History of Imami Shiism

In the mid-90s, Lebanon’s Hezbollah movement and the Iranian Ayatollah Khamene’i both banned bloody forms of self-flagellation such as tatbir (cutting the forehead with a sword), calling them backward and un-Islamic. They argued that Shi‘a Muslims ought to imitate Husayn by actively fighting against oppressors rather than passively mourning Husayn’s martyrdom. This prohibition has not been unanimously applied in all Muslim
countries, including Syria, where such practices persisted until the Arab Spring (when virtually all Shi‘a Muslims left the shrine-town where these practices were performed). By closely reading the linguistic, conceptual, and juridical discourses that circulated in Syria in order to justify this position, the paper shows that the performers of tatbir conceived of these rituals in revolutionary, rather than reactionary, terms. By examining the performance and reception of flagellation processions in terms of differing modalities of affect, the paper opens up spaces for rethinking ‘revolution’ and ‘redemption’ in contemporary Twelver Shi‘ism.

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian On the Political Combats and Stuggles of Infallible Imams (Peace Be Upon Them), http://alhassanain.org/english/?com=book&id=934, Khamenei, Seyed Ali Khamenei, Supreme Leader

Updated version posted on June 1, 2024.

Posted with permission of author and publisher, Kalimát Press. Thesis topic originally recommended by Todd Lawson. Scanned by Duane Troxel. Proofread by Jonah Winters and Lynn Jaluvka, with additional proofing by Bobbi Lyons. Formatted for the web by Jonah Winters. Corrections by Shahrokh Monjazeb. Critically read, from cover-to-cover, with recommendations, including several emendations, by Sohrab Kourosh. Please support this online re-printing by ordering a copy of the book.

See also the following published, academic reviews of Symbol & Secret:

•  Moojan Momen, Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–91. “Christopher Buck’s book represents the first book-length attempt in the English language to analyse one of the major works of Bahā’u’llāh. … One main theme that Buck explores in this book is the question of whether the text of the Īqān contains hints by Bahā’u’llāh of his future claim. Some have expressed doubt as to whether any such hints exist but Buck demonstrates, conclusively I think, that there are many covert and even overt indications of what he calls ‘Bahā’u’llāh’s messianic secret’. … Buck has created a good starting point for what one would anticipate will be a new genre: critical analyses of the writings of Bahā’u’llāh.”

•  Frank Lewis, Baha’i Studies Review 6 (1996): 76–91 [16-page extended review]. “Buck’s analysis of Bahaullah’s [sic: Baha’u’llah’s] appeal to Koran 33:44 promising attainment to the divine Presence on the Day of Resurrection (itself allegorically interpreted by Bahaullah as the advent day of a new prophet), as a counter-argument to the nearby verse (33:40) about the ‘Seal of the Prophets’ is simply brilliant.” … “Symbol and Secret is a ground-breaking study, setting a standard for and describing the agenda of the exegesis of Bahai texts for some time to come.”

•  John Hatcher, Middle East Studies Association (MESA) Bulletin 30.1 (July 1996): 70–71. “Buck offers insightful analysis of Bahā’u’llāh’s exegetical technique.”

•  Jonah Winters, Iranian Studies 32.1 (Winter 1999): 141–145. “Buck has undertaken a project that is to be commended on many fronts. This study is daring in that it is the first extended analysis of the Islamic context and content of Baha’ullah’s thought and writings. The rigor with which Buck has treated his topics is a model for anyone engaging in textual scholarship: his research is broad, his attention to detail thorough, and his coverage of the topics exhaustive. Finally, many of his conclusions, the light he throws on the Íqán and its content, and in places even his methods are frankly brilliant.” DOI: https://doi.org/10.1080/00210869908701948.

•  Jonah Winters, Journal of Bahá’í Studies 9.3 (September 1999): 69–75. “Christopher Buck’s Symbol and Secret: Qur’an Commentary in Bahá’u’lláh’s Kitáb-i Íqán (Studies in the Bábí and Bahá’í Religions, volume 7) can be seen as a work of genius: it is ground-breaking—daring, innovative, and even brilliant. … As Symbol and Secret is the first work written in English to examine Bahá’í scripture and hermeneutics in any analytical depth, Buck’s work can without exaggeration be declared seminal.

