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The entrance of Zaidiyyah (Zaydi) scholars to the northern area of Iran and Ray in the middle of third Persian century and the establishment of Zaidism government in those area has been always the interest of researchers from the aspect of political history, but this current has received a little attention because of the lack of sources or the ignorance of researchers toward cultural-mindful aspect of it. Haronian Bros have a specific place in this area and their works or authoring because of great effect on the Zaydi Shi’a who were living after them have earned specific importance. In fact, the transfer of this works to Yemen by immigrant Zaidy scholars establish a part of Zaidiyyah custom in Yemen. All this reasons, in this study we investigate the kalam and Hadis thoughts ,among all his works, of one of these two brothers, Abu Talib Haroni, by an experimental- descriptive way and by getting help from librarian sources(including main sources and articles). He has left lots of authoring and works in different areas including ”Al deamata Fi Masae Al Imamiya”, “Taysiro Al Mataleb Fi Amaliya Abu Taleb”,” Al Tahrir Fel Feghh” and “Al Efada Fi Tarikha Imamat Al Zaidiyyah”. Among all his works, studding these two Haronian Kalam and Hadis books is the subject of this study. Harony has special ideas on Imamat issues that the important ones are:
1- by considering this matter that Harony believes in NAS as one of the determining factor in selecting Imam and claiming that the three first Imam have been selected through NAS and also for the reason of refusing Abu Bakr Khilafat, we can see him as one of the followers of Jaroodi religion. 2- By considering this issue that Harony religion has been effected by Motazeli religion and also its thoughtfulness, he believes knowing Imam is possible by listening; in other words, for knowing the issues that Imam is needed, the listening reasons have the priority. 3- From the Harony view, we need Imam only for religious duties and implementing them and Imam in not needed for thoughtful duties. The existence of Imam has no effect on the power of Mokalaf and it can’t help the Mokalef in anything which is related to his or her duties as a favor.
4- Haroni doesn’t accept the existence of two Imam for the reason of the Sahabe’ s unanimity. 5- The view of Haroni about the priority is different with other Zidians. He sees no place for accepting the Imamat which isn’t in the highest level. He doesn’t accept neglecting the highest level Imam for the one that isn’t in that place under any circumstances.
The most important findings of investigating “Tayasare Al Mataleb” are:
1- in accepting Hadis, paying attention to Hadis text and criticizing the content of Hadis, have been noticed by Haroni; 2- Haroni’s attention to moral issues and specifying the biggest part of “Tayasar Al Amali” to these Ravayat and among them, specific attention to public moral issues is considered as one of the most important characteristic of this Amali.
Key words: Abu taleb haroni, “Al Damata fi Masael Al Emamiya”, Zidiya’s Kalam, “Tayasara Al Mataleb Fo Amaliya Abu Taleb”, Zidiyyeh Hadis.
The Department of Shiite Studies
“M.Sc” Thesis of Shiite sects
Thesis title: The Examination of Works and Thoughts of Abotleb Haroni
Dr. Mahdi Merizi
Dr. S. A. Moosavinejad
A thesis submitted to the Graduate Studies Office in particle fulfillment of the requirements for the degree of: Masters in the field of religion in Shiite
S. Khadijeh Taheri Qahfarrokhi