Quote:
|
Originally Posted by incommin
Is it the radical Wahhabi sect pushing this or all sects????? I think the majority of Muslims just want to live in peace and raise their families. They could care less about spreading Islam and the destruction of other religions in other countries.
|
incommin,
A must read to really understand what we face today. I found you the best "source" I could.
TS
http://www.fas.org/sgp/crs/misc/RS21...20Wahhabism%22
CRS Report for Congress
Received through the CRS Web
Order Code RS21695
Updated January 25, 2006
The Islamic Traditions of
Wahhabism and Salafiyya
Christopher M. Blanchard
Analyst in Middle Eastern Affairs
Foreign Affairs, Defense, and Trade Division
Summary
The terrorist attacks of September 11, 2001, and subsequent investigations of these attacks have called attention to Islamic puritanical movements known as Wahhabism and Salafiyya. The Al Qaeda terrorist network and its leader, Osama bin Laden, have advocated a message of violence that some suggest is an extremist interpretation of this line of puritanical Islam. Other observers have accused Saudi Arabia, the center of Wahhabism, of having disseminated a religion that promotes hatred and violence, targeting the United States and its allies. Saudi officials strenuously deny these allegations. This report1 provides a background on Wahhabi Islam and its association to militant fundamentalist groups; it also summarizes recent charges against Wahhabism and responses, including the findings of the final report of the 9/11 Commission and bills relevant to this issue in the second session of the 109th Congress. It will be updated periodically.
Background on Wahhabism
Definitions. “Wahhabism” generally refers to a movement that seeks to purify the Islamic religion2 of any innovations or practices that deviate from the seventh-century teachings of the Prophet Muhammad and his companions. In the West, the term has been used mostly to denote the form of Islam practiced in Saudi Arabia and which has spread recently to various parts of the world. In most Muslim nations, however, believers who adhere to this creed prefer to call themselves “Unitarians” (muwahiddun) or “Salafiyyun” (sing. Salafi, noun Salafiyya). The latter term derives from the word salaf meaning to “follow” or “precede,” a reference to the followers and companions of the Prophet.
Some Muslims believe the Western usage of the term “Wahhabism” unfairly carries negative and derogatory connotations. Although this paper explains differences in these terms, it will refer to Wahhabism in association with a conservative Islamic creed centered in and emanating from Saudi Arabia and to Salafiyya as a more general puritanical Islamic movement that has developed independently in various places in the Islamic world.
History of Wahhabism.
Wahhabism is a puritanical form of Sunni Islam and is practiced in Saudi Arabia and Qatar, although it is much less rigidly enforced in the latter. The word “Wahhabi” is derived from the name of a Muslim scholar, Muhammad bin Abd al-Wahhab (1703-1791). Frustrated by the moral decline of his society, Abd al-Wahhab denounced many popular beliefs and practices as idolatrous. Ultimately, he encouraged a “return” to the pure and orthodox practice of the “fundamentals” of Islam, as embodied in the Quran and in the life of the Prophet Muhammad. In the eighteenth century, Muhammad bin Saud, founder of the modern-day Saudi dynasty, partnered with Abd al-Wahhab to begin the process of unifying disparate tribes in the Arabian Peninsula. Since the foundation of modern Saudi Arabia in 1932, there has been a close relationship between the Saudi ruling family and the Wahhabi religious establishment.
Wahhabism in Saudi Arabia Today. With the establishment of the Kingdom of Saudi Arabia, Wahhabism gained new ground and was used as the official basis for determining laws and conduct in Saudi society. Wahhabism is the basis for practices such as the segregation of the sexes, the prohibition of the sale and consumption of alcohol, a ban on women driving, and numerous other social restrictions. Wahhabism also has shaped the Saudi educational structure, and Saudi schoolbooks generally denounce teachings that do not conform to Wahhabist beliefs.5 The puritanical and iconoclastic philosophies reflected in this sect historically have resulted in conflict with other Muslim groups. Wahhabism opposes most popular religious practices such as saint veneration, the celebration of the Prophet’s birthday, and practices associated with the mystical teachings of Sufism. In September 2005, the State Department again designated Saudi Arabia as a “Country of Particular Concern” under the International Religious Freedom Act “for particularly severe violations of religious freedom.”
