نشریه سراج منیر
سال پنجم شماره 19 (پاییز 1394)

The Salafist Jihadist movement, is an extremist Salafist ideology which emerged in the past half-century with an extremist understanding of some ideas of the intellectual Sayyid Qutb, and it became the basis for the emergence of groups like al-Qaeda, the Islamic State and so on. With its defective understanding of the real Islam, Salafist Jihadist movement intends to fight western culture's dominance in the Islamic countries by reviving traditional Islamic Caliphate and applying God's sovereignty and worship and bringing about social justice among human. Sticking firmly to Islamic jurisprudence, they denounce all existing governments as ignorant and they accuse the rulers and the people under their rule of heresy. Ergo, to save people from slavery, they encourage their followers to emigrate so that, after centralizing in one place and getting strong, they can fight with their enemy and set up an Islamic caliphate.

Although Ibn Taymiyyah's name is not mentioned in the book "Sharh Aqidah al-Tahawiyyah" by Ibn Abī al-Izz, it is a reflection of his thoughts. The book has provoked a promotion of Salafi doctrine among some of Islamic sects. This paper argues that there is a connection between Ibn Abī al-Izz and Ibn Taymiyyah; moreover, it will examine Salafi indicators inside the book. These indicators, which lead to Ibn Taymiyyah's thoughts, include: narrowing the concept of "Predecessor" (Salaf), broadening the meaning of worship and changing the notion of Jihad. These indicators require a serious discussion. Not only are these indicators refuted by the Qur’an and narration but they also are against some Salafi fundamentals.

Wahhabis believe that death cuts off man’s connection with the physical world. Therefore, they deploy some Quranic verses and traditions to support their claim that the dead are incapability of hearing. The verse ( So verily you cannot make the dead to hear) is among the reasons which Wahhabists cite to reject the dead's capability of hearing. They are oblivious to the concept of the verse and they rely on its literal meaning to prove their claim that the dead are incapable of hearing. Another argument they offer to substantiate their claim is the Hadith of Ghulaib Badr. Although this Hadith is typically known to support the fact that the dead are capable of hearing, to prove that the dead are not capable of hearing, Wahhabis manage to manipulate the Hadith in two ways. First, the way Aisha narrated the Hadith suggesting that the dead are deaf. The second is Omar's reaction when he expresses his surprise upon hearing from the Prophet that the dead are capable of hearing. The purpose of the current study is to criticize this Wahhabi view, and to discuss that Wahhabis' understanding of this verse matches neither the context of the verse itself nor the dominant view of the exegetes of the Qur’an. In addition, the two above-mentioned arguments that Wahhabis put forward is totally against the explicit and literal meaning of the words of the Hadith. So, their arguments about the incapability of the dead to hear is invalid utterly rejected.

The authenticity (chain of narrators) of the narration from the Prophet, which says, "Ali is the most capable of you in judgment" has been questioned by some Sunnis, like Ibn Taymiyya. They have also mentioned some faults with the text of the Hadith. For instance, they believe that since the scope of judgment expands beyond mere knowledge of Halal and Haram, we cannot admit that Ali is superior to Ma'ath, let alone superior to men superior to Ma'ath, even if we suppose we can rely on the document of the Hadith. In this study, the researcher seeks to prove that there are some verses of Quran, along with some other narrations from the Prophet, which support and confirm the content of the narration; hence, this compensates for the narration's questionable authenticity (chain of narrators). Hereby this narration is considered successive (mutawatir) in terms of content. Many have provided answers to the faults that Ibn Taymiyya and others have found with the text and the content of the narration and they all indicate superiority of Ali over Ma'ath bin Jobail and the others.

Considerable emphasis of the Qur'an and Sunnah on the role of reason in guiding people indicates the significance of this gift of God. Since there is a heated debate among theologians and the Salafis about authority of reason and Albania, on the other hand, is one of the Salafi leaders who has his own school and followers, we decided to investigate and explain reason from Albani's perspective and display the weaknesses of his view. Research shows that Albani has not proposed a specific definition for reason; he believes that reason is twofold: real reason and virtual reason. In his view, narrations are virtual reason because David Bin Mahbar is present there in the chain of the narrators of most of the narrations about reason. Albani believes that God cannot be known by reason and common sense is not supposed to conflict with reliable and authentic narrations. Thus, good and evil are originated in Shar'a not reason.

This essay constructs and deconstructs three main discourses created by different and opposing trends in modern Islamic thought that are normally and mistakenly lumped together as Islamism, fundamentalism, salafism, neo-salafism, Wahhabism, jihadism, political Islam, Islamic radicalism and others.