[…] First, this study is daring in that it is the first extended analysis of the Islamic context and content of Bahá’u’lláh’s thought and writings. Buck’s tangential self-defense on pages 260–261 indicates that he, too, is well aware of the daringness of the topic and of his academic approach to it. Second, the rigour with which Buck has treated his topics is a model for anyone engaging in textual scholarship: his research is broad, his attention to detail thorough, and his coverage of the topics exhaustive. Finally, many of his conclusions, the light he throws on the Íqán and its content, and in places even his methods are frankly brilliant.” DOI: https://doi.org/10.31581/jbs-9.3(1999).

Ayatollah Kamal al-Haydari (b. 1956) is one of the most prominent contemporary Twelver Shi’i theologian. Based in Qum, Iran, al-Haydari has advanced a series of provocative opinions, challenging seemingly established Twelver Shi’i dogmatic opinion on a range of issues, including Qur’anic interpretation, Hadith sciences, and legal verdicts. Perhaps most controversial of his opinions concern doctrinal (aqeedah) matters within the Twelver school of thought. Traditional Twelver doctrinal beliefs hold four key aspects of Imamite thought: (1) all Imams are infallible; (2) all Imams are divinely designated and appointed (mansus alayhim); (3) in addition to being divinely granted, the religious imamah position is eternal; 4) the Imam has special knownledge obtain without intermediaries (ilm al huduri). Some Twelver scholars have also advanced the view that Imamite is a higher station than prophethood. In a series of lectures and books on the concept of imamah (leadership), al-Haydari has for example challenged the purportedly unassailable concept of the infallibility (‘ismah) of the Imams.  al- Haydari has also called for a renewed understanding of the concept of nass (specific divine designation) as it relates to divinely anointed religious and political authority embodied in the Twelve Imams. In the following Essay, I offer a typology and map the prominent Twelver Shi'i positions deployed to justify the religious and political imamate and contrast it with that of al-Haydari. This typology and map fill a gap in the existing literature. This reconstructive exercise both organizes the field of classical and modern Twelver doctrinal Shi'i theory and identifies the discursive moves and patterns of reasoning used within the field. The Article evaluates the evolutionary progression of Twelver Shi'i beliefs on the imamate, while examining the similarities and differences with the opinion of al-Haydari.

Mu’tazila thought has been well studied in western academia and their history and views is one of the most well documented areas in Islamic studies. The current mainstream understanding of the relationship between Mu’tazila thought and Imami theology is that Imami theology is one which has gradually developed by directly being influenced by Mu’tazili rationalism such that the major tenets of Imami theology such as Tawheed (Divine unity) and Adl (Justice of God) have been directly taken from the Mu’tazilites. This paper will aim to explicate this view by analyzing the works of 2 scholars in  Western Academia who have written extensively on this subject: Wilfred Madelung and Sabine Schmidtke. Thereafter, problems with this mainstream understanding will be elucidated before giving a summary of the other theories that have been put forward concerning the relationship between Mu’tazila thought and Imami theology with their major proponents.

This paper aims to engage in a critical comparison of the spiritual authority of the awliyā’ in the Shī‘ī and Sufi traditions in order to examine an area of Islamic belief which remains unclearly defined.  Similarities between Shī‘ī and Sufi doctrine have long been noted, but little analysis has been made on how and why these developed.  Taking a central tenet of both, walāya, the paper discusses several of its key aspects as they appear recorded in Shī‘ī hadīth collections, and as they appear later in one of the earliest Sunnī Sufi treatises. By extention, it seeks to explore the identity of the awliyā’ and their role in relation to the Twelve Imams. It also traces the reabsorption into Shī‘ī culture of the the Sufi definition of walāya, taking as two examples the works of one branch of the Dhahabī Order and those of Allamah Tabataba’i, a popular mystic and scholar of twentieth century Iran.

UPDATE: I HAVE UPDATED THIS PAPER AND UPLOADED IT AS A PDF. PLEASE DOWNLOAD THE PDF FOR THE UPDATED AND CORRECTED VERSION.

This paper seeks to explore into the Shi'ī religion (شیعہ), particularly the philosophy behind the formation of the group and the subsequently developed theology on the foundation of that philosophy. The paper presents a balanced view of the Shia faith from a Sunnī perspective. The critique, as it is intended to be one towards its conclusion, attempts to engage with the Shia theology and is, at times, also compared with the Sunnī theology and religious view of history.

