Infallible Imams Research Articles

Definition and description of Orientalists' studies and their views on the Imamite narrative heritage in the interpretation of the Holy Quran

The Christian religion took root in the world as a universal monotheistic religion after the Jewish religion and expanded in the whole world until Islam came. They dealt with their research in the Holy Qur’an and the personality of the greatest Messenger (PBUH) and the family of the House. Evidence documenting and proving it. Shiite scholars agree that what is meant by the guardians here are the pure and infallible imams (pbuh), and among the similarities promoted by the orientalists is the likeness of the distortion of the Noble Qur’an. It is a false fabrication that has no foundation, and the origin of the reality of the Qur’anic text is proven in the sayings of our eminent scholars, not what the orientalists claim. Sayyid al-Khoei, who is well-known among Muslims, says that distortion does not occur in the Qur’an, and that what is in our hands is the entire Qur’an revealed to the Great Prophet (PBUH), and many scholars have stated this. Among them is the chief of the hadith scholars, al-Saduq Muhammad ibn Babawayh, and he counted the saying of non-distortion as one of the beliefs of the Imamiyyah, including the sheikh of the sect, Muhammad ibn al-Hasan al-Tusi. What we have mentioned of some of the opinions of the Orientalists is only the tip of the iceberg of the thousands of research and writings written by malevolent fingers that try to scatter Muslims and sow discord among them.

Comparative Critical Analysis of Methodologies for Establishing the Validity of Hadith Among Sunni and Shia

From the perspectives of Sunni and Shia, Hadith holds immense significance, as the Prophet Muhammad (peace be upon him) assured his followers that they would not go astray as long as they held onto both the Hadith and the Quran. However, these two groups significantly differ in terms of the classification and formulation of the quality of Hadith, even concerning the status of the Prophet Muhammad (peace be upon him) as a source of Hadith and the credibility of the companions, including the criteria for the authenticity of Hadith, which ultimately impacts whether a hadith is accepted as a source of Islamic teachings. This research is a library research conducted with an analytical-descriptive approach, utilizing primary sources related to the methodology of Hadith authenticity and complemented by secondary sources from various relevant journals and books. The findings of this research reveal that from the perspective of Sunni, one of the conditions for the authenticity of a Hadith is that its chain of transmission (sanad) must be continuous and unbroken back to the Prophet Muhammad. In contrast, the Shia view requires the authenticity of Hadith to be traced back to the Prophet and the infallible Imams without interruption, relying on the Ahlul Bayt lineage, while rejecting sources from Sunni except to reinforce their methodology. These differing viewpoints undoubtedly influence the acceptance of the hadith of the Prophet as a source of Islamic teachings between Sunni and Shia.

Evidence for the Prohibition of Muslim Asylum to Non-Muslims and its Political and Social Consequences

In Islam, to preserve the dignity of Muslims due to their acceptance of the complete divine religion, laws have been established that Muslims are obliged to observe. Under the protection of this precious religion, their honor, life, property, and family are respected, and any actions that may lead to the destruction of these are prohibited. One of the manifestations of this is the prohibition of subjugation to non-Muslims, as Islam strictly forbids Muslims from adhering to laws that result in their humiliation by accepting the commands and entrusting their fate to non-Muslims. This study, through an analytical and descriptive approach and by referring to jurisprudential rulings from primary sources such as the Qur'an and narrations, examines the reasoning behind the prohibition of Muslims seeking asylum with non-Muslims. It also analyzes the political and social consequences of this prohibition. The results of this research confirm the clear evidence from the Qur'anic verses and narrations from the infallible Imams that support the prohibition of Muslims seeking asylum with non-Muslims.

Political inheritance in Islamic political thought

The concept of political inheritance is one of the modern concepts that address an old and very sensitive issue, which is the issue of power and how to assume it, which has provoked a lot of reaction among thinkers and philosophers since ancient times, and one of the most controversial issue in Islamic thought since the death of Prophet, may God bless him and grant him peace, and Muslims were divided around it and then on other sub-issues on two main sects, namely: Shiite sect and Sunni sect. Each of them has its arguments and chains of support in the issue of political inheritance, as the Shiite thought approved political inheritance, on the basis that it is stipulated in the two sources of Islamic legislation, and made it the monopoly of the infallible imams of the descendants of Ali Ibn Abi Talib and then in his son Hussein and ended up with them to new theories moving away from the political inheritance stipulated as they believe to the public and private guardianship of the jurist, which relied in essence on the choice of the guardian jurist conditional on waiting for the appearance of the adsent imam. As for Sunni jurisprudence, which denied the existence of the text of political inheritance in the Quran and the Sunnah of the prophet and cornered on the issue of Shura and the choice of the solution and the contract, but supported all forms of political inheritance since the era of Muswiya bin Abi Sufyan, founder of the Umayyad state through the Abbasid state, on the basis of the condition of the Quraysh, which he quikly abandoned in favor of political inheritance from outside the Quraysh in particular and the Arabs in general, by inventing the condition of mastery and dominance by supporting the Ayyubid state, the Qttoman Empire and others. After these experiences, Islamic political thought meests its Snni and Shiite wings in today’s world at the present time by choosing only the wail al-faqih or the ruling caliph, so that Islamic thought carries a wide heritage and with different arguments for forms of political inheritance that support everyone who adheres to the inheritance of power.

