|
''Wahhabi Islam: From Revival and Reform to Global Jihad'', is a book by academic Natana J. DeLong-Bas, published in 2004 by Oxford University Press. It is based "on a close study of the 14 volumes" of collected works〔 of Wahhabism's founder, Ibn Abd al-Wahhab and has been called "the first extensive explication of the theology" of Wahhabism. The book "reveals" (according to its author), "a more moderate, sophisticated, and nuanced" interpretation of Islam than the "standard image" of Wahhabism.〔DeLong-Bas, ''Wahhabi Islam'', 2004: 5〕 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.〔(【引用サイトリンク】)">url=http://www.barnesandnoble.com/w/wahhabi-islam-natana-delong-bas/1117395956?ean=9780195333015 )〕 The work has been praised as a “monumental work ... lucid and carefully documented", "often fascinating", and presenting "a nuanced discussion of Wahhab's Quranic interpretation",〔 but also criticized as a "piece of scholarly trash"〔 and of “markedly inferior quality", and guilty of "special pleading".〔 ==Contents== According to the author, Ibn Abd al-Wahhab has been misunderstood by historians, who have portrayed his teachings as rigid, literal, and extreme. In many dozens of places throughout her book DeLong-Bas contradicts "preconceived notions" and "negative stereotypes"〔DeLong-Bas, ''Wahhabi Islam'', 2004: 364〕〔index has a subheading for "Ibn Abd al-Wahhab, negative stereotypes of"〕 of Ibn Abd al-Wahhab, contrasting them with his level of expertise -- "a well-trained and widely traveled scholar and jurist";〔 his true beliefs, interests and approach—a devotion "to the concept of social justice”, concern with "the protection of women and the poor";〔DeLong-Bas, ''Wahhabi Islam'', 2004: 17〕 preference “to win converts through discussion, debate, and persuasion rather than force”,〔DeLong-Bas, ''Wahhabi Islam'', 2004: 35〕 call for “fighting and military engagements” in the “struggle against unbelievers (''kuffar'') and hypocrites (''munafiq'')“ only as a “last resort” after “education and the call to Islam” had failed.〔DeLong-Bas, ''Wahhabi Islam'', 2004: 33〕 His enmity towards non-Muslims has also been overstated. He did not "divide the world" into Wahhabis and non-Wahhabis.〔DeLong-Bas, ''Wahhabi Islam'', 2004: 83〕 And while he did "at times" make "vehement denunciations" of them, he "never called for their destruction or death“.〔DeLong-Bas, ''Wahhabi Islam'', 2004: 61〕 "Even in the case of jihad, if Muslims find themselves in need” Ibn Abd al-Wahhab stated that “they may enter the territory of non-Muslims tribes that are friendly to them, (take what they need ) though only with the express permission of the imam.” 〔DeLong-Bas, ''Wahhabi Islam'', 2004: 82〕 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."〔DeLong-Bas, ''Wahhabi Islam'', 2004: 16〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Wahhabi Islam: From Revival and Reform to Global Jihad」の詳細全文を読む スポンサード リンク
|