JOURNAL OF ISLAMIC DENOMINATIONS
Year:2018 | Volume:5 | Issue:9 |Papers Count:11

After the demise of the Prophet Mohammad (peace be upon him), his followers are divided into numerous theological and jurisprudential sects. Among them, Takfiri Salafists are more different than other Islamic Ummah; a movement that claims it is following the past righteous tradition and the most correct readings of religion. One way to evaluate the correctness and incorrectness of the Salafist beliefs is comparing their thoughts with other Islamic sects. So “ Standing on Arsh” , Istava Ala al-Arsh, that is one of the attributes of God, was studied to examine and compare Salafists and Maturidiyans of Hanafi sects. Then the present article, using analytical-documentary method, tries to have a comparative study of Salafists with an emphasis on Ibn Taymiyyah’ s and Maturidi views regarding ‘ Istava ala al-Arsh. The paper comes to this conclusion that Salafist claims in following the Saleh predecessor tradition is not true. Maturidiyans have a Tanzihi(purifying) and interpretative view in “ Istava ala al-Arsh “ ; however, the Salafists, without having a unified view on the subject, believe in indeterminism and anthropomorphism.

Men’ s Istizlal at night at the time of Ihram (state of pilgrim sanctity) in Hajj (pilgrimage) and Omreh is an issue that its legitimacy or illegitimacy is not clearly obvious from the perspective of Islamic jurisprudence (Fiqh). This subject has not been surveyed comprehensively. So it demands a comprehensive study. Disagreements of the Islamic jurists on the concept of men’ s Istizlal and on interpreting its meaning, has led to different judicial decisions. The different views go so far that some jurists believe the lack of sunlight at night can be as an evidence of meaninglessness of men’ s Istizlal at night. However, based on a robust theory and legitimate evidence, Istizlal can be defined as the covering the head from coldness, rain, and sunlight. Thus, Istizlal from light and heat for Mohrem men (consecrated pilgrims) during the day is just one of evidence of Istizlal for men. Accordingly, if Istizlal from rain and coldness would take place at night, it could be considered Istizlal at night. Seeking to identify the opinions and perspectives held by Islamic jurists and determining the scope of related evidence and explicating the duties of men in Istizlal at night, the present article, using a library-based method, analyzes and describes the statements declared in the jurisprudence of Islamic sects.

Before discussing the relationship between Islamic ethics and mysticism it must be exactly clarified that what we mean by ethics. Is that the one discussed in mystical works or that of the philosopher? A fact that is usually neglected in contemporary research. The ethics mentioned through mystical works is mostly based on Kitab (Quran) and Sunnah (tradition) and religious anthropology which both seek the same goal, closeness of man to God. On the other hand, ethics regardless of being a branch of science, deals with the moral values. Based on practical mysticism, man is required to be enriched with love, as a constituent of its general element. According to this description, the relation between ethics and mysticism as two branches of science is absolute commonness and differentiation. But the relationship between philosophical ethics and Islamic mysticism is a cased commonness and differentiation. Before Mulla Sadra, Islamic Philosophical ethics had its roots in Aristotelian anthropology that considered the essence of man unchangeable, claiming that every value is a state between two disvalues. So the essence of ethics was also a permanent fact not a dynamic one, being compatible with the mystical course of perfection. But Sadra’ s philosophical ethics is the just restricted form mysticism, being rooted in narration sources such as Quran and traditions.

Muslim minorities living in non-Islamic countries confront with some Islamic rules such as the” Rule of Nafy Sabil” that is a Quranic Principle in following and observing the rules of the non-Islamic countries. According to this rule, the legal authority of the infidels is regarded as domination and then it is forbidden. The present article, based on an analytical approach, is to determine the dimensions of this issue and to divide Islamic laws into permits(mobaite) and obligations. Then the stability and changeability of the Islamic decrees are specified. Concerning the nature of non-Islamic countries’ rules, different situations that are arisen from the confliction of these laws with the legal regulations are studied; and most of the principles that are categorized as permits and have acceptable criteria are exempted from the rule of mustache refusal. Moreover, it permits following some laws that are among the obligations and are against the obligatory and forbidden Islamic rules just through considering rule constriction (negation of haraj) and conflict rule.

