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

"Ahl al-Haq" considers the set of religious beliefs to be "sere-mago" and "sere-kas-nzan", that is, unspeakable and hidden secrets. On this basis, throughout the history, Yarasanians have practiced secrecy and mystery regarding the expression of ritual secrets. Imamate and governorship are among the examples of "unspeakable secrets" which have been distorted in the thought of Ahl al-Haq to the period of manifestation of Essence and attributes. In this attitude, the foundation of the Ahl al-Haq tradition has been formed with the manifestation of man. The periods of appearance of manifestation are repeated every hundred or three hundred years and, in this way, changes occur in the attitude of this ritual. Using the descriptive-analytical and comparative method and in critical cases, by deciphering the texts of Ahl al-Haq, this article explains the concepts and examples of "sere magu". Since the texts of Ahl al-Haq are written in different dialects of Kurdish language and in the form of order and with a special expression by the elders and leaders, therefore the composers of the mentioned texts have referred to the concept and examples of "sere magu" with gestures and references, and the researchers due to the special conditions and complexity of the verses Ahl al-Haq sources have failed to recognize the nature of these secrets. Therefore, this issue has not been studied scientifically and the subject of this article is not unprecedented. Based on the primary texts of Ahl al-Haq, this article has shown that "sere magu" refers to theology, cosmology, anthropology and the manifestation of man and imamate. The reason for the tendency of some Ahl al-Haq groups towards the Imamiyyah thought was the existence of surrounding and contemporary conditions during the periods of emergence (manifestation) of essence and attributes.

Al-Mu’ayyad fi’l-Din Al-Shirazi, as a religious preacher of the Fatimids, tries to increase the followers of the Ismaili denomination with the help of poetry, along with Ismaili teachings. A descriptive-analytical study of his poems can answer the question of how he has taken this path. Al-Mu’ayyad tries to address the issue of Imamate in many of his poems and from different dimensions to prove the existence of an Imam in society. In his poems, by explicitly attributing the Fatimids to the Prophet and Imam Ali, he clearly considers them the caliphs of the Muslims. In Al-Mu’ayyad’s poetry, the Fatimid caliph has knowledge of the inside, so he is aware of the interpretation of the Qur’an and is able to distinguish right from wrong. They are the beacon and people should follow them to be saved from misguidance and be guided to salvation because according to Ismaili beliefs, no period can be empty of the Imam. In Al-Mu’ayyad’s poems, the Fatimids are responsible for leading the Islamic world and Muslims, by attributing them to the Prophet and Imam Ali. The Qur’anic verses that were revealed about the Ahl al-Bayt also include the Fatimids.

The Abbasids infiltrated the network of Hashimite and Kaysanite activists, eventually seizing power in Khorasan. With the military support of Abū Muslim al-Khurāsānī, they incited riots that undermined and ultimately led to the downfall of the Umayyad dynasty. A key faction within Abū Muslim's military forces, known as the "Rāwandiyya," played a pivotal role in assisting the Abbasids. However, upon assuming power, the Abbasids needed ideological support to justify the transfer of Imamate and leadership from the Hashimites to the Abbasids. The Rāwandiyya actively contributed to this endeavor, expediting the process of transferring the Imamate from Muḥammad Ḥanafiyya to Ibrāhīm al-Imām, and subsequently to the Abbasids. With their distinctive perspectives, the Rāwandiyya portrayed the Imamate and leadership by tracing the Abbasid genealogy back through the Prophet to ʿAbd Allāh b. ʿAbbās. According to historical sources, there were individuals among the Rāwandiyya who held extremist views and were referred to as exaggerators. These individuals believed that al-Manṣūr al-ʿAbbāsī (Al-Mansur the Caliph) was their deity. Despite these beliefs, the Hashimites remained aligned with al-Mansur, underscoring the significance of the Rāwandis in the eyes of the Abbasid caliphs. This research employs a descriptive-analytical approach to demonstrate that the Rāwandis made substantial contributions, both in military engagements and by providing doctrinal views. Consequently, they played a pivotal role in facilitating the transfer and consolidation of power within the Abbasid dynasty.

