著者
中田 考
出版者
一般社団法人 日本オリエント学会
雑誌
オリエント (ISSN:00305219)
巻号頁・発行日
vol.38, no.1, pp.79-95, 1995-09-30 (Released:2010-03-12)

Ibn 'Abd al-Wahhab who started his Tawhid propagation in his hometown, 'Uyaina, in 1741, broke down tombs of saints, trees and stones worshiped by the inhabitants, and pressed the magistrate to carry out the Islamic execution on an adulteress. The frightened inhabitants expelled him from the town.In this first stage of his missionary activity, we can already find the three political ideas of Wahhabi, such as (1) propagation of Tawhid, (2) ordering what is right and prohibiting what is wrong, and (3) execution of the Islamic law.Expelled from his hometown, Ibn 'Abd al-Wahhab came to Dar'iya where lived Ibn Sa'ud. Ibn Sa'ud visited him and proposed him a concordat according to which he would give Ibn 'Abd al-Wahhab a military support for the propagation of Tawhid in exchange for his loyalty to the house of Sa'ud and his confirmation of Ibn Sa'ud's right of taxation. Ibn 'Abd al-Wahhab accepted his proposition except the confirmation of the right of taxation. On this concordat are founded the three State Principles of Saudi Arabia: propagation by jihad, monarchy of the Sa'ud, and no taxation.With the expansion of the territory, Saudi Arabia starts to use a double identity in the foreign policy, in which they define themselves as Wahhabi to attack the non-Wahhabi Muslims as polytheists on one hand and as Hanbali to make peace with other Muslims on the other hand.Though the third kingdom of Saudi Arabia founded by 'Abd al='Aziz has inherited Wahhabi' s three ideas on the politics, as for its three principles of the state, it comes to discard jihad as well as to retouch the no taxation principle and to justify the diplomatic relation with non Muslim countries.The legitimacy of the third kingdom of Saudi Arabia is now threatened on the three levels, namely, (1) the penetration of the idea of of the Jihad-Revolution among people, (2) the intensifying conflict not only between the Western world and the Islamic world but also between secularism and Islamism within the Islamic world and (3) the heavy taxation under the circumstances of the financial decline.

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自派以外のムスリムを敵視するワッハーブ派と、修正主義なサウジのお話。分かりやすい、と思ったら中田孝だった。 #今日の論文 『ワッハーブ派の政治理念と国家原理』 オリエント Vol. 38 (1995) No. 1 P 79-95 https://t.co/hmfxXC9dyn
サウジアラビアのアブドゥルアジーズ初代国王(在位:1932-53年)「私の外国人への警戒が1であるとすればイスラームを称する者への警戒はその3000倍である」(中田考「ワッハーブ派の政治理念と国家原理」88頁 https://t.co/c3CRCNoHLa)。現代性のある言葉。
中田考(1995)「ワッハーブ派の政治理念と国家原理:宣教国家サウディアラビアの成立と変質」『オリエント』38 (1): 79-95. https://t.co/yRLzj8kl1p ワッハーブ派の非ワッハーブ派ムスリムに対する姿勢(伝統的ハンバル派との相違)は重要かも知れない。
中田孝、『ワッハーブ派の政治理念と国家原理』(「オリエント」) https://t.co/CRfbDFdj82 日本語だとこのへんか。短い論文です

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