سعید رسالتی

In the narrative sources of Shia, many texts can be found, and even in some cases in the limit of tawatur, which indicate the imamate of twelve imams. "Faisal Noor", a contemporary Wahhabi writer, in his book "Imamate and Text", has claimed that the texts of Imamate are invalid due to their conflicts with many other traditions. In a part of this book, he considered nonawareness of Imam Reza's companions about his successor as well as the quarrel of some members of the Eighth Imam's household with him as being in disagreement with the texts of Imamate, and, in this way, after denying the Imamate of Hazrat Reza, viewed lack of texts of Imamate in Shia narrative sources. Using the descriptive-analytical method, while proving the existence of Imamate texts from foreign sources, this article aims to criticize this point of view and has reached the conclusion that the ignorance or doubt of some of Hazrat Reza's relatives and friends about the issue of Imamate lies in political and material factors as well as religious doubts, not lack of imam texts.

One of the most important spiritual or physical issues is resurrection.One of the most important challenges in physical resurrection is the identity and objectivity of eternity.The aim of the current research, which was conducted by collecting documentary and library research data and using the analytical-descriptive method, is to explain and describe the two approaches of objectivity and likeness in the relationship between the afterlife and the worldly life and the analysis of Sadr al-Maltahin Shirazi's landscape with narration. Ayatollah Javadi Amoli - Dam Zaleh - is in this challenge. The question of the research is, what is the compatibility of the afterlife with the worldly eternity, and what is the final opinion of Sadrul Matalhin Shirazi - considering the difference in the content of the texts? The findings indicate that the late Sadr al-Matallahin proves by using his philosophical principles in the transcendental wisdom that just as the rules and attributes of this world are different from the hereafter, so also the eternity in the hereafter is different from the eternity in this world. Being a human being, objectivity is fixed and justified, and if the intention is to preserve an elemental body in the afterlife, objectivity is impossible, but the sameness between the hereafter and the worldly life will be fixed, and Ayatollah Javadi Amoli also explained the relationship between the soul and the body and expressed the coordinates of the afterlife and rationality. The resurrection of the body emphasizes the same finding of Sadraei.

There are plenty of nusus, clear original texts, proving Imamate of the twelve Imams of Imamiyyeh in Shiite sources so that one may easily claim tavator. Some of these texts are also found in Sunni sources. Faisal Noor, one contemporary Wahhabi writers, has denied all the clear texts proving Imamate and, in his Al-Imamah wa n-Nass, and has attempted to prove his claim on the basis of Shi'a sources. In some part of his work, dedicated to Imam Hassan Mojtaba (as), he considers Imam`s peace with Mu'awiyah as well as Imam`s words on the peace as a proof for Mu'awiyah`s merit of government and against the texts of Imamate. Having denied the Imamate of Imam Hassan Mujtaba (AS), he concludes that there may not be found any clear text proving the imamate of the twelve Imams. This paper, using descriptive and analytical method, attempts to criticize this view, by analyzing the traditions referred to by Faisal Noor and also to prove the existence of the texts of Imamate in the words of Imam Mujtaba (AS). As has been shown in the paper, Imam`s peace with Mu'awiya may not be taken as a proof for Mu'awiyah`s merit to government; the peace has been due to the lack of companionship of his followers with him and due to other reasons. In this way, the illusion of Faisal Noor`s claim of conflict with the words of the Prophet has been made to be in vain.

We can find some narrations in both Sunni and Shi'a sources that indicate the Imamat and caliphate of the twelve Imams from the Holly prophet's ancestry. These narrations which are known as the "texts of Imamat" are so numerous that no doubt remains as to their
authenticity and they have reached the level of "Tavator". One of the contemporary Wahhabi authors "Faisal Noor" by searching the Shi'a sources have tried in his book "Al-Imamah wa Al-Nas" (Imamat and the texts) to find narrations that are from his perspective, contradictory
to the texts of Imamat and conclude that there are no proofs for Imamat. In his opinion, all of the texts of Imamat are fake and made by Shi'a narrators. In one part of the book which is dedicated to Imam Sajjad (AS), some narrations that contradict with texts of his Imamat are discussed and negation of Imamat of him and the other Imams is concluded.The present paper has tried to critique this viewpoint by an Analytic-descriptive method and explained the philosophy of narration of such texts by reference to the texts of Imamat and analysis of the narrations uses by Faisal Noor, and has responded to the cl aim of their contradiction.

There may be found such a number of clear quoted texts referring to twelve Imams` imamat that on which one can easily claim tawator. Of such quotes one may find in Sunni sources also. On such quotes Imamiyyah claims that the Prophet`s substitutes include twelve people of his household divinely appointed to imamate and introduced by Prophet to people. Faisal Noor, a vahhabi writer, in his work, Alemamah wa an-Nass, has denied all such quotes and has tried to prove his claim based on Shiite sources. In some part of the work, he has focused on Imam Hadi (a) and, having quoted some traditions in the field, concluded that there has been no clear quote on the problem of imamate at all and the traditions documented by Imamiyyah have been made by Shiite scholars, years after the time of Prophet and Imams. This paper has criticized the claim and has shown that opposing hadith-writing, the cruel climate of Imam Hadi era and some demurs on Imam`s qualities as well as the state of power-seeking have misled some Shiites

Not only in Shiite sources but also in Sunnite ones, the texts (Nusoos) in approval of the Imamate of the twelve offspring of the Household of the Prophet according the immediate decree of God are so abundant that could be simply considered as Motavater (Frequently Narrated). Faisal Noor, a contemporary Wahhabi writer, tends to reject all those texts in his Kitab-ul-Imama-va-Nass through the Shiite sources as he claims. In some part ofthe work, having quoted a number of Narrationsof the Prophet, he concludes that there is not any text in approval of the Imamateof the twelve offspring of the Household, claiming that all those texts have been forged by the Shiite Hadith scholars. Based on descriptive-analytical method, this article criticizes Faisal, s claim and demonstrates that the Narrations he mentions were issued by the Prophet usually as a result of his followers, not being prepared to accept Imam Ali as his successor