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Religijski nauk sodobnega vahabizma : magistrsko delo
ID Maček, Katja (Author), ID Osredkar, Mari Jože (Mentor) More about this mentor... This link opens in a new window

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Abstract
V magistrskem delu smo se ukvarjali z religijskim naukom vahabizma. Najprej smo predstavili zgodovinski pregled islama in pravnih šol. Nato smo se lotili natančne analize pravne šole Hanbali, ki je imela velik vpliv na kasnejši razvoj religijskega nauka vahabizma. Da bi razumeli nauk, smo se lotili raziskovanja idejnega in aplikativnega začetnika vahabizma Ibn Tajmija in njegovega naslednika Ibn Abdula Al Vahabija. Oba sta sledila Koranu in suni, poudarjala sta posnemanje prvih treh generacij muslimanov, in sicer generacijo al-salafi al salih. Ta besedna zveza nas je pozneje vodila do pojma salafizma. Ibn Abdul Al Vahabi je v svojem nauku poudarjal tevhid, t. i. islamski monoteizem, pri čemer je izpostavljal Allahovo oblast, čaščenje njega edinega, njegovih imen in lastnosti. Ti trije koncepti so osnova za njegovo religiozno misel kot tudi za islam. Kasneje se je v islamski monoteizem uvedla inovacija, tj. Allahova suverenost, ki je del religijske misli salafitov. Do reformiranja in poziva v skupnosti je prišlo zaradi religioznih konceptov, ki jih je Abdul Ibn Al Vahabi zavračal, to so inovacija, nevera, čaščenje svetnikov in pokopališč ter džahilija. Te smo natančneje razloži, in sicer kaj pomenijo in kakšen pomen imajo za kasnejši razvoj vahabizma. Sledila je razlaga džihada, predvsem iz vidika osebnega boja in kasneje tudi v razvoju salafizma kot ofenzivnega boja. Razložili smo razlike v religijskem nauka islama in vahabizma o verski praksi, veri, Allahu, Koranu, šeriatu. V zaključku smo ugotovili, da je religijski nauk vahabizma reformirana različica islama, salafizem pa nadgradnja vahabistične doktrine. Obe gibanji sta nastali predvsem zaradi želje po obnovi islamskega nauka in oživitve verske prakse v islamu. V Sloveniji deluje Društvo za promocijo islamske kulture, z njihove spletne strani Resnica – Haq smo po vsebini naredili sklep, da gre za vahabistično skupino. Društvo kot tako se ne deklarira za versko skupnost in raje imajo, da jih okličejo za salafite, saj sledijo Al salafi al salih.

Language:Slovenian
Keywords:islam, vahabizem, salafizem, Tevhid Ibn Abdul Al Vahabi, Ibn Tajmija, Koran, Suna, Al Salafi Al Salih, Allah
Work type:Master's thesis/paper
Typology:2.09 - Master's Thesis
Organization:TEOF - Theological Faculty
Place of publishing:Ljubljana
Publisher:[K. Maček]
Year:2020
Number of pages:VII, 72 str.
PID:20.500.12556/RUL-121216 This link opens in a new window
UDC:28Vahab M.(043.2)
COBISS.SI-ID:34494979 This link opens in a new window
Publication date in RUL:01.10.2020
Views:1507
Downloads:170
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Secondary language

Language:English
Title:Religious doctrine of modern Wahabism
Abstract:
In the master's thesis, we dealt with the religious doctrine of Wahhabism. We first did a historical review of Islam and law schools. We then undertook a detailed analysis of the Hanbali school of law, which had a significant influence on the later development of the religious doctrine of Wahhabism. To better understand this development, we undertook an analysis of the geographical and political sphere of Najda, where Wahhabism was developed. To understand the doctrine, we researched the ideological and applicative theologian of Wahhabism, Ibn Taymiyyah, and his successor, Ibn Abdul al-Wahhabi. Both followed the Qur'an and the Sunnah, emphasizing the imitation of the first three generations of Muslims, namely the generation of al-salafi al-salih. From this phrase, the concept of Salafism was derived. Ibn Abdul al- Wahabi in his thought and teachings emphasizes tawhid, i.e. Islamic monotheism, (the authority of Allah, the worship of him alone, his names and attributes). These three concepts are the basis for his religious thought as well as for Islam itself. Later on, an innovation into Islamic monotheism was introduced, ie. Allah's sovereignty, which is part of the religious thought of the Salafis. The reform and dawa in the community were due to the religious concepts that Abdul Ibn al-Wahabi rejected, namely innovation (bidah), unbelief (kufr), worship of saints and cemeteries, and jahiliyyah. We explain these in more detail, what they mean and what significance they have on the later development of Wahhabism. Then we explained the meaning of the word jihad, mainly from the point of view of a personal struggle and later also in the development of Salafism as an offensive struggle. We explained the differences in the religious teachings of Islam and the Wahabism about faith, religion, Allah, Qur'an and Sharia law. In conclusion, we found that the religious doctrine of Wahhabism is actually a reformed version of Islam, or the Slovenian they called the methodology. In fact, they in Slovenia do not accept the word wahabism, they more accept the word Salafism.

Keywords:Wahhabism, Salafism, Islamic monotheism, Ibn Abdul al-Wahabi, Ibn Taymiyya, Koran, Sunnah, Al-salafi al-salih, Allah

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