To see the other types of publications on this topic, follow the link: Imamite.
Journal articles on the topic 'Imamite'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Imamite.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Türcan, Galip. "İmâmî Ehl-i Beyt Tanımının Dinî-Tarihî Temelleri." Marife 4, no. 3 (2004): 53–69. https://doi.org/10.5281/zenodo.3343537.
Full textAbstract:
<b>Religious and Historical Foundations of the Imamite Definition of Ahl al-Bayt</b>The Imamites claim that the imamah was transferred into Ali and his descendants after the Prophet. The assertation, whose content is political in fact, acquired the religious/dogmatic characteristic and was converted into the subject of faith and was, in general, supported by the religious arguments at the later times.The concept of Ahl al-Bayt played a central role on the establishing of Imamite political theory as well as on the formation of Imamite knowledge and culture. The Imamites generally base the conceptual contest of Ahl al-Bayt, their identities and religious status on the Qur'an and Sunnah, namely religious texts and on the historical-cultural facts that contribute to understand the mentioned texts; The objective investigations on the religious-historical foundations of Imamite claims concerned with Ahl al-Bayt will help us to comprehend the nature of shiite imamite separating that muslim community lived.https://www.marife.org/marife/article/view/215
2
Edris, Mosaab Elkhair. "جليل الكلام ودقيقه لدى الشيعة الإمامية قبل بداية فترة الغيبة الكبرى". DINIKA : Academic Journal of Islamic Studies 2, № 1 (2017): 89. http://dx.doi.org/10.22515/dinika.v2i1.622.
Full textAbstract:
This study would serve as sequel to the views of the Imami theologian Hisham bin al-hakam on Jalil al-Kalam and Daqiq al-Kalam by explaining the theological views of Zurarah bin Aʻyun, Abu Jaʻfar al-Ahwal, al-Fadl ibn Shazan and Banu Nubakht; it will focus on their known writings, explicating their available theological views as far as possible, on the basis of Sunni and Shi’ite sources in the context of the history of theology. The objective behind that is to explain the theological trends that emerged in the history of the Twelver Imamite community, their connections; this would, first of all, provide knowledge of the intellectual foundations of the Twelver theology, which reached its pinnacle at the hands of the theologians of the fifth century AH beginning with Shaykh al-Mufid bin Muhammad bin al-Nuʻman al-ʻAkbari al-Baghdadi. Secondly, this study would provide an understanding of the relational basis between the Twelver and the Mutazilite theological thought. I think that it is the result of a mutual cross-fertilization on the one hand, while on the other since they both derive from the same sources, they lead to similar results. It is not a case of Shi’ite subservience to a predominant Mutazilite influence because the Twelver Shi’ite theologian was conscious of his requirements in support of his doctrine, which revolves around the issue of the Imamah in Jalil al-Kalam and Daqiq al-Kalam alike. In addition, this study will also identify the real origins of the idea of limiting the imamate to twelve imams, ending with the consideration of the early Imamite scholars through which they established their arguments against their opponents in their writings and debates. This is all the more important since the titles of the Shi’ite Imami writings and from what is quoted in their debates on the issue of Imamate, do not point to the imamate of only twelve imams, as the history of the Imami Thought depicts and which starts with the period of the Minor Occultation, which lasted about 70 years from 260 to 329 AH. KeywordsImami Shiʻites, Jalil al-Kalam, Daqiq al-Kalam, Major Occultation
3
Ibrahim Khudair, Assist Prof Dr Thaer, and Dr Jafar Hassan Lefta. "Divine attributes between the Mu'tazilah and the front Capacity is a model." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 2 (2018): 377–404. http://dx.doi.org/10.36473/ujhss.v225i2.157.
Full textAbstract:
The question of divine attributes is one of the important issues studied by the two great schools (the Imamite and the Mu'tazid). The second topic is the essence of the difference between the imamate and the isolationist, and the third is the ability. The research concludes that the difference between the imamate and the isolationist in the question of the divine attributes was precise. Very, and that the most likely say the words of Imamiyah, which proved qualities, and that the eye of the self, unlike the audience of the Mu'tazila who once said the acting, and once the conditions, and once the eye. The most likely question of divine power is absolute and infinite, unlike a number of Mu'tazilites who said that God is indescribable to the ability of the ugly and evil.
4
Bar-Asher, Meir M. "L’exégèse coranique shi‘ite non imamite." École pratique des hautes études. Section des sciences religieuses, no. 120 (October 1, 2013): 65–68. http://dx.doi.org/10.4000/asr.1135.
Full text
5
Hakyemez, Cemil. "İmamiyye Şiasında İsmet İnancı -İlk Tezahürleri, Teşekkülü ve İtikadîleşmesi-." Marife 7, no. 1 (2007): 167–92. https://doi.org/10.5281/zenodo.3343815.
Full textAbstract:
Birinci kısımda, ismet düşüncesinin tarihi arka planı ve Müslümanlar arasındaki ilk tezahürleri ele alınmıştır. Burada ilk olarak, ismet inancının oluşumuna etki eden sosyo-kültürel ve dinsel faktörler incelenmiştir. Ardından Müslümanlar arasındaki ilk ismet iddiaları gündeme getirilmiştir. Üçüncü kısım ise, ismet fikrinin İmâmiyye Şiasıyla birlikte tam bir inanç esası haline gelmesine ayrılmıştır. Son olarak da, bu düşüncenin İmâmiyye Şiası üzerindeki etkisi hakkında birtakım değerlendirmeler yapılmıştır.<b>The Belief of Infallibility in the Shi'ite Imamiyyah –Its First Appearings, Formation and to Become a Basis of Belief-</b>In the first part, historical backgraund of infallibility thought and its first appearings among the Muslims were taken up. Here, socio-cultural and religional factors affecting the formation of infallibility belief were investigated. And then, the first infallibility allegations among Muslims were put on the agenda. Third part is allocated to infallibility idea's transformation to a complete faith together with Imamite Shi'ites. Finally, some evaluations were made on the effect of this thought on the Imamite Shi'ites.https://www.marife.org/marife/article/view/371
6
Ansari, Hassan. "L’héritage ésotérique du chiisme: un livre sur l’exégèse de la sourate 97." Arabica 58, no. 1 (2011): 7–18. http://dx.doi.org/10.1163/157005811x550273.
