majid baba lian

Mustafa Hosseini Tabatabaie, the author of a fourteen-volume commentary Bayān Ma’ānī dar Kalām Rabbānī and one of the elements of the Shia trend of Qur'aniāns, in the commentary of the third verse ikmāl dīn, known as vers tablīgh  by rejecting the opinions of Shia commentators that these verses imply the Imamate of Imam Ali (as) , claiming that based on the interpretation of the Qur'an by the Qur'an and the context of the verses, these two verses have nothing to do with the Imamate of Imam Ali (as). It is claimed that Surah Mā'īdah was revealed all at once and the verse Ikmāl Dīn was revealed not on the day of Ghadīr Khom, but on the day of ‘Arafah based on the narratives that Siyuti presented in his book. In general, in his tafsīr, he tried to deny the verses that indicate the divine installation of Imamate. In this research, using a descriptive- analytical method, proven by assuming the validity and authenticity of the context and the order of the Qur'anic verses, not only these verses are consistent with the context of the verses on the subject of Imamate, but they are also directly related to the verse vilāyah and several aḥādīth regarding the frequency of the revelation of these verses indicate the Imamate of Imam Ali (as), and the examination of other narratives in Siyuti's books shows that Surah Mā'īdah was not revealed at once.

Mostafa Hosseini Tabataba’i, one of the commentators of the Salafist movement of the Qur'anists, in his commentary entitled Expression of Meanings in Divine Words, considered the infallibility of the Prophets (pbuh) limited to the transmission of revelation, and considered errors and mistakes on their part permissible. Then, by interpreting the verses of rebuke, he considered the forgiveness of the prophets as a reason for committing errors and mistakes, and accused the beloved Prophet (pbuh) of being hasty in matters of guidance. Since the relationship between infallibility and the authenticity of the speech and behavior of the Messengers of Allah the Almighty has made this discussion extremely sensitive, in this article, in a descriptive and analytical method, after stating the degrees of infallibility of the prophets as well as the degrees of patience and mistakes of the prophets, Mostafa Tabatabai's basic problems were discussed, such as not paying attention to the rational and narrative arguments of infallibility, not distinguishing the degrees of infallibility of the prophets, not paying attention to the direct and intuitive knowledge of the prophets, wrong translation of some words of blames in the Qur'an.

The Salafist Quranist movement draws upon certain theological perspectives of Salafism to challenge some doctrinal foundations of Shiism. Many members, including Mostafa Hosseini Tabatabai, the author of the Quranic exegesis Bayān-i maʿānī dar kalām-i rabbānī, reject the doctrine of intercession (shifāʿa), despite Quranic verses indicating the practice of seeking the prayers of prophets. They argue that prophets cannot hear our prayers after death, suggesting these verses are limited to their lifetime. This argument is analyzed through the lens of Quranic evidence and hadiths using a descriptive-analytic method. Contrary to these claims, it is concluded that the verses on intercession are not restricted to the prophets' lifetimes. Both Quranic verses and reliable hadiths affirm the efficacy of seeking saints' prayers for forgiveness and indicate that the deceased can hear our prayers.

With the slogan of returning to the Qur’an and claiming to eliminate superstitions in Shia and proposing the theological views of Salafism, the Wahhabi trend of "Qur'anians" has wronged some of the Shia's ideological foundations, which have solid theological and Qur’anic foundations. Mostafa Hosseini Tabatabai, the author of the commentary "Expression of Meanings in the Divine Word", among the elements of this movement, in his commentary, by rejecting mediation and looking for means in approaching God, he rejected any appeal to divine saints and by negating the attribution of means to divine saints. In the Qur'anic verses and limiting it to righteous deeds, by simulating the appeal of Shiites to the worship of idolaters, he has accused Shiites of grave worship. In this article, based on the verses of the Qur'an and traditions, it was proved that the saints of God are among the examples of the means in the verse " یا ایها الذین آمنوا اتقوا الله وابتغوا إلیه الوسیله" (O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful) His attention to the correct hadiths in this field is one of the reasons for this prejudice.

The Wahhabi and Takfiri currents, by rejecting the formative guardianship of the divine parents, treat them as partners in intercession. Mustafa Hosseini Tabatabaei, one of the elements of the Salafist current of Quranists, in his commentary "Expression of Meanings in the Divine Word", rejected the possession of the Prophets and Imams (AS) in nature and creation, and in justifying the miracles and virtues of the divine saints mentioned in the Quran, with Adhering to the deterministic verses, only God is considered to be the agent of these affairs, and any interference in extra-material matters and the guardianship in the formation of the divine guardians during the divine will is denied, and by equating the belief of some in the possession of the divine guardians in the world with the related verses According to the belief of polytheists, regarding idols, they have rejected the guardianship of creation for other than God. In this research, it will be proved through a descriptive-analytical method that several verses and traditions emphasize the possession of divine guardians by God's permission, and assign the dependent and independent subject of these actions to them, and the divine guardians reject people's request and help in this regard. They have not done so, but they have reminded them to answer these matters with God's permission. Also, the difference between Shiites' view of divine saints and polytheists' view of idols is the non-independent attention of Shiites to them.

This note scientifically tries to investigate one of the national security dimensions with the subject of the cultural security from the Nahj al- Balagha view. Thecultural security is really preserving the traditions, values, conventions and national identity. The aim of this paper is to study the backgrounds of creating the cultural security in thesociety and its pathology from the point of Imam Ali (peace be upon him) with respect to his sayings in Nahj Al-Balagha. With the thematic studying (examination) of Nahj Al-Balagha and withstudying books and articles which are codified about the different dimensions of security specially the cultural security, the most important factors creating the cultural security are: theenhancement of intelligence and knowledge, beliefs, extending encouraging good and discouraging bad, tawalla(love of, obedience to, alliance with or loyalty to Imams and their cause) and tabarra(dissociation from, disobedience to, renunciation and abandon ofthe imams 'adversaries), creating a right model and Alavi's culture, preserving the past true virtues, immunizing through strengthening the family institute and expanding marriage and self-esteem and establishing justice and preventing poverty and unemployment in the society. The most important obstacles to the cultural securityare:constituting theuncertainty and doubt in the cultural system,cultural invasion, and eclecticism, the lack of qualification of the heads of governments and their excessive luxurious life and ambitions in the worldly life. Undoubtedly, acting according to the Imam Ali's orders protects the society against the cultural aggression which is one of the enemy's weapons in order to overthrow the government from the view of the supreme leader of Iran.