Comparative Shiʿi Theology

Abstract One of the important topics regarding Imamate is the knowledge and the scope of the knowledge of the infallible Imam. The present research aims to critique and respond to the doubts raised about the equivalence of the knowledge of the Imams with divine knowledge as presented in the book by Qafari. He attempts to prove, through some written and narrated evidence, the continuity of divine revelation to the twelve Imams according to the belief of the Imamiya after the passing of the Messenger of God (peace be upon him). Ultimately, he concludes that the sciences and the Shariah of the Shia differ from what was originally established in the Prophetic Shariah, and he believes that through this established method, the knowledge of the Imams (peace be upon them) can be considered equivalent to divine knowledge and connected to intrinsic knowledge. He argues that all this information is created for the Imam through means that the Imamiya refers to as “acquired knowledge and entrusted knowledge,” and the realization of this knowledge depends on the will of the Imams. Therefore, revelation for the Imams is not solely at the will of God but also depends on the will of the Imam. However, Shia belief holds that since Imamate, like Prophethood, is a divine office, other attributes and qualities of the Imam, including knowledge and infallibility, must also be conferred by divine authority. Consequently, due to the longer mission compared to the noble life of the Messenger of God, the lack of sufficient time and appropriate conditions, the absence of motivation or the interest to express all rulings, and the occurrence of new events in every era, the necessity of divine knowledge for the Imam is established. This research employs a documentary method combined with description and analysis of data from early Shia and Sunni sources, aiming to dispel the accusations made by Qafari regarding the issue of the knowledge of the Imams (peace be upon them).

Introduction:

One of the key discussions in the doctrine of Imamate is the scope and nature of the infallible Imam’s knowledge. This study aims to critique and respond to the doubts raised by Naser al-Qafari in his book, where he attempts to equate the Imams’ knowledge with divine knowledge. He claims that based on certain narrations, the Imams continued to receive revelation after the Prophet’s death, and thus, Shiite jurisprudence differs from the original Prophetic Sharia. He argues that the Imams’ knowledge is created through means referred to by Shiites as “acquired knowledge” and “deposited knowledge”, and that the realization of such knowledge depends on the Imams’ will. Therefore, revelation to the Imams is not solely dependent on God’s will but also on theirs.
In contrast, Shiite belief holds that Imamate, like Prophethood, is a divine appointment, and all attributes of the Imam—including knowledge and infallibility—must be divinely granted. Due to the extended mission beyond the Prophet’s lifetime, the lack of time and opportunity to convey all rulings, and the emergence of new events in each era, the necessity of divine knowledge for the Imam is affirmed.
Research Methodology
This study uses a documentary method with descriptive and analytical approaches, examining early Shiite and Sunni sources to refute al-Qafari’s accusations regarding the Imams’ knowledge.
Problem Statement
Knowledge of the unseen is exclusive to God, as He alone has complete awareness of all things. Wahhabis and Salafis reject the idea that anyone besides God can possess such knowledge. They claim that Shiite narrations attributing unseen knowledge to the Imams are fabricated. Naser al-Qafari, a staunch Wahhabi, accuses Shiites of polytheism and heresy, asserting that their beliefs are misguided and outside the fold of Islam. In his book Usul Madhhab al-Shi‘a al-Imamiyya al-Ithna ‘Ashariyya, he attacks Shiite beliefs, including the alleged equivalence of divine knowledge and the Imams’ knowledge.
This research responds to his claims using rational and textual evidence, demonstrating that his accusations stem from ignorance of Shiite and even Sunni principles.
 
Literature Review
While previous works have addressed al-Qafari’s critiques on topics like Mahdism, divine decree (bada’), and taqiyya, none have specifically tackled the issue of unseen knowledge and its alleged equivalence with divine knowledge. This study distinguishes itself by focusing on the metaphysical nature of divine knowledge and its distinction from the Imams’ knowledge, which is granted by divine permission and limited in scope.
Conclusion

Al-Qafari’s claim that the Imams’ knowledge of the unseen stems from Shiite exaggeration and diminishes divine knowledge is unfounded. His arguments are based on misinterpretations and ignorance of Shiite and Sunni texts.
Due to the Prophet’s limited lifespan and the need for continued guidance, the necessity of divine knowledge for the Imams is established. The Imams’ knowledge, whether acquired or deposited, is fundamentally different from God’s intrinsic knowledge and is granted by divine permission.
While knowledge of the unseen is exclusive to God, He may grant glimpses of it to chosen individuals like prophets and Imams based on their spiritual readiness.
The existence of unseen knowledge in humans is not implausible, especially for those divinely appointed and infallible.
According to Shiite and authentic Sunni narrations, Imamate is a divine institution. Therefore, the Imams possess attributes similar to the Prophet, including infallibility and knowledge of the unseen, granted by God.

