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

In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, sovereignty and It is obedience that can be practiced by forming a state community centered on the Imam. The current research, using the descriptive-analytical methodology and scientific organization, with the aim of analyzing the provincial society, investigates and analyzes the main question of the subject of this research: "Relying on the interpretation opinions of Ayatollah Khamenei, how are the foundations and characteristics of the provincial society in the Quran Has it been raised?" will pay. The most important achievement of the subject of this research is that, based on monotheism, only God has the right to fully control human actions and legislation, and he implements this right through the formation of a state society centered on the Imam.That is, in the direction of monotheism in His Lordship, by giving the permission to establish a religious government to the infallible prophets and imams and qualified jurists, as the imams of the community, God exercises his exclusive right to rule and rule. The imams who, with divine permission, are the center of the formation of the state society, which has three important characteristics, maintaining internal dependencies and negating external dependencies and the existence of an imam

In this article, we will compare the Prophet Saleh and his camel with Ali Ibn Abi Talib (as) in the light of Shiite sources, including the stories of the prophets, hadiths, jurisprudence, and interpretations of the Qurʾān. In the narrative of the Shias, the longtime interval and the sequence of historical events between the two have been overlooked.  Because of the narrators' desire to improve Ali's former condition and embellish his character with piety, he is depicted as a person with many righteous qualities of the Prophet Saleh. Therefore, Ali is depicted in such a way that he shares many of the good qualities of the Prophet Saleh and is from a holy lineage just like him. Shia writers used the connection between the two personalities to convince the doubters of the rightness of Imamate of Ali and to show that his rank was not less than that of a prophet and to prove the antiquity of Shia belief.

The present article deals with the descriptive-analytical method of comparing the interpretation views of two commentators, Abu al-Fatuh Razi and Baidawi, on the verse of Tabla (al-Baqarah/124). The difference in the interpretation view of the two commentators is due to the difference in their religious and belief basis in the issue of Imamate, especially in the necessity of installing and appointing an Imam (according to the divine text or choosing the Shura), as well as the example and special characteristic of Imam's infallibility and knowledge. From the examination of his view, this is obtained, although two commentators believe that the position of Imamate was assigned to Prophet Abraham, peace be upon him, in addition to the position of prophethood, and according to God's answer that the divine covenant was not assigned to the progeny of the oppressor, they believe in the continuation of this position in the non-oppressive progeny of the family of Abraham, peace be upon him. He does not consider the recommendations of the Holy Prophet (PBUH) to be decisive in this matter.Beidawi considers the covenant in the verse of Tabla to mean the general divine covenant, which includes every divine position in religion, and it only indicates that the Prophet's successor as the Imam of the Ummah is not unjust, that is, not immoral, while Abul Fatuh Razi, referring to other verses of the Qur'an and also based on the appearance and context of the verse of Tabla and paying attention to the traditions of the infallibles, considers the covenant to mean a special covenant, i.e., the special imamate of the infallibles, which reaches the family of Abraham (pbuh) and only after the Holy Prophet (pbuh) The Prophet's infallible dignity is worthy of this position.

The word Imam appears seven times in the Qur'an. One of those cases is the verse "The day we call all people to their Imam". About the meaning of the Imam in the verse, eight words have been quoted by commentators. Although the great commentators of Fariqain differ with each other in the concept of Imam in the mentioned verse, but they are in common in this opinion considering that they consider Imam's guidance to be of the type of presenting a path. Allameh Tabataba'i, using his interpretation method, has been able to extract, in addition to this, from the mentioned verse, the necessity of the presence of a living Imam in every era. Commenting on the importance of this discussion in Islamic thought and its connection with the subject of Mahdism, the present research with descriptive-analytical method tries to answer the question of how Allameh reached this result. It seems that the basis of this analysis is his special understanding of the truth of Imamate. From Allameh's point of view, Imamate does not mean absolute guidance, but guidance that takes place by divine order. While many commentators consider this guidance as presenting the way, Allameh has introduced the imamate as making man to reach the intended, according to the adverb "Biamrina" in verse 73 of Surah Anbiya and verse 24 of Surah Sajdah. From Allameh's point of view, the description of Imamate as guidance to the command leads us to the continuity of this flow and its necessity.