The most important issue that Naser Ghaffari, one of the contemporary critics of Shia, mentioned in his book "Principles of Twelver Shiism: Review and Critique" is the lack of text on the Imamate of Imam Ali (AS). He states that the current texts are made by Shia scholars and Sheikhs, and assuming the existence of a correct text, it is not related to a specific person. In order to prove his claim about the lack of text on the Imamate of Imam Ali (AS), Ghaffari raises ten doubts. Citing the words of other Sunni scholars, this article aims to 1. Answer Ghaffari's doubts 2. Show that the existing texts are not made by Shia scholars, but are also reflected in Sunni sources 3. According to the texts taken from Sunni sources, the meaning of the texts has also been determined, which, for some reasons, has been overlooked by the likes of Ghafari since long ago.

Despite the extinction of most of the Ghali (exaggerating) Shia sects after the lifetime of the Infallible Imams (AS), the influence of their worldview, which was based on the interpretation of Sharia and creation, remained as invisible and poisonous veins on the body of Islam in general, and in particular on some sects of Islam, such as Shiism and Sufism. In addition, their worldview distorted or rejected some doctrines, the effects that we call invisible due to reasons such as the neglect of Muslims on the one hand, and on the other hand, their examination is necessary because of the onslaught of orientalist studies in this field in recent centuries. Therefore, in the present article, with a comparative analytical method, we examine Imamate, the most central theological perspective of Gholat (exaggerators) for the first time in terms of influencing the Sufi worldview, such as the defense of Satan or the interpretation of resurrection. The purpose of this paper is to reject some accusations against Shia by distinguishing Shiites from Shia Gholat, which are caused by confusing the meaning of Shiites with Shia Gholat and also to explain the reason for the ambiguity and strangeness of some Sufi teachings, which are rooted in the worldview of Shia Gholat and the lack of familiarity with them.

Imamate and successorship to the Prophet has been the subject of theological disputes among the Shiites and Sunnites since long ago. Meanwhile, Imam Ali's silence in facing with Abu Bakr and his avoiding armed uprising are among reasons adduced to by the Sunnites in their arguments. In the third century AH, Hakim Termezi used the same reasoning to write a rejection to the Shiite view. He considered Imam Ali's silence as a sign for his consent and regarded his avoiding uprising – while enjoying power and bravery – as a sign for his legitimizing Abu Bakr's caliphate. After him, Sayyid Heydar Amoli, in the eight century, criticized Hakim Termezi's reasoning in a treatise. He used a theological approach to semantically investigate bravery and power and proved that Imam Ali' silence was not out of his consent. In the present article, the author reviews and investigates Hakim Termezi's claim and explains Sayyid Haydar's answer regarding the semantic study of bravery, valor, cowardice, power and inability. He reviews Hakim Termezi's argument in his treatise entitled al-Radd Ala-l-Rafiza, clarifying that Imam Ali's silence was not inconsistent with the principle of bravery and power.

Orientalists' view on the issue of the succession of the Eleventh Shiite Imam can be divided into three approaches. Some of them believe that Imam Hassan Askari (AS) had no children and therefore believe that he has no successor. The main reliance of this approach is on the suspicion of infertility of the Eleventh Imam. The second approach refers to the succession of Ja'far ibn Ali known as Ja'far the liar. The third approach, however, deals with a wide-ranging debate in Shiite political thought that has received much attention from orientalists. This approach deals with the essence of the issue of Mahdaviat and has a mainly critical and incorrect view of it. This approach considers Mahdaviat as the principle of succession of the Eleventh Imam has mythical and political roots and is branched from other religions. In terms of method, the data processing method in this research is descriptive-analytical and content analysis.