Full textAbstract:
AbstractLe livre d'Ibn al-Harīš sur «la Nuit de la Destinée» (laylat al-qadr) est un des textes fondamentaux du «chiisme ésotérique» (bātinī). Cet ouvrage, aujourd'hui perdu mais dont de larges extraits ont été transmis par la littérature duodécimaine ultérieure, a été écrit dans la première moitié du IIIe/IXe siècle sous l'imamat du neuvième imam de chiisme duodécimain. À cette époque, le chiisme imamite se formait progressivement tandis que, pour des raisons politico-historiques, des courants ésotériques (ġulāt) se développaient en son sein. En effet, pendant cette période qui dura jusqu'à l'Occultation du douzième imam en 260/873-4 et se prolongea peu après, plusieurs courants chiites ésotériques apparurent parmi les imamites, dont un des plus importants fut celui des Nusayriyya. Le livre d'Ibn al-Harīš que nous allons présenter dans cet article, montre une proximité incontestable avec les idées des nusayris concernant «la Nuit de la Destinée».
7
Babayan, Kathryn. "The Safavid synthesis: from Qizilbash Islam to imamite Shi'ism." Iranian Studies 27, no. 1-4 (1994): 135–61. http://dx.doi.org/10.1080/00210869408701824.
Full text
8
Parsapajouh, Sepideh. "Pouvoir du lieu, médiation du texte : Remarques anthropologiques sur la visite pieuse à Karbalā." Studia Islamica 116, no. 2 (2021): 346–92. http://dx.doi.org/10.1163/19585705-12341445.
Full textAbstract:
Résumé La « visite pieuse » (ziyāra) rendue aux figures saintes du chiisme imamite ou duodécimain, à savoir les imams et certains de leurs descendants et compagnons, occupe une place centrale dans la vie de cette branche minoritaire de l’islam. Après une introduction sur la conception de la sainteté et les fondements doctrinaux des pratiques de visite pieuse dans le chiisme imamite, cet article analyse les croyances et les pratiques vouées particulièrement à l’un des lieux les plus visités du chiisme et de tout l’islam, à savoir la tombe du troisième imam al-Ḥusayn à Karbalā, considérée comme le lieu sacré par excellence. Nous étudions ensuite un texte couramment récité par les croyants et pèlerins, attribué au sixième imam Jaʿfar al-Ṣādiq et intitulé Ziyārat al-wārith (« la visite de l’héritier [du Prophète] »). Il apparaît que ce texte ancien, objet d’un processus de canonisation au cours de l’histoire, a déterminé nombre de pratiques pieuses à Karbalā. Basé sur une approche anthropologique, cet article ne traite pas de l’histoire et de l’authenticité de ce texte mais de sa présence dans les formes vivantes de ziyāra contemporaines. Il vise à montrer la correspondance entre un texte traditionnel, normatif et canonique d’une part, et des pratiques vivantes, corporelles et langagières, de pèlerins de cultures différentes d’autre part, dans le monde chiite actuel.
9
Amir-Moezzi, Mohammad Ali. "NOTES À PROPOS DE LA WALĀYA IMAMITE (ASPECTS DE L'IMAMOLOGIE DUODÉCIMAINE, X)." Journal of the American Oriental Society 122, no. 4 (2002): 722. http://dx.doi.org/10.2307/3217612.
Full text
10
Gillon, Fârès. "Une version ismaélienne de ḥadīṯs imamites. Nouvelles perspectives sur le traité II du Kitāb al-Kašf attribué à Ğaʿfar b. Manṣūr al-Yaman (Xe s.)". Arabica 59, № 5 (2012): 484–509. http://dx.doi.org/10.1163/157005812x618934.
Full textAbstract:
Résumé Le Kitāb al-Kašf, attribué à Ğaʿfar b. Manṣūr al-Yaman (Xe s.), est un recueil de six traités ismaéliens anciens. L’examen du deuxième de ces six traités montre qu’il est constitué pour l’essentiel de deux ḥadīṯs attestés dans les sources duodécimaines, bien que cela ne soit pas précisé par l’auteur ou l’éditeur du Kitāb al-Kašf. Selon les cas, la comparaison entre les versions ismaélienne et imamite des ḥadīṯs éclaircit le texte du Kitāb al-Kašf, souvent difficile et obscur, ou laisse soupçonner une transmission parallèle à celle dont les recueils duodécimains se font l’écho.
11
Zavurbekov, Faridun Z. "FEATURES OF JUDICIAL CASES INVOLVING WOMEN IN THE FATIMID CALIPHATE IN THE 10TH–12TH CENTURIES (historical and legal analysis)." Vestnik of Kostroma State University, no. 2 (2020): 249–53. http://dx.doi.org/10.34216/1998-0817-2020-26-2-249-253.
Full textAbstract:
The article deals with the rights of women in the Fatimid Caliphate (10th to 12th centuries) by analysing the judicial practice of the time, the decisions of the Sharia and Mazalim courts. The author focuses on the legal status of women in the sphere of marriage, family and criminal law in the Ismaili tradition. Historical-legal and comparative-legal methods are used in the analysis of sources. The study begins with a short digression into the history of the Fatimid Caliphate. The features of the judicial system, the role of the cadi and its competence are described. There are a number of court cases, one of the parties to which was a woman. Based on the analysis, the author makes a conclusion about the specifi city of the Fatimid approach to marriage, in comparison with the Sunni and Imamite legal schools. The special role of guardians at the conclusion of the marriage contract and restriction of freedom of its termination is noted. Attention is drawn to the fact of extremely negative attitude to marriage between Muslim women and representatives of other religious movements, as well as to such an institution of family law as temporary marriage, legalised in the Imamite school of law. The fi nal part deals with criminal cases in which a woman is both the victim and the accused. Based on these precedents, it is a non-trivial conclusion that the judges of the Fatimid Caliphate did not always rely on Sharia norms when making decisions against women, which is completely atypical for Muslim traditions in general. At the same time, any crimes against this group of the population were punished rather severely. Particular attention is drawn to the state’s approach to women plaintiffs, depending on the degree of their personal participation in the judicial process.
12
Amir-Moezzi, Mohammad Ali. "Remarques sur les criteres d'authenticite du hadith et l'autorite du juriste dans le shi'isme imamite." Studia Islamica, no. 85 (1997): 5. http://dx.doi.org/10.2307/1595870.
Full text
13
Nejatbakhshe, Nasrollah. "Les Quatre préceptes ( al-aḥkām al-arba‘a ). Le droit shi’ite imamite à l’épreuve de l’Occultation". Confluences Méditerranée 130, № 3 (2024): 155–75. https://doi.org/10.3917/come.130.0155.
Full text
14
Bozan, Metin. "İmamet Nazariyesinin Ca'ferî Fıkhı Üzerindeki Tesirleri." Marife 8, no. 3 (2008): 49–74. https://doi.org/10.5281/zenodo.3343982.
