A Comparative Study of Knowledge of the Hidden by Non-Prophets in Theological Discourses by ‘Abd al-Jabbār the Mu’tazilite and al-Ghazālī the Ash’arite
محمد حسن
نادم
استادیار گروه شیعه شناسی، دانشگاه ادیان ومذاهب،
author
text
article
2019
per
Knowledge of the hidden is a theological and meta-religious issue, which lies at the foundation of other theological issues. Muslim intellectuals, including Mu’tazilite and Ash’arite theologians, have for long particularly considered this issue with different principles and approaches, because of its background in the Quran and hadiths, and its significance and crucial place in the system of Islamic beliefs. In this paper, I consider the issue of knowledge of the hidden (‘ilm al-ghayb) by non-prophets in the epistemological views of two prominent figures from the two above-mentioned theological schools: Qāḍī ‘Abd al-Jabbār the Mu’tazilite (359 AH/935-415 AH/1025) and Abū Ḥāmid al-Ghazālī the Ash’arite (450 AH/1055-505 AH/1111). A comparative study of the issue from the views of the followers of these two theological schools will reveal, in addition to their thoughts about the possibility and limits of knowledge of the hidden by non-prophets, fundamental agreements of the Shi’a with Ash’aris and their fundamental disagreement with the Mu’tazila over the doctrine of knowledge of the hidden by non-prophets, including the Imams.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
7
23
https://mazaheb.urd.ac.ir/article_89418_3888bf67bc0623a5cb1255509f1c3257.pdf
Revelation (Waḥy) in Traditional Islamic Philosophy and Contemporary Theology: A Comparative Analysis of the views of Mullā Ṣadrā and Nasr Hamid Abu Zayd
mostafa
soltani
استادیار گروه مذاهب کلامی دانشگاه ادیان و مذاهب
author
شکرالله
شهبازی
دانشجوی دکتری مذاهب کلامی دانشگاه ادیان و مذاهب
author
text
article
2019
per
The revelation (waḥy) and its quality has since the beginning of Prophet Muhammad’s prophethood been a focus of attentions by intellectuals. The fact that the origin of revelations is non-human (God) and its receiver is a human has led to difficulties such as the process of understanding the nature of the revelation, how it is revealed, how it is interpreted and explained, and so on. This is evidenced by disagreements over how to explain and interpret the revelation among philosophers and rationalist intellectuals. In this research, we believe that their method of interpreting the revelation leads to disagreements, and then provide a comparative study of the account of the revelation offered by religious modernists, such as Nasr Hamid Abu Zayd, who believe that the origin of the revelation is non-human, while its external reality derives from the culture of the time, historical backgrounds, and human experiences, and Mullā Ṣadrā as a representative of the traditional religious current who takes both the origin and the external reality of the revelation to be divine and sacred.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
25
44
https://mazaheb.urd.ac.ir/article_89419_81cd25011db8a85695fcb70460c2a713.pdf
The Nature of the Human and the Account of Divine Succession in Ibn Taymīyyah’s View
fatemeh
elmi
مربی و عضو هیئت علمی گروه معارف، دانشگاه آزاد اسلامی، واحد کرمان
author
mehdi
farmanian
دانشیار گروه مذاهب کلامی دانشگاه ادیان و مذاهب
author
text
article
2019
per
Ibn Taymīyyah can be characterized as the intellectual father of Salafis. Thus, his views, particularly those about the nature of the human and the problem of the human divine succession (khilāfa) is of great importance. He appeals to the Quran and hadiths to show that the human consists of a spirit and a body, the main part being the spirit as a self-standing, incipient (ḥādith), and created entity. Ibn Tamīyyah, as an exteriorist in epistemology and sensationalist in ontology, attacks philosophers, logicians and mystics, as well as their principles. He has a fully materialist and earthly view of the human. In his work, the human is considered as a full-blown earthly entity who has no power to affect or manipulate this world. Moreover, since he rejects any similarity between divine and human attributes in order to protect Lordship monotheism (al-tawḥīd al-rubūbī), he cannot accept the human succession of God. His view of the human gives rise to other views and fatwas of his. In his view, it is not only impermissible, but polytheistic and at odds with worship monotheism (al-tawḥīd al-‘ibādī), to visit mausoleums and make recourse to righteous people. Deploying the library method with an analytic-descriptive approach, we have in this research drawn upon Ibn Taymīyyah’s writings to answer two questions: what is the human nature and reality in Ibn Taymīyyah’s view? And given his view of the human nature, how does he account for the human succession of God?