Ash’ari theology is one of the most popular theological schools of thought among Sunni Muslims, founded by Abu al-Hasan al-Ash’ari. Ash’ari discourse is characterized by a rational-transmission approach, although its transmission aspect is more prominent. Ash’ari theologians, utilizing this method, have examined matters of belief. Imamate is among the issues addressed in their theological works. Since they do not believe in the inherent good or evil of things by reason alone, they consider the necessity of an Imamate as transmitted (traditional), viewing it as part of Islamic jurisprudence and secondary Islamic rulings, not as a fundamental principle of faith. Hence, they see its obligation as upon the people, not upon God. According to the Ash’arites, essential qualities of an Imam include being male, mature, just, free, and rational. They believe that the Imam’s duties include managing the Islamic community, establishing security and comfort, ensuring social justice, protecting the borders of the Islamic community, striving in the path of God, and securing the public’s sustenance. According to Ash’arites, textual evidence, selection by the people of resolution and contract, and dominance are methods for determining an Imam. Their views on Imamate have been subject to the critique of other theologians, particularly the Imamiyyah theologians.

The infallibility of the Imam is one of the principles of Imamate in Shiite culture, so theologians have long proved it in various ways, while in contemporary times some Islamic scholars have proposed a theory called Abrar scholars; They have considered the idea of ​​Imam's infallibility as the product of the influence of the ideas of the exaggerators and the superhuman approach to the Imam, and claim that this view has replaced the human approach to the Imam in the early centuries and the early Shiites. Following the historical and semantic analysis of related words and a meaningful study of their repetition in Islamic sources in this study, it will be shown that the phrase Abrar and Atqiya scholars, which has its roots in Imami narrations, refers to a position equivalent to infallibility and that the theory of infallibility was introduced in the grain dispute. It was not his fault, but its design was in the position of explaining the Imamate by the Imamis themselves.

The emphasis placed on Imamate in Shiism, coupled with the significant role of reason in Shiite sources of ijtihad and the acquisition of religious knowledge, has captivated scholars in the field of Shiite studies, leading them to ponder the intricate connection between the authority of the Imam and the authority of reason. Specifically, they seek to understand the nature of the relationship between these two sources of knowledge. In response, at least three general views have been put forth: closure of reason and its submission towards the Imam, minimal role of the Imam, or maximal rationalism and the authority of reason despite its need to the Imam. The present research employs a descriptive and analytical method, relying on library sources to collect data. The closure of reason in relation to the Imam is espoused by scholars of hadith such as ʿAllāma Majlisī, which is the focus of this article. While ʿAllāma Majlisī has utilized reasoning and reason in his understanding of hadiths, embracing reason as an instrument for inferences (which he calls “reasoning about religious amtters), he rejects reason when it comes to the principles of religion, dismissing its validity as a source of religious knowledge. By citing certain hadiths, he tries to establish that rational arguments cannot be relied on with respect to the principles of religion.
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Having knowledge about Promised salvation (Hazrat Mahdi (pbuh)) and his place in the world is one of the teachings that form the main basis of human world view Divine unityand according to many rational and narrated reasons, it is absolute, vital and obligatory for all servants. One of the three important sources for knowing Imam Mahdi (pbuh) is the prayers and pilgrimages quoted by the infallible Imams (AS). Since the Imams’ addressee in prayers and pilgrimages is God Almighty and there is no consideration of speech with the popular audience, therefore we can be achieved high knowledge of various promised dimensions with an analytical approach. Using library resources and descriptive and analytical methods and by examining prayers and , this study aims to make a deeper knowledge and a new look at different dimensions of knowledge of Imam, including personal knowledge and his personality, authorities, virtues, status and attributes of him, roles and the outward and inward appearance effects of Imam the world.

One of the special encyclopedias of the Qur'an written by Westerners in the present era is the encyclopedia of the Qur'an by Mr. Oliver Leaman. Considering the place of encyclopedias and their importance in the reference of researchers and non-Muslim and even Muslim audiences, it is necessary to review them, especially from the Shiite point of view. The current study deals with the introduction and critique of the entry "Imamate" from the Qur'an encyclopedia, written by Mrs. Arzina R. Lalani and edited by Mr. Oliver Leaman. This entry in that encyclopedia works on the issue of imamate in the meaning of imam, its application in the Holy Quran and the opinions of different Islamic sects. The author starts the main discussion by referring to the verse of the appointment of Ibrahim as an imam and follows up the discussion by providing the concepts and issues discussed in the Qur'an and then briefly presents the views of Islamic schools of thought. The present study is looking for an answer to the question of what are the strengths and weaknesses of this entry, based on the Shia principles and perspective, using a descriptive-analytical method. The findings of the study suggest that despite the strengths of this article, many shortcomings and weaknesses can be seen, which are: Lack of proper and accurate explanation of the term "imam and imamate", lack of logical course and proper order, biased view on the issue of imamate, lack of respect for the Shia view and its reliable sources, lack of proper explanation of Imam's infallibility.