Full textAbstract:
Bu makalenin amacı, İmâmiyye Şîası'nın amelde bağlı olduğu Ca'ferîlik mezhebi üzerinde kendi imamet nazariyelerinin etkisi ile şekillenmiş bazı ahkamın varlığını göstermek; erken dönemde vuku bulan siyasi hadiselerin sadece itikadi meseleleri değil; aynı zamanda dini yaşamın bir pratiği olan ibadet ve muamelat gi-bi konularda fıkhi hükümler üzerinde de belirleyici olduğuna dikkat çekmektir.<b>The Effects of theory of Imamate on the Ja'Fari Fiqh</b>The aim of this article is to show the existence of some legal judgements that took shape with the influence of Ithna 'Asharite theory of imamate on the Jafariyya on which Isna 'Ashariyya also depended juristically, and to draw attention to the fact that the early political events played a determinative role not only upon the theological matters but also upon the legal matters as the practices and rituals of religious life.https://www.marife.org/marife/article/view/452
15
Hayes, Edmund. "Between Implementation and Legislation: The Shiʿi Imam Muḥammad al-Jawād’s Khums Demand Letter of 220 ah/835 ce". Islamic Law and Society 28, № 4 (2021): 382–414. http://dx.doi.org/10.1163/15685195-bja10014.
Full textAbstract:
Abstract The Imami Shiʿa are usually treated as a community defined by belief. By analysing a letter attributed to the ninth Imami Imam, Muḥammad al-Jawād dated to the year of his death in 220/835, I show that the Imami Shiʿa were defined also by institutional structures that tied them to their Imam in his capacity as community leader. Details of transmission, form and content suggest that the letter may well be authentic, giving us a unique window onto the Imamic administration. The letter is a tax demand, encouraging payment of the khums levy upon the spoils of war and other items. My analysis suggests that the understanding of khums and ghanīma among Imamis at this time continued to be fluid, subject to the Imam’s adjustment, and that implementation influenced the elaboration of the law. Subsequently, hadith scholars and jurists were thus forced to interpret how such ad hoc, pragmatic acts fit into Islamic law, which is conceived as eternal and divine.
16
Vilozny, Roy. "A Concise Numerical Guide for the Perplexed Shiite: Al-Barqī’s (d. 274/888 or 280/894) Kitāb al-Aškāl wa-l-qarāʾin". Arabica 63, № 1-2 (2016): 64–88. http://dx.doi.org/10.1163/15700585-12341384.
Full textAbstract:
The peculiarity of Kitāb al-Aškāl wa-l-qarāʾin, the opening section in the printed editions of Aḥmad b. Muḥammad al-Barqī’s (d. 274/888 or 280/894) Kitāb al-Maḥāsin, is easily discernable: it is sub-divided into chapters bearing numeric titles, from “The Chapter on Three” to “The Chapter on Ten”. Each of these chapters contains various Imamite or prophetic traditions whose message is related in one way or another to the number mentioned in its title. Attempting to shed additional light on the Shiite hadith literature prior to its canonization during the Buwayhid era (334/945-447/1055), this article examines the relationship between style and content within this numerical framework. Being the earliest extant Shiite example of a numerical treatise, the present paper sets out to trace the author’s possible sources of inspiration as well as the work’s impact on later generations of Shiite scholars.
17
Terrier, Mathieu. "Néoplatonisme et gnose šīʿite imamite: l’Intellect premier et l’Âme universelle chez Sayyid Ḥaydar Āmulī (VIIIe /XIVe siècle)". Studia graeco-arabica 12 (2022): 157–80. http://dx.doi.org/10.12871/978883339747410.
Full text
18
Halil, İbrahim DELEN, ŞİMŞEK Özkan, and ARIKANER Yusuf. "Ebü'l-Hüseyin el-Basrî'nin Şerhu'l-Usûli'l-Hamse'sinin İmamet Bölümü: Tahkik ve İnceleme." Tahkik İslami İlimler Araştırma ve Neşir Dergisi 4, no. 1 (2021): 111–201. https://doi.org/10.5281/zenodo.5008252.
Full textAbstract:
İmamet meselesi başlangıçta Kelam’ın ana konuları arasında yer almasa da zamanla Şiâ’nın imâmeti itikadi bir zeminde tartışmasının etkisiyle Kelam kitaplarında müstakil bir bölüm olarak ele alınmaya başlanmıştır. Muʿtezilî alimler de bu tartışmalardan geri kalmamış, eserlerinde imametle ilgili konulara yer vermişlerdir. Son dönem Muʿtezilî alimler içerisinde en etkili isimlerinden birisi olan ve son Muʿtezilî okul Hüseyniyye’nin kurucusu olarak kabul edilen Ebü’l-Hüseyin el-Basrî de kelam alanında birçok eser kaleme almıştır. Onun bu eserlerinden <em>Kitabü Şerhu'l-Usūli’l-Hamse</em>’sinin imamet bölümü günümüze ulaşmıştır. Ebü’l-Hüseyin el-Basrî’nin bu eseri, kendisinden önceki imamet tartışmalarını ele alıp değerlendirmesi ve daha sonra da bu değerlendirmeler üzerine reddiyeler yazılarak yeni tartışmalara yön vermesi açısından imamet konusunda önemli bir öneme sahiptir. Basrî’nin söz konusu bu eseri hem muhteva hem de tasnif olarak açısından dönemin hususiyetlerini yansıtması, İslam siyaset düşüncesinin gelişimini göstermesi ve imamet tartışmalarını ihtiva etmesi açısından önem arz etmektedir. Bu bölüm, imamete dair genel tartışmaları içermekle birlikte 10. yüzyıl Şîi imamet nazariyesinin rasyonel temellerde savunulmasının imkanını detaylı bir şekilde tahlil etmektedir. Bölüm’ün günümüze ulaşmış tek nüshası, Avusturya Milli Kütüphanesi’nde ‘nin Glaser koleksiyonunda 114 numarasıyla kayıtlı olup 6./13. yüzyıla ait bir koleksiyonun içerisinde bulunmaktadır. Bu çalışmada geç dönem Muʿtezile kelamının bir metni olan <em>Kitabü Şerhu'l-Usūli’l-Hamse</em>’sinin imamet bölümünün tahkik ve incelemesi ele alınacaktır. Ayrıca bölümün muhteva analizi ile imamet konularına yaklaşım tartışmaları ele alınarak tahkikli neşir araştırmacıların ilgisine sunulacaktır.
19
Amanat, Abbas. "The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Abdulaziz Abdulhussain Sachedina." Journal of Religion 72, no. 2 (1992): 309–10. http://dx.doi.org/10.1086/488900.
Full text
20
Arjomand, Said Amir. "The Crisis of the Imamate and the Institution of Occultation in Twelver Shiʿism: A Sociohistorical Perspective". International Journal of Middle East Studies 28, № 4 (1996): 491–515. http://dx.doi.org/10.1017/s0020743800063807.
