جستجوی مقالات مرتبط با کلیدواژه « اخباری گری » در نشریات گروه « علوم انسانی »

The importance of opinion in the thought and practice of jurists in different periods, from the beginning of the era of the disappearance of the cobra to the Qajar period, shows the ups and downs and movement in an evolutionary path. After the Safavid dynasty came to power and the transition from the era of Taqiyyah, we witness the cooperation of the jurists with the Safavid government and the acceptance of Safavid government positions in the form of the jurists' shari'a guardianship and the Muslim monarchy of Dhu Shaukat. The fall of the Safavid dynasty and the coming to power of the Afghans, Nader Shah and Zandiye caused the collapse of the political and religious relations of the Safavid era, and political positions were taken from the jurists, and in the context of the society, three religious currents, Usuli, Khabari and Sufi, competed and clashed; But the outcome of this political and socio-religious conflict at the end of the period of intercession and the beginning of the Qajar era is the promotion of the status of jurists and the acquisition of independent social authority, which did not derive its power from the appointment of sultans, who obtained it from the people, and the kings needed their permission. . Now the question arises, why and how did the jurists change from cooperating with the government and the power attributed to the sultan to relying on the people and social authority? Using Skinner's theory of intentional hermeneutics and analysis of environmental conditions and discourse and religious contexts, this hypothesis has been proven that the developments in Shia jurisprudence, especially the topics of ijtihad, taqlid and khums on the one hand, and environmental changes and the occurrence of social conditions on the other hand, In a hundred-year process, ...

News reporters are a special group in the jurisprudence and hadith of Shia Islam, whose way of thinking has cast a shadow over the people and seminaries for years. The founder of this sect was Mohammad Amin Esterabadi, who, by residing in Medina and writing the book "Fawaed al-Madaniyah," spread his beliefs in Iraq and Iran. He considered deduction and ijtihad to be "innovation" and rejected them, believing that only the apparent meaning of hadith should be adhered to and that only the infallible Imams (AS) could interpret the Quran and hadith, which is beyond the capacity of ordinary people. He also disregarded reason and consensus. His opinions were similar to Sunni Ahl al-Hadith to some extent, although he differed from them in terms of belief. The thought of Esterabadi news reporting led to more attention being paid to hadith books, but it resulted in harmful effects such as regression, sectarianism, and superficiality, which hindered rational thinking. Of course, the thought of Esterabadi news reporting was limited and restricted by the efforts of scholars, but its effects can still be seen to some extent: the emergence of modern news reporting in today's world from Egypt to Iraq, Syria, Saudi Arabia, Afghanistan, etc., and cultural news reporting among elites and people are examples of this category.

Mirza Mohammad Akhbari (d. 1232 AH) is one of the Akhbari scholars who is known for his numerous works containing sharp criticism of Mujtahids. In the present research, a less-explored aspect of Mirza Muhammad Akhbari's ideas and works, which includes his mystical tendency, has been studied. This research also study impact of the intellectual context of the time (the first decades of the 13th lunar century) on his ideas. That time was the era of conflict between the three discourses of Ijtihad, Sufi and Akhbari. The questions of this research are: How was Mirza Mohammad Akhbari's connection with Sufism and mysticism? How this kind of connection has been manifested in his works? and to what extent mystical aspect of his thought has been affected by his Akhbarism? The results of the research indicate that Mirza Mohammad Akhbari’s positions on mysticism and Sufism were influenced by his hostile literature against the mujtahids. Mirza Mohammad Akhbari defends mysticism and criticizes Sufism, using the dualism of mysticism/sufism. He also wrote treatises on mystical wisdom and was in contact with Sufis. He likened Sufis to Mujtahids and mystics to Akhbarites and considered Sufis and Mujtahids to be similar to each other in their heresy and dependence on Sunnis. Furthermore, by defending Sufi figures that have been criticized by scholars, he has practically taken the side of Sufis in the debate between mujtahids and Sufis.

In the eyes of Akhbari scholars, the traditions of the Ahl al-Bayt (peace be upon them) are considered the only reliable source of religious knowledge. Although the Akhbari approach is not present as a living school in the system of religious knowledge today, its intellectual sediments are still visible in jurisprudential conclusions, interpretative approaches, moral discussions and theological issues, especially Mahdism. In order to benefit from all the potential and lofty goals of this doctrine and stay away from the harm of this attitude and prevent Mahdism from becoming a static and neutral discourse, it is necessary to know the theoretical effects of this approach on contemporary Shiite thought in this field. The news approach has caused these religious scholars to have a stratified, insular and far from rational view of Mahdavi teachings, not to pay attention to the role of human will in social events, to doubt the legitimacy of the formation of the government during the occultation period, and not to expect a comprehensive view of the teachings. and simply provide an individualistic, savior, emotional interpretation to this discourse, far from a civilizational point of view, and turn to compatibilism by considering sleep to be informative. This research will be descriptive-explanatory and with a critical approach.