Abstract 1-Introduction
The issue of the doctrinal purity of divine prophets from (disbelief and polytheism), as well as their practical purity from ( adultery), represents a significant foundation in theology.From the perspective of Imamiyya theology, the purity of the prophets is generally accepted; however, there is disagreement regarding the nature of that purity, and other Islamic schools do not reach a consensus on this matter.
The present article examines the term "father" in the verse, "When Abraham said to Azar, his father, ‘Do you take idols for gods? Indeed I see you and your people in manifest error." (Al-An’am: 74). It evaluates the relationship between Abraham and Azar from the theological and exegetical perspectives of  Allameh Al-Ālūsī,  Allameh Ṭabāṭabāʾī, and  Allameh Fazlullah. Additionally, the article discusses the purity of the divine prophets and the ancestors of the Prophet in relation to this analysis.
Al-Ālūsī asserts that many Sunnis do not regard Azar as the father of Abraham ('a), and from this perspective, he contends that none of the Prophet's ('a) ancestors were infidels. However, Al-Ālūsī's position encounters challenges, as it is opposed by the majority of Sunni and Shiite scholars, including Allama Fazlullah. Conversely, a smaller faction of Sunnis, along with the majority of Shiites, including  Allameh  Ṭabāṭabāʾī, maintain that, based on monotheistic principles and the belief in God, the parents and ancestors of all prophets, including Abraham's father, were neither polytheists nor idolaters.
2-Methodology
This article employs documentary and library methods alongside a descriptive-analytical approach to investigate the quality of the purity of the divine prophets from the perspectives of three Shiite and Sunni commentators.
3-Literature Review
This article clarifies what is stated in verse 74 of Surah An-An'am as the father of the solid foundation according to the views of Al-Ālūsī and Allameh Ṭabāṭabāʾī despite their differences in religion, and on the contrary, it is stated that Allameh Fazlullah, despite being a Shiite and Imami, has taken a strange view in this regard. Therefore, although the story of Prophet Abraham from (Azar) and his call to monotheistic teachings, avoiding idolatry and staying away from polytheism, etc., some topics have been studied and published in the form of articles, including:

article: "the semantics of the word "Al-Ab" in verses 74 of Al-An'am and 78 of Al-Hajj with an etymological approach in Semitic languages"; The Journal of Historical Approaches to Quran and Hadith Studies, 1400, No. 69; This article discusses the study and semantics of the word "Al-Ab" in two noble verses to find the origin of this word in Semitic languages.
article: “Different Reactions to the Call of Prophet Abraham: A Look at the Way of Enjoining Good and Forbidding Wrong in Society”, compiled by Seyyed Reza Maliheh Sadat, Marafat Magazine 2002, No. 15. This article also deals solely with the way of enjoining good and forbidding evil in society and the different reactions that arose against this call of the Prophet.