Designing a Model for Efficient Human Resource Training from the Perspective of Islamic Education

Objective: The aim of this research is to design a model for efficient human resource training based on Islamic education principles. Methodology: The research methodology is qualitative and is based on the deductive content analysis method. The research domain includes content analysis of Quranic verses and Hadiths, as well as all books and resources written on the topic of human resource training. The sampling method is purposive. Data collection was conducted using note-taking from relevant books and resources. The data analysis method is content analysis using a deductive categorization system. For this purpose, a three-stage thematic coding method was used, and the data were analyzed using open, axial, and selective coding. Finally, the model was presented. In this research, credibility criteria were used to examine validity, and reliability criteria were used to ensure dependability. Findings: The results indicate that the model for efficient human resource training from the perspective of the educational system of the Infallible Imams (PBUH) is based on individual, social, and political characteristics derived from approximately 204 initial concepts or free codes and 16 axial categories. It includes components such as 1) religious knowledge and awareness, 2) creativity and knowledge in the work domain, 3) competence, 4) efficiency in management, 5) courage, 6) decisiveness, 7) humility and avoidance of arrogance, 8) faith and belief in the goal, 9) adherence to responsibility, 10) a clean past with no misconduct, 11) social justice, 12) social interaction with intellectuals, 13) understanding societal conditions and enduring hardships, 14) responsibility and initiative in action, 15) simplicity and being a role model, and 16) political insight and outlining general policy lines. Additionally, the model for efficient human resource training from the perspective of the educational system of the Infallible Imams (PBUH) is based on educational methods such as appropriate response, punishment and encouragement, tolerance and decisiveness, and exemplary methods derived from approximately 90 initial concepts or free codes and 14 axial categories. It includes components such as 1) effective response, 2) timely reaction, 3) reward, 4) encouragement, 5) decisive reaction, 6) reprimand, 7) supervision and control, 8) overt supervision, 9) covert supervision, 10) public supervision, 11) tolerance, 12) firmness and decisiveness, 13) modeling, and 14) modeling the behavior of the Infallible Imams (PBUH). Conclusion: The explained model addresses all educational principles and can create conditions for efficient human resource training in trainers and educators by applying the suggested methods.

Two Battles of Al – Taff ( 61 A.H / 680 A.D ) and Fakh (169 A.H / 768 A.D): A Study in Similarity and Difference Look

The great similarity between the battle of al-Taff, which took place during the Umayyad era (41-132 AH / 661-749 AD), and which took place between the camp of truth and the tolerant principles and values of the true Islamic religion, led by the martyred grandson of Imam Hussein bin Ali (peace be upon them both), against the camp of falsehood led by the ruler. The Umayyad Yazid bin Muawiya, and this incident took place in the year (61 AH / 680 AD) and the incident of Fakh, which occurred during the Abbasid era (132-656 AH / 749-1258 AD), and this incident took place in the year (169 AH / 768 AD) under the leadership of its rebel and martyr Al-Hussein Ben Ali (may God be pleased with him) against the camp of al-Hadi al-Hakim al-Abbasid. This resemblance was mentioned by some of the twelve infallible imams (peace be upon them) who were contemporaneous with or who were close to this great event, which was similar to the incident of At-Taff, and it is what allowed me and other researchers to make a comparison between the two incidents due to the great similarity in many of their events, even if they differed in aspects. Less than the similarities, as there are also differences between them that distinguished between these two painful events, and these similarities and differences are what made my academic scientific study this in my modest and tagged research “The two events of Tuff (61 AH / 680 AD) and Fakh (169 / 768 AD) a study in similarities And the difference."

