پژوهشنامه مذاهب اسلامی
پیاپی 4 (پاییز و زمستان 1394)

One of the main problems in Islamic theology is Sifāt-I-Khabari (testified attributes) about which the scholars of different sects of Islam have different perspectives. Some of them are accused of Tashbeeh (Analogization), some of Tajseem (Anthropomorphism), and some of Ta’teel (Rejecting). Sometimes, even some schools of thought such as Wahhābism exceeded to excommunicate the opponents who stand against Sifāt-i-Khabari
Shiite scholars, not being excluded from these kinds of accusations along the history, have strongly rejected them; pronounce that their interpretation of Sifāt-i-Khabari is the same as the perspective of the Household of the Prophet, namely Tanzeeh (Purification). According to the Shiite scholars based on the Hadithes told by the Shiite Twelve Innocent Imams on Sifāt-I-Khabari; three main theories could be extracted: proving through analogization, refutation of Sifāt (attributes of God), and proving without analogization. From all these perspectives, the latter is as same as Tanzeeh (Purification) that the Shiite scholars believe in it.
In this article, we try to explain different positions on Sifāt-i-Khabari through a systematic classification emphasizing the notion of Divine Vision.

Implying the elevated status of Ashab-i Kasaa, the verse of Mubahila is amongst the verses which most of the interpretations of Muslim scholars upon it assert its special reference to Ashab-i Kasaa. Although an agreement could be traced among the Islamic denominationsthat they reference the verse of Mubahila to the elevated status of the Household of the Prophet; the authors of Al-minar deny the specialty of the reference and ascribe it to some other people based on a narration by Ibn Asakir. Through a descriptive-analytical method, this article surveys first, both Sunni and Shia valid sources of narrations concerning the relationship between the verse of Mubahila and Ashab-i Kasaa and, then the viewpoint of top Sunni clerics in this regard and, finally critically analyzes the claims of the authors of Al-minar.

The occurrence of any social phenomenon and historical event is due to some reasons that paved the way for its appearance. The same event could result in the occurrence of another chain of events and incidents too. The more important the event, the more extensive the waves it raises. Like any other social phenomena, the heart-rending event of Ashura was caused by some reasons, and its roots must be sought in the deviations after the decease of the Prophet Muhammad (P.B.U.H).
The event has appeared to have some profound and valuable effects, not only evident in the history of Islam but also the world. The dynamism of the movement of Ashura depends on maintaining its philosophy alive and transmitting its message to the future generations. In order to preserve the valuable effects of Ashura, it is necessary to keep the memorial ceremony of Moharram alive and to hold a purposeful wisely-organized mourning ritual.
This article aims at surveying the causes of Ashura movement as well as some of its consequences. Ultimately, the issue of mourning (for Imam Hussein) is explained from the viewpoint of Allamah Sharafuddin.

In the era of Imamayn Al-askariyayn (peace be upon them), there were a lot of wrong opinions and believes. In this situation for manifesting the truth, this wrong opinions should have been expressed. When Imamayn Al-askariyayn (peace be upon them) had took the opportunity to express the truths, they proceeded to revealing truths and rejecting doubts. This essay is a glimpse at sects, religions, and strands of thoughts in the era of these Imams. After a short definition of each sect, we mention the traditions (Ḥadith) relating to them and remark the attitudes of each Imams about them. In this era, we see sects and religions like Gholat, Sufism, Waqefiyah, Jabriyah, Mojasamah, Thanawiyah and strands of thoughts like the belief that the Quran is created by man. One example of the analyzing attitude in this research is this belief, which Imam Hadi (PBUH) preferred silence and reservation, but in the era of Imam Hasan Al-askari (PBUH) this dilemma was removed and nobodie's life was in peril, so he expressed frankly that the belief the Quran is created by man is a mistake. Declaration of these two Imams′ viewpoint caused awareness of people and prevented them from being deceived. Also, it led to opprobrium of the leaders of these sects and religions.

In the second half of the twentieth century, with the increasing rivalary between Egyption and Saudi Arabia, a large amount of the members of Egyptian Ikhwan-Al-Moslemin immigrated to Saudi Arabia and mixed the Ikhwani thoughts with Wahhabism and spread it. Mohammad Qutb was the most important thinker of that movement. The main Qutbs’ thoughts were political thoughts and idea about the concept of Jaheliyah (ignorance).In Qutb’s view, Jaheliyah is a political concept and means ruling in accordance with laws other than Sharia (God’s path). He said the only way to end this Jaheliah is to establish the Islamic government.We show in this paper that the government hasthe highest position in Qutb's view as it can be accounted as one of the Islams’ principals besides monotheism.The Shia and Sunni sources often did not accept this view, despite Qutb says the goal of this government is to free people from Jaheliyah. In the Qutb's view the most important tool of Islamic government is Sharia.