In the name of Allah, the Merciful
“… Faza Barq al-Basr and eclipse of the moon. And the sum of the sun and the moon. Man says this day. Total La Vezer To Rabak Yomoez Al-Mustaqr. Yanbewa al-Insan on this day with us step and end. But man is self-aware. And Lu Al-Qi Muazirah…”
Introduction
“Deviant group or movement” is a name that has been applied to a part of Mr. Ahmadinejad’s government by a wide class of scholars and sympathizers of Islam and the revolution for some time, whose center is Mr. Esfandiar Rahim Mashai. Undoubtedly, every thought that flows in the social field will also have a theoretical obstacle. If this thought is considered deviant, that obstacle is also interpreted as such and vice versa. In order to deal with any deviation, one should pay attention to destroy its intellectual roots in the cultural field, in addition to political confrontation. The first step in the conflict is knowledge, what, confrontation without knowledge is doomed to failure. So, if the soft officers of the Islamic Revolution Front are ready to face one of the biggest seditions in the history of Islam and revolution, they should know what a seven-headed monster they are dealing with.
According to the confession of friends and enemies, one of the main theorists of this “cultural-political-economic sedition” is Mr. Ali Yacoubi. Some time ago, thanks to a friend, thousands of pages of his writings were given to Haqir. While reading these texts, some points came to my mind which were mostly arranged for my personal use.
Some time ago, one of the other dear ones suggested that these writings should be available to others as well. I liked his proposal, especially considering the danger that has been felt from this trend for some time, and some simple-hearted people have become very interested in this trend and have apparently vowed that, under any circumstances, they will not use Mr. Mashai as the helmsman. The management of the deviant group – and his co-thinkers have defended and sometimes even praised his historical philosophy and intellectual emanations.
I humbly request all the dignitaries, even if they don’t have the opportunity to read all the works of the likes of Yacoubi, at least see these “72 flashes of insight” in this list. May the depth of view of dignitaries such as Ayatollah Misbah Yazdi – who considers this deviant group to be the biggest threat to Islam and the revolution in history, and other dignitaries who consider Mr. Yacoubi’s character as evocative of Babism and new Bahaism – be better clarified for them; In addition, detailed documents of the contents of this article are available, which will be provided if necessary.
I would also like to add this point that although I consider this group and deviant movement to be invalid, but the words of the dear leader who ordered the main and subsidiary content, we are waiting for the eyes of those who saw it, because there is no exclusion that is invalid. This is why I stopped this writing to the extent of announcing a brief danger to our dear revolutionary comrades in order to fulfill their shari’ah duty, which should not be a deviant trend; However, if necessary, I am even ready to debate with the flag bearers of this deviant thinking to prove the dark and dangerous aspects of this thinking in detail in any forum.
I hope this trifle will please the Holy Prophet of the Asr – the spirit and souls of the worlds, for the introduction of Al-Fedah, whose oppression is enough that there are those who have claimed his appearance, knowingly or unknowingly, in the current situation, which is the beginning of the blessed storm, the awakening waves of the Islamic world. It is from the Islamic revolution of Iran, it is one of the obstacles to the emergence…
Introduction
Seventy-two sparks of insight
1. Mr. Yacoubi believes that the system of the world is based on the system of words, and the higher we go in the world, the number of words decreases until it reaches fourteen words, and each word is like the body of the imam and not the imam himself. The word comes from the imam. God issues things through Ahl al-Bayt, then through words, and then through Ahl al-Bayt, and then through words, and then through fourteen words. It also exists in all worlds and that word is the word of Imamate.
In other words, words are the noblest, gentlest, and greatest describable elements in the world system, which are placed at the highest describable point in the world. These words are like a tree whose trunk is at the highest point of the world and whose branches create the lower levels of the worlds and reach the depths. Each of these words is attributed to one of the Ahl al-Bayt and in fact, it is the highest describable aspect of these nobles. Of course, the word Imamat is attributed to all these nobles.
says: The relationship between Ahl al-Bayt and Kalamat is as follows: The word mercy attributed to our master Rasulullah; The word grace attributed to our master, Amir al-Mominin; The word existence attributed to our master Hazrat Zahra; The word power attributed to our master Imam Hassan; The word love attributed to our master Imam Hossein; The word understanding attributed to our master Imam Sajjad; The word Basr attributed to our master Imam Baqir; The word religion attributed to our master Imam Sadiq; The word servitude attributed to our master Imam Kazem; The word creation attributed to our master Imam Reza; The word blessing attributed to our master Imam Javad; The word guidance attributed to our master Imam Hadi; The word human attributed to our master Imam Askari; The word Rifaat is attributed to our master Imam Mahdi.
