JOURNAL OF ISLAMIC DENOMINATIONS
Year:2020 | Volume:7 | Issue:13|Papers Count:14

During recent years, due to confrontation of Shi'a with Takfiri movements and emphasis on proximity among Islamic Sects, some people holding extremist Takfiri thought aiming at ruining Shi'a have accused this sect of holding Takfiri idea and have put Shi'aphobia in their agenda. One of the most significant reasons behind this accusation is falsely equating the belief in Imamate as a principle of religion with atheism of those who reject this belief. In this survey, applying descriptive-analytical approach and using theoretical and practical lifestyle of the household of the Holy Prophet, criteria of Takfir from the view point of Shi'a is illustrated which include: denying three principles of Unity of God, Prophecy and The Resurrection, necessities and certain rules of religion in special circumstances and absence of obstacles. Illustrating these preliminary concepts, the obtained results is that the Shi'ites believe in the Islam in which those who declare Shahadatain (except Nasibis and Ghulat) believe and attributing Takfiri thought to Shi'ites is biases and not scholarly.

Of the significant issues regarding knowing God is quality of the relation between the essence and the attributes of God. During the history, Muslim theoligians and philisophers have expressed various views regarding this. The most paramount ones include: denial of the attributes of the essence, objectivity of the essence and the attributes, the multiplicity of the attributes on the essence, representation of the essence of the attributes and the theory of the circumstances. Majority of the Shi'ite scholars have attributed the theory of " representation of the essence of the attributes" to the Mo'tazelite. Gathering various reports from Shi'ite scholars and authors of the Sects and Creed books, this article tends to investigate the history and the quality of attributing such theory to the Mo'tazelite. Having analyzed the history and refered to the writings of the Ma'tazelite scholars, one can come to this conclusion that attributing the Deputyship (Niyabat) theory to them is worng and theis theory ought to be considered as a different recitation of the theory of " objectivity of the essence and the attributes" or categorized under the theory of " denial of the attributes of the essence" not an independent theory.

Al-Minar is considered to be of the most outstanding interpretations of the Sunnis during contemporary century having rational-social orientation. The roots of the authors' rational viewcan be traced back to their reformist ideas. Abdoh and Rashid Reza's emphasis on returning to Quran and rereading the Islamic tradition in conformity with the current needs of the society have culminated in their increasing interest in rationalism-the issue in which extremism has resulted in unreasonable and personal interpretations. Investigating and analyzing the content of Al-Minar interpretation, this study, illustrating the experimental nature of rationalism of Aboh and Rashid Reza, tends to discover the fpoundations of rationalism in Al-Minar interpretation and inspect its flaws. According to the obtained results, the authors of this interpretation have tendency towards experimental intellect and severely disagree philosophical intellect. Of the most noteworthy principles of rational orientation in Al-Minar, coordination between Quran and the experimental findings as well as denial of traditionalism following imitation avoidance in Al-Minar could be named. In addition, of the most outstanding forms of intellectualism in Al-Minar, one can refer to material and sense-oriented interpretations plus Salafi approach. These flaws which have penetrated Al-Minar following Abdoh's life have given a dual approach to this interpretation.

Writing reasons in Holy Prophet's practice started during the third century. This branch of Holy Prophet's historiography aims at investigating and introducing the books that make effort to prove his prophetic mission particularly emphasizing the signs and miracles of his prophecy. Tathbit dala'il Al-Nobovvah is of the most noteworthy books in historiography of the reasons for prophecy. The author is Qazi Abd Al-Jabbar Hamedani, a great scholar of the Mo'tazelite and the well-known chief judge in Rey. He adopted a different approach both in writing style and in reasons for writing from other authors of the books on reasons of prophecy. Of the remarkable features of this book has been the author's attention to the facts in proving the prophecy of Mohammad (SA), the point which is not paid enough attention to in other such books, particularly Hadith books. In the present article, it has been tried to delve into various aspects of Tathbit dala'il Al-Nobovvah, emphasizing the features of writing reason. How Abad Al-Jabbar Hamedani has thought about miracles and the signs of prophet hood of Mohammad (SA) as well as fitting this image in prophet's reasonography have been investigated in this article. The method of this research is library-based, relying on primary resources in addition to making use of recent research and applying descriptive-analytical approach for analyzing the data.

Of the significant issues in the field of resons for inferencing the rules among Muslim scholars is the authenticity of Holy Prophet's Sunna and accepting or rejecting the Akhbar Aahaad (Hadiths transmited by just one person) abouth which the adherents and opponents have posed reasons during history. Shafi'i is one of the adherents of authenticity of Sunna and Akhbar Aahaad among the scholars of his age who, suggesting arguments in his writings, has defended the stance of Sunna. Mentioning arguments from religious texts and rational reasons, he states the authenticity of Sunna in general and that of Khabar Wahid in particular and says inaddition to indication of Quranic verses to authenticity of Sunna and succinct expression of Quran, there are rules in Sunnah, besides what is mentioned in Quran, whaich are called Sunnah Za'id (extra Sunna). Apparently, this attitude of Shafi'i is not in tandem with that of some other scholars including Shatebi. This article tends to delve into the arguments of the oponents of the authenticity of Sunna and Khabar Wahid during Shafi'i era and present time and then states Shafi'i's attitude considering his arguments and poiting to the Quranic verses and authentic Hadiths regarding the authenticity of Sunna and poiting to religious and historical texts and considering the behavior of Prophet's companions, investigates the authenticity of Khabar Wahid based on Shafi'i's terms.

