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

The book Minhaj al-Sunnah is one of Ibn Taymiyya's works, in which he tries to establish the position of the Ahl al-Bayt of the Prophet by citing rare and exceptional cases and sometimes weak and false documents. Among other things, to weaken and even deny the belief in Imam Asr (a). By using the library research method and analytical-descriptive approach, the author tries to analyze and criticize the foundations of Ibn Taymiyya in denying the Imam of Asr (a) by referring to Sunni traditions and show that Ibn Taymiyya has used the trick of lying and relying very rare narrations, he has tried to challenge the belief of the Shiites in the Promised Mahdi and by accusing the Shiites as quoting false narrations from the Sunnis, to weaken the position of the Imam (a), while the sources of the Sunni narrations are contrary to his sayings and thoughts and the famous narrations narrated by the hadith scholars show clearly the high position and deep belief of the Shiites in the promise that the Prophet (s) He has given good news of him.

Shiism is the natural born of Islam and represents the pure Islamic thought. The core of the Shiites were among the great and prominent companions of the Prophet of Islam, who believed in the necessity of the leadership of Ali bin Abi Talib (a.s.) after the Prophet (s.a.w.) after the death of the beloved Islamic prophet and the formation of the Saqeefah and the situation that occurred in the election of the caliph. Historically, Shiism took a different path, and despite being in the minority, Shiites followed the leadership of Ali (AS) and stayed with the Ahl al-Bayt (AS) and gave up their faith by enduring all the difficulties and problems. They didn't take it. After this period, even though Shia was under pressure in every way. It continued to grow under the leadership of Imams (AS) and spread to different parts of the Islamic world. During the period of Imam Reza (a.s.) considering that Imam Hammam had found relative freedom after a difficult and suffocating period during his father's time; He was able to organize the Ahl al-Bayt school. With the arrival of Hazrat Reza (AS) in Iran, the geography of Shiism changed and Iran became one of the centers of Shiite education. Imam (a.s.) spread knowledge with his presence and the Shia religion was established as one of the most important Islamic religions. His emigration to Iran was one of the effective factors in deepening and expanding the school of Ahl al-Bayt (a.s.) and his activities and actions in Iran, considering the existing situation of that time, are remarkable and significant, and the most important activity Hazrat's actions in the field of deepening and expanding Shiism are: 1) holding debate sessions. 2) Education of students. 3) Confronting sects and deviant movements and the presence of His Holiness in a political position. 4) Expanding the culture of Ahl al-Bayt (AS) and deepening Shiite beliefs. In separate sections of this research, these debates and activities of the Prophet and their impact on the deepening and expansion of Shiism will be discussed.

One of the most important theological debates is the issue of scientific Qaza and Qadar (Divine Decree and Predestination) and its incompatibility with Bada’ (alteration in the divine will). Some popular scholars believe that there will never be a change in God's Qaza and Qadar because they consider this to be contrary to God's knowledge. In contrast to this group, the Imamiyyah believe in the change of God's Qaza and Qadar, because according to them, Qaza and Qadar are of two types: Absolute Qaza and Qadar; Conditional Qaza and Qadar; therefore, what the Imamiyyah believes in is the conditional Qaza and Qadar by God, which is also compatible with the doctrine of Bada’ or change of predestination. Since there is a difference of opinion among Muslim theologians about the doctrine of Bada and its connection with God's Qaza and Qadar, therefore, in this article, the views of the parties (Fariqain) on this issue have been examined. The method of this research is descriptive-analytical, and based on it, it has been shown that the approach of Sunni scholars to this issue is not the same. Some of them, emphasizing the literal meaning of Bada’, consider it opposite to Qaza and Qadar, and another group of Sunni scholars, such as the Imamiyyah, divide Qaza and Qadar into two absolute and conditional types. Based on this point of view, it should occur in the conditional part and there is evidence for it in the verses and hadiths.

