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

The book "Makiyal al-Makaram" was written with the aim of emphasizing the need for a lot of supplication to hasten the death of Imam Zaman. At first, the author presents the proofs of the existence of the Imam with rational and narrative reasons, in order to lead the audience to discuss the necessity of familiarity of the Imam in the era of his absence. This style of writing is new in its own way and is a link between Imamate and Mahdism; a topic that seems to need more attention today. Based on this, the author, after increasing the knowledge of the audience, emphasizes the supplication of Imam Asr. He also emphasizes on avoiding emotional dealings with the notion of emergence, and believes that, based on enthusiasm and intelligence, the request for the end of the great absence from God can be realized at the global level.

In the authentic Shia hadith sources, about forty narrations indicate that every imam knows the imam after him, and entrusts the responsibility and trust of the imam to him. These narrations - which are divided into different categories according to their meanings - indicate the existence of Imam Asr (AS) during the lifetime of Imam Hasan Askari (AS) and the present and future times. In this research, using the narrative and analytical method, the validity of the document of the traditions and how they indicate the existence of the Imams of the time (AS) from the time of the martyrdom of their honorable father to the present time have been investigated.

The issue of necessity and the need for divine Reason is one of the important ideas of monotheism and especially shiite religions. that has two - way communication with the human subject, features and limitations. however, the hakim and theologians have paid to the explanation and proof of the necessity of divine Reason with regard to carry and wise teachings. but the importance of this study is in relation to its opposite aspect, limits and human deficiencies which necessitate this necessity. The method of research in this paper is common sense. first, human limitations are defined in three spheres of knowledge, social, and guidance and then, under each of these concepts, all forms of human existence and the necessity of divine Reason are discussed. And as the Mahdi is along the Divine Providenceas the necessities and permanent limitations of man have been demonstrated during the human life, the necessity and the need for divine Imam has already been demonstrated.

Abū l-Khaṭṭāb (died in 138), the leader and founder of Khatābiyah group, is the most important exaggerator who ignored the Islamic teachings in the era of Imam Sadegh. This group is the most well-known and lasting exaggerators in the eras of imams. Like Abū l-Khaṭṭāb, Khatābiyah group is ignorant to Islamic teachings and apostate. Using a descriptive-analytical research method, this research is to answer this question that what hypotheses formed Khatābiyah's apostasy and how Imam Sadegh (A.S) confronted with this group? By investigating the early historical, narrative, and sectarian sources, it was revealed that Abū l-Khaṭṭāb and his followers proposed that knowing the Imam would relieve the obliged person's burden from fulfilling their religious duties and they imagined that the religious obligations and prohibitions are interpretable. Thus, they became apostate. Imam sadegh questions their false speculations critically and prohibited people from being in touch with them. On occasions, Imam Sadegh had cursed and disgusted Khatābiyah.

When a Follower of Shia school of Jurisprudence take part in Jamaah prayer while the imam is a Sunni who recites the chapter of the holy Quran in which one must prostrate and the imam perform the prostration throughout the salat, The question is that how this person can manage his duty. Whether he should do prostration within his prayer or should postpone it to finish his prayer and then perform it This article, an analytic library studying one put forwards the opinion adopted by different Imami Jurists and based on the narrations of the prophet and traditions of the household of the prophet, supported the idea that it is permitted to do prostration in the prayer while the prayer is valid.

Imam Reza (a.s) has introduced himself as a condition for the word sincerity in the tradition of “Chain of Gold”, a word that is the divine fortress and everyone enters in it secure against the punishment of God. By considering foundations of mystics, it is possible to explain this hadith that each of the innocent Imams is a perfect human, i.e. divine complete manifestation, in this universe who are intermediary between Allah and human in terms of ontology and epistemology. According to the verses of the Holy Quran, God is the outward and the inward. The complete manifestation of God is the perfect human who, without him, the position of testimony would be imperfect. Indeed, the reality of perfect human is in the unseen position and its emergence is a trusteeship of unseen position in the position of testimony. Since the essence of God is the absolute unseen, he can only be recognized through the innocent Imams, and since they are a united light with the Muhammadan Truth, recognition of Imam of the time is in fact the cognition of God's monotheism. After soul’s burnishing and adornment to theoretical and practical perfection, human can understand the innocent Imam and enter divine paradise.