During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, the study of scientific and social movements in this period is important. Examining the views of  Mujtahids (Usulis) and Akhbaris leads us to the important point that the source and origin of the type of interactions and actions of each sect is in the way they look at the dignity of leadership for society, which the Usulis consider to belong to the comprehensive Mujtahid and the Shah (King) is required to obtain permission from him, but the Akhbaris have considered this dignity customary and have entrusted it to the  people. Akhbaris' perception of the leadership of the society had consequences. This trend in a way fueled appearanceism and this made the progress of Islamic civilization decadent and fueled the autocracy of the Safavid kings. On the other hand, this school and its occurrence in the Safavid era caused the spread of superstitions and heresies in religious beliefs and practices, including religious disputes, the legitimacy of dreams, heresy in religious dates, especially mourning, as well as capturing the beliefs of Shiite saviorism. Attention to the position of intellectual and rational sciences in the Safavid period is also noteworthy, which by excluding it, the social consequences of Akhbarites are doubled. This article, considering the method of documentary analysis, seeks to examine various historical sources and documents in order to make its understanding in accordance with that era and new manifestations of positive and negative and sometimes destructive effects of the news flow on the course of Aryan history. To discover Islam and to depict the consequences that current  had at the same time, and while explaining in detail their point of view, it also seeks to express its difference with the principled current..

The theory of Sheikh al-Mofid and Seyyed al-Mortaza about the criteria for accepting hadiths (the lack of authenticity of "al-Khabar al-Vahed") over time and with the loss of evidence of trust in the transmission of narrations, revealed its ineffectiveness to the later generations, and therefore Allameh al-Helli presented a new model And he made the reliability of narrators a criterion for accepting hadith. But he and other jurists, from the first circle of the Helleh School, were not indifferent to the performance of their predecessors and they considered the action of past jurists on a hadith as compensating for the weakness of the chain of that hadith. In this way, the jurisprudence of this spectrum was spared from the evil effects of this theory (the evaluation of the transmitters as the only criterion for the acceptance of hadiths). However, the last circle of the Helleh school (thinking circle of Mohaghegh al-Ardabili) by setting strict rules in accepting the chain of hadiths (on the one hand) and ignoring the performance of past jurists (on the other hand), many hadiths that were accepted by the predecessors knew, they left it and made this evaluation of the narrators of hadith the only criterion for its acceptance. This performance became one of the most important reasons for the emergence of the al-Akhbari school and the isolation of the al-Ijtahad school in the Imamiyyah. In this article, the authors have explained the evolution of the theory of the scholars of the Helleh School in accepting the theory of al-Enjibar and explained its role in the emergence of the school of al-Akhbari.

The rate of impact of “Akhbari” thought on Shiite scholars’ thought has fluctuated since its formation. Seemingly, due to the efforts of fundamentalist scholars, the Akhbari approach has left the field of jurisprudential thought; however, in reality, this movement has had its impact both in terms of insight and action. This view, in the field of Mahdism, has had its impact and presence on the Shiite scholars in a serious way. This paper addresses the action and behavioral influence of Akhbari thought on the field of Mahdism in the contemporary era amongst the Shiites. The main finding of this paper is that the Akhbari egocentric knowledge of religion has its impact on both individual and social actions of the Shiites. Avoiding social responsibilities, expressing futile discussions, such as narration of dreams, personal status of Imam of the Time (a.s), meeting-oriented[1], seclusion, selection of the technique of silence against the arrogant movements of the West are among the action effects of Akhbari thought. Moreover, due to this view, Akhbarism is against the presence of women in the society as the social activists in relation to the preparing the ground for the appearance (of Imam). The following research measures the impact of Akhbari thought on some of the contemporary Shiites’ personal and social behavior and life style.
 
