نشریه سلفی پژوهی
پیاپی 17 (بهار و تابستان 1402)

Despite the many works of Ibn Taymiyyah in the field of religion, he has no independent and complete interpretation about the Holy Qur'an. However, he has left some scattered works about Holy Quran's interpretation, which made it possible to infer his way of interpretation. He uses from theological method mostly and claims baseless consensus. Ibn Taymiyyah tries to doubt on the role of Ahlobayt, trying to highlight the role of Salaf without Ahlobayt. One of the other features of Ibn Taymiyyah's interpretation methodology is his arbitrary way of selecting the Quranic verses and Hadiths. In this essay and with a analytic-descriptive method, we are going to analyze the main factors of Ibn Taymiyyah methodology. By doing so, we can understand the Wahhabi ideology as well, since the Wahhabis are true follower of Ibn Taymiyyah.

Many scholars, when criticizing and refuting various topics raised by Ibn Taymiyyah and his works, encounter with many verbal and meaningful fallacies in the methodology of Ibn Taymiyyah. This shows that he had problems in his thinking way. Using many verbal and meaningful fallacies, Ibn Taymiyyah misled the people. This research shows that in the Wilayat verse, he used four fallacies: 1. putting indefinite instead of definite; 2. Putting the non-cause instead of the cause; 3. Incomplete induction; 4. Using different states of the word to prove his intentions. For example, in the verse (7:13): "You are only a warner, and there is a guide for every people", Ibn Taymiyyah has put the indefinite instead of definite, and in the Tatheer verse, he used four fallacies: using intrinsic instead of self-intrinsic, using common nouns, combining issues, changing some parts of meaning. In the verse (2:43): and bow along with those who bow [in prayer], he used the fallacy of incomplete induction. And finally, in the verse Mobaheleh, Ibn Taymiyyah used intrinsic instead of self-intrinsic fallacy.

One of the main questions of Muslim theologians and philosophers has been the essence of soul and the issues surrounding it. Ibn Taymiyyah, as one of the famous and influential scholars on the Islamic thought had a great impact on the other scholars coming after him. In his viewpoint, we cannot discern the true nature of soul. He has discussed about the soul and its incidents at his works. He considers man to be a two-dimensional material being. The body is a dense and known entity, and the soul is a subtle and material entity. He believes that the soul has dignity, precedence and a divine aspect, maintaining that there is a connection between the soul and the body, causing the soul to flows  throughout the body. Since there is a direct connection between the issues like supplication, invocation to the saints after their death with the true nature of soul, it is necessary for us to explain this matter form the viewpoint of Ibn Taymiyyah as an opponents of supplication and resorting to the saints.

The activities of the Wahhabi movement and the security challenges resulting from it, prompt us to confront this phenomenon. One of the best ways to face this challenge is by legislating new criminal laws and incriminating these activities. The descriptive-analytical study of the activities of the Wahhabi movement shows that there are some deficits in the laws concerning Wahhabi activities, Some of them are as the following: the lack of legal clarity in connection with cyber activities of Wahhabism, the existence of vague phrases by the legislator, heresy in some institutions and related jurisprudential institutions and finally, insufficient attention to the defendants' defense rights and, on a larger scale, the citizenship rights of individuals, are among the most important gaps and shortcomings. This status shows that there no balance between "individual rights and freedoms" and "the security of society".