An Exorcism Charm Attributed to ʿAlī

An exorcism charm attributed to ʿAlī in Ibn Ṭāwwūs’s muhaj al-daʿwāt wa minhaj al-ʿibāda (The Spirit-Heart of Invocations and the Path of Worship): Introduction, Critical Translation, Plates and Critical Notes.

This paper seeks to situate Jewish individuals from the upper echelons of the Mongol government in Iran and Iraq (1258-1335) in relation to the process of confessional, Sunnī-Shīʿī polarization. Focusing on the case of the Baghdadi Jewish physician and vizier Saʿd al-Dawla (d. 1291), I explore how the Jewish minister sought to take advantage of Twelver-Shīʿī rise to prominence under the Mongols. I argue that the vizier attempted to strike an alliance with the Shīʿī communities in Iraq and with influential Shīʿī families with long-established ties to the Mongol regime, in order to curtail resistance to his policies and to the Jewish dominance in the realm's bureaucracy. I consider Saʿd al-Dawla's endeavors within the broader historical context of Shīʿī-Jewish relations. The article concludes by examining the two decades following Saʿd al-Dawla's downfall, when a group of eminent Jewish physicians at the Mongol court converted to Islam. I show how these converts continued to exploit the process of politicization of confessional identities under the Mongols.

The Risāla al-dahabiyya fī uṣūl al-ṭibb (Golden treatise on the principles of medicine) is the medical treatise attributed to the eight Shi‘ite imam ‘Alī al-Riḍā (m. 818), and supposed to be composed by the imam at the request of the caliph al-Ma’mūn.

This study explores the previously unstudied anti-Jewish Persian polemic Anbāʾ al-anbiyāʾ by the Jewish convert to Twelver Šīʿī Islam, Ismāʿīl Qazvīnī, the father of Ḥāǧǧī Bābā Qazvīnī Yazdī. It examines Ismāʿīl Qazvīnī’s discussion of a medieval Jewish controversy concerning the four-kingdom schema in the book of Daniel and Ibn Ezra’s interpretation of the dream-vision in favor of Islam as the fourth kingdom. The study shows that Ismāʿīl Qazvīnī, besides his reference to Muslim works in Persian, relied on different (partly printed) Jewish textual sources in the original Hebrew and Aramaic (Miqraʾot Gedolot, Neḇuʾat ha-yeled, Sefer haš-šorašim, Sefer Josippon), from which he quoted in his own Persian translation/adaptation. He thus made internal Jewish debates accessible to native Muslim scholars, such as Mullā ʿAlī Nūrī, who borrowed from Anbāʾ al-anbiyāʾ. Ismāʿīl Qazvīnī was a cross-cultural intermediary and go-between who expanded the traditional range of Šīʿī polemical arguments against Judaism in pre-modern Iran.

This doctoral dissertation was written under the supervision of Professor Sabine Schmidtke and Professor Walid A. Saleh and defended in January 2017 at the Free University in Berlin, Germany. It is now freely available via 'Dissertation Online at the Freie Universität Berlin' as a PDF (https://refubium.fu-berlin.de/handle/fub188/1332). For table of contents and abstract, please see the attachment.

Careful reading of the sources of the Muslims in general and the Shiites Imami  Especially , gives another image of the household of prophet Muhammad, which is not known these days in most of researches and studies. I tried my best to present very important texts and Quotations about this matter.

This essay focuses on the genre of pilgrimage photography as it developed over the course of the twentieth century in the holy city of Mashhad, Iran. Photographs made during pilgrimages to the shrine of Imam Riza count among the most popular vernacular genres of Iranian photography. Pilgrimage photographs should be understood as sacred photo-objects, at once signifiers and carriers of piety. Once framed and taken home by pilgrims, they not only capture and memorialize the sacred encounter, but also carry the aura of the divine into the mundane space and time of the everyday. I focus on the particular visual language of these sacred photographic objects; a visual language achieved through costumes, gestures and body language, through painted backgrounds with symbolic themes. Second, I consider the kind of cultural work and pious affect they elicit as image-objects when placed in pilgrim's homes. I end by briefly considering the recent changes and continuities brought about by digital imaging technologies. Keywords pilgrimage – studio photography – piety – memory – Mashhad – Iran * I wish to thank the Institute for Imamite Studies (Gent, Belgium) for their generous support of my research. My gratitude goes to Yahya Hoseini, Mohammad Hosein Afrakhteh, the photographer Ali Bayat and cinema director Dariush Ashouri for their help in locating material used in this essay and expanding my understanding of the subject. Kiarang Alaei most kindly shared with me his collection of old pilgrimage photographs, and allowed me to reproduce some of them here. Last but not least, I thank Dr Lucie Ryzova for her involvement in preparing this article.