[1]. Meeting Imam of the Time (a.s) Personally

The victory of the fundamentalist scholars over the Akhbaris was one of the most important internal developments of Shiism in the Qajar period, which was always accompanied by political and intellectual consequences. The third wave of the news movement was started by Mirza Mohammad Akhbari. Akhbaris were permanently defeated by the fundamentalists forever. Since then, the fundamentalists have taken over the religious and political leadership of the Shiite community. Therefore, the main issue of this research, considering the position of Mirza Mohammad Akhbari in this stage of the Akhbari movement, is his role in the rise and fall of the Akhbari school during the reign of Fath Ali Shah Qajar. The theoretical framework of this research is based on the view that the reading of religion and religious sources has been formed in different periods and this has led to the emergence of different religious tendencies within the Shiite community. The findings of this study show that Mir Mohammad Akhbari approached the court of Fath Ali Shah Qajar and promoted newsmaking by relying on the power of the Shah and riding on the wave of his emotions have caused concern among fundamentalist jurists. we know that Mirza Mohammad, his sharply prophetic and anti-fundamentalist beliefs, tended to some kind of ideas related to foreign sciences, and perhaps these matters and their intellectual and religious consequences were also influential in the decision of the fundamentalists to oppose him.

When Allamah Helli selected the theory of 'authority of individual hadiths', he set the criteria of authority chain and the characteristics of the transmitter as the bases for evaluation of hadith. In this way, the legitimacy of a hadith was focused on the conditions of the transmitter. However, he did not reject the evidences for accepting a hadith (especially the practical fame). Indeed, he did not ignore the evidences for accepting a hadith, but this approach lost its effect and popularity among the scholars after him, especially in the jurisprudence of Muhaqqeq Ardabili and his disciples. Muhaqqeq Ardabili's intellectual circle had a critical approach to the theory of injibār and, on the other hand, by mentioning 'faith' as a condition in accepting the transmitter's tradition, they had restricted authority to ṣaḥīḥ (right) and ṣaḥīḥ aʿlāʾī (sublime right) hadiths. This rigidity in accepting traditions prepared the ground for reinforcing the rational aspects of the jurisprudence of Muhaqqeq Ardabili's intellectual circle and diffusing resort to the generalities and specificities of the verses on precepts and the definite tradition as well as extracting fatwas accordingly. In such an atmosphere, it is quite normal that, by putting aside a large body of traditions, some would not accept such as approach and rise against it. In this way, the Ḥilla school prepared the ground for its own decline and emergence of traditionalism.

Mullah Mohsen Fayz Kashani is one of the famous people of Kashan in the eleventh century duringthe Safavid era. Fayz Kashani's life coincided with the institutionalization of the Shiite religion in Iran, and he has tried to spread Shiite teachings. He has written many valuable books in the field of Quran, Hadith, Fiq (Jurisprudence), philosophy, moral, and Ethics. Fayz Kashani has been influenced by philosophical and mystical views as well as the scripturalism of his masters. Fayz has also deployed the common traditions of Kashan and succeeded in combining these views significantly in his works. According to fayz, reason, revelation, and mysticism are compatible, and there are various kinds of philosophical and mystical teachings in the hadiths of Shiite Imams. This research through the following the works of Fayz has come to this conclusion that fayz has chosen the hermeneutic approach for resolving the conflict between hadith and mysticism.

Akhbārīsm as a jurisprudential school within Imami scholarship came into existence in the 11thAH/17thAD century and caused many long-standing changes in the history of Imami ijtihad. Accordingly, the majority of research projects into Iran’s history include a chapter concerned with the Usūli-Akhbārī conflict. Akhbari studies is a field wherein many researchers from various academic backgrounds have contributions who, despite differences in perspectives and projects, share some themes amongst which anti-rationality is the most important and the most re-producing one. A group of researchers treat Akhbārīs as opponents not only to usūl al-fiqh but also philosophy, theology, and theoretical mysticism and at a higher level to every genre of argumentation and reasoning while in some cases they step forward to basically opposing thinking of any kind.  A group of researchers attribute some essentialities to the school and put it in the same line with sedentary style of thinking while others suggest that Akhbārī thought was good enough to suppress popular movements.  A group of researchers compare this school, in epistemology and methodology, with Salafism, Scripturalism, and Literalism. Anti-rational theme is extensively repeated across different research projects to the extent that it has now become a cliché preventing researchers from a descent observation. In this way the constructive role of the Akhbārī thought and the necessary function performed by Akhbārī ulama in the history of Shi’ite jurisprudence is being neglected.    Putting anti-rational theme at the centre of the study and in order to open up a new horizon for Akhbārī literature, this paper is devoted to an evaluation of the works of eight scholars who actively took part in the formation of Akhbārī literature. In doing so, the article attempts to challenge the existing style of interpretation dominant over studies concerned with Akhbārīsm.

