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It is seen that Shia makes two different definitions when describing the mursal hadīth. The first of these is a wide-ranging definition and includes all hadīths in which there is a interruption (inqițā') found in its narration chain. In addition, it can be said that the hadīths, such as "an raculin", whose names are not mentioned explicitly in the hadīth and which are called mubhem in the hadīth method, are considered under the concept of mursal in Shīa. According to another narrow definition, tabiib (first Muslim generations) attributed the hadīth directly to the Prophet, bypassing the intermediaries between him and the Prophet. Considering the value of mursal hadīth in the eyes of Shīa, it is striking that there are different approaches on this issue. Whether or not the mursal hadith can be used as a evidence is a matter that mostly concerns the scholars of the methodology. For this reason, in our study, the arguments put forward by the scholars of the methodology regarding the evidence of the mursal hadith are discussed. Some of the scholars think that the mursal hadīth can be used as an absolute evidence. Some of the scholars declare that the mursal hadiths should be rejected absolutely. In addition, there are those who consider it sufficient for the person who is the subject of the mursal incident to be reliable. It should also be noted that there are different opinions about the mursal hadīth as evidence. In our study, the mursal hadīth approach of Shīa is discussed and the arguments put forward by shia scholars regarding the acceptance or rejection of the mursal hadīth are questioned. [ABSTRACT FROM AUTHOR]

Sufism has been criticized by some Shia scholars for being developed as a form of Sunni tradition. Shia scholars initially criticized Sufism in certain sections of their works, but later they addressed this issue in the autonomous works. Some studies have introduced the books written by Shia scholars that present their opposition to Sufism, and have examined the underlying reasons for their criticism of Sufism in these books. In this study, the reasons for Shia scholars' criticism of Sufism are investigated based on Muhammad Ali Bihbehâni's Risala Ḫâyratiyye. Thus, it is aimed to explore the reasons for the Shia-specific opposition to Sufism in more detail. In this study, the reasons and sources of the criticism of Sufism in Risala Ḫâyratiyye have been identified. Thanks to this method, it has been concluded that Muhammad Ali's criticisms of Sufism are generally based on the anecdotes and shataat taken from Sufi tabaqa books. By selecting some chapters from these books, the author presents Sufis as a group who does not act within the circle of Sharia. Moreover, in order to justify his attitude towards Sufism, Muhammad Ali expressed that almost all Sufis belonged to the Sunni sect. [ABSTRACT FROM AUTHOR]

In the early years of Islam, Muslims were united in faith, worship, social life, cultural and political issues. However, with the spread of Islam over a wide geography, practical and political sects emerged. This differentiation was also reflected in the understanding of art and architecture and paved the way for the emergence of a rich artistic and architectural works according to the geographies. One of the sects that emerged in the Islamic world over time is Shia. Today, it exists in Iraq, Azerbaijan, Yemen, Bahrain, Lebanon, Pakistan, India, Kuwait, Saudi Arabia, especially in Iran. One of the most afflictive and sad cases of Islamic history is the Kerbelâ incident that was the most important element in the emergence and spread of the Shia. In the countries where the Shia is widespread, especially in Iran, the reflection of the Kerbelâ and the other religious and political views of the madhhab is clearly seen in the arts and the religious architecture. In this study, in which we will examine the madhab influence in architecture and art through the example of Iran, we will see how the creed and political views of the Imâmiyya Shia were reflected on the architectural works especially in the time of Safavid, Qajar and Islamic Revolution. For this reason, we will examine mosques, madrasas, tombs, fountains and the husayniyya buildings. [ABSTRACT FROM AUTHOR]

The subject of ismah (infallibility) has been discussed since the first period and many ideas have been put forward on this subject. It is possible to say that the most strict attitude among the those views is adopted by the Shia. As a matter of fact, in Shia, prophets were accepted as innocent/infallible in all their conscious or unconscious actions, both before and after prophethood. Likewise, angels are also considered innocent/ infallible in all their actions. However, it is difficult to say that this attitude is fully reflected in Shiite commentaries. It is also not possible to say that there is a uniformity in the attitudes of Shiite commentators about the prophets and angels who are considered innocent/ infallible. Because in some tafseer narrations contrary to the ismah/infallibility were conveyed, these narrations were severely criticized by some other scholars. It has been determined that some Shiite authors do not hesitate to cite some narrations that harm the ismah of the prophets and angels, although they attach great importance to the ismah of the Prophet Mohammed and the imams. For this reason, in this study, the belief of ismah/infallibility in Shia and the narrations that are contrary to this belief in Shiite tafseer have been determined. Afterwards, it was tried to be revealed with the views of Shiite scholars that the verses that were the subject of the ism were interpreted by some scholars in a way contrary to the Shiite belief. [ABSTRACT FROM AUTHOR]

