Mohammad Hossein Bayat
Abstract
1-IntroductionAccording to the Twelver Shia belief, absolute guardianship belongs first and foremost to God Almighty, and this guardianship is manifested in the prophets and Imams. Divine guardianship is divided into two types: creational and legislative, both of which were manifested in the reality ...
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1-IntroductionAccording to the Twelver Shia belief, absolute guardianship belongs first and foremost to God Almighty, and this guardianship is manifested in the prophets and Imams. Divine guardianship is divided into two types: creational and legislative, both of which were manifested in the reality of Muhammad. Then, from the difficulties of the light of that Imam’s existence, it emerged in the existence of Imam ʿAlī (‘a) and the other eleven Imams. During the occultation of Imam Hujjat (‘a), legislative guardianship is realized under special conditions in the deputy of the Imam, the Wali-e al-Faqih, all of whom are within the scope of divine guardianship.According to the belief of the mystics, absolute divine guardianship was manifested in the reality of Muhammad, and from the difficulties of that Imam, it emerged in the existence of the leaders and scholars of Muhammad, who are not limited to the two sons of the Imam.The mystics have provided evidence for this claim through verses and narrations that are common among them and also through revelation, which has been referred to in the text of the article. The great Shiite scholars have also proven the matter through verses of wilayat and Imamat, such as verse 55 of Surah Al-Ma’idah, verse 59 of Surah An-Nisa’, verse 3 of Surah Al-Ma’idah, as well as the hadiths of al-Ghadīr, al-Manzila, al-Thaqalayn, and the like, which have been referred to in the text of the article.2-Research MethodThe research method is descriptive-analytical. In this context, the author supports his statements with authentic verses, narrations, and texts from various sects.3-ResultsThe conclusion of this article is that the Quranic verses had a tremendous impact on the formation of the Sufi concept of unity of existence, and Shiite thought also significantly impacted the emergence of the concept of guardianship from the Sufi perspective.The issue of Imamate is one of the most fundamental issues in Shiite thought, insofar as Islam is not complete without an Imam, and the true Muhammadian Islam is that which Shiites have outlined with the presence of the infallible Imam and the guardian of God. Because Islam, which is an eternal and everlasting religion, cannot survive and continue without an Imam. This thinking has had a significant impact on the emergence of the most fundamental pillar of Sufism, namely guardianship, although it has been distorted by some Sufis. The issue of the cessation of the prophethood of legislation in Sufi thought and the continuation of the general prophethood through the ijtihad of scholars and Muhammadian saints is a direct impact of the continuation of the religion of Islam with the presence of the infallible Imam (‘a) and the guardian of God, which Shiites have included in their beliefs with specific criteria; of course, as mentioned in the text of the article, the Shiite view on this subject is very different from Ibn-e Arabi's view.1-IntroductionAccording to the Twelver Shia belief, absolute guardianship belongs first and foremost to God Almighty, and this guardianship is manifested in the prophets and Imams. Divine guardianship is divided into two types: creational and legislative, both of which were manifested in the reality of Muhammad. Then, from the difficulties of the light of that Imam’s existence, it emerged in the existence of Imam ʿAlī (‘a) and the other eleven Imams. During the occultation of Imam Hujjat (‘a), legislative guardianship is realized under special conditions in the deputy of the Imam, the Wali-e al-Faqih, all of whom are within the scope of divine guardianship.According to the belief of the mystics, absolute divine guardianship was manifested in the reality of Muhammad, and from the difficulties of that Imam, it emerged in the existence of the leaders and scholars of Muhammad, who are not limited to the two sons of the Imam.The mystics have provided evidence for this claim through verses and narrations that are common among them and also through revelation, which has been referred to in the text of the article. The great Shiite scholars have also proven the matter through verses of wilayat and Imamat, such as verse 55 of Surah Al-Ma’idah, verse 59 of Surah An-Nisa’, verse 3 of Surah Al-Ma’idah, as well as the hadiths of al-Ghadīr, al-Manzila, al-Thaqalayn, and the like, which have been referred to in the text of the article.2-Research MethodThe research method is descriptive-analytical. In this context, the author supports his statements with authentic verses, narrations, and texts from various sects.3-ResultsThe conclusion of this article is that the Quranic verses had a tremendous impact on the formation of the Sufi concept of unity of existence, and Shiite thought also significantly impacted the emergence of the concept of guardianship from the Sufi perspective.The issue of Imamate is one of the most fundamental issues in Shiite thought, insofar as Islam is not complete without an Imam, and the true Muhammadian Islam is that which Shiites have outlined with the presence of the infallible Imam and the guardian of God. Because Islam, which is an eternal and everlasting religion, cannot survive and continue without an Imam. This thinking has had a significant impact on the emergence of the most fundamental pillar of Sufism, namely guardianship, although it has been distorted by some Sufis. The issue of the cessation of the prophethood of legislation in Sufi thought and the continuation of the general prophethood through the ijtihad of scholars and Muhammadian saints is a direct impact of the continuation of the religion of Islam with the presence of the infallible Imam (‘a) and the guardian of God, which Shiites have included in their beliefs with specific criteria; of course, as mentioned in the text of the article, the Shiite view on this subject is very different from Ibn-e Arabi's view.
abdorrahim soleimani behbahani; mahdi najafi moghaddam
Abstract
1-Introduction In the terminology of theologians, grace (luṭf) is one of God’s attributes of action and has been defined in various ways. A comprehensive definition would be: “Grace refers to an act that invites the obligated person (mukallaf) to obedience and deters them from disobedience ...
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1-Introduction In the terminology of theologians, grace (luṭf) is one of God’s attributes of action and has been defined in various ways. A comprehensive definition would be: “Grace refers to an act that invites the obligated person (mukallaf) to obedience and deters them from disobedience and does not play a role in the mukallaf’s enablement to perform the act (meaning that the mukallaf can perform the act even without grace), nor does it remove their free will.” Whether such an act is obligatory upon God is a point of contention among Muslim scholars. Proponents of the obligation of grace upon God refer to it as the “Rule of Grace” due to its use in various theological issues. One of the important questions about the Rule of Grace is what position Imami theologians have taken regarding this rule. And how did they deal with the objections raised by opponents of this rule? Has there been a critical view of the rule among Imami theologians or not? The present study is organized around answering these questions. 2-MethodologyThe collection of information for the present research—as required by the subject of the research—has been done through reference to library documents, and the analysis of the collected information is descriptive-analytical, with a historical-evolutionary approach.3-Literature ReviewNumerous articles have been written about the Rule of Grace, but in the reviews and searches conducted, the only article that had a historical perspective on the Rule of Grace in theology was “The Evolution of the Content and Meaning of the Rule of Grace in Shi’a Theology,” written by Musa Malayeri, which, as the title suggests, does not directly address the issue of this research.4-ConclusionWe can picture three historical periods for the Rule of Grace in terms of the objections concerning it.1-4. The Period of Formation (Pre-Sheikh Mufid)By referring to biographical and prosopographical books, we encounter many theologians, some of whom were in the era of the presence of the Infallible Imams (‘a) and were their students, and others who lived in the era of occultation and before Sheikh Mufid, and all of them had books and treatises on various theological topics; but of those works, only the name remains, and only some have reached us. Among the books that have survived from this period, the only book that, in addition to using grace in some issues, also examines the principle of the Rule of Grace, is the book “Al-Yaqut fi 'Ilm al-Kalam” (The Ruby in the Science of Theology) by Abu Ishaq Ibrahim ibn Nobakht.2-4. The Period of Growth and Development (From the Time of Sheikh Mufid to the Beginning of the Eleventh Century)With the entry of Sheikh Mufid into the field of theology, the Rule of Grace entered a new stage: Firstly, the Rule of Grace was specifically raised as a theological topic under a specific title in the works of Imami theologians, and secondly, in most books, all issues related to grace, including the evidence and objections surrounding the Rule of Grace, were addressed. The peak of progress in the discussions of grace in this period is owed to Khawaja Nasir al-Din Tusi and Allama Hilli, and the framework that these two prominent scholars established for raising issues of the Rule of Grace has continued to the contemporary period.3-4. The Period of Doubt (From the Eleventh