The present article has attended to verify the true meanings of "qarn" and "salaf" and has answered simultaneously to some of doubts posed by Ibn Taymiyyah and his followers. "Qarn" in the Qur’anic usage is a group of people who live in a special condition concerning religion or culture or politics and have something in common. Accordingly, what the Prophet meant by "qarn", in the narration of "khair al-qurun" (the best of generations) is also the era in which Islam emerged an expanded. Taking the new meaning of "qarn" that is one hundred years, Ibn Taymiyya and his followers have taken the sayings and actions of Muslims who lived in the beginning of Islam as the criterion for making a distinction between right and wrong and have not recognized an authority for the time after it. While firstly the meaning of "qarn" as used in the Qur’an, is not conditioned to a particular time. Secondly, the Muslim who lived in the beginning of Islam had different schools and methods to all of which can not be referred.

Conflict between the Baloch and the Pakistani government has been as an important component in the province of Balochistan especially since the independence of Pakistan in 1947, bearing in mind that this province has always been associated with the Baloch ethnicity. After the Soviet and US invasion of Afghanistan in 1979 and 2001, because of its proximity to Balochistan, Salafism as a new phenomenon entered this area. The research question is: How Salafism has entered into Balochistan and what is the impact of that on ethnicity? This study will show in two years, 1979 and 2001, the establishment of religious schools in Balochistan to deal with the Soviet Union, the formation of the Quetta Shura, the sectarians anti-Shia, joining Baloches sectarian groups and al-Qaeda and mutual cooperation Baloches with sectarians and the Taliban, in addition to eclipsing ethnicity, Balochistan has been a haven for Salafists and terrorist groups.

The dynamic ideological power of Deash group originates from two sources. The first source is a pervading jurisprudence rooted in Ibn Taymiyyah’s (14th c.( ideas which later modernized by Abd al-Wahhab)18th c.( as the ideology of modern Salafism. Accordingly, Takfiri Daesh members say their objective is to renovate Islam. The other source, totally obvious in its organization and political objectives, is Baathism and new Baath networks since secular Baathis set the renovations of Arabs’ glory as their ultimate goal. Although Daesh group uses the doctrine of radical Salafism effectively to mobilize extremists and foreign militants, it also relies on the complex networks of former Baath Party officers to lead and control its Caliphate. This paper tries to study how these two different ideological sources can join in a single organization-Daesh. In the ideology of Baath, Islam is hardly a universal message which addresses the world to improve humanity. It is considered as a mean of governing the Arab world, and its development by Baath theorists is for showing an evidence of the gratitude of Arab culture and the thinking power of Arab people. On the other hand, Baathis’ military and organizational skills have been used by the extremist Salafis-Daesh-as means of following their objectives in battle fields.

One of the internal conflicts in contemporary Salafi discourse is over "apoliticism" or "politicization". Scientific (or the so-called Albanian) Salafi discourse is a contemporary sub-discourse that strongly prescribes apoliticism and claims that it has purified Wahabi Salafi discourse from those elements inconsistent with the Good Forefather, on the one hand, and it has played the role of a resistance center against the dominance of politicized Salafi discourse (Sahwa). Hence this sub-discourse, while defending a new Wahabism cleansed of Muslim Brotherhood's impact, simultaneously confronted Muslim Brotherhood, on the one hand, and traditional Wahabi institution, on the other. This article examines the scientific Salafi sub-discourse, its formation and emergence context, and its challenges vis-à-vis the traditional politicized Salafi hegemony. The research method and theory used has been the meaning constellation of Laclau & Mouffe's discourse analysis.

Having its roots in the Sunni political thoughts derived from Hassan al-Banna, the great founder of al-Ikhwan al-Muslimeen (Muslim Brotherhood), this movement is one of the moderate Salafi groups that holds specific positions and doctrines. Its epistemology, for instance, differs from other movement’s origins, making it different from the Salafi mainstream. As a result, Ikhvani’s activities and approaches has a great influence on the success or failure of the proximate attempts. This paper, employing a descriptive-analytical method of research, aims at introducing the principles of the movement’s epistemology. According to the findings of the paper, for Ikhvanis the medium of knowledge is not confined to Naghl (Narrations) but includes instinct, senses and experience, reason, and vision.They also put a specific value on each of them; for instance, they emphasize on the presence of theoretical justifications, experiential affairs, and authenticity of narration, regarding respectively reason, experience, and Naghl as the media of knowledge.

Salafism is one of the most important ideological events in the history of Islam. Its supporters insist on the necessity of the Salafist approaches, trends and movements based on the feghi literature. They reproduce this literature in accordance with the current events.Iraq that has a critical geographical and geo-political position and close mutual relations with Iran, has been confronting Salafism since its formation. So, after US invasion, it has become a nest for the Salafist activities. These activists that can be considered the most prominent non-governmental actors in the present events of Iraq cooperate with other Salafi groups of the region and the world. The writer discusses the developing role and activities of these groups and their geo-political and ideological impact on Iran considering the growth of Salafism in the years after 2003.

