جستجوی مقالات مرتبط با کلیدواژه « سلفیه » در نشریات گروه « علوم انسانی »

One of the hadiths that needs to be examined and pondered is the hadith: "الانبیاء احیاء فی قبورهم یصلون" (The prophets are alive in their graves praying). The conducted investigations show that this hadith is mentioned in many hadith books with different expressions and there are many discussions about its authenticity and meaning. Since the proof of the authenticity of the hadith and the discussion about the type of life mentioned in the hadith has certain theological effects and consequences such as the legitimacy of appeal, intercession, and formative guardianship, the following article examines the evidence and implications of the said hadith with a descriptive and analytical method. The findings of this research indicate that the hadith in question is found in the accepted sources of Salafiyyah and based on the confession of some Salafis such as Albani, it is considered a valid hadith. The meaning of this hadith can be confirmed by many similar hadiths; and the Salafiyyah interpretation of the text of the hadith is incompatible with the teachings of the Qurʾān, Hadith and the consensus of Sunni scholars.

One of the phenomena that can be seen throughout the history of Islam is the phenomenon of Takfir(Excommunication). From the Khawarij in the first century A.H to people like Ibn Taymiyyah and later Muhammad Ibn Abd al Wahhab to movements like Al-Qaeda and ISIS under the title of Salafi and Takfiri groups, despite the fact that they appeared at different times, it seems that commonalities and similarities between their beliefs and actions can be Found. These commonalities are the subject of discussion in this article and the goal is to examine and extract the similarities and commonalities between these movements using a library findings including a review of existing historical and verbal reports and documents. What is obtained from the comparison of these two groups and the examination of sources and documents is that these two are similar and agree in beliefs such as formalism, rejection of esoteric interpretation(ta'wil), taqiyyah(Precautionary Dissimulation), recourse and calling them polytheism and excommunication of other Muslims, which is caused by rigidity, petrification and misunderstanding and its roots go back to ignorance and incomplete understanding of religion and perhaps some satanic soul faculties.

The issue of the place of reason in religious teachings has been one of the most controversial and fundamental issues among the followers of different theological religions since the past, and the thinkers of different religions do not have a single point of view on this issue and have proposed different opinions. In the meantime, Matridi and Salafi scholars have a serious disagreement on this issue; So that their opposition to the issue of reason regarding religious doctrines, especially the issue of monotheism, has resulted in very different consequences. Based on this, the present study, using descriptive and analytical methods, tries to investigate the level of rationalism of Matridiya and Salafism regarding monotheism, and it comes to the conclusion that Salafis, unlike Matridians, limit the realm of reason in monotheism, and this minimal view of reason in monotheistic discussions. The differences between the Matridiyyah and Salafiyyah schools have been established regarding monotheism, and the most important points of difference are:1. Presenting a different division of monotheism by two schools2. Distinctive approach in proving its attributes and types3. Distinctive approach regarding the interpretation of news attributes4. Minimal or maximal approach in rational arguments5. Intellectual or religious knowledge of goodness and badness6. A different approach regarding divine actions (determinism and free will)It is obvious that the Salafists' minimal approach to reason in the above discussions leads to a series of negative consequences such as the denial of the legitimacy of tawasl, intercession, tawasl, the formative

This research aims to provide a typology of Islamist Sunni Kurdish movements that have emerged in Kurdistan, Iran, in the aftermath of the Islamic Revolution. The study utilizes a descriptive-analytical approach, drawing upon extensive library sources and interviews with experts who possess in-depth knowledge of the field and the historical developments in Kurdistan. By employing these research methods, the paper endeavors to shed light on the diverse typology of current movements within Kurdistan, Iran. Major intellectual movements are the Quran School, Salafists, and Iranian Call and Reform Organization. These movements have both social and intellectual origins. The Quran School, established by Ahmad Moftizadeh, aims to advocate for Kurdish rights through political means. The Iranian Call and Reform Organization draws inspiration from the Muslim Brotherhood and engages in political activism with a moderate and law-abiding approach. Salafists hold the belief that the early Islamic community represents the ideal society, leading them to vehemently oppose various aspects of the present society. In their pursuit of these goals, they may sometimes adopt radical methods. The Sufi movement, on the other hand, is focused on individualistic spiritual practices and practical mysticism. They emphasize personal purification and place importance on following a spiritual leader to adhere to Islamic principles and divine commands.

