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Journal articles on the topic 'Imamiyya'
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1
Coşkun, İbrahim. "İmâmiyye Şîa'sında Ehl-i Beyt Sevgisinin Ezoterik (Bâtınî) İnançlara Dönüşümü." Marife 4, no. 3 (2004): 123–43. https://doi.org/10.5281/zenodo.3343505.
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<b>Transformation of the Love of Ahl al-Bayt Into Esoteric Faiths in the Shi'a Imamiyya</b>Love is one of the fundamental senses in human psychology. This sense begins with the love of mother, continues by widening its scope, and finally arrives at the love of God. Essentially, other loves are instrument transporting human to the love of God. Instrument, however, might become aim, and in this case, some loves can take the place of the love of God.In this study, the author considers transformation of the love of aAhl al-Bayt in Shi'a Imamiyya into esoteric faiths. According to the writer, Shi'a Imamiyya continuing its existence as a separate sect ever since the first century of Islam has overshoot the mark in the love of Muhammed's Ahl al-Bayt, and this love, as time passed, has been transformed into esoteric faiths.https://www.marife.org/marife/article/view/219
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Abidin, Zainal, Ja'far Ja'far, Munawar Khalil, and Muhammad Iqbal. "Revisiting the Legality of Underage Marriage in the Views of Islamic Legal Scholars." Hikmah 21, no. 2 (2024): 240–53. https://doi.org/10.53802/hikmah.v21i2.420.
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Child marriage has often been one of the most heated debates amongst Islamic jurisprudents (‘fuqahâ’) and is even opposed by various groups for a variety of reasons, including legislative regulations, health, social and economic concerns, and children’s rights. This article examines the legality of underage marriage according to Islamic law scholars. This research is a library-based study using a conceptual and comparative approach. The data sources for this research include the prominent fiqh texts of the Mâlikî, Hanafî, Shâfi‘î, Hanbalî, and Shia Imamiyya schools. The data is analyzed using content analysis methodology. The findings of this study indicate that the four Sunni schools and the Shia Imamiyya school recognize the permissibility of child marriage, with various conditions, particularly regarding the guardian (wali) who performs the marriage and the potential benefits or harms of the marriage. This study complements research on the perspectives of the five major fiqh schools regarding the legality of child marriage. It also provides an alternative perspective for interpreting the legal regulations on marriage in Indonesia.
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Alkadri, Alkadri. "DINAMIKA KEILMUAN HADIS DALAM PERSPEKTIF AHLI SUNAH DAN SYIAH IMAMIYAH." Borneo : Journal of Islamic Studies 3, no. 1 (2023): 62–74. http://dx.doi.org/10.37567/borneo.v3i1.1559.
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This paper discusses the dynamics of hadith scholarship between Sunnaists and Shia Imamiyah, developing along with criticism and scholarly dialogue on hadith between these two groups so that it is necessary to conduct studies with a focus on the history of scientific formation, characteristics, advantages and disadvantages of each. The discussion method is in the form of literature review. Data analysis uses content analysis with a historical approach. Primary data is in the form of hadith science books and secondary data from hadith books and others according to the needs of the discussion. The findings of the discussion: Scholars of hadith Expert Sunnah was born from oral culture into writings that are collected in the books of hadith. It is inclusive, oriented towards rawi and matan criticism with the levels of valid, hasan, dha'if and maudhu' so that scientific dialogue is well systemized even though the determination of the authenticity of hadith cannot be separated from the subjectivity of hadith critics. Imamiyya Shia hadith scholarship is under the authority of the imam and is exclusive with the levels of sahih, hasan, muwastaq and dha'if so that scientific dialogue is based on the authority of the imam and the scientific system adopts sunnah experts.
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Bozan, Metin. "İmamet Nazariyesinin Ca'ferî Fıkhı Üzerindeki Tesirleri." Marife 8, no. 3 (2008): 49–74. https://doi.org/10.5281/zenodo.3343982.
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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
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Dwi putra, Defani Mauludi. "LANDASAN TEOLOGI DALAM TRADISI ASYURA MASYARAKAT SYIAH DI DESA PASIRHALANG." Jurnal Penelitian Ilmu Ushuluddin 2, no. 3 (2022): 600–614. http://dx.doi.org/10.15575/jpiu.17009.
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The purpose of this study is to describe the main research topics: 1). Community understanding of ashura in Pasirhalang Village; 2). Theological analysis in the perspective of the Shia school of ashura in Pasirhalang Village. This research is a field research, with descriptive qualitative method, and Shia Imamiyya theology as a knife of analysis. The findings in this study are first, various kinds of cultural traditions in commemorating the asyuroan, namely: the shura porridge tradition, telling the history of Husein in Karbala (maktal), tawasul, pilgrimage, tahlil. Second, the theological basis for the Ashura tradition of the Shia community in Pasirhalang Village.
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Rasouli Rad, Saleh, Mohammad Ali Kheirollahi, and Mehdi Mohammadian Amiri. "Examining Economic Security in Islamic Jurisprudence with a Focus on the Conduct of the Imams." Comparative Studies in Jurisprudence, Law, and Politics 5, no. 4 (2023): 82–93. http://dx.doi.org/10.61838/csjlp.5.4.7.
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The study of security is a subject that is both simple and complex; simple in the sense that individuals have an inherent understanding of it, and complex because it encompasses various meanings, dimensions, and elements, some of which remain relatively unexplored. One of the issues within the broader topic of security is economic security, for which the sources and methods of its realization have been a constant topic of discussion. One of the key elements of security is its preservation. This article examines economic security through the lens of Imamiyya jurisprudence using a descriptive method and concludes that jurisprudence pays considerable attention to economic security. It identifies several categories of jurisprudential rules aimed at preserving economic security, which include the following: 1. Rules that prohibit infringement upon the economic security of individuals. 2. Rules that emphasize the economic security of individuals. 3. Rules that limit the economic security of individuals. 4. Rules that pertain to the necessity of compensating damages in the event of an infringement on the economic security of individuals. This article briefly outlines these rules and seeks to achieve economic security through adherence to these jurisprudential rules within an Islamic society.
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Arıkan, Adem. "Osmanlı Kadısı/Müderrisi Maruf b. Ahmed'in İmâmiyye Şîasına Eleştirileri." Marife 8, no. 3 (2008): 331–48. https://doi.org/10.5281/zenodo.3343980.
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XVI. asırda Safevî Kızılbaş halifeleri, İran'dan Anadolu'ya Şiî itikâdı ile ilgili kitaplar getirerek bu kitapların halk arasında okunmasını sağlamış, bu itikâdı yay-maya çalışmışlardır. İbnü'l-Mutahhar el-Hillî'nin kitapları Safevî Devleti'nde Şîa'nın kurumsallaşmasında ve propagandasında başlıca müracat kaynaklarındandır. el-Hillî, Minhâcü'l-Kerâme isimli eserinde İmâmet konusunu ele almış ve İmâmiyye Mezhebi'ne uymanın gerekliliğini savunmuştur. Sünnî yazar Ma'rûf b. Ahmed genel olarak Râfıza'ya, özelde ise el-Hillî'nin bu eserine karşı Kitabü'l-Berâhîni'n-Nevâkız Delâlâti'r-Revâfız adıyla bir reddiye yazmıştır. Müellifin dönemin siyasi olaylarına yaptığı atıflar, çeşitli vesilelerle aktardığı kendi gözlemleri önem arzetmektedir.<b>The Ottoman Qadi Maroof b.Ahmad's Critique to Imamiyya</b>In 16th century the Caliphs of Safawi Kizilbas brought some books about Shiite beliefs from Iran to Anatolia in order to spread them among people. Works by Ibn al-Mutahhar al-Hilli was the main references for the purpose of institutionalisation of Shiite and for the propaganda of Safawi Empire. al-Hilli focuses on the subject of Imama in his a well-known book, Minhaj al-Karama, claming that to be supporter of Shiite is necessary. Ma'ruf b. Ahmad, a Sunni scholar response to al-Hilli with his distinguished book Kitab al-Barâhîn an-Navâqiz Delâlât ar-Ravâfiz. His references to political events and his observations on social life in that time are importance.https://www.marife.org/marife/article/view/462
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Bahmani, Azam, Mehdi Hamzeh Howeyda, and Saeed Kheradmandi. "A Functional Analysis of the Institution of Alimony in Iranian Family Law." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 3 (2024): 60–73. https://doi.org/10.61838/csjlp.6.3.5.
