https://salafi.darolelam.ir/ Research on Salafi Movement en daily 1 Sun, 22 Jun 2025 00:00:00 +0330 Sun, 22 Jun 2025 00:00:00 +0330 https://salafi.darolelam.ir/article_246091.html Ijtihād constitutes one of the foundational pillars of dynamism in Islamic jurisprudence and has historically been governed by precise conditions and scholarly criteria. However, Wahhabism, by prioritizing a direct return to the Qurʾān and Sunnah and critiquing strict adherence to established madhhabs (taqlīd), has in practice tended toward reducing and simplifying the qualifications required for ijtihād. Within their intellectual framework, ijtihād is largely confined to familiarity with scriptural texts, the capacity for preference (tarjīḥ), and the ability to distinguish authentic ḥadīth. This article argues that the conditions for ijtihād in Wahhabi thought lack sufficient coherence and deviate from the established standards of disciplined juridical reasoning. The consequences of this approach include the issuance of conflicting fatwas, the proliferation of takfīr-based rulings, the potential for political exploitation, and ultimately, the weakening of Islamic unity. This study thus emphasizes the necessity of redefining ijtihād within a structured and principled framework—so that it may serve as a constructive tool for addressing the contemporary challenges of the Muslim world rather than as an instrument of division and misuse. https://salafi.darolelam.ir/article_246093.html The verses beginning with “Laʾin saʾaltahum” (“If you were to ask them…”) refer to the polytheists’ acknowledgment of God’s creatorship (khāliqiyyah), providence (rizq), and lordship (rubūbiyyah). However, the interpretation of these acknowledgments and their relation to the concept of tawḥīd represent a serious point of contention between Wahhabism and other Islamic schools of thought. Wahhabism, relying on the apparent meaning (ẓāhir) of these verses, maintains that the polytheists did not associate partners with God at the level of lordship (rubūbiyyah), and that the prophetic mission was directed toward affirming divine unity in worship (tawḥīd al-ulūhiyyah) rather than in lordship. In contrast, Sunni exegetes and scholars argue that these acknowledgments do not establish tawḥīd al-rubūbiyyah for the polytheists. They contend that such confessions were often accompanied by doubt or practical associationism in lordship, or that they merely reflected a heedless, instinctive admission lacking genuine commitment. Moreover, the continued worship of idols indicates their failure to substantively affirm the exclusive lordship of God. https://salafi.darolelam.ir/article_246095.html Tawḥīd al-Rubūbī (Oneness of Divine Lordship) is one of the fundamental pillars of theoretical monotheism in the Qur'an. This article examines the perspectives of Ayatollah Javadi Amoli and Sultan al-‘Umairi. According to Javadi Amoli, theoretical Tawḥīd, especially rubūbīyah, is the basis and necessary condition for practical Tawḥīd, and its core is the absolute independence of God in administering the universe; any attribution of independence in the functions of rubūbīyah to other than God is considered shirk. In contrast, al-‘Umairi, with a Wahhabi approach, emphasizes the primacy of Tawḥīd al-‘Ibādī (Oneness of Worship) and defines Tawḥīd al-Rubūbī merely as acknowledging God as unique in major acts such as creation and sustenance. This difference leads to two major disagreements: first, the interpretation of verses such as “If you ask them…” (la’in sa’altahum)—where Javadi Amoli holds that the polytheists’ acknowledgment pertains only to creatorship and does not constitute complete rubūbīyah, whereas al-‘Umairi considers it as evidence for obligatory rubūbīyah monotheism. Second, the application of other verses which, according to al-‘Umairi, demonstrate the rubūbīyah monotheism of the polytheists stems from his incorrect definition of the criterion of rubūbīyah and its mistaken application to the polytheists. https://salafi.darolelam.ir/article_246096.html The ḥadīth “Innamā al-aʿmāl bi’l-niyyāt” (“Actions are judged by intentions”) is among the most renowned and authoritative narrations in Sunni sources, whose authenticity and broad acceptance have been firmly established. Despite its significance, Muḥammad ibn ʿAbd al-Wahhāb, the founder of