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

Imamate is the first controversial issue in the history of Islam. After the death of the Holy Prophet (PBUH), sects and categories emerged among Muslims, among which esotericism was one of the main characteristics of Ismailia among Islamic sects and sects. The main question of the research is: What are the esoteric thoughts about Imam Masoom? In the esoteric thought, the imam is the absolute representative of God in religious and non-religious matters (outward and inward), and the interpretation of the Qur'an is reserved for the infallible imam, and any kind of learning related to the Sharia or beliefs is possible only through the imam or his representative. The findings of this research show that by examining the early formation and evolution of this religion and the historical conditions affecting it, the reasons and trends of Ismailia's tendency towards esotericism emerged. In the same period, according to the requirements of the discourse governing the Islamic society, the Ismailis decided to present evidence from the Qur'an and the Sunnah to prove their religious and political claims. Therefore, they investigated the position of the infallible Imam in the Qur'an and stated that the words of the Qur'an have an inner meaning that only a few know.

In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, sovereignty and It is obedience that can be practiced by forming a state community centered on the Imam. The current research, using the descriptive-analytical methodology and scientific organization, with the aim of analyzing the provincial society, investigates and analyzes the main question of the subject of this research: "Relying on the interpretation opinions of Ayatollah Khamenei, how are the foundations and characteristics of the provincial society in the Quran Has it been raised?" will pay. The most important achievement of the subject of this research is that, based on monotheism, only God has the right to fully control human actions and legislation, and he implements this right through the formation of a state society centered on the Imam.That is, in the direction of monotheism in His Lordship, by giving the permission to establish a religious government to the infallible prophets and imams and qualified jurists, as the imams of the community, God exercises his exclusive right to rule and rule. The imams who, with divine permission, are the center of the formation of the state society, which has three important characteristics, maintaining internal dependencies and negating external dependencies and the existence of an imam

Imamate is considered the central and foundational pillar of the political philosophy in Shiite Islam. Among various Islamic sects, there exists divergence regarding the necessity and obligation of appointing an Imam, and each sect, based on its theological and jurisprudential roots, has adopted specific beliefs. One significant sect in this regard is the Ismailiyya, which, while emphasizing the explicit divine command and obligation for the appointment of an Imam from God and the preceding Imams, holds distinctive views on the foundation of Imamate. The proponents of this sect, from rational, revelatory, and historical perspectives, advocate the divine necessity of Imam's appointment, understanding it, and the perpetuity of Imamate until the Day of Judgment. In light of this matter, the present research aims to investigate the divine appointment of the Imam among different Shiite sects, focusing on the Ismaili viewpoint, and compare it with the perspectives of Twelver Shiites regarding the divine necessity, recognition, and continuity of Imamate until the Day of Judgment.

In this article, we will compare the Prophet Saleh and his camel with Ali Ibn Abi Talib (as) in the light of Shiite sources, including the stories of the prophets, hadiths, jurisprudence, and interpretations of the Qurʾān. In the narrative of the Shias, the longtime interval and the sequence of historical events between the two have been overlooked.  Because of the narrators' desire to improve Ali's former condition and embellish his character with piety, he is depicted as a person with many righteous qualities of the Prophet Saleh. Therefore, Ali is depicted in such a way that he shares many of the good qualities of the Prophet Saleh and is from a holy lineage just like him. Shia writers used the connection between the two personalities to convince the doubters of the rightness of Imamate of Ali and to show that his rank was not less than that of a prophet and to prove the antiquity of Shia belief.

Iran's Islamic revolution has many dimensions, although various theories and theories have been presented by different researchers about why and how it happened, but it still has many aspects that should be investigated and researched. One of these topics is the issue of the leadership of the revolution, who was called by the title of Imam, even though this title had a completely theological meaning in Shiite literature. This article has proposed the main question of how the concept of Imam was formed in the Islamic Revolution and what were its foundations and principles. For this purpose, the article relied on Ali Shariati's opinions. The hypothesis of the article is that according to the nature of the Iranian revolution, which was neither bourgeois nor labor, but basically a religious movement, and therefore, according to the value foundations of the Islamic revolution and the opinions of some of its ideologues, the causes of convergence between the concept of the Shia Imam And the revolutionary leader was provided so that this transformation takes place in the meaning of this concept and "Imam" finds the meaning of leading the revolution. The findings of the research have shown that with the development of revolutionary ideology and its emphasis on Islamic values and divine principles, the social and historical foundations for the overlap between the Shia imam and the leader of the revolution were basically provided, and with the renewed reflection that Ali Shariati in the book Ummah and Imamate of the relationship society and imam presented, its intellectual grounds were also provided so that finally the title of imam would have a revolutionary meaning. Historical-analytical article method and library data collection method.

