فهرست مطالب mahdi farmanian

In Zoroastrian scriptures, the transfer of the divine (īzadī) farrah from one king to another created a chain of farrah-holding humans who, through this farrah, undertook the guardianship of the people, the administration of their affairs, and the establishment of light throughout the universe. When Muslims conquered Iran, the divine farrah retained its discursive formulation but found new expressions in various texts. In Ismailism, given the unique temporal and spatial circumstances, a chain of perfect humans emerged with responsibilities similar to those of farrah-holding humans, namely protecting people against misguidance. Considering the theological elements in the discourse of divine farrah—where rulers, confirmed by Ahura Mazda, exercised a kind of guardianship (wilāya) and ritualistic character, transferring Ahura Mazda’s grace to the people—this issue represents a major commonality between the farrah discourse and the concepts of guardianship and perfect humans in Islamic literature. Thus, there was a gradual conceptual development of the theory of guardianship and the perfect human, connecting the ancient Persian (Khusruwānī) wisdom and Iranian mystics up to the seventh century AH regarding political rule in Iran. Using the comparative method, this article analyzes the Iranian and Islamic religious-mystical strands to unveil their similarities and differences

Although the understanding of New-Mu'tazila from Islam has had important consequences, there is ambiguity and confusion in its essence and origin. Some thinkers have spoken about early and late New-Mu'tazila. They consider the early New-Mu'tazila led by Seyyed Jamal and Abdeh and the late New-Mu'tazila generally to the Egyptians of the last few decades.; While they usually neglect the India  Neo-Mu'tazila movement and introduce Egypt as the main home of the Neo-E'tezal movement. For this reason, the main issue is to explain the conceptual and objective dimensions of the early Indian and Egyptian Neo-Mu'tazila and the relationship of each one with the other. This article refers to the works of Goldziher, i.e. the first person who used the title of Neo-Mu'tazila and discussed the flowology of these two spectrums, by referring to library sources with an explanatory and analytical method. He was a contemporary of two Egyptian and Indian currents, studied their works and scientific sources and had meetings with Seyyed Jamal. He believes that although there are affinities between these two streams, they cannot be placed next to each other. For this reason, he adopted a negative view of Egyptians being neo-Mu'tazilis and is more inclined to describe them as a movement close to Wahhabism. Although it also provides evidence against this description. Evaluations show that it is correct to distinguish between the Indian and Egyptian currents, but considering the deep break between the Indian current and the old Mu'tazila, calling this current as Neo-Mu'tazila is questionable. If we consider this movement to be Neo-Mu'tazila, considering the affinity they have with Nomu'tazil's thoughts of recent decades such as Abu Zayd, we can refer to them as the background of these people.

The efforts of scholars and historians to record Mahdawi reports from the third century until now have provided us with a precious treasure of Mahdawi hadiths. How Mahdavi news was written was influenced by the political and cultural conditions of the time and the author's thoughts. Representation of the influence of beliefs and intellectual tendencies in the reflection of Mahdavi news of Mahdi's lineage until the 7th century, using narrative, historical and interpretive sources, is the aim of the upcoming research. The current research method is descriptive-analytical with a historical approach. The Mahdavi hadiths of Mahdi's lineage under seven types had a wide reflection in Shia and Sunni sources. The result of the total hadiths of the Shia sources of twelve imams is that Imam Mahdi (a.s.) is a descendant of the Messenger of God (a.s.), Ali (a.s.) and Fatima (a.s.), and his father is the ninth descendant of Imam Hussain (a.s.), namely Imam Hassan Askari (a.s.). Sunni sources and some non-Twelve Imami sects consider Mahdi (as) as one of the Ahl al-Bayt. According to the expansion of the meaning of Ahl al-Bayt (pbuh), which includes a person from the descendants of the Messenger of God (pbuh) through Fatima (pbuh) or a person from the family of Ali (pbuh), the family of Aqeel, the family of Jafar and the family of Abbas, the Promised Mahdi (pbuh) , not necessarily Muhammad ibn al-Hasan al-Askari.