Abu Abdullah Muhammad ibn Ali, nicknamed "Hakim", is a scholar from the third century who came from the land of Tirmidh. In addition to numerous works in the field of asceticism and mysticism, he has left a treatise called "Al-Rad Ala al-Rafidhah" which as its title suggests, is a theological work of the type of "Rejection". Although this treatise is very old, it has been neglected, abandoned in scholarly circles, and nothing is documented about it; there is no mention of it even in the introduction of rejections against Shi’a. In the remaining pages of the manuscript of this treatise, the issue of the succession of the Prophet (PBUH) is discussed and Hakim Tirmidhi has resorted to these reasons to strengthen the viewpoint of the Sunnis: Consensus of the Companions about the order of the Righteous Caliphs, negation of any explicit Hadith for succession by justifying the verse of Wilayah and Hadith of Ghadir, the impossibility of the Companions’ fault in obeying the Prophet (PBUH) and the Imam's silence and even satisfaction with the rule of the caliphs. In the present article, in a descriptive-analytical way, while introducing this treatise, it is tried to point out and criticize the claims and theological presumptions of Hakim Tirmidhi and answer his critiques of Shi’a beliefs.

Henry Corbin, a Western philosopher, is looking for an original spirituality that can maintain openness to the sacred world in all times and places. Pursuing this concern makes him familiar with Shi’a, and he finds Shiite spirituality and thought compatible with his worldview. One of the advantages of Shiite thought for Corbin is the soul studies. He believes that man, as a seeker, should go through the stages of passage according to his existential capacity in order to reach his inner truth. He emphasizes that reaching the inner truth is done through knowing the soul. Henry Corbin believes that the soul has two dimensions, earthly and heavenly, and to connect these two dimensions, a guide is needed. He considers this guide to be equivalent to Imam in Shiite thought, and emphasizes that the appearance and physical presence of the Imam is not relevant for acquiring knowledge and spirituality, but what is important in the path of self-knowledge is to know the truth and inner nature of the Imam as a manifestation and form of an inner guide. Corbin considers the existence of Imam and the effort to know the truth of the Imam necessary since it leads to the knowledge of the existential levels and the interior of the soul of the seeker.

The research question in this study is to examine the existence or non-existence of the connection between the Shiite reading of Ghadir Hadith and the claimed negligence of the Prophet (s) to announce the succession of Amir al-Mu'minin (a). According to some Sunnis, accepting the Hadith of Ghadir on the succession of Ali (a) shows the negligence of the Prophet (s) in announcing and confirming his succession. The research method in this article is descriptive-analytical. The research findings of this research show that before the Ghadir incident, the Prophet (s) informed the people of the superiority of the Amir (a) over other companions and his worthiness for the Caliphate in various ways. He also announced the succession of Amir al-Mu'minin (a) in the Ghadir event, using many authority figures and articles, and closed the way for any excuses. After the Ghadir incident, he tried to remove the obstacles from the path of Ali's caliphate in various ways and to establish his caliphate by writing a will.

The wisdom of God in the mirror of Muslim theologians' thinking indicates His infinite knowledge. They infer God's knowledge by explaining the divine wisdom and the details of the craft and the subtleties of the verb, and they pay more attention to His current knowledge and current attributes. According to the opinion of Shiite theologians - regardless of their philosophical opinions in this matter - the definition of wisdom in the field of speech is "God does not do ugly things, which requires accepting the principle of goodness and ugliness inherent in reason; That the phenomenon in itself contains all kinds of benefits and corruptions, and the Supreme Being is also aware of these benefits and corruptions. Therefore, in his actions, he does not commit ugly things and does not abandon what is necessary. With this opinion, Shiite theologians demarcated the opinions of the Ash'arites, which deny goodness and ugliness inherent in reason.According to Ash'areh opinion, God does not perform His actions based on purity and wisdom, but what He does is wise, which they consider to be the result of God's knowledge. With this statement, they wanted to preserve the inherent exaltation of God, who does not condemn anything outside the realm of his nature, but they have prescribed the issuance of any act, even if it is futile, for his nature to be a burden. The verbs are based on expediency and wisdom and being free from cancellation and futility, but their expression of God's wisdom is similar to the wisdom of humans, which is issued from Him to achieve a purpose and goal.

