLIM COMMUNITY AND WASATIYYAH AS
THE MEAN FOR AN IDEAL LIFE
Humairah Binte Junid
G1521136
Dr Adibah Abdul Rahim
INTRODUCTION
- Muslims has a role in changing the fate of their own religion
- Regrettably, they help to escalate the phenomenon of Islamophobia even more
- Internal problems: lack of tolerance, habit of labeling others, fanaticism and violence
- Malays dispel Wahhabism as they are not bilateral with Sunni thought and they call them Wahhabis with
negative denotation –
traditionalists, conservatives, literalists
, etc
- While ‘Wahhabis’ accuse the people whom against their ideology as
e
xtremists
and sometimes to the
extent of
declaring others as Kafir
- ‘Wahhabis’ and ‘Malay Sunnis’ fail to understand the origin of Wahhabism
- Wahhabism is a
misnomer
with reference to the scholar Muhammad ibn Abd Wahhab
- Wahhabism is
not
a new movement founded by Muhammad ibn Abd Wahhab nor it is an addition to the
four mazhabs
- In attesting their own evidences, the Sunnah in ascribing good ethics and respect among other people
were put in secondary –
absence of Wasatiyyah in the community
THEIR DIFFERENCES IN A GLANCE
THE CHRONICLE OF MUHAMMAD IBN
ABDUL WAHHAB
•
Born in the town of ‘Uyaynah in the year 1703CE, into the family of Musharraf of the tribe of Tameem.
•
Since the tenth Hijri Century, his family was known for its religious scholars and leaders.
•
His father, Abdul Wahhab was a judge in al-‘Uyaynah
specializing and ascribing to
H
anbali’s school of thought
whom later Muhammad studied the
H
anbali Fiqh from.
•
He travelled to
Mecca, Madinah, Najd, Hijaz, Damascus, Baghdad and Basra to acquire knowledge
*
•
Muhammad Ibn Abdul Wahhab headed to Huraimila to meet his father between 1731CE and 1736CE
- 1740CE : his father died and it was the beginning of his da’wah
•
38 years old -
He wrote
Kitab al-Tauhid
•
He became the leading scholar in the area and was more open compared to his father in his teaching and calling of
others to the straight path.
•
Died in Shawwal 1791/1792CE and lived for some ninety-two years
THE MISSION OF MUHAMMAD IBN ABDUL WAHHAB
To purely resurrect Tauhid and the practice of Sunnah in the life of the
Ummah
The people of his time:
- worshipped graves and revered trees and stones
- heresies and idolatrous acts had become a norm in the community
Similar to the mission of the
Prophets, he wanted to destroy
all the polytheistic practices and
to stop further destruction of
the pristine state of Islam
His mission was necessary
- Most of his books are nothing but compilations of texts from the Quran and the Sunnah with minimal amount
of his own wordings between them
- His reform was mainly focused on eradicating elements that threaten the fundamental (
usull
) teachings of Islam
which is
Tauhid
(monotheism) and not the non-fundamental matters (
furu’
)
ORIGINS OF WAHHABI THOUGHT
It is also reported that after World War I, the first Earl of Crewe, Britain’s Secretary of State
for the Colonies, pithily summed up his country’s objectives:
British
captain,
Sadler
congratulated Ibrahim Pasha for destroying the
“Wahhabi state”.
The
first person
in record to
mention the term
Wahhabi
“What we want is not a united Arabia but a disunited Arabia split into principalities under our
suzerainty.”
It is not wrong to assume that the creation of an alienated term “Wahhabi” was just one of
their discreet ways in attempting to attack Islam.
MISCONCEPTION ON MUHAMMAD IBN ABDUL WAHHAB
- Whenever the people of desires and
innovations are confronted with the
Truth and they intend on rejecting it,
they will create labels or accept
alienated names that will scare people
away to maintain their misguided ways.
- The mission of Muhammad Ibn Abdul
Wahhab was to bring back
Tauhid, and
it is irrational for the British to ask
from him to do the
da’wah
as they
emphasized on Christianity
- “Followers” may not always reflect
the true stance of the original teacher
or teachings.
His name is
Muhammad
while
Wahhab was his father
He was a great scholar
of Hanbali
mazhab
who
contributed to that
school of thought
through his writings
and he also gave
fatawa
using the rulings of that
mazhab
.
Wahhabism was
taken after his
name
The presence of British
council was only
recognized in Basra in
1767CE and that is an
estimation of 27 years
of gap after Muhammad
left Basra before
1740CE.