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
45
59
https://mazaheb.urd.ac.ir/article_89420_e2df06886daaa84ca9436a2a1e503bb6.pdf
Humanological Principles of the Right for Self-Determination According to Imāmī Humanology
Enayatolah
Sharifi
دانشیار گروه معارف اسلامی دانشگاه علامه طباطبایی
author
roohollah
hosseinikashani
دانشجوی دکتری مدرسی معارف اسلامی دانشگاه علامه طباطبایی
author
Mahmod
Alavi
دانشیار گروه معارف اسلامی دانشگاه صدا و سیما
author
text
article
2019
per
Self-determination is a civil right held by some people to have been brought for people by human right conventions. Since rights based on Islamic doctrines cannot be understood and analyzed without an account of the human nature implied by these doctrines, it can be claimed that the Imāmī school of thought recognizes the right for self-determination as an undeniable right of people given its characterizations of the human. In this paper, we consider and analyze Quranic verses and Imāmī hadiths concerning the human nature, and then conclude that Imāmī humanological principles, including axiological and theoretical principles, demonstrate the self-determination right for all humans. As suggested by the Imāmīyya, the human choice is a theoretical humanological ground for the right for self-determination. Humans choose their fate, and are responsible for their choice. The human intrinsic dignity, as an axiological humanological principle, establishes the self-determination right for individual citizens in virtue of their humanness and regardless of their interior and exterior properties. Another axiological principle establishing the right for self-determination is the human place as God’s successor.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
61
83
https://mazaheb.urd.ac.ir/article_89421_d47622295a5457e236611818c68a6f5c.pdf
Theological Views of Shiite and Sunni Exegetes of the Quran about the Instance of Verse 54 of Sūra al-Mā’ida: “Allah will bring forth a people He will love and who will love Him…”
aliahmad
naseh
دانشیار گروه علوم قرآن و حدیث دانشگاه قم
author
Saeed
Moradi kiasaraei
دانش آموخته کارشناسی ارشد تفسیر و علوم قرآن دانشگاه قم.
author
text
article
2019
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Shiite and Sunni exegetes of the Quran have offered different views of what is meant by the verse, “Allah will bring forth a people He will love and who will love Him…,” (verse 54 of Sūra al-Mā’ida). The majority of Shiite and a number of Sunni exegetes believe that a prominent instance of the verse is Imam ‘Alī. Some people have, nevertheless, offered other interpretations of the instance to which the verse refers, including Imam al-Mahdī and his helpers, Abū Bakr, Salmān al-Fārsī and his people, and Abū Mūsā al-Ash’arī’s tribe. Some others believe that the verse is general—it is not specific to any particular person or people. However, since the verse involves an attribute that cannot be true of anyone other than Imam ‘Alī, in this paper, written with an analytic descriptive method, we survey and analyze theological views of Shiite and Sunni exegetes, and then consider and criticize the application of the verse to people other than the imam given its context as well as relevant hadiths.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
85
115
https://mazaheb.urd.ac.ir/article_89422_f15df7ad6c1a3e15e4a157d7f351563f.pdf
Islamic Mysticism and Spiritual Manners of Teaching Arts (with a Focus on Books of Futuwwa)
seydeh maryam
izadi dehkordi
استادیار گروه معارف دانشگاه هنر اصفهان
author
SAEED
BINAYEMOTLAH
دانشیار گروه فلسفه دانشگاه اصفهان
author
text
article
2019
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Books of futuwwa are mystical essays in which conditions of membership in the circle of people of futuwwa (generous people) are mentioned. These texts offer particular laws and manners of every occupation (art or profession) and crafts for teaching the laws to learners based on teacher-learner hierarchies. In this problem-centered paper, by deploying library research method and referencing reliable and relevant sources, we analyze the notion of futuwwa, as well as its stages and laws in mystical texts, and then consider the bearing of books of futuwwa on professions, arts, and crafts. The most important findings of this research are concerned with solutions to teaching the Islamic art and professional training of art learners as appearing in books of futuwwa. They include: disciplined and strict training imposed by the teacher, emphasis on the exterior and the interior in educational methods, merging Iranian manners and traditions with Islamic values, and the realization of the teacher-learner system.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
