فهرست مطالب hamed al-e yamin

The Muslim Brotherhood (Ikhwān al-Muslimin) of Egypt is one of the most effective and widespread cultural and political-social groups of the Islamic world in the contemporary period. This movement has experienced many changes in intellectual, political and social aspects Since its establishment in 1928. Among the gradual changes of the Brotherhood in intellectual aspect is the intellectual proximity of the Brotherhood to Salafism. The main question of the research is what was the role of Saudi Arabia in changing the Muslim Brotherhood's (Ikhwān al-Muslimin) approach to Salafism? This research by using a descriptive-analytical method found that the Muslim Brotherhood's Salafism approach had been influenced by many external and internal factors. In this regard, Saudi Arabia's role as the cradle of Wahhabi Salafism is more significant than other factors. Among the influences of Saudi Arabia, the relationship between Hassan al-Banna with Salafi thinkers such as Rashid Reza and Muḥibb al-Dīn Khatib could be mentioned. This relationship eased the way of migration for many members of the Muslim Brotherhood (Ikhwān al-Muslimin) to Saudi Arabia and neighbour countries in the following years, specifically during the hardships and pressures of Jamal Abdul Nasser on the Brotherhood. Among other factors of the spread of Salafism from Sadat's period onwards, it goes back to the downward process of the Egypt economy and the financial power and influence of Saudi Arabia. These conditions had made the new and young generation of the Muslim Brotherhood to be more influenced by Salafism.

Al-Qaeda in the international arena and Boko Haram in the borders of Nigeria, are engaging in terrorist activities with an almost similar approach. The terrorist actions of these two groups are so widespread and violent that they have been noticed in almost all countries, even in non-Muslim countries. One of the most important and characteristic features of Al-Qaeda and Boko Haram is their emphasis on religion and political approach. There are many commonalities in the goals, foundations, method and religious approach of these two organizations. Some of these commonalities are the superiority of one's own point of view, a new reading of Islamic concepts, emphasis on Jihad and inviting others, forming a political government, killing one's opponents, and establishing an independent government. The two mentioned sects call only themselves and their followers as Muslims, and with false promises and using the tools of religion, politics and money, they bring many people into their group. Al-Qaeda has a more up-to-date and wider organization; while Boko Haram has a weaker and smaller organization. This essay has made a comparison between the approach of these two organizations with descriptive-analytical method to clarify the differences and similarities between them.

Politics and the political system have the best opportunity to fulfil justice in achieving lofty human ideals. Therefore, complete justice in various dimensions is possible through the policy of justice and its rulers. With the descriptive-analytical method, the present study aimed to analyze and identify the existing relationships between politics and justice in Imam Khamenei's political jurisprudential thought. To this aim, investigated the role of politics in the fulfillment of social justice, political requirements of justice, politics, and obstacles to the realization of justice, and statements expressing the relationship between justice and politics. The results indicated that in Imam Khamenei's political jurisprudential thought, justice has a privileged position. So, it is the basic principles of his political jurisprudence, the essence of virtue, and a strategy to achieve high human goals and standards. As the most crucial dimension of the divine caliph of humans, politics or responsibility of his collective destiny caused the manifestation of justice realization and continuation. Justice is achieved through an open political system, that is, a system based on divine laws, and through principles such as just law, enforcement, oversight, public participation, and social balance.

The relationship between religion and mysticism is a wide-ranging and challenging issue that has its roots in the history of Sufism and mysticism. Muslim mystics, along with religious scholars inclined to Islamic mysticism, have always emphasized the Islamic origin of mysticism. On the other hand, some religious scholars have denied any connection between mysticism and Islamic teachings. They have considered mystical teachings as heresy which is the result of mystics' connection with foreign cultures; Hence, have confronted them. It seems that this disagreement can be resolved to some extent by clarifying the various dimensions of mysticism, thus reducing the disagreement and increasing the consensus. In the present study, instead of presenting a specific relationship, the various relationships that exist between different dimensions of mysticism and religion will be discussed, so the dispute due to ambiguity in the relationship between these two will be clarified  through analytical and phenomenological methods. Utilizing the "Ro'us thamaniyah" "eight vertices" of the science of logic as well as the comparison of mysticism with other sciences in this study reduces the ambiguity of relation between the two. Because by referring to some of "Ro'us thamaniyah" such as: subject and type, purpose and motive, author and compiler, benefit and interest, position and rank and also Segmentation of mysticism, brings us to different and numerous relations between religion and mysticism that in some similarities and in some other dimensions there will be contrasts. The result of this approach will negate the general view and the definite opinion in this regard and invite to a partial and dimensional view.

Following the frequent emphases of Quranic and hadith teachings on practicing taqwa, Muslim mystics have paid considerable attention to this issue according to Islamic Shari’ah. Using the analytical-library method, the present study examines the definition and levels of taqwa from the perspective of Islamic Shari’ah and mysticism. The main, lexical meaning of taqwa is “self-preservation against the damage of evils”, but mystics define it as “following religious teachings”. In religious teachings, such matters as “avoiding polytheism”, “avoiding sin”, ‌ “avoiding doubts”, “avoiding lawful stuff beyond necessity” and “avoiding non-truth” can be considered as different levels of taqwa. Following religious teachings, men of mystic knowledge have provided the best analysis of the above-mentioned levels in their writings in explaining the levels of taqwa. Therefore, the perspective of Islamic mystics on this issue is congruent with the standards of the Shari’ah and Quranic and hadith teachings, and their works can be used in the interpretation and analysis of the Quran and hadith.

