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In discussing on predetermination and freewill, especially from a religious viewpoint, the following questions arise: Does Divine Foreknowledge belong generally to all things and especially to the voluntary human actions? And if Divine Foreknowledge belong to the voluntary human actions, is this compatible with human freewill? In the Islamic thought, two groups have dealt with the problem of “predetermination and freewill”: Âshʹârītes and Mûʹtâzîlītes. The Âshʹârītes held in determinism and “the incompatibility of Divine Foreknowledge with human freewill”, but the Mûʹtâzîlītes held in indeterminism and “the compatibility of Divine Foreknowledge with human freewill”. According to the Mûʹtâzîlītes, the distinction between a human being and the inanimate things is in free action, and if Divine Foreknowledge is a hindrance to human freewill, a human being will not be able to do his actions freely, and so, there will be no difference between a human being and the inanimate things. This paper aims at rereading the problem of “the compatibility/ incompatibility of Divine Foreknowledge with human freewill” and tries to show that which viewpoint is true viewpoint: Determinism or Indeterminism or a viewpoint between them? In trying to do so, this paper intends to answer the following questions: Does God have foreknowledge to the acts of His servants? What are the characteristics of Divine Foreknowledge? If God has foreknowledge to the acts of His servants, what is the relation of His foreknowledge with human destiny and freewill? Is His foreknowledge a hindrance to human freewill? If Divine Foreknowledge is a kind of predestination, can human beings interfere in what happens for them or they have no way but mere submission? Undoubtedly, if these questions are not answered, some religious doctrines, such as the duties of human beings before God and their moral responsibility for their actions, will lost their validity. Although many papers have been written about the problem of “predetermination and freewill”, the difference between this paper and other papers is in the way of solving the problem.In this paper, at the first stage, the meaning of Divine Foreknowledge, its characteristics and its relation with human freewill are discussed. And, at the second stage, a detailed and precise discussion has been made about the viewpoint of the School of Âhl al-Bâyt (peace be upon them), entitled “Âmrûn Bâyn al-Âmrâyn”, which is a viewpoint between Determinism and Indeterminism. According to this viewpoint, Divine Foreknowledge is compatible with human freewill and isn’t a hindrance to human freewill. This viewpoint neither negates some religious doctrines, such as a human being’s duties before God and his moral responsibility for his actions, nor limits the Divine Omnipotence in favor of human freewill.Moreover, in response to the historical problem of “predestination and freewill” in Islamic thought, this viewpoint proposes a third position between Determinism and Indeterminism, which is known as “Âmrûn Bâyn al-Âmrâyn”. This position explains the human agency by relying on human ability to do actions and the sovereignty of God’s Will. According to this position, by acquiring the power from God, a human being becomes able to do actions before doing them, and on the basis of this power, he wills and acts. At the same time, by acquiring this power from God, Divine Omnipotence isn’t limited, and nothing can happen without God’s Will, and if God’s Will doesn’t belong to do something, no one can overcome His will.

Muslim Sufis consider their tradition as the heritage of the Ahl al-Bayt (AS), especially Imam Ali (AS), and consider them as the great shaykhs and founders of their way. Nevertheless, because Sufism emerged ang grows up in a non-Shiite context and, it has known as a Sunni religion. Recognition of this duality in the Sufi belief, that is adherence to Sunni Religion and Shiite originality, seems to be a fundamental issue for understanding the Sufi thought; Therefore, this research wants to answer two questions: First, what is the Sufi’s emotional-ideological approach to the Ahl al-Bayt (AS), especially Imam Ali (AS) and his speech in Persian mystical texts until the end of ninth century? And what is the tendency and devotion to the Ahl al-Bayt (AS) among the Sufis? The present study, which has been prepared in an analytical-descriptive approach and based on library studies, proves that Sufism has an evolutionary course that consists of a neutral encounter with the Innocents (AS) and the alikeness of Imams with others, and then a slight elaboration of the Ahl al-Bayt. (AS) begins and gradually reaches the peak of devotion and compassion to them and finally to Shiism.

