پژوهشنامه کلام
سال دهم شماره 18 (بهار و تابستان 1402)

Henry Corbin, a Western philosopher, is looking for an original spirituality that can maintain openness to the sacred world in all times and places. Pursuing this concern makes him familiar with Shi’a, and he finds Shiite spirituality and thought compatible with his worldview. One of the advantages of Shiite thought for Corbin is the soul studies. He believes that man, as a seeker, should go through the stages of passage according to his existential capacity in order to reach his inner truth. He emphasizes that reaching the inner truth is done through knowing the soul. Henry Corbin believes that the soul has two dimensions, earthly and heavenly, and to connect these two dimensions, a guide is needed. He considers this guide to be equivalent to Imam in Shiite thought, and emphasizes that the appearance and physical presence of the Imam is not relevant for acquiring knowledge and spirituality, but what is important in the path of self-knowledge is to know the truth and inner nature of the Imam as a manifestation and form of an inner guide. Corbin considers the existence of Imam and the effort to know the truth of the Imam necessary since it leads to the knowledge of the existential levels and the interior of the soul of the seeker.

The present article aims to examine and analyze the views of Sohravardi as a representative of the Platonic tradition and Aquinas as a representative of the Aristotelian tradition regarding God’s knowledge of the creatures, and to express their points of commonality and difference; The findings of the research are that regarding the connection between divine attributes and essence, Sohravardi and Aquinas believe in identity. Regarding God’s knowledge of the creatures, both philosophers prove the knowledge of the Almighty God, but Sohravardi does not mention God’s knowledge of the creatures before creation, and Aquinas does not distinguish between before and after creation. Sohravardi does not have a significant discussion about God's knowledge of evil, but rather discusses the place of evil in the system of existence and its relationship with the goodness of the system, but Aquinas discusses more about how God knows evil and believes that Almighty God knows evil according to the system of existence. Regarding God’s knowledge of the variables, none of the two philosophers believe in change in the divine essence.

Yuval Noah Harari narrates the adventurous history of man from a naturalistic point of view. On this basis, he deals with the fundamental issues of religion, politics, and economy. Before putting forward the history of these three human cultural achievements, Harari establishes a principle that is the core of his theory. That principle is his special point of view about "the emergence of social-contractual concepts and its function in human cultural development". With this principle, Harari considers the essence of religion, that is, the existence of God, to be an "imaginary" concept and a "credible" matter. Therefore, his theory carries atheistic views. The present article is a critique regarding only Harari's principle of "imaginary realities"; therefore, the problems related to religion and the studying the different arguments for existence of God, God's relationship with the world, the problem of good and evil, which are proposed in Harari's works with a materialistic approach, are not addressed, and the discussions are confined to various answers of the theological institutions of valid religions. According to this article, which is compiled by a descriptive and analytical method and using library sources, there are real principles and credit matters in all the three mentioned issues, and the primary principle of Harari is disputed from two aspects of epistemology and anthropology by Allameh Tabatabai's credit theory.

Shirin Shafaie in the article "Toward inter-theological hermeneutics; a case study of the reading of Joseph's stories" aims to examine through intertextual interpretation of the Qur'an and the Bible, the effect of two theological categories of revelation and prophecy on the story of Prophet Joseph (PBUH) in these two books and the reading of it by the followers of Islam and Jews. According to her belief, since the story of Joseph (PBUH) in the Bible is a divine-human output, it is stronger in reflecting the human aspects, and since the story of Yusuf (PBUH) in the Qur'an is the result of God's direct revelation, the divine aspects of the story are better reflected. Therefore, by putting these two holy texts together, both the divine and human aspects of this story can be better understood. On the other hand, in her view, by imposing the doctrine of the infallibility of the prophets on the text of the Holy Quran, Muslims have removed Yusuf (PBUH) from human status and imagined him as an angel. The present research has criticized her opinions with analytical-critical method and finally it has been determined that the most important defect of her research are incorrect information about the Bible, lack of a holistic view of the verses of the Qur'an and an incorrect understanding of the doctrine of the infallibility of the prophets.

