نشریه سلفی پژوهی
پیاپی 3 (بهار و تابستان 1395)

It has been a long time that logic has been responsible for demonstrating the rules of rational reasoning which are divided based on their forms to comparison, analogy, and induction. But Salafis do not accept these logical forms and consider them faulty. It’s because they argue that as long as we have the Quranic forms of rational reasoning (Quranic Mizan or standard and comparison of priority), there is no need for forms of logical reasoning. Not only their objection to logic is not reasonable, but also their presentation of new forms are in fact, the repetition of the logical forms.

Based on the Wahhabites thinking, the issue of violations of Islam is the first step to prove specific Takfir and bears a significant importance. One of the main setbacks of Wahhabites reasoning regarding the question of Takfir is the issue of violations of Islam. As a result of Wahhabites fundamental ideas, there has been an expansion in the concept and instances of violations of Islam, and many of the Muslims have been accused of these violations. Not considering the limiting concept of “necessary” in violations of Islam, not regarding the action itself, personal interpretation of the relevant concepts, having a formalistic approach, and confusing the issue of violations of Islam with the issue of violations of faith are some of those fundamental ideas. The result of accepting these fundamental ideas is expansion of instances of violations of Islam, and as result the concept of Takfir will include even the founder of Wahhabites and its contemporary muftis.

Some of the Salafi groups known as jihadi Salafists (Takfiri), under impact of Sayed Qutb’s ideas, have revolt against the Muslim rulers of Islamic countries. They refer to the verse number forty four of chapter The Food, and consider the rulers major unbelievers and the people of those societies as societies of ignorance and regard them out of Land of Islam; whereas, according to understanding of the righteous pioneers which are reliable for Salafists, the given verse does not imply major infidelity; but it just implies that if someone judge or rule against the rules of Allah, he has committed a sin and he is minor unbeliever.

In the recent decades, Islamic world and the changes in it have made most of the headlines among the other parts of the world. In this situation, some of the figures play more critical role and Sayed Qutb is one of those influential figures. The reason why he has had such big impact is not due to his outstanding characteristics or his high level of knowledge, it’s rather because of some other factors. Ineffectiveness of Muslim Brotherhood’s discourse, absence of an effective ideology in his time, allowing to revolt against the ruling system in the context of Sunni world, contemporary historical situation of Egyptian society, presenting new ideas regarding governing and Islamic society, and his execution are among some of those factors. I addition, presence of a figure called Jamal Abdulnaser and issues related to him, all together created an atmosphere to lead the excited Egyptian audience to see the solutions of their problems in establishing the ideal society demonstrated by Sayed Qutb. In conclusion, the wide spread impact of Sayed Qutb is due to the special contemporary situation and the demand of society, rather than his outstanding thoughts. Hence, the historical book of “Maalem Fitariq” which has been written enthusiastically, has become the creed for Islamic movements in the Egypt, and later has influenced other Islamic movements in other parts of the world. The present writing tries to analyze the reasons of his works’ impact on contemporary Islamist political movements.

Kurdistan School of Quran is a new movement which has been founded by appearance of a person called Kak Ahmad Muftizadeh, and has continued as a movement. Muftizadeh has had special set of thoughts which has been spread by his students and followers. He believed that there is no unbeliever throughout the world. Unlike the rest of the Sunni leaders, he has casted doubt on narrations and claimed that they should be reanalyzed. It can be said that promotion of Salafism, denying imitation or following (Taqlid), and non-sectarianism are obvious in his thinking; in fact, there is similarity between the Salafis and Schoolists regarding issues such as monotheism and polytheism, Tawassul (seeking help), seeking for intercession, hearing the dead, construction on the graves, etc .

Jihadi Salafists believe that all the Muslim lands have changed to Land of Unbelievers and all rules of Land of Unbelievers such as obligation of migration and jihad against the ruling governments and residents of that land, apply for those previously Muslim lands. Based on some analysis, other Islamic scholars have other opinions regarding this issue. Some of the scholars believe that the criterion for differentiating the Land of Islam between Land of Unbelievers is whether the rituals are practiced or not. Other think that the criterion is dominance of Islamic rules and to some the majority of the population is the determiner. The emphasis of the present writing is on the fact that the main criterion is the factor of population and other factors refer back to the majority of Muslim population in the region. In fact none of the Muslim countries has not changed into a land of unbelievers, and the verses which are referred to by Takfiri groups as a proof to excommunicate Islamic countries, do not support their arguments.