JOURNAL OF IMAMIYYAH STUDIES
Year:2016 | Volume:1 | Issue:2 |Papers Count:6

Quranic sciences include those obtainable from the holy Quran. All Quranic statement, therefore, are known as Quranic sciences. These sciences and statements are various and unlimited and, therefore, they should be classified. The paper has intended to introduce and evaluate classifying models of Quranic science including traditional and non-traditional ones. The former includes those found in Imami’s traditions and have been classified differently from two classes to ten classes. These models have been appropriate to the conditions of their own time and differ from current common models. Non-traditional models, however, include those given by Imami’s scholars the most systematic of which contains those of religion-based, human-based and Divine-based. All models have been based upon religious texts and have their own properties, though none may be known as the most logical one.

The paper has focused on the verses of Ahl-e Zekr, those of mention. In the verses 43 of Nahl and 7 of Anbia, the addresses have been ordered to ask from Ahl-e Zekr. On the addresses, question, those questioning and those replying the questions there can be found different views. The most considerable problem lies in determining Ahl-e Zekr, those being questioned. Who are they? Ahl-e Ketab, those of book, those knowing the history of precedents, those knowing the holy Quran, pure Imams or those of knowledge? The appearance of the verses and traditions in the field is counted as the proof and document of commentators. The traditions in the field have been divided into three groups: 1. those on the situation of revelation, 2. those clarifying Ahl-e Zek, 3. those restricting Ahl-e Zekr to pure Imam. What is understood by the meaning of the third group, disagree with the appearance, the context and the state in which these verses have been revealed. One may not leave one or two sides of the disagreement. Yet many commentators have left the third. On the other hand, some have left first and second groups. The view taken in the paper consists in omission of restriction in the third. On this view, Ahl-e Bayt would be the most cases of Ahl-e Zekr not the only cases.

In order to distinguish their true and divinely appointed Imams from false ones, Shiites in the presence era of pure Imams used different ways. There can be found many traditions in Shiite sources introducing different ways for distinguishing Pure Imams. The paper has intended to find and introduce the ways in which Shiites distinguished their Imams in the presence Era. As is understood by all traditions, the most important way in which Imamiyyah have known and distinguished their Imams in all cases has been Imam`s knowledge. In the second order were placed clear quotation, high degrees of perfection and extraordinary action.

Appearance of Sufi Dervishes and Qazalbashes is regarded as a historical events in Iran. A government of two centuries being of no effect by Shiite Faqihs, at the very beginning the king Esma’eel Safavi (907-930 H.) announced Shiism as official denomination of Iran. Such an event has been caused by some agents on which this Sufi group accepted Shiite fiqahat as a powerful element for running the affairs in the country and appointed fuqaha at state posts. In addition to fuqaha’s religious propagations, Sufis` cultural and social deficiencies and failures cannot be disregarded. Lack of laws and structural capacity in Sufi’s teachings and manner of social life for managing state affairs and opposing obstacles and difficulties as well as leaving the appearance of shari’at and contradiction in their manner of religious life when having arrived at power may be counted as the ground for Shiite’s development and growth. This paper has been regarded as a step to study such an event relying on library sources and analytical method.

There may be found such a number of clear quoted texts referring to twelve Imams’ imamat that on which one can easily claim tawator. Of such quotes one may find in Sunni sources also. On such quotes Imamiyyah claims that the Prophet`s substitutes include twelve people of his household divinely appointed to imamate and introduced by Prophet to people. Faisal Noor, a vahhabi writer, in his work, Alemamah wa an-Nass, has denied all such quotes and has tried to prove his claim based on Shiite sources. In some part of the work, he has focused on Imam Hadi (a) and, having quoted some traditions in the field, concluded that there has been no clear quote on the problem of imamate at all and the traditions documented by Imamiyyah have been made by Shiite scholars, years after the time of Prophet and Imams. This paper has criticized the claim and has shown that opposing hadith-writing, the cruel climate of Imam Hadi era and some demurs on Imam`s qualities as well as the state of power-seeking have misled some Shiites.

When speaking of God, man uses the words referring to His attributes. To perceive the statements containing Divine attributes well, some analytical study should be performed. Divine names and attributes are to be known as signs for calling Him by His servants, however, with different meanings than their meanings when used in the level of human states and life. When using these names and attributes, man does not intend to qualify God by them but to keep Him pure from them. Since, all names and attributes have been created by God and differ from His Essence. He, therefore, has introduced His names and attributes in many verses of the holy Quran to make us aware of Him to the degrees possible.