جستجوی مقالات مرتبط با کلیدواژه "salaf" در نشریات گروه "علوم قرآن و حدیث"

First, contrary to the binary division of Wahhabism, Ibn Taymiyyah presented a threefold division. And Dar al-Murkabah has been divided into Dar al-Islam and Dar al-Kufr. Secondly, Ibn Taymiyyah's criterion for distinguishing Dar al-Islam was "a large number of people" and "the performance of rituals", but this range of Wahhabism, in addition to the two aforementioned criteria, also added "predominance of rulings" and "Muslim ruler" to Ibn Taymiyyah's criteria. They developed the means of Darul Kufr circle. During the Persian Gulf War, the series of events that began with the issuance of a fatwa on the permission of non-Muslims and the takfir of Saddam by the Kabar Ulema led to the protest of the Sahwa movement and the coercive action of the government, and finally the takfir of the rulers of Riyadh by the radical Sahwa spectrum. led to the unveiling of the special criteria of Wahhabism. The genealogy of the Wahhabi currents and the three periods of Al Saud rule showed that their deep-rooted disharmony in two ideological and pragmatic aspects, by prioritizing survival in the third period, left the relative balance and caused a split. Although the transformation of Dar al-Islam into Dar al-Kufr based on the criteria of "prevailing rules" and "Muslim ruler" had no precedent in the view of the Salaf scholars, ,The radical spectrum of Sahwa aligned with spectrum of Al-Qaeda, called the Land of Revelation Dar al-Kafr and turned to internal jihad.

Muhammad bin Abd al-Wahhab and his followers call themselves monotheists and followers of Salaf. For almost three centuries, the Wahhabis, with a special interpretation of monotheism and polytheism, have considered their fellow Muslim brothers pagan and infidel, and began killing them. While if we have a close look, we will see that the Wahhabis are not the true followers of Salaf, and do not follow the teachings of Quran. This essay shows that there are similarity between the Wahhabi ideology and Khawarij. An important question is that whether the true Salaf had the Takfiri ideology in the first three centuries in Islam or not?  The fact is that the issue of Takfir had existed in the past among the Muslims but the majority of Muslims did not excommunicate their follow Muslims easily. But a group named Khawarij did that. They killed other Muslims. it seems that the roots of Takfiri ideology in Wahhabism refer to the  Khawarij.

The most significant claim of the Salafiyyah School for self-legitimization is the attribution to ḥadīth scholars before Ibn Taymiyyah’s life and al-salaf al-ṣāliḥ in general. The main problem of this article is to explore the validity of this claim and verify it through the comparison of the five instances of the most important intellectual characteristics of Ibn Taymiyyah and ḥadīth scholars, as well as their commonalities and differences. Previous research mostly approached the belief or historical foundations of the Salafiyyah; while comparing the most important characteristics of Ibn Taymiyyah’s views and ḥadīth scholars’ thinking, and expressing their commonalities and differences, this article reveals the crisis of the legitimacy of the Salafiyyah. Except for a few commonalities, the differences are often so broad that Salafism cannot be attributed to the era before Ibn Taymiyyah. Ibn Taymiyyah believed in man’s pluralism of reason and preserved the basis of his narrativeism in words and interpretations by giving priority to the Sharia-supporting reason over the opposing reason. But ḥadīth scholars, due to the lack of texts, turned to analogy and other rational methods. Ibn Taymiyyah considered the understanding of the predecessors (aslaf) in terms of discovery and reference a source of legislation, while ḥadīth scholars did not find the predecessors’ consensus a source of legislation. Unlike his predecessors, Ibn Taymiyyah accepted the soul’s life after death but ignored its requirements. In his view, intercession, recourse, and pilgrimage were examples of polytheism. He denied the infallibility of the prophets and the virtues of Amīr al-Muʾminīn (as) and Ahl al-Bayt (as), and he was the revivalist of the extreme spectrum of ḥadīth scholars (ʿUthmānism).

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.

One of the Wahhabi excuses for Takfir is cursing on the Holy prophet's companions, believing that it is according to high rank companions, Muslim consensus, Quranic verses and Hadith that warns us from insulting to the companions. The method in this research is descriptive-analytic and the results are as the following: 1- there is no consensus among the Wahhabi themselves what is the verdict for the curser to the companions. 2- the Fatwas in the main four Islamic denominations show that there is no serious punishment for the curser to the companions. 3- the Quranic verses and Hadiths indicates that this act is Haram. 4- the conducts of the companion show that we cannot oust a Muslim from the Islamic circle just for cursing the companions.