After the Bosnian genocide, Saudi aid swept into the country, reforming the Muslim institutions already in place, essentially Wahabifying the region. Workers in Saudi Arabia bring over Saudi culture, including the black face-veil and Wahabi thought into their home countries. Many mosques in the United States are funded by Saudi Arabia, as are many masjids in the world. Controlling Islamic websites and dominating the Sunni world, Muslims have fallen into more and more of a Saudized Islam.
The spread of Wahabism destroys Sufism, saint shrines, and tries to counter liberal Islam. By controlling the mass Islamic religious media through the internet and controlling the two holiest cities in Islam, Saudi Arabia has been able to command its place in society. Through oil and partnership with the United States in its secular state and through asserting its spiritual prowess in social media, Saudi Arabia has taken root in the modern psyche. This study looks at how Saudi Arabia affects the global Muslim world by funding Islamic institutes, Islamic websites, and media. Discovering whether or not the Saudi influence spreads extremism, religiosity, or creates a more cohesive Muslim community.
Table of Contents
1. Introduction
2. Argument
3. Wahhabism, Salafism, and Saudi Brief
4. 1979 the rise of Political Islam
5. Saudization on the Muslim World
6. Conclusion
Objectives & Research Themes
This study examines how Saudi Arabia influences the global Muslim world by financing Islamic institutes, websites, and media, while exploring whether this influence promotes extremism, religiosity, or a sense of community.
- The mechanisms of Saudi-funded religious outreach and its impact on local Muslim communities.
- The relationship between the Saudi state, Wahhabism, and political legitimacy.
- The historical context of 1979 as a turning point for political Islam and Saudi policy.
- The role of "Saudization" and its perception as either a positive or negative cultural force.
- The intersection of socioeconomic grievances and the adoption of fundamentalist ideologies.
Excerpt from the Book
1979 the rise of Political Islam
1979 was an excellent year for the Saudi kingdom and for the world itself. In 1979 the Iranian revolution took place, which placed the Saudis in a complicated position. Saudi Arabia already emphasized its distinct identity as a role model of Islam; the revolution of Iran pus the Saudis in a complicated situation. The revolution pushed aside Persian nationality and promoted an Islamic universalism and showed the first successful "true" Islamic regime. Saudi Arabia was not founded on Islam alone; it used its ties with Al-Wahab and tribalism to assert dominance. The Islamic Republic portrayed Iran as a revolutionary, anti-imperialist, and the legitimate leader of the Muslim umma. The Saudi’s viewed their vision as the unifying force for solidarity among all Muslims. The Iranian revolution could threaten the peace in the Eastern Provinces in Saudi Arabia, where the oil comes from. This would also allow for the Saudis to question the legitimization of the Ruling family. Khomeini argued that “Muslims must become a single hand. They must become a united hand, remain united, become one; they must not think themselves separate from us.”5 The Republic had a foreign policy that appealed to Arabs and Muslims, such as emphasizing the commitment to the Palestinian cause. They presented themselves as the leaders of Islam in the Middle East and took up the mantle that the Arab nationalism seemed to fail at in the 60s.
Summary of Chapters
Introduction: This chapter outlines Saudi Arabia's transformation, the Crown Prince's modernization efforts, and the geopolitical factors shaping the country's religious and political stance.
Argument: This section presents the study's central focus on how Saudi aid and cultural outreach have "Wahhabified" various regions and influenced the global Muslim psyche.
Wahhabism, Salafism, and Saudi Brief: This chapter defines the origins and characteristics of Wahhabism and Salafism, exploring their puritanical roots and historical evolution.
1979 the rise of Political Islam: This chapter analyzes how the Iranian Revolution and the siege of the Grand Mosque triggered a crisis in Saudi Arabia, leading to tighter religious control.
Saudization on the Muslim World: This chapter discusses the concept of "Saudization," examining how Saudi religious influence affects Muslim identity and converts in different cultural contexts.
Conclusion: This final chapter synthesizes the findings, noting the shift in Saudi tactics under Mohammed bin Salman and the ongoing challenges of maintaining power in a changing global landscape.
Keywords
Saudi Arabia, Wahhabism, Salafism, Islam, Saudization, Political Islam, Extremism, 1979, Geopolitics, Religious Influence, Modernization, Identity, Dawah, Middle East, Mohammed bin Salman.
Frequently Asked Questions
What is the primary focus of this research paper?
The paper explores how Saudi Arabia projects its influence across the Muslim world through the dissemination of Wahhabi doctrine, financial support for educational institutions, and the management of religious soft power.
What are the central thematic areas of the study?
The study centers on the history of Wahhabism, the impact of the 1979 Iranian Revolution, the geopolitical rivalry between Saudi Arabia and Iran, and the socio-psychological reasons why individuals adopt fundamentalist interpretations of Islam.
What is the core research question?
The core research question asks how Saudi influence affects the global Muslim world and whether this influence successfully fosters religious cohesion, extremism, or merely serves the political interests of the Al-Saud family.
What scientific methodology is utilized?
The paper uses a descriptive and analytical approach, synthesizing existing literature, historical events, and sociological frameworks (such as "relative deprivation") to examine the phenomenon of "Saudization."
What is covered in the main body of the text?
The main body covers the ideological roots of Wahhabism and Salafism, the 1979 transition, the impact of Saudi petrodollars on global Islamic education, and the personal motivations behind the adoption of puritanical beliefs.
How can one define the key terms characterizing this work?
The key terms include "Saudization" (influence on the Muslim world), "Wahhabism" (the puritanical Sunni school of thought), "1979" (a pivotal year for political Islam), and "Soft Power" (financial and cultural dissemination).
How did the 1979 Iranian Revolution specifically alter Saudi Arabia’s approach to Islam?
The revolution forced Saudi Arabia to compete for the role of leader of the Muslim world. It prompted the Kingdom to define itself more strictly as "Sunni," demonize Shia influence, and tighten its alliance with the ulema to counteract foreign ideological threats.
How does the book explain the appeal of Wahhabism to people outside of Saudi Arabia?
It suggests that Wahhabism and Salafism offer a simplified, rigid identity for individuals—particularly those in marginalized or war-torn communities—who feel alienated or seek meaning amidst sociopolitical crises.
What role does Mohammed bin Salman (MBS) play in the current narrative of the book?
The author highlights MBS as a modernizing force who is actively stripping the religious establishment of its traditional powers to consolidate his own control and adapt the country to 21st-century economic realities.
Does the author conclude that Saudi Arabia successfully exports extremism?
The author remains nuanced, concluding that while Saudi Arabia exports its ideology, the results are complex. The impact depends largely on local conditions, the recipients' personal motivations, and how these groups use Saudi-funded materials to address their own identity issues.
- Quote paper
- Anonym (Author), 2020, Saudization. How Saudi Arabia Spreads Wahhabism, Munich, GRIN Verlag, https://www.grin.com/document/591401