Research projects into Akhbārīsm seem to be taking for granted that Akhbārī doctrines imply any refutation of socio-political role for the religious scholars. Not only studies concerned with the establishing period of the school but also those devoted to the decline period of the school treat Akhbārīsm as an apolitical fraction in Shi’ite scholarship. This is what might be called secularist notion of the Akhbārī theory. However, the main Akhbārī texts do not leave a room for such an interpretation and moreover the social roles and state functions performed by Akhbārī ulama are strong negations to this understanding. 

In order to evaluate the secularist notion of the Akhbārī Theory and thus to criticise it, this article makes use of a textual analysis method to examine the ideas and the discussions generated by the most prominent scholars in the field and then focuses on two particular academic researches whose theoretical framework takes root in the existing Akhbārī literature.  

The contesters who evaluate the role and the function of the Akhbārīsm negatively, believe that Akhbārī ulama failed to play a socio-political role in decisive episodes of the history because Akhbārīsm lacked a political theory while on the other hand their Uṣūlī counterpart were capable, in theory and practice, to lead the society in fatal events. During the second phase of Perso-Russian war, for instance, Uṣūlī mujtahids issued fatwas urging Muslims to defend their homeland. Tobacco fatwa by which Shi’ite Muslims were prohibited from smoking tobacco is another occasion declaring the role and importance of Uṣūlī doctrines. Additionally, Iranian Constitutionalism is a significant event for the glorification of the Uṣūlī School. During victorious Constitutional Revolution the importance of theory of ijtihad and the role of Uṣūlī agenda is far beyond denial. Reportedly, Akhbārī ulama did play no role. Supposedly, they are all scenes wherein Akhbārī ulama were absent.Similarly, the appreciators depict an apolitical portrait of the Akhbārī ulama who, historically, did their best to preserve the social integrity and to oppose the unlimited power of the mujtahids. They suggest that Akhbārī ulama believed in no political role for the religious scholars. Therefore, central to their attention was how to maintain integrity of the society by guaranteeing a life safety for Sufis as well as Sunni minorities. Akhbārī refutation of emulation theory by which they meant an opposition against mujtahids was positive in function because it was capable to accredit laypeople understanding of the sacred texts. This linear epistemology was an absolute threat to social position of mujtahids who defended some hierarchical epistemology based on which the society was divided into two groups: a majority of laypeople who ought to emulate a minority of knowledgeable ulama.     

These apparently adversaries seem to share the same idea based on which Akhbārī ulama were propagating a notion of secularism. Reviewing well-known researchers in this field, this article focuses on two academic theses authored in a ten-year-period. Relying on different methodological and theoretical bases, Mohsen Al-e-Ghafour (2000) and Rouhollah Eslami (2010) share the same idea and conclusion that according to Akhbārī doctrines religious scholars are not allowed -and must not be- to play any political role. However, referring to Amin Astarābādī himself, this article reaches this conclusion that their argumentations are not documentarily satisfied and fail to confirm their interpretation. Besides, the so-called Akhbārī ulama were in close contacts with the state and people as well which makes us regard this interpretation historically indefensible.

Familiarity with the Muslim scholars’ viewpoints is the prerequisite of all kinds of judgment about the perspective of Islam on women. One of the influential scholars in the discussions of women is Shaykh al-Ḥurr al-‘Āmilī, to the extent that some of the problems of the women are deemed a bequest from this Akhbārī scholar. It is attempted in the present writing to study the hadith-oriented viewpoints of Shaykh al-Ḥurr al-‘Āmilī in the issue of women and investigate its effects on this issue. By analyzing the hadith-oriented opinions of Shaykh al-Ḥurr al-‘Āmilī in the matter of the women and by comparing his views with those of his predecessors we conclude that the increase of the number of traditions in his books, the arrangement type of traditions, the classification type of traditions and the commentary on the traditions have remarkably affected the issues of the women. These changes can be seen especially when such problems as: male domination, women being confined in their home, encouragement for temporary marriage (mut‘ah) and polygamy are exacerbated.

