جستجوی مقالات مرتبط با کلیدواژه « علم امام » در نشریات گروه « فلسفه و کلام »

Imamate is a theological teaching that all the Islamic sects and denominations agree on its necessity and each of them has dealt with it considering some characteristics and aspects. From the beginning of the debate of imamate until now, in addition to the common features, Shiites have emphasized three specific features (appointment by text, infallibility and knowledge) and in this sense, they have made imamate in their belief system different from other Islamic schools, and associated their identity of Shiism with the imamate characterized by these features; Therefore, it can be seen that a significant part of the scholarly efforts of Imamiyya theologians in the discussion of Imamate has been devoted to these three characteristics in order of priority. Regardless of the researches that have mostly explained, justified and defended the mentioned teachings considering the stated order, this article, with a descriptive-analytical method, aims to a deal with the role of Imam's knowledge, its importance and underlying position compared to the other two features by presenting the proofs and pieces of evidence. Also, it will lead to more attention of theologians to the teaching of the Imam's knowledge in the system of compiling and teaching theology.

In the Shiite culture, the Imam has unique virtues, attributes, and his knowledge is beyond the knowledge of ordinery people, because his knowledge has divine origins. In his book titled "Mashareq al-Anwar al-Yaghin fi Asrar al-Amir al-Mu'minin”, Hafiz Rajab Bursi, one of the scholars of the eighth century A.H., has mentioned more than seventy narrations that testifies to the divine knowledge of the Imams (A.S.). He belivies that these narrations are proof of the divine origins of Imam’s knowledge. He has tried to explain the bases of this knowledge. Since Bursi's views are somewhat different from those of other Shiite thinkers, we dicided to present his ideas in the form of an article. Our findings testify that Bursi has inferred the sources of the knowledge of the infallible Imam and the various aspects of his knowledge and awareness. His belief is that Imam’s knowledge is not limited to shariah law and incldes different types of knowledge such as: knowledge of the great names of God, knowledge of society, knowledge of Jafr, knowledge of the events of "Makan" and "Mayakon", knowledge of disasters, and knowledge of all languages, even the language of animals, knowledge of the holy scriptures of previous prophets, knowledge to the world of purgatory and resurrection and the state of heaven and hell. Although, with aim of better explaining the issues raised in this article, we have used various sources, the focus has been on "Mashareq al-Anwar al-Yaqin fi Asrar al-Amir al-Mu'minin". The mthod adopted in the pesnet study is an impirical descriptive-analytical one.

Imam's knowledge, its scope and characteristics have been among the challenging topics in the history of Imami Shiite theology and, numerous answers have been provided to this issue, including the non-necessity of Imam's knowledge to the unseen or the necessity of this knowledge. Using a descriptive-analytical method, this paper analyzes the realm of Imam's knowledge and its characteristics from the perspective of the late Karajki. This research aims to show the extent of the Imam's knowledge of religion. And does the realm of Imam's knowledge in the circle of Imamate also include the unseen knowledge? Karajki's views are considered important as a theologian close to the age of the presence of the Imams (PBUT). The findings show that Karajki considers the high degree of Imam's knowledge to religion as a necessary matter as he considers the Imam's knowledge of some hidden and unseen matters necessary, but on the condition that this knowledge is not permanent with special features such as infallibility and potentiality.

Dividing the divine speech into lafẓī (literal) and nafsī (essential), Ibn Kullāb believed in meaning revelation and counted the words as the human cloth for revelation. In the discussion of the nature of speech (kalām), he thinks that speech is applied only to meaning and its application to the words is metaphorical. Like the Ash’rites, he applied speech to the eternal divine knowledge and counted its literal form as a human cover. The results achieved by this research is that Ibn Kullāb’s point of view is incorrect for the following reasons: the application of the derivations of Arabic verb “n-zl” (coming down or descending) in the Qur’an that denotes the word descend of the Qur’an; forbidding the Prophet of hurrying up in repetition of the Qur’an as well as the application of words like talāwah (recitation), ḳirā’ah (reading) and tartīl (chanting) that explicitly shows reading of a text for the Prophet and the Qur’an specifying a unilateral status of revelation. Therefore all of these reasons emphasize that text of the Qur’an is exactly the same propositions reveled to the Prophet. This article is of fundamental studies kind that examines this topic by a descriptive-analytic method.

There are different views about the quality and quantity of Imām’s knowledge. There are three positions of “unlimited-ness”, “limitedness” and “silence” about the quantity of Imām’s knowledge and two views of “being immediate (ḥuḍūrī)” and “being by will” about its quality. By a descriptiveanalytic method, this research has examined the views of ‘Allāmah Ṭabāṭa’ī and Ayatollah Salehi on the Imām’s knowledge. The result is that ‘Allāmah’s point of view, Imām has an unlimited inclusive knowledge of the unseen (ghayb), and from Salehi’s point of view, Imām has a limited willingly knowledge of the unseen. To criticize the two views it must be said: documental weakening or regarding as exaggerating the texts of narrations denoting unlimited-ness as well as regarding Imām’s knowledge as including the most detailed and partial affairs are not acceptable, but because the knowledge of Imām is a divine benefit (luṭf) and Imām is the people guide, everywhere the guidance demands, the domain of Imām’s knowledge would extend or get narrow. Thus, application of terms such as “limited” or “unlimited” for it is not exact, because the Imām’s knowledge is not something like a tank but like flow and a flow is not limitable.

