سید مرتضی عادلی

The theory of “return” (raj’at) has always been studied in the margine of the issues about events as to the end of the world and the coming of Imam Mahdi (PBUH) in the history of Shi’ism. Shiite scholars argue that the very doctrine of “return” is supprted by the Qur’an and Ahlulbeit’s (PBUT) hadiths; they did disagree on the details, though. Two important issues are the shiite scholar’s conception about “return” and how it would happen, both have passed through modifications within different cycles of the shiite history, to be examined.
İn their descriptive-analytic essay, the authors try to clarify different arguemnts for it and how it would happen in the views of Shiite scholars up to now. There are five points of view about how “return’ would happen. İn the course of their study, the authors have achieved the following points: that most advocates for consensus on “return” are not contemporary with us, that almost all those who espouse that it is not a necessary belief are contemporary with us, and that after Mulla Sadra and in the course of his transcendent theosophy, this theory has passed through a modification as to how it would happen.

Following the proclamation of AbuBakr al-Baghdadi as caliph by ISIL, in Iraq and Syria, works in support of allegiance to him were written, which arguing for the protection of Baghdadi, considered him a caliph and legitimized allegiance to ISIL. This allegiance was called illegitimate by various currents in the Islamic world, especially Salafi, Wahhabi and jihadi leaders. This article tries to reasons for the legitimacy of ISIL allegiance in a descriptive-analytical way and then, Review according to the political principles of the Caliphate in authentic Sunni texts, the conditions of the pillars of allegiance, Baghdadi as the first caliph and ISIL as the caliphate organization. Applying these principles to the allegiance of ISIL has shown that this allegiance not only does not meet all the conditions of the Islamic Caliphate in the eyes of Sunnis and even jihadist Salafis, and has not adhered to the ideals of the Caliphate, because in many cases it has been done otherwise. Absence of the conditions of the caliph in Baghdadi, Failure to implement of the caliphate's goals, including justice and the elimination of oppression of the oppressed and the establishment of unity among Muslims and the avoidance of division, the greater dissatisfaction of the Muslim Ummah with the allegiance of ISIL, the incompatibility of this allegiance with another judge. The opposition of the Salafi elders, especially in the jihadist branch, is that there is no legitimacy in the mentioned allegiance, considering the principles of the Sunnis and other jihadist Salafis in The caliphate

Hz. Zaynab was an influential lady in the early Islamic history, for she exerted a profound influence on Ashura and the events that followed. As a great majority of authors have focused on the socio-political aspects of her character, the present paper is concerned with her intellection, profound knowledge of Quranic scholarship, hadith, rhetoric, and so forth. She knew well how to drive the audience to the same effects.

The belief in Mahdism, or the Islamic form of the belief in the divine promise and imminent coming of a universal savior, is a tenet which all Moslems believe in, in one form or another. Like other sects within Islam, the Wahhābi sect also accepts the principle of Mahdism based on hadith reports which they consider to be moterwāter,3 as well as believing in the advent of the Mahdi at the end of time for the purposes of bringing about universal jus tice in the world. As one of the important figures in contemporary Wahhābi thought, Abdol-Azīz Ben-Bāz has also proffered some views concerning the issue of Mahdism, although [these are] scattered [throughout his work]. The present paper is a descriptive and analytical work that examines the position of the Wahhābis on the issue of the promised universal savior, with a particular emphasis on the position of Abdol-Azīz Ben-Bāz. Ben-Bāzconsiders the hadith reports which are the basis for the belief in the principle of Mahdism to be motewāter, and also considers anyone who denies this principle to be an unbeliever (kāfir). Ben-Bāz believes the Mahdi (universal savior) who is promised to appear at the end of time will have the following attributes: the Mahdi’s father will have the same name as the Apos tle of God [i.e. Mohammad] (may God’s peace and blessings be upon him and upon the purified and immaculate members of his House); the Mahdi will be a descendent of the Prophet and thus be a member of his household; the Mahdi will be a descendant of the Prophet through the Hasanid line; the Mahdi’s advent will be for the purpose of bringing about universal peace and jus tice; the Mahdi will rule in accordance with the sacred law of Islam; the Mahdi’s advent will be accompanied by the advent of the Chris t Jesus, the son of Lady Mary; and so on. [All of these views are in accord with the consensus view of the Moslem community], but [nevertheless] there are some serious criticisms concerning his views and position, which we have striven to point out and refute mainly on the basis of sources which are acceptable to the Wahhābis themselves.

