JOURNAL OF IMAMIYYAH STUDIES
Year:2018 | Volume:3 | Issue:6 |Papers Count:6

Zorara bin’yun has been known by Shiites as a well-known and confidential narrator from the companions of Imam Baqir and Imam Sadeq (A). There are numerous contradictory traditions on him; some have qualified him reproachfully and some other irreproachably. Imami scholars, however, viewing the traditions of reproach as being of taqiyah, weak document or text, have authenticated him; rather, they have regarded him to be the most superior narrators and closed companions of Imams. Naser Ibn Abdullah Qefari, a contemporary Wahhabi scholar, in his Usulu Madhhabi Shi-Shi’ah, relying on weak traditions, criticizes the great narrator extremely and, presenting a liar character of him, tries to falsify a significant portion of the Shiite narratives narrated by Zorara. This paper, by examining Qefari’s documents, has argued against him and shown considerable weakness of his words. As explained in the paper, Zorara is free from such charges as distorting narratives, narrations of curse, not meeting with Imam Baqir, and disobedience of Imam's orders.

One proof of the authenticity of narrations lies in their being narrated in valid sources. Therefore, the narrators always tried to extract narrations from reliable sources. The book of Ash’athiat or Ja' fariyat is a fiqhi narrative book based, and almost majority of the narrations contained in it are narrated from Imam Kazim (A), with the help of Ishmael ibn Musa, who have narrated them from their ancestors. Some believe that ascribing the book to Ismail ibn Musa (A) can not be defended and, therefore, it may not be taken as a credible religious source. This study examines the arguments in the field; as explained in the paper, the arguments fail to prove Ash' asiat as not being valid.

The hadith of Ghadir Khom is one of the most important Shi' a documents in proving Imam Ali’s (AS) guardianship. Despite its being frequently received and explicit implications for Imamate (leadership), one of the opponents’ reasons against Imam Ali’s (AS) Imamate lies in the claim that he himself never has taken the hadith as a proof for his Imamate. As most period of his Imamate was spent in Kufa in which one of the famous square and open space for important speech and sermon was Rahbah, the paper reviewed one of Imām Ali’s (AS) speech and Sermon in this square, through a library-based approach and descriptive-analytical method. As explained in the paper, Imam has mentioned the hadith in Rahbah when about 30 companions of the Prophet (s), some explicitly testified it and some acknowledged it later. Based on the evidence, it is clear that this speech/ Sermon, in addition to being narrated by the companions, has also a frequency of meaning (authentic chain). There are some evidences – such as the fact that this speech was made after the war of Jamal in which doubts raised in obedience to Imam Ali (AS) and he severely reacted and dealt with the wrongdoers, as well as some people’s involvement in and suffered from an infectious diseases and, then, their confession to the hadith – based on which, it can be inferred that the meaning and aim of hadith of Ghadir is Imamate and guardianship, not merely affection and friendship.

The Question of the existential relationship between the Quranic words and concepts to the essence of revelation and the how of their validity has been raised in theology. This paper is an attempt to analyze the truth of revelation as an existential issue, using documentary research and philosophical explanations of Professor Tabatabaei and Javadi Amoli in describing a rational process for understanding Divine word with regard to the end of Divine act. As is concluded, revelation and Divine word is an action by God; as by Divine word is intended human guidance, it is necessary for him/her to understand it. So, revelation, from its essence to its being perceived and expressed would be a single reality and the Prophet`s soul would be a middle agent in the process of revelation.

This research has explained Sayyid Jamāl al-Dīn Asadābādī's perspective on the functions of tolerance in Islamic civilization-making with an interdisciplinary approach. Asadābādī bases his revival thought on tolerance and plays an important role in civilization. In his view, such issues as belief in origional Islam, the modernization of Islam in accordance with needs, the expansion of scientific relations with other scholars, the convergence and concurrence of Muslims and their elites in eliminating the superstitions of society are among the most important axes for such a goal. Also, the culture of tolerance among Muslim nations will provide a ground for convergence and prevent divergence and division.

Maqasidi Shari’at is a scientific field for understanding purpose and desired goal of Shari’at. Since the third century, Imamiyah jurists have paid attention to Maqasidi Shari’at and contemporary jurists have opened new ways for understanding Divine law`s final purposes. The paper, studying Maqasidi Shari’at with an analytical and descriptive method as an interdisciplinary topic of theology, usul and fiqh with direct effect on foqaha’s inference has concluded that: 1. For Imamiyah, Shari `at has its special purposes and feqhi judgments follow the purposes. 2. At least, the purposes of Divine law have been inferred in the book of interactions. 3. When inferring, Imami foqaha have paid attention to the purposes of Divine laImami fiqh.