نشریه سلفی پژوهی
پیاپی 1 (بهار و تابستان 1394)

In the beginning of this writing the reasons behind the assertion of excommunication are discussed and circumstance of ignorance and false understanding of the religious rules are propounded as major reasons. The writer holds that some individuals, such as Othman Al-Khamis who call themselves proselytizers of Islam, have gone astray asserting that some of the Muslims are infidel because of imploring to living humans for solving some of their problems, problems which no one can solve except for Allah. These individuals even excommunicate the Muslims who invocate and implore to the Prophet Mohammad (P.B.U.H) himself. And this sin is unforgivable and the one who commits it is infidel. Based on verses, narrations and the life story of the early pious Muslims, the writer asserts that invocation to the Holy Prophet of Islam (P.B.U.H) and saints of Allah is permissible and Sheikh Othman Al-Khamis is mistaking because he cannot differentiate between the independent and acquired power of Prophet of Islam (P.B.U.H) and saints of Allah, that is why he considers all the Muslims infidel. The critic holds that, if one believes in the fact that there is a person, dead or alive, who has independent power and can solve problems without the help of Allah, he is an infidel. But if someone believes that the miracles done by Saints of Allah, are with the permission and power received from Allah, and invocation to these people is in fact invocation to Almighty Allah, he not only is an polytheist but also he is a true monotheist.

Most of the Sunni scholars have clearly specified that the occasion of revelation of the verse of Wilayah is about Imam Ali (A.S). Ibn Teymieh is the first who has clearly denied this occasion and claimed that there is a consensus on the falsehood of this occasion. The present writing discusses his claim about the consensus on the falsehood of this occasion. In doing so, the exegetical books of Sunni scholars, until Ibn Teymieh’s time, and the narrations of the Companions of the Prophet (P.B.U.H) about this occasion are gathered and their chain of narrations are analyzed. And his claim that this occasion is not mentioned by Sunni scholars is proved to be inaccurate. On the contrary, there is a consensus on the accuracy of this occasion and people like Baqavi, Tabari and Ibn Hatam have mentioned this narration, while Ibn Teymieh has claimed that these people have not mentioned this narration.

The issues of Tawasul (invocation to anyone rather than Allah with divine permission), intercession and Imploration are the theological issues that different Islamic sects do not agree on. Some of the sects accept them, while others do not. And in some cases, those who believe in Tawasul and intercession are considered unbeliever and killing them is obligatory. Wahhabis are one of sects that have radical and extreme excommunicational opinions regarding Tawasul, intercession and Imploration, in a way that, by the use of takfir, they exclude most of the Muslims from the realm of Islam and legitimize killing them. Having scrutinized the concept of Tawasul, intercession and Imploration, The present research divides them into sixteen categories and makes clear the disputed areas. We need to say that, five of these sixteen categories are related to Tawasul which only one of the parts is a matter of dispute between Shia and Wahhabites. Five are related to intercession that one part is not agreed upon. And the other six categories concern imploration.

The issue of seeing Allah with eyes (vision) is one of the controversial theological issues that has aroused many discussions among theologians of all Islamic sects so far. The main question is that; is it positively possible to see Allah? And after proving the possibility of it, are there any reasons to prove that this seeingnhas happened or will happen? The Twelvers (Shia Imamites), Zaidiyyah, Ismailiyah, Muʿtazilah and Abazieh have, based on logic and tradition, denied the possibility of seeing Allah, while on the other hand, Ashariya, Maturidieh, Salafieh, People of Hadith and some of the other Sunni sects have considered it logically possible, and in the next world based on tradition. In this writing, criticizing the Salafi viewpoint, specially Naser Al-Qaffari’s, the author of the book the principles of Shia sect, we will prove that based on logic and narrations it is impossible to see Allah in this world and the next world.

Because of their animosity toward Ahl al-Bayt (People of the House), causing horrific events and deviating the course of history, Sons of Umayyad have a tarnished reputation. However Wahhabites have tried to defend and exonerate them. They consider Muawiyah a just and powerful ruler and a great politician who made the conquests in the west of Islamic territory. Not only Muawiyah is honored and hallowed by them but also they try to make Yazid clear of the sin of Martyring Imam Hussein (A.S). By contrast, making a fair assessment of the history, Muslim brotherhood criticizes Muawiyah and Yazid. They accept all the felonies attributed to Muawiyah and his son and consider their ruling a deviation of the Caliphs way of ruling. To them this ruling is the root of many political problems in Islamic world. In this writing it is clarified that Wahhabites and Muslim Brotherhood disagree on issues like: the legality of Umayyad dynasty, the personality and deeds of Muawiyah, the battle of Siffin, peace treaty of Imam Hassan, martyrdom of Imam Hussein and Hujr Ibn ‘Adi.

Although the issue of Tawhid is one of the fundamental principles of Islam, it has been interpreted differently. Some of the sects have extreme and fanatical interpretation of it. And based on their understanding, they excommunicate the rest of the Muslims and consider them polytheists. The Salafi-Wahhabi groups which their intellectual leader is Ibn Teymieh and Salafi-Jihadist groups which their leading Theoretician is Seyed Qutb are examples of this kind of fanatic groups. In this paper we review and criticize Tawhid in their viewpoint. Although the methodologies of these two groups are similar, in their Epistemology Salafi-Wahhabis are literalists (judging only from the exoteric meaning), while the Salafi-Jihadist believe in esoteric interpretation. So they are different in their epistemology because Wahhabis should believe in humanization of Allah, whereas, the followers of Qutb who has a different interpretation of Khabariyah or informative attributes of Allah The Most High. Based on this Salafi-Wahhabi’s approach is tawih Al-qubori while Salafi-Jihadist’s approach is Tawhid Al-qusori.