Imamiyah

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.

The Arrival of the Fatimid conquerors to Egypt was a turning point which created a radical impact on both political and religious life. Coming from a quite different doctrinal background, they had a predominating aim to spread it between the Egyptian populace. Perhaps one of their workable tactics to diffuse the shīʿī doctrine was the introduction of mausoleums (mašhads), devoted to the burial of their Fatimid imāms-who claimed the ultimate descent from " al-Ḥusayn Ibn ʿAlī Ibn Abī Țālib ". Although Islam has strict traditions against funerary architecture, the Fatimid mašhads did the trick; they were, and still are, highly venerated by the Sunnī populace of Egypt. This research is an attempt to reach a better understanding of the influence of the Shiite doctrine on the function of funerary architecture in Fatimid Egypt, while shedding a light on women's vital role in achieving this objective.

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.

مدرسه كلامي بغداد در قرن چهارم مدرسه‌اي عقل‌گرا قلمداد شده است و آثار آن بر اين ادعا گواهي مي‌دهد. بسياري از پژوهشگران مدعي‌اند كه شيخ مفيد و شاگردانش در اين مدرسه با نزديك شدن به معتزله، روش‌ عقلگراي اعتزالي را پذيرفتند. اين مقاله در پي آن است كه جايگاه عقل در اين مدرسه كلامي را تبيين كند. هرچند متكلمان بغداد معرفت ديني را زاييده استدلال عقلي و در اختيار انسان مي‌دانستند و اكتساب آن را بر انسان واجب مي‌دانستند؛ ولي اولاً در اينكه چه كسي اين امر را بر انسان‌ها واجب كرده است و ثانياً آيا عقل در كسب اين معرفت به وحي نيازمند است يا خير، اختلافاتي در بين آنها وجود داشته است. در اين پژوهش نشان داده شد كه شيخ مفيد و شاگردش كراجكي وجوب معرفت را سمعي(به امر الهي) و عقل را در همه مراحل محتاج وحي مي‌دانستند؛ در حالي كه سيد مرتضي و شاگردان وي (همچون معتزله) وجوب معرفت را عقلي دانسته و عقل را در استدلال‌هايش بي‌نياز از شرع مي‌شمردند.

Abstract
Since the Islamic conquest of Iran persistent elements of Zoroastrian Iran have proved controversial for Islamic dogmas imposed by different dynasties until the eighteenth century.
Under both Qajar and Pahlevi regimes, a policy of secularization that promoted the Zoroastrian heritage tried to aweake Islam. This policy would later be persecuted by the Islamic Republic.
However, it would be interesting to expose the different elements in the confluence between the zorostriana heritage and Islam in Iran what could allows a glimpse of a possible perspective to set aside mutual hostility looms.
Thus we believe that, in all studied areas of confluence between the Zoroastrian identity and Islamic, we believe it is in the religious conception where this relationship is given, therefore we consider necessary to emphasize this element as an example of syncretism between both identities.  This way we suppose that we could demonstrate that both elements are not incompatible in shaping Iranian identity.


Key words: Zoroastrian heritage, Islam, Iran, relationship


Desde la conquista islámica de Irán la persistencia de elementos del Irán zoroastriano han resultado controvertidos para los dogmas islámicos impuestos por las diferentes dinastías hasta el siglo XVIII.
El régimen de los Qayar y bajo el régimen de los Pahlevi, se impulsó una política de secularización que promovió la herencia zoroastriana en detrimento del Islam, más tarde  perseguida por la República Islámica.
Sin embargo, sería interesante exponer los diferentes elementos en los que se vislumbra la confluencia entre la herencia zorostriana y el Islam en Irán de forma que permita vislumbrar una posible perspectiva que anule la hostilidad mutua.
De esta forma consideramos que, de todos los ámbitos de confluencia entre la identidad zoroastriana y la islámica estudiados, creemos que es en el religioso donde más se da esta relación, por tanto consideramos necesario destacar este elemento como ejemplo de sincretismo entre ambas identidades. De esta forma creemos poder demostrar que ambos elementos no son incompatibles en la configuración de la identidad iraní.

