نشریه امامت پژوهی
پیاپی 31 (بهار و تابستان 1401)

According to reliable Sunni reports, Hazrat Fāṭima al-Zahrāʾ (S.A) became angry with the first caliph and did not talk to him until the end of Her noble life. This historical fact was agreed by Sunni scholars until the middle of the 2nd century of Hijri but from that era until the middle of the 5th century and with the emergence of single-narrated Hadith, a new rise was formed to prove the ultimate consent of Hazrat Fāṭima al-Zahrāʾ (S.A) from the first caliph, a Hadith which is still as evidence supported by a group of Sunni scholars even after many years. Using the descriptive-analytical method, this study examined the oldest Isnād (chain of narrators) regarding this claim and drew a conclusion in which besides the weakness of the Isnād among Aḥādīth (traditions), their contexts also contradict the traditions reported in Ṣaḥiḥain, and consequently is not acceptable based on the Sunni principles. Furthermore, some doubts have been responded including Ayesha’s ignorance, Sha’abi’s hearing from Amir al-Mu’minin (PBUH), the validity of Mursal Aḥadīth (i.e. one or more transmitters of which are left out) narrated by Tābʿīn (successors), Sha’abi’s narration from Thiqāt (reliable sources and transmitters) and taking precedence of Muthbit (affirmatory) over Nāfi (negatory).

One of the issues that has always been disputed in the Islamic world is the position of Hazrat Ali and the family of the Holy Prophet in Islamic law. In the meantime, the hadith of Manzillat is one of the pioneering cases, which, of course, has faced a difference of opinion in terms of its meaning, in terms of the least and the most.The minimum meaning of this hadith is the succession of Hazrat Ali to the Holy Prophet during his absence in Madinah due to accompanying the soldiers in the battle of Tabuk, and the maximum meaning is the installation of Hazrat Ali in the highest Shariah position after prophethood. And the monopoly of this position belongs to the worthy ones of his generation.What can be a confirmation of the maximum understanding of the hadith of Manzlat, is the adaptation of the position of Hazrat Ali in Islam to the position of Aaron in the Jewish law. According to the Jewish holy text, there is no doubt that the most important religious position after prophethood, which is referred to as the "high priesthood" and includes powers and duties similar to the position of Imamate in Islam, belongs to Aaron and his generation.There are other evidences in Islamic law that strengthen this view.

Hadith of Ghadir and some other famous Hadiths of the will of Amir al-Mu'minin (AS) have a high place among the general Shiite and non-Shiite Islamic sects; But in the meantime, the Nusairiyyah, the most prominent remaining sect of the early Extremisits, have been evasive of this frequent Hadiths, and they have made serious efforts to distort it regarding the Hadith of Ghadir. public Nusairi sources have preferred to pass over the Ghadir event with a vague reference and sometimes by omitting the main parts of the Ghadir event; But in private and secret sources, they have presented a completely different version of the event. In their view, on the day of Ghadir, the believers heard the call of the divinity of Amir al-Mu'minin (AS), but others, who are "disfigured", heard the call of the Prophet (PBUH) in the form of the famous sentence "Who I am his Mowla, this is Ali Mowla". Belief in the divinity of Amir al-Mu'minin (a.s.), in the main sources of the Nusairiyyah, was a serious obstacle in their care for the Virtues of Imams (a.s.), which has a human color. Many times in their books, after narrating the virtues accepted by the Imamiyya, the Nusairiyyah have clarified that these narrations are according to the viewpoint of "public", "guilty", "Shia" and... and the opinion of "Khaseh" or "Ahlul Tawheed" (Nusairiyyah) is something else. Also, the debauchery and customs of Nusairiyyah in Ghadir and other holidays are seriously Rejected by Shia tradition,

