samad abdolahi abed; jamshid bayat
Abstract
Ali ibn Mohammad Kazzaz Razi(Qummi) is one of the famousnarrators, prominentscholars andrenownedShiascholarsin the second half of the fourth century and early fifth century. He has many works in the fields of different religious sciences. Among these works, the book of“Kifayat al-athar fi al-nass ...
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Ali ibn Mohammad Kazzaz Razi(Qummi) is one of the famousnarrators, prominentscholars andrenownedShiascholarsin the second half of the fourth century and early fifth century. He has many works in the fields of different religious sciences. Among these works, the book of“Kifayat al-athar fi al-nass 'ala al-A'immah al-ithnay 'ashar’’hasa special place, because ofhisattachment to AhlulBayt and in this book which is written according to Shi'ism about “Caliphate and Imamate’’, many texts and hadithes are expresed which are related to Imamate and the issue of infallibility.According tothe author, the purpose of writing this book is elimination of public consternation and Shia specialpeople and doubt of Mu'tazilagroupofSunniaboutimamatand caliphate of Imamsafterthe Prophet. Therfore, in this study, we tried to reviewthe content ofthese hadithes. For this purpose, we review and study the content and texts of hadithes with an emphasis on “infallibility opinion’’aftermentioning thehadiths that suggests the idea of infallibility and after mentioning common hadithes like these hadithes from Sunni and Shia authentic hadith books.In thispaper, we will study and review eighthadithesof the book of “Kifayat al-athar fi al-nass 'ala al-A'immah al-ithnay 'ashar’’ and we will explain them with hadithes in Sunni and Shiabooks that are aligned with them and by studyingthese hadithes, we canrealize that Imams who have been introduced heir of the Prophet and faith, light and etc can not be innocent and also thesehadithes havenoted on this with the words of “Motahharon’’(Awayfromsin)and “Masomin’’ (Innocent people).
davood memari; fatemeh khamda
Abstract
Abstract In religious language, God is superior existence and not only the sacred essence of theology, but his attributes and his word, in comparison to other creatures aren’t recognizable. Revelation Verses although are the words of God, but addressed to one and in order to deliver him to perfection ...
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Abstract In religious language, God is superior existence and not only the sacred essence of theology, but his attributes and his word, in comparison to other creatures aren’t recognizable. Revelation Verses although are the words of God, but addressed to one and in order to deliver him to perfection and real bliss and only by regulated understanding will be absorbed into his divine nature. Therefore, understanding the revealed texts and understanding God's purpose-real put the man in the correct knowledge direction and the real guidance. Common methods of understanding in the present age, is understanding the hermeneutic of text; Contrary to the claims of some based on non-Muslim countries initiative, from long basics and ways of them employed by Muslim scholars and commentators. This document will briefly survey the methodic understanding of commentators and no only hermeneutic of the divine word and results the interpretation of the Qur'an, sometimes it truly seems to be realistically feasible, Because a variety of factors are effective in interpreter understanding and often the difference in commentators disagree of Interpretation of verses and understanding the Quran educations relates to the presence or absence and severity and weakness of these factors in preparations of interpretation of any commentators, factors such asliterature of verses and their rhetoric, text geography (space and revelation of the verses), commentator’s character and his viewpoints and age.
Samad Abdollahi Abed; jamshid bayat
Abstract
Abstract In this article, the infallibility narratives in Shia valid hadith books, such as "al-Kafi, Maniyalakhbar, Alkhesal and Kafayatalasar" have been under textual and evidence-based studies and it has been specified that the most important document proving Imams’ (pbut) infallibility, is the ...
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Abstract In this article, the infallibility narratives in Shia valid hadith books, such as "al-Kafi, Maniyalakhbar, Alkhesal and Kafayatalasar" have been under textual and evidence-based studies and it has been specified that the most important document proving Imams’ (pbut) infallibility, is the texts of the Qur'an and those hadiths upon which there are consensus among the Imamiye. The main objective of this paper is to study the narratives in which the term “infallibility" was used and according to the survey, such narratives are about 47 Hadith and with eliminating duplicates, they are nearly 15 Hadith. In general, the narrator was investigated by Shieh scholars vote and it was found that most of the chain of infallibility narrations, are authoritative people. Of course some of them are not reliable, according to scholars, but a percentage of the unknown narrators, are those in the chain of tradition "Kalaamalzyarat" and since Ibn Quluyeh, in the preface to this book, has introduced all the book's narrators as reliable, a degree of reliability can be defined for the individuals. Among these narratives, most of them are Moanan Hadiths which include authentic and reliable hadiths. Checking the content of the narratives suggest that the prevailing traditions, virtues and attributes that a person needs to be infallible, from among these traits innocent, faithful to God, clearance of sins and imperfections. Checking the content of the narratives suggest that the prevailing traditions are the virtues and attributes that a person needs to be infallible, including infallibility from sin, being a confidante of God, being clean from sin and imperfection etc. Based on the investigations, it has been shown that these attributes belong to the imams and the prophet who are infallible from God.
samad abdolahi abed; jamshid bayat
Abstract
In this paper, the narrations regarding Repentance and Forgiveness, which exist in reliable Hadith references such as Al-Kafi, Amali, etc., have undergone an evidence-based textual review, and it has been identified that the greatest doubts regarding the fallibility of Imams (pbut) are the narrations ...
