JOURNAL OF IMAMIYYAH STUDIES
Year:2018 | Volume:4 | Issue:7 |Papers Count:6

Huduth and qidam proof is of those ancient ones for the existence of God used by Imamiyya theologians. Different versions of the argument presented by Imamiyya theologians in various eras and schools caused important and considerable developmental changes in the history of the proof. Such evolution in Imamiyya kalā m has not been the subject of researches so far. In the present article, having disc ussed different versions and changes of the argument presented in Imamiyya theology from the late school of Baghdad to the early school of Ḥ illa, illustrated the evolution of the argument in the period. As it shows, there may be found two different versions of the argument in the late school of Baghdad as well as three diversified versions in the early school of Ḥ illa which made changes and evolution in the argument.

In the meeting of arbitration of Siffin 's battle, Kharijites viewed Imam Ali as being submitted to at least two objections to Imam by agreeing with arbitration. Firstly, reasoning the verse, " Judgment is only for God" they viewed arbitration as being limited only to God and secondly, they accused Imam (a) of choosing two unjust judgments. As understood by the reasoning of Imam Ali (a) with the same verse, being based on the method of interpreting the Quran to the Qur'an, in response to the first objection, the verse is: 1. of additional and virtual exclusion, 2. general and limited with the verse 35 surah Al-Nisaa. 3. of the mutashabihat, and, then, necessarily-referred to the verse 35 of Nisaa and 5. they have put settling a sentence in place of executing it. In response to the second objection, it also appears that firstly, one of the two sides of the conflict was apparently Muslim not in reality. So they chose the arbitrator from among themselves. Secondly, the parties of the conflict refused the rule of Imam Ali (a) in determining the arbitrator. Thirdly, though the arbitrators were not righteous, they were obliged to make good judgment. In this way, the reasoning of Imam Ali (A. S) was relied on the verse 35 of surah Nisaa, Ibn Abbas, Imam Baqir (A. S) and Islamic theologians and commentators have relied on this method of reasoning on the verse.

In this study, political, Imam Ali`s social and moral position of imam Ali (a) in Kumait's Hashemiat, the Shia poet in Umayya period has been analyzed. He is one of the faithful literature pioneers who used his poems as the most trenchant weapon to defend the rights of the household of the prophet and explained Shiite fundamental beliefs in his poems in the Umayya period. The main meaning used in his poem, is about Imam Ali. The principal objectives of Kumaits poem may be counted as: choosing of Imam Ali for imamate or superintendence, caliphate right based on Quranic evidence; allegiance and allegiance-breaking, usurpation of caliphate; government, Komait protestation and morality of imam in governing; martyrdom; knowledge, virtue; courage, the state of being warrior; leadership, opposing the falsehood. In these part of his poem, he emphasizes on textual state of Imam Ali`s imamate and guardianship, his religious, political and social authority. The paper is to study the concept of Imam Ali`s imamate, caliphate and morality based on Hashmiat in a descriptive and analytical method to explain the mechanisms and elements by which the meaning of Imamate in the same direction as that of the mission of the religious literature.

The fourth century of hijrah may be regarded, particularly for Shiites, as the golden era in Islamic world; the reason why lies in the fact that from the late third century Shiites were able to show themselves in the social field and some Shiite sects founded Shiite states of which the most notable one was that of Fatemian. Having influenced in the north of Africa, Egypt, Sham and Yemen, extended their realm of influence to Hijaz, ruled over some parts of Mediterranean Sea and occupied Sicily. During their rule, they promoted and developed Shiism in the North of Africa, particularly in Egypt. Though they did not achieved their final objective to establish a global Shiite state with the leadership of a Fatemi caliphate, they developed Islamic culture in general and Shiite thought in particular.

The subject of Mahdism and the need for serious attention to it do have special significance in Islamic hadiths and insights. Mahdism research area like other spiritual research areas has seen examples of deviation at micro and macro levels. Referring to the prophet Muhammad and his Ahlulbait’ s hadiths and insights and also, using the Imam Mahdi’ s road map which has been derived from their words for Imam Mahdi’ s believers are the best ways to stand against the wrong thoughts. In this research, Ahmed Al-hassan’ s fake mahdavi claims about the twelve Mahdis’ era have been studied by utilizing original shia’ s sources and references. This claimant especially states his wrong claims through the interpretation of related hadiths. In this work, we have decisively responded to his misunderstanding in commentary of reliable hadiths in his view by correct documentary and textual reviews. In the following, his wrong conjectures have been scrupulously compared by particular shia’ s hadiths. Finally, a hypothes about the twelve Mahdis’ era have been presented according to valid and successive hadiths.

Muhadith Jazayeri, 1671-1733 H, is one of the most prominent Shiite scholars in the field of Hadith and Rijal with many works. His biography and works, therefore, have long been focused on by traditional genealogists and researchers. Nevertheless, there may be found some shortcomings and mistakes on his pedigree and some of his writings. Correction of Mohaddith jazayeri`s genealogy, rejection of a view claiming wrong attribution of some of his compilations to him, correction of his mistake when introducing his own Gharaib ul-Akhbar as Navadir ul-Akhbar and showing priority of Anvar u-Unna`maniyeh over Ghayat ulMaram in being written down may be regarde as the findings of this study. Also, the misconception of the biographer: Aghabozorg Tehrani's words in introducing the footnote of “ Moghni al-Labib” as “ al_Ghana” and the words of Mohsen Amin Ameli in the introduction of the book “ Al-Nour al-Mubin fi Qusas al_Anbia and al-Mursalin” have been proved a well as Jazayeri’ s attribution of “ Tohfat al-Asrar’ , “ Anis al-Wahid” and “ Kenz al-Talib” and “ Vasilat al_Ragheb” to Jazayeri, has been rejected.