جستجوی مقالات مرتبط با کلیدواژه « «امامت» » در نشریات گروه « علوم قرآن و حدیث »

Recently, the concept of "optimal governance" has been increasingly used in development literature. The theory of optimal governance, which is defined by various features, including justice, is considered a model for sustainable human development.On the other hand, one of the characteristics of the infallible imams, peace be upon them, is justice, especially social justice; Because if they do not have this feature, they cannot fulfill their duties. This article tries to explain the necessity, way of discovery, works and dimensions of Imam's justice with emphasis on social justice and its difference with the view Explain non-Shia words. Paying attention to the narrations of Imam Reza (peace be upon him) is important because during his time, the basic issues of Islam were discussed more. Also, according to the appearance, he has held the position of "crown prince" for some time, and these two factors have provided the basis for a discussion about the Imam's social justice. The findings indicate that justice, which is one of the desirable components of governance from the point of view of the international system, can be clearly traced in the Holy Quran, the words of Imam Reza, peace be upon him, and historical reports related to the time of his "crown" position. From this point of view, by examining the mentioned component in the social life of that Imam as well as the time when he held the position of Imam Hammam, we will find that Imam Reza, peace be upon him, not only believed in good governance in his opinion, but also committed himself to it in practice. they knew.

According to Shiite teachings, the Imamate and leadership of the Islamic community and the succession of the Holy Prophet applies to religious and worldly affairs, and from the beginning of his mission, the Holy Prophet paid serious attention to the issue of the leadership of the Muslims after his death while introducing his successor. In order to prove Imamate and the succession of the Prophet, theological and historical proofs as well as verses of the Quran, such as verse 124 of the al-Baqarah Chapter, that is, the Trial of Abraham Verse are cited. Therefore, to discuss, criticize, and study the implication of the verse of Abraham’s trial in the issues of Imamate, it is necessary to clarify in advance whether the explanation of the concept of Imamate through the Quranic verses is based on previous specifications present in early Islam, or this Quranic explanation is formed based on later and newly created specifications and concepts. In the following research, the early Shiite exegeses under the verse of Abraham’s trial have been investigated. In this research, it becomes clear that the early Shiite exegetes did not take the verse of the trial of Abraham as proof of Imamate, at least until the 4th century, and they did not cite this verse regarding specific Imamate.

Verses 51 and 52 of Surah Qalam are famous and common among people. These verses are known as "En Yakad" verses. He says in these verses: And the Unbelievers would almost trip thee up with their eyes when they hear the message; and they say: "Surely he is possessed!" But it is nothing less than a Message to all the world.
Most people believe that this verse prevents the evil eye. Therefore, this verse has become famous among people. This article examines the origin of this belief and its validity. To achieve this goal, this verse has been examined from three perspectives.

Most commentators have considered this verse to be related to the evil eye. This verse is also used in books and articles related to the evil eye. But this issue has received less attention independently. Ali Akbar Kalantari in the article "Interpretative study of the relationship between the verse and En-Yakad and the problem of the bad eye" (Tafsir al-Studies, Summer 2017) considered the connection of this verse with the problem of the bad eye without sufficient reason, and Fatemeh Qurbani Laktarashani and Habibullah Halimi Jellodar in the article "Credit the evaluation of Hasan Basri's narration on the effectiveness of the verse and An-e-Kad in warding off the evil eye" (Hadith Pazhuhi, Spring and Summer 2019) also rejected the effect of this verse in warding off the evil eye. In this article, more information has been collected and analyzed, and various narrations about the revelation of the verse have been extracted. In addition to that, the documentary review and evaluation of the credibility of the hadiths have also been done. In the analysis and review stage, several evidences and reasons have been presented regarding the criticism of the famous interpretation and the presentation of other interpretations of the verse.

In the present article, with the descriptive-analytical method, Shia and Sunni traditions about the story of the revelation of the verse have been analyzed and examined, then different views on the interpretation of the verse have been examined, and finally, the use of the verse as a warding off the evil eye has been examined.

