Comparative Shiʿi Theology

Abstract It has long been a place of dispute amongst the Muslims whether Imamate is a position to be granted to Imam through election or appointment; on the one hand, the Imamyya School, based on a rational explanation, holds that Imam is to be immediately appointed by the Word of God and His Messenger (PBUH); They first argue that like all other mercies He is expected to bestow, the appointment of Imam is a mercy of God so that to amend His servant's affairs, and secondly, since Quran requires Imam to be innocent and superior and God is the only aware of the quality of everyone in the universe, He just has the right to endorse the Imamate of Imam, the viewpoint affirmed by Allameh Hilli in his Nahj-ul-Hagh. On the other hand, the Sunni School considers that there is not any text denoting the appointment of Imam neither by God nor by the prophet and the designation of Imam is an election to be done by the people, the viewpoint affirmed by Fazl Ibn Roozbehan in Ibtal-ul-Batil. This thesis comparatively surveys viewpoints of the two scholars, representatives of two Mainstreams of thought in the Muslim world, firstly to clarify the original thought of Shia, secondly to respond to the enemies of Imamyya School, and thirdly to revise their probable commonalities to be employed for the closeness of Shia and Sunni Muslims.
 

Abstract Among some Islamic and non-Islamic theologians, various issues have been raised regarding the issue of interpretation and permission or not. The problem of research is to find a common meaning regarding interpretation and expressing a solution in response to doubts about it by analytical and descriptive methods, in which the content of interpretive, theological and hadith sources has been used. Accordingly, the most important achievement of the research is that according to the existing presuppositions in the issue of interpretation and expression of the reasons for the deniers Explaining the criterion, the difference between the basis of the proponents of interpretation) and its defenders (positive verses of interpretation, refusing to carry the attributes of God in apparent meanings, hadiths indicating the permission of interpretation, refusing some texts from obtaining apparent meanings), criticizing them (refuting and resolving) and Despite the differences in the interpretation of the verses, it can be said that the interpretation of the Qur'an and carrying the meaning of the verses contrary to their apparent meanings is permissible in cases where carrying on the appearance of the word requires opposition to the courts of the Qur'an, religion and definite evidence.

Abstract Paul Tillich holds that God is not a being, but "being itself" and "the foundation of being". Given the transcendence of God, he negates the possibility of any sort of speaking of God. He maintains that the attributes and names attributed to God are only symbols do not refer literally to God, but they are only ways to encounter with God. In the Islamic tradition, some mystics like Imam Khomeini has a particular view on the quality of speaking of God which must be reviewed independently. This view is, to some extent, similar to Paul Tillich's view, as it has some distinctions with it. Imam Khomeini holds that the hidden aspect of the essence of God is entirely transcendent, and no one can attribute any property to God in this level. Meanwhile, transcendence of God does not prevent us from speaking of God in another level called the al-Vahediat. In this level, humans can speak of God and attribute names and properties to God. Imam Khomeini believes that his view is a level between two extremes of not- speaking (al-Ta'atil) and anthropomorphism. Thus, he advocates this view according to the principles of theoretical mysticism.

Abstract Ibn Yamin, the eighth century Shiite poet, not only expresses his devotion to the Ahl al-Bayt (Peace be upon them) in his poems, but also, as an informed person in theological issues, proves Imamate of Amir al-Mu'minin (the first Imam of the Shiites) and that of his innocent household. In his poems, he recited the verses of the Alvelaiah and Hadi al-ummah; Traditions of Rad al-shams, al-ghadir and al-manzilah; and the numerous attributes such as wisdom, infallibility, generosity, virtue, knowledge, power and courage in proving the Imamate of the Amir al-Mu'minin. By using two important dimensions of feeling and cognition at the same time, Ibn Yamin has been able to skillfully apply the higher Shiite teachings in his poetry while creating novel images of the spiritual status of the Imams (Peace be upon them). Therefore, his poems about the Shiite Imams can be considered as educational works that teach the theological dimension of the Imamate from the Shiite perspective. In this research, descriptive-analytical method has been used.

