Ottoman Empire
Introduction
This work seeks to draw an evolutionary line around such an influential ideology in Arab society for several centuries, and which is currently heard, such as wahabism. I would have liked to have emphasized during this work in how this movement has promoted the emergence of different radical or extremist groups, or that today, three centuries later when ideology arises, it still has a lot of influence, even evenmore than when it arose.
I want to emphasize that the greatest inconvenience during the entire data recapitulation process is because of just the reason I mentioned before, most of the information one can find of this movement is of rigorous news, so it can be traced to the origins throughA reliable source can be expensive not only of time but also economic, since the publications closest to that time are around a market price, the less painful.
Developing
Where does wahabism come from?
It is a Sunni Islamic doctrine and a religious movement founded by Muhammad Ibn Abd al-Wahhab. According to Lieutenant Colonel of the Tierra Army Don Manuel González Hernández Wahabismo is a stream of severe interpretation that arises from the reform of an existing ideology;Let’s see where it comes from.
Before the emergence of this radical movement, there were four schools from different ideological parameters, the Hanafi school, the Maliki school, the Shâfi‘i school and finally on which wahabism would be based, which would be Hanbali school. A very great features, the Hanafia school is mainly characterized by the use of reason, the Maliki school sits more in Sunna, being the Shâfi‘i intermediate school between the two mentioned schools mentioned above.
Hanbali school was founded by Ahmad Ibn Hanbal (780-855). This movement is characterized by being the most strict school of thought of the four, using an almost literal interpretation of the texts and rejecting opinions that can enter into contradiction with the original understanding of Islam.
Five centuries later, Ahmad Ibn Taymiyya (1263-1328) appears, he takes up the original sources, that is, he returns to the bases of the Koran and Sunna;During his life he also performs violent fetwas.
From these two currents, the ideology that moves all this work arises, wahabism.
Foundation
The movement is founded by Muhammad Ibn Abd al-Wahhab, this thinker was born in the Arabian Peninsula in 1703, in ‘Uyaina, in the Najd. His father was a theologian who joined the current of Ibn Taimiya’s thinker and reformer;This clearly influenced his son’s way of thinking, as will be reflected later. His early education was based on memorizing the Qur’an and studying a primitive level of jurisprudence and theology.
Ibn al-Wahhab discontent for veneration to the saints in their region, decides to leave Najd and performs the pilgrimage to Mecca;But there the scholars with whom he came into contact transmitted teachings that were not to his liking and after that he marched to Medina;He was relatively little in Medina and decided to travel outside the Peninsula, venturing first to Basra, later traveled throughout the Arab geography, Baghdad, Kurdistan, Hamadan, Qumm, Damascus and even Cairo. She married a wealthy woman whose property inherited when she died and after that she returns to Arabia around 1739, then begins her political career, focused on putting a great emphasis on the denunciation of the growing polytheism that was supposedly in the area, and calledTo citizens to a new interpretation of Islam.
Write a book that will be very influential, the "Kitab al-Tawid" translated as the unity book. Soon he begins to have clashes with the first adversaries of his ideology, so he decidesthe decisions of Ibn Mu’ammar, the aforementioned, local governor;For example, he ordered all the trees that had become idols of veneration, command to lapidate a woman by adultery and got the tomb of Zayd Ibn al-Khattab, a Muhammad partner, cease to be venerated.
All this leads him to have a confrontation with Emir Sulaiman, which controls several nearby regions of great Shiite influence, forcing Ibn al-Wahhab to march to Dar’iya, territory governed by Emir Muhammad Ibn Sa’ud, of the tribeof the ‘Anaza. With the support of IBN Saúd, he manages to beat the Banu Jalid, a group to which Sulaiman belonged.