In this article the position of Abu Bakr will be discussed from the Shi'i Imamiyyah's point of view. It is also emphasized that with regard to historical and biographical sources for Sunni Muslims Abu Bakr is the most eminent companion of the Prophet Muhammad from the Meccan period until dead of the Prophet. Accordingly to that fact after the Prophet's dead Abu Bakr became the first caliph of the Muslim. But for Shi'ites including Imamıyyah Abu Bakr was not an eminent companion of the Prophet. That is why for Shi'i muslims Ali who was cousin and son-low of the Prophet should had been first caliph. In that context this article will deal with some subject-mutters why Abu Bakr has been criticizing by Shi'i Imamiyyah. One of that matter is related to the hegira journey from Mecca to Madinah. As a result, the aim of this study is to clarify the conflicts among the Shi'i Imamiyah by referring to the main sources about the history of Islam and biographical works for the life of Prophet. [ABSTRACT FROM AUTHOR]

After the time of the Companions, scientific madrasahs were formed in different Islamic centers. These madrasahs, whose ideas have become schools, have different understandings. These schools led to the emergence of new Islamic and theological sects and mysticism. Şiâ is one of the theological sects of Ahl as-Sunnah and Mutezile. The fact that these sects have different points of view also affected their interpretation of the Quran. Zemaşerî's al-Keşşāf, abersî's Mecme'u'l-Beyān and Râzî's Mefātīu'lĠayb are among the tafsirs written in this way. In the above three works, which are also regarded as sectarian exegesis, the authors generally adhered to the theological sects in their approach to exegesis. They interpreted the verses of the Quran in this manner. In this study, major sin and intercession issues are dealt with comparatively in these works. As a result, it was seen that the commentators interpret the verses related to these issues within the framework of their sectarian notions. [ABSTRACT FROM AUTHOR]

As with the Ahl al-Sunnah sources, there are many israeli narrations in Shia tafsir sources. This situation is accepted by some Shiite researchers, but it is claimed that such narrations are much less. The Shiite researchers, state that the attitudes of the Rashidun Caliphate and the Umayyad Caliphates are decisive in the transition of Isra'iliyyat to Islam, and they see Ahl-i Sunnah as the gateway to Isrâliliyyât. However, these researchers ignore narratives that exist in the sources of the Shiites in their work. The fact that the imams are regarded as equivalent to the prophets in the subject of ismet in the Shia, the rumors from the imams in the subjects of procedure and furu are regarded as coming from the prophet, making it easier for Isrâîliyât to pass on to Shiite sources. It can be thought that Shia's cautious approach to the Israeli narratives coming from the Ahl-i book scholars, Companions and tabiîn, and then its strict attitude about the ismat of Muhammed's successor ve its sectarian approach contributed to the relatively lesser Israeli narratives in the Shiite sources. However, in a comparison between the Ahl-i Sunnah and the Shiite narratives in the context of the Israeli narratives, it will be seen that the individuals on which these narratives are based (the innocent imams instead of the Companions and tabiîn) remain the text. [ABSTRACT FROM AUTHOR]

Since the foundation of the Ottoman Empire, the official understanding of religion has been shaped within the framework of Sunnī Islam. This understanding was represented by Māturīdiyya and Ash'ariyya. The Shī'ī propaganda carried out in the XV-XVI centuries played an important role in the adoption of the Sunnī thinking in the Ottoman Empire as an official understanding of religion. These centuries are during the time when the Ottoman official religious ideology has undergone great change and a number of oppositional religious movements have emerged against this ideology. At the beginning of this kind of opposition movement against the Sunnī idea is the Safavids who carried out Shī'ism propaganda and Kızılbaşlık movement in Anatolia. In the face of these tendencies, which are seen as a threat to the structure of the state and the society and belief, the Ottoman Sultans tended to centralize both the political and religious structures of the state. For this purpose they have struggled at the political and scientific level against the Ahl al-Sunna movements. With this article, we will try to determine the main causes of the Sunnī Muslims' adoption of Sunnī thought and the factors affecting their transformation into formal ideology. [ABSTRACT FROM AUTHOR]