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Alimony (nafaqa) is one of the most important financial institutions in Iranian family law, rooted in the principles of Islamic jurisprudence (Imamiyya) and codified in civil law. It plays a crucial role in meeting the material and emotional needs of women in marital life. This article aims to analyze the functions of alimony in Iran’s legal system and compare it with other countries. Initially, the theoretical foundations and economic and social functions of alimony are explored. The article then addresses the legal and practical challenges of implementing alimony in Iran, such as the lengthy judicial process, complexities in determining the amount of alimony, and evasion of payment by some husbands. Moreover, a comparative analysis of alimony in Iranian law with that of other countries, especially Islamic and European countries, highlights both differences and similarities in this legal institution. In the concluding section, the article offers legal and practical suggestions to improve the alimony system and reduce family disputes. These recommendations include legal reforms for clearer determination of alimony, strengthening oversight over the enforcement of alimony judgments, and raising social and cultural awareness regarding the significance of alimony in strengthening the family unit. The findings indicate that alimony, beyond being a financial obligation, serves as a supportive tool that enhances marital relationships and reinforces the family structure within society.
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Marmari, Davood, and Abdullah Charejoy Langrud. "A study of the registration of easements and their enforcement in the legal system of the Islamic Republic of Iran." Journal of Social-Political Studies of Iran's Culture and History 2, no. 3 (2023): 382–402. https://doi.org/10.61838/kman.jspsich.2.3.18.
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In the present study, a descriptive-analytical method has been used to examine the registration of easements and their enforcement in the legal system of the Islamic Republic of Iran. According to Article 93 of the Civil Code: Easement is a right for a person in another's property. In fact, easement is one of the permissible rights in the Iranian Civil Code, which is an objective right and has its roots in Imamiyya jurisprudence. In explanation, it should be said that the increase in population in urban areas and the limitation in space and the provision of urban infrastructure have led to the vertical development of apartments and infrastructure above and below ground level. Organizations related to land management and registration of property rights, in the international system, consider the three-dimensional cadastre as the solution to respond to this. Currently, in most relevant organizations, the two-dimensional cadastre is used in the registration and display of properties. While this system cannot fully present the rights, responsibilities and restrictions related to them. Among them, we can mention the limitation in the analysis and display of easements. However, regarding the registration of easements, it should be said that after carrying out the preliminary registration operations and dividing the registration area into several areas and publishing a public registration notice, it is time to publish a public registration notice and inform the Awqaf Department. Then, by publishing a preliminary notice and numbering the properties and stamping the license plate, they investigate the informants and distribute the declarations and publish a periodic notice.
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Reşat, Ahmet AĞAOĞLU. "Bir İlim Merkezi Olarak Tiflis ve Tiflisli Muhaddisler / Tbilisi as A Center of Science and Hadith Scholars of Tbilisi." Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi / Journal of Eskişehir Osmangazi University Faculty of Theology 6, no. 11 (2019): 159–84. https://doi.org/10.5281/zenodo.3451378.
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<strong>Bir İlim Merkezi Olarak Tiflis ve Tiflisli Muhaddisler</strong> <strong>Öz</strong> Günümüzde Kafkasya bölgesinin ekonomik, ticarî, kültürel ve birçok yönden önemli merkezlerinden birisi olan Tiflis, Hz. Ömer döneminde fethedilerek İslâm devletinin topraklarına katılmıştır. Fethedildikten sonra İslâm medeniyetinin önemli merkezlerinden biri haline gelen Tiflis, aynı zamanda bir ilim merkezi olarak kabul görmüştür. Tiflis’in önemi, sadece bölgesel kalmamış, İslâm dünyasının her tarafından buraya sürekli ilgi olmuştur. Burada yetişen birçok ilim adamı İslâm dünyasının diğer ilim merkezlerine giderek ilmî faaliyetlerini sürdürmeyi tercih etmişlerdir. Bunlara karşılık, değişik bölgelerden birçok ilim adamı ise yine ilim amacıyla Tiflis’e yerleşmişlerdir. Genelde Ehl-i Sünnet’e mensup ulemanın yaşadığı Tiflis’te zaman zaman İran etkisinden dolayı İmamiyye etkisi de görülmüş ve onlara bağlı birçok ulema yetişmiştir. <strong>Anahtar Kelimeler: </strong>İslâm, Tiflis, Âlim, Ehl-i Sünnet, İmamiyye <strong>Tbilisi as A Center of Science and Hadith Scholars of Tbilisi</strong> <strong>Abstract </strong> Nowadays, Tbilisi, which is one of the important economic, commercial, cultural and many other important centers of the Caucasus region, was conquered very soon after the birth of Islam and joined to the Islamic lands. After its conquest, Tbilisi became one of the important centers of Islamic civilization. The importance of Tbilisi is not only regional, but it has been a constant interest from all over the Islamic world. As a matter of fact, many scholars who grew up in Tbilisi preferred to continue their scientific activities there, while other scholars came to Tbilisi for the same purposes. In Tbilisi, where the ulama of the Ahl Sunnah usually lived and worked, Imamiyah effect was also observed due to Iranian influence, and as a result, many scholars of this sect were raised in the region. <strong>Key Words: </strong>Islam, Tbilisi, Scholar, Ahl Sunnah, Imamiyah.
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Rezaie, Ali Ahmad. "The role of the judge's knowledge in proving a crime with a contemporary jurisprudence approach with an emphasis on Afghan law." Scientific-Research Quarterly Journal of Law Knowledge 2, no. 5 (2024): 43–62. https://doi.org/10.62134/srqjl/v2.i5.202412.3.
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The judge's knowledge is one of the pieces of evidence for proving a claim and ways of proving a crime in Islamic jurisprudence and law, and since the main origin of Afghanistan's statutory laws is jurisprudence, it was necessary to examine the basis and scope of the judge's knowledge and the quality of citing and issuing a ruling according to it from a jurisprudential and legal perspective. The purpose of this research is to analyze jurisprudential data based on contemporary jurisprudence and the procedures of the Afghan legal system in the field of the validity of a judge's knowledge by adopting a descriptive-analytical research method. The research findings show that the famous opinion of Imamiyya jurists, citing rational and narrated evidence (verses, narrations, and consensus), on accepting the judge's knowledge in proving crimes, has become well-known among jurists. Of course, the infallible Imam (a.s.) can rule. according to his personal knowledge, but there is a difference of opinion among jurists regarding an infallible judge. A number of jurists, who may be famous, believe that a judge can act on his own knowledge in all crimes, including the rights of Allah, such as adultery and theft, and the rights of the servant, such as retaliation and slander. The famous opinion of the later Sunni jurists is that the knowledge of a judge is not valid in the rights of Allah and the rights of the servant. However, in the statements of some modern and contemporary Sunni scholars and also the position of the Afghan legal system, The validity of the knowledge of a judge is used in cases that he has acquired. knowledge of himself. Because this knowledge is stronger than the knowledge obtained through other methods of proof compared to other evidence
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Radhi, Hussein Hashim, Sahibali Akbari, and Gholamreza Raeisian. "The Quantitative and Qualitative Impact of Al-Hasan Bin Muhammad Bin Sama’ah Al-Wafifi on The Narrative Heritage of The Imamiyya, The Book Al-Kafi as An Example (Research Extracted from a doctoral Dissertation)." International Journal of Religion 5, no. 11 (2024): 4377–84. http://dx.doi.org/10.61707/mhe7xb15.
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After the departure of the Messenger of God, many sects appeared in the ranks of the Muslims for several reasons, the most important of which is the financial and political reason. The emergence of sects and divisions did not stop among the Muslims, even during the time of the infallible, from the time of the Commander of the Faithful, to our present time. There is no imam who does not have a standing, and these The Waqifites were companions of the Imams, peace be upon them, and they transmitted from them, and our narrative heritage reached us through the transmission of some of them, so we can hardly find our heritage devoid of them, until Sayyid al-Murtada Alam al-Huda said (For most of the jurisprudence and its majority, and even all of it, is not devoid of its document from those who adhere to the Waqifi school of thought, either it is originally in the report or Branch, narrator on the authority of others, and narrated on his authority, and to the extremists, and the rhetoricians, and the fifth, and the people of solutions, like so-and-so, and so-and-so, and so many others), so it becomes clear that their contribution had a prominent impact. Therefore, in this research, the researcher deals with the quantitative and qualitative impact left by one of the most prominent figures and scholars of the Waqfah, represented by the person of Al-Hasan bin Muhammad bin Sama’ah, on the legacy of the Imami, by collecting his narrations in the book Al-Kafi with its three sections (fundamentals - beliefs - branches - jurisprudence - and Rawda); Because it is one of the main sources for extracting doctrinal and jurisprudential narratives, and then reviewing the evaluations of the chains of transmission of the narratives transmitted by Al-Hasan bin Muhammad bin Sama’a, and in which books, to demonstrate the impact he left on our narrative heritage by being one of the faces and scholars of the Waqifa.