117
139
https://mazaheb.urd.ac.ir/article_89423_4cc324016f27119e6990f3f0658d662b.pdf
Imamate in the Verse of Mubāhala in the View of Imāmīyya and Ash’arīs
lailasadat
davodi
دانشآموخته سطح 4 گرایش تفسیر تطبیقی، مرکز تخصصی آموزش عالی فاطمه الزهرا(س) اصفهان
author
mohamad
moeini
استادیار گروه مذاهب کلامی دانشگاه ادیان و مذاهب
author
text
article
2019
per
The Verse of Mubāhala (prayer curse) is one of the most important Quranic verses, concerning a Mubāhala meeting between Muslims and Najran Christians, which demonstrates Prophet Muhammad’s truthfulness and the sublimed place of his household (Ahl al-Bayt). Thus, many scholars and exegetes from different Islamic denominations have discussed the verse. Given the importance of the issue, in this paper we consider the views of Imāmīyya and Ash’aris with a descriptive-analytic approach. One of the most important findings of the research is that both Ash’aris and Imāmīs acknowledge the presence of al-Ḥasan, al-Ḥusayn, Fāṭima, and 'Alī in the event of Mubāhal, suggesting that “our sons” in the verse refers to al-Ḥasan and al-Ḥusayn, and “our women” refers to Fāṭima al-Zahrā. Moreover, Imāmīs and the majority of Ash’aris believe that “our souls” in the verse refers to ‘Alī, although some Ash’aris deny that this would assign any superiority to ‘Alī. Ash’aris are divided as regarding Imam 'Ali’s superiority: (1) priority for caliphate amounts to superiority in virtues, because it is impossible to make a less virtuous person prior to a more virtuous person, and (2) priority for caliphate is not evidence for superiority in virtues. The latter group acquiesced to the view that it is permissible to make a less virtuous person to a more virtuous person. They tried to support their view with objectionable arguments.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
141
157
https://mazaheb.urd.ac.ir/article_89424_0289728e903ba0e579eec3f8e51b6c88.pdf
Overview and Critique of the View of Theoretical Salafis concerning Literal and Figurative Language with Reliance on Remarks by Sunni Scholars
MORTEZA
KIYANPOOR
Assistant professor, Department of Islamic Teachings, Safadasht Branch, Islamic Azad University, Tehran,
author
Maryam
Sharifi
PhD student, Islamic Denominations, University of Religions and Denominations, Qom, Iran
author
text
article
2019
per
The problem of figurative language has been a challenging issue in the history of theological and exegetical problems. Each sect tries to establish or reject it based on their own argumentations, and those who deny figurative language have in some cases ended up with tashbīh (assimilation of God to creatures) and tajassum (attributing physical features to God). However, theoretical Salafis have opted to deny figurative language in their consideration of divine attributes, because they deem invalid the rational justifications for figurative language. This has led us to deploy a library research method, draw on remarks by Sunni scholars, and appeal to the component of figurative language and its role in making sense of divine attributes, in order to consider and criticize Salafi principles about those attributes, glean implicit arguments by Salafis for the denial of figurative language, and analyze the most fundamental problem with Salafis in their misunderstandings of Quranic verses and hadiths. After these considerations, it turns out that semantic manifestations of figurative language are so powerful that they should be treated as a semantic process in our languages that remarkably contribute to the constant creation of novel concepts and meaning-making changes, rather than a literary technique. Moreover, it turns out that the conceptual error by Salafis and Zahiris in their improper understanding of figurative language arises from their failure to understand the power inherent in implicit meanings of words, which cannot be captured by the primary literal convention of words. A new convention as figurative usage can make the word more suggestive and dynamize the intended meaning.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
159
176
https://mazaheb.urd.ac.ir/article_89425_1665b38523b2e211865d8efb30ca645f.pdf
Tolerant Dissimulation in the View of Imam Khomeini
seyed vali allah
mahdavi
دانشآموخته دکتری مذاهب فقهی دانشگاه ادیان و مذاهب
author
حسین
رجبی
استادیار گروه مذاهب فقهی دانشگاه ادیان و مذاهب.