An Analysis of the Features of Imam Jawad's (AS.) Tafsir and Typology of his Interpretive Narrations

Reviewing the interpretive narrations of the infallible Imams provides us with some useful information about the approaches, methods, and types of interpretation in their times. The scientific and cultural situations of Imam Jawad's (AS.) time as well as the aspects of his scientific character in his childhood which indicates his extrasensory connection with the source of the Divine knowledge make it increasingly essential to investigate his scientific sirah (style). Imam Jawad's (AS.) interpretive narrations are worthy of investigation in terms of both methodology and the interpretive content. This analytical-descriptive study aimed to examine the typology of his interpretive narrations to determine the interpretive approaches of his time as well as the examples of interpretation of the Qur'an in his expressions. The analysis showed that Imam Jawad's (AS.) approach in his interpretive narrations was mainly jurisprudential and theological, and his interpretive methods included interpreting the Qur'an based on the Qur'an, Sunnah, and the intellect. In addition, the interpretations of the ambiguous (Al-mubhamat) verses, (Al-mujmalat), single words (Al-mufradat), references (Al-isharat), and testimonies (Al-istishhadat) are other types of interpretation that were used by Imam Jawad (AS.)

Comparative Study of Ijtihad Methods Between Ahlussunnah and Syiah

This article discusses the fundamental differences in the adoption of religious law on both sides of both Ahlusunnah (Sunni) and Shiah. The two schools always reach the conclusion that the majority of Indonesia is a Sunni school of thought. Ahlusunnah itself is in the Akidah stage through stages which include prioritizing the Qur'an, Hadith, Ijma and Qiyas. While the problem of Akidah in Shiah teachings greatly affects their methodology in ijtihad, among others: first, rejecting rational principles in understanding the texts of the Qur'an and Sunnah and Shiah itself mentions that those who do not have ijtihad qualifications are required to follow the mujtahids called as marja‟al-taqlid. Second, Shia scholars understand Ijma' as a statement by a group of people who express the opinion of Imam Infallible. Third, the Shia reject the use of qiyas because they adhere to the (uncertain) dzanni proposition. Fourth, the concept of Imamah (leadership of twelve infallible Imams) and Territory, Shiah views the laws produced through the Imams as qath'i (definite) and the same as revealed texts.

Consequences of Practical Polytheism in Human Deviation in the Qur'an and Nahj Al-Balaghah

Shirk (polytheism) literally means the combination of two properties and two shares. Practical polytheism means associating (a) partner(s) with God along side Him, and it is overt (Jali) and covert (Khafi) polytheism. Covert polytheism appears in the stage of worship and obedience to God such as Obedience to the mundane wish and desires (Havaye Nafs), obedience to the devil, following the tyrants; Worldliness, selfishness, pursuit of certain habits and tendencies common among some believers for example, friendship with the deniers of God, Prophets or infallible Imams (as); Humility and submission to non-God; Being a slave and captive of others ( being controlled by others ) ; Honoring the rich and the oppressors; Also hypocrisy and Sum’ah... . The present study entitled "Consequences of practical polytheism in human fall" with the aim of enlightenment in this field; in order to protect faith from the influence of superstitions and false heresies, has been carried out in narrative and descriptive methods. It is a library research which made references to the Holy Book of the Qur'an, Nahj al-Balaghah, some commentary books of Quran, theological, moral, and lexical books. Practical polytheism has consequences such as actions being void (Habt ‘Amal); reduction of sustenance; anxiety and distress; shortening life in this world and the hereafter; going far from the mercy of God; the wrath of God in this world and the hereafter; wandering; lack of cheerfulness in worship, regret and so on.

