From Thought to Belief [PART ONE]

[Rajaee]

A Brief Look at Iranian Salafism in the History of Contemporary Islamic Thought

In the history of contemporary Islamic thought in Iran, we encounter a movement that, under the guise of eradicating superstition from people's minds, engages in anti-religious activities. These are, in essence, intellectuals who oppose Shiite traditions and beliefs. This movement, which can be termed "Iranian Salafism," found fertile ground after the Constitutional Revolution in Iran, particularly during the reign of Reza Shah Pahlavi. Concurrently with the spread of Western thought, championed by figures like Mohammad Ali Foroughi, a movement emerged that aimed to eliminate superstition from religion and was joined by some clerics and students of religious seminaries. Some of the prominent figures in this movement include:

• Ahmad Kasravi
• Seyyed Asadollah Kharaqani
• Gholamreza (Reza Gholi) Shari'at Sangelaji
• Mirza Yousef Sho'ar
• Heydar Ali Galamdarān
• Seyyed Abo'lfazl Borqa'i
• Seyyed Mostafa Hosseini Tabataba'i and others.

Characteristics of this Movement

• Undeniable influence of Wahhabi thought
• Unbounded influence of Western rationalism
• Emphasis on the Quran alone, disregarding Hadith
• Distancing themselves from the clergy in matters of religious scholarship and intellectual discourse

 

Before entering the main discussion, it is necessary to explain a few basic concepts and introductions so that when criticizing the Iranian Salafi current, the reader can sit to judge with more peace of mind and awareness.

 The Shi'a Imamiyyah believe:

1.    After the Prophet of Islam (s.a.w.s), Amir al-Mu'minin Ali ibn Abi Talib (a.s), Siddiqah Tahereh Hazrat Fatima Zahra (s.a), Imam al-Hassan (a.s), Imam al-Hussein (a.s), Imam as-Sajjad (a.s a.s), Imam Muhammad al-Baqir (a.s), Imam Ja'far as-Sadiq (a.s), Imam Musa al-Kadhim (a.s), Imam ar-Ridha (a.s), Imam Muhammad at-Taqi (a.s), Imam Ali al-Hadi (a.s), Imam Hassan al-Askari (a.s), and Imam az-Zaman (a.t.f) are infallible. They possess divine and the unseen knowledge. Their words in explaining the revelation and detailing the teachings and divine laws are the truth itself and are considered an infallible religious reference. The only infallible source of Islam after the Quran is these 14 Infallibles. The explanation of divine laws by the Prophet's Household (14 Infallibles) is not of the type of narration and explanation and interpretation of the Companions, nor is it jurisprudential ijtihad, but it is the truth itself and completely in accordance with reality. No one from the Companions, followers, and jurists is worthy of undertaking this duty of the Imams (a.s).

2.    In Shi'a faith, “wilayat” is used in the meaning of “imamate”. Based on this, wilayat and imamate are among the principles of the religion. “Tawhid”, “prophethood”, and the “hereafter” are among the principles of religion, and imamate (wilayat) and justice are the principles of the religion. Belief in imamate and wilayat, like the justice of God, is a characteristic of Shi'ism, and without such a belief, a person is outside the circle of religion. Imamate and wilayat in the Shi'a theological system are the continuation of all the affairs of the Prophet (s.a.w.s) except prophethood in his rightful successors. We know that the Prophet of Islam (peace be upon him) had several responsibilities:

·      Receiving and conveying revelation

·      Explaining and legislating revelation and detailing divine laws

·      Intercession of grace between heaven and earth

·      Constitutional wilayat, etc.

All Muslims undoubtably believe that the Prophet (s.a.w.s) has all these responsibilities and many more.

3.    The Shi'a Imamiyyah believe that with the departure of the Prophet of Islam (peace be upon him and his family), prophethood ended, but do other affairs of his also end?

·      The Sunnis say yes, meaning that the Prophet (peace be upon him and his family) is the only infallible one and all affairs end with him.

·      The Shi'a Imamiyyah believe that although prophethood ends with the Prophet's departure, since the Holy Quran is responsible for the general outlines of Islam, these general outlines require a prophetic-like explanation and clarification.

The duty of explanation and clarification after the Prophet of Islam belongs to his rightful successors (Hadith ath-Thaqalayn), and of course the conditions for these successors of the Prophet (s.a.w.s) are as follows:

·      Infallibility, meaning that they do not make mistakes intentionally or unintentionally in explaining revelation and detailing divine laws.

·      Knowledge of the unseen, meaning they possess divinely-given, gifted, and innate knowledge.

·      Being appointed by God, meaning they are appointed to this exalted position by God.

4.    The Islamic society's need for the Imamate of the Ahlulbayt (a.s) is a continuous need. The importance of the teachings of the Ahlulbayt (a.s) is such that without referring to their narrations, one cannot arrive at the correct opinion in religion. Therefore, neither the Companions, nor the Followers, nor jurists, nor mujtahids can fulfill the duty of the infallible Imams (peace be upon them). The duty of religious scholars is to refer branches to principles and to infer religious rulings based on the teachings of the Imams.