I say: Similar content can be seen in some hadiths of narrative books such as Bihar al-Anwar, but without looking at ijtihad, going to the narration will have no fruit other than interpretation of invalid votes.
۲٫ His foundation is based on the rational coherence of the content and the spiritual conquest of the audience. If objective efficiency is presented to the audience in some areas, it will definitely attract many disciples. In order to deal with such thinking, in addition to attacking in the intellectual field and highlighting the inconsistent points of the basis and structure of the content, one should pay attention to alternatives based on jurisprudence, such as the late Ayatollah Behjat (RA) and Ayatollah Bahaldini (RA).
3. In most of his speeches, he claims that the things he says have not been said in the history of 1,400 years of Islam, and these words are new even to the Shia scholars, and they are unable to come up with or complete them.
4. The divisions they make, although they have an attractive appearance, mostly do not have clear logical boundaries and are more like rhetoric than intellectual discussion.
۵٫ He is very opposed to democracy and considers it opposite to theocracy and Imamate. Necessity of his words is the negation of religious democracy, because he does not accept any kind of democracy. He defines religious democracy as popular allegiance, and he considers deviation from this interpretation as deviation from Shiism, and he believes that the society should be prepared for Mahdi theocracy and not democracy, otherwise we have not smelled the benefit of Imam Zaman (A.S.). , but still they do not provide much of a proof solution for the realization of this ideal in the social arena.
6. He considers spirituality to be unique in individual jurisprudence and recognizes the authority of scholars only in a field limited to formality, but to complete this deficiency, he does not provide legislative certainty in any way and introduces himself as the authority of truth. Perhaps this comparison with prophets and imams is the most dangerous part of their deviation!
7. But he considers a jurist as a jurist who benefits more from Imam Zaman (AS) than others, and he believes that he should be our guardian with the permission of Imam (AS). It is only in this way that he considers the jurist to be the source of society’s growth. He considered the general defenders of the legal guardianship to have ignorant prejudice and support the guardian without any reason. He also considers the verses and traditions cited to prove the authority of the faqih to be insufficient.
It is believed that the authority of the jurist should be presented and proved with other conditions and reasons. He considers the scope of the Faqih’s authority to be the scope that Imam Asr has determined for him, which may include the removal and installation of religious authorities. He does not provide a solution to understand how to install a special but jurist during the time of occultation.
۸٫ The Assembly of Experts considered the leadership as false and the members of the Assembly of Experts as immoral and irreligious, and it is believed that all of them should repent, unless the leadership approves. The contradiction in this word is very clear. He also considers it invalid to go to the authority without the permission of the jurist. He also considers the appointment of a jurist as invalid for this position without the special permission of the Imam of the time. That is, it is a major sin, but he considers the jurist to be the leader of the Imam of the Time (AS), not the leader of the Qur’an and Hadith.
He considers the legal guardian to be dependent on the special permission of the Imam and the benefit of the legal guardian both in the appointment and in the continuation of the governorship. He says that anyone who wants the governorship should go and get it from Imam Zaman (AS). Of course, they do not provide a mechanism to reach a social understanding of this matter and how to realize it in reality. Perhaps they consider the sign of the authenticity of such a jurist as a miracle that Imam (a.s.) bestowed on him!
۹٫ He does not consider imitation to be enough to move towards emergence and believes that society should be moved towards emergence by following. Even following the works and hadiths and profiting from Imam Posht Abar is not enough. He says that we should ask the Imam (a.s.) for a special guide. The benefit of leadership from Imam Zaman (AS) is limited to orientation and this is not enough. You should look for someone who knows the Imam’s opinion on all issues one hundred percent. The leader of the revolution is not a leader, but he is appointed by the Imam of the time, and he can be relied upon until the storms before the advent. It seems that he talks about the velayat of the faqih.