Palabras clave: Herencia zoroastriana, Islam, Irán, relación.

Esoteric knowledge in the Islamic tradition is most often associated with Sufism (tasawwuf); however, Sufism developed as a culture only around the ninth century CE during the period of the latter Imamates. A large proportion of the teachings that began to be circulated by certain figures that claimed their authorship can actually be found in the much earlier hadīth collections and writings of the Imams of Ahl al-Bayt (as). In addition, there is evidence that the Imams dissociated themselves, both physically and verbally, from the emerging mystical movements that ignored the fundamental matter of the walāya of the Ahl al-Bayt (as). This course opens with an introduction to the definition of esoteric knowledge in various cultures, leading up to that of Islam. It then examines the lesser known speeches of Imam 'Alī ibn Abī Tālib (as). The course also gives an overview of the spiritual hierarchy of the elite Shī'a; the schemas of a number of cosmic hierarchies from different religious traditions, and explores the phenomena of external time (zamān āfāqī) and internal time (zamān anfūsī). Finally, the practices of asceticism (zuhd), remembrance of God (dhikr) and love for God (mahābba) are discussed in light of the Qur'ān and hadīth of the Ahl al-Bayt (as).

اتان کلبرگ، خاورشناس معاصر، شیعه‌پژوه و نویسنده بنام اسرائیلی است. وی مقاله‌ای درباره کاربرد اصطلاح «رافضه» در میان شیعیان امامیه دارد که در سال 1979 منتشر شد. همچنین، مدخل «رافضه» در دائرة‌المعارف اسلام را نیز نگاشته است. در مقاله نخست، وی عنوان «رافضه» را می‌کاود و با رویکردی تاریخی‌روایی سیر تطور معنایی و تاریخی این اصطلاح را در روایات شیعی بررسی می‌کند و تحلیلی از این مفهوم به دست می‌دهد. وی با جست‌وجوی رد پای واژه «رافضه» در قرآن کریم و نیز کتاب‌های تورات و انجیل می‌کوشد نحوه به‌کارگیری کتاب‌های اسرائیلی در روایات شیعی را بکاود. البته در پژوهشِ نخست وی، کم و کاستی‌هایی دیده می‌شود که برخی را در مقاله دوم مرتفع می‌کند. مقاله دوم، از لحاظ شیوه و روش پژوهش مشابه مقاله نخست است اما مطالب پیشین را بسط می‌دهد و دیگر احتمالات پیدایش عنوان «رافضه» را در کنار قیام زید می‌کاود. همچنین، چند روایت از اهل ‌سنت و زیدیه در به‌کارگیری این عنوان می‌افزاید. مصادیق رافضه، فرقه‌های گوناگون آن، جغرافیای رافضه، حضور روافض در شهرهای مختلف اسلامی، بزرگان رافضه و اعتقادات آنها از دیگر مباحث مطرح‌شده در این مقاله است که از خلال آنها سیر به‌کارگیری این اصطلاح را تا عصر حاضر پی می‌جوید. البته وی دیدگاه‌های ناصوابی راجع به شیعه امامیه مطرح می‌کند که توضیحات لازم در خصوص آنها و نقد برخی، در پاورقی ذکر شده است. در پایان نیز، هر دو مقاله کلبرگ از لحاظ روشی نقد شده است.