The mediation of the grace of the Imam by God Almighty in the universe is one of the definite Shiite beliefs. This position is reserved according to intellectual and narrative sources at the time of the advent and absence of the Imam. However, some have misunderstood the position of the Imam in the universe, and have considered the mediation function of the Imam's grace to be contingent on emergence. How to mediate the grace of the Imam in the age of absence is a question that has been asked for a long time and has been answered by religious leaders. To the extent that the author has followed in written sources, so far the work has examined this issue with a functionalist approach; not found. The present article, in a documentary manner and in a descriptive-analytical method, has researched the mediation of the Imam's grace in the age of absence in the two realms of development and legislation with such an approach. Accordingly, the active role of the Imam in the safety of the people of the earth, repelling the evil of the enemies and defending the oppressed, esoteric guidance, protection of religion are among the functions of mediating the grace of the absent Imam.

There is a Duʿā’ attributed to Imam Rezā (PBUH) for Qunut of Friday prayer (Salāt al-Jumuʿah) in Misbah al-Motehajjed by Shaikh al-Tusi (D. 1067 A.D.). This supplication contains many phrases which could be known as Duʿāʾ for Imam Mahdi`s health or his advent; accordingly, nowadays recited in Shiā communities for asking God to fulfill The Promised Advent. This article, first of all reviews the old ritual of praying for the governor in the Friday prayer, and secondly, presents many similar Duʿā’s starting with the same introductory phrase as that of al-Tusi`s Duʿāʾ (Allāhomma Aslih Abdak wa Khalifatak) in Sunni literature, therefore, it apperceives this phrase as a widely circulated slogan of political obedience to the Islamic rulers and praying for them, which had been officially recited in Friday rituals, from Umayyad dynasty till, at least, the late Abbasid era. By elucidating this background, the article seeks for a more accurate meaning of this Duʿā, in Imam Rezā’s lifetime.

How to explain the view of Ali ibn al-Hussein (AS) towards the ruler and the government deserves attention. The question is, despite the strict control of the activity by the rulers, how did he explain his view of the rulers and the way they ruled? In this study, by linguistic analysis of phrases from his prayer in Sahifa Sajjadieh, it was found that the fourth Imam of the Shiites (AS), in order to illustrate anti-concealment, uses the word "Sultan" in some phrases of the prayer with the language of prayer; And by attributing attributes such as "Asuf" meaning general oppressor and "Anid" meaning arbitrary, he has revealed the nature of the ruler and the sultan. In the phrases of his prayers, the sultan and the ruler, due to having the attribute of disobedience, which is specific to the infidels, and being in line with Satan, have destructive policies and plans that must seek refuge in the God of the worlds from his evil, biting and misery.

In the Shiite school, the imamate is one of the fundamental and doctrinal principles. Throughout the history of Islam, great Shiite scholars and thinkers have attempted to prove and explain the chapters and major dimensions of this ideological axis. In this regard, Mansour Bara'ati, a contemporary Shia thinker and commentator, has tried to provide a clear picture of the Quran by writing interpretive maxims and paying special attention to the subject of imamology. The authors of this article intend to provide a descriptive and analytical answer to this fundamental question: what are the components of Bara'ati's thought to introduce and present homogeneous or new versions in imamology? The research results show that in some respects along with other Shia thinkers, Bara'ati considers the Imam to be the narrator of the Quran and the link with the Imam in his thought is seen as the link with the Quran. But the position of knowing the Imam in his mind is intuitive, non-acquirable, and to develop it, inner purity is necessary. Bara'ati believes that God is manifested by a mediator and that the main and important mediator is the existence of the Imam. If there is no divine argument, the earth will rage because of human sin; When the last divine authority leaves the earth, the world will be shaken and the manifestation of God will be immediate and the resurrection will begin.

Unconditional wilāya is one of the ranks and aspects of Prophethood and Imamate that enjoys wide dimensions. Making unconditional alterations in the human souls to turn them purified and to change their inner aspects is one of the dimensions of this type of wilāya. Accordingly, the saints, with the knowledge and power given to them by God Almighty, are able to change the souls of the talented human beings with the knowledge of their unconscious. The unconditional role of the saints in the inner transformation and purification of the souls is both a general and a specific efficient role. In the general efficient role, the saints are the cause and mediator of the Divine grace reaching all creatures, including human beings, which is specific to the fourteen Infallibles. The specific efficient role, which is manifested in the unconditional alterations of the saints, is divided into two types, maximum and minimum. The maximum role of guidance is interpreted as the delivery to the desired (īṣāl ilā al-maṭlūb). The meaning of the specific minimum is where one has not yet attained this ability; here, sometimes, the saint, by making alterations in the universe, paves the way for the purification of the soul for him so that he can fare the way with his inherent essence, that is, free will, and find the ability to have a special guidance. The present article, with a descriptive-analytical look, explains the different aspects of the concept of the unconditional wilāya and explains why the Imam's unconditional wilāya has an effect on the purification of the souls.

