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

Of course, the expression "Azkarwa Mutakam Balkhair" is not mentioned in the sources of Al-Furiqin as a narration, although its content is mentioned in numerous narrations in the books of Sunnis. The result of this article with descriptive and analytical method is that; The evidence of these hadiths in the Hadith gatherings of Ahl al-Sunnah is flawed and is not accepted. Also, regarding the meaning and content of the hadiths, there is confusion and disagreement on this issue, and no unified view is presented; That is, it is sometimes said that it is meant to express good and to forbid the expression of evil so that the living are not bothered by the relatives of the dead. Sometimes it is said that it is because of the sanctity of occultation, and sometimes it is said that it is because of expressing good prayers for the dead, or it is said because he is involved in his actions and we are not the accounting God to judge, etc. Therefore, there is only one possibility that this narration indicates that it is improperly taken and used to purify evil people, which is also against the Qur'an and correct narrations from Sunnis themselves. The pronouns of the audience in these narrations determine the meaning of these narrations. are excluded from these narrations. There is also a possibility that these hadiths were brought up from the reference area and entered the hadith sources.

There is a chapter in al-Kafi entitled “along with faith no evil deed will harm, and along with disbelief no good deed will benefit”. It includes six hadiths that imply that evil deeds will cause no harm to the faithful, and good deeds will not benefit the disbelievers. The Quranic verses confirm the latter point but contradict the former one. The authors of this essay intended to resolve this apparent contradiction by examining the text and the transmitters of the hadiths. Only two out of the six hadiths are directly related to the theme of the chapter, of which just one is reliable. On the surface, the hadiths appear to be in contradiction to the Quran, Sunnah and the intellect, which may lead the community of the faithful to corruption. The belief that «along with faith no evil deed will harm» belong to the Morjiite sect which was damned by the Prophet (S) and by his household (A). Perhaps this sect attributed the idea to the Imams (A) in order to authorize their school of thought.

The history of the prophets` life indicates that all of them have followed the same plans to invite people to the principles, without any difference. When a prophet revealed his invitation with some reasons, his addressed people were divided into believers and disbelievers. Belief is a matter of gradation in weakness and strength. Some grades of belief may be somehow mixed up with some kind of hidden idolatry. According to religious teachings, the criterion believers` existential grading and promoting lies in righteous and Divinely satisfied deeds; that is, belief and righteous action may be complement with regard to each other. The goodness and merit of one`s action as well as its agent`s righteousness are based on one`s grade of belief, and again, belief leads to the strength of belief. A Muslim always lives in the grades of Islam and faith. Comprehensively defined, disbelief is denial of Divinity, monotheism, prophecy, and a necessity of religion as such. This study has sought to analyze the grades of belief and disbelief and to examine the misleading definitions of belief and its relationship with action during the history of Islam and its effect in appearance of such groups as Kharijites, Murjieh, Mutazilites and Asharites, and attempts to discover the most important deviation in the views during the early days and centuries of Islam in the field.

The essence of faith was one of the major problems among political and scholastic theological sects of first and early second century after Hijrah. Khawārij, Morji’ah and Shia discussed it in defferent ways. The main issues which can be provided in an integral category are as follows: indication of faith and Islam, asking about the level of accepting faith, determining the level of faith and the quality of a believer’s (Momen’s) rule in this world and future life. In this case, lots of companions’ and students’ questions have been clearly answered by Imam Sadiq in various traditions. In this article, considering the views of different sects, we explain the viewpoint of Imam Sadiq in this regard.