مقالات رزومه دکتر نصرت الله آیتی

The issue of the necessity of establishing a world government of the righteous is one of the unquestionable Islamic beliefs. In this regard, several questions can be raised, including whether the idea of establishing a world government is merely a religious belief or whether it can be proved with rational reasons, and another question is that if we With the help of rational reasons, we proved that societies have no choice but to move towards integration and remove credit boundaries to achieve real happiness. Can we claim that basically the natural movement of societies is towards integration and societies will move in this direction whether they like it or not. In the following article, an attempt is made to answer the mentioned questions with a descriptive-analytical method. The need for fair distribution of God's blessings and the need for global security and peace are among the reasons that necessitate the existence of a unified global government, and the evolutionary nature of the movement of history, which is rooted in the structure and fabric of man, can also prove that the natural course of the movement of societies towards It will be unifying and forming a global government.

The Islamic Revolution of Iran was born with the aim of laying the groundwork for Imam Mahdi's government. This is one of the criteria that can be used to evaluate the success or failure of the revolution, and it is the criterion for the success of the Islamic revolution in building forces for the emergence of Imam Mahdi (a.s).If the revolution wants to remain loyal to its ideal, it must use all its capacity in the way of building forces the Mahdavi world justice system. The question of the upcoming article is to what extent the Islamic revolution of Iran has succeeded in achieving its goal and what are the achievements of the revolution in the way of building forces for the Mahdavi government. Transformation in the attitude towards Islam as a prominent power, transformation in the attitude towards the religious government, transformation in the attitude towards waiting, accelerating the process of returning to Islam, reviving the culture of fighting against the tyrant, practical training for the governance system, raising a generation with faith and Mujahideen. And the training and integration of Mujahid forces all over the world are part of these kinds of events.

In ancient hadith sources, there are many narrations in which Neko praised the Persian race and spoke about his role in the future of history. These narrations can be divided into several categories In the following article, the aforementioned narrations are described in detail, and in addition to examining its sources and documents, an attempt is made to evaluate and analyze its content. In general, there are reliable narrations in ancient Shiite and Sunni sources about honoring the people of the land of Persia and also the special role that this nation will play in the future of history. The above-mentioned narrations can be hopeful, energizing, and motivating, and can double the motivations of the faithful and revolutionary nation of Iran in walking the path of excellence and progress, and can also be a map of the vision and determination of its historical mission.

In the eighty-ninth verse of Surah An'am, God gives such consolation and encouragement to the Holy Prophet, who was saddened by the disobedience and disbelief of his people, that you should not be saddened by the disbelief of the polytheists. Because if they disbelieve in the Book, Wisdom and Prophethood, we will appoint a people who will protect it and protect its rights, and observe what is good for it, and will not disbelieve in it. There are different narrations and different interpretive views on who is meant by the mentioned people. According to some narrations, the meaning of the people in question is from Persia, and this is a view that has probably been put forward by some commentators. In the present article, an attempt has been made to explain this view as a significant possibility.

The first verses of Surah Jumu'ah speak of the resurrection of the Prophet Khatam PBUH among the illiterate people and that he recites the verses of the Qur'an to them and provides them with the means of cultivation and teaches them the Book and Wisdom. And in the following, others are mentioned who will come in the future and will benefit from the recitations, cultivation, teaching of the book and the wisdom of the Prophet. The following article seeks to address the issue of who is meant by the others. According to some hadiths, the verse in question refers to the people of Persia, and this is a view that Shiite and Sunni commentators have proposed as a significant possibility, and some commentators have preferred it over other possibilities. In the present article, the hadiths related to the verses in question will be first analyzed by descriptive-analytical method, and then the commentators' views on this issue will be explored. It seems that according to the hadiths that exist in this regard, the view that the verse in question refers to the Persian people is completely justified and can be defended as a strong possibility.

In verse 54 of Surah Ma'idah, God Almighty warns the believers of the time of the Prophet that if you turn your back on your religion, God will bring a people with outstanding characteristics in the future who will be help her religion. The commentators have offered different views on the meaning of the people mentioned in the verse, according to some of which the meaning is the people of Persia or Yemen. In this regard, there are several narrations from infallible leaders, according to whom the people of Persia and Yemen are meant to seek the help of the Imam Zaman (as). The following article, after reviewing the verse in question, analyzes the narrations that exist in this regard and also examines the views of the commentators in this regard. And it strengthens the possibility that the verse refers to a generation of Persians and Yemenis who will play a role in supporting the religion of God in the end times.

