Anti-Sunni: Perbedaan antara revisi
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Revisi per 25 Mei 2023 00.46
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Anti-Sunni adalah gerakan kebencian, prasangka, diskriminasi, persekusi, dan kekerasan terhadap Muslim Sunni . [1]
Sebagai kata lain dari "Sunnifobia", yaitu "Ketakutan atau kebencian terhadap aliran dan penganut Sunni". [2]
Label "Wahabi" telah sering dipakai untuk menjelekkan Muslim Salafi awam. [3]
Retorika Perang melawan Teror [ War on Terror = WoT ]
Muhammad bin Abdul Wahhab adalah tokoh pembaruan Muslim Sunni di Jazirah Arab abad ke-18. [4] Ulama Ottoman menganggap syaikh Muhammad dan kelompoknya sebagai kelompok bidah dan murtad. [5] Dilabeli dengan istilah Wahabi . Selama abad ke-19, penjajah Inggris di India mendakwa para sarjana pejuang Sunni dalam "Pengadilan Wahabi Luarbiasa" untuk menekan perkembangan Islam yang mereka sebut "konspirasi Wahabi". [6] [7]
Secara resmi, menjadi seorang Wahabi adalah ilegal di Rusia. [8] [9] Di Asia Tengah yang beraliansi dengan Rusia, istilah "Wahabi" sering digunakan untuk merujuk pada kegiatan agama ilegal dan melawan negara. Akibatnya, setiap Muslim Sunni, baik modernis, konservatif, politis maupun apolitis, terdampak aturan ini dan harus membatasi kegiatan keagamaan mereka. [10]
Terkait peristiwa 9/11 WTC, AS dan kelompoknya meluncurkan kebijakan kontroversial dari upaya melawan-teroris skala besar dikenal dengan Perang Melawan Teror. [11] Kebijakan ini ditandai retorika terkenal "Anda bersama kami atau Anda melawan kami". [12] Baik pendekatan ini, maupun tujuan WoT amat dipertanyakan. [13] [14] Kebijakan ini juga dituduh menghasut berbagai bentuk Islamofobia dalam skala meluas. [15] [16]
Retorika istilah "WoT " ini telah diadopsi rezim negara otoriter lainnya. [17] Israel, Rusia, China, dan negara lainnya, sering menggunakan label "Wahabi" untuk menarget Muslim Sunni. [18] [19] [20] Rusia menggunakan "WoT " dalam Perang Chechnya Ke-2, dalam pemberontakan di Kaukasus Utara, dan pada intervensi Rusia - Perang Saudara di Suriah . [21]
Referensi
- ^ John Richard Thackrah (5 September 2013). Dictionary of Terrorism (edisi ke-2, revised). Routledge. hlm. 252. ISBN 978-1-135-16595-6.
- ^ "Meaning of Sunniphobia". Words Look.
- ^ "The Wahhabi Myth: Debunking the Bogeyman". Muslim Matters. April 1, 2007. Diarsipkan dari versi asli tanggal 29 November 2020.
- ^ "Ibn Abd al-Wahhab, Muhammad (d. 1791)". Oxford Islamic Studies online. Diarsipkan dari versi asli tanggal 12 July 2016.
- ^ SAUDI ARABIA WAHHÂBÎSM & THE SALAFÎ SECT: UNDERSTANDING THE GREAT CONSPIRACY. Johannesburg, South Africa: Dar al Ahnaf. hlm. 81.
"Shaykh Muhammad Ibn Sulaymân al-Madanî ash-Shâfi‘î, as quoted in the book ‘Ashadd ul-Jihâd’, declared his belief a heresy and formally excommunicated him by issuing a fatwâ, the text of which said: “ This man is leading the ignoramuses of the present age to a heretical path. He is attempting to extinguish Allah's light, but Allah will not permit His light to be extinguished.”
- ^ Stephens, Julia (January 5, 2009). "The "Great Wahabi Trial": The Legal Construction and Deconstruction of the Muslim Jihadi in British India, 1869–71". American Historical Association. Diarsipkan dari versi asli tanggal 5 October 2020.