4-1- Investigating the reason for issuing the verse
In Shiite books, there is a story about the revelation of this verse. This narration has a chain of authentic narrators. There are other narrations in this context.
These hadiths say that this verse was revealed in Ghadir Khum. On this day, the Prophet chose Imam Ali (PBUH) as his successor. When the Prophet took the hand of Ali (PBUH) and raised it, some people were upset.
One of the people said: Look at the Prophet's eyes, which move like the eyes of a madman. At this time Gabriel brought these verses.
Another story is narrated in Sunni books. Wahidi (468 AH) says: This verse was revealed when the Quraysh wanted to kill the Prophet. He narrates from Kalbi that: There was a person who did not eat anything for three days, and when he looked at the herd of camels, he said, "I have never seen a more beautiful herd today."Some of them would die soon. The infidels asked this person to harm the Prophet with the evil eye, but God protected the Prophet and this verse was revealed. Kolbi (140 or 146 AD) did not quote the chain of narrators for his narration.
4-2- Interpretation of the verse
Most commentators have associated this verse with the evil eye.
It is very likely that believing in the influence of the evil eye and the story that Kalbi narrated caused such an interpretation of the verse.
Influence
Some commentators have considered the meaning of the verse as an "angry and hostile look" and have denied the connection of the verse with the issue of "evil eye". This view has been proposed since the first Islamic centuries and is compatible with literary rules. The term "Ezlaq bi-al-absar" is not used among Arabs for the evil eye.
Based on this, the interpretation of the verse, as mentioned by Zamakhshari, is that they will slide you from your place or destroy you by the intensity of their sharp gaze with eyes full of anger and malice. This interpretation is derived from the saying of the Arabs who say: He looked at me in such a way that he was about to knock me to the ground and was about to eat me, that is, if he could knock me to the ground and destroy me with his gaze or eat me, he would definitely do this.
4-3-Using this verse to avoid the evil eye
One of the uses of this verse is to use it as a charm against the evil eye.
In the Shiite sources, no authentic narrations and reasons were found to show that this verse is effective for warding off sore eyes.
  The only reason for this belief is Hassan Basri's statement, which has been mistakenly attributed to Imam Hassan (a.s.) in some late Shiite sources.
In Sunni sources, Hassan Basri is quoted as saying that the cure for an evil eye is to read this verse. Tha'labi (427 AH) is the oldest source that narrated this report. People like Tabari (310 AH) who quoted the words of the commentators of the Sahaba and Tabi'in with a chain of transmission about this verse, did not mention the words of Hassan Basri in this regard.
On the assumption of accepting the attribution of this saying to Hasan Basri, it seems that this saying of Hassan Basri is due to the interpretation that has been presented for this verse, because Hassan Basri did not attribute this saying to the Prophet (PBUH) or even the Companions in any source.

The hadiths from the Prophet’s Household concerning the occultation (ghayba) of Imam al-Mahdi, the twelfth Shiite Imam, present various aspects that, given the circumstances of their transmission, may appear contradictory, especially to non-Shias. However, within the tenets of hadith sciences lies holism, where each hadith derives its meaning alongside similar ones. Fawāz ibn Aḥmad, a Sunni author, penned an article titled “Contradictory Significances of Hadiths Transmitted by Rāfiḍa, Imamate as an Example,” wherein the third section, titled “Contradictions in the Significance of Hadiths Regarding the Time of the Imam’s Uprising,” scrutinizes these hadiths. He claims that Shiite hadiths concerning the Imam's uprising are contradictory, using this assertion to cast doubt not only on the principle of Mahdism but also on the entire Shiite denomination. This article aims to address his concerns. It begins by challenging his foundational premises and then, supported by similar hadiths, historical evidence, and rational analysis, concludes that there is no inherent conflict within these hadiths.

One of the issues that has always been disputed in the Islamic world is the position of Hazrat Ali and the family of the Holy Prophet in Islamic law. In the meantime, the hadith of Manzillat is one of the pioneering cases, which, of course, has faced a difference of opinion in terms of its meaning, in terms of the least and the most.The minimum meaning of this hadith is the succession of Hazrat Ali to the Holy Prophet during his absence in Madinah due to accompanying the soldiers in the battle of Tabuk, and the maximum meaning is the installation of Hazrat Ali in the highest Shariah position after prophethood. And the monopoly of this position belongs to the worthy ones of his generation.What can be a confirmation of the maximum understanding of the hadith of Manzlat, is the adaptation of the position of Hazrat Ali in Islam to the position of Aaron in the Jewish law. According to the Jewish holy text, there is no doubt that the most important religious position after prophethood, which is referred to as the "high priesthood" and includes powers and duties similar to the position of Imamate in Islam, belongs to Aaron and his generation.There are other evidences in Islamic law that strengthen this view.