Extremism and violence are among the serious harms that cause rifts between Islamic countries, and in addition to making coexistence difficult, they also destroy economic and cultural resources. In the meantime, Pakistan, the second most populous Islamic country with a history of five thousand years of civilizational interaction with Iran, has been plagued by religious division for a long time, an issue that has negatively affected its productive relations with its western neighbor, Iran. Considering the tendencies and characteristics of Iranian Shiism and Sufi Sunniism in Pakistan, it seems that one of the ways of approximation and unity is to pay more attention to similar and common beliefs and traditions in the region, especially the centrality of Ahl al-Bayt (AS), the issue that can be seen among both Shiites and Sufis of these regions. The emphasis of the Sufi dynasties on relating their cloak to people from Ahl al-Bayt (AS), resorting to them, visiting the graves of Sadat and divine saints, etc., shows the great capacity of love of Ahl al-Bayt to bring together all sects. Brillouin is the main Sufi community of Pakistan, which has special capacities to connect with Shiism. This article examines the strategies of utilizing the capacity of love for Ahl al-Bayt (AS); their Sufi tendencies; the anti- Excommunication and anti-Wahhabi approach; and the diplomatic, scientific, scholastic, and religious capacity of Brillouins along with the practical solutions for its realization, which is the result of close field interactions and observations with the society.

The expansion of the dimensions of modernity has overshadowed the life of today's human; So that this has caused a review of the relationship between man and religion. In the period of modernity, man found a different view of the universe that he no longer interpreted himself, the world and God as in the past because the elements of modernity influenced his beliefComponents such as scientism, rationalism, empiricism, etc.And philosophers like Descartes by putting forward the Cogito theorem and emphasizing the rationalism method, Kant by placing science in religion and ethics, Nietzsche by proposing the will directed to power, and Sartre by placing man in the place of God, placing man in the center of understanding the truth. , played a very important role. Now this question is raised, what is the relationship between theological thoughts and religious beliefs and philosophical thoughts? Therefore, in this research, with a passing historical review of some philosophical ideas, we have tried to analyze theology and its need in the modern world with a philosophical criterion in the context of historical events and the current situation. For this purpose, various topics of theology in relation to philosophy have been investigated and topics related to the discussion have been collected, information has been collected through library studies, and the working method is descriptive-analytical.

Sayyid Qutb as one of the prominent Egyptian thinkers and Ayatollah Khamenei as one of the most influential Shiite scholars in the present age are among the thinkers who have paid special attention to the approach of civilization and the realization of Islamic civilization. The main question of this research is about the intellectual foundations of Islamic civilization in the thought of the Supreme Leader and Seyyed Qutb and the commonalities and differences between them. In the present study, the method of qualitative content analysis and document collection and libraries have been used to collect data to extract and present the most important intellectual foundations of modern Islamic civilization from the perspective of Ayatollah Khamenei and Seyyed Qutb based on his collection of works. The findings of the study indicate that although Seyyed Qutb and Ayatollah Khamenei have common concerns and seek to create a strong Islamic civilization, but in its foundations are clearly different from each other. Ontologically, these two ideas are based on monotheism and are based on the principle that Islamic civilization is two-dimensional and includes the material and spiritual realms. In the foundations of epistemology, these two thinkers agree on the possibility and necessity of knowledge, but in terms of sources and methods of knowledge, they have different views. In the foundations of anthropology, in terms of what, the high position of man in the system of existence and its existential end, the similarity of thought is seen, but regarding the human will, there is a serious difference between them. The will of man is interpreted in Sayyid Qutb's theory under the monotheism of actions and the continuation of the divine habit; However, Ayatollah Khamenei believes that the main role of that training is the will and decision of man himself. In the teleological discussion of both theories, the pursuit of happiness and attainment of happiness in this world and the hereafter is understood, and both believe with immaterial ends that the ultimate goal of Islamic civilization is to achieve worldly and otherworldly happiness. Both thinkers ontologically believe in the duality (material and spiritual) of the system of existence and consider the spiritual aspect more important than the material aspect. What is clear is the complete separation of the views of Seyyed Qutb and Ayatollah Khamenei in teleology and the creation of the utopia. The utopia of Sayyid Qutb is the first Islamic society and the era of the Caliphate, but the utopia of Ayatollah Khamenei will be created in the end times and with a view to the future.

