Wahhabism

The school was named after the founder - Muhammad ibn Abd al-Wahhab ibn Suleiman al-Musharrafi at-Tamimi ( Arabic. محمد بن عبد الوهاب بن سليمان آل مشرف التميمي ).

Representatives of this movement do not call themselves “Wahhabis,” indicating that they are Salafists , that is, adherents of Salafi ( Arabic. سلفية from Arabic. سلف - “ancestors, predecessors”) ^{[3] [4]} . Moreover, they consider their movement exclusively religious, and not political ^[5] .

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What does the term "Wahhabi" mean?

Usually people use the word “Wahhabi” against anyone who contradicts their customs, beliefs and religious innovations , even if these beliefs are vicious, contradict the Noble Quran and reliable hadiths . It is especially used against the call for monotheism and the invocation only to Allah , and to no one else.

Original text (ar.)

ما معنى وهابي؟ اعتاد الناس أن يطلقوا كلمة وهابي على كل من يخالف عاداتهم ومعتقداتهم وبدعهم, ولو كانت هذه المعتقدات فاسدة, تخالف القرآن الكريم, والأحاديث الصحيحة; ولا سيما الدعوة إلى التوحيد ودعاء الله وحده دون سواه.

- Muhammad Jamil Zin. دعوة الشيخ محمد بن عبدالوهاب بين المعارضين والمنصفين والمؤيدين .

Arabia on the eve of the doctrine

The historian Alexei Mikhailovich Vasiliev believes that the question of the emergence of Wahhabism should be sought in the study of Arabian society ^[6] . Slow development was important, which was due to the narrowness of the production base, unfavorable conditions for agricultural work: on the one hand, such phenomena as drought , on the other hand, heavy rains when heavy mudflows carried away the upper layer along with crops ^[7] .

We should also mention the lack of centralization of the irrigation economy, due to the lack of general agriculture (fragmentation of oases).

Nomadic and semi-nomadic cattle breeding in Arabia

Since the Wahhabi movement has been enormously developed among the Bedouins , a consideration of their historical development is one of the most important. So, S. A. Tokarev wrote ^[1] :

Among the Bedouins of Arabia in the XVIII century. a course of Wahhabis (followers of Muhammad ibn Abdel Wahhab) arose, which reflected the spontaneous protest of nomads against the wealth and luxury of urban merchants and rich.

A. M. Vasiliev points to two types of people leading a nomadic and semi-nomadic economy:

• Nomad Camel Breeders
• Semi-nomadic sheep breeders (semi-nomads due to the limited passage in arid areas) ^{[8] [Comm. 2]}

Social Stratification of the Arabs of the Arabian Peninsula

According to the sources of the XVIII century, the nomads had the lowest welfare indicators, however, the position of sedentary farmers was not much better ^[9] . A common phenomenon was the seizure by a part of the nobility of water and other sources; usury and tax burden spread. Despite the fact that a number of researchers considered the Arabian society feudal, in many respects this situation is doubtful ^{[Comm. 3]} .

Surplus Product

In modern ethnography there is an understanding voiced by N. N. Kradin and his predecessors. The surplus product of the nomadic peoples - as part of the material product (grain, wood, etc.), obtained by capturing the population in order to create agricultural oases ^{[Comm. 4]} , the seizure of settled civilizations, or through persons who, for one reason or another, passed voluntarily. It was important to collect tributes from controlled peasants and artisans, as well as merchants ^[10] . Often, it is this factor that explains the future disintegration of Arabian society. Indeed, part of the Bedouin tribes paid tribute to the settled tribes, but with the decline of trade and power of the Ottoman Empire, the income of the sheikhs began to fall.

Thus, by the 18th century , a single economic space had not developed on the territory of the Arabian Peninsula . The question arose sharply on the one hand about the resolution of this situation, on the other, Arabia left itself to itself, since in fact the Ottoman Empire and Portugal did not solve the issues of this region already.