The strategy of Imam Musa Kazem in establishing Islamic sciences

The era of Imamate, especially the time of Imamate of Sadeghin and Imam Musa Kazem, was of special importance due to the symmetry with the period of intellectual protests and the emergence of various currents in Islamic sciences. This era was sensitive in terms of the emergence and growth of various currents of hadith, jurisprudence, theology and interpretation, and in terms of the conflict of opinions and ideas, a large area emerged in the Islamic world. There were groups that each tried to consolidate their views and ideas. This shows the active educational atmosphere that the program of the Infallible Imams demanded in order to present the truth of Islamic sciences. On the other hand, the establishment of Islamic sciences was a way to counter the heresy and deviation that occurred during the caliphate before Imam Ali to the point that a tradition was established as the tradition of Sheikhs against the tradition of the Prophet (PBUH) Islamic sciences are sciences that the subject and issues of those sciences are the principles or sub-principles of Islam or things on the basis of which the principles and sub-principles of Islam are proved. Ie the Qur'an and Sunnah; Such as the science of recitation, the science of interpretation, the science of hadith, the science of theology and the science of jurisprudence. These sciences are the basic needs of the Islamic society for excellence. The sciences that can be the cause of life and growth of the Islamic society and show the dimensions of the personality of a Muslim. The most important branches of these sciences can be presented in the fields of Quran, Hadith and Jurisprudence. The foundation of Islamic sciences, due to its role in preserving and presenting true Islam, has been defined since the time of the Messenger of God (PBUH) in her educational life. Infallible Imams as the successors of the Messenger of God (PBUH) made the teaching of these sciences a priority of their education and Imam Kazem, like the Imams before and after him, took care to establish and teach these sciences. Research on this subject can show the prominent position of Imam Khomeini in introducing and reviving the original Islam, despite all the pressures imposed by the government on her. The present study is based on the method of historical analysis, in order to answer the what and why of the strategy of Imam Musa Kazem in establishing Islamic sciences. After his noble father, Imam Kazem became the president of Sadeghin University. In order to revive and present the true Islam, as well as to respond to and confront the intellectual protests, as well as the emergence of various currents in Islamic sciences and innovations and deviations that have occurred in Islam, the foundation of Islamic sciences in its educational priority. The sciences on the basis of which the principles and sub-principles of Islam are proved. In order to present these sciences, even in a situation full of pressure and suffocation imposed by the government, it was necessary to adopt effective strategies. According to the circumstances in which she was, the Imam arranged the teaching of these sciences through both face-to-face meetings and correspondence. Correspondence that could meet the needs of students' education even when they were imprisoned, and the recording of numerous correspondences in this regard, shows the strategic nature of this educational method. On the other hand, Imam Khomeini, like his fathers, chose the training of specialized students in various branches of Islamic sciences as another strategy in this field. A strategy that, while maintaining the educational chain in Islamic sciences, created the transmission of these sciences to the next generations of Shiites through narration and compilation of works, and thus played an important role in establishing Islamic sciences. In fact, the Shiite Imams believed in the fact that mere mobilization of the people and a temporary victory over the enemy and even taking over the government is not enough, and the Islamic reform program will not be realized unless the government is supported by informed and committed bases. It was on this basis that in order to preserve the school and the survival of the right thinking of the Ahl al-Bayt, they took another way, and that was to open the door of knowledge and knowledge to the enthusiasts and to teach the disciples. In fact, his method along with providing general and public education to the people, was the method of individualization and private education, and it was by such people that the jurisprudence and hadith of the Ahl al-Bayt gradually spread to different places.

An examination of eschatological destiny of religious Mustaz'afīn (deprived people) from Imamiyah perspective

Eschatological destiny and man's eternal fate towards paradise or hell are undoubtedly considered among some of the most important discussions stated in various Islamic sciences. The eschatological destinies of believers and unbelievers have been explicitly clarified by the Qur'anic verses and Aḥadīth (traditions). However, the classification of people into believers and unbelievers is not correct, since some well-known individuals are considered as Mustaz'afīn (lit; deprived people) because they have not found the true religion, no matter whether they have been either short-sighted by nature or subjected to a tyrant state. Remarkably, they have not achieved the true religious path due to their being as al-Jāhil al-Qāsir (inculpably ignorant). Accordingly, the main question of the study refers to the eschatological destiny of such people. In other words, will they find paradise as believers or enter hell like disbelievers? Pondering and contemplating on the issue, although there are many Mustaz'afīn found all over the universe, testify on the necessity of determining their eschatological destiny. In order to clarify the issue, the verses of the Qur'an as well as Aḥadīth, issued by infallible Imams, have been referred to. Eventually, the result shows that al-Mustaz'afūn al-Muqassirūn (culpably deprived people) are not excused and will be punished, but those of al-Mustaz'afūn al-Qāsirūn (inculpably deprived people) will be destined by the lower levels of paradise if they have done good deeds unless they are either obliged to new duties in the Day of Judgment or face to slight chastisement and will finally enter paradise.

Food Health in the View of Islam

Background: The instinct and natural tendency to eat food is an undeniable fact in human and all human beings, even the messengers of Allah and Infallible Imams (A.S) need it in order to keep themselves healthy. Methods: In this review study, using the teachings of the Holy Quran and other Islamic texts, the importance and role of food and healthy nutrition and its role in elevating human beings have been collected. Results: Formally, one of the influential factors in maintaining human’s physical and mental health is his food and maintaining human health to preserve his real perfection and his unique position and dignity among creatures is mostly based on pure and healthy food. Allah has considered all human aspects in the Holy Quran, the ذook of human guidance and prosperity, and not neglecting, for example, his need of food, he has offered some guidance to meet this need. The Quran’s criteria for choosing food are its lawfulness and purity. Conclusion: Considering the fact that “pure” means being pleasurable and good to eat, one of the interpretations offered in this article is that the man should avoid eating foods that are against human nature due to its being inconsistent with intact divine nature of human.

