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

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.

One of the controversial verses of the Qur'an, which has attracted various views from the thinkers of the two sects, is verse 55 of Surah Ma'idah. This verse, which is known as the "verse of guardianship", is considered by the Shiites to be one of the most important verses that emphasizes the guardianship of Ali (AS) after the Prophet (PBUH). According to this verse, the Prophet (PBUH) considered Ali (AS) as his guardian through revelation, which is clearly a sign of the legitimacy of his guardianship. However, some Sunni commentators, such as Alusi, have argued in applying this verse to the guardianship of Ali (as), adding objections to the Shiite beliefs and concluding that the verse of guardianship cannot be applied to the guardianship of Ali (as). AS) be honest.He believes that the verse of Wilayah contradicts the succession of Ali (as) in terms of the status of revelation, literary dimension, jurisprudential dimension and theological dimension. Leading article organized by descriptive-analytical method; Examines and critiques Alusi's suspicions about the verse of Velayat. He takes Wali as "lover and Nasser" and Ruku as "humility and humiliation" and introduces the dignity of the revelation of the verse as Muhajireen and Ansar, but according to Shiite scholars, the word Wali means "first to "Possession and supervision", and bowing is the same as "bowing while praying" and the verse has been revealed specifically in the honor of Ali

Imam Ali was the first Imam after the Holy Prophet of Islam (PBH), and many narrations have been issued by the Ahl al-Bayt and the Holy Prophet in the virtues of that Imam. Hadiths such as the hadith of "Manzalat" and the hadith of "Ghadir" are available in both Shiite and Sunni hadith books, regarding the great place of Imam Ali (PBH). Nevertheless, some Wahhabis have tried to deny and reject these virtues. Abdulrahman Damascus is one of the Wahhabis who has challenged the narrations on the virtues of the Ahl al-Bayt. One of those narrations is the hadith "let alone the Imam Ali, He is part of me and I am part of him, and he is my successor". Abdulrahman Damascus claims that this narration has no authoritative source and its narrator is not reliable. While, both Sunni and Shia scholars verified the source of this Hadith. Abdulrahman Damascus also claims that the word "next" in this narration is fabricated, but if we have a close look, it will be revealed that this word has a high frequency in narrations of this kind. In Damascus's view the word "Vali" in this narration means support and not "successor", claiming that Shia misuse this word for his aims. While, the scholars maintain that "Vali" is used in the meaning of successor. Furthermore, there are narrations contain the word "caliph" concerning Imam Ali (PBH). But, Damascus claims that these kinds of narrations are issued in other companions as well. While, these kinds of narration are not issued except for Imam Ali (PBH).

Ibn Taymiyyah denies, in many cases, the authenticity of the traditions that have been reported concerning the position and status of the Commander of the Faithful, Ali (AS). One of the traditions rejected by Ibn Taymiyyah is a well-known hadit from the Prophet (S) about the rank and status of Imam Ali (AS) where he says: "And he is the master of every believer after me." Ibn Taymiyyah argues that, in this tradition, the term 'wali' refers to the Prophet's friendship with Ali (AS) in which case there had been no need for this tradition because everybody knows that they were friends and if it meant emirate of the Commander of the Faithful, Ali (AS), then instead of the term wali, another word such as wāli (governor) should have been used. Contrary to what Ibn Taymiyyah has claimed, this hadith has been narrated by numerous accredited Sunni scholars and hadith experts, and the chain of transmission of the hadith includes narrators who are trustworthy in their opinion. As well, Sunni etymologists and exegetes have used the term 'wali' in the sense of a governor in the position of a subject which rejects Ibn Taymiyyah's weak claim about the falseness of the above tradition.

The Arbaeen ziarat-text is an authoritative yext such that one of the markers of a true Muslim believer is reading it on the day of Arbaeen. It is a pack of noble teachings in the field of Shiite imamate thought.The present paper seeks to unfold some of the teachings available in this ziarat-text.

One of the clear matters on leadership and Imamat of Ali's reason is Velayat verse. With this lucid document; however, this logic is in doubt by enemies. One of main doubts is to believe on this verse which means leadership of Imam Ali and sent it by Allah in lifelong of the prophet. This is accepted by Sunnies and Shiites which is not proved. Various responses are given to that which is wrong or not true. We decided to give clear and exact answers to these challenges.An abridged response is that the word of leader is not tried to prove Velayat and the right of it. This paper attempts to study this subject by librarical and analytical method to get the best answer the doubt about leadership of Imam Ali in Lifelong of Prophet Muhammad

Verse 55 of Al-Maidah is a challenging verse and subject to controversies among the Fariqain’s scholars, thinkers and commentators. The main reason of these controversies comes from the word “friend” (Vali) and the expression “those who believe” in this verse. The Sunnis’ commentators and scholars have had different inferences from the meaning of “friend” and finding examples for the expression “those who believe” with viewpoints of the Shiite scholars and commentators and they have criticized the viewpoints of the Shiite commentators. Some of the Sunnis’ commentators believe that in the verse of vilayat “vali” means friendship, help, kindness, etc. and they do not believe that the expression of “those who believe” is exclusive to Ali while for the Shiite scholars and commentators, “vali” means guardianship, vilayat in possession, vilayat in guardianship etc. which only implies to the person who gave charity while he was saying his daily prayers i.e. Imam Ali. These two different inferences from this verse have become the source of controversies among the Fariqain’s scholars. Adopting an analytico-documentary method, the paper deals with investigation and criticism of Shiite commentators and finally, relying on some reasons it proves the viewpoints of the Shiite commentators.

Due to the appearance of intellectual systems among Muslims, different interpretations, which can be categorized in different disciplines, were given of beliefs, especially those of man and human perfectness. The term "perfect man" was first coined by Ibn Arabi. He interpreted this teaching in a way that the theory of perfect man could be derived from it. Ibn Arabi's worldview is based upon two principles: The Glorified Truth and perfect man. This theory in turn has also had a key role in shedding light upon different aspects of other teachings like guardianship (Vilayah) in mysticism. It will be considered that in many cases "perfect man" has been defined more exactly. This article is concerned to examine the theory of Perfect Man from the viewpoint of Ibn Arabi, and consider the necessity of his presence at all times. By combining different mystical and Hadith views in an innovative way, and by presenting the theoretical mysticism as a base system for exegesis, Ibn Arabi managed to apply various mystical concepts and explain the necessity of the perfect man. The in-depth knowledge of perfect man from the viewpoint of Ibn Arabi involves the knowledge of its relationship with other systematic elements of his theoretical issues.

Speaking about Mahdaviyat, without considering the station and history of leadership is unfinished and speaking about Imam and leadership without considering the most important indicator of it “guardianship” is unfinished. Therefore, we should begin reconsidering of thought basics of Mahdaviyat from knowing Imam and guardianship. Present writing, has been proceeded to explain this important subject in seven chapters. In this writing has been expressed Imam introduction and his station, word and terminology of guardianship. The nature of guardianship, bringing things to be and law giving sainthood and saint meanings and then it has criticized and studied extremes viewpoints about believing to imam and it has pointed out that believing to the guardianships of imams is far from having belief to the submission and exaggeration. In continuation, basis of bringing things to be possessions of God saint has been expressed using of philosophical existential it has proved guardianship from viewpoint of religion texts (Qoran and Narratives) and at the end the most important features of guardianship have been expressed.