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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.
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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
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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.
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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.
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Adinugraha, Hendri Hermawan, Ahmad Zayadi, and Ahmad Hasan Asy’ari Ulama’i. "THE CONCEPT OF IMÂM IN SHIA IMAMIYYAH PERSPECTIVE." Islamuna: Jurnal Studi Islam 8, no. 1 (2021): 82–105. http://dx.doi.org/10.19105/islamuna.v8i1.3044.
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Khilâfah and imâmah are two terms which are sometimes interpreted equally, that is referring to the meaning of leadership. The term of khilâfah is more widely known to be used to the leadership’s term in the Sunni, whereas imâmah is more widely used in the Shiites world of Islam. This article was a literature research that discusses the concept of imâmah in the perspective of Shia Imamiyyah. The analysis technique in this study uses content analysis. The purpose of this article is to describe the political developments among the Shiites that culminate in the concept of imâmah as can be witnessed in Iran until now. The results show that wilâyah al-faqîh which was founded by Imam Khomeini after the Islamic Revolution of Iran has been a form of Islamic government led by a fair and capable faqîh in guiding the ummah. The faqîh leadership model still exists in the Islamic Republic of Iran as a form of a mixture of democracy and religious views. So it can be said that wilâyah al-faqîh was a pilot that politics and religion can be unitedin guiding mankind.
 [Khilâfah dan imâmah adalah dua istilah yang terkadang dimaknai sama, yaitu merujuk pada makna kepemimpinan. Istilah khilâfah lebih dikenal luas digunakan untuk istilah kepemimpinan di Sunni, sedangkan istilah imâmah lebih banyak digunakan di dunia Islam Syiah. Artikel ini merupakan penelitian literatur yang membahas tentang konsep imâmah dalam perspektif Syiah Imamiyah. Teknik analisis dalam penelitian ini menggunakan analisis isi. Artikel ini bertujuan untuk mendeskripsikan perkembangan politik di kalangan Syiah yang berujung pada konsep imâmah seperti yang dapat disaksikan hingga saat ini di Iran. Hasilnya menunjukkan bahwa wilâyah al-faqîh yang didirikan oleh Imam Khomeini pasca Revolusi Islam Iran merupakan bentuk pemerintahan Islam yang dipimpin oleh seorang faqîh yang adil dan cakap dalam membimbing umat. Model kepemimpinan faqîh masih ada di Republik Islam Iran sebagai bentuk campuran antara demokrasi dan pandangan agama, sehingga dapat dikatakan bahwa wilâyah al-faqîh merupakan percontohan bahwa politik dan agama dapat dipersatukan dalam membimbing umat manusia]
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Zaini, Muhammad Zuhdi. "Konsepsi Taklid Mazhab Syiah Imamiyah." Refleksi 9, no. 2 (2007): 163–78. http://dx.doi.org/10.15408/ref.v9i2.37434.
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For a long time, the term “taqlid” has carried a negative connotation, especially when accompanied by the word “blind”. However, in the religious thought tradition of Shia Islam, the term "taqlid" holds a neutral meaning and, in fact, becomes a necessity for its followers. This is a logical consequence of the belief in imamah or leadership, which is one of the fundamental teachings of Shia Islam. Following the opinions of a marja taklid (highest religious authority) is considered obligatory and binding. A Shia adherent who does not obey the religious rulings issued by a mujtahid (jurisconsult) they follow will have all their religious practices deemed invalid. They place scholars on par with other professions, such as doctors and engineers, whose opinions are followed by their clients.
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ÖZALP, Mürsel. "Katolik Kilisesi ve İmamiyye Şiası'nın Yanılmazlık/Masumiyet Anlayışlarının Muka." Journal of Turkish Studies 12, Volume 12 Issue 27 (2017): 373–92. http://dx.doi.org/10.7827/turkishstudies.12697.
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إبراهيم, صلاح عبد المهدي. "The jurisprudence of cash paper at the late Imamiyyah." Kufa Journal of Arts 1, no. 31 (2017): 267–90. http://dx.doi.org/10.36317/kaj/2017/v1.i31.6159.
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Among the emerging jurisprudential topics is cash paper, and the later and contemporary jurists of the Imamiyyah and Islamic schools of thought tried to explain the reality of cash paper. Cash has no value, but its value alone is in the cover and the balance, whether it is gold or something else, such as the strength of the country, and on this basis we preferred the jurisprudential rulings that are appropriate to this fact: from the non-fulfillment of usury in exchange for it being of the numbered, and it is not required for them to receive in the council, and it is not obligatory in them. Zakat, and usury is fulfilled, so it is forbidden, and a speculative contract is valid in it
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إبراهيم, صلاح عبد المهدي. "The jurisprudence of cash paper at the late Imamiyyah." Kufa Journal of Arts 1, no. 31 (2017): 267–90. http://dx.doi.org/10.36317/kaj/2017/v1.i31.6159.
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Among the emerging jurisprudential topics is cash paper, and the later and contemporary jurists of the Imamiyyah and Islamic schools of thought tried to explain the reality of cash paper. Cash has no value, but its value alone is in the cover and the balance, whether it is gold or something else, such as the strength of the country, and on this basis we preferred the jurisprudential rulings that are appropriate to this fact: from the non-fulfillment of usury in exchange for it being of the numbered, and it is not required for them to receive in the council, and it is not obligatory in them. Zakat, and usury is fulfilled, so it is forbidden, and a speculative contract is valid in it
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Ulumuddin, Thoriq, M. Habibi, and Riyanton Riyanton. "KESESUAIAN FIQIH TALAK SYI’AH IMAMIYYAH DENGAN ATURAN PERKAWINAN DI INDONESIA." Asy-Syari'ah 23, no. 2 (2022): 245–60. http://dx.doi.org/10.15575/as.v23i2.12109.
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Abstract: Although Muslims in Indonesia adhere to the Sunni ideology, the Compilation of Islamic Law (KHI), inaugurated through Presidential Instruction No. 1 of 1991, does not fully quote the opinions of the scholars from the al-Arba'ah School. For example, the provisions in Articles 115, 129, 130 and 134 require a divorce to be carried out before the court. This provision is not found explicitly in the view of the Madzhab al-Arba'ah. Therefore, many religious institutions and Islamic community organizations issue fatwas regarding divorce outside the court, including the Shia Imamiyyah group. This study aims to compare the concept of fiqh talak in the Shia Imamiyyah with the concept of talak in the Compilation of Islamic Law. This study uses qualitative research with a statutory approach and a comparative approach with library research methods. The results show fundamental similarities and differences between the two concepts. For divorce before the court, there are similarities where Shia Imamiyyah Fiqh requires that the divorce must be witnessed by two people who are fair, mature and reasonable. The KHI arrangement for divorce before the court does not doubt its validity and conformity with Islamic Shari'a because it was taken based on the results of the Ijtihad 'Ulama in Indonesia. The regulation's purpose is to protect women's rights and dignity against bad treatment from men who can impose unilateral divorce.Abstrak: Meskipun muslim di Indonesia menganut paham sunni, namun Kompilasi Hukum Islam (KHI) yang diresmikan melalui Inpres No. 1 Tahun 1991 tidak sepenuhnya menukil pendapat para ulama dari Madzhab al-Arba’ah tersebut. Sebut saja ketentuandalam Pasal 115, 129, 130 dan 134 yang mengharuskan talak dilakukan di hadapan pengadilan. Ketentuan tersebut tidak ditemukan dalam pandangan Madzhab al-Arba’ah. Oleh karena itu, banyak lembaga keagamaan maupun organisasi masyarakat Islam mengeluarkan fatwa akan jatuhnya talak di luar pengadilan, termasuk termasuk golongan Syi’ah ImamiyyahPenelitian ini bertujuan untuk membandingkan konsep fiqih talak pada Syi’ah Imamiyyah dengan konsep talak dalam Kompilasi Hukum Islamserta kesesuaiannya dengan aturan perkawinan di Indonesia. Penelitian ini menggunakan penelitian kualitatif dengan pendekatan perundang-undangan (statute approach) dan pendekatan komparatif (comparative approach) dengan metode penelitian kepustakaan (library research). Hasil penelitian menunjukkan bahwa terdapat banyak kesamaan dan perbedaan yang mendasar di antara kedua konsep tersebut. Untuk perceraian di hadapan pengadilan, ditemukan persamaan dengan Fiqih Syi’ah Imamiyyah yang memiliki persyaratan bahwa perceraian harus disaksikan oleh dua orang yang adil, dewasa dan berakal. Pengaturan KHI atas perceraian di depan pengadilan tidak diragukan lagi keabsahanya dan sesuai dengan Syariat Islam karena diambil berdasarkan hasil Ijtihad ‘Ulama di Indonesia. Tujuan aturan tersebut tidak lain adalah untuk melindungi hak dan martabat kaum wanita atas perlakuan buruk dari laki-laki yang dapat menjatuhkan talak secara sepihak.
