http://ipj.emamat.org/ Imamate in the light of Quran, Sunnah en daily 1 Sun, 22 Sep 2024 00:00:00 +0330 Sun, 22 Sep 2024 00:00:00 +0330 http://ipj.emamat.org/article_226054.html 1 http://ipj.emamat.org/article_226055.html 1 http://ipj.emamat.org/article_226056.html http://ipj.emamat.org/article_226057.html http://ipj.emamat.org/article_226058.html 1 http://ipj.emamat.org/article_226059.html 1 http://ipj.emamat.org/article_226060.html 1 http://ipj.emamat.org/article_222004.html 1 http://ipj.emamat.org/article_222005.html 1 http://ipj.emamat.org/article_226061.html 1 http://ipj.emamat.org/article_226062.html 1 http://ipj.emamat.org/article_226063.html 1 http://ipj.emamat.org/article_235682.html The category of Imamate has long been the focus of all scholars and theologians of the Islamic community. Many theologians and scholars have written in this field. All discussions in this field revolved around Imamate and proving this position for Ahl al-Bayt, peace be upon them, but different interpretations and directions were observed in them. One interpreted Imamate as caliphate, one used the term ``Alam'' for Imam, another interpreted it as "Hujjat", but all of them looked at Imamate through their own lenses. According to the above interpretations, religious authority is one of the windows to look at the category of Imamate. In this article, the author has focused on one of the oldest Shia hadith heritages, namely the Book of Al-Hijjah by the late Kilini. The mission of this article is to firstly introduce the religious authority and then examine the similarities between its topics and the topics of the Book of Al-Hijjah. This research, after examining the conceptual and factual identity of the title of proof with the title of religious authority, has analyzed its chapters. The result of this research is to first prove the antiquity of the concept of religious authority until the clinical time and then to prove the acceptability of religious authority in the clinical view. http://ipj.emamat.org/article_235691.html مفهوم برائت از دشمنان در فرهنگ تشیع، دارای جایگاهی بسیار اساسی و راهبردی است که ریشه در تعالیم قرآن کریم، سنت نبوی و سیره اهل بیت علیهم السلام دارد. این مفهوم به عنوان یکی از بنیادی ترین آموزه های کلامی و عملی، در طول تاریخ توسط امامان معصوم علیهم السلام به عنوان ابزاری مؤثر و استراتژیک برای حفظ سلامت اعتقادی، اجتماعی و سیاسی امت اسلامی به شکل مستمر مورد تأکید قرار گرفته است. اهل بیت علیهم السلام با اعلام برائت قاطع از دشمنان، به ویژه خلفای غاصب و فرقه های منحرف، پیام هشداردهنده ای به جامعه اسلامی ارائه داده اند که زمینه ساز شناخت دقیق و تمیز معیارهای دین اصیل و حق از انحرافات احتمالی بوده است. برائت در عرصه های مختلفی از جمله لعن، سب، نفرین، رد ولایت، عدم همراهی سیاسی و اقتصادی بروز یافته و همواره آثار عمیقی در صیانت از سلامت فکری، اخلاقی و سیاسی جامعه مؤمنان داشته است. این موضعگیری فعال و آگاهانه، نشان دهنده جدیت اهل بیت علیهم السلام در پاسداری از دین حق، تعیین مرزهای واضح میان حق و باطل، و پیشگیری از نفوذ و گسترش فساد و انحراف است؛ به گونه ای که برائت به عنوان یکی از پایه های محکم هویت شیعی، در طول تاریخ همواره نمود یافته و نقش محوری خود را حفظ کرده است. مفهوم برائت از دشمنان در فرهنگ تشیع، دارای جایگاهی بسیار اساسی و راهبردی است که ریشه در تعالیم قرآن کریم، سنت نبوی و سیره اهل بیت علیهم السلام دارد. این مفهوم به عنوان یکی از بنیادی http://ipj.emamat.org/article_235692.html یکی از مسائل مناقشه‌برانگیز تاریخ صدر اسلام، مسئله بیعت امیرالمؤمنین علی (علیه‌السلام) با ابوبکر ‏است. بیعت در منابع فقهی و تاریخی دارای شرایط و لوازم مشخصی است که تحقق آن را منوط به اختیار واقعی ‏فرد و پذیرش مشروعیت طرف مقابل می‌کند و هرگونه نقص در این شرایط، اعتبار و مشروعیت بیعت را از بین ‏می‌برد. بررسی شواهد تاریخی نشان می‌دهد که این شرایط در مورد حضرت علی علیه‌السلام رعایت نشده و ‏بنابراین تحقق بیعت طبق معیارهای معتبر امکان‌پذیر نبوده است. با توجه به شرایط حساس پس از وفات پیامبر ‏صلی‌الله‌علیه‌وآله و تهدیداتی که می‌توانست جامعه اسلامی را از هم بپاشد و زمینه را برای تسلط دشمنان و ‏کافران فراهم کند، حضرت علی علیه‌السلام برای حفظ اسلام و جلوگیری از پایمال شدن تلاش‌های فراوان ‏پیامبر، به نوعی با ابوبکر مصالحه کردند. این اقدام صرفاً برای تأمین مصالح کلان دین و جلوگیری از آسیب به ‏جامعه اسلامی انجام شده و هرگز به معنای پذیرش مشروعیت خلافت او نبوده است. حتی اگر برخی گزارش‌ها ‏‏«بیعت» را صرفاً به عنوان «دست دادن» تعبیر کنند، این عمل نیز از روی اجبار و اکراه صورت گرفته و فاقد ‏اعتبار و مشروعیت است. بنابراین، بیعت حضرت علی علیه‌السلام با ابوبکر، اگر هم ظاهراً رخ داده باشد، نه معتبر ‏است و نه می‌تواند مبنای اثبات خلافت او قرار گیرد. شواهد تاریخی و تحلیل شرایط آن دوره نشان می‌دهد که ‏هرگونه اقدام ظاهری تنها به عنوان یک مصالحه اضطراری برای حفظ اسلام و جلوگیری از آسیب به جامعه ‏اسلامی قابل فهم است و نه پذیرش مشروعیت سیاسی. http://ipj.emamat.org/article_235693.html The Holy Quran, the eternal word of God, due to its profound meanings and multifaceted dimensions, has always necessitated infallible interpreters. In the Shi'a epistemological system, the Ahl al-Bayt (peace be upon them), as the "well-grounded in knowledge" (Rasikhun fil ilm) and the "speaking Quran," are