rasool chegini

The lives of the polytheists at the time of Quran revelation have been examined in various cultural, social, political, etc. aspects. The Holy Quran, as the only divine source of that period, has made a significant contribution to recognizing the beliefs of the ignorant Arabs. Considering Wahhabism’s citation of Quranic verses to prove the monotheism of the polytheists, firstly it is necessary to examine their claims by citing Quranic verses. The verses have referred to the beliefs of the polytheists with two descriptive and explanatory approaches. Descriptive verses have illustrated the beliefs of the polytheists, and explanatory verses have presented the correct monotheistic belief with two positive and negative perspectives. It indicates that the polytheists were averse to the belief of Oneness of God and had many debates with the monotheists. They supposed partner for God and demanded the Lordship from their idols. The Holy Quran has warned the polytheists against associating partners with Allah in creation, ownership and management of affairs and has invited them to worship the one Lord of the universe. These Quranic indications challenge the Wahhabi claim of the polytheists to believe in the Oneness of God.

Sunnah (tradition) and Bid’ah (innovation) are two widely used concepts in various fields of Islamic sciences, with numerous rulings regarding them in beliefs and jurisprudence. Most attention around this issue has been focused on its instances, and less on its theoretical foundations and with a nature-oriented approach. In this article, by referring to narrations from the Ahl al-Bayt (a.s.) on the subject of bid’ah, the theoretical dimensions of sunnah and bid’ah such as: nature, typology, types, origin, formation process, and consequences of creating sunnah and bid’ah have been examined. In the narrations of the Ahl al-Bayt (a.s.), sunnah is divided into two types: religious and customary, and good and bad sunnahs fall under the category of customary sunnah. In contrast, bid’ah is also divided into religious bid’ah and customary bid’ah, where all instances of religious bid’ah are blameworthy, and the commendable instances of customary bid’ah are recognized as good customary sunnahs. The result of this research is that the infallible Imams (a.s.) have shown special attention to sunnah-centrism and avoidance of religious innovations, and have called any innovation in religion a misguidance. However, to encourage Muslims to create customary sunnahs with social extension and in line with religious teachings, they have considered numerous rewards, and in contrast, have predicted the sin of those who act upon the disliked customary sunnahs for the founder of that bad sunnah.

By dividing affairs into two categories, "what is in the power of the slave" and "what is only in the power of God", asking someone other than God to perform the actions of the second category is considered shirk. This division has become the main criterion of Wahhabis for considering matters such as Istighah to be shirk. Descriptive-analytical research about this division shows that Islamic scholars have never used this division to separate between polytheistic and non-polytheistic supplications. This division is not used in this sense in the traditions of Ahl al-Bayt (PBUH). Rather, traces of this division can be seen in two lexical and conceptual areas. The lexical application of this term has been used to teach monotheism and explain Shari'i standards, and the conceptual application has been the focus of narrations to express the limitlessness of the creator and the limitation of the creature. Analyzing the meaning of this division also informs about the perceptual challenge in promoting this division, which may lead to shirk in the absolute lordship of God.

One of the historical accusations that have been raised against Shia since the first centuries is the "Khan Al-Amin" issue. Some historical and sectarian sources have said that the Shiites, or at least a group of them called "Ghorabiyyah", believe that Gabriel betrayed the Commander of the Faithful (AS) and instead of conveying the revelation to him, he conveyed it to the Holy Prophet (PBUH). . The inconsistency of this belief with Shia jurisprudence and beliefs and the lack of mention of such belief or sect in the historical and sectarian sources of Shias and the ancient sources of Sunni sectarianism testify to the falsity of this accusation. This research seeks to achieve the process of attributing this belief to Shiites. For this purpose, after examining the history of the use of this accusation, the currents and people who played a role in the formation and spread of this accusation have been scrutinized, and the main source of this accusation has been introduced, the Umayyad Umayyads and some court scholars such as Shaabi (104 AH).

The main criterion of Islamic religions for takfir is the necessary denial of religion, which is known as correct takfir. On the other hand, there is false takfir that none of the essentials of religion has been denied; However, due to ignorance of one's own religion or the religion of the other party or falsification of non-Islamic basis, things that are not considered as blasphemy have been considered as blasphemy. The most important titles of false excommunication can be considered twelve, which are divided into two categories according to the basis and not according to the basis. Takfirs that are not in accordance with the basis are: denial of the caliphate of the caliphs, apostasy and sabbath, blasphemy of Ayesha, distortion of the Qur'an, exaggeration against the Ahl al-Bayt (a.s.), occult knowledge and infallibility of the imams , betrayal of the angel of revelation, innovation and regression. These factors are among the cases on the basis of which takfir is not compatible with the basis of Ahl al-Sunnah; Therefore, by increasing knowledge and constructive interaction between Islamic religions, it is possible to remove these takfirs. However, the takfir of Muslims by Wahhabism for the crime of worshiping other than God, according to their basis in the polytheism of Muslims, and there is no way to correct it except to wash the hands of the foundations of this sect. Based on this division, Wahhabism can be considered a sect of takfir, which takfir of Muslims is part of their beliefs