Abstract Sometimes, these terms are used in two different sciences. An example of the term "Islam" and "infidelity" is in the two sciences of jurisprudence and theology, which have both jurisprudential and theological effects. Since there is a fundamental difference between these two sciences, it is not the honor of the jurist to say the criterion of happiness, nor is the speaker able to speak of the rules.
Looking at his works and in a descriptive-analytical method, we come to the conclusion that the jurists of "Islam" have contented themselves with expressing the language of martyrdom and have imposed on it such rules as purity, marriage, inheritance, respect for blood and property; In this science, the infidel is the person who refuses such a statement. Certainly, the mere fact of such a confession or denial is not a cause for happiness or fortune. Apart from the rule of reason, verses and hadiths also say that a person achieves salvation by obeying the commands that have been made clear to him. And only the unfortunate one who denies it after knowing the truth.
Therefore, it is appropriate to analyze and gather the evidence that a person may be a Muslim from the point of view of the jurists, but the theologians call him an infidel. On the contrary, he should be a disbeliever in jurisprudence while he has a spirit of submission and a degree of Islam. Therefore, Islam and infidelity are common verbs in the two sciences of jurisprudence and theology.

Abstract The current curriculum for MA in Islamic Theology was designed in 1384 (2005). After 16 years, now it needs both minor and major revisions in courses as well as its headlines. This includes eliminations, introductions, minor changes, or major changes. In this paper, drawing on the teaching experiences of the authors and others in this area, we propose a better-designed and a more comprehensive curriculum. In this proposal some courses are eliminated due to uselessness and some other necessary ones are introduced. Other revisions include change in the title of courses to better match with their content. In general, all courses are revised and updated one by one.

By providing a report on the status quo, criticizing it, evaluating it, and suggesting an ideal situation, we propose a new curriculum. Although it probably has its own faults and will get old due time, it is clear that the current curriculum needs some major revisions.

Abstract The attribute of infallibility is one of the most fundamental and important issues of
prophecy. It is against the divine wisdom to make mistakes that are not completely
correct because of the human guide for religious leaders. Considering that the realm
of infallibility has different levels, the scholars of Islamic religions, each influenced
by their own ideological foundations, after analyzing and studying the realm of the
infallibility of the prophets, have contented themselves with accepting certain levels
or degrees of infallibility. The view of the infallibility of the prophets in three stages
of dressing up any infidelity and polytheism, as well as considering and preserving
the Shari'a, as well as propagating the rules and teachings of the Shari'a, is accepted
by all Islamic theologians except Baqalani, who recently has a different theory. The
idea of absolute infallibility for the apostles in the order of practicing the law is in line
with the characteristics of prophecy and is acceptable. The approach of the prophets
to be free from inadvertence, error, and mistake in the ordinary affairs of life is
considered by most Imami thinkers. In general, the theory of truth and perfection in
the realm of the infallibility of the prophets is the view of the all-encompassing
infallibility - in all respects - which is in accordance with the standards and divine
wisdom. It is worth mentioning that the present work while paying attention to the
views of theologians of the Imami, Mu'tazilite, and Ash'arite religions, focuses more
on the thoughts of Seyyed Morteza and Fakhreddin Razi.

Abstract The issue of guardianship has a special place in the doctrinal thought of Shiite scholars and Shiite scholars consider the existence of a guardian after the Prophet to guide man from misguidance to happiness necessary.. Shiite and with emphasis on three religions ,. Imamiyya, Zaydi and Ismaili, examines the views of Shiite scholars. And it answers the question, what is the view of Shiite scholars on the issue of guardianship? After examining the views, it was found that all three religions (Imamiyya, Zaydiyya, Ismaili) with emphasis on verses and hadiths believe that the Prophet (PBUH) had appointed a successor before his death, with the difference that from the perspective of Imamiyya, the position of guardian It starts from Imam Ali (AS) and ends with Hazrat Mahdi (AS), while the Ismailis and Zaydis consider the will to be specific to Imam Ali (AS).

Keywords: Wasi, Shiite , Imami, Zaydi , Ismaili.

Abstract The issue of chastity of the wives of the Prophet of God is one of the issues that Shiite scholars, along with Sunnis, have taken for granted and have specified in their works. But the Takfiri elements tried to accuse all the Shiites of having such a false belief, under the pretext that a few people called Shiites had accused some of the women of the Prophet of immorality. In this way, in the story of Afk and slandering some people against the wife of the Messenger of God, Shiite commentators write in defense of his image. Therefore, this article intends to remind the opinions of the body of Shiite scholars that the wives of all prophets, including Rasul Khatam, are considered chaste, and emphasizes that the incorrect position of some members of a group should not be recorded in the name of all members. What is more, among the elders of non-Shiite religions, there are some thought-provoking sayings about the wives of the prophets that should not be generalized to the body of that religion.