- ^ Stephens, Julia (January 2013). "The Phantom Wahhabi: Liberalism and the Muslim fanatic in mid-Victorian India". Modern Asian Studies. 47 (1): 22–52. doi:10.1017/S0026749X12000649. JSTOR 23359778.
ABSTRACT In the late 1860s and early 1870s the British colonial government in India suppressed an imagined Wahhabi conspiracy, which it portrayed as a profound threat to imperial security.
- ^ "Совет муфтиев России выступил против запрета ваххабизма". 2 April 2018. Diarsipkan dari versi asli tanggal 5 April 2018.
- ^ "Attack on Wahhabi Islam divides Russian Muslims: COUNCIL OF MUFTIS OF RUSSIA SPEAKS OUT AGAINST BAN OF WAHHABISM - "While deeply aware of the vital importance of combating the ideology of intolerance and devoting great efforts in this direction, we nevertheless consider that the introduction of the principle of prosecution of believers for their convictions and not for specific illegal actions will have a most harmful effect both on the Muslim community of Russia and inter-ethnic harmony and on the legal culture of the Russia state," the statement of the Council of Muftis says, which was posted on Monday on its website". stetson.edu. Diarsipkan dari versi asli tanggal 26 January 2021.
- ^ Commins, David (2006). The Wahhabi Mission and Saudi Arabia. London, New York: I.B.Tauris & Co Ltd. hlm. 192.
In Russia and Central Asia, public figures and the media see Wahhabism as the inspiration for religious revival and Islamic political movements. During the Soviet era, official apprehensions emerged about an ‘Islamic threat’ posed by Sufi orders as nests of secret conspiracies against the communist system. In the post-Soviet era, Sufism has assumed a positive connotation as a moderate form of Islam opposed to Wahhabism, which has become a sort of bogeyman in public discourse. Pejorative use of the term cropped up in the late Soviet era, when members of the official religious establishment castigated proponents of expunging ritual of non-scriptural elements for ‘importing’ Wahhabism, thus implying that it is alien to the region’s heritage. Many Russians believe that after the Afghan war, Wahhabis infiltrated Central Asia to spread their version of Islam. Thus, in 1998, political leaders of Russia, Uzbekistan and Tajikistan declared their readiness to confront ‘a threat of aggressive fundamentalism, aggressive extremism and above all Wahhabism. This is what we have currently in Afghanistan and in troubled Tajikistan.’ The government of Uzbekistan tags unsanctioned religious activity with the Wahhabi label. The problem with this outlook is that it conflates differences among a variety of Muslim religious movements, which include militant and reformist political tendencies alongside utterly apolitical ones. Thus, a leading Tajik modernist who favours a blend of democracy and Islam has been branded a Wahhabi even though he has ties to Sufi circles
- ^ H. Daddler, M Lindsay, Ivo, James (Dec 1, 2001). "Nasty, Brutish and Long: America's War on Terrorism". BROOKINGS. Diarsipkan dari versi asli tanggal 19 November 2020.
- ^ "'You are either with us or against us'". CNN. November 6, 2001. Diarsipkan dari versi asli tanggal 24 January 2016.
- ^ Odom, William (27 February 2014). "American Hegemony: How to Use It, How to Lose It" (PDF). Diarsipkan dari versi asli (PDF) tanggal 21 January 2016.
- ^ K Albright, Madeleine (June 2, 2009). "Obama's Muslim Speech "According to Muslim speakers at such events, one fact stands out: When the cold war ended, America needed an enemy to replace Communism and chose Islam...Mr. Obama's dilemma is that no speech, however eloquent, can disentangle U.S.-Muslim relations from the treacherous terrain of current events in places such as Iraq, Afghanistan, Pakistan, Iran and the Middle East...Muslims desire respect and respect demands frankness. We cannot pretend that American soldiers and aircraft are not attacking Muslims."". The New York Times. Diarsipkan dari versi asli tanggal 19 July 2016.
- ^ A. Beydoun, Khalid (2020). "Exporting Islamophobia in the Global "War On Terror"" (PDF). NEW YORK UNIVERSITY LAW REVIEW ONLINE. Diarsipkan dari versi asli (PDF) tanggal 26 April 2020.