Abstract:
  investigating the currents and internal approaches of Islamic sects could  help us to improve our researches in various branches of Islamic studies. It could useful for resolving many complicated issues as well, particularly in understanding historical statements. it seems one of the most prominent Imamiyya currents in early centuries is the school of Hisham ibn al-Hakam, which attracted less attention in traditional studies while it could be simply traced.
This paper is to investigate status of Hisham's school in early Imamiyya history by analyzing historical statements. Accordingly, This paper is to  investigate the evidences of historical existence for the current. After that it is to study the charge of “God’s Corporeality” as the major factor for Social distinction of this school which blackened Hisham’s character and his followers and left them isolated. Besides, this paper is to study some specific views of the current such as limitations of Imam's knowledge and Qiyas as the minor factors for Social distinction of this school.


Keywords: 
school of Hisham ibn al-Hakam, Hisham ibn al-Hakam, fazl Ibn shazan, Yunos ibn Abd al-Rahman,  propagation, corporeality of God, Imam's knowledge, Qiyas

تناولت في هذا الكتاب: المذهب الجعفري بالبحث التاريخي من جهة نشأة المذهب، وعوامل بروزه، وسماته العامة، بالإضافة إلى الإشكالات البنيوية فيه على مستوى منهج التلقي وقواعد الاستدلال.
وقد طفت بين صفحات الكتاب مجيباً عن حزمة من التساؤلات المنهجية المهمة: ما هو تاريخ نشأة المذهب وظروفه وبنيته المعرفية الأولى، ثمّ ما الذي آلت إليه؟ ومن هو جعفر الصادق وأين يكمن في المدونات الروائية والفقهية التي تمثّل فيها عقيدة وفقهاً وظهوراً؟ وما الظروف الدينية والسياسية التي عاشها؟ وما هي أبرز معالم فقهه وماذا بقي منها؟

According to Giorgio Agamben, a “state of exception” is established by the sovereign's decision to suspend the law, and the archetypical state of exception is the Nazi concentration camp. At the same time, Agamben notes that boundaries have become blurred since then, such that even spaces like refugee camps can be thought of as states of exception because they are both inside and outside the law. This article draws on the notion of the state of exception in order to examine the Syrian refugee camp cum shrine town of Sayyida Zaynab as well as to analyze questions of religious authority, ritual practice, and pious devotion to Sayyida Zaynab. Though Sayyida Zaynab and many of her Twelver Shiʿi devotees resemble Agamben's figure of homo sacer, who marked the origin of the state of exception, they also defy Agamben's theory that humans necessarily become animal-like, leading nothing more than “bare lives” (or zoē) in states of exception.

Al-Risāla al-Shamsīya fī l-qawāʿid al-manṭiqīya by Najm al-Dīn al-Kātibī (d. 1277) is one of the most widely-read textbooks on logic ever written. Its first readers, however, were less enthusiastic about it than later generations proved to be. In the earliest commentary written on the Shamsīya, al-ʿAllāma al-Ḥillī (d. 1325) expressed serious reservations about a number of Kātibī's decisions, decisions which developed ideas first put forward by Fakhr al-Dīn al-Rāzī (d. 1210).

This article is an analysis of the story of the killing of al-Ḥusayn b. ʿAlī at Karbala in 61/680, as it is presented by Abū Jaʿfar Muḥammad b. Jarīr al-Ṭabarī (d. 310/923). The main argument is that the notion of the divine covenant, which permeates the Qur'an, constitutes a framework through which al-Ṭabarī views this event. The Qur'anic idea of the covenant is read in structural/thematic continuity with the Hebrew Bible account of the covenant between Yahweh and the Hebrew people, which has, in turn, been traced back in its basic form to Late Bronze Era treaties between rulers and their vassals. The present study focusses on four speeches ascribed to al-Ḥusayn during the encounter he and his group had with the vanguard of the Kufan army led by al-Ḥurr. These are analysed in accordance with their use of Qur'anic covenant vocabulary. They are also categorised within the broader framework of the eight standard characteristics of Ancient West Asian and Biblical covenants, as presented by George Mendenhall and Gary Herion, which have recently been developed in a Qur'anic context by Rosalind Ward Gwynne. This article argues that al-Ṭabarī's Karbala narrative presents the pact of loyalty to al-Ḥusayn as a clear extension of the divine covenant.