Ibn al-Wahhab reaches a pact with the EMIR and gets its ideal of indoctrination and obligation of the implementation of Islam possible even through force, thus putting the end of innovations and popular superstitions. The state project, which was based on the principles of public law of the Al-Siyasa al-Char’iya (the legitimate policy) of Ibn Taimiya, intended to assess the consultation, with some opening to the iytiyad to accommodate a freer reflectionOn the laws when the Qur’an, the Hadits or the Iyma ‘left the issues unanswered, aspiring to extend the ideology throughout the world Arabo-Musulmán.
Political movements
The social, political and religious environment of the Ottoman Arabia was in decline because the Ottoman Empire begins to manifest its first symptoms of decline, since it was economicly subordinated by the capitulations that western powers imposed on it and being subjected to the pressures of the empirePersa Safawí also in its decline.
It was the perfect moment for an ideology such as the one proposed by IBN al-Wahhab proliferate, since it was a movement of political and religious renewal that sought to recover the primitive purity of Islam, we could say that its puritanism is comparable to Protestantism, especially inHis open struggle against the saints, although this is an external feature like that of his intransigence., In summary, the Islamic territories needed an impulse in the usual spiritual sphere, it occurred with Ibn al-Wahhab, because under its rigorous philosophy of a monotheism, it manages to modify what stipulated by the prevailing society and give a single direction to a single direction toThe UMMA.
This leads him to face the power established directly by Constantinople, under the domain of an Ottoman Empire that begins to make waters;Ibn al-Wahhab, in an act of demonstration of power, declares illegitimate the law applied until then and even dares to accuse Ottoman leaders as apostatas.
With all this, it is capable, with the support of the aforementioned Muhammad Ibn Sa’ud, to form an independent state, in which, it implants two theological principles, the defense of the integral vision of Islam and the incitement to the aggressive proliferation of the warmaking proselytismof the minor jihad term.
Paraphrasing the previously mentioned Lieutenant Colonel of the Don Manuel González Hernández land army The term of the minor jihad effort is:
“When this effort is aimed at expanding, convincing or converting, either to non -believers, either to the rest of the Islamic community that does not comply exactly with what is stipulated (or what each one considers as stipulated), and with the true preceptsFrom Islam. When this process crosses mere proselytism and enters violence we begin to talk about jihadism. When this violence is indiscriminate and also intends to modify or influence social or political structures, we talk about jihadist terrorism ”.
As we have already mentioned Ibn al-Wahhab and Ibn Sa’ud, they join in a pact, this occurred in Al-Dariya, signed in 1745 [Footnoteref: 19], will open the doors to the war expansion of what we can consider asthe Saudi proto-imperium;Ibn al-Wahhab and Ibn Sa’ud agree that, together, they would lead the Arabs of the Peninsula to the ‘true’ of Islam principles. Ibn Al-Wahhab was responsible for religious affairs and Ibn Saud of political and military affairs. This pact went further in time and space, even joining their families, enduring even when the two die.
The first measures they adopted after the signing of this agreement was the campaign to repression against the non-Sunni Muslim sects, the mutazilí, the anti-deterministic qadaríes, the radical jariyíes, the Shiie, among others, although they also attacked currents within Sunism,As for example, Sufism, brotherhoods, the cult of the saints, taking measures such as the prohibition of going to visit their tombs;What highlighted the most the unity of divinity, which led them to receive the nickname of the "unitarians".
The consequences for Al-Dariya were several, after the announcement of the establishment of the first Saudi state began a new phase in the history of the entire Arabic Peninsula;The city of Al-Dariya became the capital of an expanding state. and a source of economic, social, intellectual and cultural attraction.[Footnoteref: 23] Commerce flourished, turning the Al-Dariya market into the largest market in the region, in addition to the great financial system of the State and at that time many intellectuals emigrated to Al-Dariya.
Through military campaigns, the new Emirate decided to conquer Nayd, and although Muhammad Ibn Sa’ud began, it must have been his son ‘Abd al-Aziz who ended this process, which was completed in 1786. After this conquest, this new state expands through the Al-Ahsà region, to the Persian Gulf ports, Iraq and the Hiyaz are besieged. This is why they face the Ottoman Empire and England, since the latter has political-economic interests in the region, as India is threatened.
