مجتبی محیطی

In recent decades, Wahhabism has committed many crimes and interventions in Yemen. The most important Wahhabi crimes in recent years are related to its military attack to Yemen. Saudi Arabia formed a coalition by Arabic Gulf countries and launched an attack against the people of Yemen from 2015. As a result of these attacks, Yemen's infrastructure has been destroyed; and roads, hospitals, schools, etc. have been demolished. This poor Arab country is now facing a famine crisis and more than half of its people are facing the risk of famine and disease. Many children have been killed and more than eleven million children are malnourished. This research, with a descriptive method, mentions the crimes of Wahhabism in Yemen. Due to the fact that so far no independent research has been done on the crimes of Wahhabism in Yemen, the importance of this research is more obvious.

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).

In the first centuries, the way of ijtihad was open in Islam, but gradually it was closed and made obligatory within the frameworks of four main jurisprudential denominations. Some scholars like Ibn Taymiyyah criticized this approach and considered the path of ijtihad open. From twelfth century, Salafi movements, following Ibn Taymiyyah said that the path of ijtihad is open. Nowadays, Wahhabism, Muslim Brotherhood group and Jihadi Salafis believe that the path of ijtihad is open, however, there are so many disagreements on the subjects of ijtihad and taqlid among them. The majority of Wahhabi scholars avoid from considering themselves as absolute mujtahid and consider themselves as the followers of Ahmad ibn Hanbal. Accordingly, they suggested Tamazhob theory which was criticized by Naseroddin Albani. He maintains that Wahhabi scholars should go toward the absolute ijtihad. Famous figures of Muslim Brotherhood group like Sayyid Sabiq and Yusuf al-Qaradawi have claimed that they are absolute mujtahid but maintain that they can follow other denominations as well. Jihadi Salafi scholars also consider themselves as absolute mujtahid so they declare that others are pagans and non-believers. Using a library and descriptive-analytical method, this article has an in-depth look at ijtihad from the viewpoint of Salafi scholars and studies the disagreements among the great Salafi scholars. Finally, it refers to some of the consequences of this view.

The Jihadi Salafism is an extremist group that believes in Jihad as the only means by which Islam can be spread. To promote their agenda, they fight all hurdles on their way. One of the hurdles are the rulers of Islamic countries who, in their opinion, should be fought against. According to Jihadi Salafism there are two reasons why the rulers of Muslim countries are unbelievers (kafir): First, they do not enjoin what Allah has sent down, second, they act upon self-made (statutory) laws. According to them, any ruler who does not command to what Allah has sent down is a kafir, though he may believe in divine laws in general. As well, according to them any ruler who acts upon statutory (man-made) laws is a kafir and there is no difference between him and a Jew or a Christian. Therefore, Jihad is obligatory against them. They take recourse to the verses 44 to 47 of Chapter al-Maedah to justify their beliefs. They insist on their beliefs when in fact the occasion in which the holy verses were revealed is different from the way Salafi scholars like Ibn Taymiyyah and Ibn Qayyim interpret. In the viewpoint of Jihadi Salafism, kufr in these verses refers to greater infidelity whereas early predecessors and prominent Salafists consider the disbelief in these verses as the minor infidelity or something near to disbelief. This research proves through an analytical descriptive method that disbelief in the verse which is used by Takfiris is something close to infidelity, and that acting upon statutory laws is in no way in opposition to monotheism.

Since its establishment, 250 years ago, the Wahhabi discourse has seen ups and downs. What is very eye-catching is the metamorphism in Wahhabi discourse in political and religious spheres. In the very beginning this school had a violent approach to religion, affected by Muhammad ibn Abd al-Wahhab ideas in both social and political issues. In fact, the king Muhammad bin Saud was a tool in Muhammad ibn Abd al-Wahab's hand, obeying his orders. Gradually, the situation changed and although there is still the famous alliance between the two, it has changed very much. Right now, this is the Muhammad ibn Abd al-Wahab's descendants that obey the rules of Muhammad bin Saud dynasty. We can say that the Wahabi ideology has endured a kind of metamorphism. This research, by a descriptive – analytic method will discuss this issue.

We can divide the Wahhabism ruling into three periods. In the first period (1157-1234) they committed so many crimes. Most of these atrocities we done in Najd region. Some examples of these crimes are as the following: killing and robbing the people in Riyaz, Huraimela, Ghatif and Ahsa. In this region wahhabists murdered so many people and robbed their properties. Ibn Beshr, the famous historian, named this atrocities "victories"! this article with a descriptive – analytic method is going to investigate in these crimes. The main source in this essay would be the Ibn Beshr's history book. Of course, other secondary sources also is used to clarify the depth of wahhabists. Regarding that this essay is novel and no one else did not write about this topic so far, we can understand the significance of this research.