The infallibility of the prophets is one of the definite principles of Imamiyah School, but the purports of some verses of the Qur'an suggesting that Adam has committed a sin and error give rise to doubts concerning the inerrancy of the prophets. This research seeks to analyze and evaluate the doubts about the infallibility referring to the verses indicating the sins and errors of Adam based on the analysis presented by Sayyed Murtaza and ʿAllamah Majlisi. The two scholars have studies and answered about seven doubts that have been cast about the infallibility of Adam and finally the infallibility of all prophets according to what appears from some verses. These doubts are derived from words and expressions such as disobedience ('usyān), misguidance (ghawāyīt), injustice, repentance, error, forgiveness, and opposition to the divine prohibition that is attributed to Prophet Adam in the Holy Qur’an. However, it pears from the explanations of the two scholars that based on the intellectual and scriptural principles of Imamiyah, firstly, the concepts and terms based on which the arguments have been developed, have multiple meanings and applications inasmuch as they do not indicate sin and error only. Secondly, these concepts are graded so that the way they reflect their manifestations is not equal. Thirdly, Prophet Adam only violated a recommended order and perpetrated a less preferred act. Fourthly, due to the definitive proofs of infallibility of the prophets the appearance of the above mentioned texts are not trustable. The method of the research is descriptive – analytic with an inference approach.

Ahmad bin Muhammad bin Khalid Barqi is one of the companions of Imam Javad, Imam Hadi and Imam Askari (pbh) and is one of the great hadith scholars of Imamiah in the third century of Hijri. In this article, by a descriptive and analytical method we are looking for Barqi’s methodology of inference based his book Al-Mahasen. Barqi, like his father Muhammad bin Khaled, was one of the main transmitters of the traditions of “unintentional knowledge” to Qom. Barqi has mentioned most of the narratives of unintentional knowledge with a special arrangement that can indicate the epistemological system of his line of thought. He has collected the hadiths related to education in the chapter "Al-Masabih al-Zolam" of Al-Mahasen book. After the chapter of "Reason", he has brought the chapter of "Knowledge" and by mentioning a narrative of unintentional knowledge, he stated that people do not have an obligation to knowledge and knowledge is beyond the control and authority of man. The narration of a hadith in the chapter of “Religion” indicating the granted faith shows that the meaning of the faith being Allah’s action in Barqi’s viewpoint is something that does not contradict to man’s free will. Likewise, human’s inborn knowledge which is granted in the world of “Zar” is different from other kinds of knowledge, although all of them are unintentional and actions of Allah.

One of the most important tasks of Kalam is to answer the theological doubts and strengthen the religious beliefs of the society. One of the most frequent contents of the Qur'an is theoretical and practical answers to doubts. In order to answer and clear the doubt, the Holy Quran is never satisfied with a theoretical answer, but in addition to using the elements of proof, it always organizes a communication beyond the theoretical answer not only in behavior but also in words, so that in addition to explaining the fallacies and errors of the doubters, dispels the doubt. The present study is conducted with the aim of explaining the Qur'an's communicative method of answering with the doubters, so that in addition to inferring from the verses of the Quran the various methods of its communication with the doubters, a practical model for dispelling and resolving the doubts is presented. The research method is descriptive-analytical, the research data has been collected through document review and analyzed with a qualitative approach. The research community is the text of the Quran and the other documents and narrations related to the objectives of the research have been used as explanatory and supplementary documents. the communication of the Qur'an with the doubters is verbal, behavioral and a combination of speech and behavior any of which are exercised by an appropriate model. Choosing the type of communication also depends on three components of the audience: 1. Obstinacy; 2. Questioning; 3. guidableness and unguidableness.

The quality of distribution of income, jobs, opportunities, economic freedoms, leisure, rights and privileges and generally the distribution of economic benefits among individuals and groups is theorized in the theory of economic justice. In the meantime, justice scholars presented very different theories, and one of the sources of their disagreements is the difference in theological foundations of these theories in understanding the concept of economic justice. The implications of Islamic theological foundations in justifying the theory of economic justice are explored in this article with a descriptive-analytical method. The results obtained indicate that some Islamic theological foundations such as monotheism in action, monotheism in creation and monotheism in divine lordship imply that what can truly be the source of creating economic rights in something is the productive relationship between the subject and the owner of the right. Longitudinal relationship between different actors in production is the reason why the rights of actors of higher levels take precedence over the rights of lower levels. Based on this, in the economic justice theory of Islam, the Almighty God, in the highest level of creativity, efficacy and lordship, is the only owner of genuine right in the world of existence, and other economic rights must be granted by Him.