They decided, based on Ibn Taymiyya, condemn most of the Muslims not wahabíes as unfaithful (kafirs) and undertook jihad against them arriving on April 21, 1802 to raz, which led Persia’s sovereign to take the holy places of the Shiites under his control;A year later for revenge, a Chií murderer to ‘Abd al-Aziz.
The son of ‘Abd al-Aziz, Sa’ud Ben‘ Abd al-Aziz conquered in 1805 Medina and in 1806 the Mecca, later advanced towards Iraq and reaching the interior of Syria. These movements generated more tension to the Ottoman Empire and the English government, which was already tense and decidedBetween 1811 and 1815 the forces of Ben Sa’ud weakened and it was the prelude to the disappearance of the Emirate of Al-Dariya in 1818 from Ibrahim Pachá, son of Muhammad Alí, who takes Al-Dariya and decapitates the Saudi emir.
After 7 years since the fall of the first Saudi state, Imam Turki Bin Abdullah was ableIt was useful, because the population continued to support the Saudi royal family, so the IMAM Turki Bin Abdullah was able to establish a new firm base of survival and stability.
The second Saudi state continued on the same foundations of the first state, having the capital of this in Riyad, they expanded to some points of the Persian Gulf, but the problems of the dynastic successions led to a family, the Banu Rachid, allies of theOttomans, would be controlled in the capital in 1884. This caused the Saudis to have to take refuge in Kuwait, under the protection of Emir Mubarak.
XIX and XX
In the nineteenth century the Islamic world must live a situation, the less humiliating and is the political subordination against Europe, motivated by the rise of colonialism, the development of technology and the economy of the main powers.
This situation will cause a feeling of decline and humiliation that will raise learning from the West and the military and ideological resistance to domination. From the religious point of view, European colonization, interpreted as the defeat of Islam against Christianity, has a deep impact on the subconscious of the Muslim masses creating the appropriate context for political and ideological radicalization
The Arabic Peninsula will be the only geographical space that did not live under European colonization, with the exception of England’s guardianship over Adén and on the so -called Persian Gulf coast, that is, Kuwait, Bahrain, Qatar and Oman.
In one of these areas, as we said before, the Saudi family took refuge, sustained by a pension that the Ottomans contributed;And after two failures in the nineteenth century, they resurrect their Wahhabi dreams of conquest, from 1901 they will restart their project of conquest of riad and expansion through the Arabian peninsula, coming to control the NAYD region in 1906, they will use a geopolitical strategy ofTerritorial control, under the amparo of wahabism as a form of ideological and spiritual control of troops, establish colonies called Ribat (Britannica, Saudi Arabia, S.F.) That they will in turn of military and agricultural, thus having hundreds of these colonies being able to gather fifty thousand men who will make settlers and agricultural ones, with which in two decades they will have conquered the entire Arabian peninsula.
To conclude, on September 23, 1932 by a real decree the dual kingdom of Hejaz and Najd with its dependencies, administered since 1927 as two separate units, it is unified under the name of the Kingdom of Saudi Arabia.
Wahabism as a religious, political, philosophical current … has had an expansion that any other way of thinking would envy, without wanting to enter the subject a lot, because it escapes this work, this ideology through enviable policies, through countriesAs Saudi or Qatar Arabia, they have managed to cross borders, some with direct violence, but others simply the religious argument inherent in the control of the masses.
conclusion
To conclude I would like to highlight what I said as soon as you start, this work topic seems very interesting, because it shows me the origins of the topic that really raises in my certain interest such as wahabism and its historical projection. But it is true that it leaves me a bittersweet taste of having to leave it projected to the future, because luckily or unfortunate.
Already to close, I would like to emphasize, that I am very surprised because, so I have been able to read in the different books and articles both of the press and the Spanish Institute of Strategic Studies, I have discovered the tendency that the human being of each team hasTime period to return to the origin, well, to which the thinker of the moment or the leader of the group considers that it is the root.
Bibliography
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