author
text
article
2019
per
Tolerant dissimulation (taqīyya) is a Shiite theological-jurisprudential belief, which is of utmost importance today. The existence of denominational disputes in the Islamic world and an unprecedented attack on Shi’as in the present age has made it an undeniable requirement to account for tolerant dissimulation as a sign for Shiism’s will to peaceful coexistence and Islamic unity. Such dissimulation, which is grounded in religious doctrines, has been acknowledged by the majority of Imāmī jurists (fuqahā), and Imam Khomeini considers it as a way of attracting the affection of opponents without a fear of any harms and with the aim of Islamic unity. In the present research, we consider tolerant dissimulation and its rulings according to Imam Khomeini. He derives the legitimacy of tolerant dissimulation from hadiths and inferred jurisprudential rules, maintaining that dissimulation with respect to Sunni Muslims counts as one of the best worships. In the jurisprudential view of Imam Khomeini, if one acts in accordance to dissimulation, then his act will be sufficient (mujzī); that is, it does not need to be performed again as i’āda (repetition in due time) or qaḍā’ (doing or repeating an obligation after its due time). Moreover, all effects of correctness will be consequent upon an act done from dissimulation.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
177
199
https://mazaheb.urd.ac.ir/article_89426_943ebc3610df1e90e0ed35d9cad1a2c8.pdf
Comparative Assessment of Evidence and Principles of the Five Jurisprudential Schools concerning the Rule of the More Important and the Less Important
رضا
اسفندیاری(اسلامی)
دانشیار گروه دانشهای وابسته به فقه پژوهشگاه علوم و فرهنگ اسلامی
author
حسین
حجت خواه
استادیار گروه مبانی نظری اسلام دانشگاه تهران
author
Maryam
Khademi
دانشآموخته دکتری مطالعات تطبیقی مذاهب اسلامی
author
text
article
2019
per
Today, the rule or principle of “the more important and the less important” (al-ahamm wa-l-muhimm) has shown its dominance in all fields. It has been differently appealed to by the five jurisprudential schools due to the principles and evidence they cite for its validity. All the five schools agree on the core idea of the rule and the necessity of choosing what is more important when there is a conflict in acting upon different rulings. However, they have different evidence and sharia principles to support the rule. That is to say, they share some of their evidence, such as the Quran and the Tradition, and differ over other types of evidence such as consensus (ijmā’), reason, analogy (qīyās), personal discretion (istihān), public interests (al-maṣāliḥ al-mursala), and blocking the means (sadd al-dharā’i’). Given the terminological meaning of “the more important and the less important” as it appears in the above evidence and principles, we conclude that the rule should be considered as concerning conflicts among rulings. And as to such conflicts, what establishes the “importance” is consideration of interests and harms, priorities of the rulings, time, and place.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
201
225
https://mazaheb.urd.ac.ir/article_89427_fdfe18465a9528c1314850963c98a0e0.pdf
An Inductive Approach to the Ijtihad Literature of al-Khilāf
nasim
arabi
استادیار گروه زبان و ادبیات عربی دانشگاه مذاهب اسلامی
author
text
article
2019
per