The Manifestation of the Qur'an in the Ethical Narratives of Imam Muhammad Bāqir (AS)

The infallible imams of Shi'a have a special interest in human values ​​and have repeatedly advised people to adhere to moral virtues. In this study, a collection of ethical narratives of the fifth Imam of Shi'a, Imam Muhammad Bāqir (AS), has been presented, in which verse or verses of the Qur'an have been manifested. These narratives are then analyzed. The verses of the Qur’an have been expressed in the words of Imam Bāqir (AS) in various ways, including: adduce, citation, allusion, adaptation, or expression of instance. This research pursues several goals: First: Understanding how Imam Bāqir (AS) has used the Qur’an in his speech. Second: a detailed understanding of the subject of these narratives and the interpretation of the verses in which they are mentioned; Third: The relationship between the above verses and the narrative text.
 In the 14 hadiths of Imam Bāqir (AS), about 30 verses of the Qur'an have been manifested which have yielded important results from their analysis. Including: All the Imams in general and Imam Bāqir (AS) in particular, pay great attention to the Quran. And teach people to seek every true idea and belief from the verses of the Qur'an, to question the master and have a scientific debate and controversy, to bring their evidence from the Qur'an as the most important scientific and religious source, and to ignore the word that has no Qur'anic reason, and not to suffice the appearance of Qur'an and pay attention to its hidden meaning. Some of the ethical virtues that Imam Muhammad Bāqir (AS) has explained include: flexibility in accepting the right, believers' dignity, public relations, rationality in public relations, avoiding the vain and futile word, avoiding many questions, avoiding nonsense and slander toward people, avoiding illicit relationships and short-change.

Who Are Those in Authority? Early Muslim Exegesis of the Qur’anic Ulū’l-Amr

The term ulū’l-amr (those in authority) is central to the Muslim understanding of leadership, although it has been understood differently by different scholars. The term appears twice in the Qur’an, namely in verses 59 and 83 of chapter 4 (sūrat al-Nisā’), which serve as the cornerstone and starting point of the entire religious, social, and political structure of Islam. This article carefully examines early Muslim exegesis of the Qur’anic ulū’l-amr and how the two verses have become the locus classicus of intra-Muslim polemics. The main point of this article is to trace the early development of the meaning of ulū’l-amr in the exegetical works (tafsīr) of both Sunni and Shi‘i Qur’an commentators during the first 600 years of Islamic history. It will be argued that it is chiefly in the tafsīr tradition that the meaning and identity of ulū’l-amr is negotiated, promoted, and contested. The diversity of Muslim interpretations and the different trajectories of Sunni and Shi‘i exegesis, as well as the process of exegetical systematization, are highlighted. While Sunni exegetes seem to engage with one another internally, Shi‘i commentators tend to polemicize Sunni exegesis to uphold their version of ulū’l-amr as infallible imams (leaders).

An investigation of the adult education method in Imam Sadiq’s (AS) School: a content analysis of hadith of Unwan al-Basri

Background: Education plays an essential role in all aspects of life. It is particularly important in religious affairs. History shows that religious leaders utilized different methods to teach. In Islam, the Holy Prophet and the infallible Imams, especially Imam Baqir (AS) and Imam Sadiq (As), considered spiritual guidance as part of education and always accentuated and attempted to teach practically through their behavior and speech. Islamic teachings have to a large extent reported religious leaders teaching methods. One of the hadiths that focuses on adult education is Hadith of Unwan al-Basri. In this hadith, Unwan al-Basri, aged 94, reports Imam Sadiq’s (As) teaching method. The current study aimed to investigate the adult education method in Imam Sadiq (A.S) School. Methods: The Hadith of Unwan al-Basri was investigated through thematic analysis. The basic concepts were first obtained using the data coding process. The basic concepts were then reduced and categorized into sub-themes and themes. Results: The findings showed that the analysis resulted in seventy basic concepts which were reduced into nineteen sub-themes categorized into four themes: characteristics of the teacher, characteristics of the learner, characteristics of the educational environment, and the educational content. Conclusion: One of the most important elements in Imam Sadiq’s (AS) teaching method was his emphasis on teaching both practically and theoretically.

