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Given the urgency that the Bāṭinī’s Tafsir (interpretation) it self is classified by some scholars as the Sufistic model of Isyārī's interpretation which puts forward metaphorical exegesis, thus, its position is controversial and needs to be explained. In fact, Bāṭinī’s interpretation is widely used by the Shi'ah school. The methodology of Bāṭinī’s interpretation in Syī'ah is identical to their aqīdah. This study, using the literature research model, involved an object in the form of Syī'ah literature simply referred to as an authoritative source; especially from the Islamic scholars who are mu'tabar. The data were analyzed descriptively and in a comparative analysis following a critical analysis of the empirical literature; namely the narrative model. Thus, the narrative of Bāṭinī Shī'ah's interpretation model was revealed, to be juxtaposed with several Tafsīr works having been rooted in the Sunni tradition as a relevant source to explain the position of Bāṭinī's interpretation and the ideological influence surrounding and underlying its emergence. This study found that the Bāṭinī’s interpretation was identical to the transition of the meaning of the verse al-Qur'ān from its zāāir to its bāṭin; by highlighting several specific patterns oriented towards strengthening one of the pillars of the Shī'ah teachings itself, namely the Imāmah.

Iranian is well known as Syiah school followers. One of their tradition whichis internalized strongly and heredited fromgeneration to generation is ta'ziah. This heredition is contributed by their Mollah. The people who visit and build the graveof their Mollah will gain syafa'at Raulullah.

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Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.

There are numerous religious and cultural ethnic groups worldwide, many of which have mutual interactions with each other. For hundreds of years, Persian as well as Shi‘a communities have been known as minority groups with considerable influence on some Eastern and Western societies. The following article try to uncover modes of Indonesian Islamic culture, which have influenced by Persian Sufism, along with its Syi’ah tendencies. The purpose of this essay is to display the influence of Persian Sufism in the cultural expressions of Moslems in Indonesia in early Islam era. With this purpose in mind, a comprehensive bibliography of works published related to the issues is presented. An attempt is also made to present the influence of Persian Sufism figures and elements on the historical and modern Indonesian Islam. [Terdapat beragam kelompok religius dan etnis yang tersebar di berbagai belahan dunia yang memiliki interaksi timbal balik satu sama lain. Selama ratusan tahun, Bangsa Persia, sebagaimana halnya komunitas Syi’ah, telah dikenal sebagai kelompok minoritas yang memiliki pengaruh yang patut diperhitungkan bagi masyarakat dunia, baik di belahan Barat maupun Timur. Artikel berikut ini mencoba untuk mengungkap modus budaya Islam Indonesia yang telah terpengaruh oleh sufisme Persia bersamaan dengan kecenderungan Syi’ah. Tujuan tulisan ini adalah menampilkan pengaruh sufisme Persia dalam ekspresi kultural umat Islam Indonesia di masa awal. Dengan demikian, karya-karya bibliografi komprehensif terkait hal tersebut akan disajikan. Sebuah upaya juga dibuat untuk menyajikan pengaruh dari figur-figur sufi Persia dan beberapa unsur historis dan modern dalam Islam Indonesia.]

Otoritas keagamaan dalam tradisi mazhab Syi’ah diyakini berada di tangan para imam. Dengan atribut kemaksumannya, imam diklaim memiliki otoritas sebagai penafsir firman Allah. Setelah era para imam berlalu, maka estafeta kepemimpinan berada di pundak para ulama. Atas dasar inilah segala urusan berkaitan dengan pemerintahan dan keagamaan berada di tangan seorang atau sejumlah faqih yang tergabung dalam instutusi wilayat al-faqih. etting sosial munculnya marja’ al-taqlid ditengarai oleh perbedaan dua faksi dalam dalam mazhab syi’ah, Akhbari dan Ushuli. Akhbari diindentifikasi sebagaikelompok tekstualis dan skripturalis yang menolak prinsip-prinsip rasional dalam memahami nash al-Qur’an dan Sunnah. Mereka menolak metode qiyas, ijtihad dan khabar wahid. Sedangkan Ushuli adalah kelompok yang mengakomodir prinsip rasional dalam memahami nash dan menyimpulkan hukum-hukum berbasis ijtihad (penalaran sungguh-sungguh berdasarkan syariat) bagi yang memiliki kompetensi dan memenuhi berbagai persyaratan kualifikasi untuk itu. Namun bagi mereka yang tidak memiliki kualifikasi ijtihad diwajibkan untuk mengikuti para mujtahid. Proses inilah yang disebut sebagai taqlid dan ulama yang mempraktikkan ijtihad yang dipilih untuk diikuti disebut sebagai marja’al-taqlid.

This article explores the legal paradigm of the Ja’fari school of law. The article presents the profile of Imam Ja’far, the founder of this school of law. It also discusses some legal thoughts presented by the Ja’fari school of law, which seemed to be fundamentally different from the legal thoughts of the Sunni school of law (e.g., khumus and mut’ah). This article concludes that the legal sources used in the Ja’fari school of law are not fundamentally different from those used in the Sunni school of law, which include the Quran, the Sunnah, Ijma, and reasoning. Although there might be different approaches among the Ja’fari school of law and the Sunni school of laws in defining these legal sources, this article indicates no principle difference in legal making procedure. As a matter of fact, the differences in the legal making process could also exist among the Sunni school of laws.

Banyak orang menyangka bahwa perbedaan antara Sunni dan Syi’ah hanyalah perbedaan yang bersifat furu’, bukan ushul.Sama seperti perbedaan antara Mazhab Hanafi dan Mazhab Syafi’i dalam bidang Fiqh.Oleh sebab itu maka amat sangat mungkin untuk disatukan dalam satu titik persamaan. Keyakinan ini dilebur dalam at-Taqrib Bain al-Madzhab (dialong antar mazhab Sunni – Syi’ah). Sebagian sarjana muslim mendukung dan sebagian lagi menolak. Untuk membuktikan benar atau tidaknya asumsi tersebut, maka mesti kembali kepada referensi-referensi klasik Syi’ah, diantaranya adalah kitab al-Kafi karya Imam al-Kulaini (w.329H) yang merupakan referensi terpercaya kalangan Syi’ah. Kajian terhadap berbagai referensi Syi’ah akan memberikan gambaran yang benar tentang Syi’ah sebenarnya. Karena aplikasi Syi’ah kontemporer berangkat dari teori yang telah mengkristal dalam Turats Syi’ah.

This article traces back the entry of the Shi’a in South Kalimantan through the inclusion of Islamic Wujudiyah (panentheism) Sufismwhich was firstspreadin the kingdom of Banjar. This isdue to the similaritybetween Wujudiyah Sufism with the concept of Irfan in Shi'a. However, the influence of Shia in South Kalimantan suffered a setback atthe era of Syekh Muhammad al-Banjari Arsyad (1710-1812 AD). According to Habib Ali,Shia began to revive in South Kalimantan after the Iranian revolution in 1979. Ja’fari school of thought (madhabs) is the growing Shiah in South Kalimantan. The Developmentof Shi’a in South kalimantan faces manychallenges since Muslims in South Kalimantan have a strong belief in Sunni