The third lecture of Nahj al-Balaghah is called "Shegsheqiyah", in which the highest theological purposes are presented in the most beautiful rhetorical forms. One of the wonderful literary forms is the use of numerous metaphors and allusions that Imam Ali (as) used at once during this speech. Examining the above-mentioned metaphors and allusions, it is well understood that these words has gone beyond the level of standard and normative speech and has caused a foregrunding in the mind of the audience. Of course, foregrunding is done through various tricks and this research has researched only metaphorical and ironic tricks with the focus on what is the conceptual purposes of Imam Ali (AS). The method of this article is descriptive-analytical and its results show that the study of each of the foregrundings in the metaphors and allusions of Shegsheqiyah lecture, leads the audience to deep purposes and intentions. Some of these goals are such as the real position of the Imamate, the Imam's view of the people and the government, some of the behavioral characteristics of the previous caliphs, and also portraying the current and past situation. Realizing such purposes plays an important role in analyzing the discourse of Imam Ali (as) in Shiite thought.

Amir-Moezzi, one of the most famous Shiite scholars in Europe, divides the Imamiyya into two traditions: non-rationalist esotericists and orthodox rationalists. It was limited to reasoning only. As a result, belief in supernatural and esoteric matters, including theology and the miraculous forces of the Imams, belongs to the early Shiites, and this belief was rejected in the Baghdad school.In this study, Amir-Moezzi's claim about changing the concept of reason in the Qom and Baghdad schools was examined and criticized. Also, the narrations of the knowledge of the unseen and the supernatural power of the Imams in the two books "Basā’ir ad-Darajāt" and "al-Irshad" were analyzed and it was found that many narrations of the knowledge of the unseen and the power of the Imam have been designed in the Baghdad school. Also, by examining the theological opinions of Baghdad theologians, it became clear that their opposition to some esoteric teachings was not due to the supra-rationality of these beliefs, but due to differences in the acceptance of narrations, including the lack of authenticity of the single news.

Although Tawassul is accepted among all Muslims ' the Salafis oppose the rest of Muslims in that .They accept some cases and reject some, for example To make Tawassul with the names and attributes of Almighty Allah is permissible according to them but to make Tawassul to Allah through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets the martyrs and any other pious servant of Allah, is illegal, they say. Naser al-Din al-Bani tried to defend this view in his works. Because of his important position among Salafists We are going to criticize his views and arguments here. There are numerous proofs that support the permissibility of Tawassul through individualsBut we rely on Islamic traditions and Quranic verses, which are also accepted by Salafis.Proving this matter will help to reduce the unfortunate differences between Muslims.And this is our purpose of writing this article.

Preservation of the congregation is one of the authentic Islamic teachings that has always had a special place among Muslims. A doctrine that is better known as Vahdat, today. The infallible imams have given many orders to protect the congregation and prevent division. But it is interesting that the cruel rulers have generally abused it as a pretext and in sometimes, as a lever of political pressure. Meanwhile, in one of the most dangerous periods of Islamic history, Imam Hussain has included the doctrine of protecting the Muslim congregation in her movement and has mentioned it. His words and actions on his way contain indications, we can say that we can draw a picture of the preservation of the congregation by studying them. Therefore, the question is what are the Attributes of unity and congregation in the scope of Imam Hussain's uprising? This research tries to extract the elements and coordinates of this principle by studying the implications of the historical and narrative statements related to the uprising of Imam Hussain. Then by highlighting and putting together the obtained components, draw a multi-dimensional picture of it; An image whose most important component is "Imam".

The mothers of the imams have been outstanding and chosen women whom God Almighty has chosen to be the mothers of the best people on earth and His evidence. Along with Hazrat Zahra, the master of the women of the world, according to God's providence, some of them have made their way to the houses of imams in the form of gold-plated maids from faraway places, and the common feature of all of them is their excellence in human qualities. Among these women is the mother of Imam Sajjad (AS). Determining the lineage of the mother of Imam Sajjad (a.s.) is one of the most difficult historical issues in the life history of imams.Although all sources agree that the mother of Imam Sajjad (a.s.) was a maidservant, there is a difference of opinion as to who she was, an Iranian prince, a common maidservant from the Sistan region or Kabul. Of course, the traditions of his being a prince are famous. The traditions that indicate that she is an Iranian prince and one of the daughters of the last Sassanid king, there are differences in the time of her captivity during the rule of Umar or Uthman or Amirmoumnan. However, Allameh Majlisi accepted the famous narration of Imam Baqir (AS), but believes that this captivity was during the time of Uthman and Naskhan mistakenly wrote Umar's name instead of Uthman's name.