Religious Status of Ruhollah Khomeini in Modern Iran

The article examines the current religious status of the founder of the Islamic regime Ayatollah Khomeini in modern Iran. Iran's top leaders in recent decades have been largely disciples and associates of Khomeini, and therefore his legacy continues to play a huge role in Iranian politics. State propaganda describes Khomeini as a perfect leader who did not make mistakes, and claims that the political system he created is flawless. Everywhere in Iranian cities one can see Khomeini’s portraits and quotes, or statements about him from people who knew him closely, relating to a wide variety of areas of life – from Khomeini's attitude in the family and his religious piety to the foreign policy position that Iranians should take. These posters contain three levels of Khomeini's legitimacy: comparing him with the prophet and imams of Islam, emphasizing his impeccable behavior, as well as his worldly wisdom. After his death, the cult of Khomeini gained a purely religious aspect: Shiite believers began to venerate him as a patron saint, along with the prophets, infallible imams and their descendants (imamzadeh), whose veneration in Iran has more than a thousand years. Khomeini got his own mausoleum, where his son Ahmad and prominent politician Ali Akbar Hashemi Rafsanjani are buried, and where millions of his admirers gather every year.

جُهُودُ المَدْرَسَةِ الأَشْعَرِيَّةِ فِي الرَّدِّ عَلَىٰ عَقِيْدَةِ البَدَاءِ عِنْدَ الشِّيْعَةِ الإثنَي عَشْرِيَّةِ

اقتضت طبيعة البحث أن يتکون من تمهيد، وثلاثة مباحث، وخاتمة، وسبت مراجع. أما التمهيد: ففيه: التعريف بأهم المصطلحات الواردة بالبحث. کـ (البداء لغة واصطلاحا، والنسخ لغة واصطلاحا، والفرق بينهما، وأدلة البداء عند الشيعة، ومناقشة أقوالهم في ذلک). وأما المبحث الأول: فجاء بعنوان البداء في العهد القديم. وقد أثبت فيه أن عقيدة البداء لم تظهر فجأة عند الشيعة، وإنما کانت موجودة قبل ظهور التشيع أصلا، فلقد قال بها اليهود، وتوارث الشيعة عقيدة البداء منهم، ولذا فإن عقائد اليهود تکاد تکون منصهرة في عقائد الشيعة وتعاليمهم، وذلک لأن مؤسس التشيع هو (عبدالله بن سبأ) کان يهوديا؛ فنقل هذا الإرث اليهودي في المعتقد الشيعي حتى أصبح البداء من أقرب القربات عند الشيعة على حد زعمهم. وأما المبحث الثاني: فعنوانه: البداء فـي معتقد علماء الشيعة الإمامـية الإثـني عشـرية حتى القــرن الخامس الهجــري. وتبين من خلاله أن عقيدة البداء في الفکر الشيعي من العقائد التي أحدثت جدلا بين أواسط علماء الشيعة ومراجعهم، ولقد نظروا إليها کمنهجية متوارثة، فلم يستطع مراجع الشيعة إنکار هذا المعتقد؛ لکنهم حاولوا أن يسوغوا ذلک بروايات کثيرة، جاء في بعضها: أن الإقرار والاعتراف لله بالبداء من الإيمان، وفي بعضها الآخر أن الإيمان لا يتم بدونه، وأنه من أفضل العبادات. وأما المبحث الثالث: فتناول موقف المدرسة الأشعرية من عقيدة البداء عند الشيعة الإمامية. وقد تقرر فيه: رأي جمهور العلماء من أهل السنة؛ إذ منعوا البداء ورفضوه، وأن الشيعة هم الذين قالوا بالبداء، وأنهم جاءوا بروايات مکذوبة ألصقوها بسيدنا علي -رضي الله عنه- ومن جاء بعده من الأئمة وفق زعمهم، وذلک؛ ليقرروا هذا المعتقد، بل زعموا أن البداء هو أصل دين الأئمة المعصومين ودين آبائهم من قبلهم، ولا شک أن هذا المعتقد يتنافى وتنزيه الله -تعالى-؛ بل يمثل نقصا ورميا بالباطل -تعالى- الله عن إفکهم. وأما الخاتمة: فقد ذکرت فيها بعض النتائج التي وصلت إليها خلال رحلة البحث، ثم ذيلت البحث بأهم المصادر والمراجع التي اعتمدت عليها في توثيق المعلومات. وأسأل الله الإخلاص والقبول. (Abstract) This research is divided into an introduction, three sections, a conclusion and bibliography. The introduction includes definitions of the research's most important terms. For example, the lexical and the technical definition of Al-Bada'(alternation in God's Will) and An-Naskh (abrogation) are provided. The difference between the two terms are also highlighted. The introduction also provides and discusses the proofs cited by the Shiites in support of their belief in this doctrine. Section One comes under the title Al-Bada' in the Old Testament. In this section I proved that this doctrine is not a purely Shiites doctrine, rather it existed way before the emergence of Shiism. It is a Jewish doctrine was passed down to the Shiites. This explains the fact that the Jewish doctrines are incorporated into the doctrines and teachings of the Shiites. This is attributed to the fact that the Abdullah In Saba', the founder of Shiism was himself a Jew who transferred this Jewish legacy into the Shiite corpus of beliefs. According to the Shiites, belief in Al-Bada' draws one nearer to God. Section Two comes under the title Shiite Scholars' View of Al-Bada' until the 5th Century AH. Having discussed this issue, it became quite clear that the doctrine of Al-Bada' created much controversy among grand Shiite scholars. View this doctrine as an integral part of their faith, none of them was able to deny it. However, they tried their best to justify their belief in this doctrine through provision of too many reports, some of which provide that it is an integral part of faith to acknowledge and affirm that Al-Bada' is an Attribute of God. Other reports indicate that the faith of a person is not complete until he believes in Al-Bada' which is regarded as one of the best acts of worship. Section Three highlights the view of the Ashari school of thought regarding the Shiite doctrine of Al-Bada'. This section presents the opinion held by the majority of the Sunnite scholars who rejected this notion. They believe that in order to establish this doctrine, the Shiites have fabricated false reports which they attributed to Ali (May God be Pleased with him) and the Imams who came after him. They Shiites even claim that Al-Bada' is the very foundation upon is based the religion of the infallible imams and their predecessors. Doubtless, this belief implies that God is imperfect, Exalted be God above what they claim! The conclusion contains the most important results I have arrived at through this research journey. The research concludes with the most important primary and secondary sources which I relied on so as to document my information. I ask God to accept this humble work of mine. Key Words: Contributions – School of Thought – Doctrine – Al-Bada'– Abrogation – Twelver Shiites

