نشریه سراج منیر
سال دهم شماره 37 (بهار 1399)

Knowing the hadith technical terms and great features in this field are two main branches in this field, and without that we can not discern the true Hadith practice it. Naser al-Ghafari, a Wahhabi scholar, maintains that the Shia hadith deprive these features, believing that there is no valid Hadith in Shia sect. he argues that the Shia established the hadith science in the fourth century and could not discover the valid narrator in Hadith. Also, the Shia started the hadith science technically at the 7th century, trying to escape from Ibn Taymiyyah criticisms. Answering to these doubts, we must say that the first hadith collection in Shia was compiled in the first century by Obeidollah Bin Abi Rafe. Al-Tusi, the great Shia scholar named this book in his works. The Shia Hadith science had started 200 years before the other sects in Islam, differentiating between the valid and invalid Hadiths. This methodology was common between the Shia in the period before Imam Sadegh's time. So, the Ghafari's doubts on the Shia hadiths are baseless.

denying the following of the four main religious denominations, the Salafi called themselves by this name. one of the main features of the Salafi sect is their view on imitation from the other Islamic denominations. On the first place, they deny the adherence to a particular denomination. on the second place, they defined a narrow space for the common people. Finally, they believe that the main duty of the society is Ittiba and a few can extract the Islamic rules by themselves. The Salafi maintain that the Mufti expressing the ideas of a particular religion is not a true scholar and if someone refers to him, it is copying him blindly. Encountering so many problems, the Ittiba theory cannot be a good alternative for the imitation theory. One of the problems of the Ittiba theory is its misconception from the imitation theory. They claim that imitation means following blindly. While the technical term for Imitation does not mean mimicking. One of the other problems of the Salafi theory is that they interpret the verses that mean general Ittiba in the specific Ittiba. The last defect of this theory is that it will cause so many problems in the community. In this essay, these issues will be studied in a descriptive- analytic method.

The Al-Sahwa movement is shaped under the influence of Muslim brotherhood in Egypt. The main goal of this movement was confronting the western modernity and opposing the entering of foreign forces in Saudi Arabia. From the ideological point of view, they oppose the Shia and Ash'ari point of view. We can divide the trajectory path between this movement and the Saudi government in five stages, which will be discussed in this essay by an analytic and descriptive method. It seems that this movement could not provide a coherent discourse and did not succeed in solving the problems facing the Saudi Arabia and the Muslim countries. Now, Muhammad Bin Salman, the Crown Prince of Saudi Arabia, has jailed the famous figures of this movements like Salman Odah, Safar Al-Hawli and Naser Al-Omar. Many of them are about to be executed.

One of the essentials mentioned in the holy Quran is that the pagans did not believe in divinity of God. Because they thought that their gods can affect in events in this world. Although pretending that there is no creator but God, they attribute God's affairs to someone other than God. The polymath Tabatabaee believes that the pagans were claiming that the God is the creator of this world but they were pagan in divinity. On the contrary, The Wahhabi scholars maintain that the pagans were monotheists in divinity and were attributing all of the God's attributes to Him and believed in no other God but Him. There are so many proofs for refuting this claim which will be mentioned in this essay from the viewpoint of polymath Tabatabaee.

Majority of Islamic scholars except Ibn Taymiyyah and other Salafies maintain that setting up grave on the tomb is permissible. Although some scholars believe that if the intension behind this act be flaunting, it is haram. Those allowing this act argue that the verse "We will set up a place of worship over them." is a good proof. On the other hand, those believing in forbidding this act maintain that building grave will lead to associationism and conclude that we must destroy the graves. They doubt on the interpretation of the above-mentioned verse and say this ritual was for the previous nations and the Muslims are not allowed to do this. And some Wahhabi also believe that those wanting to build mosque on the grave of companions of the cave were the pagans not the Muslims. But, if we have a careful study, we will know that those wanting to establish mosque were the Muslims and not the pagans. And also, if we study the narrations forbidding this act, it will be cleared that this prohibition was for the worshipping of the dead by the pagans and there is no contradiction in building the monument for worshipping the God.

Throughout the history, the human beings were worshipping different Gods and consume that they are the administrators of this world, thinking that they give them the blessings. The holy prophets came to guide the mankind to the right path, inviting the people toward the God. There are so many verses in the Holy Quran referring to the deity of the God. Ibn Jarir Tabari, the great Sunni scholar maintain that the polytheism of pagans is not limited to their polytheism in administrating but include deity as well. While, the Wahhabi referring to some of the Quranic verses believe that the pagans knew that there is only one God, but they failed in knowing the senses of the true God. Tabari in his famous book, Jame al-Bayan says that although the pagans were believed in deity of the God theoretically, but in practice were worshipping the other Gods. In this essay, the viewpoints of Wahhabi and Tabari will be compared. The results are that the Tabari view is valid in this case.