The issue of government throughout human history has been one of the significant issues so that Muslims have sought to establish the political organization of the Islamic societies. Moreover, Shiites regard Imamate as a great example of the Islamic state and one of the pillars to administer the political system after the Prophet (PBUH), which is applied in the age of occultism in the form of Wellayat-e Fagih (authority of the jurist). This study, taking a descriptive-analytical approach, explores the Shiite imamate with regard to the structure of the Islamic government in the age of occultation through the lens of the opinions of Imam Khomeini (RA) and the results reveal that the authority of the jurist is the main pillar of the Shiite system in the age of occultation and the most fundamental institution in the structure of the Islamic Republic system that, while talking about the separation of powers, because of the prevention of illegitimate and corruptive concentration of power, these systems of power are not independent from the leadership. In the thinking of Wellayat-e Fagih (authority of the jurist), three theories were presented considering the boundaries of power: the Islamic nationalism, the absolute export of revolution, and the theory of Umm al-Qura (mother of all settlements). The opinions of Imam about the national and international boundaries of power are represented in various ways. Regarding the political activities of people, he believes that parties, communities, political associations, and religious minorities enjoy freedom as long as they do not conspire.

In line with the issue of Imamate is the subject of “Islamic rulership” as one of its philosophies by the Shiites, which has been addressed under the discussion of “legislative authority”. The “legislative authority after the Prophet (pbuh) has been realized in the twelve Imams and it has continued without any problems until the end of life of Imam Hadan Askari (a.s); however, with the beginning of Imamate of Imam of the Time (a.s) and his absence, the rulership of the Islamic society face a challenge. This paper, using a library method in collecting materials and descriptive-analytic method in processing the data, not only proves the possibility of the rulership during the age of Occultation, in contrary to the views of people such as Abdul Karim Soroush, but also explains the howness of its realization, and concluded that during the period of Minor Occultation, there is no such problem in terms of rulership in the sense of being in charge of affairs for the Shia; because during this period, there were few problems that their decree could not be found in the narrations. Moreover, people would dissolve their needs by communicating with special deputies, and although there is no possibility of official communication with Imam during the Major Occultation, the rulership of the ummah continues in the form of the theory of vicegerency of a faqih (Islamic jurisprudent) and this challenge is solved by a fully-qualified faqih.

The Islamic way of life in the matter of marriage has taken up a large chapter of the jurisprudence books of the jurists. Today, the concern of many young people is "same wife" and in the religious term, "insufficiency", which leads to the issue of "permission and guardianship of the father in marriage" that young girls face. Imami jurists have raised this issue in three chapters: the conditions of marriage, the customs and preliminaries of marriage, and the chapter on guardianship in marriage. And the rulings on the marriage of a virgin girl other than the same kafu were compiled and it was clarified that the jurists of the Imamiyyah differ on the meaning and criteria of kafu. In the issue of the criterion of sufficiency, some consider only Islam, some Islam and faith (Shia), and the third group consider faith, Islam and the ability to pay alimony to be sufficient for marriage. The right to terminate the marriage is for the unmarried virgin girl or her guardian.

The purpose of the present study is to review components effective on the convergence of mysticism and politics in the monotheistic idea of Imām Khomeyni. In this regard and using a descriptive-analytic method, the convergence of mysticism and politics in the view of Imām Khomeyni as well as its effective features including monotheism, deontology, and satisfaction were specified. The results show that Imām Khomeyni as a mystic who revived genuine Islam by the exalted instructions of religion, the Qur’an, and tradition of Ahl al-Bayt (AS) could extend mysticism from a theoretical and individual to a practical and social domain. As a true mystic, he attempted until the last moment of his life to deal with spiritual enlightenment and awakening of people so that both he himself and others could take steps towards God. What is important in mysticism is isolation from the material world and not from people and service to them. Imām Khomeini transformed traditional mysticism by a new interpretation of Mullā Sadrā’s Asfār Arba’ah (Four Spiritual Journeys) to make a correlation between mysticism and social/political management. This issue challenged and criticized the self-indulgence of some so-called mystics.

