Thursday, October 23, 2025 AD / Jumada al-Awwal 1, 1447 AH
Mansoor Hashemi Khorasani
 New question: Please explain the identifying traits and authentic signs of Imam Mahdi. Click here to read the answer. New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New critique: Please mention the name of the university or religious school from which His Eminence Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Eminence’s letter to one of his companions, in which he advises him and frightens him from Allah. Click here to read it. New lesson: Lessons from His Eminence on the fact that the Earth is never without a man knowledgeable in the entire religion, whom Allah has appointed as a caliph, Imam, and guide on it by His command; Authentic Hadiths from the Prophet about it; Hadith No. 22. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to Allah” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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because when the world of Islam began to mix with the world of disbelief and interact with it after having once confronted it, a group of Muslims with less knowledge of Islam and incomplete commitment to it adopted a passive stance—intentionally or unintentionally—and, captivated by the deceptive worldly aspects of the world of disbelief, took on the color, smell, and taste of disbelievers. However, this approach cannot be entirely considered a contribution from the world of disbelief; because its roots can be traced among Muslims themselves in the early Islamic centuries, and the similarity between them does not necessarily mean that they are connected; as Allah Almighty has said: ﴿يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ[1]; “They utter words similar to those who disbelieved previously,” and He has said: ﴿كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ[2]; “Similarly, those before them said the like of their saying; their hearts resemble each other.”

In any case, it is certain that the truth is a single, definite existence incapable of being multiplied or divided. Therefore, it necessitates a single understanding and requires a single criterion.

3. The Self-Evidence of the Criterion for Knowing

What is meant by the criterion for knowing is something that is known by itself and causes other things to be known; meaning that there is no need for anything else to know it, and other things are known by it; like light that is seen by itself and causes other things to be seen. This means that the criterion for knowing does not need to be known; because if it is needed to be known, then knowing it would also need a criterion, and this means infinite regress, which is impossible. All human knowledge must ultimately lead to one self-evident knowledge that is the origin of all other knowledge and is not derived from any other knowledge; because what itself needs to be known cannot be a criterion for knowing, as it itself needs a criterion for knowing. Based on this, those who take such a thing as a criterion for their knowledge should not be confident in their knowledge; because their knowledge is weak and baseless,

↑[1] . At-Tawbah/ 30
↑[2] . Al-Baqarah/ 118