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Mahdavi, Raad. "A comparative study of implied condition in Imamiyyah jurisprudence and the laws of Iran and England." Kom : casopis za religijske nauke 13, no. 2 (2024): 15–37. https://doi.org/10.5937/kom2402015m.
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Terms are very important in commercial relationships and transactions. One of the unique conditions in contracts is an implicit condition that has special effects and rulings due to its relationship and dependence on the contract. It has been neglected in Islamic jurisprudence and civil law and has not been discussed independently. Conditions are so closely related to contracts that the interpretation of contracts without taking into account the conditions is unrealistic, and Imamiyyah jurists consider the condition to be a secondary obligation and the contract to be secondary and consider it as the basis of the main contract. The legitimacy and scope of the implied condition in Imamiyyah jurisprudence is not mentioned under the title of independence, but it is understood from the meaning of the word and the citations of the jurists. Implied conditions in Imamiyyah jurisprudence can be divided into two types: main conditions and customary conditions; conditions that are mentioned before the composition of contract but not mentioned in the text are called main conditions, and conditions that are not mentioned before the composition or in the text are called customary conditions. In Iran's law, there is no explicit mention in this regard, and from some articles of the Civil Code, it is possible to infer the implicit condition. In the English law, conditions are divided into explicit and implicit ones based on whether they are mentioned or not mentioned in the text of the contract, and implicit terms are divided into three types: actual, legal, and customary.
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Zarinkolah, Elham. "Critical Analysis of Sunni Theological Schools' Views on Divine Justice from the Perspective of Shahid Motahhari." International Journal of Multicultural and Multireligious Understanding 10, no. 12 (2023): 120. http://dx.doi.org/10.18415/ijmmu.v10i12.5402.
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One of the topics that "Ash'areh, Mu'tazila, and Imamiyyah" have put at the forefront of their discussions for specific religious and historical reasons is divine justice, which means that God acts righteously in the system of creation and legislation. In this article, by using the library method and data analysis, while expressing Shahid Motahhari's point of view on the semantics of the word justice, the point of view of Sunni theological schools in this regard has been analyzed, and the conclusion has been reached that Shahid Motahhari has given four meanings for this word: balance, equality, respect for rights, and respect for entitlements. He, after criticizing the views of the Ash'areh - which favors determinism and necessity and the incompatibility of justice with intrinsic monotheism - and the Mu'tazila - who favors justice and free will - puts forward the Imamiyyah view, which is the principle of justice without damage to verbal and intrinsic monotheism by affirming the free will of man, and considers it a superior view.
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Furat, Ahmet Hamdi. "Hicri Dördüncü/Beşinci Asırda İmâmiyye-Hanefî Polemiğine Bir Örnek "Şeyh El-Müfîd'e Ait El-Mesâ'ilu's-Sâğâniyye İsimli Risâle"." Marife 8, no. 3 (2008): 349–65. https://doi.org/10.5281/zenodo.3343986.
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Hicri IV/X. asırda, kendilerini Sâsânîlere nispet eden Büveyhîler, İslam dün-yasında hâkimiyet kurmuşlardır. Bu dönemde, Büveyhilerin desteğini alan Şiîler ile Sünnîler arasında özellikle Bağdat merkezli çatışmalar olmuştur. Bu bağlamda dö-nemin Şiî – Sünnî âlimleri arasında bazı polemikler yaşanmıştır. Bunlar arasında dö-nemin en meşhur Şiî fakîh ve mütekellimlerinden olan Şeyh Müfid ile kim olduğu konusunda elimizde yeterli bilgi bulunmayan es-Sâğânî nisbeli Hanefi fakih arasın-daki polemik önemli bir yer tutar. Bu polemik, Şeyh el-Müfid'in nâiplerinden bir şa-hıs ile Hanefi fakih es-Sâğânî'nin yaptığı tartışmaların Şeyh el-Müfid'e -muhtemelen- yazılı olarak ulaştırılması sonucu ortaya çıkmıştır. Bu tartışmalarda İmâmiyye'ye yapılan itirazları cevaplandırmak üzere Şeyh el-Müfid, el-Mesâilu's-Sâğânîyye ismini taşıyan eserini kaleme almıştır. Eserde, el-Müfid, es-Sâğânî'nin İmâmiyye'yi genellikle icmâdan çıkmakla itham ettiği on meseleye, zaman zaman sertleşen ve hakaret seviyesine ulaşan bir uslûpla cevap vermektedir. el-Mesâilu's-Sâğânîyye, Büveyhi dönemindeki Hanefiler ile İmâmiyye arasındaki fıkhi tartışmaları göstermesi bakımından da ayrıca önem arz etmektedir.<b>An Example of Imamiya-Hanafi Polemic in Fourth-Fifth Century of Hijra Treatise of al-Masail al-Sâgânîya By Saykh al-Mufid</b>In the fourth/fifth Hijri century, Buvayhi Dynasty who connected themselves with Sasanids governed the Islamic world. In this period, some conflicts (Bagdad based) occurred between the Shiites supported by Buvayhids and Sunnis. In this sense, we see some polemics between Shii-Sunni scholars. Among them, the polemic between Saykh al-Mufid who was famous faqih and mutakallim of the time and the as-Sâgânî who we don't have enough information on him covers an important place. This polemic appeared as a result of conveying of debates between one person from the naib of Saykh Mufid and Hanafi Faqih al-Sâgânî. Saykh Mufid wrote his work "al-Masail al-Sâgânîya" as a reply to the objections to the Imamiya. This work includes ten an issue (mas'ala) in which Imamiya was ac-cused by al-Sagani as leaving of Ijma. al-Masail al-Sâgânîya has an importance in showing the juridical debates between Hanafi and Imamiya in this period.https://www.marife.org/marife/article/view/463
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Iqbal, Muhammad. "PERSPEKTIF SYIAH IMAMIYAH TENTANG DIMENSI TAUHID." Islamijah: Journal of Islamic Social Sciences 1, no. 2 (2020): 162. http://dx.doi.org/10.30821/islamijah.v1i2.7226.