Full textAbstract:
The formative period of Imami Shiʿism from the mid-8th century to the mid-10th century remains obscure in many respects. This study is an attempt to organize the historical information about the period around a central problematic: the twin crisis of the nature of the Imamate and the succession to this office. The crisis of the Imamate and the efforts to resolve it serve as a focal point for constructing a conceptually coherent overview of these two formative centuries from a sociohistorical perspective. This perspective requires that the endeavors to create a stable system of authority in Imami Shiʿism be considered in the context of the social change and politics of the early ʿAbbasid era: ʿAlid–ʿAbbasid relations, massive conversion of the population of Iran to Islam, and the dialogue and competition between Shiʿism and other contemporary religious and intellectual trends and movements. Our approach suggests a new periodization of the early history of Imami Shiʿism.
21
Amir-Moezzi, Mohammad Ali. "Seul l'Homme de Dieu est Humain. Théologie et Anthropologie Mystique à travers l'Exégèse Imamite Ancienne (Aspects de L'Imamologie Duodécimaine IV)." Arabica 45, no. 3 (1998): 193–214. http://dx.doi.org/10.1163/1570058982641798.
Full text
22
Hatta, Mawardy. "KONTROVERSI PERSOALAN IMÂMAH DI KALANGAN KAUM SYI’AH." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 2 (2017): 129. http://dx.doi.org/10.18592/jiiu.v15i2.1296.
Full textAbstract:
Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.
23
Al-Junaibi, Shaimaa Hassan Abbas, and Saleh Al-Mu'taz. "Definition and description of Orientalists' studies and their views on the Imamite narrative heritage in the interpretation of the Holy Quran." Mesopotamian Journal of Quran Studies 2024 (May 12, 2024): 31–39. http://dx.doi.org/10.58496/mjqs/2024/005.
Full textAbstract:
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.
24
Poonawala, Ismail K., and Hossein Modarressi. "Crisis and Consolidation in the Formative Period of Shi'ite Islam: Abu Ja'far ibn Qiba al-Razi and His Contribution to Imamite Shi'ite Thought." Journal of Law and Religion 15, no. 1/2 (2000): 455. http://dx.doi.org/10.2307/1051546.
Full text
25
Kohlberg, Etan. "The Just Ruler (al-sultān al-ʿādil) in Shīʿite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Abdul-Aziz A. Sachedina". Journal of Near Eastern Studies 52, № 1 (1993): 54–56. http://dx.doi.org/10.1086/373597.
Full text
26
Qadrdan Qaramaliki, Mohammad Hasan. "The Imam’s Infallibility (‘Iṣmah) and Responses to Criticisms". Journal of the Contemporary Study of Islam 3, № 1 (2022): 23–37. http://dx.doi.org/10.37264/jcsi.v3i1.04.
Full textAbstract:
The Twelfth Imam’s infallibility (‘iṣmah), as a constituent of the Imami School, has been criticized and denied in the last centuries. The present article, adopting a critical and analytic approach, treats the subject by defining imamate, infallibility, its origin, and its causes and proceeds to prove infallibility based on Qur’anic, narrative, and rational arguments. The second section critically discusses various doubts cast upon the Imams’ infallibility.
27
Herawati, Liem Evi, and Ayub Sugiharto. "Pengaruh Pembinaan Iman dan Pendampingan Pastoral Terhadap Pengharapan Hidup Jemaat Lanjut Usia." Teokristi: Jurnal Teologi Kontekstual dan Pelayanan Kristiani 4, no. 2 (2024): 174–94. http://dx.doi.org/10.38189/jtk.v4i2.874.
Full textAbstract:
The background to this research considers the importance of faith formation for the elderly through pastoral care at the Good God Church, the Imamat Rajani Restoration Congregation, Surabaya and the Good God Mahanaim Church, Sidoarjo. The results of the findings in this research, show that the variable influence of faith formation (X1) on the life expectancy of the elderly congregants at the Good God's Church, the Imamat Rajani Restoration Congregation, Surabaya and the Good God Mahanaim Church, Sidoarjo, is 0.355 or 35 .5% which is less than 64.5%. is in the Low category. Second, using simple linear regression analysis, showing the variable Influence of Pastoral Assistance (X2) on the Life Expectancy of Elderly Congregants in the Church Allah is Good Congregation for the Restoration of the Royal Imamate of Surabaya and Allah is Good Mahanaim Church of Sidoarjo (Y). is 0, 406 or 40.6% which is less than 59.4%. The resulting figure for the influence between variables shows a Medium influence.Third, shows the influence of Faith Formation and Pastoral Assistance (X1X2) in the Church of Allah is Good, the Congregation for the Restoration of the Royal Imamate of Surabaya and the Church of Allah is The God Good Church Mahanaim Sidoarjo (Y) is 0.645 or 64.5% which is less than 35.5%. Adjusted R Square is 0.399 or 39.9%, meaning there is still 60.1.5% influence from other factors, the results of the influence between variables show a low influence.Penelitian ini dilatar belakangi mengingat pentingnya pembinaan iman pada lansia melalui pelayanan pastoral di Gereja Allah Baik Jemaat Pemulihan Imamat Rajani Surabaya dan Gereja Allah Baik Mahanaim Sidoarjo. Hasil temuan dalam penelitian ini, menunjukkan bahwa ada pengaruh variabel pembinaan iman (X1) terhadap harapan hidup jemaat lanjut usia di Gereja Allah Baik Jemaat Pemulihan Imamat Rajani Surabaya dan Gereja Allah Baik Mahanaim Sidoarjo sebesar 0,355 atau 35,5% kurang dari 64,5%. termasuk dalam kategori Rendah. Kedua, dengan menggunakan analisis regresi linier sederhana menunjukkan variabel Pengaruh Pendampingan Pastoral (X2) Terhadap Harapan Hidup Jemaat Lansia di Gereja Allah Baik, Jemaat Pemulihan Imamat Rajani Surabaya dan Gereja Allah Baik Mahanaim Sidoarjo (Y). adalah 0,406 atau 40,6% yang kurang dari 59,4%. Angka pengaruh antar variabel yang dihasilkan menunjukkan pengaruh Sedang. Ketiga, menunjukkan pengaruh Pembinaan Iman dan Pendampingan Pastoral (X1X2) pada Gereja Allah Baik Jemaat Pemulihan Imamat Rajani Surabaya dan Gereja Allah Baik Mahanaim Sidoarjo (Y) sebesar 0,645 atau 64,5% kurang dari 35,5%. Adjusted R Square sebesar 0,399 atau 39,9% artinya masih terdapat pengaruh dari faktor lain sebesar 60,1%, hasil pengaruh antar variabel menunjukkan pengaruh yang rendah.
28
Hakyemez, Cemil. "On İkinci İmam'ın Gaybeti Fikrinin Ortaya Çıkışı." Marife 8, no. 3 (2008): 9–25. https://doi.org/10.5281/zenodo.3343992.
