hamid imandar; hossin zafari
Volume 19, Issue 1 , January 0, , Pages 59-84
Abstract
The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the ...
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The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the views of Salafi authorities. In fact, this contradiction has created an internal challenge in the theological and ideological system of the school of Salafism. The Takfiri Salafists’ belief in the details of practice for the realization of faith is an essential factor in the exaltation of practical disbelief which leads to excommunication of those who,for example, abandon the daily prayers or Zakat as disbelievers without considering their heart judgment. This is in direct contrast with the views of Ibn Taymiyyah and Al-Bani, the two important Salafi intellectual authorities, who put emphasis on the heart’s approval as the realization of faith, not the body organs’ acts. Moreover, consistent with their refutation of the views expressed by some of the movement Imams, the Takfiri Salafists refuse to confirm the principle of ignorance in relation to issues of major Shirk such as supplication. This has completed their violent manifesto. The false interpretation of the notion of divine sovereignty and the lack of distinction between absolute and definitive Takfir are in contradiction with the views of the majority and is the major source of the expansion of the applications of Takfir.
hamid imandar; hamed mostafavi fard
Volume 17, Issue 2 , January 0, , Pages 73-96
Abstract
One of the constitutive elements of the Salafist School is its approach to God’s attributes. The Salafist unique interpretation which is presented as the school of proof for attributes lacks compatibility with forefathers’ views in addition to its being extremely dogmatic. Extreme dogmatism ...
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One of the constitutive elements of the Salafist School is its approach to God’s attributes. The Salafist unique interpretation which is presented as the school of proof for attributes lacks compatibility with forefathers’ views in addition to its being extremely dogmatic. Extreme dogmatism has provided opportunities for the opponents to satirize Salafist views. The present article aims at examining Alusi’s approach to interpretation in terms of its adherence to the Salafi School. In his opposition to the Salafist School of proof, Alusi takes side with the approach of delegating the meaning of attributes to the forefathers’ generally accepted views and rejects the manifest meanings due to the corrupted requirements like incarnation. He also agrees with the popular interpretation of attribute verses upon which there is unanimous agreement. The authors take the view that Alusi’s interpretation of narrated attributes do not show any affinities with the Salafist interpretations but they are rather in agreement with the latest Ash’ariyyah theological school of thought. However, it should be mentioned that his liberalistic theology and jurisprudence has had a minor effect on the distinctions in this field.
hamid imandar; hamed mostafavi fard
Volume 18, Issue 1 , January 0, , Pages 121-150
Abstract
The Muslim Brotherhood movement with the backing of Islamic awakening originated from the thoughts of Jamaluddin Asad Abadi and Mohammed Abduh has tried to provide a moderate demonstration of theological beliefs in agreement with the life history of the pious ancestors. With the accusations made by contemporary ...
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The Muslim Brotherhood movement with the backing of Islamic awakening originated from the thoughts of Jamaluddin Asad Abadi and Mohammed Abduh has tried to provide a moderate demonstration of theological beliefs in agreement with the life history of the pious ancestors. With the accusations made by contemporary traditional Salafism against this movement on this basis that they are short of providing a methodological demonstration of beliefs and their being lenient in disseminating pure monotheism highlights the need for a comparative study of the thoughts of the two movements. By propounding some thoughts of the Muslim Brotherhood, such as divine attributes, asking for help from the righteous, resorting to the righteous, visitation of tombs, attention to approximation of different theological schools, religious interaction with Christians and Jews, and legitimizing Sufism, the traditional Salafists emphasize religious dissonance of Muslim Brotherhood. Finally, it should be emphasized that the dogmatic approach of Salafists in their interaction with the opposite belief systems has placed the moderate movement of Muslim Brotherhood among the movements hostile to the demonstration of pious ancestors.
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