The most basic intellectual basis of Salafieh is the reliability (hojjiyat) of the predecessor’s (salaf) understanding. They believe that the predecessor’s understanding [of sunnah] is more correct, wise and valid in comparison with the descendent’s (the khalaf) understanding , due to factors such as better understanding of the texts, being closer to the Prophet, and being close to the time of the Qur’an’s revelation. The Salafieh have argued in favor of their view by various verses of Qur’an. One of their most important arguments for this claim is verse 100 of surah Al-Tawbah. Relying on the general sense of this verse and connecting obedience and understanding, they have sought to prove the authority of the predecessor’s understanding. Although a predecessor who obeys the Prophet’s teachings in his/her thought and practice is more virtuous, but there is no reason to claim their absolute obedience. Proving this claim by verse 100 of surah Al-Tawbah has many drawbacks including: confusing the meaning of practice with understanding, lack of generality of the verse, lack of connection between consent and authority of understanding, lack of the absolute meaning of obedience and narrations indicating the superiority of successors over predecessors. In addition to explaining the Salafieh’s claim, I have tried to examine and critique their arguments in this article.

The biography of Imam Ali (AS), as the successor of the Prophet (S) and the Imam of the Islamic community, is the criterion and basis of Islam in preventing corruption and transgression. Accordingly, this article first examines the Imam's methods of preventing corruption such as giving insight and awareness, logical and reasoned explanation of religious teachings, drawing religious patterns, behavioral and practical promotion of religious values, explaining the factors of proper training, preaching, advising and monitoring. It then discusses the Imam's methods of combating corruption in both verbal and behavioral ways, such as warning, reprimanding, threatening, changing the geographical location of the mission, inflicting the divine punishments, and the like. Given that corruption and transgression cause injustice, looting of public funds and insecurity in society, it is very important to know the methods of Imam Ali (AS) for fighting against corruption and eradicating it as a dangerous phenomenon.

Deobandiyyah is a school that originated from the theological denomination of Maturidiyyah about two centuries ago. The claim of following Maturidi theology is the most important theological feature of Deobandiyyah. However, comparing theological opinions shows that Deobandiyyah took a different view on the issues of monotheism and polytheism. Some of these discrepancies go back to the different methodological foundations of the Deobandis. In response to the question of the extent of Deobandi's evolution, considered in the subject of research, it is concluded that Deobandis are more inclined to the narrative method and emphasize on such issues as prioritizing narrations over reason, delegating the meaning of God's narrative attributes to Him (instead of interpreting them as the Maturidis do) and the certainty of texts (in contrast to the skepticism of texts in Maturidiyyah's view). Some other theological views, for example the emphasis on exaltation in understanding the attributes of God, the negation of tashbih (anthropomorphism) and tatil (divesting God of His attributes) are quite similar between the Maturidis and the Deobandis in terms of methodological principles. The only difference is that the mentioned issues are summarized in Maturidiyyah and elaborated in Deobandiyyah.

In the first centuries, the way of ijtihad was open in Islam, but gradually it was closed and made obligatory within the frameworks of four main jurisprudential denominations. Some scholars like Ibn Taymiyyah criticized this approach and considered the path of ijtihad open. From twelfth century, Salafi movements, following Ibn Taymiyyah said that the path of ijtihad is open. Nowadays, Wahhabism, Muslim Brotherhood group and Jihadi Salafis believe that the path of ijtihad is open, however, there are so many disagreements on the subjects of ijtihad and taqlid among them. The majority of Wahhabi scholars avoid from considering themselves as absolute mujtahid and consider themselves as the followers of Ahmad ibn Hanbal. Accordingly, they suggested Tamazhob theory which was criticized by Naseroddin Albani. He maintains that Wahhabi scholars should go toward the absolute ijtihad. Famous figures of Muslim Brotherhood group like Sayyid Sabiq and Yusuf al-Qaradawi have claimed that they are absolute mujtahid but maintain that they can follow other denominations as well. Jihadi Salafi scholars also consider themselves as absolute mujtahid so they declare that others are pagans and non-believers. Using a library and descriptive-analytical method, this article has an in-depth look at ijtihad from the viewpoint of Salafi scholars and studies the disagreements among the great Salafi scholars. Finally, it refers to some of the consequences of this view.

