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

A significant portion of Imam Reza’s (a) hadiths is dedicated to the subject of Imamate. Thus, examining these hadiths from various perspectives is of considerable importance. This article aims, using a historical approach, to identify the components of Imamate from the Imam’s viewpoint and to understand their connection to the historical context of his time. Accordingly, the research question here is: what meaningful relationship exists between the historical context contemporary with Imam Ali ibn Musa (a) and the thematic diversity of the hadiths on Imamate attributed to him? Based on the political and cultural atmosphere of the late 2nd and early 3rd centuries AH, it is evident that issues of leadership and Imamate in the Islamic community were still among the most contentious challenges among Islamic sects and denominations. Consequently, the numerous hadiths of Imam Reza (a) on the topic of Imamate are directly related to the crises and challenges of his time, including issues of caliphate and elective leadership, the permissibility of appointing a lesser figure over a more qualified one, the prioritization of caliphs, intra-Shi’a sects, and extremist factions. Among the Imam’s most significant actions to address these doubts and challenges was establishing the legitimacy of the Imamate of Ahl al-Bayt (a) by focusing on the components of divine appointment and the elevated status of the Imams, the virtues and superiority of Imam Ali (a), knowledge and infallibility, divine authority, and the obligatory obedience to the Imam. Each of these components clearly reflects Imam Ali ibn Musa’s (a) views on the differences, weaknesses, and errors in the perspectives of contemporary sects.

Since the beginning of Islam, the construction of domes and courts has been one of the issues of concern to Muslims. The presence of domes and shrines on the graves of prophets, saints and great religious leaders is a strong proof for this claim. This issue has been discussed among Islamic religions and there are many commonality and some minor differences in their opinions. In this research, the views of Islamic religions regarding the construction of domes and shrines on graves have been discussed with a comparative method, and it was found that Islamic religions, including the four main Sunni streams and Imamiyya religions, do not absolutely prohibit the construction of domes and shrines. The only minor disagreements are about over decorating and so on. It must be noted some Islamic sects like Imamiyya and Hanafi believe that building domes and shrines on the graves of prophets and saints is allowed.

This research aims to investigate the relationship of the Deobandi school with various Islamic sects in the Indian subcontinent. The research method is descriptive-analytical, and the results indicate that scholars of the Deobandi sect have extensively influenced religious sects and tendencies in India. In this context, convergence and linkage of the Deobandi sect with other sects were among their critical keywords in the religious and sectarian domain. They have fundamental differences and divergences with other Islamic sects in matters of beliefs, leading to conflicts with sects such as the Barelvis, Maududis, Sufis, Ahl-e-Hadith, non-madhhab Salafis, Wahhabis, and Shiites. Some Deobandis consider followers of certain sects as innovators or polytheists. The most significant differences between Deobandis and Shiites revolve around issues such as intercession, seeking proximity through saints, taqiyah (precautionary dissimulation), distortion of the Quran, infallibility of the Imams (AS), the concept of Mahdaviat (the appearance of the Mahdi), visiting graves, occultation, Muṣḥaf of Fāṭima, and more. These two schools shared peaceful coexistence in opposing Hindus and the British.

The theological verses of the Quran have deep and precise meanings; therefore, more than other verses, they have been misunderstood and sometimes misinterpreted, and they have had consequences such as the supply of false ideas and as a result the formation and increase of intellectual and theological currents. Ahl al-Bayt (as) who have the great responsibility of protecting the religion and explaining the school, while interpreting various verses of the Qur'an, they have provided the correct interpretation and esoteric interpretation of the theological verses cited by the sects; and in this regard, they used various interpretation methods in facing the thoughts and interpretations of intellectual and theological currents; based on this, the research with descriptive and analytical method has come out in search of an answer to the question that what were the interpretive methods of Shia imams (pbuh) in facing the theological currents of their era? The most important of those methods were: interpretation of the Qur'an according to the Qur'an, interpretation of the Qur'an with the Sunnah of the Prophet (pbuh), interpretation of the Qur'an with the cause of revelation, interpretation of the Qur'an with reason, interpretation through esoteric interpretation, interpretation of the Qur'an using words, and interpretation of the Qur'an using literary rules. Such Qur'anic efforts of those guardians of religion also show their high interpretive status compared to their contemporary scholars, and it also reveals their great role in the methodical understanding of the Qur'anic verses in order to guide the followers of the Qur'anic knowledge on the methods of receiving its truths.

