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

Taqiyyah is one of the teachings that the Qur'anic, narrative and intellectual evidences indicate its legitimacy. Accordingly, there is no difference in principle between Muslims, but Shiites are better known for their specific historical characteristics. For this reason, the Shiite opposition has used it as an excuse to attack the Shiites. Ibn Taymiyyah Salafi and Nasser Qafari, contemporary Wahhabis, have considered Shiite adherence to this doctrine to be exaggerated. Hypocrisy, incorrect generalization, verbal taqiyyah, harm to non-consistency on incorrect Imamology are among their suspicions about Shiites in this doctrine. In the present study, these doubts were critiqued analytically based on library resources. The research findings show that, contrary to the claims of the two, the Shiites allow taqiyyah only in emergencies, on a case-by-case basis, as long as it is necessary and conditional on not harming others. The evidence for the permission of Taqiyyah indicates its generality and does not only prove Taqiyyah against the infidels. Also, the concept of taqiyyah is different from the so-called hypocrisy, and also the arguments of the two in the conversion of Shiites to taqiyyah are incorrect.

The divine leaders have always had a plan and program to carry out their mission, and they started their work by explaining the guidance and invitation of the people, and after cadre formation and building the primary core (waiting), and penetrating the false front (taqiyyah), They revealed their movement and, if successful, made their religious organization public and struggled the obstacles to salvation, and expanded the territory of this religious community as far as possible (uprising). The wish of all divine leaders has been definitive annihilation of falsehood and the guidance of all people; Divine leaders followed this movement with three steps of waiting, Taqiyyah(penetrating the false front) and uprising; This plan has been in common in the lives of all prophets, although some of them failed to walk all the way and were martyred in the middle of the way by the false front, due to unaccompanying of people. In this research, after collecting information by library method, by descriptive-analytical method, he has tried to extract the outline of divine leaders by focusing on the narrations related to the struggle between the right government and the false one, and has concluded that all trinal stages of the plan, namely waiting, taqiyyah and uprising, can be deduced from these narrations. For example, hadith (علماوهم و اتباعهم خرس، صمت‏ فی دوله الباطل، منتظرون‏ لدوله الحق‏، و سیحق‏ الله الحق‏ بکلماته، و یمحق‏ الباطل) involves three steps of waiting (منتظرون) , taqiyyah (خرس،صمت) and uprising (سیحق‏ الله الحق‏ بکلماته، و یمحق‏ الباطل) . and The narration (و المومن مجاهد لانه یجاهد اعداء الله تعالی فی دوله الباطل‏ بالتقیه و فی دوله الحق بالسیف) involves the connection between two steps of waiting and taqiyyah.

The movement of every rational being is based on some kind of calculation and prior planning, the movement of the prophets and imams is no exception to this rule. In this study, in order to understand the relationship between the scattered or different movements of the prophets and imams and to achieve their general program for modeling, we seek to discover the outline of their movement without limiting it to a specific person or time. Government and political power is a tool that directs the general movement of prophets and imams in this field and brings issues such as the source of preservation and development and the quality of interaction with other governments. In this research, we explored the issues of political power from the perspective of Islam in an analytical way and achieved the general plan  in the movement of the prophets and imams, which has three elements: waiting, Taqiyyah(to hide opinion to keep it) and uprising.

Different ideas on the crescent moon of Dhuʻl-Hijjah is one of the most important and influential issues regarding Hajj and this question is always raised that what the obligatory ruling and status of waqf in Arafat with the Sunnis and other rituals are. According to Imam Khomeini, under the conditions of taqiyyah, performing Hajj rituals with the Sunnis is obligatory and the performed rituals are accepted, whether being doubtful in the proof of the crescent or certain. Rather, not accompanying the Sunnis and the validity of waqf on the day of Arafat is a source of the problem. This study tries to explain Imam Khomeini’s point of view on this issue and the relevant documents.

Determinism (jabr) is one of the most important theological challenges, originated in Islam by Mu’awiya in the second half of the first century AH, and was then promoted by the subsequent Umayyad caliphs. On the contrary, Shiism was strongly opposed to determinism, fighting this false belief under the leadership of the Imams from the Household of the Prophet Muhammad. Notwithstanding this, there are hadiths from the Imams known as “Hadiths of Ṭīnat” (Hadiths of Nature), which might imply determinism. Much has been said by way of justifying and accounting for these hadiths and showing their compatibility with the belief in human free will in his actions and beliefs, but all these seem implausible. Thus, having tentatively accepted the reliability of such hadiths, we conclude that since the Imams were in circumstances that demanded dissimulation (taqīyya), they had to talk by way of dissimulation, using the word, “ṭīn” (clay), as a symbol. Therefore, hadiths of Ṭīnat denote something indeed which is contrary to their apparent meanings, and they need to be known by considering other hadiths.