Full textAbstract:
"On ikinci İmam'ın Gaybeti Fikrinin Ortaya Çıkışı" isimli makalemiz, üç kı-sımdan oluşmaktadır. Birinci bölümde gaybetin Müslümanlar arasındaki ilk tezahür-leri ve ilk gaybet iddiaları ele alınmıştır. Muhammed b. el-Hanefiyye'nin gaybeti id-diaları ile başlanılan birinci kısım, Yahya b. Ömer'in gaybetinin halk tabanında çok yaygın olarak dillendirildiği dönemle sona erdirilmiştir. Şîa'da gaybet düşüncesiyle ilgili en önemli gelişme, Onbirinci İmam Hasan el-Askerî'nin ölümüyle birlikte ya-şanmıştır. Bu konuyu ele aldığımız ikinci kısımda, ilk olarak Hasan el-Askerî öncesi siyasi durum özetlenmiş ve sonra da onun vefatının ardından Şîa içerisinde ortaya çıkan bölünmelere değinilmiştir. Daha sonra Hasan el-Askerî'nin Muhammed adında bir oğlunun varlığıyla ilgili tartışmalara geçilmiştir. Son bölümde ise, On ikinci İmam Muhammed Mehdî'nin gaybeti ve gaybet fikrinin İmâmiyye Şîasıyla birlikte bir inanç esası haline gelişi ele alınmıştır.<b>"The Occurrence of Twelfth Imam's Occultation (Ghayba) Idea"</b>The article is consist of three parts. In the first part, the first occultation allegations among muslims were put on the agenda and its appearings were taken up. First part which is begun with Muhammad b. Al-Hanafiyya's occultation's allocations was ended with the period in which Yahya b. Umar's occultation thought is alleged pervasively. In the Shia the most important development con-cerned with occultation thought was experienced with the death of eleventh imam Hasan al-Askari. In the second part in which we dealt with this issue, firstly political situation before Hasan al-Askari was outlined and then was touched to the seperations which appeared after his death among Shi'ites. The third part is allocated to the Muhammad Mahdi's occultation and this issue was come in occultation idea's transformation to a complete faith together with Imamite Shi'ites.https://www.marife.org/marife/article/view/450
29
Rezaei, Ibrahim, Seyed Abdul Hussein Mousavi, and Abdul Khaleq Qasemi. "An investigation of women's judgment in jurisprudence and Afghanistan law." International Journal of Multicultural and Multireligious Understanding 11, no. 5 (2024): 391. http://dx.doi.org/10.18415/ijmmu.v11i5.5709.
Full textAbstract:
This article examines the difference between women in Imamiya jurisprudence, Sunni jurisprudence, and Afghanistan law, and in this regard, it explores the views of Imamiya jurisprudence and Sunni jurisprudence with a comparative perspective. Meanwhile, the laws of Afghanistan have also been considered. The present research has been carried out with a descriptive analytical method and it has been concluded that among the Sunni jurists and Imamiya jurists, the dominant view is that women are not qualified to be a judge. About this disqualification, jurists have referred us to verses of Quran and Ahadith and they believe that the main reason for women's disqualification is the claim of consensus. Despite this prevailing view, some Imamiya jurists doubt the existence of such a consensus and do not consider women's limited qualification in cases that can be proven by their testimony. Among the religions, the Hanafis believe that women can take the position of judge, except in cases of retribution. The absolute authority of women to hold a judgeship among the Imamis and the Sunnis also has few supporters. According to this point of view, the laws of Afghanistan have not deprived women of this right, and women can take this responsibility just like men, therefore the Afghan Courts Jurisdiction Law has not mentioned being a man as one of the conditions of being a judge in this country.
30
Tesaev, Zelimkhan Adamovich. "On the issue of cataloging the orders of Chechen mudirs, naibs and murtazeks from the times of the Imamat (1840–1859)." Genesis: исторические исследования, no. 4 (April 2024): 71–85. http://dx.doi.org/10.25136/2409-868x.2024.4.70548.
Full textAbstract:
The article examines a number of awards and official badges (orders) from the times of the Imamat (1840–1859), awarded both by Shamil himself and his subordinates to the Chechen mudirs, naibs and murtazeks. Not only the surviving medals themselves are described, but also sources, illustrations, as well as material monuments that preserve information on the subject of research. In particular, for the first time, the awards of the naibs Baysangur Benoevsky, Gazi-Hadzhi Zandaksky, Tyurshi Tsikaroysky, the supposed medals of the naibs Eski and Uma, as well as epigraphic monuments (grave steles), which depict the lifetime awards of the buried, are being introduced into scientific circulation. An attempt is being made to catalog newly identified and previously known signs associated with the Chechen vilayat (region) of the Imamate. An analysis of graphic images of signs recorded on epigraphic monuments is also carried out. There is a shortage of works on the topic of the article, which determines the relevance of the issue and indicates the long-term nature of the task set by the author (compiling a catalog of Imamate awards given to Chechens). Previously, no attempts were made to catalog the Imamate's awards in the context of the Chechen region. An important result of the work carried out is the introduction into scientific circulation of five Imamate award signs, two of which have the names of the owners written on them, and another sign is dated; attribution of at least five signs depicted on funeral steles; attribution of medals shown in illustrations, as well as photographs from 1885. In addition, it has now been established that for the 19 individuals discussed in the article, there are 28 awards and 4 official categories, with the record holders being Atabi Ataev (4 awards) and Eski Khulkhulinsky (3 awards).
31
BAYHOM-DAOU, TAMIMA. "The imam's knowledge and the Quran according to al-Fadl b. Shādhān al-Nīsābūrī (d. 260 A.H./874 A.D.)." Bulletin of the School of Oriental and African Studies 64, no. 2 (2001): 188–207. http://dx.doi.org/10.1017/s0041977x01000118.
Full textAbstract:
This article examines material that points to the existence in pre-classical Imamism of views on the subject of the imam's knowledge and the related question of sources (usūl) of Imami law, which are at variance with the views attested in the classical sources. The evidence shows that al-Fadl b. Shādhān refuted the possibility of divine inspiration for the imam and maintained that the imam's religious knowledge was based entirely on transmission from the Prophet and restricted to the Quran (a complete and perfect source) and its interpretation. It also provides a strong indication that the doctrine of tahrif and the idea of a ‘complete’ ‘Alid codex had originally served to support the claim that the imams’ teachings were based entirely on the Quran. Other evidence examined here suggests that al-Fadl's views are likely to have been representative of the ‘orthodox’ (viz. the legalist and non-ghuluww) position in early Imamism.
32
Ocak, Halil, and Moh’d Alkhateeb. "Zaidiyah's Criticism of the Twelver Shiism in the matter of the Imamate through Zaidi Books." Jordan Journal of Islamic Studies 20, no. 3 (2024): 119–38. http://dx.doi.org/10.59759/jjis.v20i3.535.