۱۰٫ He believes that a Shia should have miracles and a Shia that does not have miracles is not a Shia. Sharia rituals are a dangerous way to reach grace, which we do not recommend. Of course, it does not explain the alternative way much.
۱۱٫ He says that the wars of the time of advent are not of the technological type, and special powers are given to humans and jinn, from which conflicts are avoided. It does not explain much about these powers.
۱۲٫ Mahdavi forces consider the way to confront America, not Shahab missiles and atomic bombs. In general, Bard considers the victory of the revolution and the government with Mahdavi forces, but he does not talk about it in detail. Of course, in a very funny claim, he considers the use of these special blessings and Mahdavi powers to be open only to Hazrat Khizr and to some extent himself. He says that the Imam (a.s.) has signed that everyone who benefits from these blessings except the two of us should go to God’s mercy and they have left. Only we have the power of royal government, and I will reveal this so that the enemy becomes hopeless and the friend becomes hopeful.
۱۳٫ In 1979, he predicts that an intifada is coming in this country.
۱۴٫ The world considers the province within the realm of the kingdom, but more gentle. The world considers Dokhan to be inferior to it. He says that prayers of the kingdom are next to being answered and I punished the prime minister of Turkey, Blunt Ejuit, who insulted the leadership of the university in 1978, and my prayers were answered in two to three days, and an earthquake occurred, because I was in the kingdom. I was there and I prayed and this prayer created a movement.
The supplicant of the kingdom is the doer of the matter, because with his supplication he moves the flood of the kingdom towards the province, and it is this province that directs and determines. Ishaq Rabin’s death and the second intifada were also my influence in the Kingdom. We asked God that the Palestinian people would rise in such a way that no one would be able to understand it and that this rise would continue as long as we want. These are similar to what Hazrat Ibrahim (pbuh) used to do.
I say that it is clear that these claims must be proven, otherwise a door will be opened and all Shia teachings will be endangered.
۱۵٫ It is claimed that I perform these supplications in the Kingdom only in matters where I see the satisfaction of the Imam (a.s.) in a light form.
۱۶٫ He usually considers piety to be the first condition for entering this benefit, but he passes it quickly and without any explanation, while he explains a lot about other things. Sometimes it comes to my mind, he says the same sentence out of fear of scholars.
۱۷٫ He says that as long as God has not appointed a guide, we should practice usufruct and Hanifit, which is the Abrahamic tradition.
18. He considers tavasl as a prelude to benefit and does not consider it sufficient without the Imam’s permission, but he advises tavasl.
۱۹٫ He believes that there was no jurisprudence among the Shias and no one but himself knows the true position of jurisprudence in the Islamic education system. In many cases, he openly attacked the Shia scholars and accused them of failing to understand the teachings of the religion. Sometimes he challenges them and asks them to fight and argue. One of the goals of mentioning these words is to wake up the Shiite scholars from their slumber and show them the way.
۲۰٫ He considers the most important duty of the Shia to be the movement towards emergence, and in Qasar’s words, he considers the value of each person to be equal to his movement towards emergence. Basiji and Shia do not consider Basiji and Shia that do not form the basis of emergence.
I say that it is a very beautiful word, but the whole problem is how does this setting take place and where does the validity of the doctrine presented in this chapter go back?
۲۱٫ He rejects the saying that sins must increase for the Prophet to come, and considers his method to be different from these; Although less explicitly, he declares his acquittal from the Hojjatiye Association.
۲۲٫ He says that I am not one of the 313 companions of the Prophet and they have promised me martyrdom in the fourth war of the great wars between truth and falsehood at the end of time. He considers himself one of the lovers of Ahl al-Bayt. No one knows about those 313 people, because the imam is jealous and they don’t allow this to be revealed, in addition to the fact that the enemy is also watching their murders. Like the birth of Prophet Moses (pbuh). The enemy thinks that I am one of them. For this reason, most days of the year, I am busy fighting with the invisible enemies of Mahdi (AS), although I obey the supreme leader in appearance and material aspect.
I say that one of the biggest obstacles in dealing with this trend is that they make claims that are not easy to prove and disprove.
۲۳٫ He says that my duty is towards the revolution and not the government. If I make a royal prayer in this regard, it will be accepted. Such as the story of the university student, the war between Iran and America, leadership.