The present article seeks the semantics of "Shiite saviorism" and the role of "the meaning of divine supernatural life" in the knowledge of that concept.This research tries to answer the question of what is the role of the truth of the meaning of divine supernatural life in the concept of "Shiite saviorism" by analyzing the concepts and phenomenological view? In the present study, with the help of the three principles of "believing in the Imamate of the Promised Savior", "Believing in the principle of correct expectation of the advent of the Promised Savior" and "imagining the transcendent end of the advent of the Savior", the basic meaning of Shiite saviorism can be understood. In the sense that knowledge of the truth of Shiite saviorism cannot be realized without the help of the above three beliefs. But the bottom line is that each of these beliefs - independently - is inextricably linked to the meaning of one's life. That is, in Shiite thought, each of them has no nature without connection with the meaning of the divine supernatural life. In general, the purpose of this study is to contribute to the realization of a coherent military in the field of concepts focused on the idea of Mahdaviat. Also, a precise understanding of each of the Mahdavi concepts and their relation to other religious beliefs helps to overcome many of the challenges in the field of Mahdaviat. The result of the debate is that the concept of "Shiite saviorism" is incomprehensible without the "meaning of the divine supernatural life."

In his early Imamate, Imam Kazem (PBUH) was facing challenges that caused his measures to be considered as actual evidence along with transmitted evidences. The main goals of this study are the reasons for Imam Mūsā bin Jaʿfar's imamate and the measures he took in proving this using the Shiite and Sunnite sources. The main question of the study is as follows: "What are the most important measures taken by Imam Kazem for proving his imamate in view of the evidences for his imamate in the Shiite and Sunnite sources?" This study was conducted in a "descriptive, analytical and comparative" method and found that for choosing an Imam, there are preconditions such as "testament, special knowledge, deposits, and age" as the criteria; and according to certain reasons, it is clarified that Imam Kazem enjoyed the preconditions for imamate. In addition to hadiths and transmitted evidences regarding his imamate, the most important measures he took were as follows: material and political stoicism, clarification regarding the usurpation of the Shiite right to government, scientific confrontation with deviated movements and various Shiite sects, debates with the Abbasid caliphs and adopting the reservation and religious dissimulation (taqiyya) approach. These show that Imam Kazem's mentality was that of "an authority, Imam and potentate", because he managed, on the one hand, the Shiite society through taqiyya and wikala (representation) and, on the other hand, he attempted to prove his rightness through various ways such as debates and bravery in stating the truths. He also struggled with the greatest challenge of his age scientifically and culturally, and established a conscious policy.

Throughout the history of Islamic thought, for years and even centuries, the question has been raised whether Islam advocates the originality of jihad or peace. In this article, two theories in Imami and Sunni thoughts are studied and the views of denominations and their jurists are mentioned and analyzed in order to provide appropriate solutions based on specific rules. This article examines the verses that indicate the first principle of jihad with a descriptive-analytical approach and concludes that they are in the position to confront koffar harbi (infidels against whom war can be waged). To confirm this, the practice and tradition of the Prophet (S) as well as the verses that refer to the peace and seclusion are cited. Therefore, the theory proposed and strengthened in this study is that the first principle in relations with infidels is authoritative peace, in which, of course, the conditions of Islamic sovereignty and independence must be taken into account

One major reason offered by the Shi‘a for Imam ‘Alī’s rightfulness for imamate and immediate succession of Prophet Muhammad is his superiority over all people except the Prophet. Fakhr al-Rāzī, a Sunni exegete and theologian, has in his book, Al-arba‘īn fī uṣūl al-dīn (The Forty in the principles of the religion), criticized the reasons for Imam ‘Alī’s superiority, such as al-Mubāhala Verse, being the first Muslim, being more knowledgeable, jihad, courage, and other hadiths implying his virtues. In this article, I deploy the views of Shiite scholars and adopt a descriptive and analytic method to consider Fakhr al-Rāzī’s objections. I conclude that none of his objections to the reasons for the superiority of Imam ‘Alī over others is valid.

One of the assertive narrations of the Messenger of God (Sa) which indicates the direct Imamate of Ali ibn Abi Talib (As) is the hadith "علی ولی کل مومن بعدی "(Ali is the leader of every believer after me) This hadith, which was stated by the Messenger of God (Sa) among the Yemen armies , has been narrated by more than ten of his companions, and has been recorded in first-hand Islamic sources. The adverb "after me" or "من بعدی" in this hadith has made it impossible for Sunni scholars to carry the word "ولی" in this hadith to mean help and friendship. Since the other meanings of "ولی" do not fit with this hadith, the only way left is to carry the word "ولی" in this hadith to mean leadership, taking into command, and Imamate, and to consider the hadith as a reason for the immediate Imamate of the Imam Ali ibn Abi Talib (As), and this is a fact that some Sunni scholars have also admitted.

