The Wahhabis Seen Through European Eyes 1772-1830: Deists by Giovanni Bonacina
By Giovanni Bonacina
Within the Wahhabis obvious via eu Eyes (1772-1830) Giovanni Bonacina deals an account of the early reactions in Europe to the increase of the Wahhabi circulate in Arabia. mostly pictured these days as a kind of Muslim fundamentalism, the Wahhabis seemed to many eu witnesses because the creators of a deistic revolution with severe political outcomes for the Ottoman ancien regime. They have been obvious both within the gentle of up to date occasions in France, or as Islamic theological reformers within the mold of Calvin, opposing a longtime church and devotional traditions. those audacious yet interesting makes an attempt to interpret the unknown when it comes to the higher recognized are illustrated in Bonacina’s e-book.
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Additional resources for The Wahhabis Seen Through European Eyes 1772-1830: Deists and Puritans of Islam
For Olivier this was a definite merit, since he adhered to the modern school of criticism of religious revelation which scorned “puerile Muhammedan ceremonies”. The crux of the matter was consequently the outrage shown by the sectarians at the profession of the Muslim faith (shahāda). 441. Indeed, with this explicit reference to the Beschreibung, it is hard to understand how Olivier could mistake Najd (“Nejd” or “Neged”) for a city and the Wahhabi capital, in contrast not only to Niebuhr but also to the medieval Arab geographers.
34–35, 95, 237–38, 315. The two episodes already exist in Niebuhr, even though the attack on the pilgrims is here put a year later and explained as a reprisal for the killing by the pasha of Damascus of two sheikhs from the Banu Harb, cf. C. 368–69, 382–83. 32 Chapter 1 hope that more natural alternatives and purer religious ideas might also have spread across the Near East, free of both an omnipotent, bigoted, self-interested clergy and of the ancient authority of written revelation. 30 He was all the readier to see in Bedouin simplicity the signs of a rebirth of natural religion.
It may thus have appeared to an outsider that the dynastic succession meant that the founder of the sect himself, wrongly identified with the dead prince, transmitted a hypothetical papal office. 14 The difficulty lay not only in the scarcity of information, in the fact that Niebuhr did not meet any informers who were professed Wahhabis, but also in the contemporary debate among Muslim scholars concerning the true 13 14 time which told of a fire foreseen in a dream by a certain Sulaiman, grandfather to Muhammad ibn ʿAbd al-Wahhab, which had been set alight by a son rather than a grandson representing symbolically the furious advance of the new message, infra, Chapter II, notes 16, 29.