نشریه امامت پژوهی
پیاپی 29 (بهار و تابستان 1400)

In interpreting narrative accounts and Hadiths attributed to Imami sect, there are instances believed to have the deep hidden meaning of “Nur” (transcendental light) possessed by Imam Ali in them. This interpretation has paved the way for accusations heaped on Shias by malicious misbelievers, who claim that Shias have gone astray from the path of righteousness in that they pay too much attention to hidden meanings and not enough to surface, obvious meanings. The current study adopts a semantic approach towards the term “Nur” and aims to identify its semantic field and cite all the verses carrying this term as evidence. It then seeks to shed some useful insight on the meaning of the term and its various interpretations. Later the current study seeks to prove that based on the rational reference of the words, the term “Nur” refers to Imams. The findings suggest that the surface meaning of “Nur” as light is a strong valid basis for interpretation. In addition, the hidden meaning of “Nur” refers to concepts such as “the Book” and “Imam” since they both have the major indicator of providing guidance in them. This interpretation is given validation since it sits easily with other proofs such as rationality, the discourse method and other verifiable events recorded in both Shia and Sunni resources. Therefore, as findings suggest, the allegation of going astray from the surface meaning at the expense of paying attention to deep meaning is completely rejected. Furthermore, the interpretation of “Nur” as Imam is absolutely harmonious with narrative historical accounts, the principles of semantics, discourse methods and the rational reference of words and concepts.

Naba (the great news) is a section of Quran revealed upon the holy prophet in Mecca. The initial verses revolved around the theme of the judgement day and the resurrection day. The discourse of the section and the verses revealed are in such a way that the concept of “the great news” in the second verse asks a question about the judgement day. There are multiple hadiths in Imami resources pointing to a truth other than what has otherwise been said. In other words, the content of the hadith is in sharp contrast to the apparent referent of the verse hence it is disputable. The current paper aims to investigate expalnatory referents of Hadiths as such. It adopts a content analytical approach and inter-textual critical approach and addresses some possible contradictions. It then analyzes the data obtained from these hadiths and referents that make the interpretation of these hadiths possible. The findings attest to the condtradiction between hadiths and the apparent meaning of the verses. Other findings suggest that given the possible revelation of the hadith, the only solution to take is to define them in the light of internal referent principle applied to Quran. Thus, the data for the narrative accounts that are found in abundance in narrative records deemed as part of Imamie legacy in interpreting Quran are the focus of the study. Indeed, to fathom and explain such hadiths, it is imperative to cast a thorough look at the deep  semantic layers used specifically by Aul-Ul Beit.

Possession of The knowledge of the Unseen by the holy prophet and later by twelve Infallible Imams has always been an excuse for the mischievous cynics. One of the issues raised is that: due to the fact that he knows beforehand no harm will be afflicted to him, what virtue lies there for an infallible Imam to be involved in perilous circumstances?.The current paper focuses on “Laylah al-Mabīt” with a descriptive-theological approach. It seeks to investigate the strongest responses given by think-tanks to the doubts and uncertainties raised. This paper shows that the cause for the difference and multiplicity of answers is division among think-tanks on issues with pivotal roles in this regard. These contentious issues are as follows: authenticity or inauthenticity of informing Imam Ali of his safety by the Holy Prophet(PBUH), proof or lack of proof of Imam Ali’s (AS) knowledge of the unseen when “Laylah al-Mabīt” occurred, actualization of Imam Ali’s (AS) knowledge of the unseen or its dependence on the will of Imam, absoluteness or time-dependence of prophet and Imam’s knowledge of the future or knowldege of the unseesn. If a thorough look is given to the afore-mentioned six conditions, under four conditions all doubts and uncertainties are obliterated. Under two other conditions, these doubts are plausibly removed, through the lack of equality between knowledge and action and lack of congruence between familiarity and the familiar. In any case, the virtue of “Laylah al-Mabīt” for Imam Ali (AS) is proven uder all of the conditions.

Without an iota of doubt, in the domain of unity of muslims and approximation of Muslim sects, exploring the deeds and words of prophet is the most efficient solution. From the deeds of prophet shared among all Islamic sects, it is clearly understood that the holy prophet issued several warnings about the successor- which is the most notorious point of division among Muslims. The holy prophet has shown that the path of unity and approximation is solely sought in reaching a consensus on the successor. According to this view, unity among muslims is only attained when they concur upon the principles of Imamate, and approximation is achieved only when all Islamic sects adopt a discourse relying on Imamate principle. This discourse method must open new chapters for discussions about the issue of Imamate. The first goal of adopting such a discourse has to be disclosing the truth behind the ideology of different Islamic sects and their principles. The second goal must be removing the misconceptions and misunderstanding. The most significant aim of such an approach is: to revisit the root cause of grievences, to shed light on historical and religious issues, to establish a clear margin between unity and approximation on the one hand and unity and social coexistance on the other.