The Verse of Mubāhala (prayer curse) is one of the most important Quranic verses, concerning a Mubāhala meeting between Muslims and Najran Christians, which demonstrates Prophet Muhammad’s truthfulness and the sublimed place of his household (Ahl al-Bayt). Thus, many scholars and exegetes from different Islamic denominations have discussed the verse. Given the importance of the issue, in this paper we consider the views of Imāmīyya and Ash’aris with a descriptive-analytic approach. One of the most important findings of the research is that both Ash’aris and Imāmīs acknowledge the presence of al-Ḥasan, al-Ḥusayn, Fāṭima, and 'Alī in the event of Mubāhal, suggesting that “our sons” in the verse refers to al-Ḥasan and al-Ḥusayn, and “our women” refers to Fāṭima al-Zahrā. Moreover, Imāmīs and the majority of Ash’aris believe that “our souls” in the verse refers to ‘Alī, although some Ash’aris deny that this would assign any superiority to ‘Alī. Ash’aris are divided as regarding Imam 'Ali’s superiority: (1) priority for caliphate amounts to superiority in virtues, because it is impossible to make a less virtuous person prior to a more virtuous person, and (2) priority for caliphate is not evidence for superiority in virtues. The latter group acquiesced to the view that it is permissible to make a less virtuous person to a more virtuous person. They tried to support their view with objectionable arguments.

Of views about Caliphate and Imamate as most challenging issues in Islam, the views of Shah Walīyyullāh Dihlawī, as an important Sunni Muslim theoretician in the Indian Peninsula, are of special significance because of their innovations. Dihlawī provides a new definition of Caliphate and Imamate and takes them as collective obligations (wājib kifā’ī), and then along with the Imami view, and for different reasons, he takes Caliphate and Imamate as principles of the religion. However, a number of objections can be made against his views. For instance, his definition does not cover all religious obligations of a Caliph. Moreover, taking Caliphate to be a collective obligation is in conflict with the view of the majority of Sunni Muslims and is along with the Salafis. Furthermore, although his consideration of Imamate as a principle of religion is in agreement with the Imami position, his evidence and reasons for the view do not meet scholarly criteria. In fact, they involve many contradictions, and contrary to his own claim, most of his views have precedents.

The existential philosophy of Imam Mahdi (AS) can be studied in the two fields of "religious" and "developmental". The field named as developmental includes the fields of ontology, epistemology, and the like. Regarding the necessity of studying the issue of Mahdaviyyat as a branch of the issue of Imamate on the one hand and the institutionalization of the concept of salvation in the institution of all human beings, on the other hand, the present paper explains the ontological function of the Imam of Time (aj) . It is clear from this passage that in the narrations of the Ahl al-Bayt (as) in explaining the position of divine authority in the system of being, in addition to social affairs, the explanation of the ontological significance of divine authority in the world of thought is also discussed and the analysis presented In transcendental philosophy and mysticism. The notion of the providence and the perfect man is compatible with the system of Imams. Divine power in the worldly universe has the potential of three important ontological functions, including mediation in divine grace, ultimate causation, and manifestation of divine names and attributes.

Among the most important issues and differences between Shiites and other religions is a rational necessity for the Infallible Imam, on which argument of ‘favour’ proof is based. The source of such denial can be rooted in doubting the necessity of favour by God and favour by the Imam, or the confusion between 'Moghasemi favor’ and ‘Ghesmi favour’ which means the favor by god and the favor by archangel.
In this paper, with reference to the Islamic Scholars, their intended meaning of the favor by god and necessity of Imam as favor is reviewed. And what is obtained in this paper is that people of faith and practice will depend on the favor by god and Imamate leadership is also an introduction and one of the instances of the favor by god. The Absence of Imam or prophet has occurred in the past and the present and there is no difference between the favor of the Imam, Hidden or present. Hidden Imam also has several benefits, including that he provides the hope and knowledge to uphold religion and that belief in him is a pillar of faith.
The obligation of favor on God does not mean that anyone could make it incumbent upon god to have favor, but in that it is in the nature of God and God's attributes of perfection and avoid inconsistency in traits. Thus, such necessity is appropriate because of nature. This necessity also brings about wisdom and compassion and.