Full textAbstract:
The theory of Imamate is considered the cornerstone and central axis for both the Zaydi and Twelver sects. Although these two sects share similar points regarding the Imamate, they differ in many subtopics. In this context, this research focused on these differences and attempted to identify the main points and key issues in the Zaydi critique of the Twelver theory. The research concluded that these two sects differ on numerous aspects of the Imamate, such as the attributes of the Imam, the method of his appointment, the number of Imams, the conditions of the Imamate, and so forth. The researcher, while reviewing Zaydi literature, noted the efforts of Zaydi scholars in critiquing the Twelver theory of Imamate. It can be said that Zaydi scholars have critically analyzed almost every idea of the Twelvers, both rationally and textually.
33
olyanasab, seyyed ziaodin, and Amiri Zahra GHaemi. "Seyyed Mohammad Hoseyn Fazlollah's View on the Meaning of Imamate according to the Verse of Trial (Baghareh: 124): Review and Critique." Shi`a Pajoohi 9, no. 23 (2023): 209–33. https://doi.org/10.5281/zenodo.14038540.
Full textAbstract:
Imamate is one of the fundamental issues in Shia thought and the Holy Quran addresses it in some verses. The verse of <em>Ebtela</em> (Trial) is one of the main documents explaining Imam's meaning and the Imamate issue. In this regard, there are serious differences of opinion among the commentators. Shiite commentators have often considered Imamate to be a position superior to prophethood, and Sunni commentators consider it to be the same as prophethood. In this article, while briefly explaining the views of Shiite commentators on the meaning of Imam, the view of Seyyed Mohammad Hoseyn Fazlollah was explained and its literary, Quranic, and narrative criticisms were expressed, the most important of which are as follows: The unity of the meaning of imamate and prophethood, prophethood related to the inner aspect and imamate to the outer aspect, the universal imamate of Abraham (AS), the interpretation of divine covenant to prophethood and its potential request for his children. Then, the correct meaning of Imam was explained, and according to the hadiths, we considered it to be <em>Moftarez al-Taah</em> (The one whose obedience is obligatory).
34
Al-Fahdawi, Abdul Mukhlif Jawad, and Samar Abdul Aziz Rajab Al-Hayali. "Likelihoods of Al-Bayhaqi in His Book “Khilafiyat” in The Imamah of Infidel, Boy, And The Imamah of a Woman Amongst Women." Journal of AlMaarif University College, no. 32(1) (January 27, 2021): 226–46. http://dx.doi.org/10.51345/.v32i1.363.g195.
Full textAbstract:
The science of Fiqh is one of the best sciences regarded as permissible and forbidden (Halal and Haram) and what is true of acts and what is not true. This science would not have reached what it is without men who spent valuable time collecting and spreading it and clarifying it, so they were the good example and the path to Allah's rule. This research therefore was studied as one of the Imams of jurisprudence and as a possibility for the study of the methods of possibilities and their causes, as well as the research contained an introduction and three sections (the possibility of Imam Al-Bayhqi in a Kafir imamate, boy and imamate women in women). The first section is in the kid's imamate, the second in the Kafir imamate and the third in the female imamate, and then research was completed and the most important findings mentioned.
35
Dr. jabbar kadhem al- Mulla and Dr. Haider Shawkan Saeed. "The origin is in the jurisprudential deduction A comparative study between Al- Hilla and A-Hanafi jurists." Al-Muhaqqiq 5, no. 12 (2022): 21–44. http://dx.doi.org/10.62745/muhaqqiq.v5i12.73.
Full textAbstract:
The comparison occupied a wide area in jurisprudence (Al-Hilli), especially the jurisprudence of the scholar Al-Alamah Al-Hilli (d / 726 AH), as it presented the views of the jurists of the four Islamic schools of thought (Hanafi, Maliki, Shafi’i, and Hanbali). Based on the comparative solution and on the basis of what the leaders of comparative art decided in this school, we have chosen the jurisprudential origin in deduction. To be a comparative lesson between Al (Hillah) jurists and Al (Hanafi) jurists, and it is worth noting that the opinion of Al Hillah jurists is an extension of the opinion of the Imamate - in the most general terms - while preserving the privacy of Al Hillah school of jurisprudence, and the uniqueness of some of its scholars with some views of their own. And because we have adopted their opinions and documented them from their books on the one hand, and because we want to highlight Al Hillih 's opinion, as it represents the jurisprudential opinion of a school of Imami jurisprudence (the school of Hillah); So we said the jurists of the solution, and did not say the jurists of the Imamate. At the same time, we chose the opinions of Al Hanafi jurists over the opinions of other Islamic jurists. Because Al Hanafi school is the oldest of the Islamic schools that branched from the school of the Companions on the one hand, and because its jurisprudential approach to deduction differs from their curricula, and if all belong to one school; So we introduced the jurists of the solution, including the jurisprudence school to which they belong.
36
Mousavizadeh, Seyyed Jafar. "CRITICISM OF HASSAN HANAFI'S VIEW ON IMAMATE WITH EMPHASIS ON THE VIEWS OF ALLAMAH TABATABA'I." History of Science 6, no. 2 (2025): 195–207. https://doi.org/10.33864/2790-0037.2025.v6.i2.195-207.
Full textAbstract:
This article examines and analyzes Hassan Hanafi’s perspective on Imamate and critiques it in light of Allameh Tabataba'i’s thought. Adopting a modernist and historical interpretive approach, Hanafi views Imamate as a purely social and human phenomenon that emerged within the framework of political developments and the needs of the Islamic community. He distances himself from traditional and theological approaches, attempting to reinterpret the concept of Imamate within the context of history and society, while detaching it from its sacred and divine dimensions. In contrast, Allameh Tabataba'i, emphasizing Qur’anic, rational, and traditional foundations, regards Imamate as a divine position rooted in essential (ontological) guardianship—a station that encompasses not only external leadership but also the inner guidance of the community. Using a comparative-analytical method, this article seeks to explore the different dimensions of these two perspectives and demonstrates that, although Hanafi strives to offer an interpretation aligned with the demands of the time, his view lacks a comprehensive and profound explanation of the true nature of Imamate.
37
Khapizov, Shakhban M., and Magomed G. Shekhmagomedov. "Genealogy of Sayyid, Shaykh Jamāl al-Dīn al-Gazikumukhi (1788–1867) in the Light of the Newly Discovered Written Source of the 19th Century." Vestnik of Saint Petersburg University. Asian and African Studies 16, no. 1 (2024): 219–33. http://dx.doi.org/10.21638/spbu13.2024.113.