۲۴ . He says that it is my duty not to allow anyone to have royal powers. As long as God wills, this issue should remain exclusive. Regarding his special blessings and powers, he is closed to everyone except me.
I say that this word blocks the way to find a competitor in this issue.
۲۵. He divides the relationship with Imam Zaman (a.s.) from depth to height and based on the worlds into material, smoky, barzakhi, spiritual, royal, royal, throne, and unseen. He considers the matter of material and tobacco connection to be almost closed until the heavenly cry is heard and Sufani’s departure, and he believes that the limited people to whom this chapter is opened with the permission of the Holy Prophet have no right to disclose.
۲۶ . He believes that the enemy even uses the knowledge of Jafar against Hazrat Mahdi and his 313 companions to identify them and destroy them.
I say that with this word he admits that it is possible to use the science of Jafar for evil purposes. So having this knowledge alone is not a proof of authenticity.
۲۷. It is believed that Imam Khomeini (may Allah be pleased with him) was elevated to the position of governorship and saw the light of governorship in the whole world, and based on this, he said that governorship is absolute. He saw that the east and west of the world are full of provinces, but he could not explain; The issues that he managed to do were also based on the same power of the governor within the limits that he had.
۲۸ . He considers the prayer and its response through the body of the Imam as one of the general ways of communication between the Imam and the Imam of the time. It is possible that there may be material or spiritual obstacles or… that this answer does not reach the depth. The way to compensate for this defect is to initiate the device.
۲۹ . He believes that the Night of Qadr did not exist before Islam, and it will not exist after the advent of Hazrat Mahdi. He considers the Night of Qadr as the seat of the Barzakhi government of the Prophet of Islam and his family.
۳۰ . He says that when I go to Mashhad, I don’t make a pilgrimage. I go and sit in the shrine and say “Akhish”. He believes that his family knows what this means.
We say that this kind of appeal and pilgrimage is completely different from the method ordered by the Ahl al-Bayt and the way of the Salaf Salih.
۳۱ . Dua is considered as an example of the relationship between the governor and the imam, and tavasl is an example of its barzakh. Therefore, he believes that the appeal of communication with the lower world is closer and will result sooner.
۳۲ . He considers the Imam to be the owner of the state who has descended to the world of Barzakh.
۳۳ . He considers the divine guardianship to be the divine light of the body of Imam Zaman.
۳۴ . There is a difference between communication and meeting with Imam Zaman (RA). He considers the deceased Bahrul Uloom to be one of those who met with the Prophet and benefited from him in special cases.
۳۵. He believes that the relationship between the Barzakh and the Imam of the time is completely open, and the same network of Imam and Nawab that was established during the time of minor occultation, now exists in a much wider way in the world of Barzakh. Anyone can ask permission from the Imam (a.s.) or this Nawab every week. He says that there are nearly a hundred people who are allowed to issue this meeting in Barzakh.
۳۶ . The chapter considers spiritual communication between jinn and man. He says that as soon as you think about him, you have found a spiritual connection with him. Of course, the description of this spiritual connection requires a lot of exercises.
۳۷. A wise person is considered to be someone who is allowed to create a path for an individual or a nation in the divine system. Like Imam Khomeini (RA). It is believed that because of this permission, Imam Rahal (may Allah be pleased with him) would have proposed any other matter except for the jurisprudence, and Hazrat Mahdi (may Allah bless him and grant him peace) would immediately approve it. Imam (RA) did not need to regulate all the affairs of society based on jurisprudence. One should not look for jurisprudential justification for all their actions.
We say that the necessity of this word is the negation of the Imamate of the Imam (a.s.) and the proof of the Imamate for the sages and the negation of jurisprudence.
۳۸ . He believes that the category of jurisprudence does not have any Quranic verses, and the Quranic verses related to jurisprudence are the verses related to wisdom.
۳۹ . He believes that the traps of the devils are very open for revelations, and whoever claims to observe and reveal them, due to the extent and accuracy of these traps, he should be ruled invalid unless the contrary is proven by benchmarking with standards.
۴۰. He believes that there is no leader now, and soon a great event will happen in one of the big cities of the world, and anyone who can collect it will be the leader, wise and guardian of the society. Every word he says in personal and social matters should be obeyed. Of course, first God gives the necessary powers to that person and then he establishes the matter.