Charged of bringing
in new mazhab
Secret British agent
or spy
MISUNDERSTANDING OF WAHHABISM AMONG MALAY
MUSLIM COMMUNITY
•
The term Wahhabi seems to take on different meanings in different times and places
•
If the “Wahhabis” are truly the followers of Muhammad Ibn Abdul Wahhab, they would definitely want to denounce the term
as it originated from the British
•
The Wahhabis within Malay Muslim community are fond of declaring other Muslims as apostates as they practice those that
are not from their teachings –
Allah said in the Quran in Surah al-Tamhīd 17:21,
“When a man calls his brother an unbeliever, it returns at least to one of them”
The
mission of Muhammad Ibn Abdul Wahhab
was to
stop people from the
polytheistic beliefs and practices
which relates to fundamental (
usul
) principles in
religion.
While
Malay Muslim
community exaggerated towards non-fundamental (
furu
’
)
issues in religion, for an instance, the celebration of
Maulid
, appraisal zikr upon
Prophet Muhammad – peace be upon him - and others
These at the very essence
of its mission differs from
the
da’wah
of Muhammad
Ibn Abdul Wahhab and
what is understood among
Malay Muslim people.
DISPEL THE HABIT OF LABELING OTHERS
THROUGH WASATIYYAH
With the emergence of many movements within Muslim
community like “Wahhabis”, Syi’ites, secularized and liberalized
Muslims, they tend to ignore religious doctrines and viewpoints
because they were fanatics towards their own ideologies.
Labeling others
lead to bigger negative causes.
PROBLEM
traditional religious education within Muslim
societies gives too much emphasis on ‘
ilmu
‘
ibadah
and
tasawwuf
that it neglects the education on the
concept of
Wasatiyyah
QUALITIES OF
WASATIYYAH
Represents the youths who
occupy the intermediate
position between the
weakness of childhood and
old age.
Just
Strength
Straightness
Excellence,
Best and
Goodness
Balance
personal conduct
and behavior
other-worldly goals and this-
worldly responsibility
propagation of Islam
having a peaceful
relationship with
other religion –
practicing religious
tolerance
economic
consumption
Preserve the pristine purity of
the religion
Tauhid
and execute
the commandments of Allah,
accompanied by a God-fearing
mind-set
enjoin what is right and forbid
what is wrong
Implies the avoidance of the
excessiveness or the
negligence of earlier religious
communities
And the last
connotation is
that
WasaÏiyyah
oppose
religious and
moral
extremism
WASATIYYAH
HELPS DISPEL THE
HABIT OF
LABELING OTHERS
According to the Prophet - peace be
upon him, justice requires being in the
middle position between two or
more opposing sides,
without
inclining towards any of the sides, not
swayed by emotions, biases or
prejudices in making judgments,
decisions or solving disputes.
One
must also uphold justice even if it
is against self-interest.
Wasatiyyah
will naturally instill
God-
fearing mind-set
in Muslims and
connotes the Best Community who
are
put responsible to enjoin what is
right and forbid what is wrong
, but a
Muslim is not deserving to carry
his responsibility if within himself
is filled with negative
assumptions, hatred and
animosity towards others
Wasatiyyah
also means
opposing
religious and moral extremism
,
even if one stance of thought might
parallel to his self-interest or beliefs.
When labeling others, Muslims too has
given upon themselves the authority to
judge others but mankind has only one
Judge and that is The Almighty Allah
It emphasizes on
religious tolerance
(accept differences of opinions) and
balance in the propagation of Islam
it pushes mankind to have balance in
having a
peaceful relationship with
other people, regardless of their
beliefs and practices.
CONCLUSION
•
Muhammad Ibn Abdul Wahhab: religious reformer who cleanse the religion of unauthentic elements
•
Labeling others negatively may have caused regression in the social development of Malay Muslim community
•
Ascribing names to any
da’wah
movement will indirectly cause disunity among Muslims for naming creates
exclusive environment in nature
•
In the present time, two things are happening:
Everyone who disagree with mainstream practices are being labeled “Wahhabi”
“Wahhabis” are being blamed for everything although there are many people who claim to be “Wahhabis” are doing things
that are inconsistent with the principles of Muhammad Ibn Abdul-Wahhab.
Thus, the present is a crucial time in which it is preferable not to use the term “Wahhabi” or “Wahhabism” and, instead, force all
to trace their claims back to the Quran and Sunnah
WASATIYYAH
will make people learn to
accept other people’s
views on things
stop the habit of
labeling
will clear the name of
Islam as a whole in
the bigger scope
It is vital for Muslims to overcome the intra-religious problems first before tackling the challenges posed by non-Muslims
unity plays a big part in the success of a mission.
