جستجوی مقالات مرتبط با کلیدواژه "heresy" در نشریات گروه "علوم قرآن و حدیث"

 In today's world, the false satisfaction of human spirituality through false mysticism is expanding. The current research was conducted with the aim of jurisprudential investigation of false mysticism from the perspective of Imami jurisprudence. In this research, which was carried out with a descriptive-analytical method, along with the introduction of emerging mysticisms, jurisprudence and methods of dealing with these deviant currents were discussed. The findings of the research indicated that false mysticism is a way and method or a school that moves in a direction other than reaching true perfection by using mystical methods. Emerging false mysticisms with belief in manifestations of disbelief and atheism, such as dissolution, reincarnation, assignment, immorality, and some of the principles and branches of the holy religion of Islam, have arisen in conflict with the holy religion of Islam. False mysticism, unlike true mysticism with wrong methods, entertains people with worldly and imaginary affairs instead of reaching the truth of the world and God of existence. According to the famous opinion of the famous Imami jurists, there is no Shariah permission for the activity of false mystics. Also, the basics of fighting against false mysticism, "apostasy", and "heresy" are found in the Holy Qur'an and inspired by the life of the Great Prophet (pbuh) and the Imams (pbuh).

One of the main creeds in the Holy Quran and Hadiths of infallible Imams is the subject of seeking bless. In the Holy Quran, there is a verse clarifying that the Mecca is blessed: "Indeed the first house to be set up for mankind is the one at Bakkah, blessed and a guidance for all nations (3:96). At the tradition of the Muslims, we saw that Muslims were seeking bless from the Quran or the ablution water of the Holy prophet. But the Wahhabi as a new Islamic sect believe that seeking bless from the dead is against the Islamic laws. But according to the Islamic sources, we can seek bless from the sacred things. Care must be taken that some conditions must meet to regulate seeking the bless: 1- this blessing is under the God's realm and with his own permission, and if we consider it independently, it will be Shirk. 2- we must have a reason from the Holy Quran or tradition of the Holy prophet to ascribe this blessing to the Holy prophet, otherwise we are not to allowed to seek bless.

Nowadays, the Wahhabis considered many Islamic rules to be Heresy and accuse Shia and Sunni scholars to be heretic. One of the rules established by the Wahhabis is the "Abandoned Tradition". According to this rule what could be done at the time of the Holy Prophet but the Holy Prophet and his disciples have abandoned it, this is called "Abandoned Tradition". On the other hand, the Opponents of Wahhabism have always criticized this idea and believe that abandoning an act does not mean it is Haram. The Muslim religious leaders have not paid any attention to this Wahhabi rule.

One of the important issues discussed in the field of criticism of Wahhabism is the issue of Tradition and Heresy. The Tradition means what has rooted in the Sharia, and Heresy is its Opposite. There are several definitions for heresy. The main axis of the definitions revolves around two issues; One is the absence of a principle in the Sharia and the other is adding something to the religion or subtracting from it by ascribing it to the Sharia. In the meantime, Wahhabis, by developing the concept of Heresy, considered many actions of Muslims as heresy. They consider doing any act that was not done during the time of the Holy Prophet, and his Companions to be heresy. on the other hand, they consider the new actions has no basis in the Sharia. Whereas we cannot claim that the new actions has no basis in the Sharia, and also if the Holy prophet did not do something it does not mean that action is forbidden.

Celebrating at the birthday of the Holy Prophet of Islam and the saints of God has been the tradition of Muslims throughout the Islamic world for centuries. This is because of commemorating the Holy Prophet of Islam (PBH). The Wahhabis doubted on the legitimacy of celebrating for the birthday of Holy Prophet, claiming that the Holy Prophet and his disciples have not done this themselves. But care must be taken that this is not a legitimate reason for forbidding the act of celebration, rather we must have an explicit religious text for declaring something Haram. the supporters of commemorating the birthdays consider this act as an example of bowing down to divine rites. They provide several reasons from the verses of the Qur'an to support their views, including: the Qur'an's advice on the need to remember God's Day, the need to celebrate divine rites, and etc.