I say that he sews clothes that only fit his body.
۴۱ . He says that communication with Imam Zaman (A.S.) is not possible through hard work, appeals, prayers and mathematics. It only requires the permission of the imam.
۴۲. Seeing Ahl al-Bayt in a dream, if he is in the world of purgatory, is considered a reason for receiving good, but it does not necessarily mean a relationship with the Imam, because in purgatory, charity is manifested in the form of people. He considers dreaming in the world of smoke to be absolutely evil. Because the devils can find a justified appearance and introduce themselves as imams.
۴۳. Murad considers the “narrations of hadiths” that Hazrat Mahdi (A.S.) referred people to at the time of the events, as exclusive to the time of Naib Khas II and the maximum time of minor occultation, and does not consider it to include the period of great occultation. He claims that people should refer to the special sources of hadiths that are narrators of hadiths from the living imams, not the narrations of the hadiths of past imams.
۴۴ . He believes that one of the main signs of a person claiming to be related to Imam Zaman (A.S.) is that he has not sinned or even thought of sin enters his mind. To provide knowledge for the guidance of people that is in accordance with the Quran and cannot be found in any book.
۴۵. He believes that during the 1200-year absence of knowledge, a limited number of specific sciences reached the Shiites. For example, Sayyid Bahr al-Uloom is considered to have Christian knowledge from Imam; That is, it has the ability to see unlimited time and space of the material form of things. Of course, he does not have special knowledge of Ahl al-Bayt that is not mentioned in any book. He considers the treatise attributed to Bahrul Uloom to be an insult to him. He says that as long as the Shi’a have the word “Mahdi Jan” and the shrine of Imam Reza, they will never go to the treatise “Sir wa Suluk” attributed to Bahrul Uloom. This treatise on hijab is the appeal of Shia.
۴۶ . It categorizes the steps towards emergence into six periods:
1- Adaptation period
2- Training period
3- The period of fronting of the right and wrong armies
4- The beginning period of regressions for new organization
5- Fierce wars at the time of emergence
6- The Day of God’s Appearance
۴۷ . He considers the similar verses of the Qur’an to be verses that talk about the deep worlds of the world. On the other hand, he considers strong verses to be verses that talk about the middle worlds of the universe.
۴۸ . His content in negative spheres, whether in criticism of the sphere, in criticism of the West, or in criticism of the government, even if it is a reward, is an example of “the word haq irad baha al batal”.
۴۹ . Authenticity in his intellectual system is defined only by its apparent coherence and the inability of the audience to deny it. References to documents are also done at a minimal level and with a non-methodical selection of Quranic verses.
Apparently, if we examine the interpretative hadiths, many mistakes will be found in this interpretation of his Quranic opinions.
۵۰ . He is a very good memory and smart person. He comes up with many possibilities and plays with words very well. He is both a eloquent speaker and a coherent thinker. Dealing with such a person is not easy.
۵۱٫ The source returns all its contents to words and names. His words are similar to the words of the scholars of Algebra and numbers.
۵۲ . He has used a lot from his teacher, who claims to have been martyred a thousand years ago. He claims that the majority of his ponderable material is from him, especially that he has made the axis of his intellectual system the establishment of religion towards the emergence of the revolution.
۵۳ . Their main problem is mixing truth and falsehood. This is what gives them a great capacity for the axis of cultural sedition.
۵۴ . His life is beating the jurists; Even if he doesn’t know, of course, it is very unlikely that such a smart person would do this unknowingly.
۵۵ . Whether he wants it or not, his excessive reliance on Imam Zaman will weaken the position of the jurist’s authority, especially considering that in the view of his historical philosophy, the emergence of the position of the jurist’s authority is very limited and weak. Especially in the process of laying the groundwork for emergence.
۵۶ . They have statements that made the authority of the jurist Hazrat Sahib (AS) unique in Iran; That is, the interpretation of the world’s Muslim leader will be a non-rewarding word.
۵۷ . He praises himself a lot and compares himself with Amir al-Mu’minin (a.s.) who used to praise himself. It is clear that the comparison is different, but he really sees himself at such a level.
