نشریه سراج منیر
سال نهم شماره 33 (بهار 1398)

One of the best reasons that the Sunni sect of Islam mention in their jurisprudence and theology is "consensus". In technical terms, the consensus is agreement of the scholars of a particular subject. In some instances, scholars misused from this term and just tried to confute their rivals. Confuting the consensus is a hard task and inquire searching so many sources and this is not an easy work. One of the scholars who claimed consensus but did not proved it, is Ibn Taymiyyah. In his famous book, "Minhaj Al-Sunnah Al- Nabaviyyah" he claims that we have consensus in some cases. In this research, his principles about consensus is discussed. In this book, he alleges that the ahlulbayt virtues is not so important and other disciples had virtues as well.

In the eighth century (Hegri), Ibn Taymiyyah opposing the mainstream Muslims and their way of lives, has raised so many problems. So many scholars from all over the Muslim world have tried to refute his views. The Shafi'i scholars mainly disagree with Ibn Taymiyyah views and have spoken out in this regard. They have written so many book, booklets and so on to disprove his ideas on preparation to travel to holy places, supplication and appealing for help from the Holy prophet Muhammad. The Shafi‘i scholars consider Ibn Taymiyyah as an apostate and try to confront with his deviations. In this article, this issue in a descriptive – analytic method is discussed.

Salafi Jihadism claims that if the Muslims do not practice the Sharia will be unbeliever and is outside of religion. In this article, with descriptive-analytic method, considering the Salafism school of thought, the Jihadi ideas will be criticized. The results are as the following: firstly, we can allege someone and call him or her an unbeliever if he confess obviously that I do not believe on them. However, if this act is as a result of ignorance, idleness, fear, benefits and so on, we cannot call him an unbeliever, although he is sinful but this person is not outside the circle of Islam. Secondly, the Jihadists believe that one of the senses of disobeying the Sharia is "committing to the rules passing in Islamic parliaments". While there is no reason for this verdict. If the rules passing in congress do not collide with Sharia, we can enact to both parliament rules and Sharia.

Cursing as a sign of total hatred is common among the people from early times. Some for showing their discontentment curse others. One of the senses of cursing is swearing the companion of the Holy prophet Muhammad. In this article, with descriptive-analytic method, the viewpoint of Hanafi school of thought in this issue, referring to their sources will be discussed. If someone curse the companion of the Holy prophet just because he is a disciple, in this case he/she will be called an unbeliever and is outside of Islam circle, according to Hanafi scholars and the other main stream Sunni Jurisprudents. But if someone swear on a companion not because he is a disciple – maybe he committed a sin – in this case the Hanafi Jurisprudents do not exclude him from Islam's circle. They call him as sinner. The Hanafi Jurisprudents maintain that there is no distinction between Abu-Bakr and Omar in this case and if someone cure them, he will confront with the same punishment.

There are several opinions about the relation between 'belief' and 'action'. We have some who are extremists like "Khavarej" and "Morjee", two opposite sides in this realm. In this paper, the writer is going to view the Ibn Taymiyyah ideas in this case. We can say that there is three principles in his views: 1- the action is necessary for a secure faith. 2- There is a correlation between faith and action. 3- The action is divided into superficial and in depth, for an in depth action the faith is necessary. Hence, the superficial action is a necessary part of faith. Having a closer look at Ibn Taymiyyah views, we can conclude that he believe in correlation between faith and action. In fact, the third principle refer to the first one. Although Ibn Taymiyyah tries to divide the faith in two parts, he maintain that faith cannot be separated from action. Nevertheless, Shia and other Muslim sects believe that action is not a necessary element in faith.

We can divide the Wahhabism ruling into three periods. In the first period (1157-1234) they committed so many crimes. Most of these atrocities we done in Najd region. Some examples of these crimes are as the following: killing and robbing the people in Riyaz, Huraimela, Ghatif and Ahsa. In this region wahhabists murdered so many people and robbed their properties. Ibn Beshr, the famous historian, named this atrocities "victories"! this article with a descriptive – analytic method is going to investigate in these crimes. The main source in this essay would be the Ibn Beshr's history book. Of course, other secondary sources also is used to clarify the depth of wahhabists. Regarding that this essay is novel and no one else did not write about this topic so far, we can understand the significance of this research.