مطالعه تطبیقی نوسلفی گری جهادی در اهل سنت و نوسلفی گری شیعی (با تأکید بر القاعده، داعش و مکتب تفکیک) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
در چند دهه اخیر، ظهور جریانات نوسلفی در جهان اسلام، چالش هایی مانند اسلام هراسی و فرقه گرایی را به وجود آورده است. در تسنن، نوسلفی گری جریانی افراطی است که با خشونت علیه غرب، ترویج بنیادگرایی اسلامی و اطاعت مطلق از نصوص دینی شناخته می شود. القاعده و داعش از بارزترین نمونه های نوسلفی گری در تسنن هستند که در زمینه هایی مانند دشمن شناسی، جهاد و حکومت با یکدیگر هم پوشانی دارند. در مذهب تشیع، به دلیل وجود مفهوم ظهور و نگاه رو به جلو، ایجاد سلفی گری به شکل سنتی دشوار است. با این حال، مکاتبی مانند مکتب تفکیک به دلیل نص گرایی و تاثیرپذیری از بنیادگرایی، شباهت هایی به نوسلفی گری دارند. این پژوهش به بررسی تطبیقی نوسلفی گری در دو مذهب شیعه و سنی با تمرکز بر سه جریان: القاعده، داعش و مکتب تفکیک، به شکل تحلیلی-تطبیقی، در شش محور عقل و نص، نسبت با مدرنیته، جهاد، دشمن شناسی، حاکمیت و آزادی های سیاسی، و عدالت به اندیشه های آن ها می پردازد. یافته ها نشان می دهد که در حالی که القاعده و داعش در بسیاری از اصول نوسلفی گری اشتراک دارند، مکتب تفکیک به دلیل تفاوت های عمیق در مبانی اندیشه، شباهت خاصی به این دو جریان ندارد.Comparative Study of Jihadist New-Salafism in Sunni Islam and Shi‘i New-Salafism (with Emphasis on al-Qaeda, ISIS, and the Tafkik School)
Introduction In recent decades, the Islamic world has witnessed the emergence of intellectual and political movements that fall under the broad category of New-Salafism. These movements, marked by radical approaches to scriptural interpretation and a revivalist turn toward early Islamic models, have produced unprecedented challenges both within Muslim societies—manifesting in sectarian fragmentation and violence—and on the global stage through Islamophobia and regional instability. Their shared methodological foundation lies in an epistemology rooted in extreme textualism and the rejection of rationalist hermeneutics. Within Sunni Islam, New-Salafism has primarily taken jihadist forms, most notably represented by al-Qaeda and ISIS. With their emphasis on armed jihad and rigid interpretations of religious doctrine, these groups have become among the most pressing ideological and security concerns of the contemporary era. In Shi‘ism, because of its distinct theological and jurisprudential foundations—particularly the doctrine of eschatological expectation—the evolution of classical Salafism in its Sunni form is structurally implausible. Nonetheless, certain Shi‘i intellectual currents, due to their textualist and literalist tendencies, have been interpreted as approximating a form of Shi‘i New-Salafism. Among these, the Tafkik School—especially in the writings of Muhammad-Reza Hakimi—advocates for a strict separation between the teachings of the Ahl al-Bayt (‘a) and philosophical or mystical traditions, embraces a type of hadith-centrism, and reflects influences from Shi‘i fundamentalist movements such as Fadā’iyān-e Islam. The New-Salafi dimension of this school lies not in political or military activism but in its epistemological orientation: an unwavering commitment to primary texts, coupled with a rejection of philosophical and rational methods of religious understanding. Despite the differences in its social and political expression, this orientation renders the Tafkik School intellectually comparable to Sunni New-Salafism. The present study therefore aims to identify and comparatively analyze the components of jihadist New-Salafism within Sunni Islam (al-Qaeda and ISIS) and Shi‘i New-Salafism (the Tafkik School). It addresses the central question: What are the New-Salafi perspectives in Shi‘ism (the Tafkik School) and Sunnism (al-Qaeda and ISIS), and what similarities and differences emerge across the selected analytical axes? Literature Review Jihadist New-Salafism in Sunni Islam has attracted significant scholarly attention. Mehdi Farmanian’s The Dream of the Caliphate provides a comprehensive examination of Salafi movements—including al-Qaeda and ISIS—and analyzes their doctrinal foundations and takfiri worldview (Farmanyan, 2023). Similarly, Mohammad-Reza Ageshteh’s article, “Explaining the Foundations of Takfir Thought in Takfiri Movements,” investigates takfir as an ideological pillar and examines its political and theological implications (Ageshteh, 2017). Mohammad Qaneei and colleagues, in “A Comparative Study of the Concept of Jihad in Salafism and New-Salafism and Its Impact on Middle Eastern Political Developments,” explore transformations in the concept of jihad and their geopolitical consequences (Qaneei et al., 2020). Reza Ekhtiari Amiri and co-authors also compare al-Qaeda and ISIS in “A Comparative Study of the Terrorist Groups al-Qaeda and ISIS” (Ekhtiari et al., 2020). Further contributions include the work of Seyyed Asghar Keyvan Hosseini and Tayebeh Mohammadi-Kia, whose article “The Concept of the State in ISIS Discourse” analyzes ISIS’s proposed alternative to the modern state and its efforts to re-establish a caliphal order (Keyvan Hosseini & Mohammadi Kia, 2017). Additionally, Mohammad Sasani’s article on the conceptual transformation of the ummah in jihadist and New-Takfiri Salafism addresses the regional implications of these conceptual shifts (Sasani, 2017). Together, these works deepen our unders
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