پژوهشنامه مذاهب اسلامی
پیاپی 18 (پاییز و زمستان 1401)

The superficial approach of Salafism, especially contemporary Salafism, to the interpretation of religious texts has resulted in harmful social and political consequences for the Islamic community as well as the world society. The most important of these consequences in the social arena are as follows: casting doubts on the beliefs within Islamic societies, intensifying religious and sectarian differences, widespread excommunication of opponents, promotion of petrification, opposition to the convergence of Islamic denominations, and preventing the formation of the Islamic community. This research, using the descriptive-analytical method based on discourse analysis, studying and examining the scientific works of the great Salafi scholars and following their practical actions in the Islamic community, comes to the conclusion that the superficial, irregular, and exclusivist interpretation of the fundamental concepts of Islam such as monotheism, faith, polytheism, disbelief, and heresy by the extreme Salafis has been the source of division and the main factor in the creation of intra-religious sects as well as excommunication groups. As a result, this kind of interpretation has provided the basis for the scenario of Islamophobia in the world, more than ever before.
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The most important characteristics of intellect in terms of nature and meaning in the view of Salafism are: 1. Intellect is a kind of instinct 2. Contrary to the view of philosophers who consider intellect to be the essence, it is accident 3. The real meaning of intellect, as stated in the Quran, is heart 4. Intellect has multiple natures. Considering reason as an instinct shows the reduction of the dignity of reason as a source of perception in the eyes of Ibn Taymiyyah and his followers. This is despite the fact that, according to the verses and narrations and the opinions of the great intellectuals, reason has supreme dignity and distinguishes humans from other creatures. But in Mullah Sadra's view, intellect, as the highest level of the human soul, is an independent perceptive faculty and an abstract and immaterial essence. Compared to Ibn Taymiyyah's point of view, Mulla Sadra's view on the semantics and ontology of reason is closer to the meaning of reason that has been emphasized in the verses of the Quran and hadiths.
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The complexity of the issue of the practical narrative attributes of God has led to the emergence of different views and thoughts among Muslim theologians. In this article, we tried to investigate the thought of Abu Mansur Maturidi using library sources and descriptive-analytical method. For this purpose, we analyzed two definitive works left by him and also the thoughts of the followers of the Maturidi School on semantics. Maturidi and his followers consider clinging to the apparent meaning of the practical narrative attributes to be rationally rejected. They also believe that the physical interpretation of such attributes requires imperfection and need for God, limitations in the divine essence, spatiality for God, and incompatibility with the absolute existence, mere existence, and simplicity of God. They deem the practical narrative attributes as Quranic ambiguous concepts having figurative usages, and to prove the idea of allegorical interpretation, they give reasons such as the absence of contradictions in the Divine Book, the usage of metaphor in the Quran, and the negation of physical interpretation of the verses containing the practical narrative attributes. The hadiths narrated in this regard also have weaknesses and anxiety in terms of the chain of transmission and content, and on the assumption of their authenticity, they are considered to be single hadiths, which do not have authority to prove doctrinal issues, and in case of not being single, they are interpreted allegorically.

Allegorical interpretation is one of the significant topics of Quranic sciences and theology, which plays a key and practical role in understanding the Quran and hadiths, particularly some verses related to nouns and attributes. Not accepting allegorical interpretation means ignoring the infinite depth of God's Word and falling into the trap of analogy and embodiment. From the beginning of Islam, Islamic denominations and Muslim scholars have had different views on the interpretation of Islamic scriptures, to the extent that some have caused the distortion of the religion and deviation in people's beliefs by being lenient in interpreting the religion. The first contention concerns the difference between tawil (allegorical interpretation) and tafsir (interpretation). The allegorical interpretation of the texts is not in line with the simple interpretation in a way that if the apparent understanding and explanation are not acceptable in a verse, we can turn to the allegorical interpretation. Rather, it is an independent matter and only within the authority of the most knowledgeable and refined people. Therefore, with a minimal view, some people like Mohammad Hadi Marefat and Nasr Hamed Abu Zayd consider allegorical interpretation as a type of interpretation and deem it permissible for all people through simple rules. After stating the literal and technical meaning of tawil, this research explains, investigates, and evaluates the theory of tawil from the perspective of the two Quranic scholars.