Salafists and scholars of kalām (theologians) disagree over several issues regarding divine attributes, including  the interpretation of Quranic verses about divine attributes in terms of qualitative meanings. Muslim theologians believe that such an interpretation contradicts the exalted or immaculate nature of God, while Salafists refer to certain exegeses provided by earlier scholars to support the notion of qualitative meanings in the interpretation of Quranic verses about divine attributes. One notable example is Mālik b. Anas's interpretation of the Verse of Istiwāʾ (Settlement). Salafists cite interpretations attributed to Mālik, suggesting that he attributed qualities to God, implying that God's "settlement" on the Throne (al-ʿArsh) can be understood as a literal ascension and physical presence on the Throne. However, a careful examination of ten chains of transmission for the interpretation of the Verse of Settlement attributed to Mālik reveals issues concerning both the reliability of the transmission chains and the implications of the interpretation. Only two of these chains are considered reliable, and even in those cases, Mālik, while deferring the interpretation of the verse to God Himself, seeks to exalt God by avoiding any attribution of qualitative meanings to Him.

An important issue regarding Quranic verses and hadiths revolves around the concepts of muḥkamāt (clear) and mutashābihāt (ambiguous). Exegetical controversies often arise when dealing with ambiguous Quranic verses, particularly those related to God's narrated (khabarī) attributes. Interestingly, the same Quranic verse can be considered clear by some groups and ambiguous by others. Doctrinal Salafists, such as Ibn al-Taymiyya and his followers, employ two different approaches when interpreting Quranic verses concerning attributes and those addressing other matters. Regarding divine names and attributes, these scholars strictly reject any form of interpretation. They argue that interpretive meanings are merely probabilistic and, in the context of religious doctrines, such probabilistic beliefs cannot be relied upon, as it would risk ascribing anthropomorphic qualities to God. In this article, we utilize the library method and reference the perspectives of Sunni scholars to analyze the Salafi perspective on narrated attributes. Through our examination, we present counterarguments to their view, highlighting inconsistencies between their theory and practice, distortions of words and meanings, and a failure to adhere to the teachings of early scholars (salaf). We conclude that by disregarding sound rational practices supported by religious textual evidence, Salafists have encountered numerous contradictions

Apostasy is a topic in Islamic jurisprudence that has been subject to criticism and attacks on Islam, particularly when it pertains to women. The Imamiyyah religion and the Salafiyyah approach are two contemporary discourses that have significant influence and share many commonalities, but also have differences regarding women's apostasy. This comparative analysis aimed to provide an accurate understanding of women's apostasy in these two discourses and shed light on their conflicting aspects. The research employed a comparative analytical documentary method to address the conflicting aspects of the two discourses regarding the positive consequences of rulings on women's apostasy. The study concluded that Imamiyyah distinguished between natural and national apostasies and considers gender as a fundamental concept. In its rulings on apostasy, Imamiyyah provided more lenient and liberated conditions for apostate women compared to the Salafists.

The most important characteristics of intellect in terms of nature and meaning in the view of Salafism are: 1. Intellect is a kind of instinct 2. Contrary to the view of philosophers who consider intellect to be the essence, it is accident 3. The real meaning of intellect, as stated in the Quran, is heart 4. Intellect has multiple natures. Considering reason as an instinct shows the reduction of the dignity of reason as a source of perception in the eyes of Ibn Taymiyyah and his followers. This is despite the fact that, according to the verses and narrations and the opinions of the great intellectuals, reason has supreme dignity and distinguishes humans from other creatures. But in Mullah Sadra's view, intellect, as the highest level of the human soul, is an independent perceptive faculty and an abstract and immaterial essence. Compared to Ibn Taymiyyah's point of view, Mulla Sadra's view on the semantics and ontology of reason is closer to the meaning of reason that has been emphasized in the verses of the Quran and hadiths.
.