The main axis of Surah Muhammad (sa), which is also called jihad, is the issue of jihad and its surrounding issues. In the final verses of this surah, God  almighty , after expressing the condition of the infidels and the heartly sicks and their weakness in the matter of jihad and the condition of the apostates, returned the word to the believers and warns them not to be like the disbelievers, hypocrites, and apostates, and  not to compromise with the polytheists, and  not to incline to them and then He invites them to jihad and then reminds them that worldliness is an obstacle in the way of jihad and finally says that you are invited to give alms in the way of God, but some of you are stingy about this , but know that if you turn away from God's command, God will replace you with  people who are not like you and do not neglect jihad and charity in the way of God. In the following article, an attempt has been made to answer the question of who are the people promised to come in these verses, considering the internal context of the verses as well as the narrations that exist in this field, It seems that in the narrations of the infallible Imams, the Persian people have been mentioned in various forms as examples of the promised people, and many Shiite and Sunni commentators have accepted this view as a definite or as a significant possibility.

A significant number of Shiite scholars have divided religion into three sections: beliefs, ethics, and rulings and this is, in turn, an outline of religion. The reason for this claim is a famous narration of the Holy Prophet (SA) which has limited knowledge to beliefs, ethics and rules. Now the main problem is whether the trinity of beliefs, ethics and rules can be the outline of religion and whether the above narration has been in the position of expressing the outline of religion? In this article, which has been compiled by descriptive and analytical method, in the first part, after proving the documentary authenticity of the hadith and reflecting the views of Shiite scholars in this regard, it has been proved that the mentioned hadith cannot refer to the outline of religion and in the next step it has been explained and analyzed the contents of the narration from the perspective of Shiite thinkers

Innocent Imams, as the leaders of people, lead them to their ideals, and this is a kind of movement. Move from current status to desired status. This movement should be accompanied by a general and comprehensive plan in which all conditions and situations are taken into account and obstacles and problems are considered. In this article, an attempt has been made to answer the question of why it is necessary to know the general plan of Imams movement and what are the effects and results of knowing this general plan. Deep understanding of Imams behavior and speech, resolving the initial differences and inconsistencies between Imams lifestyles , modeling their lifestyles and the possibility of evaluating and criticizing the movement of scholars and social reformers are some of the effects of knowing Imams general plan.

The unmatched status of Imam Mahdi's personality on the one hand, and the existence of false Mahdaviat claimants throughout history on the other hand, show the importance and necessity of recognizing the true Imam Mahdi(aj) among the false claimants. Therefore, the infallible Imams have offered several criteria for knowing the excellency in the age of Advent. The narrations before mentioning the criteria of knowing Imam Mahdi first emphasize that his existence is more obvious than dawn and there is no doubt about it. Some of the mentioned criteria are negative and some positive, and among the positive ones, some appear immediately to be effective and can be a way of knowing the Imam: Such as the signs of Advent, Knowledge, miracle, and being the Prophet Mohammad(sa)’ generation, and for some other, it takes a while for them to show up: Like the advent of Jesus Christ, the Return and Forming a just world government. According to these criteria, the personality of Imam Mahdi will be easily recognized and the believers will have no problem in this regard.

The Imamate has a unique position among Islamic teachings and so the issue of knowing an Imam and the criteria that can be used to reach that knowledge will also be an important one.But before going into the discussion of the criteria, one can get a clearer picture of the dimensions of the problem by asking preliminary questions in this field. Answers to these questions can shed light on what they have come to us from the Ahlul-Beit and help us to understand their traditions more precisely. These questions are: Whom do we want to identify and with what features? What are the Situations Needed to Know an Imam? And what are their problems? What is the role of an Imam in becoming known? What is the role of people's need and urgency for Imam in knowing an Imam? The criteria of knowing an Imam for Whom can be useful? What are the criteria for recognizing an Imam? Should an Imam meet all the criteria mentioned in the narrations or is it sufficient to attain some? Which of the criteria mentioned in the narratives related to the period of the Imam presence and which are related to the era of the Absence?