Ibn Taymiyyah divide the acts into two wide category: achievable by God and achievable by Humans. He classifies appealing for aid from someone other than God, as an achievable act by God, and if some do that act, he will be considered as a polytheist. We must know that this division has many problems: 1- it is not a comprehensive division. 2- The criteria is irregular 3- the criteria is close to paganism rather than faith. 4- There is no unity in context of this division. This unbalanced view will lead to polytheism and Takfir, denying the Quranic verses which attributes the supernatural acts to the prophets and saints and will decrease the position of humanity. It will hamper the human capabilities and degrade its position at the level of animals. Therefore, the Salafi ideology collected an amalgam of paganism, anti-human and polytheism.

The purpose of the present study is to review the political strategies used by international seminary scientific institutions against Takfiri movements based on SWOT analysis (matrix). The method of study is descriptive analysis and the results showed that this strategy analysis about Takfiri movements is an extensive system that needs periodical analysis and enquiry. Due to numerous variables, continuously changing political situation, mushroom-like rise of Takfiri movements and so on, this model should be broken into a pyramid to achieve micro strategies in addition to macro strategies. The fixed part of this analysis which should be considered by the international seminary institutions is first, the maintenance of strengths (S) and the attempt for their increase, and then, the elimination of weaknesses (W). The unfixed part of the analysis which needs more consideration and up-to-date and specialized enquiry involves an analysis about the decrease or increase in opportunities (O) and threats (T) as well as the transformation of their internal essence. Moreover, the correlation between weaknesses and threats as well as strengths and opportunities in international seminary organizations should be taken into consideration. A more comprehensive analysis would be achieved when “Takfiri movements” is independently set as the subject of analysis and it is attached to this current strategic analysis. In this case, the correlation between four variables of S, W, O, and T would be obtained in a specialized way.

In criticizing imitation of the four religions, Wahhabism considers any imitation of the Muftis as illegal, and believes that the imitation is obeying the words of non-God and the Prophet, while it supports the theory of compliance. Wahhabis consider compliance as the pleasant Taqlid (imitation), imitation as adopting the words without arguments, and compliance as adopting the words with arguments. They have considered the issue of compliance within the different types of obligation of Mokalafs (one charged with a duty) and have proposed three types of obligations: "ijtihad, compliance and imitation". In their view, the compliance has a very wide circle and includes the majority of the people. The Wahhabis by talking about the issue of compliance, have narrowed the circle of ijtihad and imitation and have almost put away the imitation and they deal with that as an obligation. The current study, in addition to explaining the Wahhabism perspective on ijtihad and imitation, defines the theory of their compliance, and examines and criticizes the arguments of Wahhabism on this issue.

Khabariyeh attributes are one of the most important and perhaps the most challenging theological discourses in Salafism. That how these attributes are attributed to God has led to views such as Tajsim, Tashbih, Ta’til, and Tavaghghof. The question arises to be asked from Jihadi Salafism, which is a new term, and it is always a combination of radical Salafis, is that do they have the same view about Khabariyeh attributes as the followers of Ibn Taymiyyah Harrani and do they have the idea of Belakeif and Belata’til and the issue of innovation in asking about the quality of attributes? In this article, by examining and rooting out the methodology of Jihadi Salafism and their origin regarding the appearances of words, it has been concluded that some Jihadi Salafis who are influenced by Ibn Taymiyyah, in appearance-oriented methodology and on news attributes, have the same interpretations such as Belakeif and Belata’til and the issue of innovation. And they have unquestioning and unanswered these questions, but some other Jihadi Salafis who are influenced by Sayyid Qutb, because of their rationalist policy, accepted Ta’vil in Khabariyeh attributes.

One of famous hadiths of the Prophet (s) is the hadith “my ummah’s caliphs are twelve; all of them are from Quraysh” which has come in Shi’i and Sunni hadith sources; however, since Zaydī Shias have regarded this hadith opposed to their essential teaching on ground of Imamah of Banū Fāṭima, they have avoided citing it and in the few cases that they have recounted this hadith, they have refuted it and have considered it a non-mashhūr hadith. In many of their hadith and kalam works which is the place of citing this narrative, Zaydiyya have deliberately avoided citing this hadith and if they have mentioned this hadith in some cases, it is for critiquing Twelver Shia. This essay delves into the hadith “my ummah’s caliphs are twelve; all of them are from Quraysh” from the viewpoint of Zaydiyya, by examining that in hadith and kalam sources of Zaydiyya and considers the reason for the interpretation of this hadith on the part of Zaydīs, the opposition of this hadith with the most essential intellectual basis of Zaydiyya in Imamah, namely uprising by sword.