Full textAbstract:
This article is devoted to the study of genealogy of Dagestani Shaykh of Naqshbandi tariqa Jamāl al-Dīn al-Gazikumukhi (1788–1867) — prominent figure of state Imamat (1829–1859) in the North Caucasus. The newly discovered written source from the late 19th century, which is being introduced into scientific circulation, builds a genealogical chain from Fatima, the daughter of the Prophet Muhammad, to Shaykh Jamāl al-Dīn. The letter also offers his version of the route of his ancestors’ migration from Arabia to Dagestan. This source is a letter written by Shaykh Jamāl al-Dīn’s son to his nephew, the son of his sister Zahidat, who married Shamil, the Imamate leader (1834–1859). He managed to find this information in a document drawn up by his father in the 1840s, when he married his daughter to Shamil. At the same time, the documents on Shaykh Jamāl al-Dīn’s belonging to the Sayyid estate were checked by the Imamat alim board, which had no doubts about their authenticity. The source we study gives the names of the shaykh’s ancestors only up to the beginning of the 17th century, and we reconstructed the rest of the genealogy on the basis of other written sources. The other part of the genealogy we reconstructed on the basis of independent sources. Representatives of this genealogical chain of earlier period in the alternative written sources we could not identify. Based on the results of our study, it is difficult for us to assess the reliability of the entire corpus of information of this source, according to which Shaykh Jamāl al-Dīn was a descendant of the Prophet Muhammad in the 38th generation.
38
Toussi, Seyyed Khalil. "Epistemic Value of Transmitted Reports (Hadiths) in Shi‘ism." International Journal of Arts and Humanities 2, no. 1 (2022): 70–78. http://dx.doi.org/10.25082/ijah.2021.01.004.
Full textAbstract:
Unit-report (al-khabar al-wāḥid/pl. al-akhbār al-āḥād) constitute almost all transmitted reports (hadiths) compendiums in Islam. Still, there are numerous arguments about the scope of their authenticity among Muslim scholars (‘ulamā). The present paper focusing on Shi‘ism (Imami) first addresses the doctrines of the significant theologians and jurists of the school of Baghdad in the early centuries of Shi‘a-Islam, the school of Ḥilla in the middle centuries, and 14th century Shi‘a scholars on the epistemological status of al-akhbār al-āḥād. It then will explore the central importance of ‘certitude’ (yaqīn) in setting up the criteria of the authenticity of the hadiths among the early Imami scholars. This topic is naturally involved with the historical dispute of Uṣūlī jurists and Akhbārī. After examining the rationale of the authenticity of unit-report in the legal process and jurisprudence, the paper will deal with a substantial question: was the unit-report among the founder of Imami’s doctrines an authentic and reliable source in other sciences like kalam, divine metaphysics, experimental sciences, e.g. medicine (tibb), economic, sociology, politics and astronomy, or in the issues like the creation of the universe and ontological status of Prophet and Imams?
39
ZUFTAROV, ALIMAHAMMAD. "IMAMAT ACCORDING TO THE JAFARI SCHOOL OF SHIATE." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 14 (2022): 25–33. http://dx.doi.org/10.46291/newera.185.
Full textAbstract:
Studies in some areas need to be reconsidered because they do not meet the need, are incomplete or incorrect. There are different reasons for this. If the researched subject is a sensitive subject of any sect, it should be researched and explained correctly, trying to maintain the same sensitivity. Besides, when considering the opinion of a sect, the sources of different sects should be consulted and a research far from bigotry should be revealed. If the allegations are not taken into consideration, we think that the same study should be handled again, since the study will not meet the need, and it will be incomplete or misunderstood. That's why we preferred to investigate the issue of imamate in Jafarism. The Shiite Jafari creed on the issue of imamate, being discussed among Islamic sects, is handled in this study. The views of different sects on imamate are mentioned and compared with the views of the Jafaris. The basis of the Jafari's taking the issue of imamate as a basic belief and the nasses that can be evidence for the Jafari scholars' own claims on the issue of imamate are discussed and their explanations on them are analyzed.
40
Musaev, Makhach A. "NAIB OF IMAMAT AND ADVISOR OF SHAMIL HAJI YUSUF: BIOGRAPHY IN THE CONTEXT OF CRITICISM OF AUTOBIOGRAPHY." History, Archeology and Ethnography of the Caucasus 17, no. 2 (2021): 330–51. http://dx.doi.org/10.32653/ch172330-351.
Full textAbstract:
A Turkish citizen of Chechen origin, Haji Yusuf played a significant role in the formation of the administrative and military institutions of the Imamat, the construction of fortifications, in communications with officials of the Ottoman Empire; he is considered one of the important figures of the Shamil era, "the behind-the-scenes mind of the imam."Several studies of different times have been devoted to the fate of Haji Yusuf, but quite a lot of time has passed since their publication, new information has been revealed that make it possible to clarify the details of his life path and describe in more detail the biography of this remarkable personality. His scientific biography helps to raise the level of knowledge of the life of a particular person, to recreate the history of a person in connection with historical realities and social reality, to characterize time against the background of a person.For this, his autobiographical information was used, as well as an array of identified sources and materials, the analysis of which was made in comparison. The results obtained demonstrate the stages of the life of Haji Yusuf in chronological order: birth in the village. Aldy; the family moved to the Ottoman Empire, received an education there and then served in the army of the Egyptian Pasha (until 1834); return to the Caucasus, work as a home teacher for the Kabardian prince (1834 - 1839); desire to return to Turkey and departure to the Black Sea coast of Circassia (1839 - 1841); establishing contacts and moving to Imam Shamil (1841); activity in the service of the Imamat - naib, adviser, engineer (until 1854); exile for attempting to discredit the imam (1854 - 1856); flight to the Russians (1856). In addition, the study publishes the legacy of Haji Yusuf - maps and diagrams drawn by him to inform the officials of the Ottoman Empire about the Imamate.
41
Jamal, Arif A. "Religious Authority and Constitutional Order: A case study of the Conciliation and Arbitration Boards (CABs) of the Shia Imami Ismaili Community." Journal of Law, Religion and State 2, no. 3 (2013): 235–49. http://dx.doi.org/10.1163/22124810-00203001.
Full textAbstract:
This paper discusses the interpretation of the Constitution of the Shia Imami Ismailis via the constitutionally established institutions of the Conciliation and Arbitration Boards (CABs). It views the Constitution as a variety of non-scriptural “religious text” and discusses the social and historical context of the community, the Constitution and the CABs. The paper argues that the structure and operation of the CABs are designed to balance diverse local and contextual factors within the tradition and doctrine of singular Imamat authority and that, in so doing, the interpretational system of the CABs demonstrates how religious texts may be understood in ways that accommodate plurality and community engagement while still preserving hierarchy and authority.
42
PAKSOY, H. Mustafa. "EBÜ'L-MUÎN en-NESEFÎ'DE NÜBÜVVET VE İMAMET TASAVVURU." JOURNAL OF PURE SOCIAL SCIENCES (PURESOC) 5, no. 9 (2024): 61–76. https://doi.org/10.5281/zenodo.14552041.