The belief in the Twelve Imams and the monopoly of the number of the Imams in 12 people is one of definite principles of the Shi'a school, which has been spoken in numerous narrations as well as by Shi’a scholars. This issue has been questioned, despite its clearness, by some of contemporary diversionary trends, and it has made necessary to re-read it . In this article, there have eight categories of narrations been surveyed that refer to the monopoly of the Imams in 12 people. In addition to indicating the mentioned monopoly, this collection of narrations also indicate that since the Prophet Mohammad demising to the Day of Judgment, at least one of these 12 imams has constantly been present on the planet.

<p> Belief in the thought of Mahdaviyat means believing in the realization of the rule of universal justice, The victory of Islam over all religions , the development of worship, the eradication of heresies, and …. The waiting of believers for the emergence of Imam Mahdi(aj) should be waiting for the realization of such ideals.</p><p>But sometimes the waiters are ignorant of these ideals, and instead of waiting for the emergence of the Promised Mahdi to accomplish such ideals, they are waiting for him to open up material life and to thrive tables as much as possible.</p><p>This just neglect of Mahdaviyat ideals is that can make challenges in a dynamic path of Mahdaviyat Thought . what can be the origin and the root of that mentioned neglect is factors such as neglect of talents and of Imam position and self indulgence. In this paper, some dimensions of the mentioned problem are discussed.</p>

The flow of “Ahmad al-Hasan Basri” is one of the dangerous movements in the subject of Mahdism. While referring to the dream and sortes is Ahmad al-Hasan Basri’s common ground with some of the other claimants; providing new analysis of traditions and special principles in the approach to narrations has distinguished him from others. In recent years, the promotional activities of this flow, whether in the virtual world of Paltalk and various websites or in the form of face-to-face talk, have increased. Ahmad al-Hasan Basri’s reference to some of the common hadith approaches among some of the hadithists as well as his adaptation to the circumstances and events of the day, according to the special timing are his other characteristics. Ahmad al-Hasan Basri, who claims to be the first Mahdi and the promised Yamani, considers himself to have Divine knowledge like the Imams and be immune from any mistake or fault. The following paper, with a descriptive-analytic-critic approach, examines the Quranic mistakes of Ahmad al-Hasan with an emphasis on conflicting adaptations with the rational and transmitted reasons.

The teachings preached by Ahmad al-Hasan al-Basri are dangerous to Shi’a beliefs on Mahdism. In recent years, the preaching activities of his followers through cyberspace and face-to-face dialogues have been increased and acceptance of his invitation by few students in Hawza Seminaries has doubled the danger. Thus, to have an analytical approach toward his ideas is of great importance. Ahmad al-Hasan al-Basri who claims to be Imam, the first Mahdi and the promised Yamani, believes that he, just like all the other Imams, is blessed by Divine knowledge and therefore, he is free from any kind of mistake and error. Thus, to show even 1 mistake in his works is enough to reject all his claims. His mistakes can be divided into various categories like those related to the Holy Quran, Hadith, theology, Arabic grammar, jurisprudence and history. This article analayzes his viewpoint which regards all Qur’anic Verses as ambiguous (Mutishabih) and claims that withought referring to the Infallibles, these is no clear Verse (Muhkam) in the Noble Qur’an.

Humans look both at individual life and their social life, and these perspectives are not confined to the pillars that are provided throughout the life of a generation, but also from the perspective of the people of different generations. Perspectives on distant future generations and futuristic features, which does not seem to be obvious to an ordinary man, but future generations will be watching what we do. By analyzing the process of selecting and choosing a vision, one can conclude that the factors that influence the choice of vision are facilities, as well as the realm of relationships and real needs of humans. And if human beings become aware of in their true scope or impact, their possibilities and real realm of their relationships, they do not consent to nothing less than the sovereignty of God in all aspects of life and existential dimensions, and then, a sense of the need for the Rule of the Innocent Imam sprouts in them and when deprived of such a pleasure, they choose it as their vision and try to reach to the fullest of this. And this vision is the same as the high point mentioned in the Quran and Sunnah as the Mahdaviyyat thought. In the present paper, we will try to provide a description of the process based on an educational approach in which a person chooses such an outlook and strives to achieve it.

