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Those clerics who reach the apex in the hierarchy of theological rank in the centers of Shi'a learning become marja-i taqlids. [ 2 ] [ 4 ] Since around 1940, marja-i taqlids are often referred to by their followers with the honorific title of Ayatollah al-`Uzma (Grand Ayatollah – "ayatollah" meaning "sign of God"). [ 2 ]
By Shia theological doctrine, since the people have come from God, they will go back to God, and it is related to people's reaction to the prophecy. [133] They argue that according to the Quran, 23: 115 , God, whose actions are the absolute truth, does not create a man without any purpose.
[4] [5] The Imams are also guided by preserved texts in their possession, such as al-Jafr, al-Jamia, and unaltered past books the Torah and Injeel. Imamat, or belief in the divine guide, is a fundamental belief in the Twelver Shia doctrine and is based on the concept that God would not leave humanity without access to divine guidance. [6]
For all Shia, the son-in-law of Muhammad is the first Shia Imam [26] and the rightful successor to Muhammad. [27] For Sunnis, he is the fourth successor. [18] He holds an important position in almost all Sufi orders, which trace their lineage to Muhammad through him. [24]
Al-Irshad (Persian: ارشاد), also called the Book of Guidance into the Lives of the 12 Imams, [1] is a biography of the lives of the 12 Shia Imams. It describes their historical circumstances, miracles and virtues. [2] The book also includes evidence for Imamates among Shia.
According to Seyyed Hossein Nasr, Ali, the first Shia Imam, is credited with having established Islamic theology and his quotations contain the first rational proofs among Muslims of the Unity of God. [12] Ali expresses that "God is One" means that he is away from likeness and numeration and he is not divisible even in imagination. [13] He says:
In Shia Islam, the figure of imam dominates the belief system. [9] Necessarily a descendant of the Islamic prophet Muhammad, [10] imam is the supreme leader that combines both temporal and religious authorities, [11] for the two were combined in Muhammad. [12] Various Shia sects, however, disagreed over the identity of these imams. [10]
The book is criticized by Shaykh Al Mofid, the great pupil of al-Shaykh al-Saduq. Shaykh Al Mofid criticized and corrected the opinions of his master all in all in six parts: disagreement with holy Qur'an; disagreement with other Hadith; documentation of Hadith by reference to Weak Hadith; incorrect attitudes of Hadith; affection by other sects ...