In today's Daily Mail, the Muslim scholar and Community leader, Dr Taj Hargey, asks why Britain turns a blind eye to 'these medieval zealots peddling lessons in hate', pointing out that one of the abiding characteristics of British society is tolerance.
In a society which has been founded on Christian principles tolerance is one of the basic tenets of belief, regarded as a right enshrined in the very essence of society itself. perhaps our greatest intolerance is when we see tolerance itself being blatantly ignored.
There are many religious leaders and followers who today are becoming increasingly concerned about the tolerance of the British government shown towards one of the most intolerant groups on the face of the globe, and the question as to why this is allowed is on many minds. The group concerned are the Islamic Fundamentalists who are follows of Wahhabism.
Wahhabism is a reform movement that began 200 years ago to rid Islamic societies of cultural practices and interpretation that had been acquired over the centuries. The followers of Abdul Wahab (1703-1792) began as a movement to cleanse the Arab bedouin from the influence of Sufism. Wahhabis are the followers of Ibn 'Abd ul-Wahhab, who instituted a great reform in the religion of Islam in Arabia in the 18th century. Mahommed ibn 'Abd ul-Wahhab was born in 1691 (or 1703) at al-Hauta of the Nejd in central Arabia, and was of the tribe of the Bani Tamim. He studied literature and jurisprudence of the Hanifite school. After making the pilgrimage with his father, he spent some further time in the study of law at Medina, and resided for a while at Isfahan, whence he returned to the Nejd to undertake the work of a teacher.
Aroused by his studies and his observation of the luxury in dress and habits, the superstitious pilgrimages to shrines, the use of omens and the worship given to Mahomet and Mahommedan saints rather than to God, he began a mission to proclaim the simplicity of the early religion founded on the Koran and Sunna (i.e. the manner of life of Mahomet).
To understand the significance of Muhammad ibn Abd al Wahhab's ideas, they must be considered in the context of Islamic practice. There was a difference between the established rituals clearly defined in religious texts that all Muslims perform and popular Islam. The latter refers to local practice that is not universal. The Shia practice of visiting shrines is an example of a popular practice. The Shia continued to revere the Imams even after their death and so visited their graves to ask favors of the Imams buried there. Over time, Shia scholars rationalized the practice and it became established. Some of the Arabian tribes came to attribute the same sort of power that the Shia recognized in the tomb of an Imam to natural objects such as trees and rocks.
Muhammad ibn Abd al Wahhab was concerned with the way the people of Najd engaged in practices he considered polytheistic, such as praying to saints; making pilgrimages to tombs and special mosques; venerating trees, caves, and stones; and using votive and sacrificial offerings. He was also concerned by what he viewed as a laxity in adhering to Islamic law and in performing religious devotions, such as indifference to the plight of widows and orphans, adultery, lack of attention to obligatory prayers, and failure to allocate shares of inheritance fairly to women. When Muhammad ibn Abd al Wahhab began to preach against these breaches of Islamic laws, he characterized customary practices as jahiliya, the same term used to describe the ignorance of Arabians before the Prophet.
Muhammad ibn Abd al Wahhab focused on the Muslim principle that there is only one God, and that God does not share his power with anyone -- not Imams, and certainly not trees or rocks. From this unitarian principle, his students began to refer to themselves as muwahhidun (unitarians). Their detractors referred to them as "Wahhabis"--or "followers of Muhammad ibn Abd al Wahhab," which had a pejorative connotation. The idea of a unitary god was not new. Muhammad ibn Abd al Wahhab, however, attached political importance to it. He directed his attack against the Shia.
Muhammad ibn Abd al Wahhab's emphasis on the oneness of God was asserted in contradistinction to shirk, or polytheism, defined as the act of associating any person or object with powers that should be attributed only to God. He condemned specific acts that he viewed as leading to shirk, such as votive offerings, praying at saints' tombs and at graves, and any prayer ritual in which the suppliant appeals to a third party for intercession with God. Particularly objectionable were certain religious festivals, including celebrations of the Prophet's birthday, Shia mourning ceremonies, and Sufi mysticism. Consequently, the Wahhabis forbid grave markers or tombs in burial sites and the building of any shrines that could become a locus of shirk.
His instructions in the matter of extending his religious teaching by force were strict. All unbelievers (i.e. Moslems who did not accept his teaching, as well as Christians and Jews) were to be put to death. Immediate entrance into Paradise was promised to his soldiers who fell in battle, and it is said that each soldier was provided with a written order from Ibn 'Abd ul-Wahhab to the gate-keeper of heaven to admit him forthwith. In this way the new teaching was established in the greater part of Arabia until its power was broken by Mehemet Ali. Ibn'Abd ul-Wahhab is said to have died in 1791.
It is in understanding to some extent the background of Wahhabism that its evils can be exposed more fully, for this is the movement that lies predominantly behind all terrorist atrocities in the world today. The aim is to claim the whole of the world population for Islam, and to this end a major purpose is the annihilation of the Jews first and then the Christians, followed by all other non-believers. It can thus be demonstrated that this sect is based on hatred, which is the opposite of all other major religions.
One problem created by this sect's practise is that to many, particularly in the Western world, it tends to tar all Muslims with the same brush, although this is not the case at all. Public perception of Islam has become defined by the practise of Wahhabism, despite the fact that Wahhabism has no real basis in the teachings of the Q'ran.
Wahhabism was founded in what is now Saudi Arabia, and it is a brutal culture which has no place in a tolerant world. It does not seek peace but propagates war, it worships death whilst defaming life. It certainly has no place in Western society, and definitely not in British society. The sooner that the government stop bowing and scraping to the Saudis because they (the Saudis) own chunks of real estate in Britain and pour money into various university projects, the better.
Dr Hargey concludes his excellent article by pointing out that the "problems can be addressed only by Muslims embracing the true pluralist ethos of the Koran: chapter 2, verse 22, which declares that all believers of any faith will achieve salvation if they lead good lives in anticipation of the day of reckoning. That is the predominant sentiment we should be teaching our children --- not the twisted theology of the Saudis and the Wahhabis."
Whilst I concur with his sentiments, I have to point out that, as a Christian, I believe that when Jesus Christ died on the cross at Calvary, He died in order to pay the price which God demanded for sin, and he did so for everyone, no matter what their belief or non-belief. The opportunity is open to everyone to accept or reject Jesus as their Saviour. If you accept Him then you need also to acknowledge Him as the Lord of your life, and that means that you must live your life in obedience to Him in every way.
If you reject Him then your 'goodness' will be judged directly by God on the Day of Judgment. I, for one, do not think that I would be capable of justifying myself and the manner of my life on my own! For this reason, I urge you to consider your own position and your own standing before God, and come to an acceptance of Jesus Christ as your Saviour and Lord.
Christianity is salvation God's way, a way that is based on love and forgiveness, and I believe beyond doubt that it demonstrates the only true way to salvation.
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