The present study classifies the discourse confrontation of the Salafi current with the Sunnis in a logical framework, using the text-based method. The following are the most characteristics of Salafi discourse that put it in clash with Sunni mainstream: The apparent meaning of texts precedes the interior meaning, methodology of interpreting the religious texts and "ijtihad". These implications of Salafism lead to a reductionist, radical and violent tendency of religion and put it in opposition to the discourse with Sunnis. Thus, the research findings show that the most important axes of Salafi discourse confrontation are as the following: methodological contradiction, incorrect interpretation of monotheism, prohibition, banning the "Taghlid", one-sided controversy of literalism over rationalism, Takfir and apostasy. Furthermore, the Salafi discourse expands the realm of Shirk and bans visiting the tombs. They burn the historical sites.

The language of the Qur'an is one of the issues on which various opinions have been raised among thinkers. Some of the Views are as the following: symbolic language of the Quran, poetic language, mythology, allegory, common sense, general custom, and so on. The present study, using a comparative-analytic method, considers the Imamiyyah and Salafi Takfiri groups on this issue, discussing and reasons of these two groups. The common ground between these two groups is that both of them maintain that religious propositions are meaningful. The separating point is that Imamiyyah believe that language of the Quran is understandable by the common people, maintaining that Quran has some interiors that only the Imams can discern it. But on the other side, the Salafi holds that the reason has no role in understanding the Holy Quran and there is no interior meaning and only the literal meaning is valid. This view has some bad consequences such as similarity in the attributes of God with his creatures and his deficiency

The status and justice of the Companions are among the most important religious debates between Sunnis and Shiites. Zarghawi, one of the leaders of Salafi Jihadism, while following the majority of Sunnis by expanding the concept of Sahabi (companion), presenting superficial perceptions and opinion-oriented interpretation based on the appearance of some verses of the Quran and hadiths of the Holy Prophet (S), believes that the Sahaba (Companions) based on the Quran and tradition were just. However, after finding a reason for excommunicating the Shiites, he argues that the justice of the Companions is proven through divine verses and prophetic traditions. Therefore, denying the justice of the Companions leads to denying the Quran and tradition and, in turn, leaving the religion. Hence, he excommunicates the Shiites by accusing them of this denial and decrees Jihad against them. Examining the verses and narrations, not only rejects the claim of justice of the Companions but there are many religious texts in which the Companions are criticized. On the other hand, assuming that the verses and narrations indicate the justice of the Companions, denying their justice does not lead to leaving the religion and allowing excommunication, because the obstacles of excommunication, such as the necessity of the denied subject, the existence of certainty, the possibility of interpretation, and ignorance, have not been taken into account. Therefore, it is permissible to excommunicate the Shiites if only the denial of the justice of the Companions leads to a deliberate and conscious denial of the Quran and tradition, and results in the violation of Shahdatayn (two testimonies) or the fundamental Islamic beliefs and practices, and is considered apostasy from the religion.

Salafism is a social and religious thought and movement among the Sunnis that considers the way to solve the problems of Muslims to follow the method of the Salaf (early Muslims). However, they made many mistakes in this direction due to their distance from one of the weights, which is the lineage of the Prophet of Islam (PBUH), and offered opinions contrary to common sense and thought to the society. They were criticized, and today, with the advancement of the scientific level of society, these attacks and criticisms have increased and many questions and problems have been raised in the minds of young people and intellectuals about their beliefs, and they can not answer these questions with previous beliefs. One of these issues is the issue of "intrinsic monotheism", which was never mentioned in their classifications, because intrinsic monotheism is in clear contradiction with their belief in the physicality of God, but today, in response to young people, the views of "Algerians" The great Salafis are in the contemporary era as seen in the divisions of monotheism. He proves the inherent monotheism, although he is paradoxical in his interpretation of the verses, and in practice, with great caution, he opposes his words. This article seeks to explore his beliefs in "inherent monotheism," and to show the evolution of Salafi views over time.

Theology is one of the ancient sciences in the Islamic world and has had many supporters and opponents since its inception. Ḥadīth scholars, as a text-relying group, strongly opposed theology and criticized this science by quoting narrations. According to this group, in addition to the wrong content about monotheism, prophecy, and resurrection, the science of theology follows a non-resulting method, and this method invalidates the obtained results and misleads different Islamic groups. Some believed that ḥadīth scholars were not opposed to theology, but rather their opposition was due to the deviant groups’ use of this science. This article intends to specify the exact view of ḥadīth scholars regarding theology. The article concludes that ḥadīth scholars believe that using the incorrect methods leads to incorrect conclusions and the emergence of diverse sects. The disagreement of ḥadīth scholars with the science of theology is not due to the use of this discipline, but rather because of the rational and argumentative methods used in it.

