JOURNAL OF IMAMIYYAH STUDIES
Year:2017 | Volume:2 | Issue:4 |Papers Count:6

Two main problems of the paper may be ordered as: what is the approach of Shiite hadith collections to the teaching of Yusuf`s extraordinary beauty? How much is the validity of traditional documentation of the teaching? Based on recovery method, this teaching traditions in Shiite hadith heritage extraction and classification criteria and achieved four hadith. The two species, "Joseph is the most beautiful creature" and "Joseph beauty, the reward of the believers in the resurrection" is indivisible. Validation of these traditions that are facing numerous injuries to cite them in Islamic Studies has been challenged. Based on the hypothesis taken here on these traditions, they have been mentioned upon reservation because of the overruling of Ammeh well-known approach that has been affected by views of the people of the Book.

The question of pre-existence, that is the existence of human beings in the antecedent worlds, is one of the key theological questions of the history of Imamite theology. Adopting any positive or negative position in response to this question inevitably determines the orientation of the rest of the theological discussions. Imamite scholars, in different successive schools, have taken different and even conflicting positions concerning this issue. In this research we have taken into consideration the views of the Rey school, which was flourished in the 6th century A.H. It is shown in this article that the majority of the scholars in this seminary, following the scholars of the school of Baghdad, denied the pre-existence of human beings in the previous world of particles. But it seems that, concerning the previous luminous world, a world in which the luminous entities of the prophet and his household lived before their descending to the material world, the scholars of Reyhave adopted a rather opposite direction. They ıncluded, in their hadith books, unprecedented narrations of luminous creation without any negative annotation. This article concludes that these scholars, contrary to the scholars of previous school of Baghdad, either accepted the content of such narrations as valid and credible or preferred not to make any comment and avoid interpreting them as figurative expressions having no straight forward significance about previous worlds.

Ahmad ibnHambal has a respectful view towards Ahl Al-Bayt and Ali (PBUH). He has mentioned many virtues of the prophet's progeny In his narrative books such as Almosnad and historical books which narrate his life. The nature of this action is an important measure taken towards religious proximity. However there is more to his work than narrating virtues. His glorious view of Ahl Al-Bayt is a special one with particular potentials. Virtues such as scientific authority, being prior among the followers, Vilayat and fondness, taking sides with Ahl Al-Bayt in arguments, criterion for faith and dissension, fight for Tawil in accordance with fight for Tanzil, being equal with Qoran, competition among the followers for the placement of Ahl Al-Bayt are all mentioned in his remarks which are close to Shia .In this paper with avoidance of subjective interpretation, many of his contents have been narrated and matched with a Shia interpretation. The researcher does not intend to take advantage of them but his special approach cannot be overlooked. His Hadith books, particularly Almosnad and virtues of followers are the main references in the present research.

Wājib al-I’tiqād fīmā yajibu ‘ala al-‘ibād is one of al-‘Allāma al-Hillī’s (d.726/1325) very concise theological works which many commentaries are known to have been written on it. Among these commentaries is one which published as a commentary by an unknown Imāīscholar. The commentary has been wrongly ascribed to some Imāīscholars such as Ibn Fahd al-Hillī Muhann’b. sinā and ‘bd al-Ḥsayn Nīīin the bio-bibliographic sources. This article deals with this issue, proving that the commentary according to Ḥasan b. Muḥmmad b. Rāhid’s version of it, is only written by the Imāīprominent theologian Jalā al-Dī Sharaf shā Ḥsaynīand therefore all the previous hypotheses mentioned concerning its author are false. In this paper also the mentioned edition of Jalā al-Dī Sharaf shā Ḥsaynī’s SharḥWāib al-iʿiqā fīāyajibu ʿlāal-ʿbā is reviewed.

Sources of knowledge is regarded as an important topic in epistemology. As is understood by Saffar’s narrations instrument and sources of religious knowledge consist in tradition, reason, nature and sensation. Though on Saffar’s view, theology is based upon all instrument and sources of knowledge, it should be stated that for him, the most important and valid source lies in such revelation that its well understanding is restricted to the what may be taken from the messenger of God and his household. Saffar, therefore, knows knowledge of God and obeying God to be limited in obeying them. Such being the case, his textual approach will be clear.

The nature of death and the quality of the afterlife depends on the nature of the human person. Among the prominent Imami scholars of kalam, al-Shaykh al-Mufīd holds that the human being is a soul that has a body, and Life is not essential to the body, while for al-Sayyid al-Murtaḍā, the human being is the visible body with its particular structure which can have life in appropriate conditions. The disagreement is reflected in their definitions of the nature of death and the quality of the afterlife. For al-Sayyid al-Murtaḍā, death is a gradual destruction of the human being starting with the collapse of the body and ending with the destruction of its component parts on the verge of resurrection. However, for al-Shaykh al-Mufīd, death is a destruction of the mundane body and the transfer of the soul to the Heaven or the Hell- although, in his view, it is not the case that mundane bodies of all human beings are destroyed, neither is it the case that souls of all human beings are transferred-, and then the destruction of everything, even the souls that live in Barzakh (i.e. intermediate life or purgatory), just before the resurrection. They, nevertheless, believe that the resurrection is a re-creation of what was destroyed. This paper seeks to analyze and examine the views of them regarding the nature of death and the quality of the afterlife.