فهرست مطالب مهدی زندی

The expression "without God" is repeated in some Quranic verses related to monotheism and polytheism. The insistence of the Qur'an on the use of this expression along with bolding the actions of polytheists shows that this word is a criterion for recognizing polytheism and monotheism. It seems that in explaining the meaning of monotheism, we did not pay attention too much on the expression "without God". In this essay, it will be proved that some translations like the Wahhabi translations misunderstood the true meaning of this expression and interpreted it as "other than God". While the meaning of this expression is not limited to "other than God". Therefore, the true meaning of "without God" is instead of in contradiction with God.

Some scholars maintain that Muslim Brotherhood and Wahhabism are two converging movements, but by examining the main works of the Brotherhood on their the beliefs, methodology and general policies, it was revealed that this idea is not valid. In this essay, with a descriptive-analytic method, it is tried to make a comparison between Muslim Brotherhood ideology and Wahhabism in four axes: 1- Monotheistic Thought, 2- Takfiri Thought, 3- Approximation Thought, 4- Political Thought. According to this comparative study, Muslim Brotherhood and Wahhabism have fundamental differences in these four axes. Since Wahhabism is an anti-approximation, takfiri, opposed to political Islam and has a different understanding of monotheism and polytheism; while by contrary Muslim Brotherhood movement is pro- approximation, anti-takfir, believing in political Islam, and believe in ideology of main stream Sunni scholars about monotheism and polytheism.

In most of the works that are devoted to the criticism of Wahhabism, those acts of Muslims which are considered as examples of polytheism according to Wahhabis have been examined. Although the criticisms raised in this way show the wrong image of Wahhabis about the beliefs of other Muslims, what is necessary is to criticize the fundamentals of Wahhabi thought. Since the main axes of Wahhabi thinking are: Tawheed al-uloohiyyah (oneness of divinity, which is oneness of worship) and Tawheed ar-ruboobiyyah (oneness of divine Lordship) and the definition of worship, therefore, criticizing their approach in these cases is a priority. In the works of Allameh Javadi Amoli, attention has been paid to the criticism of the principles of the Wahhabi approach, which is discussed in this article. According to this research, Wahhabism in explaining Tawheed al-uloohiyyah and Tawheed ar-ruboobiyyah, criteria and the border between divine monotheism and divine polytheism, definition of worship, connection between Tawheed al-uloohiyyah and Tawheed ar-ruboobiyyah, and disregarding the condition of independence, has deviations that make their intellectual system non-monotheistic.

The rules and regulations of all countries are established based on specific values and goals, and what distinguishes them is the principles, aims and structures; The different human views on these titles cause fundamental differences in the actions and behavior of people and governments. The rules of the Islamic Republic of Iran are also based on Islamic principles; now this question arises, why some rules of Islam and IRI’s laws about children are contrary to reason? For instant, in case of killing a child by his father, according to the Islamic law, the father cannot be executed; but utmost, this father, who was the murderer, can be convicted to prison for 3 years up to 10 years, based on the general aspect of the crime. The current research was done based on the descriptive-analytical method and citing library sources. The findings of the research prove that the execution of father for killing his child, although it seems reasonable apparently, but as a matter of fact, this case is excluded based on real expediencies and disadvantages; Because if the laws related to children are carefully checked, it will be reached that in the Islam point of view, unlike other communities, the humanistic view (anthropocentric) in the establishment of such rules is rejected, and the best ruling in this matter is not to retribute the father; insomuch it causes survival of family relationships and helps the community growth.

Wahhabism has a special view on slaughtering animals for the sake of God, causing tragic conflicts, such as takfir and killing of innocent Muslims. According to Wahhabists, slaughtering by itself is a kind of worship, and if someone slaughters an animal at the religious or non-religious ceremonies, he has committed polytheism in worship. Of course, Muslim scholars, both Sunni and Shiite, have rejected this view of Wahhabists, maintaining that slaughtering by itself is not worshiping; Slaughtering will be considered worshipping if only the slaughterer performs this act with the intention of worshipping. therefore, if the slaughterer performs the act of slaughter without this intention, he or she is not pagan or polytheist. Therefore,  we can do the act of slaughtering animals in front of funeral processions, the wedding caravans, and so on. The dispute in the issue of slaughtering animals shows that the Wahhabis' suspicions toward other fellow Muslims. they have a different view of the issue of worshipping and to some extent there is a misunderstanding. We must know that Muslims slaughter for the sake of God and only offer its reward to their parents or beloved ones.

According to Imami jurisprudence, if a man intentionally kills a woman, then the woman can retaliate by paying half a diyat to the man. This sentence, in addition to the fact that the ransom is conciliatory in premeditated murder and requires the consent of the killer, is sometimes problematic in practice; Because sometimes a woman is not able to pay the ransom and the killer is not willing to compromise; As a result, a woman's blood is exposed to waste. There are several ways to solve this problem, including the equality of male and female retaliation, the payment of a woman's ransom from the treasury and not recognizing the ransom, and the possibility of forcing the killer to pay half of the ransom. In this article, the first and second ways are reviewed and the third way is proposed.In verse 32 of Surah Ma'idah, the Holy Qur'an emphasizes the sanctity of human life with a beautiful interpretation and considers self-murder as one of the greatest sins, and legislates the guarantee of retribution and blood money to prevent its commission as punishment for criminals and compensation for some damages.

Makran subduction located at the northwest of the Indian Ocean nearby the southern coast of Iran and Pakistan. Makran subduction is the source of tsunamis that threaten southern coast of Iran. In this article, generation and propagation of 1945’s tsunami initiated by Makran subduction is simulated. For the three dimensional generation of the wave, advanced algorithm of Okada is adopted. The CFD based software of Flow 3D is applied for global and regional numerical simulation of tsunami wave propagation. In the first stage the 3D propagation of the wave in Oman sea and Indan Ocean is simulated. The presented approach in this paper including the accurate 3D generation of the tsunami wave using the Okada algorithm and two stages propagation in the global and regional models results in a more accurate results in terms of time duration and tsunami wave run-up.

The rules of Jihad, apostasy, takfir (excommunication), immigration, insulter of the Prophet (S) and so on, are laws to preserve the body of Islamic Shari'ah. Takfir, or the act of labeling others as heretics, has changed in the three periods of the history of Islam; it has changed from a law to defend Islam to a law against Muslims. Kharijites, Ibn Taymiyyah and Mohammed bin Abdul Wahhab were the people responsible for creating these three phases. All three are literalists and hadith-oriented, indicating that they are far from ijtihadi juridical principles. The way Salafists have dealt with the verses and traditions and their perception of these two in trying to understand kufr (disbelief) have led to a different concept. This new concept has features such as the inclusion of a specific act in definition of disbelief, establishment of a self-related practical concept, equating all kinds of disbelief, concurrence between sins and disbelief, and the word kurf referring to legal and non-legal disbelief.  The new concept of disbelief is a kind of dangerous innovation broadening the concept of disbelief and constantly exacerbating and promoting the excommunication trend.