Century to the Contemporary Period)What distinguishes this period from the previous period, in addition to some new problems, is the way of dealing with the objections to the Rule of Grace. Unlike previous periods in which Imami theologians all defended the Rule of Grace, in this period some theologians, by mentioning some objections, did not respond to them and seemed to consider them valid.The Origins of Objections to the Rule of Grace stem from several matters:A) Confusion of “Theological Obligation” with “Jurisprudential Obligation”: This is the source of the first objection in the second period and the fourth objection from the third period. Similarly, the second, tenth, and eleventh objections from the second period and the fifth, eighth, and ninth objections from the third period also relate to this matter.B) Incorrect Understanding of the Reality of Grace: The objection to the Rule of Grace in the period of formation falls into this category because it seems to consider the mission of “grace” to be creating motivation - even without the mediation of the mukallaf’s free will. The origin of the third, fourth, fifth, seventh, eighth, and ninth objections in the second period is also this matter.C) Ambiguity in the Conditions of the Obligation of Grace: Many of the objections in the second and third periods arise from this matter. In addition to the two conditions mentioned in the definition of the Rule of Grace, two conditions for the obligation of grace are seen in the words of the proponents of the Rule of Grace:Condition 1: “The Mukallaf’s Responsiveness to Grace and Fulfillment of the Obligation,” which is, of course, a point of disagreement among the proponents of the Rule of Grace. The difference between the answers of Homsi Razi and Muhaqqiq Hilli with the answer of Allama Hilli to the objection “The existence of disbelievers is evidence of the non-obligation of grace” indicates this disagreement because Homsi Razi explicitly, and Muhaqqiq Hilli implicitly, consider the mukallaf’s responsiveness to grace and fulfillment of the obligation as a condition for the obligation of grace. However, Allama Hilli denies the absence of grace in the right of the kafir and recalls that the meaning of grace is not that with its presence, the multufٌ fih (the thing for which grace is provided) is necessarily achieved. In any case, the origin of the third, fourth, fifth, and sixth objections in the second period (the period of growth and development) and the second objection of the third period is this condition.Condition 2: “The Non-Inclusion of Grace in a Corruption (mafsada) in the Right of the Mukallaf Himself or Other Mukallafs.” The thirteenth objection of the second period and the first and sixth objections of the third period are related to this condition. The objectors claim that ordinary people cannot be aware of the absence of all corruptions in any case to judge the obligation of grace, and they can only discover the absence of corruptions after the realization of an act that is an instance of grace. Based on this, the Rule of Grace loses its property in the position of argumentation. The source of doubt in the obligation of the Rule of Grace and the impossibility of adhering to this rule in the position of argumentation is this condition.
esmail esbati
Abstract
1-IntroductionOne of the most important reasons for the Imamiyyah to prove their beliefs about the Imamate is the Twelver hadiths. According to this group of hadiths, the number of Imams and their names were specified by God and announced to the Prophet (s). The Prophet (s) and each of the Imams have ...
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1-IntroductionOne of the most important reasons for the Imamiyyah to prove their beliefs about the Imamate is the Twelver hadiths. According to this group of hadiths, the number of Imams and their names were specified by God and announced to the Prophet (s). The Prophet (s) and each of the Imams have made references to the discussion of Imamate and succession. Sometimes they mentioned their number, sometimes the names of some of them, sometimes the end of the Imamate and Mahdism, and sometimes the names and characteristics of all the Imams were explicitly stated. In the meantime, given the conditions of the society, such narrations were usually narrated secretly, and taqiyyah prevented them from being made public. This issue, of course, paved the way for harm to be done to this group of narrations. These kinds of narrations, which naturally had many claims to be narrated and could have been narrated continuously if the conditions were favorable, were narrated in the form of individual narrations under taqiyyah conditions, although their content was narrated in spiritual tawatar. The fact that some narrators are unknown and others are accused has also given opponents an excuse to deny the origin of the narrations so that they can waste their time in this field and question the Twelver narrations in general.Sayyid Abul-Fadl Burqa'i Qummi (1287-1370) was a cleric affiliated with the Quranist intellectual spectrum. He believed that Shiite beliefs were mixed with superstitions, and therefore wrote several books criticizing Shiite beliefs and removing deviations from them. His views on criticizing Shiite recitation of khums, pilgrimage, intercession, interpretation of the Quran, imamate, tawasul, etc., were very close to Wahhabi beliefs and were constantly criticized and rejected by Shiites. One of Burqa'i's most important works is the book "Breaking the Idol or What Was In the Golden Books of Things That Are Contrary to the Holy Quran and Reason", which is also known as "Rejection of the Book of Sufficient Principles for the Cullinan." He believes that al-Kafi has become like an idol for Shiites that prevents them from thinking and understanding the truth. Therefore, he believes that he has attempted to break this idol and has tried to show the contradictions and oppositions of al-Kafi's narrations to the Quran and other narrations.The Hadith of the Tablet of Jabir is one of the Twelver Hadiths that has been narrated in three forms.A) Short version: Jābir ibn ʿAbd Allāh al-Anṣārī says that he visited Hazrat Fāṭima ('a) and found a tablet with the names of the successors on it. There were twelve of them, and among the children of Hazrat, the names of Muhammad and ʿAlī were repeated three times.B) Medium version: Jabir saw the tablet with Hazrat and looked into it. In this report, the names of the Imams are recorded along with their mother's name.C) Long version: Jabir saw the tablet with Hazrat and reported the full text of the tablet.2- The issueIn addition to criticizing and examining the narrations of Usul al-Kafi, Burqa'i also criticized the Hadith of the Tablet (Hadith of Lawḥ) and wrote that it is of great importance to Shiites and Imamis. However, this description of the narration does not have any validity in terms of text and chain of transmission. 3-Literature Review In his article “Investigating the nature of Jabir’s hadith and its place in proving the names of the twelve Imams,” Mohammad Ghafoori has criticized Jabir’s narration. (Sir’eh Pajoohi Ahl al-Bayt (AS), No. 4, Spring and Summer 2017) These criticisms have not gone unanswered and have become the subject of writing “Criticism of the article Investigating the nature of Jabir’s hadith and its place in proving the names of the twelve Imams (‘a)” (Kirmani Kajur, Mohammad and Montazeri Moghadam, Hamed; pp. 94-95). M. Abdullahi has dedicated a chapter in his book “Investigating the Hadiths of the Mahdi” to criticizing the hadith of the tablet (Abdullahi, 2015, pp. 81-86), and Haidar Ali Qalmadaran has also criticized this hadith (Website of the Research Institute of the Holy Prophet (s), dated March 13, 2018). However, perhaps the most important criticism of this narration can be considered the criticism of Sayyid Abul-Fadl Burqai in his book Kasr al-Sanam. So far, no appropriate response has been provided to Burqai’s criticisms and statements. The main goal of this article is to answer these questions and criticisms.4-MethodologyA descriptive-analytical method and library resources have been used to answer these questions.5-ConclusionThe hadith of Jabir's Tablet is not a single narration but rather a collection of narrations that have been reported in different ways and with different expressions. Therefore, many of the problems raised are resolved and answered regarding the hadith family. Burqai considers the chain of narration weak, but the narration has been reported in various ways, some of which are sound. The incompatibility of the narration with historical data is due to a misunderstanding of the narration and the idea of Jabir's meeting with Imam Ṣādiq (‘a), which is carefully resolved in the text of the narration, just as the historical doubt of Jabir's meeting with Zayd Ibn-e ʿAlī (‘a) is addressed in another narration by Sheikh Saduq and the possibility of a tasheefa in the narration. Burqai is against limiting the Imams to a specific number, while this belief is based on abundant narrational evidence and is the subject of consensus among the Imamiyyah. Based on what has been said, most of the problems related to the text of the narration are minor issues that can be easily answered and cannot be considered serious criticism.Jabir's narration is not a single narration; it has been narrated in various ways, and there is no conflict between its narrations and other narrational texts and the principles of the Shiite school. Therefore, it is authentic and acceptable. This hadith has been narrated in various Shiite narrational sources since the first centuries and has been accepted by Shiite scholars. In addition to the hadith scholars, Shiite theologians in different periods, such as Al-Shaykh Al-Mufid, Karajoki, Abū l-Ṣalāh al-Ḥalabi, Muhaqqiq al-Hillī, and Allama al-Hillī, have relied on this narration and used it in their theological discussions.
