https://jtd.markazfeqhi.com/ The Study of Theological Religions en daily 1 Sat, 15 Nov 2025 00:00:00 +0330 Sat, 15 Nov 2025 00:00:00 +0330 https://jtd.markazfeqhi.com/article_731731.html https://jtd.markazfeqhi.com/article_736182.html Recognizing the ontological nature of the Taliban, especially after their re-establishment in the power structure, has always been subject to reductionist definitions. Most of the existing research literature has confined this phenomenon to the binary of “Pashtun nationalism” or “religious sectarianism,” an approach that has suffered from an analytical break due to its incompatibility with the field realities and the current governance model. The main issue of this research is the inadequacy of these existing definitions and the need to accurately recognize this movement beyond the common labels and provide a comprehensive definition of the Taliban identity that is capable of explaining their political actions and state-building structure. The research method in this study is descriptive-analytical, adopting an “intradiscursive” approach; meaning that instead of relying on external analysis, the identity components of this movement have been extracted through an in-depth analysis of strategic documents, jurisprudential texts, and statements by the leaders of the Islamic Emirate.The findings show that the Taliban is "a group concerned with forming a government and aiming to implement Sharia on the basis of Hanafi jurisprudence and Deobandi theology," which is proven under the title of "a state-building plan based on Sharia politics" and with the exclusion of secular and Salafi movements from its identity circle by seven solid reasons: 1. The founder's statements in rejecting a coalition government and emphasizing ideological purity; 2. Reproduction of the theory of restoring the caliphate of Shah Waliullah in Deobandi schools; 3. Complete alignment of theological, jurisprudential, and political layers; 4. Transethnic performance in governance by appointing experts and non-Pashtuns; 5. An instrumental view of security and territorial unity for implementing Sharia; 6. Fundamental opposition to democracy; and 7. The significant frequency of the three slogans of "Emirate, Sharia, and Security." All of this evidence introduces the Taliban as a movement that goes beyond ethnicity and aims to establish a centralized Sharia system. https://jtd.markazfeqhi.com/article_736183.html The inherent nature of the existence of God from the viewpoint of Wahhabism is a key and practical topic in the discourse of theism among the sects. Wahhabi adherents believe that concepts of lordship and the existence of God are inherently and innately embedded in humans, and acknowledging them is regarded as an obvious matter. They regard the deviation of the human fitrah (innate disposition) as occurring only in rare exceptional cases due to carnal factors, and they tend to neglect the use of logical reasoning in the knowledge of the divine fitrah. They emphasize the close and necessary connection between confessing the existence of God and having faith in Him, which is crucial in explaining the principle of monotheism. This study, employing a descriptive-analytical method and relying on library sources, analyzes the theoretical foundations of Wahhabism in three areas: Divine Lordship (tawhid rububiyyah), tawhid in names and attributes, and the ontology of God. The findings indicate that Wahhabi arguments, in addition to conflating confession with fitrah in the context of the innateness of tawhid, have several weaknesses. First, their interpretation of verses related to fitrah is conducted with a selective approach, without regard to the historical and literary context of the verses. Second, their claim about universal confession of God’s lordship is contradicted by numerous historical and Qur’anic evidences. Third, an analysis of the content of the hadiths cited by Wahhabis (such as the hadith "Every child is born on the fitrah") shows that these hadiths pertain to innate potentialities rather than actual knowledge. https://jtd.markazfeqhi.com/article_736184.html https://jtd.markazfeqhi.com/article_736185.html https://jtd.markazfeqhi.com/article_736186.html Yahya (one of the Zaydi Salafi scholars) in his book “Al-Tali’a fi al-Rad ‘ala Ghala’ al-Shi’a” focuses on the hadith “refutation and interpretation”: in the area of ​​chain of transmission, he considers the narrators of the hadith weak or accused of exaggeration; and in the area of ​​interpretation, he considers it unacceptable, citing the lack of popularity of the narration, opposition to divine wisdom, and confusion between miracles and signs Yahya (one of the Zaydi Salafi scholars) in his book “Al-Tali’a fi al-Rad ‘ala Ghala’ al-Shi’a” focuses on the hadith “refutation and interpretation”: in the area of ​​chain of transmission, he considers the narrators of the hadith weak or accused of exaggeration; and in the area of ​​interpretation, he considers it unacceptable, citing the lack of popularity of the narration, opposition to divine wisdom, and confusion between miracles and signs of the Hour. This article is https://jtd.markazfeqhi.com/article_736187.html