Heresy is a problem that has engaged many religions. How Islam and divine leaders dealt with this issue and have been able to mention the dangers of heretics to their audience is the subject of this article. Qur'an and Nahj al-Balaghah, which are written collections of divine teachings, have identified the heresies and explained the solutions. In Nahj al-Balaghah, Imam Ali (AS) mentioned heresy as one of the most important religious and social evils and considered it changing God's commandments according to the heart's desires and the soul's whims. This comparative article aims to study the issues caused by heresy and its solutions in the Quran and Nahj al-Balagha. The findings of this research showed that Ahl al-Bayt (PBUH), after the Prophet (PBUH), who were and are the leading expositors and interpreters of religion and the Qur'an, were trying to guide people's beliefs with their explanatory behaviour. This research showed that the main problem of heresy is that it has changed people's beliefs to the extent that it can create a new religion.

Theology is one of the ancient sciences in the Islamic world and has had many supporters and opponents since its inception. Ḥadīth scholars, as a text-relying group, strongly opposed theology and criticized this science by quoting narrations. According to this group, in addition to the wrong content about monotheism, prophecy, and resurrection, the science of theology follows a non-resulting method, and this method invalidates the obtained results and misleads different Islamic groups. Some believed that ḥadīth scholars were not opposed to theology, but rather their opposition was due to the deviant groups’ use of this science. This article intends to specify the exact view of ḥadīth scholars regarding theology. The article concludes that ḥadīth scholars believe that using the incorrect methods leads to incorrect conclusions and the emergence of diverse sects. The disagreement of ḥadīth scholars with the science of theology is not due to the use of this discipline, but rather because of the rational and argumentative methods used in it.

The phenomenon of atheism, as one of the intellectual, cultural, religious and political currents of the first centuries of Islam, denied the existence of God and other Islamic principles. There have been different encounters with the mentioned phenomenon; but the way of confronting The Prophet’s House is important due to their high scientific and spiritual status. In addition to expressing the concept of the term heresy and atheism, as well as the overview of the history of this phenomenon in the Islamic era, the present research tries to extract the way The Prophet’s House faced the phenomenon of atheism by forming a hadith family, examining and analyzing the narrative reports. The method of discovery in this issue is library method and the method of evaluation is rational analytic.The guiding encounter of The Prophet’s House in two theoretical and practical dimensions, taking into account the intellectual capacity of the audience, using the three methods of best contention, rhetoric and argumentation, making staff and continuous educational follow-up, and taking advantage of the audience's expertise in instilling knowledge are among the most important findings of the current research.

Wahhabism has considered appealing to the Divine Guardians heresy and in some cases consider it infidelity and polytheism. On the contrary, all Muslims agree that appealing to the Holy Prophet is recommended in religion. Shokani, as one of the Salafi Imams do not believe in "Taghlid". Although he is influenced by Wahhabism, he maintains that supplication to the Holy prophet is permissible and recommended. He has reasons for this statement, based on which he has criticized the views of the opponents of supplication to the Holy prophet (PBH). On this essay, the views of Shokani concerning supplication is discussed. Shokani as a Salafi could not deny the supplication, a sign that the Wahhabi views are wrong. The findings of this research is that Shokani approves the supplication to the Holy prophet both in his lifetime and after his death.

Mourning ceremonies for for the Infallibles, and particularly for Imam al-Husayn, has since had its constructive effects in safeguarding the Shia school of thought. It is therefore essential to keep them away from heresies. Some of these heresies include narrating unreliable reports and accounts, exaggerations, excessive praise of the non-Infallabes, denigrating reports, flagellations, use of musical devices, disorders, and financial misuse.

After the conquest of the western lands by the Muslims and following the fall of the Umayyad and the Abbasids and the coming to power of the Moravids who spread the Maliki religion, the people of the Islamic Maghreb chose the Maliki jurisprudential religion. The influence of Maliki jurisprudence prevented the influence of other jurisprudential religions in this country, but historical documents indicate the influence of the Jafari jurisprudence and Shiism among groups of people in the Maghreb. What is unfortunate is the extensive activities carried out by the extremist sect of Wahhabism to propagate the teachings of Wahhabism in this land. Surprisingly, Wahhabi scholars have made extensive efforts to prove the convergence of the jurists of the Islamic Maghreb with the teachings of Wahhabism. Since one of the most important parts of Wahhabism’s efforts is aimed at proving the polytheism of some examples of respecting rituals, it is necessary to investigate the quality of respecting rituals and the elements involved in its legitimacy from the perspective of the Maghreb jurists to conclude the invalidity of the convergence of their views with those of the Wahhabism. Based on the analytical findings of this study, the Maghreb jurists not only do not converge with Wahhabism, but also are in relatively complete convergence with the jurists of Imamiyyah. Here, intention, embedded title, and the form of respecting the rituals are the three elements involved in the legitimacy of their examples from the perspective of the Islamic Maghreb jurists and the Imamiyyah jurists.