Maqtal al-Husayn (The Murder of al-Husayn) in Ṭ abarani 's Al-Mu'jam Al-Kabir (great encyclopedia) is of the remaining books of this kind and an ancient source which of course, like other historical and narrative sources, has not been secure of surge of distortions reagarding 'Ashoura which cast doubt on the readers in terms of some material about that event. Although the Hadith style in his books in welldocumented and continuous, investigating the narration texts, one can find out that the author, applying certain Akhbari expression, has made effort to show the approach to particularly affect the main purpose of Imam. Other Sunni scholars have adopted this attitude from someone like Ṭ abarani. Thus, some of the them like Ibn – e – 'Asakir and Ḍ ahabi have transmitted these narrations more attractively. Narrations which are mostly about extraordinary and supernatural occurrences following the Imam's martyrdom are considered to be the origin of Ṭ abarani's attitude. In spite of some single reports in comparison with other books on history or Hadith, this Maqtal is in contrast with some certain events or historical narrations and has distorted the status of infallible Imams and their families due to the unreliability of document and text as well as unreasonable differences and oppositions and thus has culminated in untrustable foundation for research among following Shi'ite and Sunni scholars during upcoming centuries. it can be claimed that the Shi'a is the mostly affected school that has benefited from these narrations. In this study, applying library-based method and analytical – critical approach, it has been tried to present some explanation regarding his book and mention some of these distortios and delve into their historical and narrative foundation.

Ithbat bila Kayf (proving without quality) and Rouhe Ma'na (spirit of meaning) theories are two common theories in the field of semantics of Divine attributes. In this article, Ibn Taymiyya's reading of this theory is investigated. Making distinction between the realm of meaning and realm of quality on one hand and resorting to semantic commonness and avoiding mixing contents and manifestation on the other hand, he has posed rather comprehensive analysis and removed the obstacles. He considers the knowledge to the meaning of Divine attributes possible but the knowledge to their quality impossible. Semantic commonness of the meaning of the attributes is the origin of clearness of the meaning and impossibility of dominating the essence of God is the origin of unclearness of the quality. Furthermore, accepting the theory of Rouhe Ma'na (spirit of meaning), gives the real meaning back to spirit of meaning. Based on this theory, the words are assigned to the spirit of meanings and features of manifestations are not taken into account in their meanings. That is why, applying them in meaningful and semantic manifestaions is real, just like tangible and apparent manifestations. Investigating these two theories comparatively, it turns out that Ibn Taymiyya's reading of Ithbat bila Kayf (proving without quality) can be returned to the theory of Rouhe Ma'na (spirit of meaning).

Discussion about Tawhid (Unity of God) and Insan Kamel (perfect human) form two fundamental pivots in Islamic mysticism. These two concepts are so closely related that, in order to grasp the meaning of Unity of God, discussing perfect human is unavoidable. Studying the relation between "perfect human" and other mystical terms is considered to be a way for understanding the concept of "perfect human" better. Applying analytical method in this article and aiming at further familiarity with the real stance of perfect human in the world as well as illustrating a part of Imam Khomeini's mystical thought, the realtion between perfect human and three key terms "Ism A'zam ( the greatest name)", Kawn Jami' (all-comprehensive engendered being) and Jala' and Istijla' (manifestation of God in Himself and Manifestation of God in creation) will be studied. Eventually, it turns out that in his view, the relation perfect human with Ism A'zam is Zahir and Muzhir (the manifested and the locus of manifestation), and with Jala' and Istijla' (manifestation of God in Himself and Manifestation of God in creation) is Tajjali and Mutejalli (self-disclosure and The discloser), and with Kawn Jami' (all-comprehensive engendered being) is sameness. All of these are various illustrations of the same concept.

This article aims at investigating the Divine Names and their relation with fundamental principles of Ibn 'Arabi's philosophy of unity of existence (waḥdat al-wujūd). To do so, the primary texts, written by Ibn 'Arabi and the secondary texts interpreting his works were meticulously studied. The analysis of the content in the fore-mentioned sources revealed that there is a existential relation between fundamental principles of Ibn 'Arabi's philosophy of unity of existence (waḥdat al-wujūd) and the Divine Names. In other words, the concepts of "manifestation", "mercy", and "creation"from God, are actualized through Divine Names. Moreover, based on the findings of this research, in Ibn 'Arabi's perspective, the Divine Names are countless and graded. The most exalted Divine Name is "Allah" which is one, just like the Divine Essence. The most significant the greatest names are derived from "Allah". The names derived from Allah are in the inferior existential level than Allah and as agents (Sadaneh) make the creation of material world possible. From another angel, all Divine Names are gathered in perfect human and human is considered as a mirror in which Divine names are reflected. In this article, each of these mystical and existential concepts are thouroughly explained and the relation between each concept and the Divine Names is illustrated.