The article delves into the misconceptions and conflicts between Wahhabism and Malay Sunni beliefs, highlighting the lack of understanding about the origins of Wahhabism. It explores the differences between Wahhabis and Sunnis, shedding light on the life of Muhammad ibn Abdul Wahhab and his teachings. The narrative emphasizes the importance of Wasatiyyah for ideal communal living and challenges the negative stereotypes associated with Wahhabism.
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Presentation Transcript
WAHHABISM AND MUHAMMAD IBN ABDUL WAHHAB: A MISCONCEPTION SEGREGATING THE MALAY MUSLIM COMMUNITY AND WASATIYYAH AS THE MEAN FOR AN IDEAL LIFE Humairah Binte Junid G1521136 Humairah Binte Junid G1521136 Dr Adibah Abdul Rahim
INTRODUCTION - Muslims has a role in changing the fate of their own religion - Regrettably, they help to escalate the phenomenon of Islamophobia even more - Internal problems: lack of tolerance, habit of labeling others, fanaticism and violence - Malays dispel Wahhabism as they are not bilateral with Sunni thought and they call them Wahhabis with with negative denotation traditionalists, conservatives, literalists, etc - While Wahhabis accuse the people whom against their ideology as extremists and sometimes to the extent of declaring others as Kafir - Wahhabis and Malay Sunnis fail to understand the origin of Wahhabism - Wahhabism is a misnomer with reference to the scholar Muhammad ibn Abd Wahhab - Wahhabism is not a new movement founded by Muhammad ibn Abd Wahhab nor it is an addition to the the four mazhabs - In attesting their own evidences, the Sunnah in ascribing good ethics and respect among other people were put in secondary absence of Wasatiyyah in the community
THEIR DIFFERENCES IN A GLANCE Wahhabis Sunnis Practice Maulid, Tahlil, Berzanji, etc Label Wahhabis as literalist, fundamentalists, conservatives, backward people If Wahhabism to them is associated to Muhd Ibn Wahhab, it should not be accompanied with a bad connotation Against Maulid, Tahlil, Berzanji, etc Label others as practicing bid ah, declare them as apostates which may resort to violence They thought they are following Muhd Ibn Abd Wahhab but in fact, he did not encourage any factors that can lead to disunity Against furu matters (opposite of Muhd Ibn Abd Wahhab s mission usul, aqidah)
THE CHRONICLE OF MUHAMMAD IBN ABDUL WAHHAB Born in the town of Uyaynah in the year 1703CE, into the family of Musharraf of the tribe of Tameem. Since the tenth Hijri Century, his family was known for its religious scholars and leaders. His father, Abdul Wahhab was a judge in al- Uyaynahspecializing and ascribing to Hanbali s school of thought whom later Muhammad studied the Hanbali Fiqh from. He travelled to Mecca, Madinah, Najd, Hijaz, Damascus, Baghdad and Basra to acquire knowledge* Muhammad Ibn Abdul Wahhab headed to Huraimila to meet his father between 1731CE and 1736CE - 1740CE : his father died and it was the beginning of his da wah 38 years old - He wrote Kitab al-Tauhid He became the leading scholar in the area and was more open compared to his father in his teaching and calling of others to the straight path. Died in Shawwal 1791/1792CE and lived for some ninety-two years
THE MISSION OF MUHAMMAD IBN ABDUL WAHHAB To purely resurrect Tauhid and the practice of Sunnah in the life of the Ummah Similar to the mission of the Prophets, he wanted to destroy all the polytheistic practices and to stop further destruction of the pristine state of Islam The people of his time: - worshipped graves and revered trees and stones - heresies and idolatrous acts had become a norm in the community His mission was necessary - Most of his books are nothing but compilations of texts from the Quran and the Sunnah with minimal amount of his own wordings between them - His reform was mainly focused on eradicating elements that threaten the fundamental (usull) teachings of Islam which is Tauhid (monotheism) and not the non-fundamental matters (furu )
ORIGINS OF WAHHABI THOUGHT The first person in record to mention the term Wahhabi British captain, Sadler congratulated Ibrahim Pasha for destroying the Wahhabi state . It is also reported that after World War I, the first Earl of Crewe, Britain s Secretary of State for the Colonies, pithily summed up his country s objectives: What we want is not a united Arabia but a disunited Arabia split into principalities under our suzerainty. It is not wrong to assume that the creation of an alienated term Wahhabi was just one of their discreet ways in attempting to attack Islam.