Islamic rulings and, accordingly, penal rulings are divided into three categories: divine, judicial, and governmental, according to the positions of the innocent when issuing judgments. Divine decrees are fixed and unchangeable decrees that the infallible have expressed while preaching the decree of God Subhuman, and judicial rulings are the rulings that the infallible issued a ruling when resolving enmity and conflict. Such a ruling was specific to this incident. The rulings of the government are the rulings issued by Masoom in the capacity of guardian and considering the interests of the Islamic society. Failure to pay attention to the separation between Shariah rulings from a divine, judicial or governmental point of view can cause a jurist or legislator to deviate in the path of ijtihad or legislation and make some narrations seem contradictory, while this problem will be solved by separating the narrations. The follow-up in the hadith of the penal chapters indicates that part of the hadith is in accordance with the rules of judicial and governmental rulings and is an example of judicial or governmental rulings.

Considering the importance of Ḏahabīya as the first Shiite Sufi order in Iran and the position of the issue of the supervision (Wilāyāt) of infallible Imam, which is the basis of Shiism, it is necessary to investigate this issue with the great mystics of this order in understanding the theoretical issues as well as Shiite treating path. In the 9th century, Ḏahabīya branched off from the Kubrawīya order and gradually the fundamentals of Shiism were strengthened in it, and it included all spiritual aspects, including the treating path of this order. Therefore, the main question of this research is: What is the relationship between Wilāyāt )guardianship( and practical conduct )suluk( in the Dhahabiyyah? This is more apparent in the works of Sheikh Ḏahabīya of the Qajar era. From the point of view of the Elders of this age, accepting the Imam's guardianship is a condition for entering the suluk, and this is effective in all the steps of it, i.e. repentance, manners and principles, reaching higher stages (Maqamat), and even the ends of suluk also end with the truth of Wilāyāt. This particular emphasis on the spiritual and heart connection with the Imam is considered a distinguishing feature of the teachings of Ḏahabīya. The most relevant works with the subject of the research belong to Abu al-Qasim Raz Shirazi and Majd al-Ashraf, therefore, the most references in this research are to the works of these two Ḏahabī's sheikhs. In this article, using the method of content analysis, the treating path reports related to the position of the Imam's supervision in the works of Ḏahabīya elders (Sheykh) of the Qajar era have been investigated.

The word Imam appears seven times in the Qur'an. One of those cases is the verse "The day we call all people to their Imam". About the meaning of the Imam in the verse, eight words have been quoted by commentators. Although the great commentators of Fariqain differ with each other in the concept of Imam in the mentioned verse, but they are in common in this opinion considering that they consider Imam's guidance to be of the type of presenting a path. Allameh Tabataba'i, using his interpretation method, has been able to extract, in addition to this, from the mentioned verse, the necessity of the presence of a living Imam in every era. Commenting on the importance of this discussion in Islamic thought and its connection with the subject of Mahdism, the present research with descriptive-analytical method tries to answer the question of how Allameh reached this result. It seems that the basis of this analysis is his special understanding of the truth of Imamate. From Allameh's point of view, Imamate does not mean absolute guidance, but guidance that takes place by divine order. While many commentators consider this guidance as presenting the way, Allameh has introduced the imamate as making man to reach the intended, according to the adverb "Biamrina" in verse 73 of Surah Anbiya and verse 24 of Surah Sajdah. From Allameh's point of view, the description of Imamate as guidance to the command leads us to the continuity of this flow and its necessity.