One of the important discussions in Islamic political Kalām is related to principles of political legitimacy. Imāmiah, Ashāi’rah, and Mo’tazilah are three important Islamic sects which have their own different political ideas in this regard. The present research conducted by descriptive analysis, deals with the comparative study of principles of the Imām’s political legitimacy, methodology and characteristics of a ruler from the view of the abovementioned sects in order to display their commonalities and differences. To this aim, after explaining the methodology of each of the sects, their most important principles in the realm of political legitimacy were comparatively studied. Further, the most significant features effective on the legitimacy of Imām were elucidated. The research results showed that in terms of methodology, Imāmiah follows rational and occasionally narrative methods, Mo’tazilah uses just rational methods, while Ashāi’rah follows the moderation between the extremism of Mu'tazila and those of Ahl al-Hadith with the tendency to quote. In terms of principles of political legitimacy, all three tendencies have a common perspective in the issue of monotheism. In the discussion of the authenticity of word and deed, the Companions of the Imāmiah do not consider it as the basis of legitimacy. Mo’tazilah believes in detailed accounts while Ashāi’rah believes in authenticity. With respect to the characteristics of the ruler, all three tendencies consider general conditions. Imāmiah believes in infallibility, knowledge, and superiority, whereas Mo’tazilah and Ashāi’rah do not regard infallibility as a requirement.

One of customary vows among Muslims is vowing to God, but sending its rewards and benefits to the dead. From jurisprudential perspective, there is no doubt on the legitimacy of this act. But Ibn Taymiyyah did not consider it permissible, having his own reasons. He believes that this kind of vowing and sending the reward to the dead is a kind of polytheism in worshipping. His main reason is some Narration in this field. The writer of this essay with a descriptive analytic method has examined the reasons of Ibn Taymiyyah in detail. According to the findings of this research: the Ibn Taymiyyah's narrations in this filed is problematic in both authenticity of document and denotation. This kind of vow is legible according to the fatwas of Muslim Jurisprudents and the ancient behavior of Muslims through history.

With an extremist view, Wahhabists has attacked Muslims because of the vows they take. In this regard, they have relied on several narrations and Hadiths. In this research, the author has tried to firstly criticize the narratives argued by Wahhabists; Because the meaning of none of them can prove the impermissibility of such vows; Secondly, the author will mention some Quranic verses and narratives as evidence. furthermore, the finding of this essay shows that the fatwas of Muslim jurists and Muslim traditions will prove the permissibility of Muslim vows.

“Antinomianism” is a kind of spirit or mindset according to which, man allows himself to disregard the limits and rules of Sharīʿah and to violate the boundaries of Ḥalāl (lawful) and Haram (unlawful). Therefore, the groups that consider some illegal acts as permissible and commit them are called “Ibāḥīyyeh (antinomian people)”. Using a descriptive-analytical method and paying close attention to the roots and studying the current of Antinomianism among the Islamic sect, we found out that the main roots of Antinomianism are wrong and corrupt beliefs which are in sharp contrast to the true belief of monotheism; thus, among the causes of the emergence of Antinomianism, we can refer to the infidels’ unbelief or negligence of religious people. The prevalence of extreme and exaggerated beliefs of the enemies of a religion, and showing it upside down, and misinterpreting the truths of religion, are among the grounds for the formation of this erroneous doctrine. Among the dangerous effects of this heretical thinking we can refer to destroying and defiling the face of Shi’a, forging some false hadiths, and accusing many narrators of exaggeration, laziness, boredom, being indifferent to divine duties and commands, as well as fearlessness and audacity to disobey divine commands and prohibitions. Infallible Imams (peace be upon them) strongly opposed this wrong thinking; and using some methods such as cursing, and recommending the people to be pious and conduct righteous deeds, they showed their disgust towards the antinomian people.

