JOURNAL OF IMAMIYYAH STUDIES
Year:2019 | Volume:4 | Issue:8 |Papers Count:6

Imamiyya jurisprudents have had controversy over the theory of separation of powers. The jurisprudents like Allamah Naini and the late Akhund Khurasani have accepted this view and defended it. The scholars such as Sheikh Fazlollah Nouri and Mohammad Hussein Tabrizi did not accept and considered it innovation, delusion, and opposition to Shari’ a. The theory of separation of powers in the system of wilayat-e faqih seems more complicated, because the system of wilaya-e faqih that is the system of Ummah and Imamate is congruent with the concentration of power. In this paper, by examining the evolution of the concept of separation of powers through history and the proofs provided from the verses, narrations and intellectuals’ conduct for the issue, and studying the opinions of the scholars, it is proved that firstly, from Imamiyya’ s view, the system of separation of powers is acceptable as a governance model; secondly, the separation of powers in the system of wilayat-e faqih is more efficient, given the fact that the separation of powers from the view of Imamiyya and its scholars is very different from that of Western thought.

Around the second century AH, when oral jurisprudence was about to change to school jurisprudence, the differences of jurisprudents on some issues, both in primary and secondary principles, became apparent, and perhaps the same jurisprudential differences played a major role in establishment of jurisprudential schools in the early Islam. Among the differences, analogy is the most important issue in philosophy and logic, especially in Sunni and Imamiyya jurisprudence that became one of the principles, so that it was counted one of the ijtihadi sources2 in Sunni jurisprudence, one of the ijtihadi proofs3 in Imamiyya jurisprudence, and one of the arguments and argumentation tools, especially in logic and philosophy. This article, in addition to providing a comprehensive definition of analogy, seeks to examine its weakness and strength, and according to logic, philosophy, and the critique of al-Ghazzali’ s views in al-Mustaṣ fa, give a logical answer based on ijtihad to the question “ Why does not Imamiyya act according to analogy? ” . Also, it proves that Imamiya does not act according to analogy, due to the conjectural essence of commonly accepted jurisprudential analogy and the necessity of acquiring certainty in religious rules through the Qur’ an and the conduct of the infallibles (as).

Jabir b. Yazid al-Ju’ fi is one of the companions of Imam Baqir and Imam Sadiq (as), and among the famous Shi'a narrators, whom many narratives exist in praising or reprehending. Few Imamiyya scholars have criticized him, but many others have authorized and counted him among the greatest narrators and elite companions of these two Imams. Those few narratives in criticizing him made an excuse for Nasir b. Abdullah al-Qifari from the contemporary Wahhabi scholars to attempt to depict a false and fabricator figure of Jabir in the Book Usul al-madhhab al-Shi’ a, and cast doubt about the hadiths narrated from him in Shia hadith resources. This paper, by examining the textual and documentary evidences of Qifari on Jabir Ju’ fi's case, shows that Qifari’ s claims are not true and that Jabir is free from the accusations (such as discrediting narrations, mixing, insanity, magic, and illusion). The document of all the narratives cited by Qifari concerning insanity, magic, and illusion of Jabir is weak and some narratives have also textual weakness. His document about Jabir's mixing is also flawed and unreliable.

Translation is a channel for exchanging thought and the most important means of communication and development of nations, in which skill and true understanding of the ideas along with accuracy and adherence to style are of great importance. To evaluate the success of a translation, the translation is critiqued. The purpose of criticizing and presenting the shortcomings of the translation is to help to improve it, avoid errors, and try to fix them. Batalata Karbala is a valuable book and an important document of the life of Lady Zaynab and some of the events of Karbala. This book is the work of the Sunni author, Aisha Abd al-Rahman, who published her works under the pen name Bent al-Shati. The present study seeks to criticize the translation of this work, titled “ Zaynab, Banuye Qahraman-e Karbala” by Habibollah Chaichian (Hesan) and Mehdi Ayatollahzadeh Naini to evaluate the success of the translators and determine their errors in translating it. This translation has been analyzed in two parts of merits and shortcomings and two sections of content and form deficiencies.

With the weakening of the Abbasid caliphate in the 4th century AH, the political atmosphere got prepared for local emirates in Iraq region to get power, and thus the Shiite emirate of Banu al-Mazid was established near the Abbasid caliphate center. The main issue that the present research is pursuing, using a descriptive-analytic approach to library resources, is to determine the factors affecting the life of this emirate during the rule of the Buyids. What role did Banu Mazid emirate play in the evolutions of this period? What factors have been affecting the political life of this emirate? What issues made the challenges and opportunities of this emirate to maintain its power and influence in the Middle Euphrates region? The findings of this research indicate that Banu Mazid emirate in Euphrates region had influence, effective role and multilateral relationship with the caliphate, the Buyids and the region tribes. The Mazidi emirate during the rule of the Buyids was sometimes feoffee of the Buyids and the Abbasid Caliphate, sometimes supporter of the Shi’ as of the region and sometimes provider of the security of commercial and pilgrimage routes of Arab Iraq. Local powers such as the Banu ‘ Uqayl, Banu khafaja and Banu Dibis have affected in the evolutions of this emirate.

Maqtal al-Husayn12in the book al-Hidayat al-kubra is one of the old Shi’ i maqtals written in the 4th century. Part of the hadiths of this book are from the narrations used as document in the books of exaggerators that became prevalent from the tenth century onwards, and influenced Shi’ i thoughts in the later centuries. Khasibi has narrated five detailed narrations which – although do not come in the form of a comprehensive maqtal – mostly suggest unconditional Imam’ s modification in the order of existence, as well as Imam’ s unlimited and absolute knowledge of the unseen. Khasibi’ s narrations about Imam Husayn (as) and the day of Ashura, while having textual disorder, in some cases are inconsistent with certain historical events, and in some cases also damage the honor of the infallible Imams (as). His maqtal in some of its contents about the events of Ashura draws the audience to doubt and suspicion, and even in some cases, introduces Shi'a influenced by certain beliefs, so far as some opponents, on this basis, consider Shi’ a the followers of superstitious and unfounded beliefs. This article tries to highlight some of these misleading criticisms by comprehensively examining each of the propositions of this book, and also evaluate its historical and narrative contents, which are the main issues doubted and inspected in this maqtal.