Ali Karbalaie Pazoukiei; Ali Basirat; Saleh Hasanzadeh; Hesammoddin Khalatbari lemaki
Abstract
1-IntroductionRevelation, serving as the foundation for the formation of Holy books, including the Quran and the two Testaments (Torah and Gospel), plays a fundamental role in the structure of divine religions. This concept, representing the direct communication of God with the prophets, underpins ...
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1-IntroductionRevelation, serving as the foundation for the formation of Holy books, including the Quran and the two Testaments (Torah and Gospel), plays a fundamental role in the structure of divine religions. This concept, representing the direct communication of God with the prophets, underpins religious teachings and commands that have influenced various societies throughout history.In contemporary times, some intellectuals and religious scholars, considering the new challenges that have arisen in the face of scientific and philosophical phenomena of humanity, have reinterpreted and redefined religious concepts, including revelation. These studies have been mainly conducted with epistemological and hermeneutical approaches and have attempted to examine the nature of revelation, its relationship with God, and the role of the prophet in receiving and transmitting this divine message.One of the theories proposed in this field is the theory of "visionary revelation." According to this theory, revelation is interpreted not as a direct, verbal communication between God and the prophet, but as a kind of dream or vision. Proponents of this theory believe that the Quran and other sacred texts are the result of the prophetic visions of the prophets, and these books are more of a dream interpretation than a direct interpretation of the divine will.In other words, the Quran and other sacred texts are seen as a conduit for the transmission of the prophets' visions and not as texts that require interpretation. This view, in a way, attempts to place the nature of revelation within the framework of the prophets' personal experiences and remove it from the realm of direct communication with God.2-Research ProposalAlthough numerous studies have been conducted on similar and closely related topics, if you look closely at the subject of this research, you will notice that less attention has been paid to this specific topic. This lack of studies indicates the need for more research in this area.3-Research ObjectiveThis research aims to examine and critique the theory of visionary revelation based on the evidence available in the two testaments (Torah and Gospel).4-Research MethodThe present research, using a descriptive-analytical method and utilizing library resources, tries to show that the revelational communication of the prophets in the two testaments was not in the form of dreams. Based on the findings of this research, there is numerous evidence in the two testaments that contradicts the foundations and requirements of the theory of visionary revelation. This evidence shows that revelation in the two testaments is defined as direct linguistic communication between God and the prophets and not as a dream experience.In the Old Testament (Torah), revelation is described as a direct linguistic process. Prophets like Moses (‘a) spoke directly to God and received divine messages. These messages are clearly stated, and there is no sign of ambiguity or the need for dream interpretation.In addition, in the New Testament (the Gospel), Jesus Christ (‘a) is also introduced as someone who directly receives and transmits divine messages. In none of these cases is the revelation interpreted as a dream.It should be noted that this study does not enter into the discussion of the validity or authenticity of the current Gospel and Torah because its purpose is to examine the evidence available in these texts to refute the theory of dream revelation. Even if we assume that the current texts of the two Testaments have changed, the evidence that shows that the prophets' communication with God was not in the form of dreams and visions is still sufficient to refute this theory.This study shows that the theory of dream-revelation contradicts the definition and nature of revelation in the two Testaments. According to the Old Testament, the main characteristic of the prophets is to receive revelation directly and verbally, and this revelation has a clear verbal nature. Therefore, the claim that the Quran and other holy books are the result of apostolic visions is not consistent with the evidence available in the two testaments. This theory introduces not only the Quran but also the Torah and the Gospel as apostolic visions of Moses and Jesus (‘a) and considers the revelation of all prophets as a kind of influence from their dreams. This is while the evidence available in the two testaments rejects this claim and shows that revelation is direct and verbal communication between God and the prophets.5-Final ResultsFinally, this research concludes that the dream-based theory of revelation is incompatible with the definition and nature of revelation in the two testaments and cannot be proposed as a valid theory in religious studies. This theory not only distorts the nature of revelation but also questions the role of prophets as direct recipients and transmitters of the divine message. Therefore, to correctly understand the nature of revelation and its role in the formation of divine religions, one must pay attention to the definitions and evidence found in the sacred texts, including the Two Testaments and, most importantly, the Quran, and avoid incorrect and illogical interpretations.
mohammadreza farahmandkia
Abstract
1-IntroductionSince the revelation of the Holy Qur'an and the introduction of God with multiple names and attributes, the relationship between the Divine Essence and His attributes has been a significant topic of discussion among Islamic scholars.According to the Ashaere, the seven affirmative attributes—namely, ...
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1-IntroductionSince the revelation of the Holy Qur'an and the introduction of God with multiple names and attributes, the relationship between the Divine Essence and His attributes has been a significant topic of discussion among Islamic scholars.According to the Ashaere, the seven affirmative attributes—namely, knowledge (‘Ilm), power (Qudra), life (hayah), speech (kalam), will (Irada), hearing (Sam‘a), and sight (Basar)—are superadded (zā’id) to the Divine Essence and are eternal.This indicates that each of these attributes is both conceptually and externally distinct from God's essence; therefore, they are neither identical with nor separate from the essence (Ghazali, 1416 AH: 130).The Ashaere present comprehensive arguments to demonstrate the eternity and inherent nature of divine attributes, providing a detailed explanation of the eternity of each attribute.They emphasize that the proof of the eternity of one attribute inherently presupposes the eternity of other affirmative attributes (Iji, n.d.: 282), as the affirmation of certain attributes, such as power, necessitates the affirmation of others, such as knowledge (Iji, n.d.: 289)The Ashaere cite several arguments to support their claims, including the comparison of the present with the absent, the attribution of divine attributes to one another and to God's essence, the perfection of God's possession of affirmative attributes, and the eternity of God's essence. Literature Review2.1 An Examination of Mulla Shamsa Gilani's View on Divine Knowledge: This article examines Mulla Shamsa's theory of divine knowledge, focusing on the Objectivity of Attributes with the Divine Essence from his perspective. The study primarily relies on Masalik al-Yaqin and Hashiya Ta‘liqa on Ilahiyyat Sharh Tajrid al-Khafri as its main sources. In the present research, in addition to these sources, manuscript works such as Al-Ḥikma al-mutaʿālīya, Risalat al-Wujudiya, and Risalat Huduth al-‘Alam have also been utilized.2.2 An Examination and Critique of the Present-Absent Analogy in favor of the Theory of Distinctness of Divine Attributes from His Attributes: It has a specific focus on one of the Ash'arite arguments regarding the Distinctness of Divine Attributes from His Attributes.2.3 An Examination and Critique of Fakhr al-Rāzī’s Theory of the Distinction between God’s Attributes and His Essence: A critique of the theory of attribute the Distinction between God’s Attributes and His Essence based on Fakhr al-Dīn al-Rāzī’s perspective.3-MethodologyThis research aims to analyze and critique these arguments based on the philosophical principles of Mullā Shamsa Gilānī, employing an analytical-rational method.4-ResultComparison of the present with the absent: The criticism of this argument is that while it shows that the divine attributes are not contingent and eternal, it does not prove Al-Ashʿari’s claim that God's perfect attributes are to be superadded to His essence. It can be argued that the divine attributes, being non-contingent, are eternal and yet identical with the divine essence. The difference between them is conceptual and not existential, for the nature of the necessary existence (Wājib al-Wujūd) entails that it possesses all the attributes of perfection." (Gilanī, 1059: version number 4085, p. 88).Attributing divine attributes to one another and God's Essence: The criticism of the Ashaere argument in this matter, according to Mullā Shamsa, is that the difference between the divine attributes and between the attributes and the essence of God is purely conceptual and not existential. This is because God has a simple existence from which numerous names and attributes are derived due to His infinite perfection. These attributes are attributed to each other, and due to the simplicity of the essence and its lack of