 A fundamental problem in the discussion of Imamology is the relationship between the existence of the Imam and the reason, either the ontological or epistemological reason.

 Imam (AS) has the superior position of Rational power and divine knowledge due to his position and existential rank, which uses it to understand things and direct the truth. The purpose of this paper is to address the problems surrounding Imam's wisdom and the relationship between the religious inspirations and the intuitive knowledge and teachings of the Imam with his intellect and the relationship between the reason and the knowledge of Imam (AS) on the other hand.

The present research deals with descriptive and analytic approaches to this complex subject, which has been less considered and decoded.

The Qur'an and narratives lead us to the point that, given the perfection of the soul of the Imam of his intellect, he is both a source and a means of full knowledge, and is not defective, referring to the infallibility reason and Ahlul-Bayt, and the function of the unit, both of which are in Human guidance. Conclusion</span></strong>: It seems that reason as an immaterial and independent fact, which is the first and most popular creature and intermediary of the creation of other beings, actually refers to the truth of the existence of the infallible Imam (AS).

Examining the basic issues of Imamate from the view point of Sheikh Mofid, this paper deals with how Sheikh Mofid, an Imamites theologian and a great scholar, depicts Imam with his rationalist method and explains the necessity of the existence and characteristics of Imamate. Carried out through an analytical-descriptive method, this paper shows that he agrees with other Imamites theologians on many issues of Imamate, but some differences are revealed in two challenging issues, i.e. infallibility and knowledge of Imam. According to the rationalist approach of Sheikh Mufid, the necessity of the existence of Imam is due to the grace and mercy of God, not His justice. The pure infallibility of Imam is related to his Imamate era, and before his Imamate, committing an inadvertant sin which does not lead to his disgrace and disputation is permissible. Knowledge of the unseen and non-religious matters have no rational necessity for Imam. In all these issues, the traditional evidence is sometimes for and some other times against the rational perspective. Depending on the validity of the tradition, Sheikh Mofid's method in contradictory cases involves inclusion or exclusion.

Despite its long history, the issue of the scope and realm of Imam's knowledge is one of the topics that is still the subject of discussion among Islamic scholars; some believe that the knowledge of Imam is finite and some others argue that it is infinite. This paper attempts to deliver an objective judgment on this issue using the traditions of the infallibles; that is, first it has studied the narrations confirming the theory of the finiteness of Imam’s knowledge, and then it has dealt with the narrations confirming the infinite nature of imam’s knowledge. After expressing the commonalities and presenting a critique, it ultimately strengthens the theory of the potentiality of Imam's knowledge.

The issue of the Imam's knowledge had been one of the concerns of Imamiyyah theologians during the history. This issue has sub-topics such as the nature of Imam's knowledge, the sources of Imam's knowledge and the domain of Imam's knowledge. The present writing investigates the domain of Imam's knowledge. The author explains at first the theories of the golden generation of Shi'a Kalam that is the scholars of three Kalami schools of Baghdad, Rey and Hellah, and, then examined their views. The Imami theologians in the three above mentioned schools mainly emphasized on the necessity of knowledge in religion, but cautiously talked about what is beyond it. It seems that the human reason easily prove the necessity of having the knowledge that Imam need it for performing his duties, but beyond that, the Narrations of the infallible Imams (p. b. u. t.) are the only reference for solving the differences. According to the authentic narrations, the Imam is not as such that knows everything at the moment, but if he will, God will inform him.

The attribute of knowledge along with inerrancy are two components which constitute the characteristics of the successor of the Prophet (s) in the viewpoint of Shiites. The Imamiyyah School considers the Imam as having the divine exclusive right in this field in addition to having religious and scientific authority. Regarding the position of Imamate, this point of view has become firm in the beliefs of Shiites. The reasons of this belief can be found by considering the relationship between the Imam with the Unseen and accepting the specific and divine bases for the Imam. Accordingly, using an analytical approach and after classifying the sources of the knowledge of the Imam, the present paper seeks to investigate those kinds of knowledge which have been transferred to Imam Ali (a) from the holy Prophet (s) by referring to the reports and narrations (of both Shiites and Sunnis). Based on the guidelines of the verses of the Quran and narrations, knowledge of religious injunctions and the permissible (Halal) and the forbidden (Haram) and also the knowledge of the Quran has been transferred to the Infallible Imams (a) through the holy Prophet (s) and the Imam has the role of explaining and interpreting these issues. From the bases of the knowledge of the Imam which the holy Prophet (s) has a significant role by transferring them, knowledge of the outer and inner aspects of the Quran, Kitab al-Jamiah, Alf Bab, and Jafr Abyaz (the white Jafr) can be mentioned which the present paper seeks to explain and analyze