Endless differences and conflicts between the followers of religions and denominations seriously damage the social and religious life of religious people and question the current state of the religious community. The fundamental presuppositions of Islamic mysticism, which are based on the knowledge of the existential realm of God and man, are the key to paving the way for human peace and tranquility. Explaining the basics of the nature of mystical teachings plays a key role in the peaceful coexistence of the followers of religions and denominations, and the establishment of solidarity, unity and lasting peace among Muslims. Mystics consider self-purification to be the cause of spiritual peace and vitality in the life of society and a manifestation of external peace. Emphasizing the goal of freedom in the advent of the prophets, they seek the piety and freedom of the followers of denominations and believe in the internal unity of religions based on the unity of existence and the validity of the pluralities. The mystical attitude, while acknowledging differences and endorsing internal unity, properly plays a unifying and connecting role not only in the internal components of Islamic civilization, but also in human beings. In this article, we try to explain the effective components of mystical unificationism (unity of existence, self-cultivation, introversion and free thought) on the unity of mystical society by referring to some mystical attitudes with a descriptive-analytical approach and to show their role in shaping the attitude of solidarity and social unity in Islamic society

The reflection of mystical feelings and teachings of mystics in the form of poems is one of the widespread achievements of Iranian mysticism in the long history of Persian literature. The most valuable manifestation of the links between Shiism and mysticism in Persian Sufi literature is the affection to the Imams (AS), and the love of mystical poets for the Ahl al-Bayt (AS) and the children of Imam Ali (AS). In this research, due to the many similarities and connections between Sanai, Attar and Rumi, and also the position of these three poet mystics in the historical transition of mystical poetry, the symbols of Shiism are examined in them. There have long been different views about the affiliation of some great Iranian poets and mystics with Shiism, hence we see a range of opinions, including affiliation with Sunni, Shiism, Sunni Shiism, and Shia Sunni. In this paper, we have tried to show some aspects of the attachment and connection of the great mentioned poets with the Shiite religion through in-depth studies, and re-reading the poems and memorials of Sanai, Attar and Rumi.

The eulogists, as an influential group familiar with the school of Ahl al-Bayt (AS) (the Household of the Prophet), are obliged to express the principles of the Holy Quran and Ahl al-Bayt (AS) in anti-oppression for the people and thus spread the spirit of anti-oppression in the society. In this research, which has been done with a descriptive-analytical approach, we have first dealt with the principles of anti-oppression in the Qur'an, tradition and reason. Then, we have emphasized the role of the eulogists in informing the people about the oppression towards God and fighting against its examples such as polytheism, hypocrisy and illegitimate recourse. In the following, the role of the eulogists in creating enlightenment in the society in the fields of oppression of the people to the people, oppression of the people to themselves, oppression of the people to the ruler and oppression of the ruler to the people has been studied. The basic use of poetry as a tool of the eulogists in the fight against oppression from the beginning of Islam until now is another issue addressed in this research. We have also examined the essential role of the eulogists in three issues: 1. Spreading the spirit of struggle against the oppressive ruler in the society 2. Defeating the Pahlavi regime in the three stages of struggle 3. The holy defense and the defense of the holy shrines of Iraq and Syria in the attack of heterodox groups.

In Shiite culture besides the knowledge of monotheism, prophecy and resurrection, no principle reaches to the importance of the principle of Imamate. Sadr al-Mutallin as a Shi'ite theologian, based on reasoning and intuition has studied the dimensions of the Imamate problem in his most important philosophical and theological works.  Based on his philosophical foundations, he studies the position of the Imam in the hierarchy of being, explaining the relationship between God, the perfect man and the universe on the basis of the essence and essence of existence, and using an ontological approach based on the rule of Ashraf, ascending and descending arches.  And the substantive movement proves the necessity of the Imam's existence and introduces the Imam through the virtues of the right to the possibilities and determines his position on the basis of the continuity and continuity of the divine grace. This research attempts to describe and explain the necessity of Imamate in transcendent wisdom based on its philosophical and ontological principles with a descriptive-analytical approach.

Imam Ali (PBUH) has a great place in Sufi ideology. The reflection of Imam’s words in their works is a manifestation of this high status. One of the great Sufis is Sheikh Abd al-Razzaq Kashani (b. 650-660- d. 736 AH) is the inheritor of the Suhrawardiyah way and Ibn-Arabichr('39')s thoughts, whose special devotion to the Ahl al-Bayt (PBUT), especially Imam Ali, is reflected in his writings. This article struggled to find the place of Imam Ali (PBUH) in the writings of Abdul Razzaq, and the range of Imam’s effect on him. Answers of these questions show that, there is a deep connection between Sufism and the traditions of Shia Imams (PBUT) in the words of Kashani and other prominent figures of Sufi way. The most important findings of this study are as follows. Kashani’s writings are under the influence of Imams words. Most of his praises and descriptions about Imam are like those of Shia’s and therefore he is either Shia or Sunni who believes in twelve Imams (a combination between Sunni and Shia). Theology, demeanor, Ahl al-Bayt and Imam Ali, Governing, generosity, and etc. are some of the contents of Imam’s words in the writings of Abd al-Razzaq. Kashani has usually used these hadiths as citation or sometimes in the form of description, translation or paraphrase. He sometimes cited these hadiths using Sufi laxity.