The book “Hilyat al-Abrar”, about the life of the infallibles (A.S) is written by Seyyed Hashem Bahrani, the narrator of hadiths at 11th and 12th century after hijrat. Due to its great resemblance to the book “Bahar al-Anwar” in the life history section of the Imams, this book has a similar position. The final part of the book in volume 5 contains Mahdism traditions. Although Bahrani has written three independent books, Hailyat al-Abrar has had unparalleled comprehensiveness in various subjects of Mahdism. The study of Mahdism writings of Bahrani brings about more awareness of the Mahdism thoughts of Akhbarian in the Safavid period- the era of the revival of Akhbarism-. Moreover, it results in identifying the characteristics of Bahraini hadithism. In addition, the other important aspects include the discussion of the existence of many Mahdism traditions in public sources, acquaintance with the sources that are currently missing, but the author mentioned them, and how the political conditions of the Safavid period affected Shiite Mahdism. A review with regard to the document and text of the book indicates the maximum of Ahkbarism approach to convey the contents of his book. The descriptive-analytic research method is accompanied with the historical, authority-related, and hadithi approaches.

The prevalent view that Muḥammad Amīn al-Astarabādī (d. 1036/1626-7) studied with a prominent uṣūlī (rationalist) jurist, namely, Shaykh Ḥasan Ṣāḥib al-Ma’ālim (d. 1011/1602), the son of al-Shahīd al-Thānī (d. 965/1558), and that he was a mujtahid for most of his life before he converted to akhbārism (traditionalism) in Mecca, is largely unfounded. This view surfaced during the late nineteenth century, through Muḥammad Bāqir al-Khwānsārī’s Rawḍāt al-Jannāt, and was uncritically integrated into the major bio-bibliographical accounts on al-Astarabādī’s life and scholarship afterwards. Many modern scholars in turn adopted this view, producing inadequate conclusions about the nature of his akhbārī movement. Based on a close assessment of al-Astarabādī’s extant works and his references to his teachers and places where he studied, Shiraz rather than Mecca was decisive in shaping his early traditionist stance in Shī’a kalām (rational theology), which resonated with his traditionist positions in jurisprudence and ḥadīth. As far as one can tell through his yāzās (scholarly licenses), he sought to transmit ḥadīth from one mujtahid, namely, Shaykh Muḥammad Ṣāḥib al-Madārik (d. 1009/1600), but did not receive training in ijtihad (rational legal inference) with him. He appears to have been well-versed in the methods used by ūṣūlī jurists to evaluate ḥadīth and derive the law, prior to that time, through his studies in Shiraz. All these findings, lead us to question the background and nature of his akhbārī thought as they were presented in much of the secondary literature, and to bring attention to a distinct set of intellectual and sociopolitical forces that shaped it.

This article criticizes Gholamhossein Zargarinejad's book that named "History of Iran in the Qajar Period: The Age of Aga Mohammad Khan". The life and work of Aga Mohammad Khan Qajar is one of the controversial topics in Iranian history, there has been much research and historical novels written about him so far. Generally, bloody, cruel, and vengeful figures have been drawn in both the Pahlavi and Hslmic Repoblic-era historiography discourse and independent research. That would have been a different fate for Iran if it had not abolished Zandieh's government. Zargirinejad is one of the scholars who echoed this view in his earlier works but in his book "History of Iran in the Qajar Period: The Age of Aga Mohammad Khan", he has attempted to altered this picture with a critical reading of sources and documents and to draw completely different figures. A person whose not only rumors about his cruelty, especially the blindness of the people of Kerman or the Caucasus, but also the opposite, He was the only one among the claimants of power, including Lotfali Khan Zand, who completely thought about Iran and the revival of its historical realm. This article attempts to critically evaluate the views and views of Zargarinejad.    Keywords:

In the Age of Occultation, Shiites are categorized into two groups of Akhbaris and Usulis based on the sources and methods they apply in the deduction of religious rulings. Akhbari school was the prevailing thought for two centuries. However, the expansion of Ayatollah Behbahani’s and his students’ thoughts led to the decline of Ahkbarism. With the victory of Usulis and consequent empowerment of ijtihad, the ground was prepared for the entry of the scholars into politics; the victory of Islamic revolution is a manifestation of this thought. In this age, some evidence is witnessed which are contrary to the Usuli thought. Therefore, this research is aimed at studying the extent of the relation between evidence and the behaviors in Akhbarism during the age of Islamic Revolution. The hypothesis of this research is that there is a relation between the existing evidence and Akhbarism. The expansion of literal approach to the Qur’an, superficial views, expansion of reference to dreams, confrontation with intellectual sciences, activities of Tafkik school and Hujjatiyya Association are evidences for the reproduction of Akhbarism.