The Manifestation of Sayyid Murtada’s Views in Theses – Part Two
۱. Theology from Sayyid Murtada's Viewpoint
Sayyid Hussein Zia'ie, M.A.
Advisor: Yazdi Motlaq (Fazel), Mahmoud
Razavi University of Islamic Sciences, ۲۰۰۲
The research is concerned with the divine essence and attributes from Sayyid Murtada's viewpoint based on the Qur'anic verses and traditions. The thesis first introduces Sayyid Murtada; then the major differences between the theology in Shiism, Mo'tazilah and Asha'irah are mentioned, so that the assumption that Shiite theologians follow the theology in the other two denominations is negated. Next, the existence of the creator is proved through the argumentation of contingency and eternity, and the divine attributes are discussed for a better acquaintance with God. To this end, three major attributes including: the will, perception and justice are clarified in detail from Sayyid Murtada's viewpoint. Furthermore, the other positive and negative attributes are studied. These attributes include: Eternal, Enduring, Persistent, Subsistent, Everlasting, First, Powerful, Great, Haughty, Uncreated, and Non-thing.
۲. Imamate from Sayyid Murtada's Viewpoint
Khwajeh Nouri Mohammadreza, M.A. in Theology
Advisor: Motahhari, Ali
Tehran University, ۲۰۰۲
The thesis studies the issue of imamate from Sayyid Murtada's viewpoint. To this end, his works have been studied and the researcher concludes that Sayyid Murtada considers the imam necessary for the establishment of the social life. This necessity is believed to be a rational one. The reason for the necessity of imamate is that it is based on God's "Grace".
Therefore, it is necessary for God to have grace and the people will always be in need of imam. Sayyid Murtda's argument for infallibility of the imams and the need for imam is that the people are not immune from committing mistakes, deviation and injustice. If the imam is not immune either, he will be in need of an imam, too. The next rational reason is that because the imam is the preserver of the religion, he must be immune from committing errors and he needs to be infallible. The rational reason for the imam's being more knowledgeable than others is that rationally it is not approvable for somebody to be the leader if he is not knowledgeable. The argument for imam's superiority is that, rationally an inferior cannot be prior to a superior. Furthermore, the imam is appointed either through the text or miracle; because it was verified that the imam needs to be infallible and since the people cannot realize his infallibility, he needs to be appointed.
۳. A Study on Sayyid Murtada's Interpretation Approach in Amaali
Mousavi Shalhe, M.A.
Advisor: As'adi, Mohammad
Reader: 'Alavi Mehr, Hussein
The University of the Qur'anic Sciences and Knowledge, ۲۰۱۳
The thesis studies Sayyid Murtada's interpretation approach in his work, Al-Amaali, also known as Al-Ghorar wa al-Dorar. Sayyid Murtada has interpreted a number of the Qur'anic verses in this book. After a study of some interpretation cases in the book, the researcher concludes that Sayyid Murtada has skillfully employed a number of interpretation techniques, most of which are based on literary and language-structure analysis.
One of his approaches is the approach of interpreting “the Qur’an with reference to the Qur’an”; i.e. he has tried to interpret the verses through other Qur’anic verses. Of courses, he has used the Qur’anic verses in most of the cases. The reason is that, the audience seem to have been unbelievers who did not believe in the Qur’an as a heavenly book. His other approach is tradition-based. Mostly he has considered the content of the traditions, and whenever the content has not contradicted the interpretation of the Qur’anic verse, he has not rejected it. However, he has not followed just one single interpretation, and he has considered all the acceptable aspects as approvable, and he has also rejected and criticized a number of the traditions.
His other approach is appealing to rational judgment, which includes theology as well. Of course, he has never used the rational-judgment approach alone. Despite the fact that his interpretation is mostly based on rational judgment, he has even appealed to the tradition and literary approach, alongside. Since Sharif Murtada was very skillful in literary analysis, it is the most outstanding feature in his approach and there is almost no verse interpreted without being literarily analyzed.
۴. Miracles from the Viewpoint of Three Theological Schools Based on the Opinions of ‘Abd ol-Jabbar Mo’tazili, Shahrestani and Sayyid Murtada
Darwishi Qanbar, Zahra, M.A.
Advisor: Akbarzadeh, Huran
‘Allameh Tabatabaie University, ۲۰۱۰
The thesis is concerned with the issue of “miracle” and it studies it from the viewpoints of three theological schools. The researcher has arranged his work in three chapters to study the theological schools including Asha’irah, Mo’tazilah and Imamiyyah, which are established on the opinions of ‘Abd ol-Jabbar Mo’tazili, Shahrestani and Sayyid Murtada, respectively. The three chapters are: ۱. the relation between miracle and prophethood from the viewpoints of the three theologians (‘Abd ol-Jabbar Mo’tazili, Shahrestani and Sayyid Murtada); ۲. the relationship between miracles and causality from the viewpoints of the three theologians; ۳. the difference between miracles and other extraordinary issues from the viewpoints of the three theologians.