The most important issue that Naser Ghaffari, one of the contemporary critics of Shia, mentioned in his book "Principles of Twelver Shiism: Review and Critique" is the lack of text on the Imamate of Imam Ali (AS). He states that the current texts are made by Shia scholars and Sheikhs, and assuming the existence of a correct text, it is not related to a specific person. In order to prove his claim about the lack of text on the Imamate of Imam Ali (AS), Ghaffari raises ten doubts. Citing the words of other Sunni scholars, this article aims to 1. Answer Ghaffari's doubts 2. Show that the existing texts are not made by Shia scholars, but are also reflected in Sunni sources 3. According to the texts taken from Sunni sources, the meaning of the texts has also been determined, which, for some reasons, has been overlooked by the likes of Ghafari since long ago.

Different spiritual religions and sects promise happiness and liberation of man from the abnormalities of life. In line with this good news, they also make promises, which, intentionally or unintentionally, contain very costly issues. One of these issues is the doctrine of Saviorism and Mahdism. Having a savior who will bring man to all his potential capacities and turn society into the promised utopia can be accompanied by a positive conception of expectation that is the basis for individual and collective reform. But on the other hand, Saviorism is so deceptive that it takes its believers hostage in its mesh and makes them aggressive against others who, in their opinion, are preventing the coming of the savior and the formation of the ideal utopia. In the pathology of the problem of Saviorism, it is examined how and why a reformed thought that has the ability to improve the biological situation turns into a terrible fundamentalism. The present research, with a partial study of Saviorism from the point of view of the ISIS Salafist group, outlines the path of transforming the ideology of returning to the caliphate (as a kind of Islamic model civilization) into the formation of an exclusivist and violent group. The data has been collected by the method of library studies and the analysis is based on the logical description of causing damage in the process of formation and consistency of ideology.
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Today, with the spread of Salafism in Muslim countries, a harsh and inhuman face of civilized Islamic society has been introduced to the world. Due to the social, ethnic, and religious context of Sistan and Baluchistan, the neighboring countries that cultivate Salafism, and the simultaneous education of Sunni students in the religious schools, Sistan and Baluchistan province is susceptible to the influence of Salafism from across the borders into the country. Western and Arab countries have played a significant role in spreading Salafism in the country by providing hardware and software support in various ways, such as raising doubts, publishing and producing deconstructive content, and forming Takfiri-Salafi groups. The present article is written with a descriptive-analytical approach based on field and library research and objective observations in order to answer the question: What role do overseas factors play in the spread of Salafism in Sistan and Baluchistan province? In response to the question, the hypothesis is raised that the proximity to countries that cultivate Salafism along with the material and logistical support of Western and Arab countries has led to the spread of Salafism in the province. Some of the proposed solutions to adopt effective strategies in order to counter the spread of Salafism in the province are as follows: identifying the command room of extremist currents, political and religious diplomacy with neighboring countries, the correct explanation of Shia and Sunni beliefs, criticism of Salafism by influential and prominent Sunni scholars and striving for unity in action.
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The hidden names are the chosen names of the Supreme Being, about whose truth there are various guesses. Some people say that these names are in the essence of Almighty God, and in fact, considering them as names is a matter of tolerance. They considered the names to be the intermediary between the essence and the first determination. Accordingly, these names are the internal and absolute aspects of the Sole One. Some have called the manifestation of God's determination the same as the hidden name, and others believe that these names are in the field of unity; of course, they are the inner aspect of this field. Regarding the appearance of these names, some believe that they do not appear at all, and some believe that they appear, but their appearance is also hidden. Another group believes in their detailed appearance. The people of mysticism consider the basis of conduct to be "belonging", "fulfillment", and "resemblance" to the divine names. If we consider the knowledge and access to the hidden names as possible, in the same proportion, the successful mystic will be complete and more complete. According to our opinion, the hidden names are descending and emerging from the interior of essence to the lower levels and can only be seen with the right eye. This research has been done using the descriptive-analytical method according to the narrations of Ahl al-Bayt (AS) and intellectual and mystical analyses.