One of the main teachings of Islam is the traditional and non-traditional acts. Almost all of the Muslims agree on the senses of this rule. However, Ibn Taymiyyah contrived the expression "abandoned tradition", believing that we must consider that as a source of Islamic legislation. According to this idea, many of the halal deeds will be forbidden. While, the expression "abandoned tradition" posing by Ibn Taymiyyah has no validity in Islam. In this essay, the cases that Ibn Taymiyyah believes is against the "abandoned tradition" by the Holy Prophet will be verified solved according to the tradition of the Holy Prophet and his companions. Some of the instances that Ibn Taymiyyah believes is against the "abandoned tradition" are as the following: supplication to the saints, grooming the tombs, funeral and birthday celebrations. In this essay and by Descriptive Analytical method.

In Shiite and Sunni religious sources, many orders have been made to read the Qur’an in Tartīl and with a loud voice. Following these recommendations, the individual and collective Tilāwa have been customary in Islamic societies. Due to Muslim consensus, individual Tilāwa of the Qur'an is permissible and a tradition. But in the meantime, the Takfiri Salafists, as a sect of the Islamic sects, have taken a different path than the other sects of Ummah. This thinking path, in addition to not permitting the collective Tartīl of the Qur'an, but also considers it a bidʻah . In the meantime, the question that comes to mind is that is this style of recitation of the Qur'an really a bidʻah? The research to answer this question through a documentary and analytical method based on Sunni and Salafi sources, first studies the collective Tilāwa of Qur’an in the view of Sunni scholars and then explains and analyzes the Salafist view and finally concludes that the Salafists' view lacks religious and rational documentation in considering the collective Tilāwa of the Qur'an as a bidʻah, contrary to the Sunni and Shiite Muslim consensus. Another finding of the present paper is that the collective Tilāwa of the Quran is permissible and legitimate and some reasons in the Qur’an and the tradition and the life of Ṣaḥābah and Muslims confirms it.

Throughout the history, the supplication to those who are neat to the God has been common among the Muslims. But some Muslims have opposed with this old tradition in Islam. The Opposition have provided some evidences for their views. We can divide their evidences in two groups: 1. the evidences that indicates supplication is an introduction to "Sherk" and we must prevent from it. 2. some evidences that show supplication is heresy. In this essay, with descriptive – analytic method, it will be proved that supplication to the Holy prophet is neither "Sherk" nor heresy.

Dissociation and distancing of Muslims from non-believers is a Quranic and intra-religious term denoting heartfelt seperation in deeds and beliefs from non-believers , their actions and ideologies. According to Divine revelations, the epitome of a wronged one is a person who is the enemy of Almighty Allah and denier of the principles of prophethood. Although dissociation and distancing are not perfectly in line with terms such as cursing, insulting, enmity and prejudice, all these terms might be regarded as actual manifestations of this principle. In the divine literature, in addition to the denotations in meaning, dissociation might encompass an ideological or theological distancing which according to its intensity takes different manifestations in the heart, tongue and actions of believers. The yardstick of dissociation is enmity towards the enemies of Almighty Allah. In addition to this criteria laid down through divine revelations, countless quotes and hadiths by Imams added other criteria namely enmity towards the enemies of Ahl-ul-Beit and standing against them. The totality of hadiths and quotes clearly testify to the fact that without proper dissociation form non-believers and enemies of Ahl ul Beit , firm belief is never formed in the heart of a Muslim. This paper aims to explore dissociation form the viewpoint of verses and hadiths and define the yardsticks of dissociation.