From a long time ago the interpreters of Sunnite and Shiite theologians have had dispute over the meaning of Imam (leader) and his characteristics, and dignities of the Imamate. Of course, to prove their points of views the most important documents for both groups are the verses of the Holy Quran among which the most important verses that Shiite refer to is Chapter Baqara (2): Verse 124 which, among others, describes the difference between prophecy and the positions of the Imam’s leadership, of which the most important characteristics of the leader include the necessities of inward and outward chastity and thus the determining of the Imam by God Almighty, is concluded. The Shiites also take this verse as an invalidation of any lecher and ruthless leadership, as Imam, until the Day of Resurrection, and use this verse in all of their verbal disputes about the subject of leadership after the (PBUH).
On the other hand, Sunnite interpreters believe in the identity for the prophecy and Imamate (leadership) and took this verse as the requirement of the prophet’s chastity, yet they also took it for proving the Imam’s (leader’s) outward chastity and also to refer to it as invalidation of any lecher and ruthless leadership, either as a leader of an Islamic society, or in a judicial position of society or as the leader of congregational prayers

The doctrine of Mahdism is one of the concerns which has raised the sensitivity of the orientalists in general and Western Shia scholars in particular. A notable number of intellectuals in this field, by relying on the methods of historical studies, have insisted on reading out the Mahdism teaching and tracing it from the previous religious traditions. Perhaps, we can consider the article of “the concept of Mahdi in Twelve-Imam Shi’ism” from the Iranica Encyclopedia, written by Amir Mo’ezzie, as one of the most significant works in this method. He tries to provide evidence that the doctrine of Mahdism has been the product of the historical evolution and the result of the Shiite scholars’ diligence in reproducing the Shi’a identity under the shade of the adaptation from the cultures and the previous long-standing religions with generally the Iranian roots. Of course, such an approach has faced the criticism of the master of thought of Shiite thought. In addition to the orientation such researches have, he considers such researches to be devoid of solid historical evidences and in some cases, he believes such researches suffers from considering the evolution pattern of Christianity and Islam to be the same and the designers of the above-mentioned idea have inadequately compared what has occurred in the Western-Christian culture with that of Eastern-Shiite culture. The following paper is an attempt to present a justifiable report from the “concept of Mahdi in Tweleve-Imam Shi’ism” and investigate the concept based on the content analysis protocols, the methodology of historical studies and the above-mentioned procedures.

The hadith of the Infallibles has constantly been one of major sources in inferring the religious knowledge and teachings in various ranges. Attention to this category has preoccupied certain Twelver Shi‘a scholars, namely the traditionists and text-inclined scholars who were committed not to transgress the specified limits of the traditions. Based on this, they just attempted in such different fields as theology, exegesis, jurisprudence, etc. to present their system of thought through transmitting and classifying the text of hadiths.
Presenting the thought within the narrative texts in an implicit way and failure in specifying it has caused difficulty in its recognition.
Muhammad b. Hasan Ṣaffâr, the compiler of the book Baṣâ’ir al-Darajât,is one of text-inclined scholars who has attempted to expose his approach in the realm of doctrines, and Imamate in particular to the public view in his book.
An analysis on his way in dividing the book in chapters and putting similar narrative texts together shows that his basic concerns in the field of Imamate scholarship was the necessity of existence of the Imam, as well as his characteristics. Among these characteristics Ṣaffâr highly emphasizes on the knowledge of the Imam and the relevant issues like the sources,obtaining mediums, and scope of his knowledge along with the Imam’s power.

The traditions indicating the presence of Ahl al Bayt(PBHT) at the premortem time have widely been reflected within the written literature of Imamiyah, with their authenticity of documentation being unanimously agreed upon by Imamiyah scholars. Moreover, these traditions are classified as possessing ‘’ Tawatur(succession) of the content” according to the typology of traditions. However, there have long been different approaches to the content of these traditions, one sample of which could be found in adopting an interpretive approach to these traditions by Sheikh Mofid and Seyyed Morteza( May both rest at peace). Examining the content of the premortem time traditions can be advantageous to an accurate interpretation of these them. This can both indicate the many positive outcomes for the person experiencing the premortem time and represent the high status of Shiite Imams. Employing a descriptive-analytic approach, the prevent study cites the affirmation of the available words within the traditions as well as the presented evidences to prove the presence of Ahl al Bayt(PBUT) and their being observed at the premortem time of both believers and nonbelievers. Finally, the other outlooks have also been investigated and criticized.

According to Imamiyyah, the proof of God against the people is not perfect without an imam, so there is always an imam on the earth as the proof of God and the earth does not remain without an imam, but it is not necessary for the imam to be always apparent but he can live hidden from the people. There are several authentic narrations which prove this fact. On the contrary, there are authentic narrations signifying the necessity of the imam’s being apparent all the time. Initially, these two groups of narrations seem to be contradictory. The present research aims to reconcile between these kinds of narrations and also to reply to Ahmad al-Katib who tries to reject the idea of the existence of the twelfth Imam referring to these narrations. According to Shi’a, being apparent is not a necessary condition of an imam at all and the narrations containing the word “apparent”, whether concern the usual condition of the Muslims’ society, not when they are taken with the wrath of God or it has an especial meaning like dominant or specified and does not deny the occultation of the Imam at all.