The book, The Divine Guide in Early Shi'ism, by Dr. Mohammad Ali Amir Mo'ezzi is one important work in the study of Shiism in the West. Employing the method of phenomenology, Amir Mo'ezzi is concerned with the essence of Imamiah Shiism by appeal to the early and original works of Imamiah (in particular, Hadith collections). In his view, the essence of Shiism is the theory of Imamat and in particular, an internal interpretation thereof. He thinks that because of taqiyah in the apostles of Imams the best way to discover the internal thoughts of Imams is to consult the views of Qalis (exaggerationists about Imams). Fundamentally there’s no conflict between the doctrines of Qalis and Imams; what went wrong about Qalis was their revelation of the mysteries of Imams. In this paper after a review of this book, we present criticisms to it. In general, Amir Mo'ezzi's idea in demonstrating Imamiah internalism is not clear, and in some cases there is not enough evidence. The main problem, nonetheless, is the thought that the teachings of Imams and Qalis are the same; there are many pieces of counter-evidence to this view

The word "Rafiḍa" has been widely used in the writings of scholars in the early centuries about ShiꜤites. This term was originally referred to as various ShiꜤite groups and possibly non-ShiꜤites. Over time, in the second and third centuries, the index of followers came to Ahl al-Bayt. Therefore, it is necessary to achieve a clear and scientific picture of the various dimensions of this term research. Of course, great efforts have been made by some respectable writers. But because of the lack of comprehensiveness to all aspects of the subject, it is an independent and comprehensive research field. In this regard, attempts have been made to explore, in which a representation of the origin and semantic evolution of this term is presented. All the hadiths narrated in the sources of Sunni and ShiꜤi narrative are gathered and reviewed. Also, all the signs of reference are extracted from various works. In this paper, analytical and comparative descriptive, historical and narrative reports have been published. He tried to assemble in the form of an impartial historian, by following historical and hadithic evidence, to gather all the points raised them to be compared, in order to achieve a meaningful result. In the meantime, several views have been presented, some of which have been taken up in a broad political sense. Some have been identified by radicals separated from the Zayd army (121 AH). Of course, some have attributed Rafḍ to Ibn Saba and his extreme thoughts. But it seems that Rafiḍa was formed as a sectarian nickname for ShiꜤite accusations in the first century and was prevalent in the era of Imam Sajjad. The title was used by the Umayyad Caliphate initiative to suppress the ShiꜤites and has evolved over time in the second and third centuries.

Recognizing the historical periods of Imami Hadith studies and researches carried out by Orientalists is an introduction to the discovery of theories, thoughts, approaches, and turning points included in each period. In conclusion and summary of all attentions, researches, and theories presented in this issue, in terms of chronological aspect and evolutional perspective of the Oriental works, there are four supposed periods, in which can be found overlaps and intersections, as well. Also, in each historical age, there are points on the emergence of a new approach. These historical points are starting points of each period, sometimes with the advent of a research, sometimes with the rise of an Orientalist, and sometimes with the occurrence of an event. The present paper seeks to identify the turning points of each period, on the basis of which the beginning and the end of periods will be eliminated. Identifying the dominant trend in each period and presenting a clear picture of the Western studies of the Imami Hadith literature from the beginning to the present is the goal followed by the study to fulfill it.

مونتگمری وات عنوان «رافضه» را در چهار بخش مطرح می‌کند: 1. سنّت فرقه‌نگاری؛ 2. معرفی متکلمان رافضه؛ 3. معنای اصطلاح «رافضه»؛ 4. رابطه رافضه و امامیه. وی پژوهش خود را بر دو اثر، یکی از اهل‌ سنت، اشعری، و دیگری از شیعه امامیه، نوبختی، مبتنی کرده است. وی به صورت مقایسه‌ای مطالب دو کتاب را درباره فرقه‌های شیعی مطرح می‌کند و می‌کوشد به ‌شکل تاریخی پیدایش و سیر تحول آن جریان‌ها را بکاود و ارتباط، شباهت‌ها و تفاوت‌های میان آنها را بررسی کند. به نظر وات، فرقه‌های شیعی وابسته به یک جنبش عام نبوده‌اند، اما شباهت‌هایی میانشان وجود دارد. مهم‌ترین مسئله‌ای که نویسنده بدان پرداخته چگونگی به امامت رسیدن رهبران شیعیان بوده است. وی با مطالعه فعالیت‌های سیاسی جریان‌های مختلف شیعی و ارتباط آنها با بدنه سیاسی حاکم عباسی، در جست‌وجوی اهداف سیاسی شیعیان بوده است. البته از نویسنده انتظار می‌رفت که به خاستگاه، مفهوم و سیر تطور معنای این واژه توجه کند، اما در این خصوص کار چندانی صورت نگرفته است. افزون بر آن، کاستی‌هایی دیده می‌شود. همچنین، دیدگاه‌های نادرستی به امامیه نسبت می‌دهد که نیازمند نقد است. از این‌رو توضیحات لازم و نقد محتوایی مطالب نویسنده در پاورقی‌ها بیان شده، و متن مقاله صرفاً حاوی عبارات نویسنده است. در انتها نیز نقد روشی مقاله حاضر صورت گرفته است.