Full textAbstract:
<strong>Abstract</strong> <em>The concepts of Prophethood and Imamate are among the most significant concepts in the Islamic world. Due to their importance, both concepts are discussed in the works of scholars of Islamic Sectarian History. One of the scholars who addresses these concepts in his works is Abu'l-Mu'in al-Nasafi, who is regarded as the second founder of the Maturidi school. What makes Prophethood and Imamate important in the Islamic world is, of course, that the institution of Prophethood is a subject of second-level importance after the existence of Allah, while the position of Imamate is an elite position responsible for governing the Islamic state after the Prophet Muhammad. In terms of Prophethood, it is a known fact that in all Abrahamic religions, the connection between Allah and creation is established through Prophethood. Through Prophethood, humans become acquainted with religion, and divine commands and prohibitions are conveyed to them. The importance of the position of Imamate lies in two aspects: on the one hand, it is the successor of the Prophet Muhammad; on the other, it is the highest and most significant human position in worldly matters. This study examines Nasafi’s understanding of Prophethood and Imamate, focusing on his works Tebsirat al-Adilla, Bahru’l-Kelam, and et-Temhid fi Usul al-Din, along with other relevant literature.</em> <strong><em>Keywords:</em></strong><em> </em><em>Prophethood, Imamate, Nasafi, Ahl al-Sunnah, Shia.</em> <strong><em>JEL Classification</em></strong><strong><em>:</em></strong><em> F1, F31</em>
43
Melamid, Alexander, and John C. Wilkinson. "The Imamate Tradition of Oman." Geographical Review 79, no. 2 (1989): 259. http://dx.doi.org/10.2307/215544.
Full text
44
Landen, Robert G., and John C. Wilkinson. "The Imamate Tradition of Oman." American Historical Review 94, no. 2 (1989): 494. http://dx.doi.org/10.2307/1866944.
Full text
45
العنزي, طالب, and حوراء الخزاعي. "Ismail and the emergence of Ismailism." Kufa Journal of Arts 1, no. 15 (2013): 45–74. http://dx.doi.org/10.36317/kaj/2013/v1.i15.6466.
Full textAbstract:
The Ismaili call is a single model in Islamic history that was not repeated at all. It was of a distinct religious and philosophical nature that wanted to extend its influence throughout the Islamic world in order to achieve its distant goal, which is to replace the Abbasid caliphate as the sole rulers of the Islamic world., Ismailism appeared on the stage of history during the second half From the second century AH / the eighth century AD, after the death of Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, and what he did before his death in not attributing the imamate to his eldest son Ismail - who died during the life of his father - which led to a disagreement among the Shiites over the issue of the imamate, so the Twelvers It says the imamate of Musa al-Kazim, the youngest son of Imam Jaafar al-Sadiq, while the Ismailis believe in the imamate of the eldest son, Ismail.Past conditions and events paved the way for the emergence of Ismailism
46
Sheikh Maher Al-Hajjaj. "Book (Muktalif al- shiites)by Al- Allamah Al-Hilli A study in the curriculum." Al-Muhaqqiq 5, no. 12 (2022): 77–118. http://dx.doi.org/10.62745/muhaqqiq.v5i12.78.
Full textAbstract:
The book “Muktalif Shi'a” is one of the compilations decorated by the pen of Al-Alamah Al-Hilli (d.726 AH), in which the comparative jurisprudence was presented on its own level among the Imami jurists themselves, showing this by extrapolating The controversial issues over the course of four centuries, and it was a link between the later generations and the later generations, the forerunners of these prominent jurists.The scholar has been exposed to the opinions of several layers of the leaders of the Imamate, starting with the father of al-Saduq and ending with Al Muhaqqiq Al-Hilli , that is, beginning with the jurists of minor backbiting, and ending with his teachers and sheikhs, and this is not an easy matter, but rather a mighty work, and an effort that comes only from the One.In this research, I tried to shed light on the origins of this difference, whose roots extended to the beginning of the fifth century or shortly before, so it was organized into two chapters that included a group of different studies, preceded by an introduction, followed by a summary of its fruits and results.
47
Rizvi, Sajjad. "The Shiʿi Imamate. A Fatimid interpretation". British Journal of Middle Eastern Studies 44, № 2 (2017): 289–91. http://dx.doi.org/10.1080/13530194.2016.1272220.
Full text
48
Madelung, Wilferd. "The Imamate in Early Ismaili Doctrine." Shii Studies Review 2, no. 1-2 (2018): 62–155. http://dx.doi.org/10.1163/24682470-12340019.
Full textAbstract:
Abstract This paper analyses the theorisation of the Imamate in Ismaili thought before and during the Fatimid period, drawing on Ismaili and Druze sources. It outlines early Ismaili interpretations of the doctrine of historical cycles of seven imams and the culmination of these cycles in the Mahdi/Qāʾim, and it traces the evolution of this doctrine under the Fatimids as well as among the eastern Ismailis, with attention to issues such as the genealogies of the first Fatimids, adherence to the law, and the role of the Mahdi or Qāʾim.
49
Zeinali, Gholamhusein. "The Imam’s Imamate in Sunni Sources." Journal of the Contemporary Study of Islam 3, no. 1 (2022): 66–82. http://dx.doi.org/10.37264/jcsi.v3i1.07.
Full textAbstract:
Followers of every Islamic school believe in a number of principles, including the belief in the Prophet’s (SAW) twelve successors and the leaders of the Islamic ummah. The significant principle of faith has its origin in successively transmitted riwāyahs narrated from the Messenger of God (SAW) and recorded in reliable sources by scholars of hadith and other disciplines from different Islamic schools. Sunni scholars have tried, based on their articles of faith, to identify the twelve successors. The findings of the present study indicate that there are certain features attested in the riwāyahs, recorded in Twelver Shia sources, that prove the perspective adopted by Shia scholars and disprove the stance adopted by Sunni scholars.
50
Al‑Naboodah, Hasan. "The Rise and Fall of the Early Imamate in Oman (132—280 / 750—892)." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 29, no. 1 (2023): 35–48. http://dx.doi.org/10.31250/1238-5018-2023-29-1-35-48.
Full textAbstract:
The bipartite division of the Islamic political scene into Sunni and Shi‘a is well known. However, the Ibadi movement is a much less prominent branch of this political scene. A particularly understudied era in the long history of Ibadism is the Imamate, which developed in Oman during the 3rd/9th century. In order to fill the knowledge gap about the early Imamate in Oman, we set out to analyze the political context in which the Imamate emerged, consolidated itself and laid the ground for the Imam to assert absolute authority over his followers. Second, we evaluate the political‑religious context that eventually developed into a protracted period of religious discord and bitter tribal battles. We conclude by appraising the causes that led to an evident time of political and religious stagnation of the movement and to its ultimate fall.