composition, the attribution of attributes to each other or the essence does not require a multiplicity of directions or aspects. (Gilanī, 1059: version number 4085, p. 88).The perfection of God’s possession of affirmative attributes: According to the principles of Mulla Shamsa, the argument states that God possesses all attributes of perfection. However, the conclusion drawn from this premise is broader than the premise itself, as the possession of such attributes may exist in the form of an identity with the divine essence. Moreover, asserting the eternity of these attributes in terms of absolute perfection contradicts another claim made by the Ashaere school, specifically the notion of superiority. If superiority is assumed, then the attributes would not be identical with the essence they describe but would instead differ from one another. Consequently, the described essence would not comprehensively encompass all attributes of perfection.The Eternity of God's Essence: Despite various critiques, a fundamental flaw in all Ashʿarī arguments regarding this matter is their presupposition of God’s temporal eternity. Given that God is immaterial, and an immaterial being is not subject to time, both God and His attributes exist entirely beyond temporal constraints. In other words, temporality—whether in the form of contingency or eternity—applies only to entities within the realm of time. Since God is not a material entity, these temporal classifications are inapplicable to Him. (Gilanī, 1052, manuscript version from the Majles Library; Ashtiani, 1378: 1/466; Mīr Dāmād, 1367: 18).The Ash'arite maintain that the seven essential attributes (such as knowledge, power, and life) are distinct from the divine essence and are eternal. They present various arguments in support of this claim; however, most of these arguments fail to conclusively establish either assertion—that the attributes are eternal and distinct from the essence—or even one of them. This is particularly evident in their primary argument concerning the eternality of the divine essence. While the eternality of the essence implies the non-origination of the attributes, it does not necessarily substantiate their eternal and distinct nature. Rather, the non-origination of attributes about the essence remains compatible with the theory that attributes are identical to the essence.Fundamentally, the flaw in the Ash'arite’s reasoning lies in their assumption of God’s temporal eternality. Due to His non-material nature, God is not subject to temporal creation, origination (ḥudūth), or eternity (qadam) in the conventional sense. Consequently, attributing temporality or eternal duration to God’s essence contradicts a proper understanding of divine simplicity and transcendence.5-NotesThe Ash'arite argue that affirming the eternality of God’s attributes does not imply disbelief (kufr) or necessitate a multiplicity of eternal beings. This is because true eternality belongs solely to the Divine Essence, while the attributes are merely descriptive aspects of that essence. As such, they are neither independent nor self-sufficient apart from the Divine Essence, ensuring their compatibility with Quranic monotheism. (Jurjani, 1325: 8/48).
Abdul Mutalib Abdullah
Abstract
-IntroductionAccording to many thinkers, reason plays an important role in the creation and development of human knowledge. Despite the challenges in the religious field, the role of reason in the creation and development of religious knowledge is undeniable, and a kind of correlation exists between ...
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-IntroductionAccording to many thinkers, reason plays an important role in the creation and development of human knowledge. Despite the challenges in the religious field, the role of reason in the creation and development of religious knowledge is undeniable, and a kind of correlation exists between religion and reason. Regardless of some differences, a rationalist understanding of religion and Sharia and the authority of reason in understanding Sharia have existed throughout different eras. Reason tries to justify and express the understanding of Sharia with the changing conditions of time and place. Therefore, it is necessary to discuss the understanding of reason, various attitudes towards reason, and the use of reason as an epistemological tool.However, the main issue is the independence of reason and its relationship with revealed knowledge etc., which are disputed. On the one hand, the neo-religionist movement, which is considered a modern movement, views the power of reason as unlimited, and we witness criticisms they make in the field of traditional religion.Among them, Muhammad Abed al-Jabri, who is attributed to this movement, has a special approach to reason because he has dealt more with the category of reason and enumerated its different meanings. The result of that constitutes his epistemological system and is considered. On the other hand, among those who have been able to deal with religion and its issues with a maximal rational approach is Allamah Ṭabāṭabāʾī.From the perspective of this philosopher, who has a special approach to reason, human thoughts, as required by their nature, benefit from everything for their true perfection and do not submit to imitation.In this research, the view of Muhammad Abed al-Jabri, who is among the modern contemporary intellectual movements, has been considered comparatively with the view of Allamah Ṭabāṭabāʾī in these fields to assess the capacities of each to respond to social and political issues in the field of religion.Accordingly, "A comparative study of the foundations of rationality from the perspective of Allamah Ṭabāṭabāʾī as a Shiite commentator and Muhammad al-Jabri as a neo-Mu'tazilite thinker" is the aim of this article, which uses a descriptive-analytical method in the works of both advanced thinkers and enumerates the effective characteristics of each in rationality.2-Literature ReviewRegarding the research background, there are numerous works in the field of reason and the thoughts of Muhammad Abed al-Jabri and Allama Ṭabāṭabāʾī, but so far no independent treatise, book, or article has been compiled in Persian on the foundations of rationality from the perspective of Muhammad Abed al-Jabri and Allama Ṭabāṭabāʾī with a text-based methodology and the impact of these two intellects on religious knowledge. Therefore, it is necessary to examine the foundations of rationality from the perspective of these two thinkers.3-Research MethodIn this study, the research method is a descriptive-analytical method that analyzes the works of both advanced thinkers and the effective characteristics in the rationality of each and examines and compares the views of these two thinkers.4-ConclusionAfter the studies conducted in the field of the foundations of rationality by Allamah Tabataba'i and Muhammad al-Jabri, some conclusions have been reached.1-Al-Jabri, by reading the process of the formation of modernity in the West and by being inspired by the views of Western thinkers, such as structuralist, foundationalist schools, and philosophical hermeneutics, returns to Islamic culture and seeks to adapt the ideas and methods of Islamic thinkers and intellectuals to the ideas of Western thinkers. Al-Jabri selects and emphasizes the use of Hanafi jurisprudence and Al-Ashʿari theology from among the tradition, considering their empiricism. On the other hand, in Al-Jabri's thought, the Arabic language is the carrier of culture and the builder of the worldview (and not belief) of the Arab world.2-Al-Jaberi's anthropological basis is close to the concept of man in the Renaissance, according to which man seeks to achieve perfection with his soul and body at the level of moral and aesthetic rationality and is trying to control the world and appropriate it for his benefit. In the view of Allamah, the human species is the target, and God has determined a path in the creation system to guide each species to its true perfection, and this path for man is the path of religion. Al-Jaberi sees man as nature; nature is the container of man, and in Allamah's view, based on the divine creation plan, man is the container of nature, and nature is the container of man.3-In the view of Allamah, there is a connection and condition between society and the human individual, and they influence each other in a unitary way. However, in Al-Jaberi's perspective, the connection between society and the human individual does not have a priori reasoning and operates based on a posteriori reasoning (experience) of rationality. We will witness the specific experiences of each nation and society with culture, which ultimately cannot achieve a unity of a posteriori rationality.4-Al-Jaberi considers the role of culture essential for the formation of rationality. In other words, the way of thinking is a kind of habit and behavior that is transmitted from one generation to another. Rationality is like a living being with a natural and social environment. According to Allamah, the effect of culture on rationality is distinguished by the separation of valid and real perceptions in two social and philosophical domains. In the social domain, human rationalities have been established and legislated throughout history for social relations and improving living conditions. In the philosophical field, there will be a series of obvious rational principles as basic principles, and the validity will be based on these principles.5-According to Al-Jaberi, in the development of reason, culture, society, and history are original and limited to them. However, in the view of Allamah Ṭabāṭabāʾī, religion, revelation, and monotheistic nature are original, and the role of culture, society, and history in the development of reason plays a role within the framework of the creation system and under divine guidance.