Inductive research logic is the foundation of many methods of content analysis and a common method in scientific research. In this method, the researcher purposefully selects certain concepts and then organizes them in specific terms. Then, he comes to a conclusion with reference to data and findings, and provides a sort of description. In the present paper, I draw on the logic of induction to analyze the book, al-khilāf,in statistical terms and in terms of its documentations, as well as al-Shaykh al-Ṭūsī’s ijtihad literature or discourse via finding the frequency of words such as consensus, hadiths, the Quran, jargons of jurisprudence (fiqh) and principles of jurisprudence (uṣūl al-fiqh), as well as his methods of argumentation with opposing views, his drawing on the views of Sunni jurists and inferential sources of Shiite jurisprudence by way of comparative jurisprudence. One research priority resulting from an induction of al-Shaykh al-Ṭūsī’s principles of ijtihad is that, because of political and religious circumstances of his time and the necessity of unity among Shiite jurists, he invented a new definition of consensus (ijmā’) as discovering the view of the Infallible (Ma’ṣūmīn) leaders of Islam, and cited it more than any other principle. Although he rejects analogy (qīyās) as a source of inferring jurisprudential rulings for Shiism, he made appeals to it in order to account for certain Shiite jurisprudential rulings and make them acceptable to Sunni jurists. Moreover, he relied on rationalism to try to develop comparative jurisprudence given his assessment of the conditions of his time and his mastery of Shāfi’ī jurisprudential sources as well as to other Islamic denominations to some extent.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
227
248
https://mazaheb.urd.ac.ir/article_89428_ee26cde6ac6fcb97e5583f6c725e8f4f.pdf
Consideration of the Doctrine of Badā’ in the View of Khwāja Ṭūsī
ابراهیم
نوئی
استادیار گروه معارف اسلامی دانشگاه شهید بهشتی
author
text
article
2019
per
Sulaymān b. Jarīr al-Ṭabarī holds that Shi’as believed in the two doctrines of badā’ (alteration of the divine will) and taqīyya (dissimulation), writing that the Shi’a kept itself constantly victorious by propagating these two doctrines. The meaning of badā’ he attributes to the Shi’a implies the attribution of ignorance and the like to God. In response to this problem, Khwāja Naṣīr al-Dīn al-Ṭūsī (597 AH/1201- 672 AH/1274) denies badā’ altogether. He believes that the hadith cited by ibn Jarīr is khabar al-wāḥid (hadith transmitted only by one person) which yields no knowledge (in beliefs) and no action (in jurisprudence). The hadith, he says, concerns the succession of Ismā’īl as an Imam after Imam al-Ṣādiq. According to this hadith, when the Imam saw an unpleasant action done by Ismā’īl, he left his succession in Imamate to Imam Mūsā al-Kāẓim. Khwāja’s reply has serious opponents and proponents among the Imāmīyya. In this paper, I adopt a descriptive-critical approach. Having surveyed the views of both proponents and opponents to Khwāja’s replies, I try to adjudicate and reconcile them. I finally show that Khwāja al-Ṭūsī has denied a notion of badā’ that was not maintained by any Imāmī.
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
249
267
https://mazaheb.urd.ac.ir/article_89429_c96a05518004ba7d1fd82f0c6f8c34a7.pdf
The Complete version of this issue and its cover pages
text
article
2019
per
Journal Of Islamic Denominations
University of Religions and Denominations
2423-4044
5
v.
10
no.
2019
1
296
https://mazaheb.urd.ac.ir/article_101939_e29f5c5197e64b901d0b3cc8868c2925.pdf