Muhammad Bin Abdil Wahhab

Ini adalah salah satu karya tulis Syaikh Muhammad bin Abdil Wahhab (1115 - 1206 H) yang masih dibaca dan dikaji oleh banyak kaum muslimin pada hari ini. Karya ini ringkas dan berisi pokok-pokok akidah yang harus dimiliki oleh seorang muslim. AL USHUL ATS TSALATSAH WA ADILLATUHA, jika diterjemahkan, adalah Tiga Pokok dan Dalil-Dalil tentangnya. Maksudnya, dalam karya ini, Syaikh Muhammad bin Abdil Wahhab memaparkan tentang tiga hal mendasar (berikut dalil-dalilnya) yang harus diketahui oleh seorang muslim. Dalam karya ini, siapa pun bisa menilai keberagamaan sosok ulama yang sering dituduh banyak orang sebagai "imam kelompok Wahhabi".

Weber’s theory of authority is an important tool when studying power and its relationship to human collectives, especially religious groups. Weber focused on the rise of Protestants’ power in the West and how this group created and maintained economic power which helped them gain political control in various countries, including the U.S. In this paper, I incorporate Weber’s insights about the Protestant ethic, bureaucracies, and types of authority to examine Wahhabism in Saudi Arabia. I compare Saudi Wahhabism with Protestantism, analyzing the rise of the Saud family as controllers of the economy and politics. The role of bureaucracies in these processes will also be discussed. The similarities and differences between Protestantism and Wahhabism are used to investigate power inside their respective societies. These comparisons will highlight the types of authority which allowed each sect to enhance power and how those processes of creating, consolidating, and maintaining power relate to the larger social climates in both Saudi Arabia and the Western world. Finally, I investigate images of the Saudi State in the The London Times between 1927 and 1937 to explain how power in the hands of a Wahhabi king was presented to Western readers.

For all the radical Islamists, the world is divided into two adobes, Darul Islam and Darul Harb, and their aim is to expand Darul Islam to the level where there is no place left for Darul Harb in the world. Only then would the jihad stop in this world. This makes the peaceful co-existence of Muslim countries and societies along with Muslim countries a difficult task. It is mostly, about the fact that, for the Islamists the concept of nation-states is not acceptable. They believe in establishment of a Muslim state where there is no need of borders. In short, it is almost impossible for radical Islamists to live peacefully in the nation-states. To argue in favor of the question, firstly the ideologies of Maududi, Qutb, Abdul Wahab and Khomeini are briefly defined in the context of jihad, then the relationship between the ideologues of Khomeini and Iran’s policy of exporting its revolution is explained, which then is followed by the explanation of connection between the three ideologues of Sunni jurisprudence and Afghan Taliban and Al-Qaeda, in the context of Afghan-Soviet war.

18. yüzyılda Arabistan’ın Necd bölgesinde ortaya çıkan Vehhâbilik, dînî,
coğrafi, siyasî, sosyo-kültürel arka planının etkisiyle bölgesel bir hareket
olmaktan çıkarak Arabistan’ın tamamını etkisi altına alan bir hareket haline
dönüşmüştür. İlk dönem Vehhâbiliğinin yayılmasında sıralanan unsurların
yanında hareketin lideri Muhammed b. Abdilvehhâb’ın kişisel özellikleri de
önemli bir etken olarak karşımıza çıkar. Başlangıçta Arabistan içerisinde
yayılan hareketin daha sonraları dünyanın değişik bölgelerinde önemli ölçüde
taraftarlarının oluştuğu dikkati çeker.
18. ve 19. yüzyılda Avrupa devletlerinin Afrika ve Hindistan Alt Kıtasına
ilgi duymaları ve burayı işgal etmeleri üzerine bu bölgelerdeki Müslümanlar
arasında farklı hareketlerin ortaya çıktığı görülmektedir. Müslümanlar,
içerisinde bulundukları siyasi, sosyal ve dînî krizlerden çıkmak için bazı
yöntemler geliştirme yolunu seçmişler, bunun neticesinde farklı hareket ve dînî
akımlar ortaya çıkmıştır. Neticede aynı dönemde mevcut olan bu akım ve
hareketlerin bazılarıyla Vehhâbilik arasında irtibat kurulmuştur.
Vehhâbiliğin, Suûdi Arabistan’ın dışında Afrika, Orta Asya ve diğer
bölgelerde ortaya çıkan bir kısım dînî oluşum ve hareketleri etkilediği iddia
edilmektedir. Bu bağlamda Vehhâbilikle benzer görüşlere sahip bu hareket ve
akımların Vehhâbilikten etkilenip etkilenmedikleri, etkilenme var ise ne ölçüde
etkilendikleri iddiası araştırılması gereken bir konudur. Bu çalışmada değişik
coğrafyalarda ortaya çıkan ve Vehhâbilikten etkilendiği iddia edilen dînî
hareketlerde Vehhâbiliğin etkisinin olup olmadığı, etkileme var ise dînî Etkileri Açısından Vehhȃbilik (Suûdi Arabistan Dışı Ülkeler Örneği) 701

