نشریه سراج منیر
سال یازدهم شماره 41 (بهار 1400)

In dealing with the virtues of the Ahl al-Bayt (PBH), Ibn Taymiyyah either imitates their virtues to others in order to reduce its value, neglecting their high position, or deny those virtues, claiming that they are baseless. In some cases, in order to confirm his claim, he claims that there is consensus that the virtues of Ahl al-Bayt (PBH) are not exclusive for them. Ibn Taymiyyah has some phrases such as: "these virtues about Ahl al-Bayt are false from the viewpoint of Hadith scholars"; "these virtues are falsified virtues" and so on. Ibn Taymiyyah maintains that narrations on the virtues of Ahl al-Bayt (PBH) are false and counterfeit and almost all Hadith scholars unanimously agree on this subject. While, if we have a look on the Sunni Hadith sources, it will be revealed that these sources are full of Ahl al-Bayt virtues. In this essay, with analytical and descriptive method, the Ibn Taymiyyah claimed consensuses on denying the virtues of Ahl al-Bayt (PBH) will be discussed.

From the beginning until today, the Wahhabi sect, with its dreadful logic and literature, has been immersed in labeling and rejecting others. The Wahhabis are very narcists and self-exalted. They excommunicate Muslims and do not consider them as true Muslims. This has caused that many Sunni Muslims, and even some moderate Wahhabis reject the Wahhabi ideas. Sheik Hatim al-Awni born and raised in Saudi Arabia, considers himself a follower of the Salaf and Najd ideology. However, in many positions towards Muhammad ibn Abdul Wahab and his thoughts, he has criticized and proved that Muhammad ibn Abdul Wahab is a Takfiri figure and accused many Muslim scholars to heresy and killed them. Also, al-Awni's view in definition of worship and heresy differ from the Wahhabi view. Contrary to Wahhabism, he maintains that celebrating the birthday of the Holy prophet Muhammad (PBH) and travelling toward his tomb for seeking bless, is allowed.

Muhammad ibn Abd al-Wahhab in his book "al-Tawhid" mentions a few points regarding narrations forbidding us from building graves in mosques. First: The construction of mosques on graves is a Jewish and Christian act. Second: The construction of a mosque on graves is forbidden in Islamic law. Third: Praying next to graves is forbidden and the Holy Prophet has forbidden it. Fourth: These acts will lead to polytheism, and fifth: These narrations are in fact a refutation of the Shiites and Jahmiyyah sect who built mosques on the graves for the first time. while the general inference of the Sunni scholars from the narrations which forbid placing of graves in the mosque is different from what Muhammad ibn Abd al-Wahhab understood and no one ordered it to be destroyed; Therefore, it becomes clear that Wahhabis in this issue, as in many other cases, contrary to the understanding of the Sunni sect and great scholars, misinterpret the meaning of Hadiths. relying on self-made and baseless hypotheses, they accused Muslims of heresy.

Despite the claim of Wahhabism, there is no single view among the "Salaf" on the concept of faith. Although the Wahhabis claim that they have one definition on the concept of faith, there is no such a unanimous definition and they have differences in interpreting such a definition. They consider faith to be articulation, belief and action. But such a definition is just one of the views put forward by the predecessor. Studies have shown that Wahhabis definition from faith, not only do not concord with Salaf definition; Rather, there are different interpretations and analyzes among themselves, and this leads to different actions being taken by them.

Imam Ali was the first Imam after the Holy Prophet of Islam (PBH), and many narrations have been issued by the Ahl al-Bayt and the Holy Prophet in the virtues of that Imam. Hadiths such as the hadith of "Manzalat" and the hadith of "Ghadir" are available in both Shiite and Sunni hadith books, regarding the great place of Imam Ali (PBH). Nevertheless, some Wahhabis have tried to deny and reject these virtues. Abdulrahman Damascus is one of the Wahhabis who has challenged the narrations on the virtues of the Ahl al-Bayt. One of those narrations is the hadith "let alone the Imam Ali, He is part of me and I am part of him, and he is my successor". Abdulrahman Damascus claims that this narration has no authoritative source and its narrator is not reliable. While, both Sunni and Shia scholars verified the source of this Hadith. Abdulrahman Damascus also claims that the word "next" in this narration is fabricated, but if we have a close look, it will be revealed that this word has a high frequency in narrations of this kind. In Damascus's view the word "Vali" in this narration means support and not "successor", claiming that Shia misuse this word for his aims. While, the scholars maintain that "Vali" is used in the meaning of successor. Furthermore, there are narrations contain the word "caliph" concerning Imam Ali (PBH). But, Damascus claims that these kinds of narrations are issued in other companions as well. While, these kinds of narration are not issued except for Imam Ali (PBH).

Wahhabism has considered appealing to the Divine Guardians heresy and in some cases consider it infidelity and polytheism. On the contrary, all Muslims agree that appealing to the Holy Prophet is recommended in religion. Shokani, as one of the Salafi Imams do not believe in "Taghlid". Although he is influenced by Wahhabism, he maintains that supplication to the Holy prophet is permissible and recommended. He has reasons for this statement, based on which he has criticized the views of the opponents of supplication to the Holy prophet (PBH). On this essay, the views of Shokani concerning supplication is discussed. Shokani as a Salafi could not deny the supplication, a sign that the Wahhabi views are wrong. The findings of this research is that Shokani approves the supplication to the Holy prophet both in his lifetime and after his death.