Ahl al-Hadith and Imamiyya disagree on how to determine the limits of the meaning of divinity [Rububiyyat], and consequently on the meaning of polytheism in divinity, but both share the belief that the polytheists of Mecca attributed partners to God in divinity and providence of the world, and thus worshiped idols. In fact, it was the belief in divinity of idols that led the Meccan polytheists to worship them. In this regard, the mission of the Prophet (s) was to dissuade the Meccan polytheists from polytheism in divinity and consequently from polytheism in worship, and guide them to monotheism in divinity and then to monotheism in worship. So unlike Wahhabism, Ahl al-Hadith and Imamiyya hold that the Meccan polytheists not only followed polytheism in worship, but also polytheism in divinity, and basically this false belief was the source of polytheism in worship. Accordingly, it should be said that Ahl al-Hadith, to whose works Wahhabis refer, consider the polytheism of the Meccan polytheists as polytheism in divinity and polytheism in worship as its concomitant.

Human beings and human beings are among the gruesome punishments being carried out today in the name of Islam and Muslims by the ISIS Takfiri terrorist group. The Islamic State in Iraq and the Levant has tried to take such action, citing the past and the Sahabi, and at the head of them Imam Ali (AS).The question that arises here is whether Imam Ali (AS) has basically done so ?! And does such a punishment apply to a person or persons in breach? The present study, using a descriptive-analytical method, has examined this issue in the narrations and believes that by looking at narrative books, both Shi'a and Sunni, there are traditions that the superficial understanding of them can provide a reason to claim. ISIL, but the hadith family believes that the burning was generally after the strikes.

Understanding the meaning of the Holy Quran as the eternal miracle of the Holy Prophet (s) has always been of interest to scholars from different angles. Some scholars have taken an extreme approach to understanding the role of reason in understanding the meaning of the text of the Qur'an, such as Mojassameh and Hanabalah. They ignore the reason, and then validate the appearance of the text in understanding the Qur'an. Some other scholars such as No-mu'tazili payed to much attention to the human reason and called the revelation as humanistic issue, and then they tried to test the Qur'an with human reason. The question is, in which range do Allameh Tabatabai and Nasr Nasr Hamid Abu Zayd exist? And what do they mean by reason in understanding the text? The present study argues that Allameh Tabataba'i by adopting a middle path by presupposing the divine text, the words and meanings of the Holy Qur'an, considers reason to be at the service of revelation, not a criterion for understanding it. Whereas Abu Zayd, by the divine presupposition of the origin of revelation, considers revelation humanistic words. Therefore, he has made reason the criteria for understanding the Qur'an.

The Islamic culture and civilization in the Balkans (Southeastern Europe) has a long history of over one thousand years.  A review of the history of Islam and Islamic movements in the Balkans, recognition of ethnic groups and races, analysis of the status of Muslims in the region, assessment of the new developments in Islamic countries in the Balkan region, understanding and examining the socio-cultural and religious challenges in the Balkans; the opportunities and threats in scientific and cultural areas in the region and other issues are some important areas that need to be studied and scrutinized so that they can be used to expand Islamic culture and modernize Islamic civilization in the Balkan region. This article seeks to answer the question: What is the history of Islamic culture and civilization in the Balkans and what are the key factors that led to their expansion? The research findings were based on descriptive-analytical method relying on library resources and field research and surveys to illustrate the special position of Islamic culture and its role in the civilization of the region in the past and present.

Deobandism is known to be an inter-religious theological school that arose from Maturidism and the claim that it follows the words Maturidism is the most important characteristic of Deobandism, but this claim has been undermined with regards to collation of theological matters. The collation of ideas of these two schools regarding the issue of creation of servant’s actions indicates that Deobandism has different viewpoints regarding some matters which could be traced back to principles of Deobandians with respect to any sort of meaning with polytheism and original creation. In response to the question concerning the degree of transition of Deobandism on the subject of the present investigation, it was concluded that Deobandians believe in the distinction between creature and acquisition, kasb, in the analysis of creatures deeds just like Maturidians. However they think differently regarding their viewpoint on acquisition. Maturidians believe in the attribution of actions to two agents but Deobandians emphasize on absolute agency of God and avoid applying it to humans and consider their influence as superficial.

