1. 60 Biografi Ulama Salaf

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Influenced.,Muhammadibn `Abd al-Wahhab ibn Sulayman ibn Ali ibn Muhammad ibn Ahmad ibn RashidAbu Abdullahal- TamimiMuhammad ibn Abd al-Wahhab (;: محمد بن عبد الوهاب‎; 1703 – 22 June 1792) was a religious leader and from in central who founded the movement now called. Born to a family of, Ibn 'Abd al-Wahhab's early education consisted of learning a fairly standard curriculum of according to the, which was the school of law most prevalent in his area of birth. Despite his initial rudimentary training in classical Sunni Muslim tradition, Ibn 'Abd al-Wahhab gradually became opposed to many of the most popular Sunni practices such as the, which he felt amounted to or even. Despite his teachings being rejected and opposed by many of the most notable Sunni Muslim scholars of the period, including his own father and brother, Ibn 'Abd al-Wahhab charted a religio-political pact with to help him to establish the, the first Saudi state, and began a dynastic alliance and power-sharing arrangement between their families which continues to the present day in the Kingdom of. The, Saudi Arabia's leading religious family, are the descendants of Ibn ʿAbd al-Wahhab, and have historically led the in the Saudi state, dominating the state's clerical institutions. Contents.Early years Ibn 'Abd al-Wahhab is generally acknowledged to have been born in 1703 into the sedentary and impoverished Arab clan of in, a village in the region of central Arabia.

Before the emergence of Wahhabism there was a very limited history of Islamic education in the area. For this reason, Ibn 'Abd al-Wahhab had modest access to Islamic education during his youth.

Despite this, the area had nevertheless produced several notable of the, which was the school of law most prominently practiced in the area. In fact, Ibn 'Abd-al-Wahhab's own family 'had produced several doctors of the school,' with his father, Sulaymān b. Muḥammad, having been the Hanbali of the Najd and his grandfather, ʿAbd al-Wahhāb, having been a of Hanbali law.Ibn 'Abd-al-Wahhab's early education consisted of learning the by heart and studying a rudimentary level of and as outlined in the works of (d.

60 Biografi Ulama Salaf

1223), one of the most influential medieval representatives of the Hanbali school whose works were regarded 'as having great authority' in the Najd. First Saudi State (1744–1818)Upon his expulsion from ', Ibn ʿAbd al-Wahhab was invited to settle in neighboring by its ruler. After some time in, Muhammad ibn ʿAbd al-Wahhab concluded his second and more successful agreement with a ruler. Ibn ʿAbd al-Wahhab and Muhammad bin Saud agreed that, together, they would bring the Arabs of the peninsula back to the 'true' principles of Islam as they saw it. According to one source, when they first met, bin Saud declared:This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you out, we will never agree to expel you.

Main article:According to academic publications such as the while in, Ibn ʿAbd al-Wahhab married an woman. When she died, he inherited her property and wealth. Muhammad ibn 'Abd Al-Wahhab had six sons; Hussain, Abdullah, Hassan, Ali and Ibrahim and Abdul-Aziz who died in his youth. All his surviving sons established religious schools close to their homes and taught the young students from and other places. The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the in the Saudi state, dominating the state's religious institutions. Within Saudi Arabia, the family is held in prestige similar to the, with whom they share power, and has included several religious scholars and officials. The arrangement between the two families is based on the Al Saud maintaining the Al ash-Sheikh's authority in religious matters and upholding and propagating doctrine.

In return, the Al ash-Sheikh support the Al Saud's political authority thereby using its religious- to legitimise the royal family's rule. Teachings Ibn ʿAbd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what, he believed, were the original principles of that religion. He taught that the primary doctrine of Islam was the uniqueness and unity of God ( ). He also denounced popular beliefs as polytheism , rejected much of the medieval law of the scholars and called for a new interpretation of Islam.The 'core' of Ibn ʿAbd al-Wahhab's teaching is found in Kitab al-Tawhid, a short essay which draws from material in the Quran and the recorded doings and sayings ( ) of the Islamic prophet. It preaches that worship in Islam includes conventional acts of worship such as the five daily prayers ( ); fasting ( ); supplication ( ); seeking protection or refuge ( Istia'dha); seeking help ( Ist'ana and Istighatha) of Allah. Ibn ʿAbd al-Wahhab was keen on emphasizing that other acts, such as making dua or calling upon/supplication to or seeking help, protection or intercession from anyone or anything other than Allah, are acts of shirk and contradict the tenets of and that those who tried would never be forgiven. Traditionally, most Muslims throughout history have held the view that declaring the testimony of faith is sufficient in becoming a Muslim.

Ibn 'Abd al-Wahhab did not agree with this. He held the view that an individual who believed that there could be intercessors with God was actually performing. This was the major difference between him and his opponents and led him to declare Muslims outside of his group to be apostates and idolators (mushrikin).Ibn 'Abd al-Wahhab's movement is today often known as, although many adherents see this as a derogatory term coined by his opponents, and prefer it to be known as the. Scholars point out that Salafism is a term applicable to several forms of puritanical Islam in various parts of the world, while Wahhabism refers to the specific Saudi school, which is seen as a more strict form of Salafism. Peggle deluxe free download full version torrent. According to Ahmad Moussalli, professor of political science at the American University of Beirut, 'As a rule, all Wahhabis are Salafists, but not all Salafists are Wahhabis'.