MISCONCEPTION ON MUHAMMAD IBN ABDUL WAHHAB - Whenever the people of desires and innovations are confronted with the Truth and they intend on rejecting it, they will create labels or accept alienated names that will scare people away to maintain their misguided ways. Wahhabism was taken after his name Charged of bringing in new mazhab Secret British agent or spy He was a great scholar of Hanbali mazhab who contributed to that school of thought through his writings and he also gave fatawa using the rulings of that mazhab. The presence of British council was only recognized in Basra in 1767CE and that is an estimation of 27 years of gap after Muhammad left Basra before 1740CE. - The mission of Muhammad Ibn Abdul Wahhab was to bring back Tauhid, and it is irrational for the British to ask from him to do the da wahas they emphasized on Christianity His name is Muhammad while Wahhab was his father - Followers may not always reflect the true stance of the original teacher or teachings.
MISUNDERSTANDING OF WAHHABISM AMONG MALAY MUSLIM COMMUNITY The mission of Muhammad Ibn Abdul Wahhab was to stop people from the polytheistic beliefs and practices which relates to fundamental (usul) principles in religion. These at the very essence of its mission differs from the da wahof Muhammad Ibn Abdul Wahhab and what is understood among Malay Muslim people. While Malay Muslim community exaggerated towards non-fundamental (furu ) issues in religion, for an instance, the celebration of Maulid, appraisal zikr upon Prophet Muhammad peace be upon him - and others The term Wahhabi seems to take on different meanings in different times and places If the Wahhabis are truly the followers of Muhammad Ibn Abdul Wahhab, they would definitely want to denounce the term as it originated from the British The Wahhabis within Malay Muslim community are fond of declaring other Muslims as apostates as they practice those that are not from their teachings Allah said in the Quran in Surah al-Tamhi d 17:21, When a man calls his brother an unbeliever, it returns at least to one of them
DISPEL THE HABIT OF LABELING OTHERS THROUGH WASATIYYAH lead to bigger negative causes. Labeling others traditional religious education within Muslim societies gives too much emphasis on ilmu ibadah and tasawwuf that it neglects the education on the concept of Wasatiyyah PROBLEM With the emergence of many movements within Muslim community like Wahhabis , Syi ites, secularized and liberalized Muslims, they tend to ignore religious doctrines and viewpoints because they were fanatics towards their own ideologies.
Preserve the pristine purity of the religion Tauhid and execute the commandments of Allah, accompanied by a God-fearing mind-set Excellence, Best and Goodness personal conduct and behavior Balance enjoin what is right and forbid what is wrong Just other-worldly goals and this- worldly responsibility having a peaceful relationship with other religion practicing religious tolerance QUALITIES OF WASATIYYAH Straightness And the last connotation is that Wasa iyyah oppose religious and moral extremism economic consumption Implies the avoidance of the excessiveness or the negligence of earlier religious communities propagation of Islam Represents the youths who occupy the intermediate position between the weakness of childhood and old age. Strength
According to the Prophet - peace be upon him, justice requires being in the middle position between two or more opposing sides, without inclining towards any of the sides, not swayed by emotions, biases or prejudices in making judgments, decisions or solving disputes. One must also uphold justice even if it is against self-interest. It emphasizes on religious tolerance (accept differences of opinions) and balance in the propagation of Islam it pushes mankind to have balance in having a peaceful relationship with other people, regardless of their beliefs and practices. WASATIYYAH HELPS DISPEL THE HABIT OF LABELING OTHERS Wasatiyyah will naturally instill God- fearing mind-set in Muslims and connotes the Best Community who are put responsible to enjoin what is right and forbid what is wrong, but a Muslim is not deserving to carry his responsibility if within himself is filled with negative assumptions, hatred and animosity towards others Wasatiyyah also means opposing religious and moral extremism, even if one stance of thought might parallel to his self-interest or beliefs. When labeling others, Muslims too has given upon themselves the authority to judge others but mankind has only one Judge and that is The Almighty Allah
CONCLUSION Muhammad Ibn Abdul Wahhab: religious reformer who cleanse the religion of unauthentic elements Labeling others negatively may have caused regression in the social development of Malay Muslim community Ascribing names to any da wah movement will indirectly cause disunity among Muslims for naming creates exclusive environment in nature In the present time, two things are happening: Everyone who disagree with mainstream practices are being labeled Wahhabi Wahhabis are being blamed for everything although there are many people who claim to be Wahhabis are doing things that are inconsistent with the principles of Muhammad Ibn Abdul-Wahhab. Thus, the present is a crucial time in which it is preferable not to use the term Wahhabi or Wahhabism and, instead, force all to trace their claims back to the Quran and Sunnah will make people learn to accept other people s views on things stop the habit of labeling will clear the name of Islam as a whole in the bigger scope WASATIYYAH It is vital for Muslims to overcome the intra-religious problems first before tackling the challenges posed by non-Muslims unity plays a big part in the success of a mission.
