جستجوی مقالات مرتبط با کلیدواژه « akhbāri » در نشریات گروه « علوم انسانی »

The victory of the fundamentalist scholars over the Akhbaris was one of the most important internal developments of Shiism in the Qajar period, which was always accompanied by political and intellectual consequences. The third wave of the news movement was started by Mirza Mohammad Akhbari. Akhbaris were permanently defeated by the fundamentalists forever. Since then, the fundamentalists have taken over the religious and political leadership of the Shiite community. Therefore, the main issue of this research, considering the position of Mirza Mohammad Akhbari in this stage of the Akhbari movement, is his role in the rise and fall of the Akhbari school during the reign of Fath Ali Shah Qajar. The theoretical framework of this research is based on the view that the reading of religion and religious sources has been formed in different periods and this has led to the emergence of different religious tendencies within the Shiite community. The findings of this study show that Mir Mohammad Akhbari approached the court of Fath Ali Shah Qajar and promoted newsmaking by relying on the power of the Shah and riding on the wave of his emotions have caused concern among fundamentalist jurists. we know that Mirza Mohammad, his sharply prophetic and anti-fundamentalist beliefs, tended to some kind of ideas related to foreign sciences, and perhaps these matters and their intellectual and religious consequences were also influential in the decision of the fundamentalists to oppose him.

According to some Muslim scholars, manners of living are not exhausted by modern style of living (regardless of prior traditions)—we might still turn to Islamic jurisprudence (fiqh), find the Prophet’s words, and live accordingly. The nature or spirit of Islamic jurisprudence is the discovery of the practical doctrines, or rulings, of Islam. A jurist is not therefore a lawmaker, but a discoverer of laws. A jurist’s process of ijtihad (or inference of rulings) ends with an inferences of a proposition that suggests a jurisprudential ruling. Of the prominent Shiite intellectual trends, both Akhbāris and Uṣūlis endorse metaphysical realism about divine rulings. The main problem with which this article is concerned is an assessment and critique of the mechanism of realism in jurisprudential inferences in Shiite principles of jurisprudence. Based on the results of this research, which are obtained through description and analysis of content, although realism is part and parcel of the principles held by Imami Shiite Uṣūlis, the solutions proposed to achieve the goal are inadequate because of their confusion of existential and legislative effects of certainty, and thus, they cannot do justice to the concerns of Akhbāris in reaching the reality. For this reason, it is necessary to account for a more efficient mechanism of realism through a revision of the common elements of Uṣūli arguments and how they arrive at an authoritative reason or proof. It seems that by transferring the locus of inculpatoriness (munajjiziyya) and exculpatoriness (muʿadhdhiriyya) from the essence of certainty (qaṭʿ) to its causes, and the minimization of the impact of psychological states on inferences, the ground can be prepared for realism and further justification of the propositions in the principles of jurisprudence.

The fundamentals of the authority of khabar-e wāhid, as one of the pillars of inference and ijtihad in Shiite jurisprudence, is common grounds between the science of hadith and the science of the principles of Islamic jurisprudence. One of the important proofs of the validity of khabar-e wāhid, about which, unlike other evidence, there is considerably common agreement, is that reason signifies its authority. Since this issue has been considered from the three hadithi, Akhbāri and Usuli perspectives, the establishment of a common discourse among them appears to be difficult. The theory of the proponents of the rational validity of khabar-e wāhid, in both its meanings, that is, the reading of Sheikh Tusi denoting the symmetry of reason and the reading of Mohaghegh Helli recognizing the expediency of rationality as a document of rational validity, was faced with constraints and openings after them, especially among the later scholars, and the later scholars and contemporaries have considered acting upon khabar-e wāhid binding in the form of three theories: the theory of ilm ijmāli about the issuance of khabar-e wāhid and emphasis on acting according to it depending on the authority of ilm ijmāli, the eternality theory of Fazil Tuni denoting the inevitability of relying on khabar-e wahid for the sake of preserving religious obligations and rulings and Sheikh Mohammad Taghi Isfahāni’s theory of reliance on conjectures considering the obstruction of the gate of knowledge and the impossibility of obtaining a final verdict, on the one hand, and the necessity of performing religious obligations, on the other. After reviewing all these three theories, the view of martyrs Sayyid Mohammad Bāqer Sadr and Sayyid Mohammad Kazem Yazdi, i.e. in the absence of rational prohibition, khabar-e wāhid has rational validity, was proved to be well-founded.

Allameh Majlisi is one of the most prolific Shiite thinkers in the important Safavid period. In this age, various scientific currents are active, the most important of which are philosophers, mystics and akhbarians. In his works, Allameh Majlisi has expressed his opinion about these currents of thought. He strongly opposed the common philosophy of that day, namely Peripatetic and Enlightenment, and excommunicated philosophers. He also does not accept the common mysticism and Sufism of his time and excommunicates Ibn Arabi and considers some of the mystical teachings as infidels. At the same time, it defends a certain kind of mysticism. Also, his intellectual foundations and jurisprudential and theological views are more inclined towards rationalist theologians and theologians and are far from Akhbarians. News-oriented principles are the most appropriate title that can be applied to him.

Science of discourse is one of the inseparable requirements of religion and it has always played a decisive role in strengthening its intellectual foundations and faith. The guardians of this science with the establishment of Shiite religion in Safavid Iran in during almost two and a half centuries had obtained the opportunity over the course of nearly two and a half centuries they have had the opportunity to rethink the ancients' Kalām beliefs. In this paper examines the process of historical evolution of the science of discourse influenced by both intellectual and Akhbarism in terms of quantitative achievements relying on the sources of the same era, in a descriptive and analytical way. The historical approach used in this study shows during the first half of the Safavid rule until the time of King Abbas I, Shi'a Mutakallimūns influenced by Khaje Nasir Tusi's rational method, with the new commentary, restores the old Kalāmi works and they defended and expanded the Shiite doctrine against the Sunni rival religion. But in the second half of the Safavid era, science of discourse with domination Akhbaris method on the environment of religious science education distanced largely from the intellectual method of Khaje Nasir, and only Mulla Sadra's efforts to defend and integrate Peripatetic and Ishraqi method in the study of the religious sciences prevented the science of discourse from yielding to the Akkbaris. In addition to recognizing the traditional issues of religious Kalām against Sunnis, Confronting the deviant currents of the Sufis and Christian missionaries were new issues that were at the center of the compilation of Shi'a Kalāmi writings.

In the process of examining narratives, weakening or strengthening them, some believe that the only way to attain the validity of a narrative is sanad. Some on the other believe that the criterion for accepting a hadith is the assurance of its issuance by the Infallible (pbuh), by means of indications, of which sanad could be seen along with other indications. Sometimes in the history of hadith, we see that sanad has been the main indication of accepting a hadith or rejecting it, that caused to Akhbārīs’ anger. In this article, examining the status of Shiite hadith, it is proven that, unlike Sunni’s, the phenomenon of forgery had the least damage in hadith, and the Infallibles (AS) and their companions attempted to purify such hadiths. Thus, both narrative and rational reasoning imply the validity of the issuance of a hadith, while the mere look at sanad will lead to some damages. It seems therefore that Akhbārī’s concern over this issue has been true, save their distinguished beliefs.