According to the State Department’s 2005 International Religious Freedom Report on Saudi Arabia, in spite of efforts by some senior Saudi government officials to promote tolerance of other religions and steps to remove some intolerant material from textbooks, members of the Shi’a Muslim minority continue “to face political and economic discrimination,” and non-Muslim groups are not granted freedom of worship, whether public or private.6 Harassment of citizens by Wahhabist religious police reportedly increased during 2005.
Political and Religious Factors
What Is Salafiyya? As noted above, among adherents in general, preference is given to the term “Salafiyya” over “Wahhabism.” These terms have distinct historical roots, but they have been used interchangeably in recent years, especially in the West.
Wahhabism is considered by some Muslims as the Saudi form of Salafiyya. Unlike the eighteenth-century Saudi roots of Wahhabism, however, modern Salafi beliefs grew from a reform-oriented movement of the early twentieth century, which developed in various parts of the Islamic world and progressively grew more conservative. In line with other puritanical Islamic teachings, Salafis generally believe that the Quran and the Prophet’s practices (hadith) are the ultimate religious authority in Islam, rather than the subsequent commentaries produced by Islamic scholars that interpret these sources.7 Salafis also generally maintain that they are “the only [Muslim] group that will be saved on Judgment Day.”8 Salafiyya is not a unified movement, and there exists no single Salafi “sect.”
However, Salafi interpretations of Islam appeal to a large number of Muslims worldwide — in Africa, Asia, North America, and throughout the Middle East.
The Use of Violence. According to a number of scholars, the use of violent jihad9 is not inherently associated with puritanical Islamic beliefs. Among certain puritanical Muslims — be they self-described Salafis or Wahhabis — advocacy of jihad is a relatively recent phenomenon and is highly disputed within these groups. Some scholars date the ascendancy of militancy among Salafis to the 1980s war of resistance against the Soviet occupation of Afghanistan. The war against the Soviets gained wide support throughout the Muslim world and mobilized thousands of volunteer fighters.
Radical beliefs spread rapidly through select groups of mosques and madrasas (Islamic religious schools),10 located on the Afghanistan-Pakistan border, which were created to support the Afghan resistance and funded primarily by Saudi Arabia. Similar U.S. and European funding provided to Pakistan to aid the Afghan mujahideen also may have been diverted to fund the construction and maintenance of madrasas. Following the war, Jihadist Salafis with ties to the Afghan resistance denounced leaders of countries such as Saudi Arabia and Egypt as “apostates” and as vehicles for facilitating Western imperialism. The Afghan Taliban group also emerged from this network of institutions. Jihadist Salafi groups such as Al Qaeda continue to advocate the overthrow of the Saudi government and other regimes and the establishment of states that will sustain puritanical Islamic doctrine enforced under a strict application of shari’a or Islamic law.
Osama bin Laden and the Al Qaeda Terrorist Network.
The Al Qaeda terrorist network arose in the early 1990s, directly out of the radical Salafi Jihadist is intended to polarize the Islamic world into two clearly delineated factions: between the umma (Islamic community) and those regimes which are closely allied with the United States and the West.11 Attacks inside Saudi Arabia, in particular, have aimed to undermine the Saudi ruling family, to expose its allegedly “misguided” or insufficient dedication to Wahhabi Islam, and to jeopardize its protectorship of Mecca and Medina, Islam’s holiest cities. Since the 1990s, Al Qaeda has called for a war against the United States, alleging that “U.S. crimes against Islam” were part of a “Zionist-Crusader” plot intended to annihilate Muslims.12 Many Islamic scholars, including some Wahhabi leaders, have condemned the September 11 attacks against civilians as having no roots
in the Islamic religion and view Bin Laden as a hijacker and a usurper of their religion.13 Bush Administration officials have echoed this sentiment, noting that the United States has “an interest in the voices of the moderates, the people who do not want their religion stolen away from them by extremists like Osama bin Laden.”
Although the majority of Salafi adherents do not advocate the violence enshrined in Bin Laden’s message, this ideology has attracted a number of followers throughout the Muslim world. Analysts note that some receptive groups are drawn to the anti-Western political messages preached by Bin Laden and his organization, despite the fact that these groups may hold different religious beliefs. Some experts have cautioned against “homogenizing” these groups and organizations into a monolithic entity.