The Worldview and Political Credo of Wahhabism

Abstract

At the modern stage, Islam plays an increasingly significant role not only in the domestic and foreign policies of Muslim countries but also on the international stage. Overall, the activation of Islam has led to the growth of the political influence of various Islamic sects and movements. In this context, one particularly noteworthy trend is Wahhabism, with its distinct worldview and political credo.

Wahhabism, a branch of Sunni Islam, was founded by Muhammad Ibn al-Wahhab in the 18th century. The emergence and rapid rise of Wahhabism were facilitated by the political and economic conditions in present-day Saudi Arabia and the broader Arabian Peninsula at that time. By the 18th century, where Wahhabism originated—the central and eastern parts of Saudi Arabia—were politically and economically underdeveloped, with no strong centralized government.

The issue was equally pronounced in the religious sphere, creating fertile ground for various "heretical" currents. The cult of saints was widespread throughout the peninsula, and remnants of idolatry persisted. During that period, people in the Arabian Peninsula worshipped saints and sacred sites, having largely forgotten the true faith.

Wahhabism emerged under conditions that significantly shaped its character. The ideology of Wahhabism arose from a profound spiritual crisis in Arabia, rooted in socio-economic and political factors. This doctrine rejects "bida," the cult of saints, and other practices.

Wahhabism is based on the Hanbali legal system, with Ibn Taymiyyah being its most prominent theologian. He categorically opposed the introduction of innovations (bida) into religion and was fiercely against the worship of saints. I focus on Hanbalism and Ibn Taymiyyah because Wahhabism can be viewed as a revival of Hanbalism and the broader movement associated with Ibn Taymiyyah.

Followers of Wahhabism were characterized by their fervent dedication. They fought vigorously to establish their ideology, and their efforts yielded significant results. Grounded in the principles of "At-Tawhid," they battled against various religious remnants, cults of saints, dervishes, and other influences.

Beyond religious issues, the doctrine of Wahhabism also played an important political role, aiming to abolish feudal divisions and unite them into a single nation while resisting foreign invaders. These political objectives set by nascent Wahhabism contributed to its success.

This religious and political doctrine of al-Wahhab found support among the chieftains of various Arab tribes, including Emir Al-Saud. Around his emirate, Al-Saud united the Arab tribes under this new religio-political doctrine. His descendants continue to rule the Kingdom of Saudi Arabia, where Wahhabism is officially declared the state religion.

Since its inception, Wahhabism has endured various challenges and has not only become the state ideology of the Kingdom of Saudi Arabia but has also spread to other countries.

In the 20th century, due to scientific and technological advancements and shifting global dynamics, the Kingdom of Saudi Arabia adopted a more Western political course. As a result, Wahhabism has transformed into a more moderate religious trend. However, the demands of modernity have led Wahhabism to confront modernism, partly due to its politicization.

It is important to note that Muslim theologians have differing views on Wahhabism, influenced by the modernist-political nature of this movement. Official Wahhabism is neither extreme fanaticism nor terrorism; rather, modern Wahhabism is one of the moderate trends in Islam.

When discussing Wahhabism, it is crucial to differentiate between the ideology of the Kingdom of Saudi Arabia, its official and unofficial policies, and the religious opposition that primarily operates outside the country.

As evidenced by practice, the spread of Wahhabism to other countries, such as those in the North Caucasus—Chechnya, Dagestan, and others—often exhibits characteristics of a new sect. I believe this warrants a separate discussion, which I will address in this article.

Keywords: Wahhabism, religion, Islam, Sunni, movement, politics, ideology.