The Pivotal point of this article is to demonstrate studies about Feiz-e Kashani in the western world. To realize his goal, the writer first undertakes a review of western studies about Sheikh-e Baha'i (1040 A.H./1620 A.D.) and shows that western understanding of Sheikh Bahai's works and services has had an increasing growth and improvement. The writer (referring the reader to his other works on the topic) considers his article to be effective in correcting a number of western misconceptions about Sheikh-e Baha'i and the issues of his age, in particular of those who have made the Sheikh's mystic and Traditionalistic (hadith – based) inclinations prominent.
* This article had been sent to "Feiz-e Kashani Conference" by Mr. Andrew Newman. However, because the article was not received on time, it did not have the chance to be presented in the conference. Hence, it has been published in this magzine for the first time with the author's permission. This was made possible with the suggestion, persistence, and sincere cooperation of Dr. Abbas Ahmadvand, assistant professor of Zanjan University. We thank him for his efforts and ask God Almjhty to bless him with new successes in the future. We also extend our sincere thanks to Dr. Newman. Who gave us his permission to publish his article in our Magazine. After the translation, the article was edited and proofread once by Dr. Ahmadvand and once by the magazine staff; the abstract and it's keyword have also been prepared at the magazine headquarters
Citing texts of the Safavid era, the writer continues his article holding the difference between the Akhbari* (Traditionalist) – Usuli (Rationalist) schools to go boyond fighhi (legal) texts. and tries to place Feiz-e Kashani in his proper postion in the midst of all this. The writer believes that Kashani's position that Friday prayers are compulsory in the Occultation Period and his agreement to act as the Friday prayers leader himself is indicative of Feiz's social approach and his loyalty to the state, and that his later decision to resign from this post had been rooted in his concern over the rising differences among the people. The article has classifed the intelleatual opponents of Feiz into four separate groups and discussed his opinion about them as well. Also, the article evaluates the view of one of Feiz's contemporary scholars as correct regarding the calling of Feiz as Mujtahid-e Muhaddith (The Relator – of – Hadith Jurist). This effort by the writer is in fact a reaction to the incomplete and incoherent picture of Feiz that still persists in the West. According to the anthor, the reason for this is that most of the commentators and interpreters of Feiz-e Kashani's works have emphasized on his heritage rather than present their conceptual interpretations or historical studies of Feiz's works.
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