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

Shia jurisprudence has long been efficient, dynamic and responsive to the problems and needs of the society, and based on this advantage, it has been able to guide the Shia society in different phases and periods, such as the era of desertion or governance, while adhering to the principles of jurisprudence. In spite of various factors, perhaps custom can be considered as having a fundamental role in this regard. Based on library sources and descriptive-analytical method, this research tries to answer the question that from the point of view of Shiite jurists between the fifth and seventh centuries, what role did custom play in discovering the criteria of rulings. Examining this issue in a historical context, in addition to explaining the views of the jurists of this period and explaining the scientific developments, will provide the possibility of drawing a diagram of the ups and downs of related jurisprudential issues and help us in identifying the opportunities and challenges ahead. The conditions for the realization of custom, the way of custom developments and the discovery of the criteria of rulings by custom, the correlation between the authority of custom and the ruling of reason and the views of each of the famous jurists of this period, such as Sheikh Mofid, Seyyed Mortaza, Sheikh Mofid, Ibn Idris, Ibn Zahra, Mohaghegh Hali and Seyyed Ibn Peacock is one of the most important topics presented in this field According to the results of this research, the authority of custom has a role beyond the signature or proof of non-repudiation, and that is why the jurists who consider each custom, the construction of the intellects, or the way of the intellects have the same effect, and even some others have considered the authority of the custom to be inherent, which in this Like common sense, it will be able to act as one of the sources to discover the criteria of rulings.

From the distant past until now, books have been written about the signatures of Imam al-Zaman (a.s.). In the hadith sources of Shia Imamia, there are about a hundred taqee’s of Imam Zaman (a.s.); Most of them are mentioned in the books of Kamal al-Din Sadouq and al-Ghaibah Sheikh Tusi. In the meantime, apart from the report of the story of Imam Zaman (a.s.) about the jurisprudential fatwa of Sheikh Mofid “the text of which is not available and it is a later narration and subject”, only two of the stories attributed to Sheikh Mofid, for the age of great absence of the report has been Of course, some thinkers have doubted their attribution and validity. Due to the fact that so far, no independent research has been done regarding the validity of Sheikh Mufid’s assertions “found in the book of protests”; Now it is necessary to research that: 1- What are the narrative documents and copies of these allegations? 2- What history do their texts have in Shiite sources? 3- What is the validity of Sheikh Mofid’s assertions in the protest? 4- Are these convictions acceptable in terms of attribution to Sheikh Mofid? In the present research, while examining the documents and analyzing the data, it was found that due to several reasons, these revelations of the era of the great disappearance of Imam Zaman (a.s.) are not useful for the sheikh; And attributing the facts to them is incorrect and invalid.

The inscriptions attributed to Imam al-Asr (as) all belong to the period of minor occultation. In the meantime, two or three inscriptions attributed to Sheikh Mufid, dated 410 and 412 AH, have been reported in the copy of the book Al-Ihtijaj attributed to Tabarsi, which are related to the era of greater occultation. Some thinkers have been skeptical of their attribution and validity. On the other hand, new research shows that these inscriptions from the Imam of the Age (a.s) for the Sheikh Mufid. Due to the lack of attribution and validity of the inscriptions attributed to Sheikh Mufid written to Imam of the Age (a.s), the question arises that if these inscriptions in the book of Al-Ihtijaj are not from the Imam of the Time (a.s) to the sheikh, whom are they for? How can these letters be cited to someone else? Or what are the reasons and evidences to show that these petitions belong to a certain person? The present study, mentioning a preliminary introduction, deals with the evidences that show that these inscriptions are most likely the letters exchanged between Nasser Kabir Atroush and Ibn Numan, the ruler of Sariyeh Tabarestan, which are related to the sedition of Hassan ibn Qasim, and the assistance of Lily ibn Nu'man to the return of Nasser al-Lahaq to the government.

It has long been time to describe and criticize the works of scholars in different sects, especially in theology matters. However, some of these books have disappeared or have not been considered in the history of Islam. The Sheikh-e-Saduq al-E'teqdat and the Tashih al-E'teqdat of the Sheikh Mufid, which is the margin of reference to the Sheikh Saduq's ethic, has been less popular in the Middle Ages, and this and some of the opinions in this book have caused some contemporaries to doubt the authenticity of the book, and even Non-original and built in the late era. In this article, by criticizing the documentation of the deniers of the proportion of the work, there are many scattered indications confirming the proportion of the book to Sheikh-Muddh. Including repeated reports of Ibn Shahr-ashshub is a version of the Sheikh-Mufid, which has been a margin of appreciation for Sheikh Saduq's al-Eteqdat, and those reports are also available in the Tashih. According to the evidence of the book "Jafar Qumi 's replies" and "Alrad Ala ibn-Babouyeh", which Najashi and Ibn Shahr-Ashub have mentioned for useful, this book is probably. And many of the useful concerns and even the interpretations and literature of his works are also seen in Tashih al-E'teqdat. Also, the items referred by the author of the Tashih al-E'teqdat as their works are the works of Sheikh-Mufid. In general, the book is in contrast to the views of some of the critics with the basics of Sheikh's usefulness.