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In this paper, the narrations regarding Repentance and Forgiveness, which exist in reliable Hadith references such as Al-Kafi, Amali, etc., have undergone an evidence-based textual review, and it has been identified that the greatest doubts regarding the fallibility of Imams (pbut) are the narrations in which the Imams have admitted their sin and have asked for God’s forgiveness. As a result of evidential and textual reviews, it has been identified that most of these narrations are weak in terms of being constructed on documentary evidence, and, regarding their texts: 1) The subject of these hadiths is mostly about paying attention to God which draws others’ attention to this action; 2) the terms such as sin, repentance and forgiveness, used as evidence of fallibility, do not necessarily indicate fallibility and have different uses; 3) forgiveness of Imams (pbut) is a type of repulsive forgiveness which prevents the manifestation of sins; 4) repentance and forgiveness, in Quran’s view, is one of the greatest prayers, examples of which can be mentioned by referring to these points. All believers are called to forgiveness, and God loves those who repent.
mohamad hoseyn bayat
Abstract
Ibn Arabī's views on caliphate and leadership after the decease of the Apostle of God (God bless him and his household), are of special quality. He first discusses these issues in a way that makes the reader think he is talking about gnostic caliphate and leadership and not the theological views of ...
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Ibn Arabī's views on caliphate and leadership after the decease of the Apostle of God (God bless him and his household), are of special quality. He first discusses these issues in a way that makes the reader think he is talking about gnostic caliphate and leadership and not the theological views of the Shi'ites and the Sunnites. However, a closer scrutiny of his views reveals that in his own particular fashion, Ibn Arabī has in fact focused on the theological views of the Sunnites; he has amazingly substantiated the caliphate of the first and the second caliphs by relying on the consensus of the Companions of the Prophet and by assigning originality to it. He has ignored all texts and rulings on caliphate and leadership which are attributed to the holy Prophet (PBUH); he then quotes some traditions of multiple attestation like Hadīth al-Thaqalayn and Hadīth al-Ghadīr with distortion. In the next part he deals with ijtihād (interpretive reasoning) of the religious scholars, justifies all their mistakes and errors and exonerates them all. The present study has explored, within the scope of a paper, the views of Ibn Arabī from different angles and has then criticized them one by one
mohamadreza aram
Abstract
Ibn Arabī's views on caliphate and leadership after the decease of the Apostle of God (God bless him and his household), are of special quality. He first discusses these issues in a way that makes the reader think he is talking about gnostic caliphate and leadership and not the theological views of ...
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Ibn Arabī's views on caliphate and leadership after the decease of the Apostle of God (God bless him and his household), are of special quality. He first discusses these issues in a way that makes the reader think he is talking about gnostic caliphate and leadership and not the theological views of the Shi'ites and the Sunnites. However, a closer scrutiny of his views reveals that in his own particular fashion, Ibn Arabī has in fact focused on the theological views of the Sunnites; he has amazingly substantiated the caliphate of the first and the second caliphs by relying on the consensus of the Companions of the Prophet and by assigning originality to it. He has ignored all texts and rulings on caliphate and leadership which are attributed to the holy Prophet (PBUH); he then quotes some traditions of multiple attestation like Hadīth al-Thaqalayn and Hadīth al-Ghadīr with distortion. In the next part he deals with ijtihād (interpretive reasoning) of the religious scholars, justifies all their mistakes and errors and exonerates them all. The present study has explored, within the scope of a paper, the views of Ibn Arabī from different angles and has then criticized them one by one.
mansour pahlavan; hamed shariati niasar
Abstract
Although agnates' authority has no place in Twelvers' traditions and jurisprudence, many of the commentators of Nahj al-Balāgha, based on the wise saying, إِذَا بَلَغَ النِّسَاءُ نَصَّ الْحَقَائقِ فَالْعَصَبَةُ أَوْلَى have discussed the priority ...
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Although agnates' authority has no place in Twelvers' traditions and jurisprudence, many of the commentators of Nahj al-Balāgha, based on the wise saying, إِذَا بَلَغَ النِّسَاءُ نَصَّ الْحَقَائقِ فَالْعَصَبَةُ أَوْلَى have discussed the priority of agnates, in the act of marriage, over the maternal authority. While opposing traditions in this regard are more than enumeration limit and the brevity of this tradition causes the imposition of their own opinion on Nahj al-Balāgha. Moreover, this tradition has an explicit, clear and correct meaning to which the commentators and translators have been oblivious; this unnoticed meanings is pertinent to the terms haqā’iq ('حقائق') and asaba ('agnates'). haqā’iq is the plural of haqiqa ('حقیقه') and refers to a person who needs to be protected and 'agnates' refers to those who provide this protection.
