پژوهشنامه امامیه
پیاپی 18 (پاییز و زمستان 1402)

Humans hold a distinctive place in the universe, and various intellectual systems offer diverse perspectives on the human place. Muslim mystics present their own interpretation of the nature and position of humans. ʿAlāʾ al-Dawla al-Simnānī, a mystic and theologian from the eighth century AH associated with the Kubrawi order during the Mongol Ilkhanate era, extensively explores the significance and existential dimensions of humans in his works. This research aims to elucidate ʿAlāʾ al-Dawla's perspective on the human place in the universe, the existential relationship between humans and God, as well as the existential dimensions of humans. According to ʿAlāʾ al-Dawla, humans occupy a unique position among creatures owing to distinctive traits such as their exceptional talent, comprehensiveness, and succession of God. He categorizes humans into two groups: perfect humans and animal humans. Perfect humans, deemed the most perfect existence among creatures, serve as the final cause and sustaining force of the universe. Meanwhile, animal humans exhibit varying degrees of existence. Humans, in this framework, possess two dimensions: body and soul. The soul undergoes various stages, each reflecting specific properties. ʿAlāʾ al-Dawla refers to these stages as the "seven graces."

One dimension of Imam al-Sajjād’s lifestyle is his approach to training and education. This research employs a descriptive and analytical method to explore the Imam’s techniques in morally educating individuals. It seeks to address a fundamental question: What were Imam al-Sajjād’s methods and practices in moral education, and how did he go about morally training individuals? Our study delves into the Imam's approach to moral training in three aspects: cognitive, attitudinal and emotive, and practical. In this moral educational style, the primary cognitive methods encompass elucidating the worldview and establishing moral values, enhancing the trainee’s awareness of moral doctrines, recounting moral stories, and addressing deviated sects. The emotive and attitudinal methods employed by the Imam in moral education involve kindness and affection, honoring the trainee’s character, observing their moods, providing encouragement and admonishment, engaging in preaching, and offering role models. Finally, the principal practical methods of Imam al-Sajjād in moral training include the purification of the soul, promoting what is right and discouraging what is wrong, expressing grief through weeping and mourning, and establishing religious seminaries.

The fate of humans after death holds paramount significance, resonating deeply in both religious doctrines and philosophical discourse. Its intertwining with the concept of bodily resurrection adds to its importance. There are diverse perspectives regarding the nature of human postmortem existence, with some asserting the presence of a corporeal form in the afterlife. Advocates of this stance include Mullā Ṣadrā and Shaykh Aḥmad al-Aḥsāʾī. Employing a content analysis method using library data, this research conducts a comparative study of the works of Mullā Ṣadrā and al-Aḥsāʾī. Drawing upon his philosophical principles, such as the primacy of existence, individuation of existence, substantial movement, and soul-body relationship, Mullā Ṣadrā endeavors to furnish a plausible philosophical account of the nature of the human postmortem body. On the other hand, al-Aḥsāʾī posits a four-layered body for humans, utilizing the framework of multiple worlds and degrees that culminate in descending and ascending journeys. While both Mullā Ṣadrā and al-Aḥsāʾī affirm the presence of a body in the afterlife, they diverge in their explanations of its nature. Furthermore, both perspectives offer distinct interpretations of the afterlife body's identity in relation to the earthly body.

A significant question about  Imam Khomeini’s theory of the guardianship of the jurist (wilāyat al-faqīh) revolves around the scholarly prerequisites for the ruling jurist. Should the ruling jurist be an absolute mujtahid? Must the ruling jurist have deduced all jurisprudential rulings before assuming the guardianship position? Is it necessary for the ruling jurist to surpass his contemporary jurists in knowledge? If the answer to the latter question is affirmative, should this knowledge superiority be in jurisprudential inferences or in political management and administration? This study does not delve into arguments supporting the doctrine of the guardianship of the jurist as presented by prominent jurists. Instead, it employs the analytical method and draws upon library resources, particularly Imam Khomeini's jurisprudential works, to address these questions. According to the research findings, Imam Khomeini mandates the potential for absolute ijtihad in the guardian jurist, signifying the ability to make jurisprudential inferences in a significant number of sharia rulings. Furthermore, he stipulates the actual inference of a substantial number of sharia rulings for the ruling jurist, requiring that the majority of jurisprudential rulings be inferred before assuming the position. Moreover, based on caution, Imam Khomeini requires that the ruling jurist be the most knowledgeable jurist in the land of his reign concerning the inference of jurisprudential rulings and the management of public affairs. When Imam Khomeini's views are juxtaposed to his practice, it becomes evident that in the absence of a jurist meeting all the conditions, certain conditions can be compromised in favor of others.