From the perspective of Shiite scholars, the secret of the ultimate of the prophethood of the Mohammad is to be found in the comprehensiveness of Islam. This means that Islam is a religion of laws and legislation provisions, to all human that fulfilled human life in all spheres of material and spiritual wants and needs. On the other hand, in the philosophy and theory of Imamate in Shiite thought, there is always an exponent of God's book. The innocent Imams and the final Mahdi serve as the index raised to know right from wrong and can provide innocent interpretation of the Quran and the religion of God. Correlation is thus in the relationship between them, which means binding the prophecy in the book of God is infallible Imam. There are intellectual and narrative arguments and reasons that imply this. In the eyes of reason, for protecting a school, two things are required: 1. It requires text books; 2. It requires teachers and coaches. Holy Quran is the text as needed to guide the people of God (which all Islamic sects agree) that has been sent by God. Of the Shiite perspective, after the demise of the Prophet, the Imam serves as a coach and teacher that has always been on the side of the Quran, the Holy Book, who innocently explained that and provided and protected it from distortion.
From the perspective of evidence from hadith and traditions, Imamate can also be cited in the Quran and the sayings and traditions. By explaining the roles of leadership in the field of religion, it can be compatible with the finality or ultimate prophet and emphasize that leadership and answers the questions and doubts about the incompatibility of the two together.

Allegiance is one of the preeminent concepts in Islamic culture. A look at the most prominent political-social events of early Islam, considering the thoughts and arguments of each group, shows the institutionalization of commitment to allegiance among them. Among Islamic scholars, there is almost a consensus that legitimacy of sovereignty of Infallible Imams is the result of the [religious] texts, not allegiance. The present article, while studying the concept of allegiance, mentions its historical course in early Islam, dealing with its instances and its role in Imamate in Shiite culture.

The present study analyzes the poems composed by Andalusian poet, Ibn Hani from the religious and doctrinal viewpoint. Ibn Hani, Andalusian Shiite poet, used his poems to express his belief and religion, using it as a tool to show his religious beliefs. The present study shows that imamate is a major principle in the Shiite doctrinal principles; and in his eulogistic odes, Ibn Hani expresses this fact. The main pillars of imamate can be shown as follows: a) the necessity to know imam; b) Imam's knowledge of invisible world, c) imam's intercession, d) leadership of the society, e) imam's justice, f) the spiritual essence and the virtues of the purified imams, g) the rightness of infallible imams and their verification in in the Quran and other celestial books, h) the necessity to have imams, i) imam's knowledge of interpreting the Quranic verses.The writer uses a descriptive and analytical method to explain the views of this poet on the principle of imamate and the doctrinal principles regarding it.

Based on the historical evidences, Ghadir is undoubtedly one of the most important and the most definite events in the early Islam and under the Prophet. It is the day of the perfection of religion and completion of God's blessings. For long years, the Muslim thinkers have mentioned, investigated and explored different angles of that great event. The great Shiite scholars have stressed the definiteness of that event and its denoting Imam Ali's immediate imamate and caliphate after the Prophet. The Sunnite authors, however, have taken various positions. Here we have mentioned the views and positions of the Prominent Sunnite historians about the decisive historical event of Ghadir to study and review them. By referring to the authentic historical sources, we find their various approaches to Ghadir. Some have accepted that event, but disagree with the Shiites about its denoting Imam Ali's imamate and caliphate. Some others have only mentioned the hadith of Ghadir and Imam Ali's referring to it in arguing with his companions; they have not referred to how Ghadir incident happened. Still another group has just been silent or even has frankly denied it.