The verse 40 Sura al-Tawba known as the Verse of the Cave due to its inclusion of the case of Abu Bakr's accompanying the Prophet (s) to the cave has been debated and discussed by both Imamiyyah and Sunni commentators. The purpose of this article is to analyze and explain the interpretive arguments of the two branches of faith and to judge between them by emphasizing the debate transmitted from Sheikh Mufid based on the information collected from library resources from both Shiite and Sunni schools of jurisprudence and some related theological books and their comparative descriptive-analytic methods. Attention has been paid to the differences and then judgments have been passed about the reasons offered by both sides. The fact that Abu Bakr has been considered superior and virtuous by Sunni commentators is subject to objections. There are, for example, reports saying that the verse could refer to Abdullah bin Abu Bakr or there is a narration  from Aisha which says that no verse was revealed about her and her family except the  verse concerning the Ifk incident and the presence of Abu Bakr in the Jama'at prayer led by Salim bin Huzaifa which was concurrent with the Cave incident.  When it comes to Shiite scholars' commentary or arguments and its comparison with those of the opposition, it is clear that there is more logic and rationale behind their arguments; secondly, the polity of the debate has been respected, while some Sunni commentators have interpreted this verse in a biased way.

The issue of exaggeration (ghuluww) and its typical examples has always been discussed during the history of the Imamia religion, and there has been a discrepancy about the extent of its existence. So that, Some beliefs were sometimes ghuluww and sometimes not ghuluww. In the paper, we were going to investigate the Historical evolution of the Ghulat issue in the three Kufa, Qom and Baghdad schools, and find the origin of some differences between them. Besides that, we sought to know which important characters were in these schools, and what their views were accused of ghuluww. In this article, we studied in the Kufa theological schools some characters such as, Jabir ibne-Yazid al- Jafi, Mufadla ibne-Omar, Ibne- abiyafour, and Hisham ibne- hakam. In addition to, In the Qom theological schools, Sheikh Saduq, and in the Baghdad schools, Sheikh Mufid were studied. The research was conducted in a descriptive and analytical as a library one. As a result, It seems that Some people who quoted special Hadiths of Ahl al-Bayt about their Fazail(who were Secret Owners of Imam) , caused people to tell them Ghali. Also, some beliefs, (such as Sahv Al-Nabi) were considered ghuluww in a school while in another one, it was not ghuluww.

Sheikh Mufid is one of the great Imami jurisprudents, mujtahidin, theologians and muhadithin in the 3rd and 4th A.D that it can be seen intellectualization and flowering of Ijtihad in his precious record in the different fields of Islamic sciences. His interpretative opinions in the field of the Quran exegesis like other fields show obviously his ijtihad in interpreting of the noble Quran which his theological interference from the noble Quran narratives on Imamate is one of the most obvious backgrounds in his creativity and innovation in determining theological subjects of imamate and answering its obscurities. Therefore, this paper endeavors to determine and study the exegetical- theological themaics of Imamate in the noble Quran narratives. The studies in his scientific heritage of sheikh Mufid show (enlighten) that the most learned, performing miracles, infallible, being addressed by God are of theological thematics in the field of circumstances and necessities of Imamate in the Quran narratives and from the other side being concealed the birthday of our Age Imam (peace be upon him), mastering of Imamate in childhood, the norm of absence of Imam, the length of the life of the Imam of the Age, there is no conflict between the tradition “who dies but does not know the Imam of his time will have died the death of ignorance” and the absence of the Imam of the Age, continuing necessity to the Imam in the time of absence are of the most important theological thematics in the professional field of Mahdaviat in the noble Quran narratives in the discourse of Sheikh Mufid. The study of the obscurity of the restriction of performing miracles to prophets is of the other subjects of this note.

Among the views explaining the relationship between God and human action, is the theory of assignment. Based on this view, the distinct characteristic of religious teachings is their assigning nature, according to which human beings enjoying the gift of wisdom have been assigned by God to practice or avoid certain kinds of acts. The theory of assignment is a widely accepted view in Islamic culture in a way that it is considered a preliminary principle of jurisprudence. The general theme of jurisprudence has been introduced by the scholars as "The Acts of religiously assigned Muslims" Muslim theologians have divided the human tasks into two kinds of intellectual and religious. The relations between these two kinds of tasks and the practical solutions in case they contradict each other, are the subjects which have caused widespread divergences among Muslim scholars. Meanwhile, the Baghdad Shiite theologians and jurists have offered special reading toward this theory. In this essay after introducing the foundations of the theory of assignment, the particular reading of the two Shiite scholars of this school namely Sheikh Mufid and Sayyed Murtaza about the theory and their disagreement will be elaborated.