After the fall of the Ilkhanate dynasty, Iran underwent periods of unrest. The turmoil intensified following Timur's attack and the ensuing brutal bloodshed. Subsequently, Iran witnessed significant upheavals in cultural, social, and political spheres. These events played a pivotal role in shaping religious extremist views, exemplified by the emergence of the Hurufists. Faḍl Allāh al-Astarābādī, the leader of Hurufism, initially engaged with Shiite slogans and held exaggerated (ghālī) ideas regarding Shiite Imams. Later, he focused on promoting the doctrine of Mahdism, garnering widespread public support. This article seeks to address the question: How did the doctrine of Mahdism evolve in the thoughts of Faḍl Allāh al-Astarābādī? The research methodology employed in this article is descriptive, relying on an analysis of historical data. The research findings highlight that political, social, and religious movements are responses to societal objectives and resistance against unjust and oppressive rulers. Faḍl Allāh, drawing from the grievances and injustices inflicted by the Mongols and the Timurid dynasty, utilized the motivating force of Mahdism to initiate an uprising aimed at establishing a "virtuous society" (utopia) and ensuring social justice. It is crucial to note that Faḍl Allāh's doctrines developed gradually over time.

Nahj al-balāgha is a significant Islamic source containing the words of Imam ʿAlī, which play a major role in introducing his character. This article aims to analyze two sayings in Nahj al-balagha: "Woman is a scorpion whose sting is sweet" and "Woman is evil, all in all, and the worst of it is that one cannot do without her." Employing the descriptive-analytical method, irrespective of the reliability of their chains of transmission, this article examines the versions, translations, and linguistic features of these two sayings, along with the views of commentators. By considering clear and non-ambiguous doctrines and relying on linguistic issues, it seeks to attain accurate readings of these two statements. Research findings indicate that Imam ʿAlī consistently held a special value and respect for women. However, the issuance of the above two hadiths pertains to commitments for responsibilities and against the problems in life. Inaccurate interpretations of these two hadiths stem from various factors, including a lack of precise translations, ignorance of the general status of women in Nahj al-balagha, and a lack of understanding of linguistic issues.
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According to Thomas Kuhn's depiction of the "scientific crisis" and subsequent "paradigm shift" in The Structure of Scientific Revolutions, transitions between schools of thought often encounter resistance. This phenomenon is evident in the shifts between Imami schools of hadiths, particularly during the transition from the School of Baghdad to the School of Hillah in the second half of the seventh century AH. After Ibn Idrīs al-Ḥillī highlighted weaknesses and flaws in the jurisprudential method of the School of Baghdad, serious challenges arose, especially concerning the non-authoritativeness of single-narrator reports (khabar al-wāḥid). In response to the apparent shortcomings, numerous theories emerged during this scientific crisis, mirroring developments in the Imami schools. The School of Baghdad faced opposition from many jurists who criticized its approach. Notably, al-Muḥaqqiq al-Ḥillī attempted reforms in the School of Baghdad through his work al-Muʿtabar, advocating for some leniency in accepting hadiths to rectify deficiencies. On the contrary, scholars like ʿAlī b. Ṭāwūs, Aḥmad b. Ṭāwūs, al-Fāḍil al-Ābī, and al-Muḥaqqiq al-Ḥillī in Maʿārij al-uṣūl argued for the authoritativeness of single-narrator reports against the position of the School of Baghdad. Notably, al-ʿAllāma al-Ḥillī provided various speculative and textual arguments for the authoritativeness of single-narrator reports in his works. Due to the cogency of his arguments, the School of Hillah gained prominence among Imamiyya in the name of al-ʿAllāma al-Ḥillī.
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From the perspective of Quranic verses and hadiths, human actions exert influence on both their past and future deeds, as well as on those of others. These influences lay the groundwork for the annulment and alteration of one's own and others' actions, perpetuating and transforming both the virtuous and the sinful deeds. Understanding these impacts significantly contributes to the development of an Islamic lifestyle, characterized by behavioral patterns derived from the insight system and value system of Islam. Through the method of library research and employing a documented-analytical evaluation, this study delves into Quranic verses and hadiths that address the impacts and rulings of actions. The findings suggest that human actions that are carried out through free will, whether virtuous or sinful, not only involve psychological, physical, and social repercussions but also are subject to effects such as the nullification or invalidation of past good deeds or the concealment of past wrongdoings. Moreover, there is a transference of identical or similar actions, both virtuous and sinful, between individuals, along with the embodiment of human actions across various realms of existence, thereby paving the way for new impacts to unfold.