Emphasizing of Salafi Jihadi doctrines, the Islamic State of Iraq and the Levant (ISIL) has seized large parts of Iraq and Syria in order to fulfill its long-held dream of an Islamic caliphate. Despite the unwavering support of regional and global powers seeking their own interests in the victory of ISIL, there is no doubt that recruiting the youth from around the world, despite the loss of many of its territories, is a sign of popularity and attractiveness of Isis among some Sunni Muslims. Introducing Abu Bakr al-Baghdadi as the caliph of all Muslims was an attempt to recreate the nostalgic atmosphere of beginning of Islam and the arrival of the first caliph in the Muslim minds. However, despite the efforts of ISIL's intellectuals and their supporters in the field, al-Baghdadi's caliphate has been considered by many Sunni figures to be in conflict with theological-jurisprudential principles. They have failed to respond to these criticisms. A better explanation of this fact can create a fundamental obstacle in the way of this process and overcome to their baseless attractions. In this essay, it is proved that the main stream Sunni doctrines are in conflict with Isis claims of ideal Islamic state (caliphate). The Isis supporters cannot even prove the fundamental conditions of their caliphate.

The interpretation of the verses of the Holy Quran has been a central goal and debate among all Muslims in all ages. Salafi commentators, like other Islamic sects and religions, have interpreted verses from the Qur'an. Among them is Muhammad al-Amin Mukhtar al-Shukiti, one of the great Salafi commentators, who has considerable views on the interpretation of Qur'anic verses. In this research, we seek to answer the question of what views and views Al-Shanqiti has as one of the great and influential Salafi scholars in the interpretation of some theological verses. A descriptive and analytical study of this issue indicates that he has interpreted the verses in their apparent meaning and does not consider the interpretation of the verses of the Qur'an to be correct. In his view, Muslims and Islamic societies are in ignorance, and what has led them to this ignorance is a misunderstanding of the verses of faith. Al-Shanqiti has opinions in the interpretation of theological and doctrinal verses such as: monotheism, faith, polytheism, intercession, appeal, and blessing. A descriptive analytical study of his views in the interpretation of Quranic verses shows that his views indicate that his thoughts are rooted in Salafi thoughts and the appearance of Quranic verses is the criterion for such interpretations of verses.

Salafism is a title chosen by a group of followers of Ahmad ibn Hanbal and Ibn Taymiyyah to indicate their belief in the need to refer to the method of the Salaf from the nation of the Prophet. In dealing with religious texts and their meanings, this group is limited to appearances and they deny any interpretation of the verses of the Qur'an; He gives reasons for his interpretive method that go back to not paying attention to the linguistic requirements in expressing high truths and beyond the common world of the human mind, in addition to this superficiality and opposition to the interpretation of appearances based on rational and narrative evidence, in addition to weakness in the field The principles also bring results that are not compatible with Islamic and monotheistic principles and prove the attributes of imperfection for God Almighty; However, the problems in Salafist thought do not end there and they themselves have not been able to adhere to this thought and in some cases they have been forced to interpret some verses of the Quran.

One of the issues of disagreement among Sunni scholars, which some have considered heresy, is the celebration of the birth anniversary of the holy prophet PBUH. The question that the present study is going to answer is that whether the holding of a celebration for the birth anniversary of the holy prophet PBUH is a canonical heresy and forbidden or not? The current research paper tries finding an answer to the foresaid question using library resources in the light of describing and analyzing the resources from all the four Sunni denominations and it will be concluded that the majority of the Sunnis grant permission to the holding of a birthday celebration of the prophet PBUH, and reasons for not allowing a birthday celebration are weak, rejectable and blemished, and reasons for permitting a birthday celebration, even if considered blemished, as well, can be summed up into a single proof that is the necessity for revoking unity between the Islamic nation one actualization way of which is holding a birthday celebration for the prophet PBUH in Islamic territories around the globe.