Superiority as supremacy is a necessary requirement for Imams in Shia beliefs which is shared among some Sunnis sects too. They claim that Imams must be the most superior people among their disciples and the most unique individuals during the epoch of their reign. The fundamental issue addressed in this study is indeed quite different. The current researcher seeks to explore the expanse of Imam’s superiority on the basis of general Imamate principles not the Ah-ul Beit as specfic instances. The issue of superiority for Imam and superiority in special issues and instances are poles apart. The researcher presents diverse viewpoints form Shia scholars which can easily be brought under question. The current study briefly mentions the necessity for superiority of Imams and adopts rational-narrative approach to show the sphere of imam’s superiority. According to the findings presented here, an Imam must have superiority over his disciples for which he is chosen to lead. Although, Ahl-ul Beit Imams are superior in numerous instances.

Studying the narrations related to the recorded virtues of Ahl-ul Beit is vitally important to distinguish between appropriate and inappropriate ones and draw a seperating line between them. There are  countless narration of virtues attributed to Ahl-ul Beit recorded in historical and Hadith resources whose validity must be investigated thoroughy. Validating the authenticity of any historical account must rely on internal proofs such as content, narrator, and resources as much on external resources such as peripheral accounts. These factors vary from account to account and the extent of impact differs depending on the importance of the role played by each factor. Thuʿbān’s  narration is a typical example whose authenticity must be validated based on proof-testing principles available. The current study aims to investigate the authenticity of it based on the collection of various proofs and references to historical texts. The findings suggest that the differences witnessed in reporters and narrators does not lead to any contradiction, on the contrary, there is an overlap witnessed among the various versions of accounts. However, this report does not have strength as a reference point. In fact, the proofs in regard to the text and text peripheries make the whole report and the whole incident credible.

Zurārah Ibn A’yan was a renowned religious scholar, researcher and luminary living in the second century in Kofa. Zurārah and his family are among the  influential figures in religious scholarship, rhetoric and Hadith, leaving  behind a rich legacy of hadiths and narrative accounts. His actions and scholarly understanding, his insightful comments and questions from Imams and his quotations clearly prove him as having a prominent and influential thoughtline and deductive reasoning. This paper aims to investigate significant aspects of his thoughtline such as exploration of characteristics of Imamate, definition of Imamate and guardiaship, the sphere of Imamate, major characteristics of Imamate namely special knowledge, status and the elevated position of Imamate. A careful investigation of ideology and propositions belonging to this religious researcher and rhetoric, draws the knowledge seekers closer to having a better understanding of the concept of Imamate among researchers and rhetoricians.

Şādiqayn era is a specifically important historical phase since during this time the disciples tried to acquit themselves from people involved in Saghife Sedition. Acquittance, having been started as a social movement in the society during Imam Sajjad, manifested itself in various ways owing to disciples of Imamie. This acquittance movement assumed such an importance that a major distinction between Imamie Shias and other islamic and Shia sects was this very criterion. The thoughtline of Rafz (rejection of mainstream officials) and the epithet Rafezi (rejectionist) have their roots in this thoughtline. The basis for acquittance among the disciples centers on initial rejection and illegitimizing undivine Imams. Historical proofs and indicators are so many that one can easily prove autheniticity and strengths of this movement in Imamie Shiaism simply by depicting the events back then. The current paper seeks to utilize historical and narrative accounts with a descriptive-analytical approach and explore the events in this historical era.

The term «مولی» (which roughly translates to the custodian or the guardian) is the basis of Ghadir sermon, considered as the most significant rhetorical proof of Shias to validate the rightousness of Imam Ali as the successor of prophet and the sole Imam for the Muslims after the demise of prophet. Understanding this concept centers on some fundamental factors namely literary analysis, meaning analysis, discourse markers and textual elements. The intra-textual proofs have a significant role in understanding the concept of «مولی», but earlier researchers have hardly ever paid due attention to these factors. One of the indicators signifying the concept of «مولی» as the custodianship of Imam Ali is «ا لست اولی بکم من انفسکم». This phrase is revealed upon the attendants in Ghadir speech prior to the usage of «من کنت مولاه فعلی مولاه». This precedence is taken as a proof that the term refers to custodianship and guardianship , henceforth giving weight to the rightousness of Imam Ali as the successor of the holy peophet. Some prejudiced contemporary authors have undermined the valued of this significant textual element, casting doubt on its importance. In the present study, this textual element assumes a double significance. The current study aims to investigate the status of precedence as a proof of legitimacy of the narrative, continuation of the first condition for the establishement of precedence, that is, the multiplicity of narrators at all levels. The views expressed by Sunni hadith scholars vis-à-vis the phrase «ا لست اولی بکم من انفسکم» have been considered in depth in this research. Proving the existance of eighteen companions in the first level of narration and dozens of others in other levels nullifies the possibility of any distortion or forgery in the authenticity of this narrative. Also, from the viewpoint of both Sunni and Shia scholars, it is submitted that while using this methodology, the need to examine the document and establish the authenticity of narrators is obliterated. Hence, the present study establishes that according to Sunni resources through the application of textual-precedence principle both Sunni and Shia Scholars reach a consensus on the authenticity of such a section within Ghadir speech.