Quietness beyond Political Power: Politics of Taking Sanctuary (Bast Neshini) in the Shi'ite Shrines of Iran " The politic " and " the religious " have had many relations with each other in Iranian history and in some cases " the religious " has been defined in a situation beyond the extent of the political power. A case in point is the right of taking sanctuary in Shi'ite shrines. Throughout Iran's history, subjects could take refuge in Shi'ite shrines and some other places related to religious and non-religious authorities. Persecution was delayed or the individual was forgiven, though sometimes they were sentenced when exiting the shrine. By referring to religious texts that have reinforced that tradition, this article seeks to trace continuities between early Islam and modern Iran. It focuses on sanctuary taking and sit-ins at shrines and tombs, and on the interplay between those actions and political power, and discusses the changing mobility and dynamisms of those actions at different periods of Iranian history.

In Syria, there are two dominant scholarly opinions on ritual self-flagellation, which rest on different understandings of health and healing, and which form the topic of the first part of this chapter. The second examines miracle stories and ritual practices, which are both symbolic and productive of healing and sustain the legitimacy of the shrine of Sayyida Zaynab. The chapter looks at how Twelver Shi'is in Syria prior to the Arab Spring responded to the ambiguities surrounding the female Shi'is saint Sayyida Zaynab. Proponents of self-flagellation draw on 'traditional' medicine and argue that self-flagellation derives from cupping and constitutes a miraculous healing practice. Donating blood focuses on the community-not on individual devotees and the question of sainthood. The transactional aspect of the relationship between saints and Shi'is is highlighted in the ritual of nidhr (making religious vows) and in the sponsorship of majalis 'aza'.

İslam coğrafyasının farklı bölgelerinde kurulan hanedanlıklar, siyasî merkezlerini ilim ve kültür havzasına dönüştürme gayretinde olmuşlardır. Yöneticilerin ilim ehlini desteklemelerin ve onları hanedanlık merkezine davet etmelerinin muhtemel sebeplerden birisi de mezhebî tercihleridir. İran coğrafyasında hüküm sürmüş Serbedârîler (1337-1386) ve Safevîler (1501-1736), bu sebeple bölge dışındaki İmâmî ulemâyı İran’a göç etmeye teşvik etmişlerdir. Bu bağlamda Serbedârî Emîri Ali el-Müeyyed, Şehîd-i Evvel’e (ö. 786/1384) bir davet mektubu göndermiştir. Öte yandan Safevî hükümdarı Şah Tahmasb ise Ali el-Kerekî’yi (ö. 940/1534) İran’a davet için bir ferman yayınlamıştır. Şehîd-i Evvel, Serbedârî hükümdarının yapmış olduğu daveti kabul etmemekle beraber İmâmiyye fıkhına dair yazmış olduğu el-Lüm‘atü’d-Dımeşḳıyye adlı eserini göndermiştir. Öte yandan Şah Tahmasb’ın resmî sahiplenmesiyle el-Kerekî, Safevî İran’ındaki nüfûzunu pekiştirmiştir. Bu çalışmada öncelikli olarak Ali el-Müeyyed’in Şehîd-i Evvel’e gönderdiği mektup ele alınmakta ardından da Şah Tahmasb’ın Ali el-Kerekî hakkında yayınlamış olduğu ferman ve el-Kerekî’nin Safevî yönetimiyle olan ilişkisi üzerinde durulmaktadır.
The dynasties that were established in different regions of the Islamic geography made efforts to turn their political centers into scientific and cultural centers. One of the possible reasons for the administrators to support the scholars and invite them to the dynasty center was their sectarian preferences. For this reason, the Sarbadars (1337-1386) and the Safavids (1501-1736) who reigned in the Iran respectively, used to encourage the Imami scholars in the outside regions to migrate to Iran. In this context, the Sarbadar rular Ali al-Mu'ayyad sent an invitation letter to Shahid al-Awwal (d. 786/1384). On the other hand, the Safavid ruler Shah Tahmasb issued an edict to invite Ali al-Karaki (d. 940/1534) to Iran. Although Shahid al-Awwal did not accept the invitation of the Sarbadar ruler, he instead sent his book titled: al-Lum'a ad-Dimasqiya, which he wrote on the Imāmiyya fiqh. On the other hand, with the official appropriation of Shah Tahmasb, al-Qaraki reinforced his influence in Safavid Iran. In this study, firstly the letter that Ali Mu'ayyad sent to Shahid al-Awwal is dealt with, and then the edict issued to Ali al-Karakī by Shah Tahmasb as well as the relationship between al-Qaraki and Safavid administration is emphasized.