Aggravation of socio-political issues. Civil strife

Due to the impossibility of creating a single centralized state, already at the time of the sunset of the power of the Ottoman Empire (end of the 17th century), sheriffs - clan rulers of a particular locality, actually nominally depending on the Turkish authorities - begin to play an increasingly important role on the Arabian Peninsula (only in Mecca there were several sheriff families who vied for power over the city) ^[11] . The confrontation between several regions of Central Arabia has escalated. As a result, the following cities are distinguished, which became centers that aspired to dominate the peninsula: Uyain , Al-Diriya , Riyadh . The situation stabilized only during the reign of Emir Saud ibn Muhammad , but again worsened after his death.

In fact, by the end of the 17th - beginning of the 18th centuries, the central part of the Arabian Peninsula was fragmented, with incessant bloody internecine wars. On the one hand, the idea of ​​uniting the state is the reduction of fees, the power of sheriffs and emirs, as well as protection from nomads; on the other, a powerful ideological foundation capable of rallying a fragmented society. Wahhabism becomes her ^[12] .

The formation of the teachings of Wahhabism

At the time of the emergence of the Wahhabi movement in Arabia, there were many Muslim schools and movements, as well as Jews and Christians . Shiism was prevalent in the northeastern and eastern lands. But one of the main directions (especially in Hijaz) was the Hanbalite school . As many researchers note, Islam was not particularly widespread among the Bedouins. The Swiss traveler Burkhardt I.L. also wrote that there are graves of saints five hours from Mecca :

Five hours from Mecca, we passed the ruins of a building called El-Maimuniya, where the tomb of the saint was located, the dome of which was smashed by the Wahhabis. Next to it was a spring with fresh water, and a small lake or pond, lined with stone: a few buildings near the tomb served as a kind of caravanserai . In the first six hours after Mecca, our path lay northwest, when we turned towards a steep hill that caravans could not cross, and headed north-northwest to Wadi Fatma, which we reached at the end of the eighth hour after Mecca, only at the first glimpses of dawn.

Original text

At five hours from Mekka, we passed a ruined building called El Meymounye, with the tomb of a saint, the dome of which was demolished by the Wahabys. Near it is a well of sweet water, and a small birket, or reservoir, built of stone: a little building annexed to the tomb serves as a sort of khan for travelers. For the first six hours from Mekka our road lay NW, when we turned a steep hill, which caravans cannot cross, and proceeded NNW to Wady Fatme, which we reached at the end of eight hours from Mekka, just at the first appearance of dawn .

^[13]

It was during this period that Muhammad ibn Abd al-Wahhab was born. Relatively little is known about the early life of the founder of Wahhabism. It is known that he was born in Uyain in 1703, in the family of Kadi Abd al-Wahhab ^{[Comm. 5]} . He married early (at age 12), after which he makes a pilgrimage to Mecca , and later spends some time in Medina and Basra . The trips end with the relocation of the future founder of the current to Huraimalu , where his father also flees later, having fallen out of favor with the new emir of the city of Uyain. Here Muhammad begins to actively preach his ideas, and also writes his theological essay The Book of Monotheism ( Arabic: كتاب التوحيد ), which reflected the views of the creed, developed after studying Islamic and non-Muslim concepts, as well as reflected on the socio-economic and political nature of modern theology Arabia ^[14] .

In 1744, the Wahhabi state, the Dirian Emirate, was created by Muhammad Ibn Abd al-Wahhab and the emir of Ed-Diriya Muhammad ibn Saud .

Wahhabis consider it forbidden to pilgrimage to the graves of saints , which they see as worship of the dead; the commission of a wrong, from their point of view, tawassula ^{[15] [16]} ; consider makrooh (undesirable and condemned) to celebrate the birthday of the prophet Muhammad.

However, the Wahhabis themselves claim a misinterpretation of their teachings and dispute allegations of their intolerance and calls for the killing of any “infidel and hypocrite,” citing as justification the words of Muhammad ibn Abd al-Wahhab from the message to Abd al-Rahman al-Suwaydi:

And they fought against us with the army of the shaitan , spreading slander that a thinking person would be ashamed to retell, not to mention concocting (including what you mentioned), as if I declare all people to be infidels, except those who followed me. And as if I affirm that your marriages are not valid. It is amazing how such a thing could come to the mind of a thinking person. Whose words are Muslim or infidel? A sane person or a madman?