This field study aims to conduct a content analysis of al-Dhari’a ila Tasanif al-Shi’a as regards the books on imamate. It observes the sources using a checklist on which the required information is registered.

Research method and community: 

The books on the subject of imamate were selected using such keywords as imīmat, al-īmāma, amīr al-mu’mīnīn, khilāfat, and al-khīlapha. Two tools were utilized to collect, organize, and assess the data. First, a researcher-made checklist consisting of 11 indexes: place, century, language, volume of explanations, shape and form of the work, being primary or secondary, citation, references, format (printed, scribed and printed, scribed and lost), the author’s denomination, and footnotes. Second, providing a table for definitions, and coding and categorizing the 11 indexes.  The statistical population of the study included all the 724 works on imamate in al-Dhari’a ila Tasanif al-Shi’a.

The research findings showed that most of the sources (397 works out of 724) introduced by Sheikh Aqa Buzurg Tehrani had been observed by himself. Most of the works (545 titles) were in Arabic. The most compositions (121 titles) were scribed/printed and maintained in different towns of Iraq. The most works (169 titles) that were examined belonged to the twentieth century. 684 works were in prose. The most works (307 titles) were manuscripts. Provided for 333 works, the medium volume of explanations on the works was most frequent. 705 works were primary sources and without references. Imamate Shiites have produced most of the works (703 titles). 12 works have footnotes. 313 works have cited other works.

The concept of Ghadir hadith, which is known in the Imamiyya as one of the most important evidences of the Caliphate of the Amir al-Mu'minin, has been denied by the Sunnis for many years. After accepting the issuance of the hadith, he considers the meaning of "Mawla" in the text of the hadith as "Nasser" or "lover". Undoubtedly, one of the most important evidences for the correct understanding of the words of each person is the understanding of the audience and the contemporaries of the speaker. Because both in terms of time and in terms of gathering evidence, they are the most complete people to identify the speaker.
This article tries to discover the companions' perception of this word by describing and analyzing evidence from the attitudes of the companions and contemporaries of the Prophet in Sunni sources. Meanwhile, not only in the incident of Ghadir itself, but also after that, cases have occurred that show the understanding of the companions of Ghadir's hadith.
After examining the sources on the basis of evidence, it will be found that the word Mawla explicitly means "priority in possession" for the audience of the Holy Prophet.

Prayer Nudbeh is one of the famous Shiite prayers whose theme is asking for help from Imam Asr. This prayer proposes the course of the righteous front in the form of prophecy, from Adam to the end of the Prophet, and then refers to the province as a continuation of the prophecy. At the same time as the provincial flow in the prayer of Nudbeh,It is also unveiled from a front called the mischief, which apparently has been in the opposite of the prophecy from the beginning and complements the constant battle of truth and falsehood.
The question is why this stream is not clearly mentioned from the beginning of prayer and along the prophecy front? This study examines the answer to the question by relying on the textual analysis of the themes of prayer and using the historical analysis method. The findings indicate that the mischief front appears to be waiting to destroy the truth front in the world with the end of the life of the prophets but the emergence of the Imamate and Provincial line is so anxious and desperate for the leaders to abandon all compliments and covers and enter the field with all the powers to fight this stream.

Recognition of the original sources of hadith has many bibliographic and ‎historical benefits and advantages‏.‏Ibn Babawiyyah has quoted a total of 37 hadiths in the book of Al-‎Imamah wal-Tabsiratu min Al-Hira, which is the oldest monograph ‎available in Shia on the subject of Imamate and Occultation, except for ‎the quotations from Sa'd al-Ash'ari and Muhammad Ibn Yahya. 15 of ‎which were narrated directly by Abdullah Ibn Ja'far Humairi, 7 cases from ‎Ahmad Ibn Idris, 4 cases from Ali Ibn Ibrahim and 3 cases from Hamza Ibn ‎Qasim, Hassan Ibn Ahmad Maliki and Muhammad Ibn Musa‏.‏The most probable sources used by Ibn Babawiyyah in these manuscripts ‎are the books of: Al-Ghaybah, Al-Imamah or Al-Fitrah and Al-Hirah ‎Humairi, Al-Nawadir Ahmad Ibn Idris, Al-Tafsir Muhammad Ibn Khalid ‎Barqi Al-Tafsir, Al-Qaim or Al-Malahim Ali Ibn Mahziar, Al-Imamah Yunus ‎Ibn Abdul Rahman, Al-Imamah Muhammad Ibn Ahmad Ibn Yahya, Al-‎Imamah Ibn Abi Amir, Al-Imamah Muhammad Ibn Hussein Ibn Abi Al-‎Khattab, Al-Ghaibah or Al-Basharah Hassan Ibn Sama'a and Al-Nawadir ‎Bakr Ibn Abdullah.‎