According to the verses and Hadithes, time is one of the most valuable things that a person benefits from in his life. Life is an opportunity and time that is considered as one of the most important divine blessings, for which man is responsible and wasting it will lead to punishment. Given that in the viewpoint of some thinkers, time is an unreal thing, and on the other hand, time, assuming its existence, is a non-optional phenomenon, the question that is raised is how the human responsibility towards time is justified? Analyzing the nature of time from Mullah Sadra's point of view, this article tries to explain philosophically the responsibility of man towards time. The hypothesis of the discussion is that achievement of beatitude, which is the goal of human creation, depends on paying attention to time, life and not neglecting it and using it as much as possible, and in this sense, time is not only an optional matter and a duty, but rather the only way to human beatitude is to use this great blessing that God has given to man. Paying attention to this point can show the reason for the necessity of this discussion.

Abu Abdullah Muhammad ibn Ali, nicknamed "Hakim", is a scholar from the third century who came from the land of Tirmidh. In addition to numerous works in the field of asceticism and mysticism, he has left a treatise called "Al-Rad Ala al-Rafidhah" which as its title suggests, is a theological work of the type of "Rejection". Although this treatise is very old, it has been neglected, abandoned in scholarly circles, and nothing is documented about it; there is no mention of it even in the introduction of rejections against Shi’a. In the remaining pages of the manuscript of this treatise, the issue of the succession of the Prophet (PBUH) is discussed and Hakim Tirmidhi has resorted to these reasons to strengthen the viewpoint of the Sunnis: Consensus of the Companions about the order of the Righteous Caliphs, negation of any explicit Hadith for succession by justifying the verse of Wilayah and Hadith of Ghadir, the impossibility of the Companions’ fault in obeying the Prophet (PBUH) and the Imam's silence and even satisfaction with the rule of the caliphs. In the present article, in a descriptive-analytical way, while introducing this treatise, it is tried to point out and criticize the claims and theological presumptions of Hakim Tirmidhi and answer his critiques of Shi’a beliefs.

The story of Hayyi ibn Yaqzan has been mentioned by Islamic scholars and more by mystics and philosophers, and some teachings were based on it. The hero of the story discovers the secrets of the world step by step only through reasoning and finally sees what he finds in harmony with the religion of another nation. Unlike mystics and philosophers, some scholars of Hadith and theologians believe that if a person is brought up without benefiting from the guidance of others in an environment far from all humans, if he can find God with his intellect and nature, such a person is the authority (Hujjah) of God. What is presented in the allegory introduces a person with these conditions as inward Proof. On the other hand, Sheikh Saduq not only does not agree with this fictious allegory, but from his works that are close to this concept, it appears that if such a possibility is accepted, whoever that person is will be an outward authority (apparent prophet) and not an inward authority. This article, which has been done with a descriptive and analytical method, is not trying to prove that Sheikh Saduq was believing in the existence of the special person or the myth of Hayyi ibn Yaqzan, but it aims to find out how and on what basis Sheikh Saduq considers a character like Hayyi ibn Yaqzan to be the authority of God and the Prophet. The findings of the research indicate that the basis of "the earth is not empty of God's authority " as well as "the validity of the rational method in knowing God" make it possible to prove the possibility of being a person like Hayyi ibn Yaqzan the authority of God in the viewpoint of Sheikh Saduq.

Muslim scholars have quoted many verses and hadiths regarding the narrated attributes (Sefate Khabari) and, to explain these attributes, they proposed different methods such as interpretation (Ta’vil), assimilation (Tashbih), withholding and attribution without quality. Muhammad Ibn Ishaq Ibn Khuzaimah, a well-known Sunni narrator and jurist (233-311 AH), in his book Kitab Al-Tawhid, has cited the apparent meaning of the verses and hadiths in order to prove the narrated attributes. The question is that: what are the shortcomings of narrations quoted by Ibn Khuzaimah about the narrated attributes and resorting to their apparent meaning? Our hypothesis is that the narrations quoted in Ibn Khuzaimah's Kitab Al-Tawhid have documentary and content problems. Through studying and exploring Ibn Khuzaimah's book and processing it using a descriptive-analytical method, the following results were obtained: the content of the narrations is full of anthropomorphism, conflicts and artificial matters. Also, the name of weak narrators can be seen in the chain of some narrations. Since Ibn Khuzaimah's Kitab Al-Tawhid has been used by Salafi leaders such as Ibn Taymiyyah and has attracted the attention of Wahhabi movements, the clarification of its shortcomings can be effective and useful in defending pure Tawhid.