Excommunication was first practiced by a radical group called Kharijtes which remarkably harmed society. Later on and throughout the history radical followers of either of Shiites and Sunnis accused each other of blasphemy. Among these people Yusef Bahrani (Deceased. 1186 A.H) also believes in jurisprudential blasphemy of dissident. He uses various arguments to prove his claim. One of the arguments is the emphasis on the narrations as he thinks denote jurisprudential blasphemy of dissident. Using library studies and descriptive-analytical method, this research has tried to raise the narrations that Bahrani has discussed and provide valid response against them. This study shows that none of narrations that Bahrani has referred to; do not denote jurisprudential blasphemy or impurity of dissident. Although some scholars analyzed these narrations and inferred the theological blasphemy of dissident, most of them deduce the purity of adversary.

It is very significant to identify the origins of the neologism, “al-wilāyat al-takwīnīyya”, coined by the scholars of kalām in the School of Baghdad. In this paper, we will examine the view of the Scholars of Baghdad concerning the problem of wilāyat-i takwīnī with a descriptive-analytical method. Some contemporary scholars characterize wilāyat-i takwīnī with distinctive features such as: the creation of the whole or part of the world by Divine Saints (their being efficient causes of the world); sustenance of the whole or part of the world by Divine Saints (their being sustaining causes of the world); their managing the whole system of the world or part of it; their mediation in all or some divine grace; the obedience of the whole world or part of it from the Saint; the realization of miracles; and performing extraordinary actions. Of these features of wilāyat-i takwīnī, the only one that can be found in the view of the Scholars of Baghdad is the performance of extraordinary actions by the Shiite Imams (a), ignoring the rest. In this paper, we will show that some Scholars of Baghdad, such as al-Shaykh al-Mufīd, al-Sayyid al-Murtaḍā, al-Shaykh al-Ṭūsī, and al-Muḥaqqiq al-Karājakī, never cited the hadiths concerning the miracles of the Imams (a) in their work. They are explicit that miracles and extraordinary interventions in the world sometimes attributed to the Imams (a) are acts of God happening to the prophets and the Saints.

Abulfazl Burqae Qomi is a contemporary Shiite scholar having especial views and some of his late works get close to Sunni and Wahhabism’s views. This similarity of their ideas with Burqae is to the extent that Saudi Arabia has published some of his books. Believing in authority of just Quran is one of these ideas. It means that the Holy Quran is enough for the guidance of humanity and we can be reached to the right path without hadith and Imams’ traditions. This paper tries to analyze and criticize his reason about this subject. He resorts to the Quran, the prophet Mohamamd and Imams’ traditions and some sociological reasons for proving his claim. Also he doesn’t offer any rational reason for that. “Existence of all laws, teachings and human needs in the Quran”, “Exclusivity of Guidance of humanity in the Quran” and “the authority of Quran in settling the disputes” are some of his most important reasons for the adequacy of the Quran. His claim about authority of just Qur’an is rejected in the paper.

Greatest resurrection is one of those theological issues on which all Islamic sects have reached an agreement. The learning associated with this issue is considerable in regard to its extensiveness, conceptual breadth, and place and quality of event. Using a rational and divine approach, the current research has studied the greater resurrection from views and analyses of Shiite and Sunni rationalist thinkers, Sadr a-Din Shirazi and Fakhr al-Din al-Razi respectively. For the same reason, in line with the truth of interpretation of “Greater Resurrection” in the earliest stage of the major day of reckoning and generalizing it to the whole station of the day in a conceptual analysis, attentiveness to incorporeity of soul, animate instinct and human perception and Quranic and traditional evidences, eases understanding the necessity and breadth of resurrection in rational explanation. For instance, the fact that earth begins to talk on resurrection, as stated in Quran’s explicit words, is among divine evidences submitting proof on breadth of resurrection. Too, in spite of the fact that rational explanations concerning the place of greater resurrection are inadequate, some Quranic verses and traditions have insinuated that the resurrection occurs in the same earth while changed in characteristics of its form. Also, due to the emergence of human carnal qualities and characteristics arising from his free will and dutifulness, the quality of occurrence of the greater resurrection is emphasized, although this quality concerning animals, plants and inanimate bodies is not explained satisfactorily