بررسی تطبیقی اندیشۀ سلفی گری در شبه جزیرۀ عربستان و شبه قاره هند (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
واژه سلف در معنای لغوی نخستین بار در آثار مؤلفان قرن دوم و سوم هجری ذکر شده است، اما به کاربردن واژه سلفی گری تحت عنوان یک مکتب مستقل، برای نخستین بار در قرن هشتم هجری و تحت تأثیر افکار ابن تیمیه شکل گرفت و طرفداران این تفکر سلفیه نام گرفتند. این پدیده پس از ابن تیمیه به صورت نه چندان فراگیر ادامه یافت تا اینکه در قرن دوازدهم یک بار دیگر تحت تأثیر افکار افرادی همچون محمدبن عبدالوهاب و شاه ولی الله شدت گرفت. در این مقاله برآنیم پیشینه و ارتباط سلفی های شبه جزیره عربستان و شبه قاره هند و نیز اشتراکات و تمایزات این دو جریان را از دیدگاه محمدبن عبدالوهاب و شاه ولی الله درزمینه مبانی فکری ازجمله درباره چگونگی ارتباط با شیعیان و صوفیان و نظراتشان درباره اجتهاد و شرک را موردبررسی و ارزیابی قراردهیم. سؤال اصلی پژوهش، تطبیق و مقایسه مبانی فکری و رویکرد محمد و شاه ولی الله در برخورد با مخالفان است. نتایج پژوهش حاکی از آن است که رویکرد این دو شخصیت در برخورد با مقوله هایی نظیر تصوف، اجتهاد، شرک و شیعیان متفاوت بوده است و حتی باوجود مخالفت آنان با تشیع، شاه ولی الله از بی احترامی به امامان شیعه خودداری می کند؛ حال آنکه در اندیشه محمدبن عبدالوهاب تخطئه کامل امامان شیعه امری عادی بوده است. نظر به اهمیت موضوع، این پژوهش به روش توصیفی-تحلیلی و مبتنی بر منابع کتابخانه ای صورت گرفته است.Comparative Study of Salafism in the Arabian Peninsula and Indian Subcontinent
The term “Salafi” has been mentioned for the first time in the manuscripts of the second and third century AH authors. But the use of the term Salafism as an independent doctrine was formed for the first time in the eighth century AH by influencing from Ibn Taymiyyah's thoughts, and the proponents of this thought were called Salafi. This movement continued after the Ibn Taymiyyah in an incomplete way until in the twelfth century, which was once again influenced by the thoughts of people such as Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi. In this paper, the background and relation of the Salafists of the Arabian Peninsula and the Indian subcontinent, as well as the commonalities and differences between these two trends, from the perspective of Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi, in the field of intellectual foundations, including how to deal with the Shiites and Sufis, and their opinions about the idol worshipers or the infidelities of Shiites and other sects were studied. The main research question; Comparing and contrasting the intellectual principles and approach of Muhammad and Shah Wali Allah in dealing with the opposition. The results of the study indicate that the attitude of these two personalities in dealing with categories such as Sufism, ijtihad, polytheism and Shiites has been different and even despite their opposition to Shiism; Shah Waliullah refuses to disrespect the Shiite Imams, while in the opinion of Muhammad ibn Abd al-Wahhab, the complete transgression of the Shiite Imams was normal. Due to the importance of the subject, this research is done through the descriptive-analytical method and using library resources. Introduction The word Salaf in the literal sense is mentioned for the first time in the works of the authors of the second and third centuries AH (Zamrli, 1995: 38; Ibn Abi Ya'li, Bita: vol. 1/31, 92 and 294; Ibn Jozi, 1393 AH: 165 and 179) However, the use of the word Salafism as an independent school was first formed under the influence of Ibn Taymiyyah in the eighth century AH. This phenomenon intensified once again in the twelfth century under the influence of the ideas of Muhammad ibn Abd al-Wahhab on the Arabian Peninsula and Shah Waliullah Dehlavi on the Indian subcontinent. In general, the study of the word Salafi requires an accurate and detailed discussion, but in a nutshell, it can be said that Salafism is a common thought that should not be limited to Wahhabism because it is also used for non-Wahhabis. After the era of Ibn Taymiyyah, the Salafist movement was marginalized for about three and a half centuries, until it regained its power in the twelfth century with the efforts of Muhammad ibn Abd al-Wahhab in the Arabian Peninsula and Shah Waliullah Dehlavi in the Indian subcontinent. Although the views of Muhammad and Shah Waliullah are influenced by Ibn Taymiyyah, they differ in some aspects. In the face of the opposition, Muhammad put pragmatism on the agenda in community context and propagated jihadist thinking, but Shah Waliullah, who himself emerged from the Sufi context, had a more moderate and peaceful view of the opposition and took a different path from the beginning. He chose a different path from jihad and presented his thoughts to his followers in the form of numerous writings so that he could acquaint them with his thoughts. Research Methods Due to the importance of the subject of this research, it has been done in a descriptive-analytical method and based on library resources. Discussion Muhammad ibn Abdul Wahab and Shah Waliullah Dehlavi had similarities in using the views and ideas of Ibn Taymiyyah in returning to his righteous predecessor and also having intelligence and sagacity (Al-Juhanay, 2002: 156); however, there were many differences between them, and these differences were justifiable according to spatial requirements. In other words, the social differences between the two were the source of the