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.

Tabatabai and Shenghiti are contemporary commentators who have written the interpretation of the Quran through the Quran. This research seeks to answer this question: Considering the similar interpretive method of these two commentators, what differences and commonalities are there in the foundations, sources, and interpretive tendencies of Tabatabai and Shenghiti? The data in this writing is collected from library sources and the research method is descriptive-comparative. It seems that regarding the basics, both commentators believe that the Quran is a miracle and immune from distortion. Regarding the comprehensiveness of the Quran, Tabatabai believes that only what is needed for the guidance of mankind is in the Quran, but Shenghiti believes that all sciences, including medicine, geometry, etc. are in the Quran. Unlike Tabatabai, Shenghiti accepts the abrogation of the verse with narration and the abrogation of recitation. Tabatabai uses interpretive narrations as evidence and Shenghiti as an independent source. Common sources of both commentators are tradition, literature, and history, but the way they use these sources is not the same. The common tendency of both commentators is literary and theological, but Tabatabai has a social and philosophical orientation, and Shenghiti has a jurisprudential orientation. Finally, it can be said that these two commentators, despite the same method of interpreting the Quran through the Quran, have many differences in the foundations, sources, tendencies, and interpretation results.

During the period of the Ayyubid rule (567-648 A.H.) in the Levant, the ground for the growth of various Sufi spiritual paths was provided. One of the spiritual paths of this period was Haririyya, which was founded by Ali ibn Mansur Hariri. Haririyya had special intellectual, social and religious characteristics. Hence, the formation of this spiritual path led to various reactions. Using the descriptive-analytical method, this article seeks to identify these characteristics and examine the effects and reactions that formed in the Levant against Hariri and his spiritual path. Findings show that Haririyya achieved success in attracting young people from different classes, especially the elite class, promoting religious tolerance and deepening the unity of existence and the unity of religions. In addition, it was influential in changing some social behaviors, such as the spread of hearing and music and the way people dressed. Therefore, some considered them to be saints of God, and some considered them to be atheists and heretics.
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Junayd Baghdadi is considered to be one of the distinguished personalities and one of the elders and leaders of Sufism. He has always enjoyed a high dignity and status in the eyes of Sufis, to the extent that he was called Tawus al-Olama (Peacock of the Scholars), Taj al-Arefin (Crown of the Mystics), and Sayyed al-Taefah (Master of the Nation). According to many scholars, although Junayd Baghdadi was contemporary with four recent Shia imams, he chose the Shafi'i denomination and was not inclined towards the Shia religion. On the other hand, some scholars, relying on controversial historical evidence, have considered it probable that he was a Shiite. Undoubtedly, the type of interaction with the imams (AS) and the degree of alignment with their ideas and thoughts and compliance with their behavior is a worthy criterion for evaluating the thoughts and practical and religious tendencies of the great Sufis. In this article, after a brief look at the life and position of Junayd Baghdadi and his works and beliefs, while examining the statements and speculations about his being a Shiite/Imami, we seek to answer the question of what kind of relationship and interaction did he have with the imams of his time? And was he among the followers and Shiites or among their disciples and lovers? Detailed investigations show that pure historical reports are devoid of any evidence of Junayd's connection and interaction with the imams.
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Revelation and intuition are the keys to entering the spiritual and mystical world of Mousavi Khomeini. Without this indicator, the reader and researcher will be lost in his mystical sea, because the innermost layer of the spiritual thoughts of this great Shiite mystic forms the stages of revelation and intuition and considers the ultimate goal of mysticism to be meeting God and witnessing the truth. First, the importance of revelation and intuition in Islamic mysticism is examined from the perspective of early scholars. Then we will deal with the most important topics of Khomeini's mysticism in the field of revelation and intuition and will discuss from intuitive epistemology to the complete manifestation of intuitive knowledge that is a perfect human being. Afterward, we will clarify his intuitive view of the Holy Quran and the meanings of faith and piety. Mousavi Khomeini considers intuitive knowledge the most complete kind of knowledge and deems it the most important key to entering the highest level of mysticism. His epistemology is based on revelation and intuition. Through these general clues, one can reach his mystical subtleties and look at his mystical thoughts from a different perspective. Furthermore, it is possible to understand how to reach revelation and intuition according to Mousavi Khomeini.