Encounters with the Hidden Imam in Early and Pre-Modern Twelver Shīʿī Islam is a published PhD by Omid Ghaemmaghami, obtained at the University of Toronto in 2020. As stated in the title, it specifically addresses the issue of how texts from the Twelver Shi‘i tradition tackle the subject of whether or not it is possible to meet the Twelfth Imam during the Major Occultation, since he is meant to have issued a final decree (or tawqī), declaring that anyone who claims to have seen him after the end of the Minor Occultation is ‘a lying imposter’ (recorded in Shaykh al-Ṣadūq’s (d. 991) Kamāl al-dīn wa tamām al-niʿma, 484).

One of the specialized Ḥadīth domains in the recent orientalist studies is the investigation of the reasons and factors of the appearance and advent of the Shī'a Ḥadīths and the reason behind the Shī'a followers and scholars in the learning and recording of the narrations and formation of "The Shī'a cultural memory" in the later years and so, the advent of the "later narration collections". The first question of the study at hand regards the points and issues considered by them in studying and analyzing this cultural memory as well as the goals they pursued. In this regard, it is argued that this consideration has not been away from harms and incorrect conclusions, and so, in some cases, it has challenged the origin and authenticity of Ḥadīth among the Shī'a. Moreover, from among the main Ḥadīth cultural memories of the Shī'a, the orientalist studies have mostly paid attention to Biḥār al-anwār. The extensive consideration of this work along with a criticism of it is the other question of this article. The article at hand presents and describes the main suggested orientalists' opinions regarding the two foregoing questions through an emphasis on Rainer Brunner's "The role of Ḥadīth as cultural memory in Shi'i history" so as to identify and analyze the discrepancies and commonalities of their thoughts.