Proximity and convergence are among the main and major needs in modern Islamic world. one of the ambassadors of Musilm unity and proximity of the Islamic world is Imam Khomeini (ra.). The issues of proximity are observed  in Imam Khomeini (ra.) scientific and jurisprodential works as well as his practical Sirah. In this paper, the importance of proximity and convergence in Imam khomeini’s (ra.) jurisprodential thoughts are explicated through a descriptive analysis of his  views on the nature of reconciliatory Taqiyah (precautionary dissimulation), Taklifi (assigned) law and the scope of reconciliatory Taqiyah, performing (Ijza) the  Taqiyah-related practice either reconciliatory or for safety reason, not being contingent upon the absence of any alternative to Taqiyah and compare them with those of other Islamic jurists.

Messianic ideas are illuminating the path ahead of Shiism in the Era of Occultation. In addition, the design of the idea from the Shiite Prophet and the Imams, have been in line with the social conditions and problems. Finding the components of this plan in the words of each of the Infallible Imams can be enlightening the conditions and challenges of the age and lay out the general plan of Imams for the Era of Occultation.
This study aims to achieve messianic ideas by directly investigating the words remained from each of the Infallible Imams. The content analysis of these statements as regards the conditions of issuance as well as its topical categorization would determine the plan of each Imam for its age and in all demonstrate his plan for social conditions and challenges of era and the general plan for the era of Absence of the Imam Mahdi.
The findings from the life and sayings of Imam Javad suggest that by accepting his leadership at an early age, a great change happened in the Shiite outlook to them in the public mind, far beyond the 'Abrar Ulema' (the fine and righteous scholars) community, and upgraded him at the level of ' Almstfyn Alakhyar' ( purified great scholars). This set the scene and good precedence reasonable grounds to for the acceptance the Imamate of Imam Mahdi in childhood and in Absence period. Moreover, Imam Javad could speak more openly of his Imamate with the lessening pressure of 'Taghie' and discuss the challenges ahead. However, his son, Imam Hadi could not as easily talk about and plan ahead for the path to Occultation Era because of the increasing pressure of 'Taghie'. Yet, in all, strengthening the 'Vekala' (Imam's representation) organization and specifying the superintendence until the time of Occultation has caused the social and organizational strength required for safe passage of the Occultation Era.

Mohammed bin Hassan Saffar in his book entitled "Basaer od Darajat", which is the only book remained of his writings, cites just a very small number of account of tradition related to the issue of Absence. This is surprising since the central axis of the work revolves around the religious leaders in Ahl ul Bayt f the Prophet called Imams and their activities. However, the Ahl ul Bayt. Some researchers have suggested hypotheses to explain this phenomenon. One hypothesis is religious reservation. The other is that Saffar was not authorized by the authorities to cite these particular traditions and still the other pertains to the possibility that Mahdism related traditions were not developed at the time of his life. Some have been raised the possibility could have been his personal belief that Saffar may have considered the succession to Mohammad can begin again. The study of historical sources, figures, lists and other Hadith shows that neither of these assumptions can be true, since Saffar has had other works in this regard in those such Mahdism Hadith are quoted in them. The sheer volume of related Hadith narrated in his subsequent narrative works, are among the pieces of evidence in support of this latter claim.

The lawyers representing the Absent Imam, especially four networks have not been well considered in the Shiite sources of the Minor Occultation period, and in many cases the sources have not even named the lawyers. Maybe this disregard is influenced from the political pressures of the time, when the boiling atmosphere was stimulated strongly against Shia during the Abbasid rule. Among the factors that could have triggered a chain uprising, Qarameteh, Alawite Shias in the government and the Fatimids in Egypt as well as Tabarestan are noted. These factors led the Imami scholars of that age to be forced to use taghieh reservation, so that the effect of even the sources and interactions between lawyers and scholars Imam were affected. It is good practice to provide an early history of the organization, after which the political atmosphere of the Minor Occultation era can be traced then from the Imam resources in that period, which can be examined separately. In the end, it ispproposed that the political pressures of the period had a direct relationship with the silnce of the documnets about the era called Minor Ocuultation and the lawyers of the Absent Imam.

With the advent of government in the modern concept of it, the possibility or impossibility of existence of a religious government became only a part of the theoretical discussion to allow the emergence of modern science of politics. On the other hand, The Shiism in general and a religious Shiite government in particular cannot be silent and indifferent to the issues of waiting and rational reservation and its teachings should be related to these principles. Hence it is necessary in the various attempts for theorising the religious government, a new heading for this be determined in regards to their impacts. In this paper, for better accuracy and ease of discussion, only one issue of "foreign policy" is focused among the different aspects of government, and among its views on waiting and the reservation, only "Social aspects", are to be considered. After exploring the meaning and possibilty of such government, one of these governing strategies which seems reasonable and appropriate is proposed.