Fatemeh Taherizadeh; Mohammad Moeini far; Akbar Bagheri; Seyyed Mohammad Sebt Tabatabaei Yazdi
Abstract
. IntroductionThe life of ʿAlī Ibn-e al-Ḥusayn al-Sajjād (‘a) occurred in one of the most challenging times for the Ahl al-Bayt (‘a) and the Shiite community, because many restrictions were imposed by the oppressive Al-Khilāfa al-Umawiyya rulers to prevent communication with the Imam ...
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. IntroductionThe life of ʿAlī Ibn-e al-Ḥusayn al-Sajjād (‘a) occurred in one of the most challenging times for the Ahl al-Bayt (‘a) and the Shiite community, because many restrictions were imposed by the oppressive Al-Khilāfa al-Umawiyya rulers to prevent communication with the Imam (‘a). He was unable to communicate directly with the individuals. As a result, he conveyed many of the basic Islamic teachings to the people through supplications. A collection of supplications was thus compiled, dictated by him and transcribed by his sons, Imam Muḥammad Ibn-e ʿAlī al-Bāqir (‘a) and Zayd.This collection of supplications encompasses core Islamic teachings across various aspects, and it has been made accessible to the Shiite community and admirers of the Ahl al-Bayt (‘a). The supplications have been transmitted by numerous narrators through various chains of transmission of a tradition over different eras. In Shiite scholarship, the claim of Tawātur regarding its narrators has been established. ʿAllāma al-Majlisī cites a total of 56,100 narrators for the Al-Ṣaḥīfa (ʿAllāma al-Majlisī:1388,61/110). However, today, some Sunni scholars, such as Nasser al-Qaffari in his book "al- ḥaqīqa Al-Ṣaḥīfa al-Sajjādiyya", (al-Qaffari: 1426, 8) and Abdullah al-Rabat in his book called “Ali ibn al-Husayn: A Critical Biography” (Al-Rabbat:2021, 117-137) have sought to undermine the Al-Ṣaḥīfa by questioning its narrators and chains of transmission of a tradition.The primary reason for this is the presence of unreliable narrators, such as Abu Al-Mufaddil Shaybani and Ibn-e Akhi Ṭahir Alavi, in the chains of transmission of a tradition. These individuals were known as forgers during a portion of their lives, which raises the possibility that they may have fabricated the Al-Ṣaḥīfa al-Sajjādiyya. However, this claim is inaccurate concerning the Al-Ṣaḥīfa al-Sajjādiyya page, as investigations have established that the two individuals were not accused of forgery during the period in which they had access to the page. Furthermore, there is substantial evidence to support their narrative. It is important to acknowledge that Sunni scholars have significantly contributed to the preservation of the Al-Ṣaḥīfa. Notably, one of the documents of the manuscripts was made by the Sunni scholar Murtaḍá al-Zabīdī Hanafi, and one of the manuscripts was authored by Abū Bakr al-Kirmani, an al-Shāfiʿī scholar. It is important to note that throughout history, Sunni scholars have adopted a distinctive approach to the Al-Ṣaḥīfa, consistently citing and praising this work. The introduction and validation of the documents, narrators, and manuscripts is a primary objective of this research, undertaken to address and refute the criticisms that have been raised. Research Question (s)1-The presence of unknown narrators within the chain of narrators of Umayr Ibn-e Mutawakkil raises significant concerns regarding the reliability of their narrations (Al-Rabbat: 2021, p123).2- The inclusion of certain narrators, such as Abu al-Mufaddal al-Shaybani and Ibn Akhiya Tahir al-Alawi, who are known for their forgery, further undermines the trustworthiness of the narratives in the Sahifa (Al-Rabbat: 2021, pp. 124- 130).3- The lack of credibility attributed to the Sahifa among Sunni scholars, along with their subsequent rejection of the text, constitutes an additional basis for questioning its authenticity (Al-Rabbat: 2021, p117). Literature ReviewIn recent years, very few studies have been conducted on the introduction and validation of the chains of transmission, copies, and narrators of the Al-Ṣaḥīfa al-Sajjādiyya. Only one article has been written: Pahlavan, Mansour (1378), "Chains of Transmission and the Sheykhs of Narrators," Journal of Hadith Sciences, No. 12. This article introduces a portion of the narrators of Al-Ṣaḥīfa al-Sajjādiyya but does not address the issue of unreliable narrators or their validation. The present study aims to comprehensively introduce the chains of transmission of a tradition, copies, and narrators, as well as to validate the unreliable narrators, thereby establishing their reliability in narrating the Sahifa. This research seeks to address and refute the doubts raised by Sunni scholars, resulting in a thorough examination of the subject. MethodologyA descriptive, analytical, and critical approach, with reference to primary Shiite and Sunni texts. ConclusionThe research conducted in this study has yielded the following conclusions:Three documents about the Sahifa al-Sajjadiyah have been identified. Umayr Ibn-e Al-Mutawakkil is notable for having the most narrators and manuscripts. Initially, six narrators directly received the Sahifa from this document, all of whom are esteemed and trusted scholars from both Shia and Sunni traditions. These scholars made the Sahifa accessible to other distinguished scholars, resulting in a large group of narrators who dedicated themselves to preserving the Sahifa, thus creating valuable copies that are now available. Sunni scholars Murtaza Zubaidi and Abu Bakr al-Kirmani are mentioned for memorizing the Sahifa. The narrators known as forgers include Abu al-Mufadl al-Shaybani and Ibn Ahi Tahir al-Alawi. Notably, these individuals were relied upon by distinguished scholars for the narration of the Sahifa. The evidence collected regarding them indicates that they were not labeled as forgers during the period when they had access to the Al-Ṣaḥīfa, thus affirming the authenticity of their narration. Furthermore, prominent Sunni scholars have consistently cited the Al-Ṣaḥīfa al-Sajjādiyya, regarding it as a text of significant merit, and have acknowledged its remarkable features.
Amin Abbaspour; Mahdi Izadi; Mohammad Hosein Mashhadi Tafreshi
Abstract
1-IntroductionThe philosophy underlying religious rulings and the rationale for legislating commands are fundamentally rooted in the principles of benefit (maslaha) and the avoidance of harm (mafasid). This framework aims to enable all of humanity to attain happiness by divine guidance and wisdom.A detailed ...
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1-IntroductionThe philosophy underlying religious rulings and the rationale for legislating commands are fundamentally rooted in the principles of benefit (maslaha) and the avoidance of harm (mafasid). This framework aims to enable all of humanity to attain happiness by divine guidance and wisdom.A detailed examination of the causes and factors behind the rulings legislated in Islam and Judaism reveals instances where the rationale for these rulings is interwoven with various considerations and possesses distinct origins. In Judaism, for example, religious rulings may be issued "based on punishment and retribution for deeds" in response to sin or transgression, resulting in the prohibition of actions deemed permissible in Islam. This divergence creates a significant and impactful distinction between the rationales behind the laws (ʿilal al-sharāʾiʿ) of Islam and Judaism. The Holy Quran refers to these burdensome and arduous rulings as "bonds" (ʾiṣr) and indicates that such rulings existed in the past but have since been lifted in Islam.2-Research Question (s)The present study seeks to answer the following two questions:Does the philosophy of religious rulings (Ahkam) in Islam, as the final religion, differ from that of Judaism?If there is a difference, what are the causes of the divergence, and which can be considered superior? Literature ReviewRegarding the background of the research, studies have been published concerning the philosophy of Islamic rulings and the idea that all divine commands are based on benefits and harms. Among these are the articles "Benefit in Jurisprudence" by Abedi, Ahmad, (1997), Naghd va Nazar Journal, No. 12, pp. 166-177, "The Dependence or Non-Dependence of Rulings on Real Benefits and Harms" by Alidoust, Abolghasem, (2005), Islamic Law Journal, No. 6, pp. 9-32, and the book "The Criteria of Rulings and Methods of Discovering Them" by Ayazi, Seyed Mohammad Ali, (2010), published by the Research Institute of Islamic Sciences and Culture. These works focus solely on the "philosophy and reasons for Islamic rulings" and their details. To date, no independent work has been produced on the reasons and factors behind rulings in Judaism and their comparison with the philosophy of Islamic rulings.4.MethodologyThis research was conducted using a descriptive-analytical method, drawing upon verses from the Holy Quran, authentic narrations, and a comparative study with the Holy Bible.5.ResultsIn Jewish law, some obligations and rulings caused or were accompanied by difficulty and hardship for those obligated. Some laws were fundamentally established for this purpose so that, while serving as a punishment, the performance of the law would be arduous for the individual.Punishment-oriented laws have two important characteristics: 1. They prohibit previously permissible things. 2. Compliance with them is accompanied by hardship for those obligated and involves difficulty.The strict laws were lifted and made permissible after the advent of Islam and thanks to the prophethood of the Messenger of God (s). No further religious laws were established based on the punishment of people's actions because Islam is free from extremism and negligence and is easy.Laws do not contradict the wisdom of God Almighty. Considering the two principles of Islam being the final religion and the gradual and step-by-step nature of the enactment of religious laws, there is no contradiction between the enactment of a law based on punishment and retribution and the benefit and wisdom of God.Islamic laws are eternal because the philosophy of their enactment is based on benefit. However, in Judaism, because the enactment of some laws is intertwined with punitive and prohibitive matters, they cannot be everlasting.The imposition of punitive rulings can also be examined from the perspective of trial and tribulation. This means that prohibition is a devotional obligation from God, and obedience to it will lead to divine pleasure and reward.