In Shiite thought, the Imamate has a lofty and unique position, in such a way that Imam is considered as the axis and pole of the universe in the monotheistic system. Through the intermediary of the Imam, the creatures are subject to divine mercy and are guided to the truth. Considering the importance and high position of imamate in Islam, and the existence of various viewpoints in explaining its concept, this research was compiled to answer the question: What definition of “Imamate” do Sheikh Tusi and Allameh Tabatabai provide? The research method in this research is analytical-descriptive and the findings indicate that: Sheikh Tusi considers Imamate to be guidance and general leadership in the affairs of religion and the world. Allameh Tabatabai conveys Imamate to the desired and complete guidance. According to the views of both thinkers, citing verse 124 of Surah Al-Baqarah, Imamate is a status beyond Prophethood.

A deep and accurate understanding of the concepts of the Quran requires knowledge of the circumstances of the revelation of its verses. Tabligh Verse (Surah al-Ma’idah: 67) is one of the verses whose circumstances of revelation play a pivotal role in its interpretation. This research, with a descriptive-analytical approach, examines the views of Shia and Sunni exegetists regarding the revelation of this verse and its connection with the Ghadir Khum incident. The findings of the research show that the vast majority of Shia exegetists and a significant group of Sunni exegetists consider the revelation of the Tabligh verse to be related to the Ghadir incident and the proclamation of the caliphate and Imamate of Ali (AS) by the Holy Prophet. This concordance is consistent with both the internal evidence of the verse, including the special emphasis on "declaration" and the dependence of the completion of the Prophet's mission on the transmission of the Imamate of Imam Ali (AS), and the external evidence such as authentic narrations from both Shia and Sunni religions. However, some Sunni exegetists, focusing only on a part of the verse (God's protection of the Prophet's life) and not paying attention to the semantic coherence of the whole verse, deny its connection with the Ghadir incident.

Pilgrimage is the liveliest and most effective way to get to know and establish a close connection with Ahl al-Bayt. Ziaratnamehs (written prayers to be said at the time of performing a pilgrimage), especially authentic (valid) ones, are a school that teaches Imamate and Wilayat, enumerates highly characteristics and blessings of Ahl al-Bayt, and teaches the way of friendship and love for them. Moreover, they have a great influence in establishing a close relationship with the Imam and divine saints; so that the pilgrim feels a close relationship to the person who visits it. Consciously going to pilgrimage and reading pilgrimages with attention and presence of heart can play an effective role in reforming people. Some of these pilgrimage letters are more important and famous because of their document or their special content; Such as: Ashura Pilgrimage, Jameeh Kabira, Aminullah and .... . The accuracy of their validity and content shows us that they have high and valuable concepts, and it indicates that these concepts are derived from divine words. In this research, the compatibility of the themes of Aminullah's Pilgrimage with the Qur'an has been expressed in a comparative and library method. It is also emphasized on its validity and correctness, and rejects the words of people who question the validity of this Ziaratnameh.

The word infallibility means prohibition, and in the term, it means the existence of a force that protects a person from committing mistakes and sins. The Imamiyyah, while agreeing on the Imam's infallibility, have proved it with numerous reasons. Referring to some sermons, Alousi says, "Ali's acknowledgment of his mistakes and asking for forgiveness" is proof of his non-infallibility. The present article has tried to critically examine Alousi's point of view, relying on the documentary method. He has selectively used some passages of Nahj al-Balaghah for specific purposes without paying attention to the context of the speech, looking at Imam's words in a systematic way, just by the appearance of the words. Imam's acknowledgment of "mistake" concerns the civil dimension and "seeking forgiveness", is due to the difference between the language of supplication and the Sharia, and related to preoccupation with non-obligatory duties and refers to the aspect of education and upbringing of the Ummah. Considering the consensus of the Shiites on the infallibility of the Imam and Alusi's suspicions, it is necessary to address the subject of the debate.

