پژوهشنامه مذاهب اسلامی
پیاپی 6 (پاییز و زمستان 1395)

Recognition of thoughts and behaviors of Islamic sects is considered one of the academic needs of a society. It can identify different viewpoints and religious beliefs that exist in the different periods of Islamic history. Khatabiyya is one of the sects that have noticeable impacts. Mohammad ibn Maghlas Asadi was its leader known as Abolkhattab. He spread his exaggerating ideas in the first half of the second century and has some followers. This paper answers to three questions: 1. what factors caused them to exaggerate? 2. Did this sect provide grounds for forging hadith? 3. What were Imams’ reactions toward them? Studying the sources of knowing the sects, hadith and narrators shows that the most important incentives of this approach were financial interests, certain political goals and presidential ambitions and also created the most significant grounds for forging hadith especially about Imams’ virtues and knowledge of the unseen and theological subjects such as incarnation of God in persons. This paper uses descriptive – analytical method for studying the topic.

In the period of Seljuq dynasty to the end of Sultan Malek Shah's reign, the government's religious policy was based on comprehensive support the Sunnis. According to this, various Shiite sects did not have proper social and political situation. This adverse situation was not very stable; because The Seljuqs were faced with a dilemma since the formation of the Nizari Ismailis led by Hassan Sabbah. Hence they planned to overcome the Ismailis that their ultimate goal was to dismantle the rule of the Seljuq. In that atmosphere, The Seljuqs did not have any choices but to have peaceful relations with Shiites. This paper attempts to study relations of followers of Imamiyya and Nizari Ismailis with the Seljuk dynasty. The method in this article is descriptive - analytical, and method of data collection is librarical.

Sufis had well noticed the fact that the realization of any other admirable virtue in the spirit of human being and reaching eternal salvation as a result was not possible unless through practicing asceticism, lack of which resulting in the emergence of many immoralities.
Moreover, asceticism has a special position in the Hadithes and Narrations of Imams in which the results mentioned for its realization or non-realization are similar to those pointed by the Sufis. Some of the results for realization of asceticism are: generosity, munificence, wisdom, while some for its non-realization are jealousy, niggardliness and weak faith.
This research demonstrates that throughout the first four centuries of Islam, Sufistic asceticism is very similar to how it is defined by Ahl al-Bait’s viewpoints, although it contains some intemperance that has no place in that of Imams.

Jurisprudential point of view about non-traditional divorce in Imamiyya and Hanafi’s jurists is one of the most serious and challenging issues in divorce. According to Imamiyya’s jurisprudential foundations such as following the absolutely clear text(Nas), practice (Sunnah) and consensus decrees that the four instances of divorce: divorce of woman in her monthly period, in her puerperal period, in her cleanliness in which sexual intercourse is done and sum divorce are prohibited, unlawful, non-traditional divorce and against the religious law; and emphasize on their nullity; while Hanafi’s jurists, under the same titles and the prophet companions’ behavior and comparison, insist on its permission and accuracy. But foundations of accuracy of non-traditional divorce, regarding with serious challenges, can’t only encounter foundations of nullity but there are evidences against it. Therefore the fundamental technique to solve the differences is to rely on traditional divorce on which is agreed and accepted by principles and rules of both jurisprudential approaches.

Excommunication was first practiced by a radical group called Kharijtes which remarkably harmed society. Later on and throughout the history radical followers of either of Shiites and Sunnis accused each other of blasphemy. Among these people Yusef Bahrani (Deceased. 1186 A.H) also believes in jurisprudential blasphemy of dissident. He uses various arguments to prove his claim. One of the arguments is the emphasis on the narrations as he thinks denote jurisprudential blasphemy of dissident. Using library studies and descriptive-analytical method, this research has tried to raise the narrations that Bahrani has discussed and provide valid response against them. This study shows that none of narrations that Bahrani has referred to; do not denote jurisprudential blasphemy or impurity of dissident. Although some scholars analyzed these narrations and inferred the theological blasphemy of dissident, most of them deduce the purity of adversary.

Management is one of the most important factors that can cause societies to achieve their goals. Therefore it is all Muslims’ especially Shiite’s duties to help Islam and manage their relations toward other Muslims in order to preserve and defend Islam. So we can say that the best way out of the current difficulties is to maintain the solidarity of the Islamic Ummah, and the followers of Islamic sects should try to preserve Islam without any prejudice. Some radical Shiites believe any connection with them is unpleasant because the Sunni Caliphate has usurped Imamate of Imam. Therefore the present paper addresses to study this topic that some people’s viewpoint about Imam Ali’s 25 year seclusion to be wrong. Because Imam while protesting against the caliphs about his usurped right, he not only did not cut ties with them but also took the management of the Muslim community after the Prophet's death and while caliphs, were in the community, but in many matters had consulted with him.

Accepting the belief in monotheism, resurrection and prophecy is considered one of the three basic principles of religion believing. However one of the major concerns of the fields of theology, philosophy and Islamic mysticism is how to explain the quality of happening that reality. Nasir al-Din al-Tusi, a prominent Islamic philosopher and theologian, emphasizing on power, science and other attributes of God, believes that Resurrection is quite possible rationally and justifies bodily Resurrection recognizing the infinity of power of God. Also Rumi, the great Muslim mystic and poet, using genuine Islamic teachings, has shown the necessity of faith and belief in the Resurrection as a clear element and recognizes bodily resurrection as along with the creation. It is attempted, to explain the perspectives of Rumi and of Nasir al-Din al-Tusi on Resurrection and its quality through analytical and comparative method in this paper.

The development of science, culture, economics and other matters of any community depend on the cooperation and utilizing the full potential of its human resources. Hence Islam has a special look towards cooperation and community involvement and development and has designed manners to sympathy of thoughts and Muslims’ active present in social assemblies. Friday Prayer is one the special plots in Islam for fulfilling social unity. It is a ritual that indicates cooperation and causes consolidate of communications. It also has the ability to unite Islamic Ummah like rosary beans and results in their progress and development. This paper aims at increasing insight and knowledge about social impacts of Friday Prayer and Increasing improvement of this ritual. It attempts to answer this main question: what role does Friday prayer does have in unity and development of an Islamic society? The method in this article is descriptive - analytical, and method of data collection is librarical.