The imamate problem is among basic subjects of kalam science. The imamate focusing on subjects such as the governance of Islamic society, the basis of this governance, the qualification of governers, the refuse of appointment, the legitimacy of the four great caliphs is in the first rank among belief basics of Shiite. This subject is discussed by Sunna tradition as well and the method of Esh'ari sect dealing with this subject consist the centre of our study. In this study, we focus on jurjânî, who dealed with imamate as a critic of Shia imamate perception. That jurjânî, a successor kalam scientist handled the imamate in detail and in a systematic way leaded us to focus on him. He saw the imamate as a political issue and tried keep it out of belief field. As a Resûlt, he placed the imamate doctrine of Shia-Imamate paradigm on a realist platform and differed political power from the religious authority. Besides, he emphasized the righthousness of the caliphate order of Abu Bakir, Omar, Othman, Ali on the ground of historical reality and based his paradigm on the regulations of The Era of Four Great Caliphs. [ABSTRACT FROM AUTHOR]

Society, ideologies and religious movements built reinterpreting major experienced event each time in the history according to the conditions of their time. In this essay, as an example of this, different approaches of Shia to Karbala event in the historical process have been discussed. In this period, Hz. Hussain b. Ali goes to a death which is predestinated to him. The prototype of telling stories about Karbala in Shia is bitter and mourning. In this period, the event was enriched with extraordinary stories based on bitter and mourning including earthsky and religion and prophets. Parallel to this mourning, Karbala was, later on transformed into a holy place comparable to the spatial criterion Qabe. In Shia's contemporary Karbala understanding, the views of Ali Shariati and Mutahhari, who developed an appropriate language for the rising values, were analyzed. Both are depicting a Hussain portrait which gives a message with rising up and martyrdom over the ages. Then, observer of the conditions before and after the Iranian Revolution, Ayatollah Khomeini's interpretations synthesizing the contemporary and traditional discourse was analyzed. [ABSTRACT FROM AUTHOR]

Ismaili, mentioned the most important branch of Shia, has existed as a minority sect for twelve centuries. This sectarian were subjected to torture especially by the Abbasid caliphs and Seljuk sultans. Only in the period of the Fatimid caliphate; Ismaili, became the official creed of a powerful state and during this period Ismaili have benefited from sectarian freedom. Ismaili is the name given to those adhering elder son Ishmael son of Jafar Sadiq Muhammad bin Ismail who believe Imamate is their right. With the promotion of Abbasi and Seljuk manager, Ahl al-Sunnah scholars, have written anti-Ismaili pamphlets. Ghazzali (ö.505 / 1111) with the request of Abbasid caliph Al-Mustazhir(487- 512/1094-1118), has written a treatise against Ismaili calld Fedâihu'l-Batiniyya and Fedâilu'el-Mustazhir. Ghazzali criticized "innocent Imam doctrine", the most important theory of the Ismaili notion, that it's definitely essential in a hard way. After a hundred years from Ghazzali in Yemen, Dai Ismail Ali bin Mohammed al-Walid (d. 612-1215) wrote a book called Dâmiğu'l-Batıl and Hatfu'l-Munâdil has responded to the claims of Ghazzâli. [ABSTRACT FROM AUTHOR]

To examine proofs of the belief that refers prophet Mohammed promised ten his companions with paradise, it is most important factor in the analysis of the structure of this faith. It is necessary to base on a sacred book for beliefs accepting religious beliefs. Reason plays a role in understanding of word and defines its aims. Transference evidences, because their accuracy or subjective meaning can be interpreted in a way, can form the basis of a person's faith or sect. The belief of ten companions who promised paradise hasn't got any evidence in Qur'an. In the historical processes when it hasn't got a rational proof of a belief in the sacred book, the hadiths produced. Here is position of ten promised paradise. The researches in this belief don't analyzes social and political structure that caused this belief. When accepting hadiths are true without analyzing social and political aims for this belief, it is not possible to reach any different conclusion that this belief has occurred. The aim in this article is not to examine the basics of this belief in pre-Islamic culture; we examined this belief only in Muslim tradition with its formation and evaluations. [ABSTRACT FROM AUTHOR]