The actor's "body language" is one of the most important tools for invigorating the characters of the play, which can also represent the geography, history, culture, and society of the play. The mystical culture of Iran, especially the part that flourished in the context of Islam during the 3rd to 9th centuries AH, emphasizes certain bodily states. By using these body postures, the actor can manifest a kind of spiritual behavior while using words. Contemporary studies in the fields of "non-verbal communication" and "visual culture" have investigated the same issue from a psychological and sociological angle. Stanislavski's acting system, which is a relatively new system of acting training in the last hundred years, has explored the inner roots of bodily actions. Using the comparative-analytical method this article deals with the body language in the three mentioned fields in comparison with Sufism and Islamic mysticism. It shows that by teaching the quality of body language of Muslim mystics, through mystical stories and texts to the actor, he will be able to dress up his body as an artistic medium and achieve a more creative, indigenous, and original image of his role.

The createdness and eternity of the soul is one of the important issues of soulology, which has been the focus of philosophers for a long time. Based on his intellectual principles and foundations, Suhrawardi considers the soul to be created. He believes that the soul occurs separately from matter at the same time as the material body. But the commentators of his thought, including Ibn Kammonah, did not accept his opinion and sometimes considered his reasons insufficient and incomplete. While considering others' statements about the createdness of the soul to be weak, Ibn Kammonah suggested an argument and sought to prove the eternity of the soul. Using the descriptive-analytical method and comparing the opinions of both philosophers, this article aims to clarify one of the angles of this debate and depicts the structural and practical differences between these two philosophers. Moreover, considering Suhrawardi's philosophical foundations, the present paper seeks to interpret his opinions and show that human souls existed before the world in the region of their cause and God in a general and collective way, and then they were created in this world in a partial and personal way.
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The relationship between the perfect human, the vicegerent of God in the literature of narrations, with angels is one of the significant and fundamental teachings in religious and mystical sciences. Mysticism, whose essence is the unity system of existence, considers existence to have levels, each of which has specific and independent characteristics. For example, the place of the presence of angels who are separated from matter is close to the place of unity, while man is settled in the world of matter. On the other hand, the perfect human is the manifestation of the Great Name of God, and other creatures are the other manifestations of His general and partial names. Since the Great Name surrounds all the names and flows through all of them, the vicegerent of God not only surrounds all beings, including the angels, and flows through all of them, but the angels are his servants and as one of his organs or honors.

In the second half of the third century of Hijri, a new movement in Sufism of that time emerged in Neyshabur, which later became known as "Malamatiyya" and their followers were called "Malamatis". Using the descriptive-analytical method and library sources, this research investigates Malamatiyya, the reason for its naming, the date of its emergence, and the causes of its spread, as well as its relationship with Sufism, especially the school of Baghdad. The article also examines and criticizes Malamatiyya from Hujwiri's point of view and shows that it was a reaction against the hypocrisy of the Sufis in that era, which spread to Baghdad in a short time. With their sincere conduct, Malamatis were not afraid of reprimanding those who rebuked them, but little by little, in order to avoid hypocrisy, they moved away from observing the appearance of the Sharia and provided the ground for their decline and the emergence of Qalandariyya. Hujwiri, who was himself influenced by the Sufism of Baghdad, while praising the first Sheikhs of Malamatiyya, complained about the Malamatis of his time and criticized them. However, his criticisms sometimes require more reflection. In the first part, this paper deals with the general introduction of Malamatiyya, and in the second part, it examines and criticizes Malamatiyya from Hujwiri's point of view, and in the final part, it makes some comments on Hujwiri's criticisms.

