Wahhabi Islam: From Revival and Reform to Global Jihad - Natana J. DeLong-Bas - Google книгиIt is based "on a close study of the 14 volumes" of collected works  of Wahhabism's founder, Muhammad ibn Abd-al-Wahhab and has been called "the first extensive explication of the theology" of Wahhabism. The work is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, his "theology and world view", Islamic law, women and Wahhabism, jihad and the evolution of Wahhabism. According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme. His enmity towards non-Muslims has also been overstated, DeLong-Bas believes. He did not "divide the world" into Wahhabis and non-Wahhabis. In writing her book the author explains that she used primarily Ibn Abd al-Wahhab's writings and those of sympathetic chroniclers. She did not make extensive use of "accounts written by Wahhabi opponents," because their vehemence made it "very difficult to discern the difference between facts and rumors", and because many of the accounts did not deal with Wahhabism during the lifetime of Ibn Abd al-Wahhab.
Wahhabi Islam : From Revival and Reform to Global Jihad: From Revival and Reform to Global Jihad
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It is based "on a close study of the 14 volumes" of collected works of Wahhabism 's founder, Muhammad ibn Abd al-Wahhab and has been called "the first extensive explication of the theology" of Wahhabism. It is divided into sections: a brief religious biography and history of Ibn Abd al-Wahhab, theology, Islamic law, women and Wahhabism, jihad and the evolution of Wahhabism. It has received positive reviews. Long of Middle East Journal who called it a "monumental work However, others have questioned the book and DeLong-Bas's views on Wahhabism. Reviewer Michael J.
DelongBas raises the question whether militant extremism has its origins in the religious teachings of Muhammad Ibn Abd al-Wahhab, the founder of the Wahhabi version of Islam. Delong-Bas further argues that Ibn Abd al-Wahhab advocated a worldview based on the preservation of human life and tolerance for other religions and supported a balance of rights between men and women. The author notes that at the time they were constructed, the Wahhabi teachings did not constitute a marginalized interpretation of Islamic law. On the contrary, Wahhabi Islam emerged out of a general concern shared by many eighteenth-century Islamic reformers that Muslim beliefs and practices had deteriorated. As a result, Ibn Abd al-Wahhab insisted on getting rid of superstitious beliefs and practices and going back to what he considered original Islamic teachings. The pillars of this reform movement can be identified as 1 greater adherence to monotheism tawhid , 2 renewed attention to the Quran and hadith , 3 rejection of the imitation of the past taqlid , and 4 direct interpretation of the scriptures and Islamic law ijtihad by taking into consideration the context from which these rules emerged. According to Delong-Bas, Wahhabism was not a movement that sought to bring down governments or engage in coups.