Wahhabism is the most important challenge of the Islamic world in the last three centuries. The Wahhabists by excommunicating Muslims have divided the Islamic Ummah and provided an opportunity to attack the enemies of Islam. They maintain that Muslims are worse than the polytheists at the Age of the Holy prophet. According to Wahhabi belief, some acts like intercession, supplication and vows are forbidden. The main reason for this kind of Takfiri ideology is arisen from their definition from worshipping. According to Wahhabism, the intention is not so important in worshipping and just the apparent similarity is enough for worshipping. In this essay, and by a descriptive analytic method, and by referring to the narrations of Ahl al-Bayt, the Wahhabi point of view about the concept of worshiping is criticized. The infallible Imams divided the worshipping in two kinds: first,  submission and obedience and second, intention. We will have a quick survey on the Ahlobayt narrations on the nature of worshipping.

The Wahhabis always put forward the narration " the head will suffer when we cry for them". They claim that according to this Hadith, any kind of mourning and crying for the dead is forbidden and Haram. The Wahhabi stress on the words "suffer" and "crying"  mentioned in this Hadith. In this essay, with a descriptive-analytic method, and using the first hand Sunni sources, the writer will disprove the Wahhabi interpretation from the above-mentioned Hadith. Some of the finding are as the following: crying in this Hadith is not the usual mourning and sobbing, but the cursing of God and complaining from the Destination. Also, the word "suffering" in this hadith contradicts with the verse " No bearer shall bear another’s burden". Hence,  there are different views on this issue - more than 12 different views. Some other scholars construe the meaning of suffering and interpreted it as hurting which seems to be a good solution. So, we can not use this Hadith as a pretext for forbidding mourning for the dead.

The seventh verse of Chapter Hud informs of the Divine Throne being on water. The most important ambiguities of this verse are the nature, quality, origin and purpose of the "water" under the Throne.  By referring to Imami and Sunni sources, we see the existence of similar narrations and opinions, and there is a difference between the two parties only in the details. According to the narrations of the Ahl al-Bayt, "water" is something tasty that was first a ruby ​​with a width of seven heavens and the earth. The ruby then turned into water, and as the wind mixed with the steam, the whole universe was created from that steam. Due to a lack of prophetic traditions in Sunni sources on the interpretation of this verse and the need to connect with the source of revelation in order to interpret the verse, the similarity of the views of people such as Ibn Abbās, Ka'b al-Ahbār and Wahb ibn Munabba with the Shiite view, suggests their being influenced by the sciences of the Ahl al-Bayt (a).

An article was earlier published to counter the argument that Ibn Teimie was rather prejudiced and erroneous towards Ahl-ul-Beit and their virtues, wherein a different and rather unrealistic interpretation of his character was presented. In that article, Ibn-Teimie was depicted as a scholar possessing an insightful and confirmatory look towards the virtues of Ahl-Ul-Beit. He is also presented as believing in Ahl ul Beit’s nobility, scientific and religious authority, immaculateness, sole integrity and honesty. With due regard to the fact that a thorough understanding of a person’s character is only possible through a comprehensive look at the quotes and deeds he left behind, the same truth holds for ibn teimie. To understand his character all of his writings and works must be brought under careful scrutiny. There are direct quotes from ibn temie that stand in sharp contrast to what the researcher of the mentioned article argued. Prejudice, lack of comprehensiveness of the author’s understanding, incomplete and erroneous references and ignorance of the stance of the sunni scholars towards the ideas of ibn temie are but some of the critical issues that bring the article under question and undermine its line of reasoning.

Imami scholars, in the case of defining Imamate position, have used three principal methods including traditional, theological and philosophical ones. The first has been based on the Prophet household`s traditions, particularly on Imam Reza (a), the second, being scholar`s famous one, has known it as: the public chair in affairs of earthly life and religion, accepted by Sunni scholars also. The third being of critical position to the famous one, trying to explain the reality of Imamate position, emphasizes on such qualities as Divine caliphate, absolute guardianship, Divine office and perfect man.

In the “Asylum Hadith”, the Prophet of Allah (s), by resembling the Ahl al-Beit (a) to the stars of the sky, has called their existence the means for the security of the nation. The famous text of this Hadith is “Al-Nojom Aman Leahl al-Sama Va Ahl Beiti Aman Leomati”. Although this Hadith has been reported by five narrators from the Prophet of Allah (s) in the Sunnis’ narrations, but it has been weakened by some authors. According to its most famous narration, there are some reasons; but if we do not accept them too, we can say that the numerous ways of narration compensate the weakness of some of its transmitters and proves the emanation of this Hadith from the Holy Prophet (s); for Sunni Hadith narrators have accepted narrations with these conditions. Hence, this Hadith will be proved according to the Sunnis’ rules of Hadith transmission.