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

The objective of the present study is to survey ontological fundaments of the political theory of Wilayat al-Faqih (guardianship of the Islamic jurist) and to determine the epistemological networks existing in Shi’ite ideology. The results of the research conducted by descriptive analysis indicate that the arguments for the necessity of Wilayat al-Faqih would not be comprehensive and sufficient unless we consider the place of human being in this world, the existence of other worlds, and also the necessity of human perfection through the system of creation. This ideology is explained in this article by explicitly rational as well as implicitly-explicitly traditional-rational arguments. The above ideology has led to the determination of the theoretical fundaments of Wilayat al-Faqih in philosophical and wisdom books. Although the issue of Wilayat al-Faqih like many other issues can be studied from Fiqhi (juristic) and Kalami (philosophical) aspect, its philosophical aspect is more dominant so that it can be regarded as a totally theological issue related to one’s ideology and juristic beliefs.

Nahj al-balāgha (Arabic: ﻧﻬÜÜﺞ ÇﻟﺒﻼﻏÜÜﺔ ) is the precious and eloquent sayings of Imam Ali (p.b.u.h). It has been paid attention by a lot of scholars and intellectuals in the different areas of the Islamic sciences. Perhaps kalām theologians (called the mutakallimūn) and literarians have derived more advantages from the sea of the teachings of Ahl al-Bayt (a) (Arabic: ÃﻫÜÜﻞ ÇﻟﺒﯿÜÜﺖ ) , from the other side, the Islamic jurists (Fuqahāʾ of Imāmī Shīʿism) and specially antecedents of them have not so much cited this precious book in proving fiqhi subjects. Perhaps the main reason for the incuriosity of the Islamic jurists toward Nahj al-balāgha is Sayyid Razi has omitted the Sanad (chain of transmission) in Nahj al-balāgha . Therefore, its ahadith are called Mursal (Arabic: ) ﻣﺮﺳﻞ according to hadith terminology and they are not adducible in proof of fiqhi propositions. The problem is if there is no way to make Mursal (Arabic: )ﻣﺮﺳÜﻞ be valid. Is the only way to the authenticity (certainty) of the issuance of Nahj al-balāgha the connection of sanad and no other way to prove its validity? With regarding the performed studies, it seems that there are other ways for proving its validity as a Shia fiqh source.this note has tried to investigate all ways which have been presented or can be presented for the validity which has been adduced to Nahj al-balāgha and every way has been evaluated. To achieve this goal, with the library method, it has been studied all fiqhi and other sources which are possible to clarify the issue.

Shiite jurisprudence has passed several periods in its history; from the period of legislation, explanation and interpretation in the era of Imam's Presenceto the period of "compilation of Hadith's sources" and "recognition and Ijtihad" and their ups and downsuntil the victory of Iran's Islamic Revolutionin 1979. But the establishment of the Islamic Republic in Iran on the basis of Islamic jurisprudence (Fiqh -E- Ahlulbayt) has entered the history of Shiite jurisprudence in a new era that it can be cited as the "era of governmental jurisprudence". Due to the responsibility of Jurisprudence (Fiqh) and Islamic jurists (Fuqahā') in effective administration of society and the necessity to meet the needs of contemporaryhuman, this period has requirements including the establishment of new Hawzah (Islamic seminary) along with traditional Hawzah where in Muslim Motejazza Mujtahids (or Mujtahidūn) become acquainted with the sciences needed for the society and they proceed to acquire expertise and gain proficiency so that by mastering Islamic jurisprudence (Fiqh) in one hand and one of the sciences on the other hand they can satisfy diverse needs of the society and government in various fields.