- Collected works of Sheikh, 36 \ 5

In a message to the sheriff of Mecca, answering his question regarding declaring Muslims infidels, Muhammad Ibn Abd al-Wahhab wrote:

The lies and slander through which people are averted from the religion of Allah and His Messenger are the tales that we allegedly indiscriminately declare people unfaithful and suggest that those who have proved their faith move to us; that we are declaring as unfaithful that one who himself has not yet accused anyone of unbelief and who has not killed anyone (!), and so on and so forth.

- Collected works of Sheikh, 11 \ 3

Any political division of the Ummah (Islamic nation) or civil war is considered by the Wahhabis as fitnah (schismaticism, violation of Islamic unity). According to Ibn Abd al-Wahhab, the very first fitnah occurred during the Caliphate Ali , when the Kharijites left him. Despite this, adherents of Wahhabism participated in armed conflicts several times in history and raised uprisings against other Muslims.

Basic principles:

1. Strict adherence to the principle of tawhid ;
2. Denial of innovations in religion ( bid'a ) ^[17] ; division of the concept of innovation into linguistic and religious
3. Criticism of universal taclid ^[17] - blindly following any one madhhab (school of Islamic legal thought ).
4. Recognition of the understanding (as perceived by the followers of Wahhabism) of Salyafs ("righteous ancestors") as the only correct interpretation of the attributes and names of Allah. For example, the denial of allegory in such attributes as “yad” (hand), which is interpreted by proponents of traditional Islam, as inadmissible anthropomorphism.
5. The inclusion of kufr in faith, that is, the belief that a kufr of a person is able to bring him out of religion. This principle makes it possible to accuse Muslims who do not share the Wahhabi ideology of apostasy, which deprives their property and life of protection.

The Purification of Islam

The main dogma of Wahhabism is faith in an unconditionally one God ( tawheed ) ^[18] . The Wahhabis consider their main task the struggle for the purification of Islam from various alien, from their point of view, impurities to it ^[17] , based on cultural, ethnic, or some other features of certain Muslim peoples.

Wahhabis reject various, from their point of view, innovations ( bid'a ), not allowed by Islam. Salafis deny the possibility of "mediation" between Allah and man. They deny Sufism ^[19] , which in the Russian Federation became widespread in the North Caucasus , where several Sufi tariqas became entrenched .

The attitude of Muslims towards Ibn Abd al-Wahhab and his movement was mixed. According to the Algerian theologian (1751-1823), the dogma of the Wahhabis is “completely true” ^[20] . The Basriyan chronicler Usman ibn Sanad called the followers of Ibn Abd al-Wahhab “the Hanbalis of the old days” ^[21] . According to L. Koranses, Wahhabism is Islam in its original purity ^[22] . Arab scholars and hafiz Wahba al-Zuhayli believe that Ibn Abd al-Wahhab was not the founder of the new teaching ^[23] ; “Wahhabism has not given religion anything new,” states the hafiz Wahba ^[24] . The influential Egyptian writer and historian Taha Hussein described this movement as "a powerful call for true Islam, cleansed of polytheism and idolatry" ^[25] .

In European and Arabic literature, Wahhabis are called " Puritans and Protestants of Islam." This definition was first used by L. Koransez ^[22] , and then I. Burkhardt ^[26] .

In 1998 , as part of the campaign to destroy idols, the Saudi authorities ordered the grave of the Prophet Muhammad ’s mother, Amina Bint Wahb , to be razed and gasified , which led to a wave of protests and harsh condemnation among Muslims around the world ^[27] . It is worth noting that, according to the words of the prophet Muhammad, Allah did not allow him to apologize for his mother (that is, she was a kafir ) ^[28] , and only Shia-twenties revered her ^[29] . According to commentator Sunan Abu Dawood , this ban is due to the fact that she was an unbeliever, and you can’t ask for forgiveness for unbelievers ^[30] .

Today, some Islamic leaders, such as the and the head of Italian Muslims, Abdul Hadi Palazzi, claim that Wahhabism is an extremist heretical movement, mainly because of its denial of traditional Sufi teachings and interpretations ^{[31] [32 ] ]} .