 The idea of ​​Imamate is the central point of Shia thought and many thinkers tried a lot to establish this doctrine in the structure of theology. In other words, the Shiite political system is formed with the Imam as its center. In the past eras, Shi'a political rival flow emerged on the axis of Umayyad and Abbasid caliphate, and most of the doubts were related to this flow. But in today's world, there is another rival trend called the Phenomenal Democracy, which, along with other trends, has come into conflict with the idea of ​​the Shiite Imamate. Ibn Maitham Bahrani is among those who have a significant role in consolidating the idea of ​​Imamate in theology.He explains the issue of Imamate, the necessity of the presence of an Imam in society, how to install an Imam and the qualities of an Imam. Ibn Maytham's approach to this issue in the science of theology is very original and innovative; Because he bases his speech on Imamate on five issues and interprets each of these five issues with special words such as (ma, hil, lam, kiif, man) and he gives the world a correct interpretation of the Shia Imamate system. And Jahian presented that the common way of governing today is based on false and unreal democracy, and the real democracy is the same religious democracy that is accepted by the Shiite Imamate system, and it is the only model that can save humanity from today's troubles. For this reason, it is necessary to read his thoughts on the mentioned issue.The current research collects information using a library method and examines it in a descriptive-analytical way.

Pilgrimage consists of three pillars of pilgrimage, forgery and heart tendency, which in addition to acquainting the pilgrim with the rank and glory of the saints of God, has undeniable effects on his spiritual construction. Nevertheless, the Salafis believe that pilgrimage is simply a form of worship for graves and therefore attributes the grave to the Shiites. Rashid Reza, for example, in his commentary on Al-Manar, which is one of the most important commentaries of the Sunnis, states the reasons for being a gravedigger and the relation of polytheism to the Shiites. He, who has borrowed these arguments from his Salafi predecessors, Ibn Taymiyyah, explains these arguments by quoting verses from the Qur'an. This article, which is written in a descriptive and analytical manner, critiques and examines these arguments. The findings of the study indicate that the lack of correct understanding of the verses, lack of attention to the Sunnah of the Prophet and the elders of Shiite and Sunni scholars and also unfamiliarity with Shiites to understand the intentions and actions of the people and their properties have caused such doubts and confused the commentator. Has discussed.

This article, using the critical analytical method, deals with the issue of alteration of the Quran and the views of Shiite scholars on it. According to a number of opponents, the Shiites believe in the alteration of the Quran and therefore do not give full authority to this holy book. However, the works left by the majority of Shiite scholars on this subject show the falsity of this claim and possibly the dishonesty of those who made this slander. As will be explained in detail, Shiite scholars not only did not believe in distorting the Quran, but also mentioned four arguments (Quranic, narrative, historical and intellectual) in the absolute negation of distortion, which, given the development of the arguments implying the non-distortion of the Quran, indicate their constant sensitivity and concern for this issue. Thus, it can be proved that the Shiite reference to the narrations of the Imams (AS) does not mean weakening the status of the Quran, but according to the hadith of Saghalayn (two weighty things) and the interpretive nature of such narrations in relation to the word of God, their reference is itself a reason for the integrity of the Quran.

