2 ‘The Hermeneutics of al-Sharīf al-Murtaḍā: The Interpretation
of akhbār al-āḥād in Kitāb al-Amālī‘
Ali Aghaei
6 ‘The Words of the Imām beyond Philosophy and Tradition:
Shī`ī Hadith Commentaries in the Ṣafavid Period’
Sajjad Rizvi
9 ‘`Allāma Ṭabāṭabā’ī and Exegetical Hadiths in al-Mῑzān:
A Contemporary Imāmī Commentary on Hadith?’
Shadi Nafisi
Oriento, 65/2 (2022), 115-127.
http://www.j-orient.com/backnumber/
Abstract:
Although Imamology has always been central to the theological doctrines of Twelver Shī`ism (al-Ithnā `Asharīya), the matter of how it was developed and revised during the Il-Khanid period has not yet been satisfyingly studied. According to previous research, although Naṣīr al-Dīn al-Ṭūsī (d. 1274) and his disciple al-`Allāma al-Ḥillī (d. 1325) tried to integrate the Islamic philosophy which had been systematized by Ibn Sīnā (d. 1037) into their traditional theology, the philosophy had little effect on their Imamology. With regard to theologians’ attitude to Sufism, it has been the common view that most Twelver thinkers did not approve of merging Sufi ideas into their theology before Ḥaydar Āmulī (d. 1385), who is known as a Shī`ite adherent of Ibn `Arabī (d. 1240). This paper argues that Fakhr al-Muḥaqqiqīn al-Ḥillī (d. 1369/70), who was a son and disciple of al-`Allāma and a teacher of Āmulī, but who as yet has been scarcely studied, introduced the philosophical theory of the soul and the training theory of Sufi sm into his Imamology. It also shows that philosophy and Sufism already had influenced the Imamology of Twelver Shi`ism in the 14th century. Fakhr al-Muḥaqqiqīn’s predecessors such as al-`Allāma had limited the role of the imams in divine assistance (luṭf) to physical actions and denied any impact on people’s hearts. However, Fakhr al-Muḥaqqiqīn interwove these outside theories into traditional theology, and developed his Imamology in that he expanded the imams’ instructive role in divine assistance into the psychological realm. Moreover, he developed a new description of the imams’ infallibility (`iṣma): he formulated that the imams can act rightly in all circumstances by virtue of the perfect asceticism (zuhd), achieved by the perfection of their rational souls.