hareketleri hangi boyutta etkilediği ve Vehhâbilerin görüş ve düşüncelerini
yaymak için hangi yöntemleri uyguladıkları sorularını cevaplamayı amaçladık.

Emerged in the region of Necd in Saudi Arabia during the 18th century,
Wahhabism turned out to be a sectarian movement influencing the entire Saudi
Arabia and not just remained a cult limited to a region only thanks to the effects
of the predominant religious, geographical, political and socio-cultural
backgrounds. In addition to the elements listed above, Personal characteristics
of Muhammed b. Abdilvehhâb-the leader of Wahhabism- also appear as
important factors helping spread of Wahhabism during its early years. It is
striking that this sectarian movement gained significant number of followers in
various regions of the world while it was initially adopted only in the Arabian
Peninsula.
It is observed that various sectarian movements emerged among
Muslims in Africa and in Indian Subcontinent due to the fact that the European countries set their eyes on and eventually invaded these regions during the 18th
and 19th centuries. Muslims inhabitants thereof resorted to develop a variety of
methods to overcome political, social as well as religious crises in which they
find themselves. As a result of such methods, different sectarian movements
and religious trends came out, and thus an affinity has been established
between many of such sectarian movements and Wahhabism.
It is asserted that Wahhabism was not only influential in Saudi Arabia
but also on many religious organizations and sectarian movements that came
out in Africa, Central Asia and other regions of the world. It requires further
research to determine whether such sectarian movements and trends having
similar opinions to Wahhabism were actually influenced by it or not, and if that
is true then their degree of exposure should be examined as well. Whether
Wahhabism actually influenced any sectarian movements appeared in various
geographical regions, and if there really exists such influence, then what their
degree of exposure was, and what specific proselyting methods Wahhabis did
utilize to spread their opinions and views were the questions we aimed to
answer in this study.

"Wahhabisme" : histoire d'un mot et de ce qu'il recouvre. 
Depuis le prédicateur Ibn Abd al-Wahhāb  jusqu'à nos jours, retour sur les fondements doctrinaux et les vicissitudes à travers l'histoire d'un mouvement religieux né au 18e siècle, qui participa à la paradoxale inscription du monde arabe dans la modernité.
Lecture intégrale en ligne :
https://orientxxi.info/mots-d-islam-22/wahhabisme,3916

UNDANGAN    AQIQAH


Kepada Bapak……………
di Tempat

Assalamu’alaikum wr.wb.,
sebagai rasa syukur kami kepada Allah swt., kami Dedik Febriyanto sekeluarga mengundang Bapak untuk datang ke acara Aqiqah anak kami  yang kedua bernama  YUSUF AFFAN ALAUDIN  yang lahir  pada hari Senin 16 Desember 2013 jam 19.10. Adapun  acara akan diselenggarakan pada :

Hari : Minggu
Tanggal : 12 Januari  2014
Waktu : 12.30 - selesai
Tempat : Blok L14  No. 27

Atas kehadirannya kami ucapkan terima kasih,
wassalamu’alaikum wr.wb.