For some time there has been a movement to examine cultures from perspectives that challenge the predominant European discourse, which, since the colonial era, has seen 'the Self' (or 'we') as Europeans, and 'the Other' as people from cultures that are not European. Nevertheless, even the more liberal discourses have designated the voice of 'the Other' as 'speaking from the margins to the centre' – 'the centre' being Europe; 'the margins' being outside Europe. This chapter critiques the post-modern approach, as espoused by Fred Dallmayr in his Beyond Orientalism, which posits 'context specificity' as a way of engaging with 'the Muslim Other' while claiming to eliminate any 'hierarchy of power' from either side. The irony of Dallmayr's approach is that engaging with 'the Muslim Other' without acknowledging the hierarchical structure of both existence and knowledge within Islam means that this relationship is still determined by the asymmetrically weighted paradigm of a horizontal meeting of horizons determined by the ideology of post-modern relativism. The prohibition of hierarchy remains a hierarchically determined condition for the meeting of horizons (a condition determined by the European Self). This chapter proposes walāya as an alternative model to the Self-Other dichotomy. Walāya is the basis of engagement, rather than culture, and is inclusive of all human beings. The objective of engagement is not to promote tolerance of different cultures in the secular liberal sense, but 'to come to know one another', as stated in the Qur'ān."

This is Chapter Six of the book "The Polished Mirror: Storytelling and the Pursuit of Virtue in Islamic Philosophy in Sufism" (London: Oneworld, 2017). It begins the book's second half, "Sufism," and is the first five chapters on that topic. The first half (and first five chapters) are on the topic of "Islamic Philosophy."

A description of the book:  Islamic philosophy and Sufism evolved as distinct yet interpenetrating strands of Islamic thought and practice. Despite differences, they have shared a concern with the perfection of the soul through the development of character. In The Polished Mirror, Cyrus Ali Zargar studies the ways in which, through teaching and storytelling, pre-modern Muslims lived, negotiated, and cultivated virtues. Examining the writings of philosophers, ascetics, poets, and saints, he locates virtue ethics within a dynamic moral tradition.

The idea of passive obedience from Imam is among the beliefs that Shiite has always been attached to since the earliest days on, and has divulged it through different historical periods in various forms. The evidences that bespeak of the history of emergence of Imamate in Muslim society show that the belief in obedience from Imam had invariably dominated Shiite minds throughout all Shiite Imams Imamate. Even the deviations seen from Shiism are not related to the essence of this belief; rather they are concerned with extensions of application of this belief. Thus, this idea has been exposed to various vicissitudes due to socio-political circumstances that have led to its various divulgences while it remains intact in its essence. This essay seeks to substantiate this latter claim through available evidences.

Sheikh Abu Ja'far Mohammad ibn Ya'qub ibn Isaac Razi, known as Kolayni, the most famous theologian, jurisprudent, and Shiite scholars in the first half of the 4th century AH, has been the author of many books, among which only El Kafi has survived. Al-Kafi's book is the first comprehensive Hadith and provider of an epistemic system. Kolayni has emphasized in the book sufficient reason, reason, Quran and Sunnah as the source of religious knowledge and the relationship between these sources. This research is a descriptive-analytical method and library and document collection method. Does this research seek to answer two questions? A: What are the sources of religious knowledge? B: What is the relationship between the sources of religious knowledge?
The results of this research show that Kolayni considers priority and preferences in the sources of knowledge that at the moment of conflict is the source of the discourse, and leads to a search through the Holy Qur'an, so that he sees fitrah as the introduction of all affairs and considers reason as the key to the king. He finds that he finds it in all respects and believes that a wise man has the rightful nature of God and uses the wisdom of the sources of the Quran and the Sunnah.