Reform is one of the important issues in religious matters. The most important reform that the contemporary Ibadiyya have undertaken and has, of course, been very successful is the rejection of accusations. When faced with accusations from sects or personalities, the Ibadis were forced to reject such accusations in order to survive in the Islamic world. This paper, with a descriptive-analytical approach, deals with three important accusations and explains the Ibadis’ remarks in rejecting these accusations: 1. Associating Ibadis with Khawarij, 2. Resorting to violence, and 3. Disdaining the companions of the Prophet. It is to say that these accusations have greatly annoyed the Ibadis.

Abstract The dreadful effects of radicalism and increasing violence and crimes by the Takfiri groups call for a proper and rapid struggle against this ominous phenomenon and eradication of this plague the dimensions and extent of which are on the increase. Although every member of the society must endeavor to prevent this crisis, with all in their power, the role of the religious scholars (Ulema) is this regard is much higher than the other strata of Islamic societies. By adopting an analytical-descriptive methodology, the present research work intends to review the challenges posed by extremism, violence and Takfir in our times and examine the causes of inclination towards this phenomenon on the part of some people. Furthermore, keeping in view the efforts made by the enemies in spreading Islamophobia and projecting an unreal image of Muslims in world public opinion the researchers tend to enumerate some of the responsibilities of Islamic scholars such as: explaining Islam’s stand on Takfir and excommunication of others and violation of their rights, propagating the true essence of Islam and Islamic compassion, institutionalizing Islamic teachings and doctrines in the society, reforming the Islamic educational methods as per the requirements of the day and spreading Islamic awareness, etc. in confronting the existing crisis.

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.

Studying the Elamiteera, as an important period of the history of Persia, paves the way to study the other historical periods such as the Achaemenid. Studies reveal that religious beliefs of the Elamite, a complex outcome of their geographical, cultural and historical interactions with Mesopotamian civilization, survives even after the political extinction of Elam. This paper surveys those Elamite gods and religious Symbols that were still being respected and worshiped during the Achaemenid era and even after that period, due to various reasons .Based on a descriptive-analytical method of study, the paper concludes that Elamite gods and religious symbols were still being respected and worshiped during the Achaemenid era but in a transformed or distorted manner. And they were of a great importance, whether directly or symbolically in artworks

Sufis had well noticed the fact that the realization of any other admirable virtue in the spirit of human being and reaching eternal salvation as a result was not possible unless through practicing asceticism, lack of which resulting in the emergence of many immoralities.
Moreover, asceticism has a special position in the Hadithes and Narrations of Imams in which the results mentioned for its realization or non-realization are similar to those pointed by the Sufis. Some of the results for realization of asceticism are: generosity, munificence, wisdom, while some for its non-realization are jealousy, niggardliness and weak faith.
This research demonstrates that throughout the first four centuries of Islam, Sufistic asceticism is very similar to how it is defined by Ahl al-Bait’s viewpoints, although it contains some intemperance that has no place in that of Imams.

As the Muslim Brotherhood has intellectual, cultural, and political activities in more than 70 countries as an effective and popular movement; studying their intellectual basis, especially anthropological basis has a high importance. In the view of Muslim Brotherhood, Human is the creature of God, a two dimensional being composed of body and soul, in possession of a great ability, and has innate human dignity. So, Muslim Brotherhood thinkers believe that all the mankind have rights such as equality, freedom, and mutual respect. Consequently, pioneering in Islamic proximity and avoiding excommunication (Takfir) is one of the achievements of Muslim Brotherhood. The founder of this movement is Hasna al-Banna, one of the founders of “Dar al-Taqrib Bayn al-Madhahib al-Islamiyya”. The present article, studying the library sources and gathering the data related to the subject, and analyzing them with the descriptive-analytical method, address the anthropological basis of the Muslim Brotherhood movement and its role in Islamic proximity.