mohammad hosein shirafkan; abdolrahman bagherzadeh; mohammad sharifi
Abstract
1-IntroductionOne of the greatest calamities that befell Shiism was the introduction of false anti-monotheism principles by the Sufis and the Ghalats, who, by projecting the idea of withdrawing from the Infallibles (‘a) and presenting an esoteric and false interpretation of the position of Wilayat, ...
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1-IntroductionOne of the greatest calamities that befell Shiism was the introduction of false anti-monotheism principles by the Sufis and the Ghalats, who, by projecting the idea of withdrawing from the Infallibles (‘a) and presenting an esoteric and false interpretation of the position of Wilayat, invited the common people and the ignorant to interpretations that were in complete contradiction with the clear and rational teachings of the Infallibles (‘a).During the time of Imam al-Bāqir (‘a), exaggerated ideas began to grow, and during the Imamate of Imam al-Ṣādiq (‘a), many groups of Ghulāts emerged, whose deviant beliefs flourished until the time of Imam Rezâ (‘a). The Ghulāts initially proposed the divinity of the Imams, and from the time of Imam Rezâ (‘a) onwards, a kind of descent was seen in their beliefs, and there was a greater tendency towards delegation; they considered the Imams to be creatures and attributed to them interference in the management of the world and the sustenance of the servants.Among the Ṣūfiyya, the concept of guardianship has also exceeded its legal monopoly in application to various instances, and the category of guardianship has become valid under a general descriptive title for every person (The perfect human being). Therefore, creation is no longer limited to fourteen specific individuals, but the mystic, who manifests the name of ʼAlāhā, i.e., "Creator," is also capable of being created. The dispute between the two groups regarding the creation or non-creation of the Ahlul Bayt ('a) has reached such a point that some scholars have considered the negation of creation by anyone other than ʼAlāhā to be a necessity of religion. Therefore, among the issues that are the subject of different opinions is the meaning of creation to anyone other than ʼAlāhā, and the beliefs of each side have had numerous effects that have even led to the formation of different schools of thought. Closure and similitude are two deviant thoughts in the knowledge of ʼAlāhā, which the divine messengers have forbidden and have refuted; in response to these statements, they proposed the word "Tanziyyah." In the thinking of thinkers, sometimes true creation is attributed to someone other than ʼAlāhā, and sometimes creation is permissible.In this article, the views of the Sunnis are expressed in a comparative descriptive-analytical manner. Then the theological foundations of Shiite scholars are examined, and a principle is adopted from it, according to which we interpret the verse “I will make for you the likeness of a bird from clay” (Ali 'Imran - 49: 49). By considering the Shiite theological foundations, including the possibility and lack of a discrete (non-abstract) thing, the inability of creation to exist as an event, and the exclusivity of an independent active cause in God, we have reached the principle that if we consider creation in its true meaning—which is the creation and existence of a thing without a person—then such a thing is a repulsive matter. It can't be based on two agents and a creator. Therefore, creativity is an act specific to God, and attribution to someone other than God is figurative.2-Literature ReviewRegarding the search for this topic, only dictionaries have discussed the meaning of creation, but no cases have been found in the sense of creation comparatively.3-Research MethodThe descriptive-analytical research method was carried out in a library manner and by referring to various Shiite and Sunni books and sources in a comparative manner. The principles were extracted and finally used to interpret the verse in question.4-ResultBy considering Shiite theological principles, including the possibility and lack of a discrete (non-abstract) object, the inability of creation for the existence of an event, and the exclusivity of an independent active cause in God, we have reached the principle that if we consider creation in its true meaning— which is the creation and existence of a non-self object—then such a thing is a repulsive matter. It can't be based on two agents and the creator. Therefore, creation is an act specific to God, and its attribution to someone other than God is figurative.
سید محمد تقی موسوی کراماتی; سید محمد باقر موسوی کراماتی
Abstract
-IntroductionBelief in Raj'ah (the return) is a distinctive doctrine within Shi'a Islam, to the extent that some scholars identify Shi'ism primarily by its belief in Raj'ah (Dhahabi, n.d.: 2/9). Al-Shaykh al-Ṣadūq has explicitly listed belief in Raj'ah as one of the core tenets of Shi'a faith ...
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-IntroductionBelief in Raj'ah (the return) is a distinctive doctrine within Shi'a Islam, to the extent that some scholars identify Shi'ism primarily by its belief in Raj'ah (Dhahabi, n.d.: 2/9). Al-Shaykh al-Ṣadūq has explicitly listed belief in Raj'ah as one of the core tenets of Shi'a faith (Sadouq, 1414: 60). Similarly, Al-Shaykh al-Mufīd includes belief in Raj'ah among the fundamental doctrines of the Shi'a. In one of his works, he emphasizes the significance of Raj'ah in addressing theological questions, asserting that belief in Raj'ah is a unique feature of Shi'a theology (Mufid, 1413: 32). However, this belief has generated extensive debate throughout history regarding its validation or refutation. In defending and substantiating this belief, Shi'a scholars cite Quranic verses that are interpreted to support the notion of Raj'ah. Conversely, for various reasons, Sunni commentators have not accepted this interpretation.This article examines the perspectives of Amin al-Islam Tabarsi and Mahmud Alusi, two prominent commentators from the Shi'a and Sunni traditions, on Quranic verses that seemingly imply the concept of Raj'ah.2-MethodologyThis study employs a library-based approach to explore the concept of Raj'ah from the perspective of Allamah al-Ṭabrisī while addressing the criticisms posed by al-Ālūsī. It is organized into two parts:-The first part delves into the interpretive views of Amin al-Islam al-Ṭabrisī, discussing his arguments regarding Raj'ah, including its possibility and evidence, as well as countering objections such as its perceived contradiction with the concept of divine obligation (taklif) and the potential encouragement of sin.-The second part analyzes nine criticisms put forth by al-Ālūsī, a notable contemporary Sunni commentator, against Allamah Tabarsi's perspectives. This analysis includes narrative, historical, and rational evaluations, along with corresponding responses.3-Literature ReviewThe relationship between the doctrine of Raj'ah and Jewish teachings, as well as the role of Abdullah Ibn Saba, has been examined by Mojgan Kalachahi Thabit and Mohammad Hadi Qandahari, who have sought to address the criticisms of Nasir al-Qafari regarding the belief in Raj'ah (Journal of Ayeneh Ma'refat, No. 63, pp. 101-122).Additionally, another article by Sunni scholars refutes the doctrine of Raj'ah and defends similar cases, aiming to underscore the dual approach of certain Sunni commentators toward reports analogous to Raj'ah, such as the revival of the Prophet's parents and Abdul-Muttalib (Ibrahim Ebrahimi, Alireza Tayyebi, Mohammad Hossein Ghanbari Gol, Gheym Book, 2019, pp. 273-290). The work Rast Nemayi Ahadith Raj'ah by Asghar Hadavi Kashani and Marzieh Razavi seeks to establish the general authenticity of Raj'ah through a hadith-based approach (Hadith Sciences, 2012, pp. 53-87).It is noteworthy that no specific article addressing Alusi's criticisms of Raj'ah was identified. Consequently, the present study aims to analyze the concept of Raj'ah within the interpretive thought of Amin al-Islam al-Ṭabrisī and to respond to al-Ālūsī's criticisms.4-ConclusionAllamah al-Ṭabrisī addresses the issue of Raj'ah through three dimensions: possibility, proof, and response to objections. In this regard, he extensively relies on Quranic verses. It appears that, due to the contentious nature of the topic among Sunni commentators, Tabarsi, in presenting his interpretation of Raj'ah, less frequently cites hadith sources and instead emphasizes the Quranic basis for the belief in Raj'ah. However, the criticisms raised by al-Ālūsī against the Shi'a interpretation, particularly that of Amin al-Islam Tabarsi, are inadequate and incorrect. al-Ālūsī's critiques lack a Quranic foundation, whereas Tabarsi's interpretation is firmly rooted in the Quran. Therefore, any valid critique of Tabarsi must engage with his Quranic perspective. Consequently, even if all of Alusi's criticisms were valid, they would not undermine the belief in Raj'ah unless a proper response to al-Ṭabrisī's interpretive approach is provided. Furthermore, the diverse views and interpretive shortcomings of Sunni commentators demonstrate their inability to offer a compelling alternative interpretation of Raj'ah.