Političko delovanje imama Ride u kontekstu pobuna iz perioda njegovog života

Imam is a guide, leader, navigator, successor of the Prophet and the Divine ambassador on the Earth, whose speech, action and authentication are authority and proofs for us. In fact, Imam is the true ideal for humanity in various aspects of worship, individual, social and political realms. While Imam's speech, actions and authentication is authority for us in matters of worship and jurisprudence, similarly they are proofs for us in the matters of governance and politics. Moreover, if we want to succeed in these grounds, we need to follow the infallible Imams and take their code of conduct as ideal for us. This article seeks to examine the political conduct of Imam Ridha facing the revolts during the period of his Imamate, in order to set an example to Muslims in political affairs.

جُهُودُ المَدْرَسَةِ الأَشْعَرِيَّةِ فِي الرَّدِّ عَلَىٰ عَقِيْدَةِ البَدَاءِ عِنْدَ الشِّيْعَةِ الإثنَي عَشْرِيَّةِ

اقتضت طبیعة البحث أن یتکون من تمهید، وثلاثة مباحث، وخاتمة، وسبت مراجع. أما التمهید: ففیه: التعریف بأهم المصطلحات الواردة بالبحث. کـ (البداء لغة واصطلاحا، والنسخ لغة واصطلاحا، والفرق بینهما، وأدلة البداء عند الشیعة، ومناقشة أقوالهم فی ذلک). وأما المبحث الأول: فجاء بعنوان البداء فی العهد القدیم. وقد أثبت فیه أن عقیدة البداء لم تظهر فجأة عند الشیعة، وإنما کانت موجودة قبل ظهور التشیع أصلا، فلقد قال بها الیهود، وتوارث الشیعة عقیدة البداء منهم، ولذا فإن عقائد الیهود تکاد تکون منصهرة فی عقائد الشیعة وتعالیمهم، وذلک لأن مؤسس التشیع هو (عبدالله بن سبأ) کان یهودیا؛ فنقل هذا الإرث الیهودی فی المعتقد الشیعی حتى أصبح البداء من أقرب القربات عند الشیعة على حد زعمهم. وأما المبحث الثانی: فعنوانه: البداء فـی معتقد علماء الشیعة الإمامـیة الإثـنی عشـریة حتى القــرن الخامس الهجــری. وتبین من خلاله أن عقیدة البداء فی الفکر الشیعی من العقائد التی أحدثت جدلا بین أواسط علماء الشیعة ومراجعهم، ولقد نظروا إلیها کمنهجیة متوارثة، فلم یستطع مراجع الشیعة إنکار هذا المعتقد؛ لکنهم حاولوا أن یسوغوا ذلک بروایات کثیرة، جاء فی بعضها: أن الإقرار والاعتراف لله بالبداء من الإیمان، وفی بعضها الآخر أن الإیمان لا یتم بدونه، وأنه من أفضل العبادات. وأما المبحث الثالث: فتناول موقف المدرسة الأشعریة من عقیدة البداء عند الشیعة الإمامیة. وقد تقرر فیه: رأی جمهور العلماء من أهل السنة؛ إذ منعوا البداء ورفضوه، وأن الشیعة هم الذین قالوا بالبداء، وأنهم جاءوا بروایات مکذوبة ألصقوها بسیدنا علی -رضی الله عنه- ومن جاء بعده من الأئمة وفق زعمهم، وذلک؛ لیقرروا هذا المعتقد، بل زعموا أن البداء هو أصل دین الأئمة المعصومین ودین آبائهم من قبلهم، ولا شک أن هذا المعتقد یتنافى وتنزیه الله -تعالى-؛ بل یمثل نقصا ورمیا بالباطل -تعالى- الله عن إفکهم. وأما الخاتمة: فقد ذکرت فیها بعض النتائج التی وصلت إلیها خلال رحلة البحث، ثم ذیلت البحث بأهم المصادر والمراجع التی اعتمدت علیها فی توثیق المعلومات. وأسأل الله الإخلاص والقبول. (Abstract) This research is divided into an introduction, three sections, a conclusion and bibliography. The introduction includes definitions of the research's most important terms. For example, the lexical and the technical definition of Al-Bada'(alternation in God's Will) and An-Naskh (abrogation) are provided. The difference between the two terms are also highlighted. The introduction also provides and discusses the proofs cited by the Shiites in support of their belief in this doctrine. Section One comes under the title Al-Bada' in the Old Testament. In this section I proved that this doctrine is not a purely Shiites doctrine, rather it existed way before the emergence of Shiism. It is a Jewish doctrine was passed down to the Shiites. This explains the fact that the Jewish doctrines are incorporated into the doctrines and teachings of the Shiites. This is attributed to the fact that