Believe in the teaching of Bada is one of the twelver Shia characteristics.The other Shii and Islamic sects either deny it or differ from the twelverShia in the Bada cases. As a result, in encountering this teaching, they brought up many misgivings. This article examines the misgivings of Naser al-Qefari, the author of the book entitled UsuluMadhhab al-Shia al-ethna 'Ashariyyah (the Principles of the School of the twelver Shia). Regarding the idiomatic meaning of Bada and belief of the Shii school in the divine omniscience and omnipotence, the article shows that Bada, when ascribed to God, means to reveal and make obvious that it appears for the humans. Thus, in no way it implies the attribution of ignorance or happening of knowledge for God or the priority of Ahlul-Bay (p.b.u.t.) on God or exaggeration on their place. In opposition to the Jewish belief in limitedness of the Right's power, belief in this teaching is an acknowledgment to God's infinite power.

In order to distinguish their true and divinely appointed Imams from false ones, Shiites in the presence era of pure Imams used different ways. There can be found many traditions in Shiite sources introducing different ways for distinguishing Pure Imams. The paper has intended to find and introduce the ways in which Shiites distinguished their Imams in the presence Era. As is understood by all traditions, the most important way in which Imamiyyah have known and distinguished their Imams in all cases has been Imam`s knowledge. In the second order were placed clear quotation, high degrees of perfection and extraordinary action

The Imams' knowledges are gained in various ways. One of these is the intuition of the facts that are hidden from the others. With a descriptiveanalytic method, this article attempted to compile and analyze the narrations pertaining to this way. The purpose of this writing is to answer the principal question that whether the narrated evidences confirms the existence of this way of learning for the Imams and whether one can identify some cases of the Imams' intuitive knowledge on the bases of narrations. Awareness of people's faith and infidelity when seeing them, seeing the acts of the people in a light column and seeing the kingdom of the heavens and earth are among the most important cases in this regard that were extracted from the narrations. From the evidences available in these narrations, one can found that the Imams achieved these knowledges through intuition.

Beda is one of the verbal and philosophic discussions originate from Quran and Sunnah. Shia scholars show more interest in this regards comparing to the other Islamic groups, providing clear definition and logical approaches. Inspired by different narrative documents (Quran and Sunnah) and intellectual reasons, Shia characterize different dimensions of this subject. Thus, they specify Beda as the Imam based Shia properties.Since the ancient times, because of the Beda influence on religion knowledge (theology, destiny, authority) and its interpretation complexity, the opponents suggest variety of challenges, suspicions and questions in this regards.Currently, MR Nasser Ghafghazi raises some suspicions about Beda in his book (Shia religion principle). In the present work, based on our ancestor manner and avoiding irrational prejudice, we attempt to demonstrate Beda on scientific and rational logics in Shia ideology. Therefore, this study provides good response to his suspicion and illusions, defending the Shia rights.According to the books outlines, we classify the most important suspicions in the following 5 categories:1. Beda is not mentioned in Quran and the prophets Sunnah.2. Beda necessitates the ignorance in theology.3. Beda as an Islamic thought or non-Islamic phenomenon4. Claiming the divine science for Shia Imams5. Beda in Shia Imams successions

In this article, Imam's knowledge is being discussed from Shaikh Mofid’s viewpoint and in different respects. Involving: The origin of Imam’s knowledge, Imam’s knowledge of the unseen; the article also discusses the scope of Imam's knowledge and its samples and approval. It demonstrates that Imam's knowledge ability covers the whole genre, languages and words, messengers and prophet's cognition, and the whole revealed books, and awareness of people's nature.

Shi‘I essential beliefs about Imamate has been the subject of various investigations throughout the centuries. The investigations have been carried out to show whether these beliefs are authentic. Through studying the primary sources in this regard, one can come to a conclusion that the current Shi‘i view of Imam as being infallible and having divine Knowledge has its roots in particular views of Imam is a divine authority (hojjah) enjoying broad divine knowledge. It should be noted, however, that there were also some people among the early companions who cast doubts on Imam's divine Knowledge and infallibility due to the unfavorable circumstances of the time as well as the differences in people's mental capacity. The article seeks to study the status of Knowledge and infallibility of Imams from the viewpoint of Imam ‘Ali (p.b.u.h.), drawing upon an analytical approach to the subject in question.

Knowledge, being pure of quiddity, mahiyyah, is a mode of existence.There can be found some instruments for acquiring knowledge called the powers of knowledge. They consist in the powers of sensation, imagination, intellection and heart. As Imam`s powers arrive at the highest degree of perfection, he attains the highest origins of knowledgeconsisting in:the First Intellect, theWell Guarded Tablet, the Throne, the Table, revelation and the prophets` knowledge and books. Imam attains the truths of all sciences through the origins. He is, for instance, a bearing witness for servants` actions and knows the booklets in which the events are recorded in detail, the true interpretation of holy Qoran, the Divine names and the essence of angles. He finally passes the farthest lote-tree and arrives at destruction in Divine Essence.