Wahhabism and Deobandi are similar to each other, since both claimants are acting according to their predecessors and elders, and in their primitive look, they have similarities, such as the topics of tawhid, jihad, Islamic caliphate, and religious extremism, but in fact There is a fundamental contradiction between them in the terms of a basic view and cannot be equated with the two in the same way that they reject the belief in each other's books because the existential philosophy of Wahhabism is in contradiction with the jurisprudential, theological and mystical passages, while The school of the Deobandi defends these sciences. The future research is based on commonalities such as referring to the predecessor, caliphate, monotheism, jihad, and differences such as Shefa'at, Tavassol, pilgrimage of graves, and the life after death, from these two schools, from a descriptive-analytical approach to divergence and convergence These two forms of thought have been considered.

The historical and religious idea of "Mahdism" is a valuable subject which has been widely reflected in Persian literature through different religious, historical and cultural approaches and viewpoints since the early centuries of Dari Persian literature. The present paper briefly reviews the evolution path of the issue in Persian literature and from the viewpoint of poets and some writers of Islamic denominations during different periods, up to the victory of Islamic Revolution of Iran. The findings indicate that society's attitude towards Mahdism has fluctuated due to social security or insecurity, people's satisfaction or dissatisfaction from the existing conditions, official denomination of the society, and rulers and scholars' attention to the subject in this historical path. People, however, have always waited for the justice of the Promised. The paper studies the idea of waiting for the appearance of the Promised, distinctively "Mahdi", and reflects the relevant elements and concepts such as occultation, awaiting, end of time, seditions and tyrannies, Dajjal (anti-Christ) and their signs in literature. The review of Persian poems and literary texts shows that there may have been three approaches to Mahdism as follow: historical and allusive, mystical and generic, awaiting and endeavor. The victory of Islamic Revolution in Iran and modern world's developments have greatly approximated the view about Mahdism and how to take it into consideration to what is expected.

Childbearing in the Islamic jurisprudential system, both in Imamiyah and in Sunni schools, is desirable and necessary. However, considering the present situation of the society and the changes in the government's decree regarding childbearing and birth control, it is necessary to study the childbearing verdict in jurisprudence and compare the different views of Imamiyah and Sunni schools. The comparative study of childbearing shows that Sunni jurists, both pre-Shatebi scholars such as Abu Ishaq Shirazi, Imam al-Harameyn, Ghazali, and post-Shatebi jurists, especially contemporary scholars, in their juridical deductions and Ijtihā d reflection of texts, consider generation preservation as one of the essential purposes of the Islamic Shari'a. Some Imamiyah scholars who consider the Shari'a as purposeful and maintain that the Shari'a purposes can be extracted from the texts in accordance with the on-going situations, and recoursing to the intellect and other implicit ways, regard childbearing as the purposes of Shari’ a. Childbearing as one of the ways of realization and determination of maintaining a generation is expedient in both schools of jurisprudence, obligatory and non-obligatory. The present article, in addition to interreligious comparison of the relationship between childbearing and the expediency of preserving the generation as one of the essential purposes of the Islamic Shari'a, explains the childbearing verdict through threefold situations of permissibility, desirability, and collective duty.

One of the basic principles of stream of thought of Salafi from its formation in seventh century up to now has been refusing the exclusiveness of the interpretation and making religious decisions merely by(religious scholars), Ulama. In fact, Salafism has been associated with auto-didacticism and an assertion that Islam’ s scriptures are clear and accessible to ordinary Muslims without the mediation of the Ulama. Indeed, Salafis’ writings often confirm this impression. So, they called for easing of Ijtihad and blaming compulsory imitation of one of the Sunni schools. As a result, they have been known as an anticlerical and egalitarian movement in Islamic world. In contrast, however, both in the pre-modern and modern era, leading scholars associated with Salafism have insisted on the need for the Muslim laity to turn to a scholarly class to offer accurate understandings of their religion. Indeed, it is in contrast to their claim as understandability of Islam. This article investigates this apparent paradox, arguing that what seems to be Salafis anticlericalism or calls for a democratization of interpretation are actually rhetorical tactics employed in debates with mainstream Sunni ulama rather than substantive prescriptions.