All Islamic sects maintain that prophets after being appointed as messengers of God will become infallible. But whether the prophets are infallible before starting the prophethood or not, there are some disputes. Ibn Taymiyyah thinks that all prophets are infallible just in cases concerning their mission and in other aspects of their lives are just like common people. He believes that prophets are infallible just in receiving the revelation and transforming it safely to others. Ibn Taymiyyah have no believe in absolute infallibility of all prophets, including our holy prophet Muhammad (PBH). In this essay, we are going to discuss the consequences of Ibn Taymiyyah's view on not accepting the absolute infallibility of prophets:1- if the prophets are not infallible, does Ibn Taymiyyah believe in the tradition and acts of Muhammad (PBH)?     2- accepting this idea, the tradition and actions of our Holy prophet Muhammad (PBH) will not be a source in Islam 3- if the prophets are not infallible in all aspects of their lives, can we trust to their teachings?

From the perspective of scholars of hadith, accepting and trusting the narratives of a narrator depends on a variety of factors, lack of each result in distrust. However in special conditions, some of these inconveniences can be ignored and the narratives can be sentenced to correctness. Among these factors, lying and having reputation in heresy due to the great damage which imposes on the justice of narrators are the ones that according to scholars of both Shia and Sunni sects, without any exception, lead to distrust in a narrator’s narratives. In this article, reflecting on evidences in infallible Imams (PBUT) narratives and studying the statements of the experts on narrators (Rijal)., this theory has been proven that the two factors of lying and having reputation in heresy, can be seen more than all the Shiite narrators, in the extremists (ghalis) and therefore their fame for these two attributions is the most important cause of their weakness.

Relying on their inferential principles, i.e. considering everything quitted by the predecessors heresy and also the immoderate avoidance of the esoteric interpretation of the Quranic verses, Takfiri Salafists have come up with some conclusions which have led them into issuing peculiar tacfiri fatwas. In some of his books, ibn Taymiyyah has remarked that practicing something which was avoided by the predecessors is heresy and violating this principle is a blamable innovation. For instance, with regard to the Sariah rule of celebrating the Prophet’s (p.b.u.h.) birthday, he believes such celebrations were not hold by the predecessors although they could be hold and there was no obstacle to holding them. He adds that if holding such celebrations were a pious act, it would be worthier of the predecessors as they had more affection for the Prophet (p.b.u.h.), were more respectful toward him, and were greedier for good deeds. Ibn Taymiyyah consider scholars of the Islamic sects ignorant and believes that such legal Islamic celebrations as the Prophet’s (p.b.u.h.) birthday are blamable innovations since the predecessors did not approve of them. In modern times, following ibn Taymiyyah, some Wahhabi scholars have declared holding celebrations on the Prophet’s (p.b.u.h.) birthday illegal. They believe that this practice is one of the blamable innovations in Islam, because the Prophet (p.b.u.h.), the orthodox Califs, the Companions and the Successors did not do it. The principles drawn from the Quran and the definitive sunna of Imams disclose the fact that many of the claims of Salafism in this context are not rooted in Islam and, hence, they cannot be accepted.

One of the traditions reported from the Prophet of Islam¡ which has caused much controversy¡ is the well-documented hadith ordering the Muslims to stand against the heretics in religion and to show their opposition to them by cursing¡ insulting¡ slandering and backbiting them. This research is an attempt to study the documents and the content of this hadith so that it may answer the question to what extent this hadith is at variance with the principles and values known in religion. This article concludes that the hadith of heresy and slander is neither at variance with the values known in religious teachings nor incompatible with the rational principles ruling social relationships in human societies.

In this writing the differences between the viewpoints of Duebandieh and Wahhabites on the issue of Tawassul are analyzed. In doing so, we first discuss different kinds of Tawassul and then, by referring to the works of the prominent scholars of both Duebandieh and Wahhabites, we will scrutinize their viewpoints on sub categories of Tawassul. By doing so, Wahhabites thought will be distinguishable from the rest of the Muslim community. We will also reveal the inner disagreement among the Duebandieh scholars. The Wahhabi scholars do not allow Tawassul to Essence, dignity and blessing of the Prophet and the righteous and they reject the prayer of prophet or the guardian (Wali) after their demise. There are two points of view regarding Tawassul to dignity; Ibn Asimin allows it while other scholars do not. There is consensus only about Tawassul to blessing among the Duebandieh scholars, but there is no similar viewpoint on other types of Tawassul. There are three views about Tawassul to right, dignity and position; some scholars accept them unconditionally and some reject them entirely, and the third group separates them