Sufi interpretation method is considered to be of the methods whcich has attracted the attention of commentators from the early centuries of Islam who have made effort ot interpret Quran taking the its nature into account and applying the data attained through intuition the result of which is a number of interpretations based on Sufi perspective. However, Sufi interpretations have always been subject to criticism by the scholars whose views have been the representative of their denomination. This article evaluates Dhahabi and Mohammad Hadi Ma'rifat's views regarding Sufi interpretation method the view of both of whom is accompanied by critique. Th edifference is that Dhahabi, dividing Sufism into practical and theoretical, has positive view towards such interpretations, however, Mohammad Hadi Ma'rifat's critique roughly encompasses all principles of Sufi interpretations and accorfding to such view, he describes all Sufi interpretations to be based on personal taste. The other fundamental difference is that, unlike Dhahabi, Mohammad Hadi Ma'rifat in spite of critiquing Sufism, consents to esoteric interpretations and mystical concepts derived from mystical interpretations. In addition, generally, Sufi and mystical interpretations include the Shari'a foundations in Quran and hadith. Thus, one can never understand part of Quranic verses and hadiths without considering this method of interpretation.

Sufism is an Islamic current which started among the majority of Sunnies and underwent so many ups and downs. Sufies in Iran, who have been isolated in late Saffavid reign, "renewing the past covenant" made effort to revive themselves. Of the pioneers of this movement, Nour Ali Shah Isfahani (d. 1212 H) can be named who, as Sheikh Al-Mashayekh (the Greatest Sheikh) in Ne'matullahieh dynasty, trained a number of students. Since the historical reports and judgements regarding him are various but contradictory, rereading his religious character, works, pupils and thoughts in Sufi and none-Sufi sources are undeniably necessary. Because on the one hand his opponents are of the jurists of the time and on the other hand opposing all or part of his religious and spiritual power is no easy task. Thus, in this article, it is tried to describe and analyze Nour Ali Shah Isfahani's life, works, pupils, followers and beliefs applying library-based approach aimg to achieve more exact understanding of him through rereading the history. To do so, avoiding any kind of argument and dispute, his belifes and history is investigated in Sufi and none-Sufi sources and taking historical reports and the content of his works as well as his students into account it is shown that these judgements have mostly been based on pre-judgements and have led to extremes.

Residing in shadow during minor and major Haj is of the issues the forbiddenness of which is not understood in jurisprudence of Islamic denominations, particularly Hanbalites, due to fact that, in comparison with Imamieh, there has not been noteworthy research in this regard. Thus, answering the question regarding the verdict about residing in shadow for men during Ihram requires further research. Considering Holy Prophet and Infallible Imams' practice in Imamieh and Ahmad Ibn Hanbal's well-known view as well as prophet and companions' practice in Hanbali denomination are of the reasons that prove forbiddenness of residing innshadow and covering the head for men during the day. This research aims at identifying the terms of reasons and illustrating the duty of men during Ihram regarding residing in shadow emphasizing Imamieh and Hnbalite. Obtaining the result requires analyzing the features in Hanbalite and Imami jurisprudence and gathering library data. The outcome will be illustrating and analyzing the views and reasons for forbiddenness of residing in shadow during the day.

Indication plays a significant role in understanding Quranic na dnarrative contents aiming at inferencing jurisprudential rules and it is discussed in various scinces as logic, interpretation, theology, and jurisprudential principles and is divided into various forms. According to this, Usuliyan have posed discussions regarding the indication of Isharah as one kind of indication in discussion about words. The present article tends to answer this fundamental question: what is the nature and authenticity of indication of symbolic allusion (Isharah) in the views of scholars in The five denominations? In addition, how do the differences in attitudes regarding the nature of indication of Isharah affect its function in jurisprudence? Although roughly all Usuliyan consider the same meaning for indication of Isharah, they adopt differing approaches in their definitions like defining the meaning, defining the word, the quality of indication and defining the indicated. Furthermore, in the discussion regarding the nature of indication of Isharah, the Usuliyan's differences of ideas in limitted to three theories: content, Mantuq (law), and independent nature. It seems, of course, that indication of Isharah embeds independent nature and defining indication.

Of the most controversial issues in the field of effects and consequencs of having sexual relation with a marrid women is legitimacy of continuing the conjugal life with her. Majority of Imamieh jurists have issued the verdict on the authenticity and described it as consensual. Although a number of jurists among Sunnis have ordered cancelation of marriage contract, the common verdict orders continuing the conjugal life. The research conducted in this article has culminated in the necessityof making distinction between various circumstances in this regard; meaning there ought to be a difference between the illegal sexual relation she has had before and after having such relation with her husband. Allowing the husband to continue the conjugal life with an adulteress matches the second possibility. Critiquing the prevailing point of view through applying analytic – descriptive method and offering reasons and documents, we have tried to find a convincing answer to this issue.