- ^ Carrington, Kerry; Ball, Matthew; O'Brien, Erin; Tall, Juan (2013). Crime, Justice and Social Democracy: International Perspectives. UK: PALGRAVE MACMILLAN. hlm. 133–144. doi:10.1057/9781137008695_9. ISBN 978-1-137-00868-8. Diarsipkan dari versi asli tanggal 27 March 2020.
When, in September 2001, the right-wing Republican president of the US proclaimed the ‘war on terrorism’, which he also dubbed a ‘crusade’, George W. Bush was soon joined in such battle by his staunch British ally Tony Blair, a Labour prime minister. A populist prime minister of the conservative coalition in Australia, John Howard faithfully entered the fray on behalf of this nation, which likewise imagines itself to have a special relationship with the USA. All these allies participated in the unlawful invasion of Afghanistan the following month, in the name of this war on terrorism, and of Iraq eighteen months later. The forces of all three countries are still in Afghanistan, with very little difference to this fact having been made by the now Democratic presidency in the US, the now Tory-led coalition in the UK, or the now Labor government in Australia. Really, existing labour parties - when in government, that is - have taken a very similar stance in relation to securing militarily the US-led global empire to that of their conservative opponents. All have participated similarly in state crime in the ‘war on terror’; indeed all have been comparably complicit in what I call ‘empire crime’
- ^ A Beydoun, Khaled (2020). "EXPORTING ISLAMOPHOBIA IN THE GLOBAL "WAR ON TERROR"". New York University Law Review Online. 95:81: 84.
Beyond genuine national security threats, countries across the world capitalized on the conflation of Islam with terrorism to serve discrete national interests. This American War on Terror furnished nations with license, and more importantly, a policing template and language to profile and persecute their Muslim minority populations. American Islamophobia, buoyed by swift state action including the War in Afghanistan and the USA PATRIOT Act, manifested in a surge of vigilante violence against Muslims and “Muslim-looking” groups and had global impact
- ^ Delong-Bas, Natana J. (2004). Wahhabi Islam:From Revival and Reform to Global Jihad. New York: OXFORD UNIVERSITY PRESS. hlm. 123–124. ISBN 0199883548.
Many of the regimes and movements labeled as Wahhabi in the contemporary era do not necessarily share the same theological and legal orientations. The reality is that Wahhabism has become such a blanket term for any Islamic movement that has an apparent tendency toward misogyny, militantism, extremism, or strict and literal interpretation of the Quran and hadith that the designation of a regime or movement as Wahhabi or Wahhabi-like tells us little about its actual nature. Furthermore, these contemporary interpretations of Wahhabism do not nec- essarily reflect the writings or teachings of Ibn Abd al-Wahhab
- ^ Atkin, Muriel. "THE RHETORIC OF ISLAMOPHOBIA". CA&C Press AB.
In political, as well as religious matters, any Muslim who challenges the status quo is at risk of being labeled a Wahhabi. This is how the KGB and its post-Soviet successors have used the term. In fact, the KGB may have played a large role in promoting its use
- ^ Commins, David (2006). The Wahhabi Mission and Saudi Arabia. London: I.B TAURIS. hlm. 192.
Pejorative use of the term cropped up in the late Soviet era, when members of the official religious establishment castigated proponents of expunging ritual of non-scriptural elements for ‘importing’ Wahhabism, thus implying that it is alien to the region’s heritage.Many Russians believe that after the Afghan war, Wahhabis infiltrated Central Asia to spread their version of Islam. Thus, in 1998, political leaders of Russia, Uzbekistan and Tajikistan declared their readiness to confront ‘a threat of aggressive fundamentalism, aggressive extremism and above all Wahhabism. This is what we have currently in Afghanistan and in troubled Tajikistan. The government of Uzbekistan tags unsanctioned religious activity with the Wahhabi label. The problem with this outlook is that it conflates differences among a variety of Muslim religious movements, which include militant and reformist political tendencies alongside utterly apolitical ones. Thus, a leading Tajik modernist who favours a blend of democracy and Islam has been branded a Wahhabi even though he has ties to Sufi circles.
- ^ Shuster. TIME. Tidak memiliki atau tanpa
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