چکیده:
This article seeks to introduce some of the famous and well-known personalities from Aal-e Rawasi (or Rawasi family) whose predecessors were among the companions of Imam Baqir (a.s.) to Imam Jawad (a.s.). They lived in the time period between the first to the third hegira century. Among the six personalities introduced here six of them have been authenticated and discrepancy exists about the seventh figure. Also, three out of seven of them were engaged in compiling and writing their own findings. As simple as this may sound, the concept of determinism is one of the most difficult and controversial concepts that have been discussed by theologians, psychologists and legal theoreticians. In this respect, philosophical dterminism is of special importance. Philosophers deny it while theologians consider it as an inevitable concomitance of philosophers’ view that leads to predestination or what is known in theological parlance as jabr. Some usulis (experts in legal theories) like Naayini, Ayatollah Khoei and Baqir Sadr are of the view that the principle of previous necessity is particular to determinant cause not to self-determined cause. They maintain that the cause of issuance of free actions from free agents is the authority of the nafs (soul) which exercises power. Late Ayatollah Khoei has dealt with this issue at length considering the principle of previous necessity to be particular to determinant cause and also interpreting volition (will) as enthusiasm. Thus parallel with philosophers’ view, he has sought to discuss the authority of nafs and to prove man’s free will and authority. The article seeks to explain and analyze philosophical determinism and the law of authority of free agent with reliance on Ayatollah Khoei’s thoughts. Human intellect as a source of cognition and knowledge has gone through a lot of ups and downs. Although many instances can be found in Prophet Jesus’s teachings where he has availed himself of rational arguments, we can say Christian metaphysics have been through four major periods ever since Paul started to inscribe his own thoughts as those of Jesus Christ’s. Those four periods are: the period of apostolic fathers, Medieval age, renaissance period and enlightenment period. In all these different periods, two different approaches can be observed towards the intellect. Some theologians have defended the role of intellect considering it as a good tool for progress and promotion of religion. On the contrary, some other Christian theologians have strongly denied the role of reason and intellect in the area of religious beliefs. For this reason, the role of intellect in religion and metaphysical realm has been a matter of contention because there have been, at every age, some Christian theologians who stood against making use of the intellect for explaining, rationalizing and justifying religious doctrines. Following the eighteenth century, the role of intellect is established as one of the most important sources in Christian theology with Christianity becoming characteristic of rationality and rational approach. This old contention goes on in Christian theology and metaphysics and it continues in favor of rationality to the extent that intelligence is accorded a superior status over everything else and religion is marginalized. In this process, we see three kinds of perspectives or attitudes towards intellect which are the following: strong rationalism, critical rationalism and moderate rationalism. Mukhtar bin Abu Ubaid Thaqafi is a lasting but oppressed and unknown figure in Islamic history. He is oppressed more because of the conspiracy of the enemies of Ahlul-Bayt (a.s.) and less owing to the unkind attitude of Shiite historiographers. The enemies of Ahlul-Bayt (a.s.) have ascribed lies to him and labeled accusations against him so as to distort his revolutionary and Shi’i image as well as his holy goal. Wahabism is the first and the most rigid of the enemies of Ahlul-Bayt (a.s.) who leave no stone unturned to slander Mukhtar and ascribe lies to him and his followers. Ibn Taymiyah is one of the founders of and theoreticians of the Wahabi cult. He is well-known even among Sunni community for casting doubts and for his specious and spurious arguments against other religions. He has not turned a blind eye to Mukhtar also since he has labeled the worst accusations against him. He has introduced him as a claimant of prophethood and sometimes as an enemy of the household of the Prophet (pbuh). Obviously, these false accusations originate in the conspiracies hatched by Zubair family especially Mus’ab bin Zubair who, after capturing Mukhtar’s wives, wrote to his brother Abdullah bin Zubair: "As one of Mukhtar’s wives has admitted, he was a liar and claimant of prophethood." In order to make others believe that their accusations were not false, these two brothers fabricated numerous traditions. The present study seeks to reject the above accusations by examining and criticizing scientifically the fabricated traditions regarding Mukhtar. The aim is to present to the lovers of household of the Holy Prophet (pbuh) and truth-seekers a lucid and clear image of Mukhtar, the lonely, brave and leading figure who sought revenge for the blood of the creators of the epic of Ahsura.Among the basic features which characterize "Shi’ism" is the application of the component of ijtihad in religious texts. These characteristics contribute greatly to the development of the school and have been developed in response to new issues. Growth and development of the Islamic sciences, such as the "Ilm-e Usul" (legal theory) has been organized in the light of this component of jurisprudence as well as attempts made by learned and vigilant scholars. Experts of legal theories have been going through ups and downs in explaining "Shari’ah law". They have endeavored to give a definition of Shari’ah law that would be consistent with temporal circumstances. It can be said that Shri’ah law refers, somehow, to creating or considering something which the individual and social interest requires. It should also be noted that a law is, in fact, a legal consideration which relates directly or indirectly or by way of the origin of derivation, to the deeds of the duty-bound. Shari’ah law goes through other multiple divisions also. Paying attention to semantic views concerning words whose meanings are close to "rule" (hukm) indicates that considering "rule" as identical with law, possession, obligation and domination is an incorrect approach because a research based approach reveals basic differences among them. The present inquiry has been made available in line with the same objective discussing comparatively important themes such as the nature of "Shari’ah law", criterion of Shari’ah law, explanation of semantically related terms, hukm taklifi and hukm wad’i. Ever since the formation of human societies and origination of conflict and hostility among individuals the issue of judgment involved in the determination of rights and the assignment of rewards and punishments has been the focus of attention by divine prophets especially the Seal of Prophets, the Messenger of Islam (pbuh). Following the advent of Islam, its judicial system was also established and its pillars were firmly erected with the Holy Prophet (pbuh) doing justice to the entire society in a manner unprecedented in human history. The present study makes a scientific, critical analytical, historical, political and legal evaluation of the principles and foundations of Islam’s judicial system in the era of the prophethood with reliance on the Quran and prophetic tradition as portrayed in the works authored by Shia and Sunni scholars in tafsir (commentary), hadith, history, rijal (biography of narrators), etymology, jurisprudence and legal theories. Ta`sib has been defined here as the sharing of inheritance by the residuaries along with the closely-related sharers (such as where the decedent has two or more daughters and no son, or where he does not have any children, but has one or more sisters, no brother, and a paternal uncle). Sunni jurists have made recourse to a tradition from the Prophet of Islam about ta’sib in which he says: "Give the heirs their share and if something remains, it is for the closest male [relative]". The only really significant difference between the Shi'ah and Sunni schools of jurisprudence in the laws of inheritance concerns the principles of "'awl" and "ta'sib". The Imamiyah jurisprudents have proved by means of ahadith from the Ahlu 'l-bayt (a.s.) that there is no ta'sib in the matter of inheritance. This was also the opinion held by the great companions of the Holy Prophet. In this article, the above hadith has been examined in terms of chain of transmission, the sources from which it has been related, the text as well as the words used in the tradition. The hadtih has been contradicted and it has been concluded, after a lengthy discussion, that the above tradition cannot be used to confirm ta’sib.