The present article deals with the descriptive-analytical method of comparing the interpretation views of two commentators, Abu al-Fatuh Razi and Baidawi, on the verse of Tabla (al-Baqarah/124). The difference in the interpretation view of the two commentators is due to the difference in their religious and belief basis in the issue of Imamate, especially in the necessity of installing and appointing an Imam (according to the divine text or choosing the Shura), as well as the example and special characteristic of Imam's infallibility and knowledge. From the examination of his view, this is obtained, although two commentators believe that the position of Imamate was assigned to Prophet Abraham, peace be upon him, in addition to the position of prophethood, and according to God's answer that the divine covenant was not assigned to the progeny of the oppressor, they believe in the continuation of this position in the non-oppressive progeny of the family of Abraham, peace be upon him. He does not consider the recommendations of the Holy Prophet (PBUH) to be decisive in this matter.Beidawi considers the covenant in the verse of Tabla to mean the general divine covenant, which includes every divine position in religion, and it only indicates that the Prophet's successor as the Imam of the Ummah is not unjust, that is, not immoral, while Abul Fatuh Razi, referring to other verses of the Qur'an and also based on the appearance and context of the verse of Tabla and paying attention to the traditions of the infallibles, considers the covenant to mean a special covenant, i.e., the special imamate of the infallibles, which reaches the family of Abraham (pbuh) and only after the Holy Prophet (pbuh) The Prophet's infallible dignity is worthy of this position.

The concept of "inner guidance" refers to the continuous and stable flow of divine guidance provided by the Imam, which aims to lead individuals towards eternal happiness. However, this raises an apparent contradiction: how can humans be guided along a predetermined path by the Imam if they possess free will? Allameh Tabataba'ie's philosophical framework reconciles this tension. He posits that the Imam's inner guidance does not negate human free will, but rather serves to provide the necessary perceptual and cognitive foundations for individuals to make voluntary choices. In other words, the Imam's guidance empowers people with the knowledge and understanding required to freely pursue the path towards felicity. This explanation allows for the rational defense of human free will within the doctrine of the Imam's inner guidance. The Imam's influence is positioned as an existential and perceptual facilitation rather than a coercive force that overrides individual autonomy. This articulation helps resolve the apparent paradox between divine guidance and human free choice.

Islam is a religion of awareness and knowledge, and throughout the verses of the Quran and noble hadiths, there is a call for knowledge and understanding. Therefore, the unquestionable principle in any work is to first recognize its comprehensive dimensions. According to history, insight is a factor that is more important than any other factor in success or failure. Currents have played a role. According to Imam Reza (a.s.), one of the characteristics that leads to perfection is insight. Therefore, considering the important position of insight and its effects and consequences, and its role in passing safely from the temptations of the end of time, this research aims to identify the methods Insights from the perspective of Imam Reza (a.s.) and how to model it in today's society were done with a qualitative approach. In the first part, through historical research through document analysis, and in the second part to compare the events of sedition during the era of Imam Reza (a.s.).With the conditions of today's society, the presentation of a strategic model was done in a comparative and inferential way. In this research, first by referring to the sources and narrations, the type of confrontation of Imam Reza (a.s.) against the seditions of his time, especially the Waqfiyyah sedition, was identified and it was observed that all these methods in the verses and revelations are among the components of insight: explanation The position of Imamate and Wilayat, explanation and emphasis on Tuli and Tabari, creation

Ash’ari theology is one of the most popular theological schools of thought among Sunni Muslims, founded by Abu al-Hasan al-Ash’ari. Ash’ari discourse is characterized by a rational-transmission approach, although its transmission aspect is more prominent. Ash’ari theologians, utilizing this method, have examined matters of belief. Imamate is among the issues addressed in their theological works. Since they do not believe in the inherent good or evil of things by reason alone, they consider the necessity of an Imamate as transmitted (traditional), viewing it as part of Islamic jurisprudence and secondary Islamic rulings, not as a fundamental principle of faith. Hence, they see its obligation as upon the people, not upon God. According to the Ash’arites, essential qualities of an Imam include being male, mature, just, free, and rational. They believe that the Imam’s duties include managing the Islamic community, establishing security and comfort, ensuring social justice, protecting the borders of the Islamic community, striving in the path of God, and securing the public’s sustenance. According to Ash’arites, textual evidence, selection by the people of resolution and contract, and dominance are methods for determining an Imam. Their views on Imamate have been subject to the critique of other theologians, particularly the Imamiyyah theologians.

