JOURNAL OF IMAMIYYAH STUDIES
Year:2016 | Volume:2 | Issue:3 |Papers Count:6

One of the theories suggested in Islamic tradition on how to face with similar words in Quran is the theory of putting words forth for the spirit of meaning. It has been stated explicitly by Ghazzali for the first time. This theory has been accepted among mystics and followers and of transcendent theosophy in the history of Islamic thought. Transcendent theosophy has been accepted and used in detail based on a continuum of some foundations by professor Javadi Amoli. As is understood, for him, the theory has been based on: maximum obligation to Arabic grammar in religious texts, insufficiency of Jaheli Arab literature to satisfy the Divine wisdom, rejecting eisegesis and hermeneutic views, believing in the multiple layers in the existence, and the originality of truth in Quran. He considers the theory as the basement for a new window to understand the Quran and its addresses. He referred to this theory for knowing the meaning of some words in the Book and tradition such as day, come, pen, tablet, food, choosing, speech, word, business, the lamp, taste, way, keys and book.

Greatest resurrection is one of those theological issues on which all Islamic sects have reached an agreement. The learning associated with this issue is considerable in regard to its extensiveness, conceptual breadth, and place and quality of event. Using a rational and divine approach, the current research has studied the greater resurrection from views and analyses of Shiite and Sunni rationalist thinkers, Sadr a-Din Shirazi and Fakhr al-Din al-Razi respectively. For the same reason, in line with the truth of interpretation of “Greater Resurrection” in the earliest stage of the major day of reckoning and generalizing it to the whole station of the day in a conceptual analysis, attentiveness to incorporeity of soul, animate instinct and human perception and Quranic and traditional evidences, eases understanding the necessity and breadth of resurrection in rational explanation. For instance, the fact that earth begins to talk on resurrection, as stated in Quran’s explicit words, is among divine evidences submitting proof on breadth of resurrection. Too, in spite of the fact that rational explanations concerning the place of greater resurrection are inadequate, some Quranic verses and traditions have insinuated that the resurrection occurs in the same earth while changed in characteristics of its form. Also, due to the emergence of human carnal qualities and characteristics arising from his free will and dutifulness, the quality of occurrence of the greater resurrection is emphasized, although this quality concerning animals, plants and inanimate bodies is not explained satisfactorily.

Position, dimensions and leadership`s role of the household of the Prophet (s), especially imams, are among the issues that have always been discussed in Islamic society, especially among the Shiites and followed by different intellectual, ideological and political conflicts. One of the important approaches is extreme attention to the role of spiritual and moral leadership of Imams while ignoring their political leadership and disregarding the evidence about the political character of Imams, and not paying enough attention to the role of Imams in political developments and events. This approach belongs to Mohammad Ali Amir Moezzi, a Professor of University of Sorbonne, more than all. His works are mostly focused on esoteric and spiritual leadership of Imam. He tries to introduce Imam as an inner personality and totally away from political and theological aspects. This paper, relying on some clear and valid documents, attempts to prove political status of Imam and reject Moezzi’s thought about Political Imamate of Ahl al-Bayt.

The attribute of knowledge along with inerrancy are two components which constitute the characteristics of the successor of the Prophet (s) in the viewpoint of Shiites. The Imamiyyah School considers the Imam as having the divine exclusive right in this field in addition to having religious and scientific authority. Regarding the position of Imamate, this point of view has become firm in the beliefs of Shiites. The reasons of this belief can be found by considering the relationship between the Imam with the Unseen and accepting the specific and divine bases for the Imam. Accordingly, using an analytical approach and after classifying the sources of the knowledge of the Imam, the present paper seeks to investigate those kinds of knowledge which have been transferred to Imam Ali (a) from the holy Prophet (s) by referring to the reports and narrations (of both Shiites and Sunnis). Based on the guidelines of the verses of the Quran and narrations, knowledge of religious injunctions and the permissible (Halal) and the forbidden (Haram) and also the knowledge of the Quran has been transferred to the Infallible Imams (a) through the holy Prophet (s) and the Imam has the role of explaining and interpreting these issues. From the bases of the knowledge of the Imam which the holy Prophet (s) has a significant role by transferring them, knowledge of the outer and inner aspects of the Quran, Kitab al-Jamiah, Alf Bab, and Jafr Abyaz (the white Jafr) can be mentioned which the present paper seeks to explain and analyze.

Hand-kissing is a kind of interpersonal and social behavior indicating the symbol of love or respect and special attention toward a person. Due to its pre-post intentions and much self-awareness, this action is regarded as a formal behavior and has a deep meaning. Its social consequences and epistemic origin have leaded it to gain a special position in Islamic teachings. Islam accepts limited, systemic hand-kissing action because it is influenced by social preferences and tendencies and also has cultural nature totally. There are two important features in Islamic teachings to confirm hand-kissing: to protect human dignity and to have a particular place in the meaning system of monotheism. Its manifestation in Muslim society during Imams' time met above-mentioned twofold conditions. However, one cannot result from historical reports and Islamic narrations that this behavior has dominated other kinds of love or respect expressions.

Narrations of Jary (applicability) and Tatbiq (comparison), which in their specific meaning manifest the compliance of a number of the verses of the holy Quran with the Household of the Prophet (a), show their deep and comprehensive knowledge in understanding the deep layers of the Quran. How these narrations can be understood and what are the foundations of their explanation are questions which have not been given proper answers. The present paper has investigated the role of the teaching of "mediation of grace" as the epistemological foundations for the mentioned narrations in order to answer these questions. In these narrations, words like Asma (names), Kalimat (words), Abwab (doors), Walidayn (parents), and Rahmat (mercy) are used, each of them refers to the teaching of mediation in some way. Based on this teaching, the chain of reasons in the world of creation delivers the grace of God to all creatures and man, as the caliph of God and the highest channel of the divine grace, has the highest position and rank compared to other channels of the divine grace.