پژوهشنامه مذاهب اسلامی
پیاپی 2 (پاییز و زمستان 1393)

Before the formation of Fatemids, genealogists knew a little about lineage of Mohammad Ibn Ismail, because Ismaili's activities were clandestine. But after the establishment of Fatemids government in north Africa, genealogist paid attention to ancestry of Fatemid Caliphs. Although Abbasi Caliphs know Fatemid caliph's ancestry as altered, but all genealogists have confirmed Fatemid Caliph's ancestry and know them as descendants of Mohammad Ibn Ismail; however they have prevaricated to declare that to which one of Mohammad Ibn Ismails descendants the lineage of the first Ftemid chaliph goes; there are a lot of disputes in this case. Therefore genealogists have basically confirmed Fatemid caliph's ancestry and introduce Fatemids as descendants of Hazrat Fatima (s); but there is no agreement between them on the question that which offspring of Mohammad Ibn Ismail they have been descended from.

Viewpoints of Mohammad Qotb, the younger brother of Seyyed Qotb and influenced by his thought, is a mixture of Islamic orthodox thought and new E`tezal. He has intended to reestablish the great and flourished Islamic civilization. Regarding the effect of new western thought on Islamic world, he has tried to explain Islamic teachings in the fields of religion, culture, society, economics etc. and has sought to defend Islamic teachings against spreading irreligiosity and secularism. When seeking roots of the difficulties in Islamic world, he admits the lack of stability in Muslims` thought and conducts as well as he finds the difficulties to be rooted in Christian Zionism and Crusade West. In his view, Islamic world may be free from such difficulties by returning to Islam under the leadership of an enlightening and influential leader by applying appropriate propaganda, and by training the Muslim young generation tired of foreign schools. He opposes western ignorantly-made civilization with all his abilities. As he predicts with regard to divine line of conduct, secular and crusade west would surely be destroyed. Furthermore, he has a concern on Islamic awakening and globalization, which this paper is going to study critically.

One important intellectual foundation leading to conflicts among Muslims and emergence of takfiri Daesh (apostate) groups seems to be their opinions about the authority of individual narrations concerning doctrinal issues. The foundational principles of majority of doctrinal beliefs and precepts are individual narrations. The reliability and authority of these narrations is nearly unanimously accepted by all the Muslims in secondary sources and Fiqh; however, their authority raises debate and discussion concerning religious tenets and principles. Authority or non-authority of such narrations will lead to acceptance or rejection of many beliefs and religious precepts. The current study addresses an investigation of the authority of individual narrations from the non-traditionalist Sunni's viewpoint proposing it by four theories; then, expressing Ibn Taymiyyah's views, takfiri's theoretician, and comparing his views with those of the Sunnis, it is concluded that the majority of Traditionalists (Salafis) such as Ibn Taymiyyaj consider individual narration to be a scientific and verifiable certainty in religious principles and beliefs. However, the majority of the Sunnis, typically Hanafi Maturidi, regard the individual narrations as conjecture-producing and therefore these narrations are held non-authoritative in the realm of beliefs.

The issue of imamate in Abrahamic faiths led Uri Rubin to regard the authentic knowledge of holy Prophet and Imams as originated from Judeo-Christian sources. Referring to the light creation in imamate through vesāya, Rubin claims that the Shiʿite belief in light creation stems from the beliefs of pre-Islamic jaheliya (age of ignorance) Arabs (enjoying physical characteristics by inheritance) and thus the Shiite scholars proved the immediate succession of Imam Ali as spiritual heritage. Rubin also suggested the theory of the light vesāya on basis of which he claimed that transition of vesāya from Israelite prophets to the Prophet of Islam and Shiite Imams showed that their authentic knowledge originated from the old heritage of Judeo-Christian prophets. Reflecting on the revealed reasons for imamate provides us with the idea that regardless of the hadiths related to the creation out of preexistent light Shiite support the doctrine of Imamate on the basis of explicit revealed text and hold that being created of light is the unique virtues of holy Imams. It is also clearly inferred from holy verses and hadiths that vasiyya is just an evidence for succession of awsiyāʾ (the Appointed to succeed) to the prophet not as a reason for authentic knowledge.

Affiliation of Ahmad Ghazali to a specific mystical stream called "Romantic and beauty-leaning Mysticism" had certain outcomes such as whirling dace, ecstatic phrase and beauty-leaning trends. These are called traditions of beauty. Most of the criticisms, charges and even lampoons of the school of Ghazali are made against his tradition of beauty, not against his beliefs and principles of his school. In this paper we first account the evidences showing that Ghazali practiced these traditions. Then we review and evaluate the criticism made against him about these issues. The other criticism which has made against him refers to "Sanctification of the Devil". Therefore we are going to discuss two topics: Traditions of beauty and Sanctification of the Devil.

Theological way of thinking of Allamah Majlesi is close to that of Akhbarites because he knows Hadiths (Traditions) as the only source for theological knowledge. But can we consider him as an Akhbarite theologian as we do Muhammad Amin al-Astarabadi and Ibn Abi Jumhur al-ahsai? To answer this question, it is required to reflect on the position of reason in his thinking. He considers reason as the instrument for religious knowledge; He checks Hadiths in their documentary and also tries to present a rational interpretation of them. But as we know, Akhbarites do not give importance to reason even as an instrument for religious knowledge. So, He has an importance separation from them. In this respect, we can say that Majlsi’s way of religious thinking is much closer to the way of Saduq’s theology than to the way of Akbarites. He revives in Isfahan at eleventh century the traditional way of religious knowledge which is adopted by Saduq in Qom school in third and fourth century.