Ibn Taymiyyah divide the supplication in two types and consider one of them right and the other wrong. In his view, supplication to the holy prophet and his position is forbidden, during both his life and death. He maintain that this is a kind of heresy. His main reason is that the holy prophet and his companions did so. Ibn Taymiyyah believes that from their point of view there is no reason for supplication. While there are so many narrations that the companions of the holy prophet supplicated to the holy prophet and his position. Some cases are as the following: the supplication of the blind man to the Muhammad (pbh), the supplication of Omar to Abbas Ben Abdolmutalleb. These cases show that we have clear instances showing this act. This essay is to criticize Ibn Taymiyyah in this regard from Salafi perspective.

In jurisprudence, Salafism is independent from other four jurisprudential schools of jurisprudence. They condemn those who follow the four schools of law and believe in the door of Ijtihad being open.  This article studying the Salafi jurisprudence from an ideological - historical perspective seeks to focus on the demerits of Salafi jurisprudence in sociological and historical courses. The founder of Salafi jurisprudence is Ibn Taymiyya who initiated the theory of the openness of the door of Ijtihad and that eventually led to the emergence of Salafi jurisprudence.  Condemning Taqlid and excommunicating the followers of the four denominations, he believed that Ijtihad had to be conducted based on the Book of Allah and Sunnah of the Prophet, peace be upon him and his family. In the twelfth century, three influential figures named Ibn Al-Amir San'ani, Shah Waliullah Dehlavi and Muhammad Ibn  Abdul Wahhab became familiar with his thoughts and beliefs leading to promotion and growth of Salafi jurisprudence in the society.  This trend continued in the 13 and 14th centuries inspiring Muslim Brotherhood and Jihadi Salafism to follow Salafi jurisprudence today.  The course of development of Salafi jurisprudence among Salafi movements shows that this jurisprudential method seeks violence and it has, from the beginning as of today, adopted a method whereby lots of Muslims have been excommunicated and labeled as non-Muslims. As well, this jurisprudence has opted for permissiveness as part of the religion and has led some Muslims to follow the Salafi jurisprudence based on the inner desires, and to choose the easiest rules as they wish. At times, they have chosen the words of some jurists which deal with excommunication or Takfir of other Muslims.

Absolute subservience to the juridical views of the four schools of jurisprudence is not consistent with the teachings of Islam. Nonetheless, majority of Sunni Muslims follow one of the leaders or imams of the four schools binding their practice with the jurisprudential rulings of the four schools. Ibn Taymiyyah has opposed the Sunni method considering taqlid (following) of the four imams as invalid and incorrect. He has gone to extremes in opposing Ahl-e Sunnah since he, sometimes, considers the followers of the four leaders as heretics who must repent for such acts. Sometimes, he calls them apostates and other times he describes them as the people of innovation (ahl-e bid'ah). That is when labeling a Muslim as a disbeliever and apostate has been forbidden in multiple traditions, so much that it has been narrated that if someone ascribes infidelity and apostasy to someone, he is more entitled to be called a disbeliever and an apostate. Labeling Muslims as innovators is also inappropriate because every act that did not use to be practiced in the time of the predecessors does not mean that it is unlawful or evil. Perhaps, there might be something that may have come into being after the Salaf period but no one has claimed that it is bid'ah. This research uses analytical – descriptive method to study Ibn Taymiyyah's opinion about the followers of the four schools of jurisprudence, and it has proved that embarking on excommunicating others while encountering Muslim is not appropriate.

The validity of predecessors' understanding is among the most important fundamentals of Salafism. According to Salafists, the understanding and perception of the predecessors or the early Muslim scholars is better and more precise than that of the modern and contemporary scholars, and it is, therefore, necessary to turn to them to see how they have understood every single creedal and jurisprudential issue. That is because they lived close to the age of the Prophet (S) and they understood the truths better.  Hence, preference should be given to their understanding. Salafism interprets the tenets and codes of the religion relying on the predecessors' understanding. They accept the authoritativeness of the book which corresponds with the understanding of the early Muslim scholars. Relying on some verses and narrations and due, mainly, to the fact that the early Muslim scholars lived close to the age of the Prophet (S), Salafists seek to substantiate the authority of early scholars' understanding. However, these arguments suffer from difficulties and flaws because some of their reasons do not signify in the least the authoritativeness of the early scholars' understanding. Some reasons are poor and some others are more particular and limited than the claim itself.

Salafism believes in “the openness of the gate of ijtihad”. According to them, whoever has some knowledge of the Quran must engage in ijtihad. This has caused some people who do not have sufficient expertise in religion to turn to ijtihad. These people, who are giving fatwa and have no command over Quranic verses, Prophetic traditions and related arguments, are excommunicating Muslims. This research examines the literal and technical meanings of ijtihad and then delves into the viewpoint of Salafi School concerning ijtihad followed by a discussion and critical evaluation on the history and degrees of ijtihad and Salafists' arguments on this subject-matter. Salafism has made the process of ijtihad very easy for those who want to attain this status. Therefore, there are many who do not have expertise in religion, yet they issue fatwa labeling others as heretics and disbelievers. The Salafists have also presented ittibaa' (lit. to obey/follow), a method in between ijthad and taqlid (emulation). This method has also led to an increase of takfiri verdicts.