The relation between Shiʿism and Sufism has been long a matter of discussion among scholars, leading to a spectrum of views: some maintain that the two are identical, and, on the other extreme, some believe that they are totally divergent. However, the love for the Imams of the Shiʿa is shared by all Sufi orders, including the Sufis of Khurasan. As the paragons of spirituality and representatives of Islamic esotericism, the Shiʿi Imams were highly regarded by the Sufis of Khurasan, so much so that their teachings were a major foundation for the formation of different aspects of this branch of Sufism.
This article attempts to show the Khurasani Sufis’ great love for, and devotion to, the Imams of Ahl al-Bayt by referring to the early sources of this school and the sayings of its figures. This fact, on the one hand, points to a basis for the Iranian inclination to Shiʿism and, on the other hand, further reveals the common ground between Shiʿism and Sufism.

Throughout history, an inward (or bāṭinī) understanding of sharia has had ups and downs among Shiite scholars. Although there are few Shiite scholars who deny an “inward” aspect for the religion, ignorance of the inward aspect of sharia has culminated in a radical and austere anti-mystic outward (ẓāhir) approach among Shiite scholars. Shahīd Thānī’s inward approach is in line with the common approach adopted by Muslim mystics. For him, assigning an original place to the inward and a subsidiary place to the outward adds to the importance of the inward aspect of the religion. On this approach, official scholars are in need of true scholars who master true knowledge and whose place is superior to outward scholars. According to Shahīd Thānī, among human body parts and actions, the main focus of the religion consists in the heart and actions related to it. As a prominent faqīh (jurisprudent), he has always observed the inward aspect of the reality as the authentic, in addition to outward knowledge such as fiqh (jurisprudence), worships, and understanding the Qur’an, without denying or diminishing outward aspects. By considering the inward approach of prominent Imāmī scholars and jurisprudents, one can avoid the dangers of the outward approach that has begun to be popular among some Sunni, and even Shiite, scholars today.

The developing of Wahhabism in Islamic domains, especially in Egypt, has been one of the most important concerns of Al-Azhar scholars since the past. The Sheikh of al-Azhar has been following different approaches to counteracting Wahhabism based on time constraints. Meanwhile, the role of Abdul Halim Mahmoud is very significant. In contrast to Wahhabism, his approach was positive so focused on strengthening the Sufism as a rival of the Salafism. Abdul Halim Mahmoud tried to restrain Wahhabism through promoting Sufism by showing the great Sufis as a model in a All-understandable and attractive format. In addition, the publication of Sufi teachings in various ways, especially in the era known as Imam Akbar al-Azhar, Played an important role in expanding and deepening the spiritual, moral and flexible culture of Sufism and minimizing the impact of Wahhabism, its harsh approach, and its takfiri culture. The facts that caused the attraction of the people to the culture and customs of Sufism, such as pilgrimage, recourse and celebration of the birth of the Prophet Muhammad (PBUH), and the Guardians of God, Awliya, which was the opposite of Wahhabism, increased so the culture of society which secured it from the danger of Wahhabism.

Rationality and Spirituality is a theory follows the spiritualism in west, to fill the spiritual gap made by modernism. The goal of this theory is reduction of human’s pain by collecting between Rationality and Spirituality, which is engendered by modernism and religion. As modernism based on reason, rationality is fundamental in this theory. Spiritualty is application of rationality or is personal religion, which arise from reducing the historical religion. Take modernism as a primary concern and the minimalistic look to religion, at opposition to modernism, weakens this theory and makes it ambiguous in many aspects. The audience of the theory and its purpose is unclear and how it achieve to its goal is ambiguous. Some of these ambiguities are caused by lack of coherence in the theory and lack of citing all of its appliances and bases. Ambiguity in the quantity and quality of reduction of religion and the lack of clarity of the foundations of this theory has weakened it. This article wants, through studying, to make this theory more clear and evolve it.

Fakhr Razi has spelled out some features and various divisions for happiness. Occasionally, he uses this word rather than the words such as pleasure and perfection. He believes that concepts such as happiness, perfection, pleasure, etc. may not be defined palpably because they are basically improvisational, abstract and unessential. Since pleasure andperfection have an intense relationship with happiness, utilizing the above concepts could be useful. As it is known by him, happiness has levels and degrees and it has also been treated with skepticism. It has some divisions including: spiritual, physical, and external ones. He sees the mundane happiness in the perfection of theoretical and practicalpowers of the human soul while achieving supreme mystical state of Divine obedience and the greatest degree of happiness, from his viewpoint, is visiting God in hereafter life which leads to the hereafter and eternal salvation. For him, the greatest degree of happiness will be achieved in hereafter life.