The findings of the research include: the occurrence of miracles does not violate any laws: if the conditions under which miracles are realized are ignored, then miracles are superior laws. That is, the ground and the issue of the occurrence of ordinary laws have been disappeared and God’s Wisdom necessitates that under each condition the relevant regulations are realized, which are sometimes ordinary and sometimes extraordinary.
۵. A Comparative Study on the Prophets’ Infallibility from the Viewpoints of: Sheikh Sadouq, Sayyid Murtada, ‘Allameh Tabatabaie and ‘Allameh ‘Askari
Hashemi, Sayyid Ya’qoub, M.A. in Fiqh and Islamic Sciences
Advisor: Faqih, Hussein
Reader: Karimi, Mohammad
The Higher Education Complex of Fiqh, Jami’at ol-Mustafa, ۲۰۰۶
The main issue in this research is to study “the infallibility of the prophets” from the viewpoints of four outstanding Shiite scholars: Sheikh Sadouq, Sayyid Murtada, ‘Allameh Tabatabaie and ‘Allameh ‘Askari. The first chapter deals with some general points and some key terms. Infallibility is defined as prohibition and avoidance. In theology, it is defined as the divine grace and a mental tendency that prohibits its owner from committing any faults and sins.
The second chapter includes the rational and tradition-based arguments for infallibility of the prophets from the viewpoints of the mentioned characters. This chapter presents abundant reasons to this end.
In the third chapter, after a study on various causes of infallibility, the relationship between infallibility and free will is discussed from the viewpoints of the four scholars. It is stated that the two issues do not cancel each other and infallibility does not negate the free will. Therefore, infallibility is considered as a virtue for its possessor.
The fourth chapter deals with the framework of infallibility from the four mentioned views and it is concluded that the prophets’ infallibility includes: infallibility in perception, infallibility in preserving and submitting the revelation, and also preservation from committing any faults and sins. However, there is disagreement among the four characters in concern with infallibility in inadvertence and oblivion between the four characters. Sheikh Sadouq believes in possibility of inadvertence and oblivion in common affairs, which is common between the prophets and other people; the others do not believe in any kinds of inadvertence and oblivion. In the fifth chapter, some of the most important doubts about the prophets’ infallibility have been discussed. The sixth chapter provides a conclusion and a summary of the thesis.
۶. A Historical/Analytical Study on Rationalistic Tendencies by Sayyid Murtdada and Sheikh Mufid as Compared with the Mo’tazilah Rationalistic System
Razavi Sufiyani, ‘Azim, M.A. in Islamic Theology and Knowledge
Adisor: Gozashteh, Naser
Reader: Amini, Mohammad Hadi
Tehran University, ۲۰۰۹
The Mo’tazilah rationalistic movement initiated in the Islamic territories since the late second century (After Hijrah) and after many rises and falls it increasingly influenced a considerable number of schools and denominations. One of the influenced denominations was the Imamiyyah Shiism along with its outstanding figures. Of course, the coalition with the rationalist Mo'tazilis was accompanied with many disputes in Shiism; because the basic principles of this denomination were different from the Mo’tazili rationalism. However, after going through the particular conditions and historical events, it was finally accomplished in the fourth century through the support of the Buyids and by the efforts of the people such as Sheikh Mufid and Sayyid Murtada 'Alam al-Huda.
The purpose of this research is to study the ambiguous sides of this bond and to analyze the historical conditions prevalent at that age. The thesis consists of two parts. The first part studies and compares the basic principles of the Imamiyyah until the time of the occultation of the twelfth Imam PBUH; furthermore it verifies Sayyid Murtada and Sheikh Mufid’s tendencies to the Mo’tazili principles, despite the existing incompatibility. Most of the sources cited in this part consist of the religious and theological sources of Imamiyyah and Mo’tazilah denominations. The second part, which is the main part of the thesis, is an analysis of the social, political, cultural, … conditions existing in the age of the two theologians, so that the roots of their tendencies is identified. All of the sources used for this part are historical.
At the end, the reasons for the theologians’ tendencies are mentioned to be the result of: the imam’s occultation and the need of the Imamiyyah society to a systematic theology for the survival in an atmosphere of pluralism and liberal thinking, and of course free from precautionary dissimulation for the Shiites in the lands ruled by the Buyids, who were Shiite, as well; political coalition between the Shiites and Mo’tazlis; and considerable compatibility between the Mo’tazili principles and the tendencies found in Sayyid Murtada and Sheikh Mufid. In addition to these, theological and historical bounds between the two denominations, which had a history of more than one century, have also been studied.