A famous narration which is accepted among all Muslims (Shias and Sunnis) is the narration on knowing the Imam of the age: “Everyone who dies while he doesn’t know Imam of his era had died like a person in the age of ignorance”. This article tries to collect information from different books to show the behaviour of Hazrat Zahra and her interaction toward Kholafa. Studying her life shows she didn’t give alliance to Kholafa and all Muslims believe she was truthful and couldn’t be died as a person dies in the age of ignorance. So we have no choice other than accepting this, that Imam Ali (as) was the true successor of the holy Prophet (pbuh).

The Shia belief in Imamate is backed by mutawatir hadiths found in the Shia reliable hadith books. Due to opposition expressed by some of the relatives of the Infallible Imams، some have concluded that Imamate hadiths have been made by Shia narrators، years after the Prophet and Infallible Imams. The author of the present paper has tried to firstly present reports of some of the Imams family and companions opposition then، using historical texts and traditions show that some of the relatives of the Infallible Imams who opposed the Imamate of the Imams were familiar with the texts. Some of them opposed in order to achieve wealth and power، and others with the goal of hastening the uprising deviated from the path of truth. Moreover، opposition of a small group of Imams’ relatives is not tantamount to non-Issuance of the Imamte texts.

This article tries to examine three problems concerning the revival of barren lands. Using four groups of traditions, the author first proves that barren lands naturally belong to infallible Imam (A). Then he examines how barren lands can be owned after being revived. Having examined four groups of traditions, he concludes that all lands absolutely remain in Imam's (A) ownership and the one who posseses the land should pay ojrat al-mesl [a rent for a similar land] if no specific rent has been determined by Imam for the land. Shiites however are exempted from this ruling. Third issue discussed by the author is that if someone revives a land and then leaves it and it becomes barren again if he has abandoned the land a second person who revives it again will have priority over the previous reviver. But if the first reviver has not abandoned the land and has only ignored working on the land he will be more eligible to this land.

slamic Shariyat is the last divine shariyat and is obligatory for all responsible person (Mokallaf) until the Day of judgment to know and practice it. Based on this, saving the Shariyat in complete, in all times is obligatory. So the other responsible people can be able to achieve it. Except the Infallible ImamA.S., there is not any other choice to protect the Shariyat completely; therefore, the existence of an Imam for all times is necessary. The examples for Infallible ImamsA.S. after the ProphetP.B.U.H. are the Shiia Imams (The Twelve ImamsA.S.) that the twelfth of them is His Excellency Imam MahdiM.A.H.H.A. With believing in His Excellency’s existence in the time of occultation, we can be sure that the reasoning for Shariyat given by the ProphetP.B.U.H and the Imams of the HouseholdA.S. in their presence time are still saved. Based on this the Shiia scholars are not in need of any authentic and necessary resources for deducing the regulations and therefore will not need to deduce based on logical deduction by analogy and justice preference and other doubtful, not authentic resources that are used in Sunni jurisprudence.

The Imam, is a Perfect Human Being, that God’s Attributes Perfection, at the highest possible stage, have been manifested in him. He is God’s Vicegerent and Proof on the Earth and among all human beings. The Ultimate – in voluntary actions – is a stage of ontological status of perfection that the action due to its motive is issued and it is also called the ‘Purpose’ and ‘Aim’. From the standpoint of the intellect, the Ultimate and Aim of the universe that is the Act of the Wise, finally ends up in God; but at a stage after it, there is a being that in comparison with the other beings, enjoys a higher stage of the anthological status of perfection. This being is the ‘Perfect Human Being’ that in the ‘arc of ascent’, even goes beyond the ‘non-material intellects’. It can be concluded from the Holy Qur’an that the goal of creating the universe, has been the perfect human being. The Perfect Human Being, is the Imam and leader of humanity in the movement toward the ‘Ultimate Perfection’. The Ultimate purpose for the creation of the universe, is a human being who enjoys the highest spiritual and possible ontological status of perfection but God in every time. Such a human being is God’s Vicegerent on the Earth. In the Islamic traditions also is emphasized on the subject that the Imam is the God’s Proof on the Earth and if he is not in existence on the Earth even for a moment, the Earth will swallow its inhabitants. This means that, the very existence of the Imam who is the Great Example of Perfect Human Being, is the philosophy and ultimate of the creation of the Earth; and the existence of ‘Caused’ is impossible without the ‘Ultimate Cause’.