In the 1980s, ideas of Islamic fundamentalism began to spread among Soviet Muslims. Supporters of “pure Islam”, as they called themselves, stood out from the majority of believers by an active rejection of a “godless” society, an opposition to the “official” Muslim clergy and a critical attitude towards “popular Islam”. The name “Wahhabis” was firmly entrenched in them, although they did not consider themselves as such and, unlike the “true” Wahhabis, they did not belong to the Hanbalith madhhab. . In the 1990s, the North Caucasus became the region of Russia where the confrontation between the supporters of “pure” and “traditional” Islam became the most acute ^[33] .

According to R. A. Silantyev : “Now Wahhabism is understood not as a concrete and clearly expressed religious idea, but as a totality of ideologies of Islamic origin, preaching extreme intolerance towards dissenting and dissenting people. And justifying their killing. Simply put, traditional Muslims get along with representatives of other confessions, but Wahhabis do not ” ^[34] .

Висхан Халидов отмечает, что «центральное место в идейной платформе сторонников ваххабизма занимает концепция непризнания любой власти , отходящей от предписаний шариата » ^[35] .

По данным РИА Новости , количество ваххабитов в России на наст. время (2013) составляет около 700 тысяч человек ^[36] .

Председатель ЦДУМ России, Верховный муфтий и шейх уль-ислам Т. С. Таджуддин , считает, несмотря на то, что бытует мнение «что ваххабизм наиболее приближен к истинному мусульманству», однако в действительности «это продукт империализма , который был насаждён в мусульманском мире насильно, как один из вариантов идеологической войны против ислама», который он уподобляет болезни, которая использовалась в XX веке и используется сегодня для «натравливания одних народов на другие». ^[37]

В Дагестане

В начале 1990-х в Дагестане обострились отношения между приверженцами традиционного для данного региона суфизма и «ваххабитами». Лидером дагестанских ваххабитов долгое время считался Багаутдин Кебедов . На 16 сентября 1999 года ваххабитской территорией считалась Кадарская зона . Народным Собранием Республики Дагестан был принят Закон «О запрете ваххабитской и иной экстремистской деятельности на территории Республики Дагестан» ^[38] , а в 1999 многие ваххабиты приняли участие во вторжении боевиков из Чечни в Дагестан .

Согласно социологическому исследованию, проведённому в 2004 году Дагестанским научным центром РАН , 83 % служителей исламского культа и до 40 % верующих в республике придерживаются фундаменталистских взглядов ^[39]

В Чечне

В межвоенной Чечне центром «ваххабизма» считался Урус-Мартан , в котором находился джамаат Ильяса Ахмадова . В 1998 в Гудермесе произошло вооруженное столкновение между бойцами Арби Бараева и членами «Национальной гвардии» Сулима Ямадаева . 25 июля 1998 года по инициативе муфтия Ахмада Кадырова в Грозном прошёл съезд членов ДУМов из разных регионов Кавказа , на котором прозвучало осуждение ваххабизма, указом президента республики ваххабизм был объявлен вне закона, несколько ваххабитских миссионеров-иорданцев выдворено из Чечни ^{[40] [41]} .

В Татарстане

С начала 90-х в Татарстан медленно, но верно проникает идеология ваххабизма. ^{[42] [43] [44] [45]} Во многом это происходит из-за миграции с Северного Кавказа, но в первую очередь из-за поддержки из-за рубежа ( Саудовской Аравии и Катара ). ^{[42] [43] [44] [45]} Кульминацией противостояния с традиционным исламом в Татарстане стало убийство летом 2012 г. имама Валиуллы Якупова и покушение на муфтия Татарстана Ильдуса Файзова . Оба религиозных деятеля пытались ограничить распространение чужеродной Татарстану идеологии. ^[46] Валиулла Якупов посмертно награждён Орденом Мужества . ^[47]

В Ханты-Мансийском и Ямало-Ненецком автономных округах

Приток мигрантов в стратегические нефтедобывающие регионы создал условия, в которых стали активно действовать ваххабитские структуры, и Хизб ут-Тахрир аль-Ислами (запрещена в РФ). На современном этапе, они ставят перед собой задачу не столько совершать теракты, сколько проникать в органы власти, силовые структуры ( ФССП ), суды и др. ^{[48] [49]}