sayyed Kamal keshiknevis razavi
Abstract
1-IntroductionHenri Corbin (1903–1978), a distinguished French philosopher and orientalist, dedicated much of his academic career to exploring Islamic and Iranian thought. As a scholar deeply inspired by mysticism, Corbin introduced the concept of hiérohistoire (sacred history), which transcends ...
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1-IntroductionHenri Corbin (1903–1978), a distinguished French philosopher and orientalist, dedicated much of his academic career to exploring Islamic and Iranian thought. As a scholar deeply inspired by mysticism, Corbin introduced the concept of hiérohistoire (sacred history), which transcends traditional historical boundaries by emphasizing the spiritual and metaphysical dimensions of historical events. A key question arises: How did Corbin integrate insights from Shiʿa Islam into his formulation of sacred history? Specifically, how are the teachings of Imam ʿAlī ('a), as exemplified in Nahj Al-balāgha, reflected in Corbin’s framework?This research aims to trace the conceptual roots of sacred history in the thoughts of Imam ʿAlī ('a). By employing hermeneutic and comparative methods, it analyzes the intersections between Corbin’s hiérohistoire and the philosophical and theological dimensions present in Nahj al-balāgha. The study reveals that Imam ʿAlī ('a) provides a profound and comprehensive perspective on the interplay between divine order and human agency, which significantly informs Corbin’s ideas, albeit with differing emphases. 2-Literature ReviewThe field of hiérohistoire has attracted attention for its potential to reinterpret spiritual traditions. Studies on Corbin, such as Wekili and Kazempour (2018), highlight his reliance on Shiʿa notions of walaya (spiritual guardianship) to construct a transhistorical view of religious authority. Corbin regarded walaya as the quintessential element of Shiʿism, emphasizing its enduring metaphysical presence over historical contingencies.Parsanian and Vekilian (2014) explored Corbin’s conception of spiritual culture, asserting that he rejected historicism in favor of a metaphysical paradigm rooted in Islamic illuminationist philosophy. Similarly, Alimolhoda and colleagues (2017) analyzed Corbin’s approach to meta-history, revealing how his methodology was influenced by phenomenology and Heideggerian hermeneutics. These studies collectively underscore Corbin’s aim to transcend conventional historiography, yet they often lack a direct comparative analysis with Islamic primary texts, such as Nahj al-balāgha.Moreover, scholars like Gassimi (2013) emphasize Corbin’s efforts to foster interfaith dialogue by applying philosophical hermeneutics to uncover the esoteric dimensions shared by diverse religious traditions. This study builds on such works by situating Corbin’s hiérohistoire within the theological and ethical teachings of Imam ʿAlī (‘a), thereby filling a critical gap in the discourse.3-MethodologyThis research adopts a twofold methodological approach:Hermeneutics: Drawing from Corbin’s hermeneutic principles, the study interprets key sermons from Nahj al-balāgha, particularly the first sermon, to identify themes aligned with sacred history.Comparative Analysis: By juxtaposing Corbin’s hiérohistoire with Imam ʿAlī 's ('a)discourse, the research evaluates the extent to which the former resonates with or diverges from the latter’s theological vision.Primary sources, including Nahj al-balāgha and Corbin’s writings, are supplemented with secondary analyses from both Western and Islamic scholarship to ensure a comprehensive understanding of the subject.4-Results Spiritual Hierarchy and Sacred HistoryImam ʿAlī ('a), in the opening sermon of Nahj al-balāgha, articulates a divinely ordered hierarchy that governs the cosmos. He emphasizes the role of intermediaries—angels and prophets—in conveying divine knowledge. This perspective aligns with Corbin’s view of a spiritual chain (silsila) that transcends material temporality, linking the earthly and heavenly realms. However, while Corbin focuses on the mystical and esoteric dimensions, Imam ʿAlī ('a) integrates these with ethical imperatives, emphasizing human accountability in fulfilling divine will. Beyond Temporal ConstraintsImam ʿAlī's ('a) depiction of history as a living testament to God’s will challenges linear conceptions of time, presenting a cyclical and eternal dimension. Corbin similarly envisions history as an ongoing spiritual narrative, yet his framework, shaped by phenomenology, often abstracts historical events into symbolic representations. In contrast, Imam ʿAlī ('a) grounds his metaphysical vision in practical and moral realities, offering a more holistic integration of material and spiritual realms. The Role of Active ImaginationCorbin’s reliance on active imagination as a tool for accessing the metaphysical realm finds echoes in Imam ʿAlī's ('a) invocation of the unseen (ghayb). Both perspectives affirm the interconnectedness of material and spiritual worlds, though Corbin’s approach leans toward individual mysticism, whereas Imam ʿAlī ('a) advocates collective responsibility in realizing divine justice. Ethical Dimensions of Sacred HistoryA key distinction lies in the ethical orientation of Imam Ali’s teachings. While Corbin’s hiérohistoire often centers on metaphysical exploration, Imam ʿAlī ('a) emphasizes the practical implications of spiritual awareness, urging humanity to act as stewards of God’s creation. This ethical dimension enriches the concept of sacred history, bridging the gap between metaphysical ideals and human action.5-Discussion and ImplicationsThe findings highlight significant parallels between Corbin’s hiérohistoire and Imam ʿAlī's ('a)theological framework, yet they also expose critical divergences. Corbin’s emphasis on mystical experience risks overlooking the communal and ethical aspects central to Imam ʿAlī's ('a) teachings. By integrating these dimensions, sacred history can offer a more balanced perspective that accommodates both spiritual transcendence and social responsibility.This study contributes to the growing field of comparative theology by demonstrating how Islamic sources can inform and refine Western philosophical constructs. Furthermore, it underscores the need for interdisciplinary approaches that bridge phenomenology, hermeneutics, and Islamic theology to enrich contemporary understandings of sacred history.6-ConclusionImam ʿAlī's ('a) teachings in Nahj al-Balagha provide profound insights into the nature of history as a divine narrative, characterized by spiritual hierarchy, cyclical time, and human accountability. While Corbin’s hiérohistoire draws heavily on these principles, it remains incomplete without the ethical and communal dimensions emphasized by Imam ʿAlī ('a). By re-examining hiérohistoire through the lens of Nahj al-balāgha, this research advocates for a more integrative approach to sacred history, one that harmonizes metaphysical inquiry with moral action.