Yet others say that while Wahhabism and Salafism originally were two different things, they became practically indistinguishable in the 1970s. On Sufism At the end of his treatise, Al-Hadiyyah al-Suniyyah, Ibn ʿAbd al-Wahhab's son 'Abd Allah speaks positively on the practice of (purification of the inner self).

On Non-Muslims According to author, in Kitab al-Tawhid, Ibn Abd al-Wahhab described followers of both the Christian and Jewish faiths as sorcerers who believed in devil worship, and cited a of Muhammad stating that punishment for the sorcerer is `that he be struck with the sword.` Wahhab asserted that both religions had improperly made the graves of their prophet into places of worship and warned Muslims not to imitate this practice. Wahhab concluded that `The ways of the people of the book are condemned as those of polytheists.` However author defends Abdul Wahhab, stating thatdespite his at times vehement denunciations of other religious groups for their supposedly heretical beliefs, Ibn Abd al Wahhab never called for their destruction or death he assumed that these people would be punished in the Afterlife 'Historical accounts of Wahhab also state that, 'Muhammad ibn ʿAbd al-Wahhab saw it as his mission to restore a more purer and original form of the faith of Islam. Anyone who didn't adhere to this interpretation were considered polytheists worthy of death, including fellow Muslims (especially Shi'ite who venerate the family of Muhammad), Christians and others. He also advocated for a literalist interpretation of the Quran and its laws' On saints Despite his great aversion to venerating the saints after their earthly passing and seeking their intercession, it should nevertheless be noted that Ibn 'Abd-al-Wahhab did not deny the existence of saints as such; on the contrary, he acknowledged that 'the miracles of saints ( karāmāt al-awliyāʾ) are not to be denied, and their right guidance by God is acknowledged' when they acted properly during their life. Reception By contemporaries Ibn ʿAbd al-Wahhab's teachings were criticized by a number of Islamic scholars during his life for disregarding Islamic history, monuments, traditions and the sanctity of Muslim life.

One scholar named Ibn Muhammad compared Ibn 'Abd al-Wahhab with. He also accused Ibn 'Abd al-Wahhab of wrongly declaring the Muslims to be infidels based on a misguided reading of Qur'anic passages and Prophetic traditions and of wrongly declaring all scholars as infidels who did not agree with his 'deviant innovation'.The traditional scholar Ibn Fayruz al-Tamimi (d. 1801/1802) publicly repudiated Ibn 'Abd al-Wahhab's teachings when he sent an envoy to him and referred to the Wahhabis as the 'seditious ' of Najd. In response, the Wahhabis considered Ibn Fayruz an idolater and one of their worst enemies.According to the historian Ibn Humayd, Ibn 'Abd al-Wahhab's father criticized his son for his unwillingness to specialize in jurisprudence and disagreed with his doctrine and declared that he would be the cause of wickedness. Similarly his own brother, Suleyman ibn 'Abd al-Wahhab wrote one of the first treatises' refuting Wahhabi doctrine claiming he was ill-educated and intolerant, and classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical.The of Mecca, Ahmed ibn Zayni Dehlan, wrote an anti-Wahhabi treatise, the bulk of which consists of arguments and proof from the to uphold the validity of practices the Wahhabis considered idolatrous: Visiting the tombs of Muhammad, seeking the intercession of saints, venerating Muhammad and obtaining the blessings of saints. He also accused Ibn 'Abd al-Wahhab of not adhering to the Hanbali school and that he was deficient in learning.

Modern reception. This section needs expansion. You can help.

( December 2011)scholars such as have spoken positively on him. Ibn ʿAbd al-Wahhab is accepted by scholars as an authority and source of reference. 20th century Albanian scholar refers to Ibn Abdul Wahhab's activism as 'Najdi da'wah.' A list of scholars with opposing views, along with names of their books and related information, was compiled by the Islamic scholar Muhammad Hisham.In 2010, Prince at the time serving as the governor of said that the teaching of Muhammad Ibn Abdul-Wahab were pure Islam, and said regarding his works, 'I dare any one to bring a single alphabetical letter from the Sheikh's books that goes against the book of Allah.

And the teachings of his prophet, Mohammed.' Contemporary recognition. Imam Muhammad ibn Abd al-Wahhab Mosque, QatarThe state of is named after him. The ' was opened in 2011, with the presiding over the occasion. The mosque can hold a congregation of 30,000 people. There has been request from descendants of Ibn Abd al-Wahhab that the name of the mosque be changed.Despite Wahhabi destruction of many Islamic, non-Islamic, and historical sites associated with the first Muslims (the and ), the Saudi government undertook a large-scale development of Muhammad ibn Abd al-Wahhab's domain, turning it into a major tourist attraction.

Other features in the area include the Sheikh Muhammad bin Abdul Wahab Foundation which is planned to include a light and sound presentation located near the Mosque of Sheikh Mohammad bin Abdulwahab.