The Salafism movement within itself includes a variety of trends. In the meantime, the extremist Salafism movement, with the slogan of following the predecessors, always justifies its unbridled actions in the name of religion, with a formalistic interpretation of the Quran and Sunnah. Formalism under the meaning of authentication of formal interpretation and denial of rational esoteric interpretation (ta’wil) is extremist and unacceptable in itself.Salafi formalism albeit more represented in Mutashabeh (allegorical) verses and verses of Divine Attributes, gradually and with the efforts of its intellectual leaders, especially Ibn Taymiyyah, it has become a key element of the extremist Salafi movement. This research by using a descriptive and analytical method, and studying the interpretative works of the great commentators of this movement including Ibn Taymiyyah, Ibn Qayyim, Ibn Kathir, Shanghiti and Ibn al Uthaymeen concludes that the denial of the consistent interpretation, the refusal of figurative applications in the Holy Qur'an and, in general, ignoring the role of reason in understanding the Quran, are the most important elements of fundamental Salafi formalism in the interpretation of religious texts, particularly the Holy Qur'an.

Relying on their inferential principles, i.e. considering everything quitted by the predecessors heresy and also the immoderate avoidance of the esoteric interpretation of the Quranic verses, Takfiri Salafists have come up with some conclusions which have led them into issuing peculiar tacfiri fatwas. In some of his books, ibn Taymiyyah has remarked that practicing something which was avoided by the predecessors is heresy and violating this principle is a blamable innovation.For instance, with regard to the Sariah rule of celebrating the Prophet’s (p.b.u.h.) birthday, he believes such celebrations were not hold by the predecessors although they could be hold and there was no obstacle to holding them. He adds that if holding such celebrations were a pious act, it would be worthier of the predecessors as they had more affection for the Prophet (p.b.u.h.), were more respectful toward him, and were greedier for good deeds.Ibn Taymiyyah consider scholars of the Islamic sects ignorant and believes that such legal Islamic celebrations as the Prophet’s (p.b.u.h.) birthday are blamable innovations since the predecessors did not approve of them. In modern times, following ibn Taymiyyah, some Wahhabi scholars have declared holding celebrations on the Prophet’s (p.b.u.h.) birthday illegal. They believe that this practice is one of the blamable innovations in Islam, because the Prophet (p.b.u.h.), the orthodox Califs, the Companions and the Successors did not do it. The principles drawn from the Quran and the definitive sunna of Imams disclose the fact that many of the claims of Salafism in this context are not rooted in Islam and, hence, they cannot be accepted.

The growth of New-Salafism and the emergence of the ISIS phenomenon in the Middle East show a new kind of threat that spread not only in a particular country, but also unprecedentedly in the Middle East. The purpose of the present paper is to study the threat of regional security in Iran as a result of the emergence of new security threats in the light of the emergence and expansion of New-Salafism. The main question is: "What are the drivers that affect the survival of New-Salafism and the formation of regional security threats? " In response, the main hypothesis of this paper is based on the fact that the above-mentioned process, at three levels and under the influence of crisis drivers, includes "action of international actors, " Divergence in the coherence of the social structure of the Muslim world "And" ideological competition and the disparity of interests of rival regional actors. " Research findings include globalization, increased security of Israel, The duality of order / irregularity during the transition period, the proletarian wars, nostalgia, and the emergence of Takfiri Salafist groups, , Anti-Shiite and jurisprudence, ethnic cleansing, identity crisis, and overcrowded governments.

Salafism as a school is based on a particular conception of foundations and methods of kalām. It was founded by Ibn Taymiyya al-Ḥarrānī. In our time, the advent of neo-Salafism has presented profound challenges to certain traditional Salafi beliefs. Neo-Salafists have adopted different strategies as a consequence of their encounters with traditional Salafi theology and the requirements of the modern world. Some of these strategies include: interpreting away the transmitted attributes as far as attribute-monotheism is concerned (Sayyid Qutb); taking the traditional Salafi reflection on attributes as fruitless; negligence of attribute monotheism on part of prominent traditional Salafists such as Muhammad Qutb and al-‘Awda; rejection of the tripartite division of monotheism to which traditional Salafists generally adhered; providing a reinterpretation of lordly and divine monotheism; replacing inner beliefs and inner permissivism with bodily actions (neo-Salafists such as Sayyid Qutb and Mas‘ari); pervasiveness of excommunications in their interpretations and explanations of certain religious concepts, such as the definition of faith and disbelief as well as some problems of monotheism, government, and legislation; propounding the permissibility of rise against the ruler or legitimacy of peaceful protests by people such as al-‘Awda and al-Qarani; permitting the practice of ijtihad and disputes over the reliability of khabar al-wāḥid (a hadith transmitted by one person).