Abstract .یکی از باورهای قطعی مسلمانان این است که با پیامبر گرامی اسلام« صلی الله علیه وآله و سلم » باب نبوت و رسالت برای همیشه بسته شده و پس از آن حضرت کسی به عنوان پیامبر ظهور نخواهد کردوخاتمیت تحقق می یابد. پس از پیامبر اسلام تبیین و تبلیغ دین توسط امامان معصوم و اوصیاء به حق آن حضرت انجام خواهد شد. اصل و اساس خاتمیت بر چند پایه استوار است که عبارتند از جاودانگی و جامعیت و دارای مراتب بودن دین اسلام و این که کمال دین، آن را جاودانه نموده و پس از طی مراحل و مراتب مختلف به عنوان دین کامل در اسلام تجلی یافته است. برخی از نویسندگان معاصربر این باورند که وحی مربوط به دوران غریزه است و حاکمیت آن تا زمان ظهور اسلام حجیت خود را حفظ نمود، ولی با ظهور عقل تجربی و استقرایی پیوستگی آن با عالم ماوراء طبیعت پایان یافته و باید به چشم یک تجربه کاملاً طبیعی بدان نگریسته و مورد نقد قرار داد وسروش معتقد است پس از پیامبر و ختم نبوت ولایت هیچکس دیگری از ارزش و اعتبار برخوردار نیست ولی ادعای ایشان از استحکام لازم برخوردار نیست .این روشنفکران تحلیل و تفسیری از خاتمیت مطرح کرده اند که با دلایل عقلی و نقلی سازگاری نداردو نتایج نادرستی از آن بروز یافته است .بدین جهت مورد نقد قرار گرفته است.

Abstract .چکیده :
کتاب «قرآن، یک دائرة المعارف» با سرویراستاری پروفسور الیورلیمن معروف به « دائرة المعارف قرآنی الیورلیمن » به تحقیق پیرامون موضوعات قرآنی پرداخته تا به عنوان یک منبع در اختیار دانش پژوهان و محققان قرار گیرد (رضایی اصفهانی،1388،ص31). این دایره المعارف با همکاری نویسندگانی با عقائد و باور های مختلف بلکه متضاد تالیف و تهیه شده است. برخی از آنان مسلمان، عده‌ای غیرمسلمان، و گروهی به هیچ چیز اعتقاد ندارند. به علاوه آنکه همه موضوعات و مسائل مربوط به قرآن در این دایره المعارف آورده نشده و به ادعای سرویراستار آن هدف، پرداختن به مهمترین مفاهیم و موضوعات قرآنی بوده است که تایید یا رد این ادعا در این مقاله نمی گنجد و پژوهش و تحقیق مستقل دیگری را می طلبد. از جمله موضوعاتی که این دائرةالمعارف به آن پرداخته، آیۀ مباهله (آل عمران/61)است که توسط یکی از نویسندگان این کتاب، به نام رفیق بُرجک بطور خلاصه مورد بررسی قرار گرفته است.
این مقاله در پی نقد و بررسی دیدگاه‌های این دائرةالمعارف در رابطۀ با آیۀ مباهله است که به قلم نویسندۀ یاد شده به رشتۀ تحریر درآمده است.

Abstract شیخ کلینی در عصر غیبت صغری و همزمان با اوج گیری شبهات علیه امامیه به نگارش کتاب کافی اقدام کرد. بسیاری از شبهات مطرح شده علیه امامیه مربوط به اسماء و صفات الهی بود. شیخ کلینی با گزینش روایات و درج آنها در کتاب کافی علاوه بر ارائه تصویری از باورهای شیعیان تلاش کرد به اختلافات موجود در بین امامیه پایان داده و شبهات مخالفان را نیز پاسخ گوید. بررسی روایات کافی نشان می دهد شیخ کلینی قائل به تفکیک بین اسم و مسمی، توقیفی بودن اسماء الهی و جواز شیء نامیدن خدا است. او معیاری برای تفکیک صفات ذات از فعل ارائه کرده و اراده را در زمره صفات فعل الهی جای داده است. به شدت با نظریه تشبیه و تجسیم مخالفت ورزیده و همزمان با تاکید بر اشتراک معنوی صفات الهی و صفات مخلوقین به تفاوت های کاربرد این صفات در باره خدا و مخلوقات توجه کرده است. در پاره ای از صفات الهی مانند صفات خبری نیز از نظریه تاویل حمایت کرده و معنای ظاهری آیات را رد کرده است.