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<strong>Abstrak: </strong>Studi ini membahas perspektif Syiah Imamiyah tentang dimensi tauhid. Dengan pendekatan tafsir al-Qur’an, tulisan ini mengungkapkan temuan bahwa Al-Qur’an sebagai pedoman bagi umat manusia memuat ayat-ayat tauhid yang merupakan asas dan dasar kajian Islam. Ayat-ayat ini diklasifikasi oleh ulama Syiah ke dalam dua kelompok. Kelompok pertama, ayat-ayat yang memuat tentang tauhid teoretis; pemikiran konsep serta pemahaman yang mentauhidkan Allah swt. baik dalam hal zat, sifat maupun perbuatan-Nya. Kelompok kedua adalah ayat-ayat yang mengulas tentang tauhid praktis atau yang disebut dengan tindakan atau amal yang berlandaskan tauhid teoretis. Pada gilirannya baik tauhid teoretis maupun tauhid praktis memiliki cabang dan variannya masing-masing.<br /><br /><strong>Kata Kunci</strong><strong>:</strong><strong> </strong>Syiah Imamiyah, tauhid, al-Qur’an<br /> <br /><strong>Abstract: Shia Imamiyah Perspective on Theology</strong>. This study examines the Shiite Imamiyah school of thought on the dimension of monotheism in the Qur’an. This study is a literature study where the works of Shiite scholars are analyzed by content analysis methods. This study is hoped to become as sufficient information about monotheism according to the Shiah school as explained by scholars of Shi’ism. This study proposes that there are two dimensions of monotheism in the Shia school, namely theoretical monotheism and practical dimensions. The theoretical dimension of monotheism constitutes three categories which include first, substance monotheism, second monotheism of character, and third, monotheism of action. In addition, the practical dimension in monotheism is divided into three namely monotheism in worship (<em>taw<span style="text-decoration: underline;">h</span>îd</em> ‘<em>ibâdah</em>), monotheism in obedience and observance, and monotheism in acquiring comfort and assistance.<br /> <br /><strong>Keywords:</strong> Shia Imamiyah, theology, Qur’an<strong></strong>
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Zeajaldi, Iman, Nader Mokhtari Afrakati, Abdolreza Mohammad Hosseinzadeh, and Abdul Mahdi Arabshahi Moghadam. "Examining the Theory of Tasdeed of the Imam (PBUH) in the Sheikhieh Karim Khanieh School of Kerman." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 4 (2024): 200–222. https://doi.org/10.61838/csjlp.6.4.13.
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The theory of Tasdeed of the Imam (PBUH) in the Sheikhieh school, which is one of the intellectual schools in our contemporary history—particularly in the Karim Khanieh branch—has been discussed extensively. The methodology of this research is descriptive-analytical. The Sheikhieh school was founded by Sheikh Ahmad Ahsaei, who presented unique interpretations of Shi'a teachings, especially in theological and philosophical issues. His views faced opposition from prominent contemporary jurists of the Imamiyyah school. The scholars of the Sheikhieh school, particularly Seyyed Kazem Rashti, the successor of Sheikh Ahmad Ahsaei, and subsequently Mohammad Karim Khan Kermani, Seyyed Kazem Rashti's student to whom the Karim Khanieh branch is attributed, endeavored to elaborate on Sheikh Ahmad Ahsaei's theories. The theory of Tasdeed of the Imam (PBUH), which is primarily discussed within jurisprudential and fundamental principles, is rooted in the theological and philosophical foundations of the Sheikhieh school. It is considered a distinctive theory, as Sheikhieh scholars, especially Haj Mohammad Karim Khan Kermani, have elaborated upon it. The scholars of Sheikhieh, through presenting this theory, sought to establish that the Imam of the Age (AJ), as the manifestation of divine names and attributes and the possessor of both legislative and existential authority (Wilayah Takwiniyah and Wilayah Tashri’iyah), exercises influence over the realms of existence and divinity. Through the Tasdeed and affirmation of the Imam (PBUH), traditions and hadiths are preserved, enabling jurists to attain certain and definitive religious knowledge (Ilm Shar'i), while absolute conjecture (Zann) is devoid of validity. Therefore, jurisprudential rulings are regarded as definitive, with true jurists always being subject to the Tasdeed and endorsement of the Imam (PBUH). However, given the theological disagreements between the Imamiyyah jurists and Sheikhieh scholars, the concept of the Tasdeed of Sheikhieh jurists by the Imam of the Age (AJ) is not accepted by the Imamiyyah jurists.
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Arefi, Sayied Yaqub. "Comparative study of the principle of full implementation of the contractual obligation." Scientific-Research Quarterly Journal of Law Knowledge 2, no. 3 (2024): 2–28. https://doi.org/10.62134/srqjl/v2.i3.202406.1.
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The principle of full implementation of the contractual obligation (fulfillment of the obligation without deficiency in quantity and quality) is the real goal and spirit of barter transactions. Imamiyyah jurisprudence and principles of Unidrava have emphasized this principle. A library study and a descriptive-analytical method show that Imami jurisprudence has the advantage of "expressing the conceptualization structure of the principle of full implementation of the obligation", "determining various criteria for fulfilling the obligation based on the variety of the obligations" and "the obligee's duty to accept the full implementation of the obligation. The principles of international commercial contracts have paid attention to "the effect of fluctuations in the value of money in the implementation of monetary obligations", "the conventional quality standard of implementation", "the principle of good faith in the fulfillment of the obligation" and "the cooperation of the obligor in the full implementation of the obligation". These attentions open the path of new reflections for the latest conclusions of the Imamiyyah jurists in the field of covenant fulfillment.
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GÜMÜŞOĞLU, Hasan. "Ehl-i Sünnet ve İmamiyye Şiasının Ehl-i Beyt Kavramına Yükledikleri Anlamlar." Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi 18, no. 4280 (2014): 291–318. http://dx.doi.org/10.18505/cuifd.254726.
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Haqqy, Ahmad Muzayyan. "The Concept of The Mahdi Priest by Shiah." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 1 (2020): 87–105. http://dx.doi.org/10.24090/maghza.v5i1.4044.
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The concept of Imam Mahdi is a concept of a character who will appear at the end of time and is awaited by his people. In the discussion of Imam Mahdi in the Shia Imamiyah, it is explained that what is meant as Imam Mahdi is Imam Hasan al-Askari, namely the last Imam of the Shia Imamiyah who in his childhood disappeared and is believed to appear as Imam Mahdi at the end of time. The concept of Imam Mahdi has similarities and differences with the concept of Imam Mahdi in Ahlussunnah, Messiah in Judaism, and Jesus in Christianity. The similarity is that all will emerge at the end of time to strengthen each other's religions, while the difference is the character that each concept means is different. The Shia Imamiyah teachings explain that Imam Mahdi will act as 1) Heir and World Leader as described in Surah al-Qashash verses 5-6. 2) Reinforcement of Religion at the End of Time is found in Surah al-Nur verse 55 and Surah al-Taubah verse 33.3) Witnesses for its people are found in Surah al-Nisa verse 41, Surah al-Nahl verses 84 and 89, and Surah al- Qashash verse 75.
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Trigiyatno, Ali. "Persaksian Talak: Perspektif Ulama Sunni dan Syi'ah Imamiyah." Al-Manahij: Jurnal Kajian Hukum Islam 14, no. 2 (2020): 267–80. http://dx.doi.org/10.24090/mnh.v14i2.3928.
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In general, Islamic scholars have the same spirit in addressing the occurrence of divorce, namely the desire to make divorce difficult. However, on the other hand, there appears to be an inconsistency in this matter, where when reading fiqh books in a Sunni environment it seems that they facilitate divorce. As in the case of divorce testimony, Sunni ulama legalize the fall of divorce without witnesses, while among Shia clerics, they make divorce more difficult by requiring two fair witnesses to the legality of a divorce. This article aims to compare the two different views of Sunni and Shia scholars regarding divorce testimony in order to determine a stronger and more beneficial opinion. The result of the research proves that the arguments of the Shia ulama which oblige two witnesses to validate divorce are stronger and more beneficial. This opinion also makes it more difficult for the possibility of divorce to fall, and in its development, it is used in the legislation of Muslim countries by requiring divorce in front of a court session where at least two witnesses are certain to witness.
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Bulut, Halil İbrahim, and Özkan Gül. "İmâmiyye Şîa'sında İlmu'l-İmâm İnancı." Marife 5, no. 1 (2005): 77–93. https://doi.org/10.5281/zenodo.3343559.
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<b>Doctrine of Imam's Knowledge in the Imamiyyah (Twelve-Imam Shi'ism)</b>According to the Twelve-Imam Shi'ism (Imamiyyah), the Imamate is one of the fundamentals of Islam and that man's faith can never be completed without belief in it. According to them, the Imams have authority, and Allah has ordered people to obey them. They are witnesses for mankind, doors opening the way of Allah, guides to Him, guardians of His knowledge, interpreters of His revelation, pillars of His Unity and custodians of His Wisdom. The reason for this is the same as that which we gave to the prophet's superiority. He derives his education, the Divine commandments and all his knowledge from the Prophet or from the previous Imam. When a new question arises, he knows the answer from Divine Inspiration through the pure mind that Allah has given him. If he gives attention to some matters in order to know them, he will obtain a perfect understanding with no error, for the Imams do not derive their knowledge from methodological reasoning, or from the teachings of men of knowledge, although it is possible for their knowledge to be increased and strengthened. Therefore in this article we tried to investigate the doctrine of knowledge attributed to the Imam on the basis of the Shi'ite view of religious scholars.https://www.marife.org/marife/article/view/245
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Ilyas, Mursalin, and Abdul Ghany. "SYI’AH IMAMIYAH (Studi tentang persamaan dan perbedaannya dengan Ahlu Sunnah wa al-Jamaah)." Jurnal Ilmiah Islamic Resources 18, no. 1 (2021): 62. http://dx.doi.org/10.33096/jiir.v18i1.119.