۷. A Comparative Study on the Discussion of Imamate in the Words of the Ahl ol-Bayt PBUT and the Works of the Outstanding Shiite Theologians (Sheikh Mufid, Sayyid Murtada and …)
Novin, Reza, M.A. in Teaching Islamic Sciences
Advisor: Qaramaleki, Faramarz
Reader: Najjarzadegan, Fathollah
The Faculty of Islamic Sciences and Theology, Tehran University, ۲۰۰۹
The theological and tradition-based approaches are two major sources for the study of imamate. The purpose of this thesis is to study and compare the discussion of imamate in these two approaches through the following points: definition, necessity, infallibility and status of imamate, literal and technical analysis to find the similarities and differences. Sheikh Mufid considered imamate as priority in worshiping. The scholars in next periods considered imamate as leadership in all the religious and worldly affairs, which is realized in a caliph appointed by the prophet, because of the originality of obligation. This definition is gradually completed through a number of supporting points. The tradition-based approach considers imamate as God’s promise for a just, infallible, authoritative man appointed divinely and needed to be obeyed. These two definitions are related in terms of generality and peculiarity in some respects.
The necessity of imamate in the theological approach is based on some arguments including: God’s Mercy, necessity of forming a government, practicing the religious regulations, preserving the Islamic system and fighting against harmful damages. However, the tradition-based approach considers the necessity of imam as being an evidence from God, the intermediary for God’s grace, the reason for the continuation of the universe, and guidance for the religion and Muslim system. The reasons for the verification of the necessity of imamate in the two approaches are related in terms of generality and peculiarity in some respects, as well.
The two theological and tradition-based approaches do not vary much in concern with the infallibility of the imam. In the theological approach, the probability of committing faults by people and the point that imam has the responsibility to instruct the religion to the people are the major supports for the necessity of infallibility of imams. The tradition-based approach believes in infallibility as the necessary and decisive condition for the imam. Both of the approaches emphasize that infallibility has a divine origin and it does not cancel man’s free will. Some of the cases mentioned in the theological sources about the imam’s status (such as necessity of obeying the imam) have traditional origins, and some others (e.g. general guardianship) are rational. In addition to these cases, the tradition-based approach considers a divine and holy position for imamate. In this approach, imam is God’s evidence and the light of the universe.
۸. The Method of the Statement of the Qur’an from Sayyid Murtada’s Viewpoint in Amaali
Taraqqi, Sudeh, M.A.
Advisor: Karami, Bizhan
Reader: Vasfi, Mohammadreza
‘Allameh Tabatabaie University, ۲۰۱۰
In the fourth century, clear distinctions appeared for the theologians in concern with the thoughts of Islamic denominations and sects; besides the skill of argumentation developed. Sayyid Murtada took the chance and hold some interpretation sessions with a focus on the Qur’anic verses and traditions through rational and logical argumentations. He was respected by the scholars from among both Sunnites and Shiites and he played a uniting role between the two sects. It can be implied that his views were free from prejudice for Shiism and he tried to develop approximation between the two sects. He realized the appropriate situation and through rational arguments removed the ambiguities from the people’s religious beliefs in concern with the interpretation of the Qur’an and traditions. He wrote many works in the fields of fiqh, interpretation, etc. One of his interpretation books is Ghorar ol-Fawaa’id and Dorar ol-Qalaa’id, also known as Al-Amaali. This thesis studies the rhetorical styles discussed by Sayyid Murtada in the Qur’anic verses in the ۶۶th session arranged under three aspects: figurative expressions, semantics and euphemism. Since Sayyid Murtada has referred to some of these techniques directly and to some others indirectly (i.e. he explained the technique but did not name it) and also in order to acknowledge some of the aspects stated by him, at the end of each session the name of the techniques and their relevant clarifications have been provided under the title of “research”, along with citation of various literary interpretations.
۹. Individuals and Governments in Sheikh Mufid and Sayyid Murtada’s Viewpoints
Salehi, 'Abbas, M.A. in Islamic Sciences and Theology
Advisor: Ansari Shirazi, Yahya
Reader: Heshmatpour, Mohammad Hussein
Qom University, ۲۰۱۰
The thesis is a study on the theological fiqhi views of two outstanding jurists, i.e. Sheikh Mufid and Sayyid Murtada, in concern with the relationship between the individuals and the government. To this end, after a brief introduction, the history of the Shiite Imamiyyah and the Shiite governments has been studied. Then, in two separate chapters the theological and fiqhi views of the two mentioned scholars have been discussed concerning. The researcher in this study has referred to the views of the Shiite scholars in regard with the government and dividing it into just and unjust governments. The views of these two outstanding figures have been studied about confronting unjust governments as responsibilities for individuals and societies. Their views have also been explained about interaction and cooperation with governments and ruling systems.