Yang berbahagia,
Keluarga  Dedik Febriyanto


Ungkapan Rasa Syukur

Assalamu’alaikum wr.wb.
Syukur alhamdulillaah kami ucapkan ke hadirat Allah swt. yang telah memberikan karunia putera kedua yang kami berinama  YUSUF AFFAN ALAUDIN  yang lahir  pada hari Senin 16  Desember  2013  jam 19.10.
Kami juga sangat mengharapkan doa dari Bapak/Ibu/Saudara semoga anak kami menjadi anak yang sholih dan selalu berbakti kepada kedua ibu bapaknya.
Wassalamu’alaikum wr.wb.
Yang berbahagia,
Dedik Febriyanto



Ungkapan Rasa Syukur

Assalamu’alaikum wr.wb.
Syukur alhamdulillaah kami ucapkan ke hadirat Allah swt. yang telah memberikan karunia putera kedua yang kami berinama  YUSUF AFFAN ALAUDIN  yang lahir  pada hari Senin 16  Desember  2013  jam 19.10.
Kami juga sangat mengharapkan doa dari Bapak/Ibu/Saudara semoga anak kami menjadi anak yang sholih dan selalu berbakti kepada kedua ibu bapaknya.
Wassalamu’alaikum wr.wb.
Yang berbahagia,
Dedik Febriyanto

Aqiqah

Aqiqah bermakna:
1. rambut makhluk yang baru dilahirkan,
2. binatang yang disembelih untuk anak yang baru lahir pada hari ketujuhnya.
Hukum aqiqah:
sunnah muakkad, sekalipun orang tua dalam keadaan sulit.
Hadits aqiqah:
1. Ashabus Sunan meriwayatkan dari Samurah, Nabi saw. bersabda:
“Setiap anak yang lahir itu terpelihara dengan aqiqahnya, yang disembelih untuknya pada hari ketujuhnya, ia dicukur dan diberi nama.”
2. Dari Ummu Karz Al Ka’biyah berkata, aku pernah mendengar Rasuulullaah bersabda:
“Untuk anak laki-laki dua ekor kambing yang mirip, dan untuk anak perempuan satu ekor.”
3. Diriwayatkan oleh Ahmad dan Tirmizi dari Ibnu Abbas, bahwa Nabi saw. mengaqiqahkan Hasan satu ekor kambing dan berseru:
“Hai Fathimah cukurlah rambutnya dan bersedekahlah dengan perak kepada orang-orang miskin seberat timbangan(rambut)nya. Mereka berdua lalu menimbangnya, adalah timbangannya waktu itu seberat satu dirham atau sebagian dirham.”
Hadits lain tentang kelahiran anak:
1. Termasuk disunahkan ialah mengazankan anak yang baru lahir di telinga kanan, dan mengiqomatkan di telinga sebelah kiri, hal ini dimaksudkan agar yang pertama sekali ia dengar adalah nama Allaah. Diriwayatkan oleh Ahmad, Abu Daud dan At Tirmizi yang menshahihkannya, dari Rafi’ ra:
“Aku pernah melihat Nabi saw. mengazankan shalat di telinga Hasan bin Ali waktu Fathimah melahirkannya.”
2. Dari Abi Darda’ ra berkata:
“Sesungguhnya kalian akan diseru pada hari qiyamat dengan nama-nama kalian dan nama-nama ayah kalian, maka perbaguslah nama kalian.” (HR. Abu Dawud dan Ibnu Hiban)

Muḥammad b. ʿAbd al-Wahhāb embeds in his Mukhtaṣar sīrat al-rasūl the biography of Muḥammad in an overarching vision of history that begins with Adam and ends in the Mongol period. In this cyclical concept the promulgation of Islam is followed by a relapse into shirk due to misdirected piety. But whereas until the time of Muḥammad God himself reinstalled Islam with the help of prophets and miracles, the true Muslims are obliged to fight aberrations. The paradigmatic example for this is the defeat of the ridda, the event which is dealt with most extensively. The author makes clear what he considers as the two main aberrations of his time: sufi practices which he equates with pagan practices by the choice of suggestive vocabulary and the – as he sees it – excessive veneration of Muḥammad. Therefore Muḥammad b. ʿAbd al-Wahhāb plays down all aspects which could lead to an ascription of a different ontological status to him and following Ibn Taymiyya he even affirms the historicity of the story of the cranes, implying that ʿiṣma does not mean total infallibility. By stressing both the human character of Muḥammad and his military activities the author intends to demonstrate that all his actions which are not related to revelation, in particular the defeat of paganism, can and have to be repeated.