Therefore, in neither of the two works, the word “Al-Ab” in verse 74 of Surah An’am has been analyzed and examined from the perspective of Shiite and Sunni commentators comparatively (Allamah Al-Ālūsī,  Allameh Ṭabāṭabāʾī, and Allameh Fazlullah) to discover the purity of the divine prophets from any kind of polytheism, blasphemy and adultery.
This gap highlights the need for further research to explore the purity of divine prophets from any forms of polytheism, blasphemy, and transgression.
This study addresses the main question of the purity (in terms of belief and practice) of the divine prophets, as elucidated in verse 74 of Surah An-Na'am. It examines the perspectives of three prominent Sunni and Shiite commentators and theologians.
4-Discussion
To explore the concept of "father" in verse 74 of Surah An-Na'am, we will conduct a comparative analysis of the commentaries "Al-Mīzān fī tafsīr al-Qur'ān," "Rūh al-Ma'ānī," and "Min waḥy al-Qur'ān." These works represent significant and influential commentaries in the Islamic world, originating from three key cultural regions: Iran, Baghdad, and Lebanon. In addition to theological discussions regarding factors pertinent to the science of interpretation, this study will also consider cultural and environmental influences that contribute to the variations in the analyses presented in these commentaries.
5-Conclusion
In light of the discussions presented in this research, the author contends that Al-Ālūsī, grounded in sound Islamic theological principles influenced by the righteous predecessors and the teachings of the Messenger of God, interpreted the issue of the prophets' purity in such a way that led him to view the term "father" as referring to someone other than the biological father of Prophet Abraham.
Conversely, Allameh Fazlullah, in his interpretation of this verse and his critiques of Allameh Ṭabāṭabāʾī, appears to have been unconsciously swayed by the prevailing psychological context in the Lebanese region. It is important to note that he is part of the Shiite interpretive movement, situated in Lebanon, which is significantly impacted by a Sunni interpretive framework, in contrast to Iran, where a predominantly Shiite atmosphere prevails.
It is understandable that Fazlullah and commentators of his perspective would have more nuanced considerations in presenting their interpretive views, making it crucial for them to counter accusations of interpreting through a Shiite bias. Fazlullah’s interpretation of this verse, which is a central point of theological contention between Shiites and Sunnis, demonstrates his effort to bridge the divide with the Sunni perspective by challenging the prevailing Shiite view. Specifically, he rejects the assertion of Azar's paternal relationship to the Prophet Abraham and instead focuses on the concept of purity at birth.
In comparing and contrasting the interpretations of "Al-Mīzān fī tafsīr al-Qur'ān"  and "Min waḥy al-Qur'ān" regarding verse 74 of Surah Al-An'am, it becomes evident that the weaknesses in the evidence and the criticisms made by Fazlullah towards Allameh Ṭabāṭabāʾī have impacted the scientific and interpretative accuracy of his conclusions. This deficiency is further highlighted by the fact that both Al-Ālūsī and Allameh Ṭabāṭabāʾī have identified and articulated robust evidence against the paternal relationship of Azar to Abraham (‘a), drawing from narrations, the context of the verses, and both connected and disconnected evidence present in this verse and others. The evidence discussed in this study not only supports the perspective of Allameh and the Shiite school of thought but also addresses a significant issue that Shiite commentators have raised concerning the understanding of this verse.
Therefore, if we accept that the true meaning of “father” is parent, we must provide a clue regarding the intended figurative meaning, such as "uncle" in relation to "father," which critics argue does not exist in this context. However, Allameh , referencing the verses related to this topic—particularly the commentary he offers under verse 41 of Surah Ibrahim—not only supports his main argument but also provides additional insight into the intended figurative meaning of “father” in verse 74 of Surah Al-An’am.
The findings in this verse indicate that:

Kinship does not prevent the admonition of wrongdoing. “When Abraham said to Azar, his father, (Labiya)…”
The basis for addressing such matters is truth, not age. “When Abraham said to Azar, his father (Labiya)” (Hazrat Abraham clearly articulated the truth to his older uncle and warned him).
In the approach to inviting others to the truth, one should begin with close relatives. “Labiya” and focus on the fundamental issues. “Do you take idols as gods?”
The history of polytheism and idolatry predates the prophetic mission of Abraham. “Do you take idols ?”
The majority, history, and age do not transform falsehood into truth, and this principle is not universally applicable. “Do you take idols”
Idolatry is a deviation that healthy consciences and reason critique. “Do you take idols for gods? Indeed, I see you and your people in manifest error?”
Although Abraham (‘a) was known for his gentleness, “Indeed Abraham was most plaintive and forbearing,” and the Prophet should have spoken softly even to Pharaoh, the tone of Abraham’s (‘a) response in this verse was influenced by his uncle’s persistent disbelief. “Indeed, I see you and your people in manifest error.”

Abstract The issue of Imamate and Caliphate in the cultures of Imami Shi'a and Sunni Islam is considered one of the key and contentious topics. This article presents a comparative analysis of the nature, foundations, and characteristics of Imamate from the perspectives of two theologians: Qadi Abd al-Jabbar al-Baqillani from the Ash'ari Sunni tradition and Allama Hilli from the Twelver Shi'a tradition. After examining and comparing their views, the findings indicate that the interpretations and beliefs of these two theologians differ significantly regarding the issue of Imamate. Qadi al-Baqillani considers the obligation of the Imam to be a religious duty rather than a rational one and fundamentally views the discussion of Imamate as a subsidiary jurisprudential matter. In contrast, Allama Hilli asserts that the discussion of Imamate is a theological issue and that the appointment of the Imam is divinely ordained. Consequently, from al-Baqillani's perspective and that of most Sunnis, the Imam is a governmental figure with both worldly authority and the responsibility to preserve and implement religion. This leads to differences in the nature, theoretical foundations, and specific instances of Imamate as reflected in the personal characteristics and attributes of the Imam. The present article, employing a documentary method along with data processing and aimed at elucidating the true concept of the Imam's existential reality and examining their attributes as the successor of the Prophet Muhammad, has been collected and organized.