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Penelitian ini adalah suatu studi tentnag Syi’ah Imamiyah dilihat dalam persamaan dan perbedaannya dengan ahlusunnah wa al-Jama’ah. Persamaan dan perbedaan yang akan dibahas yaitu prinsipnya yang menyangkut kepemimpinan. Prinsip Syi’ah dalam hal ini mereka masukkan sebagai salah satu rukun iman yang tidak bisa diabaikan sebgaimna rukun-rukun lainnya. Sikap dan pandangan Syi’ah Imamiyah dalam masalah ini dilihat dari segi persamaannya dengan Ahlu Sunnah wa al-Jama’ah sangat sedikit, namun kalua dilihat dari segi perbedaannya didapatkan perbedaan yang sangat mencolok. Masalah ini sangat urgen ditampilkan untuk menjaga agar kaum muslimin terhindar dari paham-paham yang ekstrim seperti yang dikenal dengan istilah fundamentalisme yang sebagian besar berasal dari sikap kaum Syi’ah, begitu pula untuk menajaga agar akidah umat islam tetap berpijak pada sumber azazinya.
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Naqvi, Syed Hassan Askari. "The Value of Justice: A critical Analysis." Global Legal Studies Review VII, no. I (2022): 20–27. http://dx.doi.org/10.31703/glsr.2022(vii-i).03.
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The opinion of Mutazilites, Ashrites, and Imamiyyah about divine justice and its effects on other topics such as Tafseer (commentary), Hadith, Fiqh (Jurisprudence), politics, psychology and study of the universe and other subjects has induced a sense of its presence. Evils (Shuroor) are not mere evils rather, they hide (perishable). And attributable moreover, disparity plays a vital role in enhancing the beauty and the attraction of the universe.Besides that, the existence of each entity of the universe in its own particular state is according to divine justice.
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Investigation Mahdi Jawad Deliri. "Uncovering the Confusion about the Impurity of Abominations Najib al-Din Yahya bin Ahmed bin Yahya bin al-Hassan bin Saeed al-Hudhali (d. 689 or 690 AH)." Al-Muhaqqiq 7, no. 17 (2022): 224–58. http://dx.doi.org/10.62745/muhaqqiq.v7i17.226.
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The frequent coexistence of people and their interaction with others in social matters requires the statement of the provisions of such coexistence and interaction. In this important letter, Sheikh Yahya bin Saeed al-Hilli (T690H) inferred the impurity of the people of the book(Ahl al-Kitab), So he quoted as evidence that they are polytheists and that every polytheist is najis. He also inferred by the consensus of the Imamiyyah. Furthermore, he also pointed this brief letter to various linguistic, oral, exegetical and theological researches.
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Fathurrizka, Hadi. "Kritik Konsep Ahl al-Bait dalam Pandangan Syi’ah Imamiyah." KALIMAH 12, no. 1 (2014): 1. http://dx.doi.org/10.21111/klm.v12i1.216.
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نبوی, محمدهادی, та حبیبالله نظری. "مبانیِ انسانشناختی در ترسیم جایگاه حقوقیِ زن مسلمان (با تمرکز بر فقه امامیه)". ghalib quarterly journal 13, № 4 (2024): 127–43. https://doi.org/10.58342/ghalibqj.v.13.i.4.7.
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ترسیم جایگاه مناسب حقوقی برای زنان، همچون هر بحث مبنایی و اساسی دیگر، منوط به بازتعریف مبانی انسانشناختی در این حوزه است. وجود دو نگاه تفریطی - سنتی و افراطی -فمینیستی، که یکی زن را جنس دوم میداند و دیگری حتا کارکردهای طبیعی زن از قبیل مادربودن را نیز نادیده میگیرد، کار در این زمینه را ضرورت بیشتری میبخشد. هدف از این کار، دستیابی به قرائت بهروز از حقوق زنان در چهارچوب آموزههای دینی بوده است. پرسشیکه این نوشتار تلاش کرده بدان پاسخ دهد، این بوده است که: آیا مبانی انسانشناختی میتواند در ترسیم جایگاه حقوقی زنان، تأثیر کافی داشته و نقش مستقیمی ایفا کند؟ برای رسیدن به پاسخ این پرسش، ما با استفاده از روش کتابخانهیی و متون نوشتاری، همچون مقالات، و دیداری از نوع میزگرد، به تحقیق پرداخته و بدین نتیجه دست یافتیم که: مبانی انسانشناختی، در دو نوع مبانی عام و مبانی خاص، نقش مستقیم و فراوانی بر ترسیم جایگاه حقوقی زنان ایفا میکنند. این مبانی نهایتًا به یک الگوی سوم از زن میرسد، که در هیچیک از دو الگوی سنّتی و فمینیستی تبیین نشده است؛ لذا جایگاه متفاوت و ویژهیی برای زنان ترسیم خواهد کرد.
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YILDIZ, Onur. "The Nature of the Shi’ite-Imamiyyah Sect in the Shah Ismail Era (1501-1524)." Hacettepe Üniversitesi Türkiyat Araştırmaları Dergisi (HÜTAD), no. 39 (December 7, 2023): 293–306. http://dx.doi.org/10.20427/turkiyat.1319735.
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Şah İsmail, 1501 yılında Şiî-İmâmî mezhebini Safevî Devleti’nin resmî mezhebi ilân etti. Bu karar, Şiî fakihlerin devletle iş birliği yapmasının yolunu açtı. Şah İsmail döneminde (1501-1524) uygulanan genişleme siyaseti, Şiîliğin propaganda faaliyetleriyle birlikte ilerledi. Bu doğrultuda Şah, hâkimiyet sağlanan şehirlerde öncelikle Şiî imamlar adına hutbe okunmasını emretmiş ve sonrasında Kızılbaşlar, ahalide korku yaratmak için şehrin önde gelenlerinden zorla mezhep değiştirmelerini istemişti. Zikredilen şekilde bir Şiîleştirme politikası, Çaldıran Savaşı’na kadar devam etti. Şah İsmail’in izlediği yol, İran ahalisini baskı ve zorlamayla Şiîleştirmekti.
 Bu çalışmada, Şah İsmail’in İran’ı Şiîleştirme politikası ve uyguladığı yöntemler incelenmiştir. Elde edilen bulgulara bakıldığında, Şah İsmail’in şiddete dayalı Şiîleştirme politikasının başarısız olduğu sonucuna ulaşılmıştır. Şah İsmail başarısızlık neticesinde, Çaldıran Savaşı sonrasında ılımlı bir dinî politikanın ilk adımlarını atmıştır. Ancak Şah, değişen politikasına rağmen, Şiî ulemadan örgütlü bir destek görmemiştir. Şiî ulemâ, Safevî dinî teşkilatlanmasına Şah İsmail döneminde katılmak yerine Şah Tahmasb dönemini (1524-1576) tercih etmiştir. Bu durumun sebepleri, birincil kaynaklar ve araştırma eserlerinden istifade ile ortaya koyulmuştur.
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Stewart, Devin J., and Agostino Cilardo. "Diritto ereditario islamico delle scuole giuridiche ismailita e imamita." Journal of the American Oriental Society 116, no. 3 (1996): 603. http://dx.doi.org/10.2307/605228.
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Investigation Sae'ed Shayan. "A letter in Response to the Objections to the Imamiyah Shia In the Matter of the Imamate Attributed to Sheikh Abi Al-Qasim Najm Al-Din Jaafar bin Al-Hassan Al-Hilli 676 AH." Al-Muhaqqiq 7, no. 16 (2022): 261–95. http://dx.doi.org/10.62745/muhaqqiq.v7i16.210.