۱۰. Sayyid Murtada's Interpretation Approach in Amaali (Baqarah)
Lotfi, Mahdiyeh, M.A.
Advisor: Alimohammadi, Karim
Reader: Sadeqi Niri, Roqayyeh
Tarbiat Mo’allem University, Tabriz, ۲۰۱۰
This thesis deals with Sayyid Murtada's interpretation approach. To this end, it focuses on the interpretation of the verses of Surah Baqarah. The researcher has studied Sayyid Murtada's interpretation expressions and terms and has concluded that Sayyid Murtada's approach can be considered as a discretional (ijtihadi) one with a theological tendency. His major tools for interpretation are found to be literal and literary regulations. Furthermore, he has made considerable use of the poems of the Arab Poets (especially from the Jahili period), which are the authentic source of words. Therefore, it can be concluded that his approach of interpretation also tended to be literary and lexical. In most cases he refers to the ideas of numerous interpreters, without naming them; then he makes some adjustments to them. This implies Sayyid Murtada's considerable knowledge of various interpretations including the Shiite and Sunnite ones. His approach and some of his ideas in interpretation have been noticed by the subsequent interpreters.
۱۱. A Study on Sayyid Murtada's Interpretation Views and their Influence on Sheikh Tusi's Tebyan
Darzi Ramandi, Hadi, M.A.
Advisor: Nilsaz, Nosrat
Tarbiat Modares University, ۲۰۱۲
A sound interpretation of the Qur'anic verses depends on the belief in the sound principles of the interpretation of the Qur'an and application of appropriate and relevant tools. Sayyid Murtada (death: ۴۶۰ After Hijrah), one of the famous Shiite interpreters, has interpreted the Qur'anic verses by noticing this issue. The researcher believes that probably Sheikh Tusi in his work, Tebyan, was influenced by Sayyid Murtada's interpretation views. To this end, the researcher has studied the interpretation approaches of both of the scholars and has extracted their interpretation principles, including: ۱. permissibility of interpretation based on the traditions from the infallible imams and interpretation traditions of the prophet's companions and followers; ۲. Permissibility of interpretation based on non-tradition elements, including the literal meaning of the verses, rational reasoning, and making reference to the styles of the Arabic language.
Furthermore, the researcher has found that, in regard with the authenticity of the Qur'an, both of the scholars believed in the Qur'an as a miracle and being immune from distortion. From among the interpretation techniques employed by Sayyid Murtada in Al-Amaali and by Sheikh Tusi in Al-Tebyan one can refer to: interpretation traditions from the prophet's companions and followers, appealing to the Arabic language including poems, proverbs, words, and grammar, which of course are found to have been used more by Sheikh Tusi than by Sayyid Murtada.
۱۲. The Truth of Imamate and the Imams’ Characteristics from the Viewpoints of Qaazi ‘Abd ol-Jabbaar and Sayyid Murtada
Hadidi, Ali Asghar, M.A.
Advisor: Amininia, Mohammad Reza
Reader: Ebrahimi Rad
University of Islamic Sciences, Qom, ۲۰۱۴
The thesis deals with the viewpoints of Qaazi ‘Abd ol-Jabbaar and his current scholar, Sayyid Murtada about the truth of imamate and the imams’ characteristics. In Qaazi ‘Abd ol-Jabbaar’s view, imam has authority over the people (ummah), so that there is no power superior to him. In Sayyid Murtada’s view, imamate is the authentic general leadership in religion, which does not gain its authenticity on behalf of anybody obliged. Qaazi ‘Abd ol-Jabbaar believes in the necessity of imamate as a tradition-based necessity for people; while Sayyid Murtada believes that it is a rational necessity for God. Qaazi does not view infallibility as a requirement for the imams and rejects the arguments presented by the Imamiyyah in this regard; however, Sayyid Murtada like other Imamiyyah theologians believes in infallibility as one of the most essential features for the Imam. Qaazi ‘Abd ol-Jabbaar believes that imams knowledge does not need to be more than that of the rulers; in case of not knowing something, it is all right for the imams to refer to knowledgeable scholars; Sayyid Murtada, however, believes that imams need to have knowledge over all religious issues and they should not be in need to anyone else. Furthermore, the imams should have sufficient knowledge about the political and ruling affairs. Qaazi does not believe in supremacy for imams, i.e. higher virtues and superiority in characteristics, and for him priority of inferior to superior is permissible and even necessary in some cases; however, for Sayyid Murtada supremacy in both cases is necessary for imams, and priority of inferior to superior is not permissible.
From among the necessary features for imams common in views of both Shiite and Sunnite theologian, one can refer to: Islam, being a free man (not slave), being reasonable and wise, bravery, superiority in power, justice, and belonging to the Qoraysh. Of course, their interpretations and reasons for the last two features vary from each other.