The purpose of this research is to outline the ontological foundations of Iranian philosophy from a specific point of view, in order to deduce its political requirements. In the process of explaining and throwing of light upon Iranian ontology, the foundations of epistemology, anthropology and metaphysics were inexorably discussed. In general, the spirit of spirituality and attention to worlds beyond the material and tangible world are so prominent in Iranian thought that it reveals itself in the examination of all the aforementioned areas. Therefore, believing in a hierarchical system of existential worlds and understanding the manifestation of existence and the relationship between the rank of each person in the existential dimensions and the level of his knowledge and awareness, offer a possibility of centrality of the person and the idea of returning to the paradisiacal place and recovery of the delayed eternity. Bearing in mind that anyone who has more knowledge and is placed in higher ranks of existence, has the competence and duty to guide other people who are in a lower rank, the role of an ideal King or Imam as well as other political dimensions of this thought are highlighted.The key research question is as follows: What political requirements are illustrated in the foundations and specific characteristics of Iranian thought on existence, epistemology, metaphysics, and eschatology? In the research hypothesis, it is asserted that the type of spiritualism and attention to the realms beyond the material and tangible world, which are noticeable in Iranian thought have explicit political consequences. The authors use the qualitative thematic analysis method to examine some prominent works in this field. Their discussions are basically focused on the main themes which together present the core of the ideas and explanations offered by scholars such as Henry Carbon and Alameh Tabatabai to explain the consequences, dimensions, and political foundations of Iranian spiritual philosophy. The conclusion of the study is that the stated principles in these works have presented a spiritual theme of guidance, leadership, and politics, which differ from worldly power and leadership.

The rule of grace is used in the science of theology to prove the necessity of Imamate, based on which, the appointment of an imam by God to guide humanity will be an example of grace And since God's favor is necessary and obligatory, installing and appointing an imam will be obligatory on God. The correctness of the argument based on this rule is conditional on the fact that the installation and appointment of the Imam by God is an irreplaceable and exclusive favor, so that its necessity is proven to God Almighty. But the interpretations available in the popular books of Theology do not have the necessary power to prove this matter as the minimum of the rule of grace. In this article, two new interpretations of Lotf rule are presented in order to eliminate the problems raised in the minor aspects of this rule. In the first interpretation, the frequent traditions of the infallibles regarding the uniqueness and irreplaceability of the position of the infallible imam are added to this rule. which is placed after the proof of the Imamate of the innocents, not among the proofs of proving the Imamate The second interpretation presents the human knowledge of his great talents and the necessity of the existence of a divine imam to teach how to live in an infinite life, a proof of the irreplaceability of the position of imam and the necessity of this grace. The second interpretation, in addition to being placed next to the proofs of the Imamate, preserves the rationality of this argument and the non-integration of the narrative proof.

The infallibility of the Imam is one of the principles of Imamate in Shiite culture, so theologians have long proved it in various ways, while in contemporary times some Islamic scholars have proposed a theory called Abrar scholars; They have considered the idea of ​​Imam's infallibility as the product of the influence of the ideas of the exaggerators and the superhuman approach to the Imam, and claim that this view has replaced the human approach to the Imam in the early centuries and the early Shiites. Following the historical and semantic analysis of related words and a meaningful study of their repetition in Islamic sources in this study, it will be shown that the phrase Abrar and Atqiya scholars, which has its roots in Imami narrations, refers to a position equivalent to infallibility and that the theory of infallibility was introduced in the grain dispute. It was not his fault, but its design was in the position of explaining the Imamate by the Imamis themselves.