Ibadayeh is one of the verbal currents of the Khawarij, which is attributed to Abdullah bin Ibad and Jaber ibn Zayed al-Azdi, which appeared in the Islamic world until the present time and is considered an independent school by theological and jurisprudence. In the contemporary era, the condition of this intellectual process has been covered in many aspects by many people, and most of the knowledge of this subject is based on ancient verbal books, except in some cases, there is little value in this regard. The present article seeks to illustrate the perspectives of ideological, social, cultural, political, and geographic situations, and also their relationship with other religions by exploring new and contemporary sources of Abbasid, including written and virtual media about Abbasid. As a moderate version of Khawarij, Ibadayeh has taken a more rational and different approach to the first Khawarij, in a number of political and ideological matters. Those who nowadays are more in Oman, and in North and East Africa too, in addition to using new media such as the Internet and having a system promoting the idea of "al-Azbah" in North Africa, have significant social, promotional, and political activities, especially in the Omani kingdom, and in the present time they have a good interaction with other Muslims, such as Shi'a and Sunnis. Verbal flow of Ibadayeh can also be divided into two streams of Oman and Algeria, which latter second group has Salafi tendencies.  

The concept of globalization is a new concept that has entered in recent decade into the latest political literature, social, cultural and economic development of the world and there are many definitions that sometimes pertains on the specific area of globalization and sometimes take a look at the genral as it is accepted. Globalization with standardization of people of the world are at issues such as the economy, culture and politics to gain their special interests through which advocated forTayyip Tizini whom he believes in the systematic globalization of economic, political, social and cultural wants to devour the human beings and nature and become a consumer commodity in the international market, the role of the military in line with the goals of Zionism in our time is too deep and based on Marxism thought and Islamic course of actions itself as the necessity of facing critically with this phenomena, reviving the identity of Arabic culture in the light of the openness movement, Arabic thoughts and having backup for the movement by the intellectual elites. The advanced written mythology of descriptive-analysis in which focus and study the view of Tizini, criticisms such an incompetent Marxist idea in the Islamic society, the idealist of the intellectual movement of Arabic enlightenment in intellectual incompatibility and his emphasis on the Arabic world instead of Islamic World and according to his advocacy of the multiplicity of different interpretations on his point of views.

The issue of practicing Shia law in the period before the Pontificate of Imam Muhammad Baqir(PBUH) is something that many consider it vague and even does not come to mention it and have been passed by without talking about more.Clarifying this issue in the period that have mentioned can create new windows in the science of jurisprudence.The investigation of present study and the first jurisprudence after the death of Prophet peace be upon him and his progeny before Imam Muhammad Baqir(PBUH), looking how to act and obtain and review the Jurisprudence of shia for this period; The time when the first four Shia Imams peace be upon them with numerous problems such as facing Umayyad rule, lack of concern on jurisprudential issues for thelater periods,the events after the incident of Karbala and not having a strong Shia government for the development and spread of pure Shia jurisprudence. Jurisprudential story and narration from history shows that the Shias are practicing the methods of ijtihad based on the principlesinduced by the Imams in Shiite cities far from the center, questioning him directly, question his companions and followers and shia scholars or going back to written that have left from imams from before such as imam Hassan al-Mujtaba(pbuh) and Imam Sajjad(pbuh) or their companions such as Abu Raf’e and his two sons and they were finding the issue of their jurisprudences. Indeed sometimes the Shias before Imam Muhammad Al-Baqir(pbuh), they were going to non shia scholars to get the answer to legal issue.