آنچه به عنوان عقايد اماميه شناخته ميشود عمدتاً برآمده از آثار كلامي متكلمان قرن چهارم و پنجم- مثل شيخ مفيد و سيدمرتضي - است گواينكه در سده هاي بعدي امثال خواجه نصيرالدين طوسي بيانهاي متفاوتي از بعضي امور ارائه كردند. عمده چالشها در اين آثار بر محور امامت و متعلقات آن- مثل عصمت، علم خاص و فضل امام- متمركز است. غيبت در آن ميان جايگاهي ويژه دارد.
پژوهشي كه مقاله حاضر آن را گزارش ميكند :
- با تدقيق در مدل انديشه غيبت در آثار سيد مرتضي، آشكار ميكند كه وي درصدد نبوده است با اعراض از نقل، از راه احتجاجات عقلي براي اماميان باورسازي كند. بلكه عقايد را در ميان ايشان شايع و متواتر و متكي به نقل و بي نياز از اثبات مي يافته، غايات و روشهاي وي غالباً بلكه محضاً متكلمانه و اسكاتي بوده است. مدلي كه وي ارائه كرده عناصر اصلي تفكر اماميه را در بلندايي از استدلالهاي نظري قرار داده كه دست مخالفان به دامن آن نرسد و در عين حال از حوزه نقل شيعه هم كوتاه باشد. او با طرح كلامي مسائل ميخواسته باروي مستحكمي حول عقايد اماميه ايجاد كند كه از طعن مخالف در
امان و براي مؤالف اطمينان آفرين باشد. پس او به اين معنا عقلگرا نيست كه چون در اثبات عقايد و باورزايي، نقل و معرفت حاصل از آن را قابل اعتماد نمي يابد، با تكيه بر عنصر يقين سراغ استدلالهاي عقلي رفته باشد؛ بلكه وي از يك سو طرح عقايد با رويكرد نقلي را براي شيعيان تكلف آفرين و شبهه خيز و دردسرساز مي يافته و از سوي ديگر مخالفان را از اشكال در استدلالهاي عقلي عاجز و لذا رويكرد جدلي فارغ از نقل را كارآمد ميديده است.
- همچنين با تعمق در "مدل غيبت" سيد مرتضي، تطور مبادي، اركان، موانع و اقتضائات انديشه غيبت را در عصر حاضر نسبت به زمان او آشكار كرده، ميزان كارآمدي امروزي آن مدل را بررسي و بايسته هاي مدل مناسب روزگار حاضر را پيش- نهاده است.

كليدواژه: سيد مرتضي، اماميه، غيبت، متكلمان، شبهه، مدل.

Workshop “The Study and Analysis of Wearing in Early Islam, based on The Qur’an and Imāmī Hadīth Texts”, in the 6th Fair International Fashion & Clothing Festival, on Wednesday, January 11, 2017, 15-17 PM, Saray-e Ahl-e Qalam: lectured by Ali Hasannia, Assistant Professor in The Department of Qur'an and Hadith Sciences, Shahed University, Tehran. The participants were those who engaged in designing and producing clothes in Iran, in addition to some researches, professors and students in the field of Islamic studies, art, designing cloth, etc. Dr. Hasannia delivered a 3 hour workshop and clarified the following issues:
1- Example and Concept of Wearing in Imami Beliefs;
2- Behaviors and Commandments of Wearing in Imami Teachings;
3- The Exemplified Wearing in Divine System;
4- Wearing between Culture and Belief;
5- Tabarroj and Nudity Culture in Modern World from Point of View of Religion and Intellect.

Discovering the orientalists' research methods in Imāmī Hadith Literature and the approaches applied by them for each method, is an introduction to other issues such as thoughts and subjects, as well as, evaluating, analyzing, and criticizing them. The oriental studies in these area are divided into three general methods: historical, comparative, and descriptive, of which each has its own approach; in historical studies there are two approaches of analytical and inter-context analytical, in comparative ones, two approaches of historical-analytical and inter-context analytical, and in descriptive ones, four approaches of historical-analytical, inter-context analytical, phenomenological, and morphological. In addition, in some cases we observe a combination of multi research methods. The present study aims to analyze all orientalists' researches in Shiite Imāmī Hadith heritage, study different types of their studies, and then discover, review, analyze, and evaluate their approaches of methods.
Keywords: Orientalist's Hadith Studies, Shiite Imami, Methodology, Method Approach, Analytical Study.

Kabir hayati, yeniden dirilis ve sonrasi ahiret asamalarini tasdik eden Imâmiyye, bunlarin icerigini ise nubuvvetin devami olarak gordugu imâmete uygun motiflerle islemistir. Benimsedigi bu imâmet anlayisi etkisiyle, naslarin genelde tum peygamberler ozelde ise Hz. Muhammed’le iliskilendirdigi tum rollere imâmi da ortak kilmis, bazi hallerde onu peygamberden daha ust bir konuma tasimistir. Kabir sorgusundan baslayarak diger tum ahiret asamalarinda imâmlara etkin bir rol yukleyen Imâmiyye, onlari “amellerin sâhidi”, “hesabin sahipleri”, “adâlet tartilari”, cennetlik ve cehennemlikleri yuzlerinden taniyan, sialarina sefâat eden ve izinleri olmaksizin sirât koprusunden gecilemeyen “cennet ve cehennem paylastiricilari” olarak sunmustur.Olum ve otesi tum ahiret asamalarinda imâmi peygamber ve bazen de Allah’a iliskin rollere ortak kilan Imâmiyye, semiyyât inancinin tevhid ilkesi acisindan marjinal bir icerige burunmesine yol acmistir.