Qudsī (holy) hadiths hold an elevated status in establishing the principle of monotheism, given their attribution to God. The book al-Jawāhir al-saniyya fī l-aḥādīth al-qudsiyya by al-Shaykh al-Ḥurr al-ʿĀmilī contains numerous qudsī hadiths concerning beliefs and moral principles, although lacking thematic and content classification. This research aims to provide a content analysis of hadiths concerning monotheism, exploring the Quran's perspective on the subject and the practical role of monotheism in human life. The descriptive-analytical method is employed to classify these hadiths. The analysis reveals no contradictions between Quranic verses and qudsī hadiths related to monotheism, encompassing the unity of God's essence, attributes, acts, and worship. Additionally, it demonstrates that monotheism and its variations extend beyond doctrines and beliefs, as the noble Quran also delves into the practical implications of monotheism in human life.

Dunaduni is the second principle of Yarsan beliefs, representing one of their most contentious doctrines. Throughout the history and evolution of Yarsanism, followers have debated the interpretation of dunaduni. This doctrine has consistently faced criticism from non-Yarsanists, with many scholars regarding dunaduni as a limited form of metempsychosis. Some proponents of Yarsanism explicitly equate dunaduni with metempsychosis, while others, although hesitant to use the term metempsychosis, differentiate the two doctrines. However, their understanding of the nature of dunaduni often aligns with the concept of metempsychosis. This research assumes that Yarsanists have historically disagreed on various beliefs and rituals, including dunaduni. The primary focus of this research is to investigate the nature of dunaduni and its connection to metempsychosis. Drawing upon library data and employing descriptive-analytical and comparative methods, we aim to delineate the essence of dunaduni and subsequently explore its relationship with metempsychosis.

Among the various books of "maqtal" (narratives detailing the murder of Imam al-Ḥusayn), the section dedicated to Imam al-Ḥusayn's murder in Ibn Saʿd's Kitāb al-ṭabaqāt al-kabīr stands out as one of the earliest accounts. Notably, Ibn Saʿd's maqtal shares striking similarities with Abū Mikhnaf's narrative, although it excludes some of Abū Mikhnaf's accounts, opting instead for narratives from al-Wāqidī and others. Ibn Saʿd's biased and selective approach to recounting the events of Ashura found favor among historians and rijāl scholars aligned with the Levantine school of thought. This maqtal introduces distinctive reports from alternative historical and hadith sources, at times diverging from established events or conflicting with other historical records. In certain instances, it even challenges the revered status of the Infallible Imam as upheld by Shia Muslims, creating an uncertain foundation for subsequent research conducted by both Sunni and Shia scholars over the centuries. The analysis reveals Ibn Saʿd's partiality in presenting the narrative of Imam al-Ḥusayn's uprising. Utilizing the library method and employing an analytical and critical approach, this article scrutinizes Ibn Saʿd's contentious narratives surrounding the period of Ashura and its aftermath.

Al-Qaffari, a prominent and influential contemporary Wahhabi figure, authored a book critiquing Shiite doctrines, representing the Wahhabi stance against Shiism. Regarding the concept of imamate, he associates it with succession (wiṣāya). By tracing the origin of this notion to ʿAbd Allāh b. Sabaʾ, a Jewish figure, he asserts that the Shia understanding of succession is an imported, non-Islamic teaching. This article utilizes reliable Sunni sources to analyze and critique the issues raised in al-Qaffari’s argument concerning imamate. Additionally, it clarifies the concepts of imamate and succession, demonstrating their universal application to all prophets, including the Prophet of Islam. A comparative examination of ʿAbd Allāh b. Sabaʾ and other Jews who converted to Islam, such as Kaʿb al-Aḥbār, Zayd b. Thābit, Wahab b. Munabbih, and ʿAbd Allāh b. Salām, highlights the extent of their influence on Muslims. Furthermore, Quranic verses and the perspectives of Sunni exegetes are cited to elucidate the shared doctrines between Islam and other monotheistic religions, refuting al-Qaffari’s unsupported claims and countering accusations by other Wahhabis against Shias, particularly concerning the exclusive Shiite doctrine of imamate.