جستجوی مقالات مرتبط با کلیدواژه « افضلیت » در نشریات گروه « ادیان و عرفان »

The growing views of the intellectual movements, contemporary and rival to Sheikh Mofid (d. 413), regarding the superiority of Imam Ali are among the reasons for the writing of al-Irshad by that prominent imami theologian. In that time, despite a belief in Imam Ali's superiority, some of the discourses emphasized the legitimacy of the caliphate of the earlier figures by issuing the permission for the imamate of the subordinate person. Some others, despite their sympathy with imamiya on the necessity of the imam's superiority, believed that the superiority of the caliphs coincided with their historical order of caliphate; thus, they maintained that Imam Ali lacked superiority. In such an atmosphere, Sheikh Mofid composed al-Irshad by relying on his own theological opinions regarding imamate, proving the necessity of Imam Ali's superiority, making use of historical evidences and – sometimes – the opinions in the rival discourse in order to preserve the identity of the imami discourse. Therefore, identifying the parameters dependent on the Imam's superiority, mentioned by Sheikh Mofid in his book for proving Imam Ali's priority and rejecting the legitimacy of the previous caliphs, is the main concern in the present study. The findings of this descriptive-analytical study show that Sheikh Mofid deals with this important goal by making use of parameters such as highlighting Imam's status and practices, rejecting the status and practices of the previous caliphs (especially the two Sheikhs), and rejecting the companions' choice of the superior or the most virtuous leader.

Mutazila is one of the most important theological movements which began to develop in Basra in the early second century of Hegira; and under the support of the Abbasid caliphs like Mamun, Mutasam, and Vatheq, it developed so quickly that a large number of Iraqi people, especially the residents of Baghdad joined this school. With the establishment of Baghdad and the presence of Abbasids in this city, the Mutazilites also travelled to Baghdad. Later, conflicts happened between the Mutazilites of Baghdad and those of Basra, causing Mutazila to be divided into two schools of Basra and Baghdad. These two Mutazilite schools shared common general principles; but, they differed in their interpretation of these principles. Tendency towards Shiism is the defining characteristic of the Mutazila of Baghdad, which distinguished it from the Mutazila of Basra. Furthermore, they differed in such issues as the creation of the Quran, necessity of grace, divine power, and necessity of the most suitable, reward and punishment, torture of infants, repentance and divine forgiveness, lifetime, the approaches to divine attributes, naming God, and other aspects. This writing is concerned with an examination of the most important differences between these two schools