شیعه‌پژوهی غربیان که در ابتدا نگاهی سنتی و حاشیه‌ای به شیعه داشت، کم‌کم و با ظهور انقلاب اسلامی ایران در 1979 م. رنگ و بوی بیشتری گرفت و با رویکردهای نوین و تازه در این عرصه، آن نگاه حاشیه‌ای به نگاهی متمرکز و هدفمند تغییر یافت. مطالعاتی که پیشتر رنگ و بوی شناخت اسلام از دل منابع و افکار و اندیشه‌های اهل تسنّن را داشت، در دهه‌های اخیر از جانب برخی پژوهشیان، به شناخت فرقه‌ای مهم و سیاسی به نام تشیّع چرخش یافت و از میان انواع گونه‌گونِ مطالعات حدیثی، شاهد نگرشی نو از سوی خاورشناسان در حوزۀ مطالعات حدیثی شیعه هستیم. در یک بررسی، این مطالعات به پنج طبقۀ «کلیات حدیث»، «تاریخ حدیث»، «فقه الحدیث»، «منابع حدیث» و «مطالعات رجالی و سندی حدیث» تقسیم‌بندی می‌شوند. مطالعۀ مجموعۀ عظیم پژوهش‌های ایشان نشان می‌دهد که مسائل و عرصه‌های پژوهشی ایشان در چند موضوع بسیار برجسته می‌نماید: «ظهور حدیث شیعه»، «جایگاه امام در شیعه»، «مطالعه و تحلیل متون اولیه»، «منابع حدیثی متأخر شیعه» و «پیوند بین حدیث و فقه». از نگاه آسیب‌شناختی، این حرکت علمی از حیث «روش»، «منابع»، «محتوا و نتایج» مورد خطا و آسیب واقع شده است و در کنار کاستی‌های موجود، برخی از آثار نیز با رویکردهای علمی به نگارش درآمده‌اند و دارای مزایایی؛ همچون،«روشمندی دقیق و علمی»، «توجه به مسائل جدید با رویکردهای تازه‌تر به شیعۀ امامیه»، و «توجه به مطالعات یکدیگر با رویکردی خودانتقادی»، می‌باشند. پژوهش حاضر، که به روش توصیف و تحلیل و با رویکرد انتقادی انجام شده است، در پی آن است تا با مأخذشناسی کاملی که از این تلاش علمیِ درازدامن به دست آورده، و نیز تحلیل و بررسی طبقه‌ها، ادوار و تطوّر تاریخی، روش‌های پژوهشی، رویکردها و عرصه‌های مطالعاتی خاورشناسان در حدیث شیعه، به مهم‌ترین اندیشه‌های موجود در این حوزه پرداخته، نقاط افتراق و اشتراک این جریان را شناسایی و سپس تحلیلی دقیق، فنی و منتقادانه از آن عرضه کند.

The 4th International Summer School of Imāmī Theology (Kalām) Association. Wednesday, September 5 to Friday September 7, 2018, Isfahan, Iran. Lectures by M.T. Sobhani, S.A.Talegani, A.Rad, E.Turan, A.Hasannia, M.H.Gerami, etc. Sponsored by Imāmī Theology (Kalām) Association. The topic of A. Hasannia's speech: "Oriental Contemporary Trends to Shiite Hadith Studies".