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This is a letter in response to the objections to Shi'a in the matter of Imamah, and it was written by the author in response to questions and objections to the twelfth Imamiyah directed by one of the noble princes of the Hijaz, that the author answered him without keeping a copy to himself then he wrote them which are in our hands now.This letter deals with the issue of conflict between Imamiyah and Ziyadiyah, since Sharif al-Hijazi is Twelver Shiite. We do not know the author of this letter, but it is likely that he might be the investigator Al-Hilli. Because it was included in the collection of his letters; or is associated with him, there is no reference to it in his list of writings, it is attributed to him.This letter is kept in the Holy Shrine of Razavi Library, in a series of letters to the Investigator Al-Hilli. We made an effort to investigate it, and we added the word "imam" to the title.
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Abidin, Ahmad Zainal. "Tafsi>r al-Qummi> dan Politik: Telaah atas Kecenderungan Tasyayyu’ dalam Penafsiran Surat al-Baqarah." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (2016): 439. http://dx.doi.org/10.21154/al-tahrir.v16i2.483.
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almost All muslims believe that the Qur’an is one. It does not guarantee that the interpretation of Qur’an is also one. Different background of readers and interpreters may impose on the different views on that matter. Tafsi>r al-Qummi>, as one of Syi’ah Imamiyyah Qur’anic exegesis in such a certain circumstance, can be an example. By comparing this exegesis and Tafsir Kementerian Agama, the writer concludes that this book is full of political tasyayyu’ tendency. This tendency can be seen via the way of ta’wil by which al-Qummi treated some verses regarding the excelency of ‘Ali and his sons among other persons. His ta’wil based on putting some Qur’anic verses regarding a general notion to indicate ‘Ali and his son’s supremacy and vice versa putting the others to indicate Ali and his son’s enemy as victims. This exegesis can be traced back on the milieu al-Qummi lived in and interacted with the schools’s opponents at that time. This research also shows that all interpretations are merely expressions of the reality of competitions among readers to gain supremacy among others. Umat Islam hampir sepakat akan kesatuan al-Qur’an. Namun demikian, kesatuan ini tidak menjamin adanya kesatuan tafsir. Perbedaan latar belakang penafsir menyebabkan perbedaan penafsiran. Tafsi>r al-Qummi> sebagai sebuah tafsir Syi’ah Imamiyyah yang muncul dalam miliu tertentu merefleksikan suatu kecenderungan politik tasyayyu’ atau sikap mengagungkan Ali dan keturunannya. Kecenderungan tasyayyu’ ini dapat dilihat melalui metode takwil yang ia gunakan untuk memahami ayat-ayat guna menegaskan keagungan ‘Ali dan keturunannya. Hal ini diketahui dengan studi komparatif terhadap Tafsir Kementerian Agama. Takwilnya dilakukan dengan meletakkan ayat-ayat yang bermakna umum ke dalam makna yang menegaskan keagungan Ali dan keturunannya atau sebaliknya ditakwil ke dalam makna yang menempatkan lawan-lawan Ali dan keturunannya sebagai korban. Pola takwil semacam ini dapat dilacak ke dalam lingkungan al-Qummi dimana ia hidup dan berinteraksi dengan lawan-lawan madzhabnya pada masa itu. Penelitian ini juga menunjukkan bahwa interpretasi hanyalah semata-mata expressi tentang realitas kompetisi antara pembaca untuk memperoleh keunggulan dibanding kelompok lain.
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Hussain, Zahid, and Prof Dr Matloob Ahmed. "Brief Overview of Kutub-e-Sittah and Arba." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (2021): 215–34. http://dx.doi.org/10.53575/arjicc.u14-v2.2(21)215-234.
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After the Holy Quran, Hadith is the largest and most important source of Islamic Law and also has a fundamental status. No subject of Islam can be completed without Hadith. From the beginning till now, a large number of scholars have played an important role in its research, organization and publication. There are two major schools of thought in Islam, one is called "Ahl-e- Sunnah" and second is "Shia Imamia Isna Asharia". Each has compiled his own collection of Hadiths. Ahl-e-Sunnah’s collection is called "Sihah Sittah" and Shia Imamia is "Kutub-e-Arba". Each of them did their best to preserve the Hadith, formulated valuable principles and serve it in such a way that no other nation in the world can set an example in protecting its ancient traditions and religious capital.
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Halim, Abd. "Nikah Mut'ah Dalam Fiqh dan Perundang-Undangan Indonesia." Musãwa Jurnal Studi Gender dan Islam 1, no. 2 (2002): 197. http://dx.doi.org/10.14421/musawa.2002.12.197-210.
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There are differences of opinion among Muslims about the validity of mut'ah marriage (temporary marriage). Some permit it and others do not. The Syi'ah Imamiyyah allows it, whereas the majority of Muslims (Sunni, Syi'ah Zaidiyyah and Syi'ah Isma'iliyyah) do not. This paper studies the views of these two groups, as well as the argumentation they use, and also looks at which view is closer in spirit to the marriage law in Indonesia. After analysing the two arguments, can be concluded that the stronger argument is that of the majority of ulama who do not allow mut'ah marriage. Meanwhile in terms of Indonesian marriage law, mut'ah marriage is not in accordance with the goals and idealism of the family as a body and soul bond to create a household that is sakinah, mawaddah and rahmah.
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Arifi, Sayied Yaqub. "The Principle of Immediate Execution of Contractual Obligations In Imamiyyah Jurisprudence and Principles of International Commercial Contracts." Scientific-Research Quarterly Journal of Law Knowledge 2, no. 4 (2024): 41–72. https://doi.org/10.62134/srqjl/v1.i1.202406.2.
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The principle of immediate performance of contractual obligations is a fundamental goal in both domestic and international contracts, which has been addressed in both Shia jurisprudence (Fiqh Imamieh) and the principles of international commercial contracts. This paper, employing a library-based study and a descriptive-analytical approach, demonstrates that Shia jurisprudence benefits from several key advantages: "clarifying the structure of the conceptualization of this principle," "explicitly stating the principle of the immediate performance of contract terms," "the urgency of executing contractual obligations without dependence on a demand for performance," and "conditioning the acceptance of early performance on the absence of disproportionate harm to the obligee." By adopting a more contemporary and realistic perspective, Shia jurists can enhance the effectiveness and applicability of legal rulings in today’s fast-paced commercial transactions by referencing sources such as "commercial customs and practices" and by incorporating the condition of immediate performance, which is emphasized and advocated by UNIDROIT.
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Arifi, Sayied Yaqub. "The Principle of Immediate Execution of Contractual Obligations In Imamiyyah Jurisprudence and Principles of International Commercial Contracts." Scientific-Research Quarterly Journal of Law Knowledge 2, no. 4 (2024): 41–72. https://doi.org/10.62134/srqjl/v2.i4.202406.2.
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The principle of immediate performance of contractual obligations is a fundamental goal in both domestic and international contracts, which has been addressed in both Shia jurisprudence (Fiqh Imamieh) and the principles of international commercial contracts. This paper, employing a library-based study and a descriptive-analytical approach, demonstrates that Shia jurisprudence benefits from several key advantages: "clarifying the structure of the conceptualization of this principle," "explicitly stating the principle of the immediate performance of contract terms," "the urgency of executing contractual obligations without dependence on a demand for performance," and "conditioning the acceptance of early performance on the absence of disproportionate harm to the obligee." By adopting a more contemporary and realistic perspective, Shia jurists can enhance the effectiveness and applicability of legal rulings in today’s fast-paced commercial transactions by referencing sources such as "commercial customs and practices" and by incorporating the condition of immediate performance, which is emphasized and advocated by UNIDROIT.
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Ebrahimi Ramandi, Jamshid, Tayeb Afsharnia, and Ebrahim Yaqoti. "Foundations of Civil Liability for the Violation of Privacy in Cyberspace in Imamiyyah Jurisprudence and Iranian Law." Legal Studies in Digital Age 3, no. 4 (2024): 148–58. https://doi.org/10.61838/kman.lsda.3.4.13.