The concept of Imam for Shia Muslims has been defined from various perspectives. This very definition is indeed manipulated by flawed ideologies in three layers, namely the history of Imamie thought, Imamate beliefs, and understanding historical Shia figures. Understanding the concept of exaggration paves the ground for ideological hampering in three layers. This study aims to investigate and re-arrange the ideological puzzle pieces of some disciples in regard to Imamate. Simply put, this study sheds light on the fact that with the education received from Imams, some disciples presented a more comprehensive ideology of Imamate. In so doing, they were accused of exaggrating the status of Imams. According to this thoughtline, the authority of Imam penetrates through all beings in the universe. Also they argue that the status of Imam is guardianship of religion, guidance and management of the Islamic society, establishment of order in the universe and,  with the permission of Almighty Allah, intercession for people on the judgment day. According to this thoughtline, the major chracteristics of Imams are as follows: being appointed by the Almighty Allah, possession of special knwledge, infallibility and supremity over mankind. In addition, according to this ideology, there are some attributes that exclusively belong to Imams namely, existance as light in the previous world, having the merit of a special soul bestowed by the creator, being created as superior human beings, authority  from the beginning of existance and authority to explain religious deeds. With regard to the phenomenon of custodianship and transferrence of Imamate, this group explained three factors, namely the transferrence of Imamate through a special process, the methodology for identification of Imams and setting examples for the twelve infallible Imams. According to this ideology, disciples must shoulder their responsibility towards their Imam, just as Imams have some specific responsibilities towards disciples. In addition, accepting the authority of Imam brings about numerous merits for the disciples both in here and hereafter. They believe that the phenomenon of Imam and his reign will reach the peak of its prosperity with the establishement of the government of the twelveth Imam. His arrival will bring the Imamate to its culmination. The alleged, though believing in unique and superior reign for Imam, has steered clear from the thuoghtline of Ghalie in respect to Imams. Therefore the accusation of exaggration is just exaggration of accusation.

Ghulāt were an influential group contemporary with Imams(PBUT). Understanding their ideology massively contributes to the comprehension of concepts such as exaggration and shortcoming in Shia narratives and Shia figures. They had links and communications with Imami sect in different historical eons. This mutual relationship between Ghulāt and the followers of Imami Shias had witnessed huge ups and downs from Imam Ali to his descendant Imam Baghir and from Imam Baghir to the 12th Imam. Ghulāt had always sough to attract Shias to their ideology attainting significant success in some respects. The infallible Imams and their disciples took different approches toward this group. Initially the Infallible Imams’ approach was that of toleration. Later, having been disappointed from reforming Ghulāt, the Imams adopted different approaches such as harshness and later even assassination. The present paper adopts a descriptive-analytical approach and investigates the influences exerted by this group on Imami community. Later, theis study aims to investigate the approches taken by Imami group to counter sedition in two historical eras.

Jamal was the name of the first civil conflict occuring among the Muslims and one of the most daunting challenges during Imam Ali’s (AS) reign. Researchers have attributed the cause of this conflict to historical, cultural and political backgrounds, however, they have failed to address the cognitive backgrounds emenating from the general ideological atmosphere of the historical epoch. The current study adopt a descriptive-analytical approach utilizing library resources and seeks to shed insight on contentious ideologies between Sunnis and Shias and their role in the start of Jamal conflict. The findings of the current research indicates that the unfavorable circumstances after the demise of the holy prophet was conducive to the formation of distorted beliefs in the society giving way to some divisions among Muslims ultimately resulting in Jamal conflict. Some of these beliefs are as follows: equating the status of Imam with worldly posessions, obviating the necessity of infallability and religious jurisprudence for Imams, disregarding superiority and transendence of Imam, not differentiating between Imam Ali (AS) and other companions, attributing a prominent position for Aisha as the mother of believers, and for companions as a just , unexceptionable figure.