the Abdullah In Saba', the founder of Shiism was himself a Jew who transferred this Jewish legacy into the Shiite corpus of beliefs. According to the Shiites, belief in Al-Bada' draws one nearer to God. Section Two comes under the title Shiite Scholars' View of Al-Bada' until the 5th Century AH. Having discussed this issue, it became quite clear that the doctrine of Al-Bada' created much controversy among grand Shiite scholars. View this doctrine as an integral part of their faith, none of them was able to deny it. However, they tried their best to justify their belief in this doctrine through provision of too many reports, some of which provide that it is an integral part of faith to acknowledge and affirm that Al-Bada' is an Attribute of God. Other reports indicate that the faith of a person is not complete until he believes in Al-Bada' which is regarded as one of the best acts of worship. Section Three highlights the view of the Ashari school of thought regarding the Shiite doctrine of Al-Bada'. This section presents the opinion held by the majority of the Sunnite scholars who rejected this notion. They believe that in order to establish this doctrine, the Shiites have fabricated false reports which they attributed to Ali (May God be Pleased with him) and the Imams who came after him. They Shiites even claim that Al-Bada' is the very foundation upon is based the religion of the infallible imams and their predecessors. Doubtless, this belief implies that God is imperfect, Exalted be God above what they claim! The conclusion contains the most important results I have arrived at through this research journey. The research concludes with the most important primary and secondary sources which I relied on so as to document my information. I ask God to accept this humble work of mine. Key Words: Contributions – School of Thought – Doctrine – Al-Bada'– Abrogation – Twelver Shiites

The Holy Spirit as seen through the prism of Islam

The phrase “the Holy Spirit” or “the Spirit of the Holy” is mentioned four times in the Quran. The first three cases associate it with Issa the Son of Maryam (Jesus Christ). As the Quran says, Allah strengthened Issa by the Spirit of the Holy. In the fourth case, the Holy Spirit is seen immediately related to the process of divine revelation. The Quranic text, taken separately from the commentaries (tafāsīr), does not provide any specific indications of how “the Spirit of the Holy” should be understood. The Tafsīr of aṭ-Ṭabarī, which is the closest to the time of the Quran, gives three versions of its meaning: the angel Jibril, the Gospel (al-Injīl) and the word by which Issa raised the dead. Later on, the first version became dominant in the Sunni tradition. The Shias ignored the Quranic association of the Holy Spirit with Issa and proclaimed it the highest of the created spirits, even superior than the angels Jibril and Mikail. This spirit at first settled itself into Muhammad, removed after his death into Imam Ali, and then consecutively lived in all Infallible Imams until finally being settled in Imam al-Mahdi, concealed by Allah from the humankind. The Spirit of the Holy, according to Shias, granted Imams with the full knowledge of everything. The erroneous Quranic conception of the Trinity as “the father, the son and the spouse” took the notion of the Holy Spirit out of the Christian context of the Holy Trinity. Meanwhile, the obvious association of the Holy Spirit with Christ in the Quran serves as evidence of the Christian origin of this notion, hung in the air in Sunni Islam and surprisingly developed into something principally new in the Shia mystic doctrine of Imamate.