different way Salafi thought developed there. Whereas the Indian subcontinent has long been familiar with Sufi sects (Shimmel, 1989: 62) and considering the power of the Sufis in India (Akram, 1990: 193); the performance of Shah Waliullah against the Sufis is evaluated. in return; In opposing the Sufis, Muhammad ibn Abd al-Wahhab even surpassed his teacher Ibn Taymiyyah and not only called them a deviant movement, but also considered the actions of the Sufis, including dhikr, solitude, dependence on the sheikh, and meditation, as abominable and even worse. From the point of view of Shah Waliullah, not only the chapter of ijtihad is not closed (Siddiqui, 1370: 151) but also, he strengthened the position of ijtihad in India and warned people against blind imitation. Shah Waliullah considered the existence of ijtihad ideas necessary and even necessary in order to compromise with other Islamic sects (Zarrinkoob, 1369: 251); But Muhammad ibn Abd al-Wahhab strongly opposed the ijtihad approach. Due to his opposition to the principle of ijtihad and the mere belief in hadith, he failed in the theoretical realm to add anything to the theories of Ibn Taymiyyah and devoted most of his activities to the practical realm and added extremism to Salafi thought. Muhammad policy towards the Shiites was very strict and hostile. He did not feel the slightest harmony in his thoughts with the Shiites, and he considered them even worse than the infidels and the Jews. Although the policy of Shah Waliullah has been strict in dealing with the Shiites, but at the same time he had a special devotion to the Ahl al-Bayt (AS) (Hardy, 1369: 76; Dokmjian, 1377: 188-214; 3677; Rikhte Garan, 1385: Vol. 6 / 16-21). In opposition to the Shiites, Shah Waliullah wrote several books, including "Ezalat Al-Caliphs." Muhammad ibn 'Abd al-Wahhab considered the categories of polytheism in monotheism of worship and considered the Muslims who were accused of polytheism in worship as the polytheists of the beginning of Islam and ordered jihad against them. Muhammad encounter with the believers, especially the pilgrims to the tombs of the Imams, was much more intense. By emphasizing polytheism in monotheism, he sought to prove that Muslims who exaggerated the rights of the elders and made vows, sacrifices and sacrifices for them are polytheists (Muhammad ibn Abd al-Wahhab, 1426 AH: 103). Muhammad did not consider matters that did not fall under the category of Tawhid Ebadi to be among the components of polytheism; but from the point of view of Shah Waliullah, the concept of polytheism encompassed a wider space. Although both of them were influenced by the thoughts of Ibn Taymiyyah in defining the categories of polytheism (Farivai, 1415 AH: 165; Sialkouti, 1420 AH: 62), but Shah Waliullah did not limit polytheism only to monotheism of worship, but he believed that polytheism had broader meanings such as Polytheism in worship, vows, supplications, swearing, visiting graves, slaughtering, calling and supplication, help and the like were included. Result Salafism as a school was introduced by Ibn Taymiyyah in the eighth century AH, but finally in the early twelfth century AH, the Salafist School was revived by people such as Muhammad ibn Abdul Wahab and Shah Waliullah Dehlavi, and resumed its political and intellectual life. Muhammad and Shah Waliullah made serious efforts to bring Salafism into practice and succeeded in achieving acceptable results, which attracted many people. Although Muhammad and Shah Waliullah both studied in the Najd region and in a common context, they disagreed on many Salafi ideas, including their views on the issue of polytheism and infidelity. Muhammad considered polytheism in the monotheism of worship and even limited the mission of the prophets to this issue, while Waliullah Dehlavi considered the issue of polytheism to be broader and considered many components for it. Another difference between Muhammad and Waliullah was in the way of propagating Salafi thought and dealing with other Islamic sects and religions. This difference is related to the social context in which these two personalities were present. Muhammad emphasized jihadist ideas due to his presence among the people of the Arabian Peninsula, who had belligerent and violent temperaments due to their geographical conditions and hot and dry climate. The existence of such features in this area turned to theoretical and authorial ideas, because he noticed that in principle the context of Indian subcontinent did not reflect the ideas of practical jihad. The same social context in the confrontation of these two personalities was also influential on other Islamic sects and religions. Muhammad, due to his presence among the violent and dry people of the peninsula, dealt with the Sufi sects and the Shiite religion in the most severe manner and issued a verdict of disbelief on them, and was by no means willing to agree with them on an idea and ijtihad Did not accept either, But the rise of Shah Waliullah from the Sufi condition was influential in the way he dealt with the Sufis and tried to correct the thoughts of the Sufis, he did not consider the chapter of ijtihad closed and in addition to encouraging his followers to embrace ijtihad, he also condemned blind imitation. 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