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Privacy, as one of the fundamental rights of individuals, is protected both in legal systems and in Islamic jurisprudence. Violation of this right may lead to civil liability, the foundations of which can be examined within jurisprudence and law. In the jurisprudential system, principles such as the rule of no harm (qāʿidat lā ḍarar), the principle of respect for the believer’s privacy, the principle of respect for human dignity, the principle of correctness (aṣālat al-ṣiḥḥa), the principle of generality of permission (ʿumūm al-idhn), and the rule of causation (qāʿidat al-tasabbub) emphasize the necessity of observing privacy and compensating for damages resulting from its violation. These rules demonstrate that any unauthorized intrusion into individuals’ private space is prohibited in jurisprudential terms and entails liability. In the legal system, three main theories have been proposed to explain civil liability arising from the violation of privacy. The fault-based liability theory considers the establishment of liability contingent upon proving the fault of the offending party. The risk-based liability theory deems the mere occurrence of damage sufficient to establish liability without the need to prove fault. Finally, the theory of right-guarantee treats privacy as a fundamental right and regards its violation, without the need to prove fault or risk, as sufficient grounds for civil liability. The examination of these foundations, based on a descriptive and analytical research method, shows that in both Islamic jurisprudence and positive law, the violation of privacy is deemed unacceptable, and necessary safeguards for compensating damages have been foreseen. This reflects the significance of protecting this fundamental right and the necessity of adopting effective legal and religious measures to prevent its violation and to compensate for the resulting harm.
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Khalikin, Ahsanul. "ALIANSI NASIONAL ANTI SYIAH (ANAS) DAN KEMBALINYA ORANG NU PASCA MASUK SYIAH DI PROBOLINGGO." Harmoni 18, no. 2 (2019): 91–102. http://dx.doi.org/10.32488/harmoni.v18i2.300.
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Diperoleh infomasi bahwa beberapa aktivis NU dan santri di Probolinggo, Jawa Timur meninggalkan paham keagamaan ahlusunnah wal jamaah kemudian menjadi penganut paham syiah Imamiyah. Padahal pondok pesantren yang berafiliasi NU merupakan tempat pengkaderan untuk menggodok kader-kader NU yang akan mewarisi kepemimpinan NU pada masa yang akan datang. Paper ini diangkat dari hasil penelitian dengan menggunakan pendekatan kualitatif, yang secara data dikumpulkan melalui wawancara dan observasi. Di dalamnya dipaparkan cukup besar peran organisasi Aliansi Nasional Anti Syiah (Anas) dalam mengembalikan aktivis NU dan santri yang sempat masuk Syiah untuk kembali ke ajaran Ahlussunnah Waljamaah.
 Kata kunci: Gerakan Syiah, Hubungan Antar Komunitas, Aliansi Nasional Anti Syiah (ANAS)
 
 Information was obtained that some NU (Nahdlatul Ulama) activists and students in Probolinggo, East Java abandoned the religious understanding of Ahlusunnah wal Jamaah to later become adherents of the Imamiyah Shi’ite group. Whereas the boarding schools affiliated with NU is a cadre for boosting NU cadres who will inherit NU leadership in the future. This paper is based on qualitative research findings, collected through interviews and observations. On the other hand, the role of the National Anti-Shi’a Alliance (Anas) was presented in the agreement of NU activists and students who had been accepted in Shia to return to the teachings of Ahlussunnah Waljamaah.
 Keywords: Shi’a Movement, Community Relations, Anti-Shi’a National Alliance (ANAS)
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Sharifi, Muhammad, and Akbar Mehri. "An examination of eschatological destiny of religious Mustaz'afīn (deprived people) from Imamiyah perspective." Kom : casopis za religijske nauke 11, no. 2 (2022): 41–54. http://dx.doi.org/10.5937/kom2202041s.
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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.
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Aziz, Abd. "Imamah dalam Pemikiran Politik Syi’ah." HUMANISTIKA : Jurnal Keislaman 6, no. 2 (2020): 124–38. http://dx.doi.org/10.55210/humanistika.v6i2.367.
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Dalam pandangan politik Syi’ah Imamah bukanlah masalah kepentingan pribadi yang diberikan kepada pilihan publik, akan tetapi adalah salah satu pilar agama atau asal-usul dan dasar perinsip agama. Syi'ah memiliki sejumlah doktrin penting, doktrin Imamah menempati kedudukan sentral dalam aspirasi politik Syi'ah. Hak politik adalah mutlak dimiliki oleh kalangan Ahlul Bait. Bagi kaum Syi’ah, konsep Imâmah adalah kelanjutan dari konsep nubuwwah. Kriteria Imamah: Ishmah dan Ilmu.Dalam perkembangan pemikiran tentang Imâmah ini, bisa disebut tiga kelompok besar Syi’ah Imamiyah, yaitu: Isna ‘Asyariyah, Zaidiyah dan Isma’iliyah.
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Ainul Yaqin, Mokhammad. "KEBIJAKAN POLITIK DAN ORIENTASI KEAGAMAAN DINASTI BUWAYHIYYAH DAN SALJUQ SERTA HUBUNGANNYA DENGAN KEKHALIFAHAN ‘ABBASIYYAH." Journal ISTIGHNA 2, no. 1 (2019): 79–87. http://dx.doi.org/10.33853/istighna.v2i1.11.
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Policy during the Adud in the past year 977 M. has managed to unite the tiny kingdoms that has emerged since the reign of the Buwayhid in Persia and Iraq. Religious orientation during the reign of Mu’iz al-Dawlah was participating by Shi’ah Zaidiyyah. Another case with the reign of the ‘Izz al-Dawlah and ad}ud al-Dawlah participating Shi’ah Imamiyyah. While the relationship between the Buwayhid with ‘Abbasiyah dynasty is there are linkages between the two. Policy during the reign of the Seljuk dynasty is expanding its territory from Kasygar up to Yerussalem and from Constantinopel up to Kaspia ocean. Besides its religious orientation under the Seljuk dynasty is the Sunni Islam. While the relationship between the Buwayhid with Abbasiyah dynasty it is because of the factor similarity participating and relation marriage, so they have an emotional closeness and influence of Abbasid empire.
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Imam Syafi'i. "Imamah dalam Pemikiran Politik Syi’ah." Asy-Syari’ah : Jurnal Hukum Islam 5, no. 1 (2019): 35–46. http://dx.doi.org/10.36835/assyariah.v5i1.112.
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Dalam pandangan politik Syi’ah Imamah bukanlah masalah kepentingan pribadi yang diberikan kepada pilihan publik, akan tetapi adalah salah satu pilar agama atau asal-usul dan dasar perinsip agama. Syi’ah memiliki sejumlah doktrin penting, doktrin Imamah menempati kedudukan sentral dalam aspirasi politik Syi’ah. Hak politik adalah mutlak dimiliki oleh kalangan Ahlul Bait. Bagi kaum Syi’ah, konsep Imâmah adalah kelanjutan dari konsep nubuwwah. Kriteria Imamah: Ishmah dan Ilmu. Dalam perkembangan pemikiran tentang Imâmah ini, bisa disebut tiga kelompok besar Syi’ah Imamiyah, yaitu: Isna ‘Asyariyah, Zaidiyah dan Isma’iliyah.
 Keywords: Imamah, Syi’ah, Pemikiran Politik.
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Ulfa, Rusda, Asasriwarni Asasriwarni, and Zulfan Zulfan. "SISTEM PERADILAN ISLAM DI BAWAH WILAYAT AL-FAQIH: KAJIAN KOMPARATIF ANTARA IRAN DAN INDONESIA." Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan 10, no. 2 (2024): 319–46. https://doi.org/10.24952/almaqasid.v10i2.14110.
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This study examines the influence of the Wilayat al-Faqih principle on the Islamic judiciary system in the Islamic Republic of Iran and compares it to the religious court system in Indonesia. The focus is on how Shia Imamiyyah doctrine shapes Iran's legal and judicial structures, including the Supreme Court and Revolutionary Courts, highlighting the strong interplay between religion and politics. Conversely, Indonesia separates religious authority from the state, with its religious courts under the Supreme Court and free from political ideologies. A qualitative descriptive method, based on primary and secondary sources, was employed. The findings reveal that Wilayat al-Faqih grants extensive power to the Supreme Leader over Iran's judiciary, unlike Indonesia's pluralistic legal system. In family law, Iran adopts Shia-based practices, such as mut’ah marriage and lower marriageable ages, while Indonesia has reformed family law to establish higher minimum marriage ages. In conclusion, religious ideology profoundly influences Iran's legal policies, whereas Indonesia offers a more inclusive and pluralistic legal framework.