Challenging the traditions

Mainstream Islam & legacy of violence against minorities

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By: Hussein Al-Rumaithi
Majority of observers, researchers, activists and writers have accused the Saudi regime sponsored Wahhabi sect for the contemporary phenomenon of terrorism and use of violent methods. Although, the Saudi family and their Wahhabi branch is responsible for some the most horrific crimes against humanity and free will, yet the root of these actions and ideologies was only capitalized and implemented by Wahhabism. The ideological implementations of Ibn Taymiya and other scholars within this sect are derived from earlier and traditional texts, where minorities like Sufis, Shias, Jews, Mutazilies and others were subjected to ideological and physical elimination.
Throughout previous articles the foundation of a violent trails of actions, statements and decisions was identified in the early post-Prophet Mohammad era, where certain companions carried out terrorizing acts. In addition, other decisions by the first three Caliphs and later on by the Umayyad and Abbasids became the preliminary bases for any ideological theorizing and legitimizing use of violence and force. Therefore, the early stage of Islamic history and the horrific crimes against minorities, the holy household of Prophet Mohammad and Islam itself, were only actions or organized efforts by individuals and groups to gain influence and control. However, the actions of this mentioned era was used by later scholars as mean of general ruling and fatwa extraditing tools and methods.
Early stages of theorizing violence
The early stages of legitimizing use of violence was primarily for political purposes according to many historical findings, since most scholars of those eras were linked and affiliated with political dynasties of the time. For instance the most direct and clear indication of violence legitimization is witnessed during the Seljuk dynasty and its famous Vazir Nizam Al-Mulk, who is the founder of Nizamiya School in Baghdad.
This man is considered a very wise, just, trustworthy and eloquent individual, who counseled the Seljuk king and ultimately wrote a book exhorting kings about the methods of governance and leadership. The book is named ‘Siyasat Nameh’ and has several chapters categorizing the priorities, responsibilities and governance methods for any ruler or king, which urges some historian to think that Siyasat Nameh was a book for the elites only. Regardless, the author of this book launched and initiated a systematic and planned elimination of Shia Muslims inside Iraq and other places, by alerting the king about the danger of leaving Shias alone. Nizam Al-Mulk suggests that Shia Muslims are an element of instability and chaos, and prevailing stability and headache-less rule is achieved by eliminating those rouge elements, alongside other minorities like the Esoteric sects.
The trails of Nizam Al-Mulk and his influence is transferred to individuals effected by him and his political rationale. The use of religious rationalization for political gain is later capitalized and implemented by scholars like Abu Hamed Al-Ghazali, who is considered among the greatest scholars of Sunni Islam. The affiliation of this scholar with the political entity of that time, forced him to develop a religious fundamental for eliminating oppositions and any group of minorities that were considered dangerous. Therefore, sources indicate that Al-Ghazali legitimized and set the foundation for physical elimination and total abandonment of entire groups and sects, in the name of guarding the Islamic Empire and nation.
Unfortunately, the theological rationales of such individuals was used to wage war against dynasties and groups, under the pretense of being an infidel, esoteric, Shia, non-believer, apostate or blasphemers. Saladin Al-Ayoubi used the work of Nizam Al-Mulk and Al-Ghazali and their likes to legitimize his crimes against the Shias of Egypt and other minorities under his rule. Therefore, although radical scholars like Ibn Taymiya were always condemned and challenged by other Sunni scholars, yet the traditional sources and texts of this school is filled with legitimization of hate, violence and use of force against other groups. It might be right to argue that Wahhabism and its famous scholar Ibn Taymiya and Mohammad Ibn Abdul Wahhab have placed the entire world as their nemesis, due to difference in ideology, yet what is considered mainstream Islam is filled with similar claims as well.
Fortunately, the recent years have presented several individuals with a tendency to come in Public and denounce the content of these traditional sources, which are considered as sacred and worthy of being taught. Several Arab and Muslims channels have aired debates and panels with scholars from numerous schools of thought challenging one another upon the substance of those books and their hateful ideology. Although the trend of such challenges is slow and require more time and additional cleansed resources, and alongside the challenge a healthy and complete alternative is require as well. Once contemporary free-minds and Muslim scholars start to question and challenge the content so these books, they must begin to seek answers and alternatives, as they will have to reassess the entire foundation of what is considered mainstream Islam.

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