How the Imam of Zaman disappeared is a question that has occupied the minds of the Shia community from time to time and it is a problem that the followers of that Imam have analyzed with valuable motives and the enemies with biased goals. The present article, with the method of analysis of revelation evidence and using historical reports, has shown that the monopoly of the occultation and its interpretation, in two ways: one is the imam not being seen and the other is the imam being seen and not known, a complete and accurate picture of how It is not backbiting, and not only can we add some things to these two ways, but based on rational reason, we should consider the Imam as having the power that not only has the hidden ways of the Prophets and the previous proofs and the Prophet and the Ahl al-Bayt. Rather, he has the power over any new method of occultation, and there is no monopoly in the occult methods of Imam Zaman.

The sermon of Imam Sajjād (as) in the Yazid Assembly is considered one of the sermons that was delivered in a special time and place. The analysis of this sermon shows that it left immediate and long-term social effects. The problem of this research is that "what are the levels of analysis of Imam Sajjād's speech in the Yazid Assembly and what works can be mentioned in each of these levels?" For this purpose, using discourse analysis method, library data collection and using Norman Fairclough's critical discourse analysis framework, the following results were obtained: At the level of description, this sermon is expressive and has the characteristics of speech, such as body language, interaction with the audience, and momentary reaction. Also, Imam Sajjād (as) has restored the nation's historical memory by using linguistic eloquence and semantic depth. At the level of interpretation, the relationships that produced the discourse include the two groups of followers of the Imamate and followers of the Caliphate, and intertextual relationships are also formed in these two groups. At the explanation level, this sermon and other actions of the Imamate system have caused changes in social structures in such a way that the influence of the Umayyad caliphate system is decreasing day by day and people have turned away from the official authority of the caliphate and court scholars in learning religious teachings and are inclined towards Imam Sajjād (as) and the discourse of Imamate. Also, the discursive confrontation between the Imamate system and the Caliphate system has been maintained and promoted in the form of confrontation, and therefore, the Umayyad caliphate system has been pushed to a position of passivity and withdrawal from domination, influence and distortion in the Islamic society.

The sermon of Imam Sajjād (as) in the Yazid Assembly is considered one of the sermons that was delivered in a special time and place. The analysis of this sermon shows that it left immediate and long-term social effects. The problem of this research is that "what are the levels of analysis of Imam Sajjād's speech in the Yazid Assembly and what works can be mentioned in each of these levels?" For this purpose, using discourse analysis method, library data collection and using Norman Fairclough's critical discourse analysis framework, the following results were obtained: At the level of description, this sermon is expressive and has the characteristics of speech, such as body language, interaction with the audience, and momentary reaction. Also, Imam Sajjād (as) has restored the nation's historical memory by using linguistic eloquence and semantic depth. At the level of interpretation, the relationships that produced the discourse include the two groups of followers of the Imamate and followers of the Caliphate, and intertextual relationships are also formed in these two groups. At the explanation level, this sermon and other actions of the Imamate system have caused changes in social structures in such a way that the influence of the Umayyad caliphate system is decreasing day by day and people have turned away from the official authority of the caliphate and court scholars in learning religious teachings and are inclined towards Imam Sajjād (as) and the discourse of Imamate. Also, the discursive confrontation between the Imamate system and the Caliphate system has been maintained and promoted in the form of confrontation, and therefore, the Umayyad caliphate system has been pushed to a position of passivity and withdrawal from domination, influence and distortion in the Islamic society.

The most important identity component of Shia is the Imamah and Wilayah of Ahl al-Bayt (pbut), which is the distinguishing factor of this religion from other Islamic religions. These concepts have a high frequency in the words of the first Shia imam to the extent that its numerous reflection is obvious in Nahj al-Balagha. In the meantime, it’s noteworthy that  Imam Ali (pbuh) extensively employs conceptual metaphors to utilize the cognitive abilities of their audiences and making it easier for them to understand the position of Imamah by using sensible and tangible concepts. In this article, based on cognitive linguistics and using Likoff and Johnson's approach in metaphors, the most important conceptual metaphors of the structural type have been examined in explaining the concept of Imamah and the position of Ahl al-Bayt (pbut). At the end, 6 source domain are identified and mapped to the corresponding concepts in the target domain. The most frequent conceptual domains are "light", "travel and movement" and "life and death". Paying attention to these mappings will have a major impact upon the understanding and explanation of Nahj al-Balagha.