One of the important teachings of Shi'ism that has been able to protect and save the roots of Shi'ism and the Shias from threats and dangers, is Taqiya (dissimulation). Taqiya is a religious verdict and all the Muslims, including the Sahaba & Tabe’in (Companions and the Followers), have approved and practiced it. However the Shias, due to being the minority and being oppressed and being in danger, have practiced this divine rule more to a point that it has been placed as their moto. Some of those who have enmity with Shi'ism, using this moto of Shia, set equal this divine rule to a hypocritical action and justify horrible actions against the Shias. Nasir ibn Abdullah al-Qaffari is a teacher and elite figure of Wahhabi universities of the Saudi Arabia, who has devoted most of his writings to criticism of Shi'ism. Two books of “Taqrib bayn al-Sunna va al-Rafidah” and “Usul Madhab al-Shi’a al-Ethna ‘Ashari ‘Ard va Naqd” are among his most important works. In the book of “Usul Madhab al-Shi’a al-Ethna ‘Ashari ‘Ard va Naqd”, Qaffari has criticized the teachings of Shi'ism including the topic of Taqiya based on Shia resources. He considers the verses that has been used by Shi'ism in permitting Taqiya exclusive to the infidels, and he rejects the topic of Taqiya by referring to description of Sheikh Mofid of Taqiya and Shia narrations. This research tries to criticize the dubious questions of Qaffari using library method and placing the Qur’an and Shia and Sunni narrative sources and the method of the Wise as its base

After the Islamic Revolution of Iran, often influenced by the Islamic Revolution, Shiites in their countries have had a favorable growth while some, on the other hand, had the opposite effect. Understanding the status of Shiites in different countries allows for optimal planning to further enhance their position in each country and the world as a whole. From a macro perspective, the Shias worldwide live in two different ways: 1. Countries in which Shiites exercise political sovereignty and 2. Non-Shiite political sovereign countries. This article focuses on analyzing the status and demographics of Shiites in countries that do not have Shiite political sovereignty. These countries are, in themselves, divided into two categories: 1. Shia-majority countries; 2. Countries with Shia minority populations. Shiite demographics in these two countries are taken into consideration in the article. The first category includes the countries of Azerbaijan and Bahrain. In the second category, there are many countries and given their abundance, we have analysed the Shiite demographics in 10 countries and the others based upon the different continents (Asia, Africa, Europe and the US). It is also to be noted that the study has taken into account countries with a population of at least 300,000 Shiites. The purpose of the article is to analyse the status and demographics of Shiites in countries with non-Shiite political rule. The research method used in this article is fundamental analysis, document research and reference to various related books, websites, and software.

This study intends to find ways to enhance social capital norms based on the most important epistemological capital of Shia which is Imamate (religious leadership).  Regarding the characteristics of the topic having discovery aspect,descriptive-analytical and historical-hermeneutic methods have been used. The Shia Imamate teachings play a very effective role in the development of the most impotant social capital norms namely social cooperation and tolerance and enhancement of life value. Shia Imamate enjoying important qualities such as knowledge,immunity from sins,and having divine guardianship,on one hand,provides the most efficient epistemological constellation in order to use social capital norms and on the other hand it guarantees the effective protection of social capital.

Analyzing Wahhabis' doubts and classifying them can result in extracting their different kinds and awareness of the methods of raising doubts by them. In addition to presenting these methods, the present article tries to deal with the strategy of systematic criticism of each of these kinds of raising doubts. Analysis of these doubts and classifying them reveals that Wahhabis use four methods in raising doubts including: reviving past outdated doubts, raising doubts based on wrong beliefs, making use of sophistry, and making use of non-scientific methods like accusation along with propagation.

The problem of Takfir is more a theological issue than a juridical one, and it is faith-based, since many jurists and prolocutors maintain lack and rote between blasphemy and faith. In other words, if a human being does not have faith in God and monotheism, he/she is considered as Kafir; however, due to the outcomes and consequences issued in jurisprudence, it is been of interest to jurists. In the present study, the viewpoint of popular Islamic scholar regarding Takfir for Kiblah believers is reviewed and it is discussed whether or not this issue is legal and approved on Islamic leaders vision. A majority of prolocutors and jurists of Shia and Sunni consider Kiblah believers as Muslim, and consider property, life, and sanctity for them. On the contrast,, a few people ignore the decree of their leader implying blasphemy to other Muslims and consider their killing as permitted.