Hosain Rezayi; Seyyed Mahmoud Tayyeb-Hosseini
Abstract
1-IntroductionThe issue of the doctrinal purity of divine prophets from (disbelief and polytheism), as well as their practical purity from ( adultery), represents a significant foundation in theology.From the perspective of Imamiyya theology, the purity of the prophets is generally accepted; however, ...
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1-IntroductionThe issue of the doctrinal purity of divine prophets from (disbelief and polytheism), as well as their practical purity from ( adultery), represents a significant foundation in theology.From the perspective of Imamiyya theology, the purity of the prophets is generally accepted; however, there is disagreement regarding the nature of that purity, and other Islamic schools do not reach a consensus on this matter.The present article examines the term "father" in the verse, "When Abraham said to Azar, his father, ‘Do you take idols for gods? Indeed I see you and your people in manifest error." (Al-An’am: 74). It evaluates the relationship between Abraham and Azar from the theological and exegetical perspectives of Allameh Al-Ālūsī, Allameh Ṭabāṭabāʾī, and Allameh Fazlullah. Additionally, the article discusses the purity of the divine prophets and the ancestors of the Prophet in relation to this analysis.Al-Ālūsī asserts that many Sunnis do not regard Azar as the father of Abraham ('a), and from this perspective, he contends that none of the Prophet's ('a) ancestors were infidels. However, Al-Ālūsī's position encounters challenges, as it is opposed by the majority of Sunni and Shiite scholars, including Allama Fazlullah. Conversely, a smaller faction of Sunnis, along with the majority of Shiites, including Allameh Ṭabāṭabāʾī, maintain that, based on monotheistic principles and the belief in God, the parents and ancestors of all prophets, including Abraham's father, were neither polytheists nor idolaters.2-MethodologyThis article employs documentary and library methods alongside a descriptive-analytical approach to investigate the quality of the purity of the divine prophets from the perspectives of three Shiite and Sunni commentators.3-Literature ReviewThis article clarifies what is stated in verse 74 of Surah An-An'am as the father of the solid foundation according to the views of Al-Ālūsī and Allameh Ṭabāṭabāʾī despite their differences in religion, and on the contrary, it is stated that Allameh Fazlullah, despite being a Shiite and Imami, has taken a strange view in this regard. Therefore, although the story of Prophet Abraham from (Azar) and his call to monotheistic teachings, avoiding idolatry and staying away from polytheism, etc., some topics have been studied and published in the form of articles, including:article: "the semantics of the word "Al-Ab" in verses 74 of Al-An'am and 78 of Al-Hajj with an etymological approach in Semitic languages"; The Journal of Historical Approaches to Quran and Hadith Studies, 1400, No. 69; This article discusses the study and semantics of the word "Al-Ab" in two noble verses to find the origin of this word in Semitic languages.article: “Different Reactions to the Call of Prophet Abraham: A Look at the Way of Enjoining Good and Forbidding Wrong in Society”, compiled by Seyyed Reza Maliheh Sadat, Marafat Magazine 2002, No. 15. This article also deals solely with the way of enjoining good and forbidding evil in society and the different reactions that arose against this call of the Prophet.Therefore, in neither of the two works, the word “Al-Ab” in verse 74 of Surah An’am has been analyzed and examined from the perspective of Shiite and Sunni commentators comparatively (Allamah Al-Ālūsī, Allameh Ṭabāṭabāʾī, and Allameh Fazlullah) to discover the purity of the divine prophets from any kind of polytheism, blasphemy and adultery.This gap highlights the need for further research to explore the purity of divine prophets from any forms of polytheism, blasphemy, and transgression.This study addresses the main question of the purity (in terms of belief and practice) of the divine prophets, as elucidated in verse 74 of Surah An-Na'am. It examines the perspectives of three prominent Sunni and Shiite commentators and theologians.4-Discussion To explore the concept of "father" in verse 74 of Surah An-Na'am, we will conduct a comparative analysis of the commentaries "Al-Mīzān fī tafsīr al-Qur'ān," "Rūh al-Ma'ānī," and "Min waḥy al-Qur'ān." These works represent significant and influential commentaries in the Islamic world, originating from three key cultural regions: Iran, Baghdad, and Lebanon. In addition to theological discussions regarding factors pertinent to the science of interpretation, this study will also consider cultural and environmental influences that contribute to the variations in the analyses presented in these commentaries.5-ConclusionIn light of the discussions presented in this research, the author contends that Al-Ālūsī, grounded in sound Islamic theological principles influenced by the righteous predecessors and the teachings of the Messenger of God, interpreted the issue of the prophets' purity in such a way that led him to view the term "father" as referring to someone other than the biological father of Prophet Abraham.Conversely, Allameh Fazlullah, in his interpretation of this verse and his critiques of Allameh Ṭabāṭabāʾī, appears to have been unconsciously swayed by the prevailing psychological context in the Lebanese region. It is important to note that he is part of the Shiite interpretive movement, situated in Lebanon, which is significantly impacted by a Sunni interpretive framework, in contrast to Iran, where a predominantly Shiite atmosphere prevails.It is understandable that Fazlullah and commentators of his perspective would have more nuanced considerations in presenting their interpretive views, making it crucial for them to counter accusations of interpreting through a Shiite bias. Fazlullah’s interpretation of this verse, which is a central point of theological contention between Shiites and Sunnis, demonstrates his effort to bridge the divide with the Sunni perspective by challenging the prevailing Shiite view. Specifically, he rejects the assertion of Azar's paternal relationship to the Prophet Abraham and instead focuses on the concept of purity at birth.In comparing and contrasting the interpretations of "Al-Mīzān fī tafsīr al-Qur'ān" and "Min waḥy al-Qur'ān" regarding verse 74 of Surah Al-An'am, it becomes evident that the weaknesses in the evidence and the criticisms made by Fazlullah towards Allameh Ṭabāṭabāʾī have impacted the scientific and interpretative accuracy of his conclusions. This deficiency is further highlighted by the fact that both Al-Ālūsī and Allameh Ṭabāṭabāʾī have identified and articulated robust evidence against the paternal relationship of Azar to Abraham (‘a), drawing from narrations, the context of the verses, and both connected and disconnected evidence present in this verse and others. The evidence discussed in this study not only supports the perspective of Allameh and the Shiite school of thought but also addresses a significant issue that Shiite commentators have raised concerning the understanding of this verse.Therefore, if we accept that the true meaning of “father” is parent, we must provide a clue regarding the intended figurative meaning, such as "uncle" in relation to "father," which critics argue does not exist in this context. However, Allameh , referencing the verses related to this topic—particularly the commentary he offers under verse 41 of Surah Ibrahim—not only supports his main argument but also provides additional insight into the intended figurative meaning of “father” in verse 74 of Surah Al-An’am.The findings in this verse indicate that:Kinship does not prevent the admonition of wrongdoing. “When Abraham said to Azar, his father, (Labiya)…”The basis for addressing such matters is truth, not age. “When Abraham said to Azar, his father (Labiya)” (Hazrat Abraham clearly articulated the truth to his older uncle and warned him).In the approach to inviting others to the truth, one should begin with close relatives. “Labiya” and focus on the fundamental issues. “Do you take idols as gods?”The history of polytheism and idolatry predates the prophetic mission of Abraham. “Do you take idols ?”The majority, history, and age do not transform falsehood into truth, and this principle is not universally applicable. “Do you take idols”Idolatry is a deviation that healthy consciences and reason critique. “Do you take idols for gods? Indeed, I see you and your people in manifest error?”Although Abraham (‘a) was known for his gentleness, “Indeed Abraham was most plaintive and forbearing,” and the Prophet should have spoken softly even to Pharaoh, the tone of Abraham’s (‘a) response in this verse was influenced by his uncle’s persistent disbelief. “Indeed, I see you and your people in manifest error.”