Knowing the divine messengers and their successors is one of the most important issues of the divine religions. This issue has not been far from the battle of Islamic thinkers and always been considered in the history of Islamic thought. Its importance became more apparent when different Islamic sects commented and formed epistemological systems on it. Using the descriptive-analytical method, this research has been done based on  library sources examining the opinions of Imami and Ismaili theologians on the mentioned issue with the focus on views of the Shiite scholar, Seyyed Morteza Alam al-Huda and the prominent Ismaili thinker, Hamid al-Din Kermani. Findings show that the epistemological system of Seyyed Morteza and Hamid al-Din Kermani about the Prophet and the Imam, while having many similarities such as the superiority of the prophets over the angels, the infallibility of the prophets and imams, the end of prophecy, the succession of Ali (AS), the necessity of prophecy and the obligation of faith in all the divine prophets, also has fundamental differences that the one concerns the number, periods and titles of the prophets and Shiite imams.

One of the proofs for the infallibility of the Shia Imams is "preserving the Sharia testament" because Shia argue that the Sharia and acting according to that needs an infallible Imam. Just as the Holy prophet's period. After the Holy prophet (PBH) the infallible Imam will protect from Sharia. The "polymath Helli" just like other great Shia scholars argue with the proof, "preserving the Sharia testament" for infallibility of Shia Imams, writing the book "Menhaj al-Karamah" to explain this issue. Ibn Taymiyyah criticizes this proof, trying to provide an alternative for infallible Imam after the Holy prophet. In this essay by a descriptive – analytic method, it is tried to disproof the Ibn Taymiyyah criticisms in this case.

Exaggeration in introducing infallible (Ma'asoom) Imams (as) has been one of the challenges facing Shiaa throughout the history of Islam. Misunderstanding of religion, irrational devotion, ignorance and instrumental use of expressing the miracles of the infallibles (PBUH) have been among the factors that created a movement called Ghalyan. Along with exaggerating about the Imams, they have denied some of the rules of Sharia And with deviant interpretations of religious concepts, they exempted themselves from practicing them and provided the ground for deviation and heresy in religious beliefs. By studying the behavior of the Infallibles, it is clear that they have condemned exaggeration in their speech and behavior, and by using methods such as explaining the characteristics of correct religiosity, introducing the true nature of grains, expressing innocence, cursing, excommunication and even ordering to fight They have blocked their way into real Shiism. This article on one hand aims to Review and analyze the fundamentals of Ghalyan and on the other hand the method of the infallible Imams (as) in confronting them by an analytical-descriptive.

In the epistemological geometry of Shiites, the knowledge of Imam has a special importance. Because the meaning and concept of the Imam according to the Shiites is the perfect human being who is the mediator of divine grace, and by establishing a relationship with the true Imam, it can gain a correct knowledge of God and other doctrinal principles. This is why in the hadith of the knowledge of Imam, the Holy Prophet (PBUH) said: "If someone dies and the Imam does not know his Imam, he has died to the death of ignorance." The hadith of Imam's knowledge is one of the consecutive and valid hadiths between Shiites and Sunnis. This hadith has been considered by the authors from different angles. But a significant question is what is meant by ignorant death? According to the author, undoubtedly, the hadith of knowledge and similar narrations express the importance and necessity of guardianship, and those who are merely non-mystics to the Imam of their time cannot be excommunicated.

Divine divine prophecy is for the guidance and guidance of humans, which have two types of prophetic and prophetic, and both of them have been terminated. Shiite Imamate believes that after Imamate, Imamate is the successor to prophecy with the establishment of divine guidance and guidance to the people. The belief in the existence of Imamate after Khatmatyh has led to the alleged "violation of Khatmaty"; the proof of the difference between Prophethood and Imamate can eliminate this doubt; hence the question arises as to whether Prophethood and Imamate are in function and The mission is different or different, the leading issue is that with the library tool and the method of data analysis and evaluation, the comparative study of the work of these two divine offices is addressed. The result shows that Prophecy is the main propaganda of its work, propagating the past of the past, consolidating the sovereignty of the prophet of the Shari'ah and providing the way, but Imamate is also responsible for the fulfillment of the divine orders, the formation of a religious government and the penetration of the mankind in the direction of the evolutionary guidance. .