The Mutazilites believe that the big-sins-doer which dies without repentance will encounter to the divine punishment and there is no way for his/her forgiveness. From their opinion, such a person although being believer, because of his/her sins like a non-believer will always be in torment. Therefore, if God does not punish this person, He violated his Waid (Punish Promise) and violating the Waid implicates a lie; while God never lies, then he never violates Waid. In a descriptive and content analysis way, this research tries to prove that violating Waid is not false from the view point of Kalam (Theology) and Feqh (Jurisprudence). On the basis of some rational and narrative reasons, the Shia thinkers criticized the Mutazili theory. From the view point of these thinkers, violating Waid is not false (Kedhb), because it is related to the practical phase, not to the serious will. Also Waid is primarily conditioned and is not practicable until its condition realized. Thus in the lack of conditions, forgiveness is possible. In addition, if violating Waid is false, every false is not inadmissible. The evidence is the religious legislator's (Share') permission for lie on the basis of some expedients. Considering Wad (promise) and Waid as subjunctive mood (insha’) is another way for solving the misgiving of contradiction of false of violating Waid. Accordingly, Wad and Waid are of subjunctive moods that are stated in the form of simple sentences. Then the application of correct and false for them is not real but metaphorical.

In The Method of Text Criticism from the Perspective of the Prophetic Hadith Scholars, Salah ul-Din al-Edlebi has examined some narrated hadiths from the holy Prophet (SA) and, on the basis of the criteria for criticizing the hadith texts, considers some of these hadiths as counterfeit. From amongst, in accordance to the (dependent) reason criterion, he considers the Caliphate of Imam 'Ali (AS) essentially as counterfeit and contradictory to reason. He considers the Shia belief in the Caliphate of Imam 'Ali (AS) after the holy Prophet (SA) as incorrect and contradictory to reason and opposite to common habit; on the same basis, he regards this Shii belief as counterfeit and made by the hadith counterfeiters. From al-Edlebi's perspective, the Shia claim about Ghadire Khom and the companions not protesting against Abu Bakr is opposite to common habit and contradictory to reason. The present research has challenged al-Edlebi's view in three points of criticizing his bases, methodology and content. It results in that al-Edlebi's view in this case is incorrect and Imam 'Ali's Caliphate not only is not in contrary to the reason criterion on the basis of Quran and definite tradition, but also the (dependent and independent) reason and the wise people's custom confirm it.

Catholic and Shi’a believe in infallibility of religious ruler from error. Therefore, they have drawn a method for this. Catholic Church, based on the Vatican I's decree, has approved the infallibility of the Pope. On the other hand, in Shia thought, the religious ruler does not have the characteristic of "infallibility or impeccability" but the possibility of error would remove by the precise and strict monitoring. The purpose of this study is to compare between the chosen methods of Catholics and Shi’as for removing an error in the religious ruler. Therefore, first, we will study about the Catholic and Shia methods, then we will analyze them. Explaining the status of religious ruler in Shia and Catholic thought is the most important achievement of this research. The characteristics of religious ruler in Shia minus infallibility are drawn in such a way that there is no possibility of error. While due to belief in infallibility of the pope in Catholic Church, there is not any possibility for his error.

The Developments in the West has led to a huge gap and distance between the west and countries – Islamic countries in particular – which has manifested itself in military defeats. The intellectuals of these communities took different approaches in explaining the causes of their under-development and how to make up for it. In contemporary Iran among the intellectuals of the late Qajar period some sort of ancient-oriented nationalism was formed that held Islam responsible for Iran’s backwardness and loss of its former greatness and glory. This type of nationalism has become an official principle. This approach to nationalism led to national and religious identity crisis in Iran, and had many Iranian intellectuals think of a solution for it. This paper is to examine Shahid Morteza Motahhari`s ideas in the field with regards to solving the contemporary crisis of identity in response to the aforementioned identity crises. Therefore this article analysis the questions of the Iranian identity at first and then examines Motahhari’s response to it.