In this article, the Sanad of Imam Reza, peace be upon him, which was narrated by Darqutani, a great Sunni scholar, in the fourth century of Hijri, has been examined and corrected.Abdullah bin Ahmad, one of the narrators of this book, has been criticized by some people. In this article, after a careful examination of the narrators, it has been proven that, in addition to not having any criticism, he was one of the scholars and jurists who authored and was trusted by Shia and Sunni scholars. .And based on the findings, the only reason for the narrator's injury was the content of this book, which includes some of the hadiths of the virtues of Amir al-Mu'minin, peace be upon him, and the proofs of his immediate caliphate, which are mentioned in the following text.By referring to the description of the circumstances of Abdullah bin Ahmad in the books of translations, it has been revealed that the origin of the insult and false accusation against this narrator was in the late sixth century by Ibn al-Jawzi, who was known to be enmity with the family of the Messenger of God, may God bless him and his family, and the Shiites. Is.By examining in detail the statements of Jarh and al-Tadum scholars in different centuries, it has been proven that the majority of Sunni scholars did not accept Ibn Juzi's opinion about Abdullah bin Ahmad, and they

Mahdism is one of the most important religious doctrines of major religions, especially Islam, on which there are many traditions through Shia and Sunni, and this doctrine is among the beliefs of Shia and many Sunnis, and many Sunni scholars consider it to be a matter of belief. have counted However, in recent centuries, some Sunni scholars have denied Mahdism, the most famous and advanced of them being Ibn Khaldun. Ibn Khaldoun denied this teaching based on the science of civil engineering and his theory of nervousness, and of course, he also tried to criticize and reject traditions of Mahdism. article has criticized Ibn Khaldoun's point of view with an analytical-critical method and has criticized his claims in this regard and made it clear that the traditions of Mahdism in Shia and Sunni are very frequent and the predecessors of the scholars of these two sects, these traditions have collected in their works. Also, this article criticizes Ibn Khaldoun's point of view on Mahdism regarding Nirism and introduced the principle of Nirism as lacking a religious aspect and in conflict with Islamic teachings, and of course, on the assumption of acknowledging Nirism, Mahdavi government is of the highest degree of Nirism, which is the Nirism of Faith. is considered to have It is worth mentioning that Ibn Khaldoun's theory in the last century has provoked many reactions and a number of Sunni scholars have followed her, denying Mahdism, and of course many others have rejected Ibn Khaldoun's point of view

Bada is the emergence and change of that which has been appreciated based on the factors of God's conditional judgment. The problem of the research is the analysis of the narratives of the sure signs of the emergence of Imam Zaman (AS) and the occurrence of evil in them, which was done in a descriptive-analytical way. In many hadiths, certain and non-certain signs of the appearance of Hazrat Hojjat (AS) have been mentioned. Asemani's cry, Sufyan's exodus, Yamani's exodus, Zakia's suicide and Khasf Bida's are mentioned. The findings of the research show that according to the examination of the documents and implications of the existing traditions regarding the certainty of signs of emergence, it is possible that there is a dispute regarding the weakness of documentation and the incompleteness of their implications and the division of signs into certain and non-certain, and the relationship between the traditions claiming its certainty and the time of appearance. The sub-question of the river; Therefore, it is possible to raise the possibility that from the existing narrations about the certainty of the signs of emergence, the necessity of the fulfillment of these signs by God could not be found, and since things are inevitable by God's will, there is a possibility of bada, as a result, by ignoring the commitment to Non-occurrence of Bada in the principle of the occurrence of certain signs, we can refer to the possibility of Bada in some details and its characteristics.