considered the sole true authorities for the interpretation and exegesis of divine revelation. This article aims to investigate how the verses of the Holy Quran are manifested in the Ziyarat Ghadiriyyah of Imam Hadi (peace be upon him), analyzing the role of Imam Hadi (peace be upon him) as a true interpreter of the Quran. The research methodology involves a qualitative content analysis of selected passages from the Ziyarat Ghadiriyyah and their correlation with explicit or implicit Quranic verses. The findings indicate that Imam Hadi (peace be upon him) imparted Quranic insights through the passages of the Ziyarat in an argumentative and discursive manner. This study categorizes selected passages based on a comprehensive system of Imamate themes, examining the manifestation of Quranic verses in areas such as the qualifications of an Imam (e.g., divine appointment, infallibility, superiority, special knowledge), the functions of an Imam (including guardianship (Wilayah), authority (Hujjiyyah), and guidance), the statuses of an Imam (such as being the upright religion (Din-e Qawim), the straight path (Sirat al-Mustaqim), the discerner of truth from falsehood (Faruqiyyah), and the Imam of the pious (Imam al-Muttaqin)), the duties of the community towards the Imam (e.g., cognition (Ma'rifat), obedience, and allegiance (Bay'at)), and the history http://ipj.emamat.org/article_235694.html Explaining the inscription and the existence of God’s words in the text of religion, this is the original message that is based on the corners of the relationship between religion and the truth of religion, in a more prominent and special human form. (Imam and Prophet) in the form of the Qur’an, the inscriptions of a religious authority, in the system of religion and in the system of guidance and exaltation of human beings, as it is important to see a religious source, meaning the Holy Qur’an, Explanation of Kurdah Bashd. The opportunity to receive a blessing that was attributed to Jaijah Bargzaidgan, a god who attributed a religion to him, purely as a mediator, i.e., as a means of reporting and some of the implementation of the rulings of a religious religion; This is the truth, and the imam's presence is pure and safe, as is the course of the rulings of his era, in the land of the people of Amad, so that we desecrate him. As for the knowledge of the revelation of righteousness, there is a complete disagreement between religion and man with God’s blessing, the bond between humanity and humanity, in all matters related to the definition of Kurdah. http://ipj.emamat.org/article_241387.html The concept of Bara’at (disassociation), as one of the constitutive pillars of Shii identity, has always played a fundamental role in defining the doctrinal and practical boundaries of the Imami school. In this context, the era of Shaykh al-Mufid is considered a pivotal period due to the religious confrontations within the Baghdad school and the necessity for a rational explanation of beliefs. Although the scholarly persona of Shaykh al-Mufid and the general concept of Bara’at in Imami teachings have been addressed by researchers in recent years, no independent study specifically dedicated to explaining the position of Bara’at in Mufid’s diverse works was found. This research, aimed at a systematic explanation of the thought of Bara’at in Mufid’s various writings, seeks to answer how he theorized this doctrine within the turbulent and Taqiyya-laden atmosphere of Baghdad. The research methodology is descriptive-analytical with a historical approach, organized through induction across his jurisprudential, theological, traditional (hadith), and polemical texts. The findings indicate that Shaykh al-Mufid accepted Bara’at not as a secondary matter, but as an established and presupposed principle within the Imami theological system; so much so that despite his serious criticisms of Shaykh al-Saduq on other issues, he is fully aligned with him regarding the necessity of Bara’at. An analysis of the keywords used in Mufid’s works reveals that he identifies opponents of the Imams as "disbelievers" (Kafir), "enemies of God," "innovators" (Mubtadi’), and "hypocrites," excluding them from the realm of true faith and monotheism. The results show that Bara’at in Mufid’s thought has objective manifestations in jurisprudence (such as the prohibition of marriage with Nasibis and the exclusion of non-Shias from inheritance) and in theology (as a condition for crossing the Sirat and the acceptance of deeds). Furthermore, it was determined that while observing the principle of Taqiyya, he did not deviate from a reasoned and explicit expression of Bara’at. By revisiting the debates of earlier theologians and disseminating specific traditions, he undertook the reproduction of this concept within the Baghdad school environment. Ultimately, for Mufid, Bara’at is recognized as a strategic tool for safeguarding religious boundaries and preserving the authenticity of the Imamate system against rival currents.