• Салафия
• Ваххаб
• Ваххабия

Научная литература

in Russian

• Алаев Л. Б. , Тихонов Ю. Н. Ваххабиты в Британской Индии // Азия и Африка сегодня . 2001. № 3
• Ваххабиты / Алаев Л. Б. , Жантиев Д. Р. , Ярлыкапов А. А. // Большой Кавказ — Великий канал. — М. : Большая российская энциклопедия, 2006. — С. 670. — ( Большая российская энциклопедия : [в 35 т.] / гл. ред. Ю. С. Осипов ; 2004—2017, т. 4). — ISBN 5-85270-333-8 .
• Муфтий Мекки Ас-Сайид Ахмад ибн Зайни Дахлян (1812-1884) . "Заблуждение ваххабитов".
• Ваггабиты или Вегабиты // Энциклопедический словарь Брокгауза и Ефрона : в 86 т. (82 т. и 4 доп.). - SPb. , 1890-1907.
• Васильев А. М. Пуритане ислама? Ваххабизм и первое государство Саудидов в Аравии (1744/45-1818) / Н. А. Иванов. — Наука , 1967.
• Васильев А. М. История Саудовской Аравии: 1745 г. — конец XX в. / Н. А. Иванов. — М. : Наука , 1982.
• Васильев А. М. История Саудовской Аравии: 1745 г. — конец XX в.. — М. : Наука , 1999.
• Васильев А. М. История Саудовской Аравии: 1745 г. — конец XX в.. — М. : Наука , 2001.
• Дзуцев X. В. , Першиц А. И. Ваххабиты на Северном Кавказе — религия, политика, социальная практика // Вестник Российской академии наук . — 1998. — Т. 68 , № 12 . — С. 1113—1116 . Архивировано 21 июня 2014 года.
• Мантаев А. А. «Ваххабизм» и политическая ситуация в Дагестане / диссертация ... кандидата политических наук : 23.00.02.. — М. : Дипломатическая академия МИД России , 2002. — 233 с.
• Нурутдинов И. И. Методологические проблемы концептуализации понятия «ваххабизм» // Вестник экономики, права и социологии. — 2015. — № 3 . — С. 246—250 . — ISSN 1998-5533 .
• Ханиф Джеймс Оливер. Миф «Ваххабизма» / Перевод: Алиева Нармина. Архивная копия от 8 августа 2013 на Wayback Machine
• Стецкевич М. С. Мифы о «тоталитарных сектах» и «ваххабитах» в современной России: попытка анализа // Смыслы мифа: мифология в истории и культуре. Сборник в честь 90-летия профессора М. И. Шахновича. - SPb. : Издательство Санкт-Петербургского философского общества , 2001. — Вып. 8 Серия «Мыслители» . — С. 300 .
• Силантьев Р. А. Статистика ваххабитского террора в России в отношении мусульманского духовенства (1995-2012) // Мусульманский мир . — 2014. — № 1 . — С. 123—127 .
• Токарев С. А. Религия в истории народов мира . — М. : Политиздат , 1986. — 576 с.
• Эткин М. Ваххабизм и Фундаментализм: термины-«страшилки». (Лексикологические изыски противников ислама). // Центральная Азия и Кавказ . — CA&CC Press AB, 2000. — № 7 .
• Ярлыкапов А. А. Исследования по прикладной и неотложной этнологии № 134: Проблема ваххабизма на Северном Кавказе/ Российская акад. наук, Ин-т этнологии и антропологии. — М.: ИЭА , 2000. ISBN 5-201-14658-9

in other languages

• Madhav Das Nalapat. Wahhabism and the new appeasement (англ.) . Barricades #2 Volum2 . Institute for Public Affairs of Montreal. Дата обращения 2 января 2012. Архивировано 4 февраля 2012 года.

Journalism

• Силантьев Р. А. Ваххабитский проект для Северного Кавказа // Независимая газета . — 20.01.2010.
• Силантьев Р. А. Якобинцы под знаменем Пророка // Независимая газета . — 05.10.2011.

• Сайт «АнтиВаххабизм» (неопр.) . Дата обращения 29 апреля 2013. Архивировано 29 апреля 2013 года.
• В КСА отрекаются от ваххабизма (неопр.) .
• Книга "Заблуждение ваххабитов". Автор - Муфтий Мекки Ас-Сайид Ахмад ибн Зайни Дахлян (1812-1884) (неопр.) .