According to the divine willpower, the end of the world will happen with the role of a man who sheds light to the universe will build his government based on pure justice. When the end of times is willed so by the almighty God, then it is essential that the context of history provides for the fulfillment of this promise, which can be preplanned by God through its Sunnah. Now, the main question is about the God's plan as the starting point for moving toward that goal. It is considered in two views. Based on the first view, the point of moving towards the goal is the beginning of the mission of the prophet and the second view is since the creation of human. As the rule of justice is the ideal world in all divine prophets in various locations and with different facilities, the necessary fields for the realization of this lofty goal will have been provided on the basis of God's plan for providing the establishment of the rule of justice worldwide. In the present article, the indicators of those views as reflected will be gathered and discussed.

One of the problems constantly faced by the Muslim community is with abuse of the signs of Appearance of Saviour, pure faking or making up for them. The study of history can indicate a large amount of false evidence and claimants. Due to the large volume of false cases which only become more apparent over time, we should keep alert not to fall for them who make up signs of the emergence but are in fact opportunists who seek to achieve their interests and greed. In this article the author has tried to mention numerous cases of false evidence of this.

The present article will attempt to analyze the symptoms and formation and characteristics of the Apocalypse Cinema according to the teachings of bible in modern era, especially in Western society, where it is strongly influenced by visual aspects of cinema on the subject of apocalypse. Looking at the quantity of apocalyptic films compared with annual production quantity of films, we can certainly claim that the Apocalypse is the only major concern of contemporary cinema; however, it can be claimed that one Apocalypse is of the main themes of the cinema today. In addition to showing the apocalyptic attitude in Western societies, it also serves as an influence for other communities. What can be seen today as Apocalypse Cinema and what we are witnessing, do not necessarily correspond with the teachings of the Bible and its goals. It can be claimed that dominant literature of the Apocalypse Cinema is strongly humanistic and is based on the demands of today's modern man. Promised Savior serves as the main character or actor in Apocalypse cinema, which is the most important feature cinema. About the personality and character of the Savior of the world before and after an apocalyptic event, what is seen in the Apocalypse films is inconsistent with religious texts. Even, some works depict a character against what is described there. Religious texts and futuristic thinkers of religion, depict Savior as a reformer who will be spreading justice and is very spiritual. However, unlike this, the films give the Savior role to various persons, and in this case, do not care much for its specific character. Instances in the cinematic space, depicted the promised Savior in such a way that they cannot be interpreted as the promised Savior. It is also striking to see the future of post-apocalypse events in Apocalypse Cinema as hopeless and dark and in stark contrast with what is portrayed in the religious texts and inconsistent with their attitudes as well. This black approach is devoid of hope for human capital and will lead to broad hopelessness and causes colorful and diverse personality deviations which in turn can lead to the formation of various sects. In writing this paper, we based our approach on descriptive analysis and using library resources.

Succession of Mohammad (PBUH) is considered the point of differentiation between Shiite and other Islamic sects. The main axis of the Shia faith is the belief that the successor of the Prophet is determined by God's command and within God's exclusive rule and recognition of the twelve apostles called Imams is considered as an vital element in Shia. Although some have tried to dispute the original tradition; however, the frequency and strength of traditions leaves no doubt about the exclusivity of this position for those twelve Imams. The harmony between the traditions of Ithna Asher on Twelve Imams, can also be a definitive proof of truth of the Shiite traditions. On the other hand, different interpretations of the terms used as successors, the Caliphs, Imams, etc. These terms are employed by the family of Prophet to describe the successors of the Prophet. These traditions promise to refute other diversions such as ideas that decrease the number of Imams or unduly attach more Mahdi's after the number of twleve and thus confirms why it is named the Twelver Shiite.

Truly waiting faithful Muslims are committed to Islamic ethics and polite and well-behaved as the religion also requires them to be. Moreover, in the traditions relating to the Waiting period, sometimes a specific moral trait seems to be emphasized and stressed because of the special circumstances of this (Waiting) period. In this particular era that we live, there are problems that a truly waiting Muslim should strengthen itself and develop certain moral attributes in order to deal with them properly. With this perspective, an occultation Code can be proposed that can also be referred to as the occultation of Applied Ethics. Some of these are moral traits are patience, hope, submission, chastity and helping generously. In the present article, an attempt is made to explain why the emphasis of innocent leaders (Twelve Imams) on these moral traits is significant. Moreover, the need to strengthen these traits in this day and age is explained according to the analysis of occultation.