The book Mojli Merat al-Monji fi al-Kalam, al-Hekmatayn, and al-Tasawwof is a theological book in which the influence of Ibn Arabi and his teachings can be clearly seen. In a way, this book is a combination of theology and philosophy with the flavor of mysticism and the rules of Sufism. This book tries to explain Shiite theology, especially the subject of Wilayat (Guardianship), based on Shiite teachings and theology on the one hand, and being influenced by the teachings of mystics, especially Ibn Arabi, on the other hand. The topics of this book are so influenced by Muslim mystics, especially the opinion of Ibn Arabi and his commentators, particularly Sayyed Heydar Amoli, that it can be considered a continuation of the convergence of Shiite wisdom and Ibn Arabi's mysticism. Although it is heavily influenced by Ibn Arabi regarding the subjects of the perfect human being and Wilayat, Ibn Abi al-Jomhur's interpretation of Ibn Arabi's statements on Khatam al-Awliya (Seal of the Saints) is similar to Sayyed Heydar Amoli's interpretation of Ibn Arabi's statements, which says that the seal of absolute guardianship is Imam Ali (AS) and the seal of limited guardianship is Imam Mahdi (AS). This article, based on the book Mojli Merat al-Monji, seeks to explain the influence of Ibn Arabi on the content of this book, especially the topics of Wilayat and Khatam al-Awliya.
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This article, using the analytical method and comparative approach to obtain examples of subsidiary oaths in the jurisprudence of the five Islamic denominations, aims to analyze oaths and their subsidiary usage in the jurisprudential statements of the Islamic denominations. The oath consists of an obligation or commitment to perform or refrain from an action based on the internal motivation of the swearer, which is accompanied by certain words, conditions, and elements. Obligation specific to the contract and even self-obligation are among the most important types of oath as proofs of the claim, which are used in a subsidiary way in the judicial jurisprudence of Islamic denominations. The criteria and quality of subsidiary usage of the oath have been organized based on different forms including the lack of ability to prove another's right, the lack of authority in crimes related to the absolute right of God, trustworthiness in the fulfillment of an oath, etc. The findings of this methodical research include obtaining the most important practical examples of oaths in the subsidiary form, which, in addition to being categorized under the chapters of vows, promises, and oaths, and in addition to the use of common and special items related to it in order to resolve disputes, is found in the judicial jurisprudence of Islamic denominations in the assumptions of acquittal and guilt, which have caused the conflict of significant views in this field.
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Depreciation of currency and its consequences is one of the issues affecting society. The jurists in today's era, in which credit money has no inherent value, hold different views about its calculation in khums. The question is: Considering the inflation and depreciation of money that leads to price growth and lack of purchasing power, how is khums calculated for the rise in the price of goods? This research, using the descriptive-analytical method and examining the works of Imami jurists, has collected the reasons for non-obligation of khums in case of market price growth due to inflation as follows: preventing the loss of khums payer, maintaining the value of money in dowry and the like, preserving the economic authority of believers, stopping the escape of khums, the truthfulness of paying the debt, purchasing power as the backing of banknotes, the non-objectivity of credit money, the necessity of justice rule, the emphasis of custom on the claim, narrative evidence and principle of istishab. Some people believe that narrative evidence cannot prove the claim. Still, some people, citing Sheikh Tusi's opinion, prove the necessity of compensating for the depreciation of money based on narrations. Moreover, the principle of istishab regarding both non-obligation and obligation is fixed in the discussion. Therefore, it is not substantial proof, but the principle of innocence can prove the claim.