Bāṭiniyya is characteristic of Isma‘ilis, with which they are distinguished from other Islamic sects and denominations. Since the Isma‘ili denomination and its beliefs were formed in a particular historical period and subsequently developed in later periods, the grounds and course of the Isma‘ili tendency toward Bāṭiniyya can elucidated through a consideration of the early formative period of the denomination and historical conditions that have influenced it. This paper argues that the original core of Isma‘ili beliefs was formed in virtue of Isma‘il’s different political approach, but as a result of peculiar historical and political conditions of the time, his successors had to live in hiding and conceal their denominational and political beliefs. This significant period of the Isma‘ili history, known as the Period of Concealment, left remarkable impacts on the nature and attitude of the Isma‘ili denomination. As a result of the dominant discourse of the Islamic community of the time and in rivalry with other denominations, Isma‘ilis tended to offer evidence from the Qur’an and the Tradition to substantiate their denominational and political claims. Thus, they turned to esoteric interpretations (ta’wīl) of the religion and came to be dubbed “Bāṭiniyya” (advocates of inner esoteric interpretations) as a result of their excessive deployment of such interpretations.

In order to analyze the Islamic sectarian movements, one should first enquire into their backgrounds; and this may help to carry out a comprehensive research. The majority of the scholars are of opinion that sectarianism, especially the political one, began to develop from the time of Uthman's murder; however, the understanding of this important issue involves the consideration of the intellectual backgrounds and the historical events preceding Uthman. In fact, so long as one does not occupy one's self with the background events, one's enquiry into the causes of political events and the origins of thoughts is less likely to bear fruit. Having considered some of the characteristics of the age of the Prophet (PBUH), this writing first examines the characteristics of the age of the Prophet's companions and followers, its political and doctrinal controversies, the way in which the Islamic Sects developed, and the controversial theological issues; then, it proceeds to enquire into the extent to which the political controversy influences sectarianism; and finally, it provides a list of the most important objects of conflict among the sects. This study may help to shed light on the causal relationship among the intellectual events; it also may help to notice the similarity of the doctrinal conflicts between the past and present thinkers.

The problem of proximity among the Islamic sects has become a central issue among the Muslim thinkers and religionists for almost one century. A great many Muslim thinkers have called for proximity out of compassion and prudence, while some others have adopted such an attitude out of political expediency. On the other hand, the majority of the opponents of the proximity are religiously motivated; however, a small number of the opponents are politically motivated. Also, one can classify the thoughts and the works concerned with proximity into several general approaches. This may help us to adopt an approach which can make proximity enduring. Having reviewed the works on proximity, the present writing sets to work to study the movements associated with the proximity among the Islamic denominations. Thus, it first considers the criterion of a proximity-seeking movement, and then five approaches to proximity which are as follows: 1. opposition to proximity; 2. emphasis upon the social and political unity; 3. highlighting the shared characteristics and regarding the disagreements as excusable; 4. offering a particular interpretation of Imamate; 5. and, emphasis upon the common characteristics and the revision of the differences. The most important works and thinkers of every movement, whether Shiite or Sunni, are also taken into consideration.

With studying the history of Islamic sects, we can perceive that all those sects during their cultural and political life, have faced with a series of branches. In this article, this subject has been focused on, that the Shiite Isna Ashari (The Twelvers), also like other Islamic sects has faced with some branches too. A majority of those braches, have misused from the Mahdaviyyat movement. One of the important cases of those branches, is the Vaghefiyyeh sect with the claim of Mahadaviyyat for the seventh Imam (a.s.). This straying movement, in a short time, created some doubts. From another side, Imam Reza (a.s.) and some of his companions, stood in front of this group and answered the doubts in suitable ways and stopped them to cause sedition.

In this article, the Persian translation of Ignas Goldziher's famous book, entitled "Exegesis approaches to the Qur'an among MUSlims", converted from Arabic, has been examined. At first some mistakes, misinterpretation and vague phrazings, in the Arabic or Persian or both translations have been mentioned. Then a brief account of the book and its six sections have been introduced. These are accordingly: early Islamic commentaries, traditional exegeses, that of Mu'tazila and Asha'ira and their differences, Mystic ones, Shia exegeses and that of reformists such as 'Ahdu and Sayyid Djamal Afghani. Moreover, some of Goldziher's misunderstandings and his attempts to rise discordance among the Muslim sects hare been mentioned. His views on deviant recitation of Qur'an which have not been recorded in authoritative recitation books, have been criticized.