دانشنامه علوم قرآن و حدیث
پیاپی 15 (بهار و تابستان 1400)

Contrary to the popular belief among Shia Muslims that Shia originated and emerged during the time of Prophet Muhammad, some Orientalists consider Shia as a historical event that occurred after the martyrdom of the Prophet and during the Saqifah incident. Moreover, some believe that Shia was constructed by Iranians in response to Arab Muslim domination over Iran. Another group of Orientalists acknowledges the Arab origins of Shia but believes in the influence of Iranian culture on this religious sect. This study, utilizing Quranic verses, Nahj al-Balagha, narrations, historical evidence, and documents, proves that Shia is an essential part of Islam and its emergence coincides with the third year of the Prophet's mission, in parallel with the proclamation of “Say, there is no god but Allah, you will be successful”. This article critically analyzes and describes the works of some Orientalists.

The denial of physical resurrection in the Sufi concept causes the soul to be single, while various evidences in the Qur'an and traditions reject this theory. The body is worldly. If the only way to save and discover the facts is to refer to the Qur'an and Hadith, then we must accept their narrations of descent, which all indicate the resurrection of the worldly body in the Day of Judgment. Also, regarding the verse of Esterja’, the return of man to answer for his actions in the court of divine justice is received, not a reference to God, because duality in the basis is not scientifically acceptable and cannot be based on both doubting existence and personal unity. Existence built its own belief.

The book "Makiyal al-Makaram" was written with the aim of emphasizing the need for a lot of supplication to hasten the death of Imam Zaman. At first, the author presents the proofs of the existence of the Imam with rational and narrative reasons, in order to lead the audience to discuss the necessity of familiarity of the Imam in the era of his absence. This style of writing is new in its own way and is a link between Imamate and Mahdism; a topic that seems to need more attention today. Based on this, the author, after increasing the knowledge of the audience, emphasizes the supplication of Imam Asr. He also emphasizes on avoiding emotional dealings with the notion of emergence, and believes that, based on enthusiasm and intelligence, the request for the end of the great absence from God can be realized at the global level.

Learning is considered one of the human perfections, but not all people who seek it, take proper advantage of these learnings, and some obstacles in this path overshadow the benefit of students. It is appropriate that these setbacks and obstacles are identified and the causes of benefiting more from the benefits of knowledge are provided for the learner. Harms and disasters such as: learning for the sake of worldliness and not paying attention to the pleasure of God, learning without insight, appropriate and worthy actions, as well as not paying attention to the degrees of knowledge are among the important issues that can affect the value of knowledge, and reduce the human benefit from it. Numerous researches in the field of learning knowledge and its dangers have been presented to the society, but learning has slippages that have been less viewed from this perspective. The author has examined this debate with an attitude towards Quranic and hadith instructions

One of God's creations is a creature called "jinn" and the constant problem of man throughout history is that to what extent does this creature have the power to dominate him? To answer this transcendental question, the Qur'an, Ahl al-Bayt hadiths and interpretations were used. The result is that "Jin" is a material creation that God created from fire and before the creation of man, which has the power of reasoning. Also, this creation of God has free will and is subjected to divine testing. But the jinn were in a lower rank than humans and they were subordinate to prophets and they served them with God's permission. Although it is possible for humans to communicate with jinn, these relationships do not benefit for both parties, often due to the lower rank of jinn, the resulting losses are greater for humans. The level of their control over humans is weak, and the way of their influence is often through temptation, decoration, etc. Of course, on the other hand, humans also have tools such as prayer, forgiveness, etc.

The aim of this article is to explain the connection between the movement of Imam Hossein and the rituals of Hajj; the result of what is obtained from the researches and opinions of others is that in order to save his life and prevent his blood from being spilled in the Holy House, he left the glorious acts of Hajj and moved towards Karbala with the intention of Kufa. As a result, the Imam's wise move to save God's servants from ignorance and astonishment of misguidance towards the straight path was considered current and completely in line with the inner and true message of Hajj. He led the outward and metaphorical Hajj to the true and inner Hajj, which is the Hajj Akbar; And this means that Imam Hossein's actions are Mahdawi and on the other hand, they mean that Imam al-Zaman's actions are Hosseinian.