Mehran Esmaeili; Rubabeh Nabiyollahi
Volume 18, Issue 1 , January 0, , Pages 63-80
Abstract
In their theological arguments, Imamiyyah Shi’ites put emphasis on five verses including al-Tat-hir (Q:33/33), al-Welaya (Q:5/55), al-Mawadda (Q:42/23),al-Mubahila (Q:3/61) and al-Ulil-Amr (Q:4/59). The article is an attempt to identify the similarities and differences between the Imamiyyah and ...
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In their theological arguments, Imamiyyah Shi’ites put emphasis on five verses including al-Tat-hir (Q:33/33), al-Welaya (Q:5/55), al-Mawadda (Q:42/23),al-Mubahila (Q:3/61) and al-Ulil-Amr (Q:4/59). The article is an attempt to identify the similarities and differences between the Imamiyyah and Zaidiyyah interpretations of the above-mentioned verses within a period ending with Buyid dynasty (447AH/1055 AD). The study is limited to the following Quranic interpretations: Abu-l Jaroud, Muqatil ibn Sulaiman, al-Qummi, al-Hibari, Furat al-Kufi and Shaykh al-Tusi. At the initial stages of the study, it became clear that the interpretation of Muqatil ibn Sulaiman had very low similarity with the other Zaidiyyah and Imamiyyah interpretations and therefore it was excluded from the final analysis. The analysis showed that the majority of these interpretations could be classified as traditional and transmitted interpretations. From a quantitative point of view, the highest number of transmitted traditions were identified in Zaidiyyah interpretations of Furat al-Kufi and al-Hibari. All of the above-mentioned interpretations have the common features of trying to prove that the five verses have been revealed about the Five Holy Persons of the Cloak and their paying almost no attention to theological implications of these verses. In spite of this similarity between Zaidiyyah and Imamiyyah interpretations, it was Sheykh al-Tusi who presented a rational interpretation of Imamiyya theology. He is the only interpreter who did not limit himself to transmitting traditions; as a theologian, he tried to interpret the theological implications of al-Isma, immediate succession of Ali ibn Abi-talib and the superiority of al-Hasan and al-Hussein after Ali ibn Abi-talib.
