{"title":"Pandangan Hukum Islam Terhadap Intoleransi Salafi Wahabi","authors":"Endang Madali","doi":"10.51825/NHK.V3I2.9107","DOIUrl":null,"url":null,"abstract":"Salafism-Wahhabism is intolerance in the problem of khilāfīyah . In ideological issues they are completely intolerant, and in some cases of of worship are tolerant. This research supports some of the statements from the work of Natana J. Delong-Bas through his book titled “Wahhabi Islam: From Revival and Reform to Global Jihad” (2004), Abdullahi Ahmed an-Naʻim in “Islam and Secular State: Negotiating the Future of Sharia” (2008), and Mazen Hashem through his writings titled “Contemporary Islamic Activism: The Shades of Praxis”, Sociology of Religion (2006). These scholars generally stated that Wahhabism was a radical Madhhab or doctrine or movement because it always persuades the followers to maintain the ‘pure teachings of Islam’, which believed by the proponents applicable to all Muslims. In addition, the Wahhabis have a view of puritanical Islam, which is to be intolerant in a variety of differences, so as to impose uniformity of religious understanding in Indonesia. Therefore, there is no one among them who said that the Salafi Wahabi is a moderate school of though.","PeriodicalId":52601,"journal":{"name":"Nurani Hukum","volume":" ","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2020-10-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Nurani Hukum","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.51825/NHK.V3I2.9107","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
Abstract
Salafism-Wahhabism is intolerance in the problem of khilāfīyah . In ideological issues they are completely intolerant, and in some cases of of worship are tolerant. This research supports some of the statements from the work of Natana J. Delong-Bas through his book titled “Wahhabi Islam: From Revival and Reform to Global Jihad” (2004), Abdullahi Ahmed an-Naʻim in “Islam and Secular State: Negotiating the Future of Sharia” (2008), and Mazen Hashem through his writings titled “Contemporary Islamic Activism: The Shades of Praxis”, Sociology of Religion (2006). These scholars generally stated that Wahhabism was a radical Madhhab or doctrine or movement because it always persuades the followers to maintain the ‘pure teachings of Islam’, which believed by the proponents applicable to all Muslims. In addition, the Wahhabis have a view of puritanical Islam, which is to be intolerant in a variety of differences, so as to impose uniformity of religious understanding in Indonesia. Therefore, there is no one among them who said that the Salafi Wahabi is a moderate school of though.
萨拉菲主义-瓦哈比主义在khilāfīyah问题上是不宽容的。在意识形态问题上,他们是完全不宽容的,在崇拜的某些情况下,他们是宽容的。这项研究支持了Natana J. Delong-Bas的著作《瓦哈比伊斯兰:从复兴和改革到全球圣战》(2004年)、Abdullahi Ahmed an-Na haim的著作《伊斯兰与世俗国家:伊斯兰教法的未来谈判》(2008年)和Mazen Hashem的著作《当代伊斯兰激进主义:实践的阴影》(2006年)中的一些观点。这些学者普遍认为瓦哈比主义是一种激进的Madhhab或教义或运动,因为它总是说服追随者维护“伊斯兰教的纯粹教义”,支持者认为这适用于所有穆斯林。此外,瓦哈比人对清教徒式的伊斯兰教有一种看法,即不能容忍各种差异,从而在印度尼西亚强加统一的宗教理解。因此,他们当中没有人说萨拉菲派瓦哈比是一个温和的思想流派。