چکیده:
This article analyzes Peter Mandeville's views and the criticisms raised by the Islamic Revolution regarding the role of Saudi Wahhabism in world peace. Mandeville is a prominent scholar in the field of politics and religion. He sees the promotion of Wahhabism under the financial and strategic support of Saudi Arabia as being based on a complex interaction between the Saudi government and religious institutions. From Mandeville's perspective, Saudi religious transnationalism, in the sense of "exporting Wahhabism," has affected dozens of countries and created risks for world peace. At the same time, the local context and environmental conditions have caused the entry of Wahhabism into each country to take on a specific form. In different countries, local factors have welcomed Wahhabism due to economic interests. These effects should be examined and their patterns extracted. By stopping the export of Wahhabism through Saudi support, it is hoped that the global effects resulting from the promotion of Wahhabism in that local context will stop and we will once again witness world peace in these regions. Mandeville specifically outlines some of these patterns. Here, we present these patterns and critique his views from the perspective of the Islamic Revolution. The results of this study show that the Saudi shift from Wahhabi extremism to secular Islam can reduce regional tensions. In the next section, the article addresses criticisms of the Islamic Revolution that see Wahhabism as a tool to counter Iranian and Shiite influence. This section emphasizes the destructive effects of Wahhabism on global peace and its role in promoting hatred and terrorism, as well as the spread of violence and division among the Muslim Ummah. The article emphasizes that recent changes in Saudi Arabia’s domestic and foreign policies can play an important role in reducing global tensions and promoting peace.
خلاصه ماشینی:
The objectives of this article include the following: First, assessing the impacts of Wahhabism on global peace and security; this section examines the negative or positive effects of Wahhabi ideology on different countries and how it influences international relations and world peace.
Second, identifying patterns of Wahhabism promotion; this goal includes analyzing how Wahhabi ideas are implemented and distributed in different countries and examining how organizations and institutions related to Saudi Arabia participate in these processes.
Mandaville points to an example of these cunning activities, including the fact that religious propaganda takes place under the supervision of the Ministry of Islamic Guidance rather than the Ministry of Foreign Affairs, and the establishment of the Muslim World League in 1972, without close connection to Saudi geopolitical plans, has significantly contributed to the matter of Wahhabi propaganda.
Another point that Mandaville mentions by citing other sources is that, in addition to Saudi scholars, non-Saudi scholars have also played a constant role in the religious organizations of the Kingdom for more than a century, meaning that Wahhabism, as an intellectual project, is always more international than what is usually officially recognized (DeLong-Bas, 2004; Lauzire, 2016) among the cases that for this matter one can point to: first, a type of widespread global attention to the thoughts of Muhammad ibn Abd al-Wahhab in the nineteenth century and the debates surrounding them; second, the presence of non-Saudi scholars at the Islamic International University of Madinah and their membership as university faculty.
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