The emphasis placed on Imamate in Shiism, coupled with the significant role of reason in Shiite sources of ijtihad and the acquisition of religious knowledge, has captivated scholars in the field of Shiite studies, leading them to ponder the intricate connection between the authority of the Imam and the authority of reason. Specifically, they seek to understand the nature of the relationship between these two sources of knowledge. In response, at least three general views have been put forth: closure of reason and its submission towards the Imam, minimal role of the Imam, or maximal rationalism and the authority of reason despite its need to the Imam. The present research employs a descriptive and analytical method, relying on library sources to collect data. The closure of reason in relation to the Imam is espoused by scholars of hadith such as ʿAllāma Majlisī, which is the focus of this article. While ʿAllāma Majlisī has utilized reasoning and reason in his understanding of hadiths, embracing reason as an instrument for inferences (which he calls “reasoning about religious amtters), he rejects reason when it comes to the principles of religion, dismissing its validity as a source of religious knowledge. By citing certain hadiths, he tries to establish that rational arguments cannot be relied on with respect to the principles of religion.
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Henry Corbin, a Western philosopher, is looking for an original spirituality that can maintain openness to the sacred world in all times and places. Pursuing this concern makes him familiar with Shi’a, and he finds Shiite spirituality and thought compatible with his worldview. One of the advantages of Shiite thought for Corbin is the soul studies. He believes that man, as a seeker, should go through the stages of passage according to his existential capacity in order to reach his inner truth. He emphasizes that reaching the inner truth is done through knowing the soul. Henry Corbin believes that the soul has two dimensions, earthly and heavenly, and to connect these two dimensions, a guide is needed. He considers this guide to be equivalent to Imam in Shiite thought, and emphasizes that the appearance and physical presence of the Imam is not relevant for acquiring knowledge and spirituality, but what is important in the path of self-knowledge is to know the truth and inner nature of the Imam as a manifestation and form of an inner guide. Corbin considers the existence of Imam and the effort to know the truth of the Imam necessary since it leads to the knowledge of the existential levels and the interior of the soul of the seeker.

The central goal of the Islamic revolution is to establish a new Islamic civilization in the current era. Understanding this importance and the huge plan to realize it is one of the necessities of our current society and especially the elites of the field and university. In order to understand this issue accurately, we must reach a precise understanding of the place and role of the Imam in the realization of Islamic civilization by considering the divine verses and in the light of Quranic concepts such as Medina, Ummah, Balad, Rasul and Imam. Among the divine verses, verse 74 of Surah Yunus is "Wallikl' ummah is a messenger, so if their messengers come to a dispute between them, we will not be oppressed." The verse can be used to explain the social theory of Islam in formation Ummah and civilization are realized and that is the theory of Imamat-Ummat. This theory is fundamentally different from the social theory of domination in pre-modern societies and the social theory of the market in modern societies. In this theory, the Imam is the pillar of the Ummah and civilization, and civilization is built around the authority of the Imam and through the love of the Ummah. Civilization and the nation are formed on the basis of the system of wills centered on the central will, which can be observed in the emergence of this system of wills in various fields of the nation; Second, the most important act of the Imam in the Ummah is to establish justice and justice, and this means adhering to the proportions of the establishment of monotheism, which can only be realized through the path of the Imam's wilayat and the guardianship of humans to that guardianship, which is just like the path of the divine guardianship and guardianship of God. Is. Therefore, justice means the fulfillment of the proportions of the flow of guardianship and responsibility to the Imam.

The phenomenon of linguistic substitution is characterized by textuality, and it contributes to the creation of a coherent text so that the messages of Imam Ali (peace be upon him) were linguistically replaced by linguistic and semantic connections to infuse them with new linguistic manifestations. On the basis of the argument that the imam’s speech can contribute to participation in linguistic theories and phenomena, including the phenomenon of linguistic substitution, the article aims at the role of the imam’s speech in enriching the phenomenon of linguistic substitution with new linguistic manifestations and concepts and clarifying the type of substitution he has in addition to knowing its form. It seeks to answer how the forms of substitution and their semantic features in the Imam’s letters, and to show his linguistic vision towards substitution, and in this field he followed the descriptive-analytical approach, relying on semantics and linguistic views to clarify the objectives and questions, so that he concluded that the form of substitution may vary in substance and overlap in form and vice versa. It merges with the stylistic aspect, and there is a tandem lexical substitution, so that the forms of substitution of the Imam fall under the lexical and grammatical level, and may come out to the rhetorical and stylistic level so that they combine with the stylistic aspects, which generates the lexical and grammatical level as a rhetorical and stylistic level as linguistic and semantic features so that the Imam’s.