فصلنامه تحقیقات کلامی
پیاپی 21 (تابستان 1397)

The teaching of Bada' (lit. Emersion/change) is one of the important issues in the field of the relation of the event to the eternal and, considering the impossibility of change in the divine nature and divine intrinsic knowledge, the nature of Bada' have been always in ambiguity. The present research comparatively examines this teaching in the thought of Mirdamad and Sadr ul-Mutallehin, the founders of the Yamani Wisdom and the Transcendental Wisdom. Through this research it had been cleared that, according to Mirdamad, Bada' belongs to existential affairs and shows the limitedness of time of giving by the cause. Its domain is the material world; the worlds of Dahr and Sarmad do not accept Bada'. With a comprehensive sight, Sadr ul-Mutallehin has explained the actual and affirmative Bada': the actual Bada' is the occurrence of efface and prove in the partial souls of the firmaments as a level of the divine knowledge. The affirmative Bada' is the connection of the prophets and saints' souls with the partial souls of the firmaments and to recive two different news on one issue.

According to the Hindu Beliefs, after several periods of the time, a period come that is called "Kali-yoga" (the last stage of the time), in which oppression and evil overcome justice and goodness. In this period, there will arise a savoir called "Kalki Avatar" that will struggle against oppression and evil and, by destroying the evildoers, will refill the world of justice and goodness and will provide the field for human beings to arrive in a new period of progress. Of course belief in the Promised in Hinduism is not excluded in the idea of "Kalki", but considering the individuals found in the recent centuries that introduced themselves as the promised savoir it seems that the concept of "savoir" for the Hindus is under a typology. In this article, in addition to examine the concept of "Avatar" as well as the typology of the issue of the promised savoir in the Hindu texts and explaining the effects of this belief on the Hindu culture and society, we will criticize and examine the views of some thinkers in corresponding it to various characters especially the Prophet of Islam (SAWA).

One of the famous theories on the subject of human agency is the theory known as Tafwiz (lit. delegation). According to this theory, God delegated the ability of doing the act to human being and He himself has no role in the human optional acts. This theory and its corrupted implications as Tafwiz are refused by the Ahl ul-Bayt (AS). It is famous that the view of the Mu'taziltes in the human optional acts is this theory of Tafwiz. The remained evidences of the Mu'tazilite works also confirm this reputation. Sometimes ago the reasons of the attribution of Tafwiz to the Mu'tazilah were put in doubt in an article, but the reexamination of the remained evidences and documents shows that the view of the Mu'tazilah is Tafwiz which is forbidden by Ahl ul-Bayt (AS).

The purpose of this research is to attempt to solve the issue of "origin of suffering" as an evil from the point of view of Qur'an, Torah and Gospel with a comparative approach. The method of this research is library searching in a comparative way. The result is that from the point of view of Abrahamic texts, the origin of evil and suffering, although having some basic affinities such as the nature of human life and sin, has certain differences, especially from the point of view of the Gospel, including the fact that Torah gives the first role in the process of the emergence of evils to sins; But the Gospel, by bringing up the sufferings of Christ as the sacrifice of the sins of mankind, has meant suffering with Jesus (p.b.u.h), describes it as a blessing, and introduces its followers as way of suffering. From the point of view of the Qur'an, the main source of evil is the nature of human life, sin, trial and devil.

The activity of man and how it relates to divine will has long been considered by theologians and philosophers. The Sunni theologians have explained the deterministic or Tafwizi (delegator) tendencies within various contexts with different bases. By examining these tendencies, this paper attempts to clarify the extent to which they are consistent with the "Amr bayn al-Amrayn" (lit. the one between the two) theory. However, readings that explicitly support determinism or Tafwiz do not have any analogy with the theory of the "Amr bayn al-Amrayn", but the explanation of some theologians, although emphasizing human activity, either ultimately led to determinism or it remain sterile and unproductive. The interpretation of some of the other Sunni theologians is nothing but contradiction; because on one hand they regard the human act as God's creation and they emphasize that it is not God's action on the other.

This writing discusses the authority of single narration (al-khabar al-wahed) in minor parts of beliefs. Because the authority of the single narration is conventional (ta’bbodi) and its legislation needs a Shar’i proof, this paper tries to answer this question that is there any Shar’i proof –the necessity of faith and fastening the heart- for the authority of this group of narrations in order to be authoritative for that proof? For this purpose, the nature of faith and the theological demonstrations of the necessity of faith in the minor parts of beliefs are examined. These examinations negate the existence of the Shar’i proof for these belief narrations and show that the occurrence of faith is based on the personal conscientious trust whereas the authority of the single narration is based on the human kind trust. On the other hand, on the basis of the theological arguments, there is no need for detailed belief in the minor parts of beliefs. Furthermore, belief on the basis of uncertain evidences is on contrast to precaution.

From the Shi’a point of view, it is necessary to know the Imams (AS). Nowadays in the period of the great absence of Imam Mahdi, the Shi’a is in need of gaining knowledge of him more than any other time; especially some individuals provided some incorrect readings and, claiming non-provability of Imam Mahdi’s historical existence, did not necessitate belief in him. With a descriptive-analytic method, the present article tries to historically prove the existence of Imam Mahdi (AS). Thus, mentioning the numerous historical evidences that witness his historical existence in Shi’i and even non-shi’i sources, it proved his historical existence and explained the necessity of belief in Imam Mahdi’s Existence.