the Wahhabi movement, does not maintain a consistent approach to this ḥadīth in his writings, distinguishing between juridical rulings and doctrinal issues. In jurisprudential rulings, he invokes this ḥadīth to establish niyyah (intention) as a condition for the validity of actions. However, in actions he regards as shirk or kufr (disbelief), he issues judgments of disbelief without reference to this ḥadīth and without considering intention as a decisive factor. This stance clearly conflicts with the implications of the ḥadīth itself. Such an approach further departs from the traditional methodology of the salaf, who emphasized the centrality of intention in human acts. This study examines this inconsistency and analyzes the consequences of Ibn ʿAbd al-Wahhāb’s neglect of this ḥadīth within his broader intellectual system. https://salafi.darolelam.ir/article_246097.html The Tablighi Jamaat (Ashā‘ah al-Tawḥīd), as an emerging movement in the Muslim world, identifies itself as affiliated with the Deobandi school. Given the influence of this movement and the necessity of distinguishing it from Deobandism, this study examines the validity of this attribution from methodological and ideological perspectives. In this regard, the citation practices of these two groups regarding their scholars and masters, as well as their views on divine oneness (Tawḥīd al-Ilāhī), lordship oneness (Tawḥīd al-Rubūbī), and the issue of hearing the dead (Samā‘ al-Mawtī), are analyzed. Using a library-based method and comparative analysis, this research demonstrates that the Deobandis not only do not consider the Tablighi Jamaat as part of their school but also regard them as outside the fold of Ahl al-Sunnah. Furthermore, fundamental differences in the theological foundations of Tawḥīd between the two currents—especially regarding the concept of Tawḥīd al-Rubūbī and the condition of intention (niyyah) in acts of worship—highlight their ideological distinction. Deobandis consider absolute independence in lordship as an exclusive attribute of God and hold that polytheists (mushrikūn) commit shirk in this regard, whereas the Tablighi Jamaat defines rubūbīyah as absolute dominion and governance, thereby considering polytheists as monotheists (muwaḥḥidūn) in this domain. This research represents the first comparative analysis between these two groups. https://salafi.darolelam.ir/article_246090.html This article employs James Dator's scenario-building model to examine the future of contemporary Wahhabism. As an Islamic intellectual school, Wahhabism has had both widespread influence on Muslim and non-Muslim societies and has faced serious challenges. The aim of this research is to outline possible, probable, desirable, and undesirable future scenarios for Wahhabism and to identify key influencing factors, particularly social and cultural developments. The findings suggest that redefining Wahhabi identity and improving interreligious relations can contribute to the formation of a desirable future, whereas extremism and continued religious tensions lay the groundwork for undesirable scenarios. The article emphasizes that understanding the future of Wahhabism requires a clear strategy grounded in authentic Islamic values and scientific principles. Such an approach can help contain the sedition (fitnah) of Wahhabism, prevent the emergence of new intellectual and religious crises, and provide an analytical framework for policymakers and researchers. https://salafi.darolelam.ir/article_181538.html یکی از مباحث پر چالش در جهان اسلام، مسأله تکفیر است که از دیرباز مورد توجه مذاهب و فرق اسلامی واقع شده است. یکی از چهره هایی که در تاریخ علم کلام در مساله تکفیر مورد دقت واقع شده است ابن تیمیه است که از سخنان او برداشت های مختلفی بین فرقه ها و چهره های گذشته و حال صورت گرفته است. این پژوهش با رویکرد توصیفی تحلیلی و نگاه جامع به سخنان ابن تیمیه و با استفاده از منابع کتابخانه ای، سعی کرده است مبانی تکفیر از دیدگاه وی را به طور جامع بررسی کند و نتیجه اینکه ایشان درصدد تکفیر اشخاص نبوده است و ضوابط کلی برای تکفیر مذاهب و فرقه های پیدا شده در اسلام مطرح کرده است و شرایط روزگار وی نیز در این طرز تفکر بی تأثیر نبوده است؛ هرچند که برخی سخنان وی، مورد سوء استفاده فرقه‌ی ضاله‌ی وهابیت واقع شده است که درصدد تکفیر شیعیان، به خصوص امامیه هستند و بدون مطالعه ژرف و عمیق در آثار علمای سلف نظیر ابن تیمیه، به مسیر انحرافی خویش ادامه می‌دهند.