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).

Epistemology or epistemology is a science that studies cognition, its sources and tools, and its methods and validity. SALAFISM (in general) is a social and religious thought and movement among the Sunnis, which gives intellectual authority to the Salaf (advanced Muslims). They believe in addition to the Qur'an and the Sunnah, following the way of the righteous Salaf is the way to happiness and the solution to the problems of the Islamic world. According to them, the first three Islamic centuries are the best Islamic periods. One of the main founders and theoreticians of this movement is Ahmed bin Abdul Halim bin Taymiyyah Harrani Hanbali (died 728) known as Ibn Taymiyyah. Modernity is used in the word to mean renewing or modernizing and giving originality to what is modern and contemporary. But the term refers to the thought, culture, and lifestyle ruling the new era, in the West, especially from the 18th century onwards. The indicators and components of modernity can be identified in two dimensions: ‘appearance and superstructure’ and ‘intellectual and infrastructure’. The external dimension includes aspects such as new knowledge and technology, modern architecture, new economic, and political and administrative structures. The intellectual aspect encompasses scientism and empiricism, belief in instrumental rationality and self-foundation, humanism, individualism, secularism and so on. Although in the primitive view, modernist modernity and fundamentalist SALAFISM seem to diverge from each other in the end, with a little research and scrutiny, the intellectual commonalities of these two discourses could change that initial perception to some extent. In this regard, the present comparative study seeks to investigate the nature of the epistemology of these two discourses and show their common and differential aspects using a documentary-analytical method. There could be some questions about the epistemological comparison of the discourse of modernity and TRADITIONAL SALAFISM: Why are Salafist ideas (compared to the discourse of the Islamic Revolution) more aligned and cooperative with the modern West? Regardless of the political and profit purposes, does the modern western political support of some governments and Salafist movements and groups have anything to do with their common foundations? What are the reverse and direct influences of Salafist fundamentalists in the spread of ‘modern materialist and sensuous discourse’ in the Islamic world? There are some similarities between the discourses of modernity and TRADITIONAL SALAFISM (in the dominant reading). They both accept empirical and sensory epistemology. Besides, they both deny holistic reason and metaphysical wisdom and reduce the dignity of reason to instrumental and partial rationality. They both deny intuitive and mystical epistemology. Sensory epistemology has led to ontology and materialistic anthropology in both discourses. With a nasut-oriented approach, they have emptied human life of spirituality and esoteric approaches. Ignoring or disbelieving supernatural powers and denying miracles and human virtues are common aspects of both discourses. Moreover, both discourses present a materialistic ontology. Therefore, de-sanctification, de-mystification, de-introspection and de-spiritualization of the world and man is the common aspect of the ontology of both intellectual systems. In the thought of TRADITIONAL Salafists, God, reason, unseen worlds, angels, spirit, revelation, etc., are considered materials. But the most important divergences and differences between Salafists and modernists are as follows: textualism and epistemology of narrative and revelation against rationality and science, believing tradition and retrospect against innovation and innovation, emotional theology and thought experience against Shariat theology, extreme bigotry and rites against tolerance and radical immorality, religious dogmatism and exclusivism against religious pluralism.

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.

summaryThe hadith of al-Ghadir is considered one of the hadiths accepted by the Salafists, but they seek in various ways to prove that the hadith of al-Ghadir has no relation to the issue of imamate and guardianship. The most important problems of SALAFISM regarding the subject of the hadith of al-Ghadir can be divided into two parts: semantic problems, and other Sindhi problems. As for the semantic problems, they criticized the content of Hadith al-Ghadir with several problems, such as: Hadith al-Ghadir’s emphasis on attention to the Qur’an and Sunnah, the lack of connection between Hadith al-Ghadir with the issue of imamate, and that the original meaning of guardianship in the hadith is love. As for the Sindhi side, although it is not possible to deny the origin of this incident due to its fame and frequency, they tried to refute the Shiite reasoning for this hadith by cutting up the hadith and saying that the parts of it that refer to the imamate are fabricated. The fact that the presence of this hadith in authentic hadith books accepted by Salafists clearly contradicts this claim. In this research, we attempt to provide appropriate answers to the problems raised in this regard, based on the descriptive and analytical approach.Keywords: Al-Ghadir, SALAFISM, Ibn Taymiyyah, Imamate, guardianship

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.

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.

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.