۵۸ . Sometimes his content is similar enough to some Islamic theories, it comes to my mind that maybe the content of some prominent professors of the field has been taken over by this movement.
۵۹. It seems that in the meantime, it is necessary to create a philosophical-theological group in the seminary of Qom in order to deal with this deviant trend that I am truly amazed how it has remained hidden from the public until now. Certainly, the members of this group should be aware of the basics of the deviant movement and its strengths and weaknesses. A great danger threatens the revolution. This danger should not be considered less than the danger of currents such as Babism, Bahaism, Freemasonry, Hojjatiyah Association, and the like.
۶۰ . Having a coherent thought system, even if it is eclectic and false, is one of the greatest strengths of his thinking. The way to deal with this deviation is to present an intellectual system that does not have the deviations of this trend and has its strengths, especially the connection of Mahdism with the daily life of the people.
۶۱٫ He considers the Islamic revolution as an active movement towards emergence. Obviously, if there is no sand on the shoes, here is a very good point of understanding for the intellectual-belief synergy between this current and the clear current of pure Mohammedan Islam. Based on this focal point, it is possible to bring many of the intellectuals trapped in this movement back to the arms of the revolution. Of course, it is from this hole of hypocrisy that this thought entered the intellectual forces of the revolution.
۶۲ . He considers the axis of the Islamic worldview after the revolution to be the emergence of vision.
۶۳. He considers his method to be that of Prophets (pbuh), especially Prophet Ibrahim (pbuh), and claims that he is looking for the movement of Muslims towards the emergence based on the thinking of the direct path, and that he has a duty from Hazrat Zahra (pbuh). to provide for the emergence of Mahdi (AS) during his short life. He claims that he himself will be martyred in this way, because he did not seek any benefit from the Prophet during his appearance.
۶۴ . He usually avoids the authority of verses and narrations and clings to analogies. The way to deal with this deviation is to promote the authority of verses and narrations against their personal interpretations.
۶۵. He builds the path of revolution to emergence based on his understanding. Apparently, due to not doing ijtihadi work in this regard in the seminaries, it has been strongly accepted among some young people. The way to deal with this deviation is to outline the path of the revolution to the emergence based on the verses and traditions and using the words of the leaders of Shia’s evolutionary movement towards the emergence, especially the Imam (RA) and leadership.
۶۶. At first, he did not agree with nationalism, Takht Jamshid, music, the second movement of Khordad, the Iranian school, and the like, and he was in pursuit of pure Shiism, but in the course of nearly ten years that have passed since his speech, his opposition to this Issues are greatly reduced. In any case, dealing with these currents should be seen in their actions. Theoretical contradictions and lack of practical adherence to these slogans are other ways of facing this deviant trend.
۶۷ . He denied visiting the Holy Prophet (PBUH) in person and claims that he has never had such a success. This claim is useful for modifying his extremist disciples.
۶۸ . He claims that the knowledge understood in the world of spirits cannot be expressed easily and correctly in the material world. Except by God’s luck, not everyone gets it.
۶۹ . He introduces the materials presented by him as science in the sense of the truths of the world. To put it precisely, it puts probable knowledge instead of actual knowledge. He claims that there is no need to communicate with Imam Zaman (A.S.) in order to receive these sciences.
۷۰ . He claims that he has a vision of the kingdom and says that in his life he has seen only one old woman among all the scholars and jurists who had this vision of the kingdom and no one else.
۷۱ . He says that the principles of religion were distorted during the occultation. One should not consider matters such as monotheism, prophethood, imamate, justice and resurrection as the principles of religion, because according to the Quran, the most important principle of religion is “Hanifiyyah”.
۷۲ . In fact, by studying the works of this person, one can understand the depth of the compassionate cry of Ayatollah Misbah. They have correctly diagnosed the deviation, and this is a sign of their divine insight, pure soul, and sensitive conscience in front of deviations.
I wish that other friends of the revolution would also deal with this movement before another sedition takes hold of the revolution, that the friends’ neglect of this movement’s capacity for sedition will not necessarily cause the enemies to neglect their plans to conspire against the leaders of this deviant movement. , because according to the beautiful expression of Amir al-Mu’minin (AS) “I am not the name of him”.
And we are Ali al-Rasul but al-Balagh
