جستجوی مقالات مرتبط با کلیدواژه « علم کلام » در نشریات گروه « علوم قرآن و حدیث »

The Ijtihādi method which infers propositions of political Kalām from the texts and their references relies on the hypothesis that political Kalām as a branch in the science of Kalām, despite its various methods in interpretation and defense, lacks a methodological structure in production and inference of basic theories and issues. This fact has prevented the improvement of this science and its related subcategories like political Kalām. The idea of Āyatollāh Khāmene’i for the development of jurisprudential Ijtihad method to activate and update the science of Kalām proposed the hypothesis that the way for epistemological development of political Kalām, in accordance with the current questions, concerns, and doubts, is to renovate the inference method from the Qur’an. The best model experience in this method is the methodological knowledge of the existent jurisprudential principles along with the science of Fiqh. To substantiate this idea, an exploratory method similar to inquisition from texts was used. Through this method and some stages including gathering, manifestation, inference from appearances, and inquisition from the text, relevant concepts of basic inference are redefined and the science of principles as a review method presented a model entitled “inferential method”. By the renovation and rearrangement of relevant structures in the science of principles, the stages of inferencing propositions of political Kalām from the Qur’an were investigated in a procedural form. Conducting this method in a procedural and logical order determines the starting and ending direction of the Islamic final view in comprehensive thinking about political and theological issues.

Theology is one of the ancient sciences in the Islamic world and has had many supporters and opponents since its inception. Ḥadīth scholars, as a text-relying group, strongly opposed theology and criticized this science by quoting narrations. According to this group, in addition to the wrong content about monotheism, prophecy, and resurrection, the science of theology follows a non-resulting method, and this method invalidates the obtained results and misleads different Islamic groups. Some believed that ḥadīth scholars were not opposed to theology, but rather their opposition was due to the deviant groups’ use of this science. This article intends to specify the exact view of ḥadīth scholars regarding theology. The article concludes that ḥadīth scholars believe that using the incorrect methods leads to incorrect conclusions and the emergence of diverse sects. The disagreement of ḥadīth scholars with the science of theology is not due to the use of this discipline, but rather because of the rational and argumentative methods used in it.

In some Shiite books, there are traditions about forbidding theology(Kalam). These traditions have led a group of Shiites to think that theology(Kalam) is not useful and has not been condemned by the Shiite Imams. Studying the traditions on this subject and paying attention to the biography of the Shiite Imams shows that the Shiite Imams were among the great theologians in their time. They have had debates with scholars of other religions. Shiite imams trained their students to face the opposition. Debates were sometimes held in the presence of imams. Therefore, Shiite Imams believe that knowledge of theology(Kalam) is useful .But sometimes at certain times, certain topics, certain people and certain circumstances forbid debating. Some of the traditions  condemning theology(Kalam) are also related to incorrect methods or fruitless discussions and are not specific to the knowledge of theology(Kalam).

Kalam is a science that discusses Islamic principles and beliefs and uses various methods of reasoning to dispel the suspicions of opponents. Hadith also means a word that indicates the words, deeds, and narrations of the infallible. This study deals with the analysis of the function of hadith in Kalam and it was concluded that in the first period of Islamic Kalam, Mutakallim wanted to express Islamic beliefs by mentioning verses and hadiths, and even in the period of rational Kalam, hadith was completely abandoned. It was not, but today one of the main problems in Kalam is its distance from the narrated kalam, while the hadith still has a prominent place in explaining Kalam issues, especially in some of its new issues.

With the beginning of the translation movement in the second and third centuries AH, the entry of rational sciences into the Islamic world, the evolution of theology and the development of theological disciplines among Muslims, the scholars of the Islamic world sought to learn these sciences. The combination of these factors caused the theological views of Muslim scholars to appear in their various writings, including interpretive and theological views. Using descriptive-analytical method, this research seeks to answer the question of what effects theological views have had on the formation and formulation of the rules of Arabic grammar. Analytical descriptive study of this issue indicates that the important role of theology in the development and regulation of syntactic views in various chapters such as: syntactic causes, conflict, the position of the subject and the object and the Arabs of the two, and ... causes issues such as factor and Common, syntactic causes, appearances of major and minor Arabs, chapters and partial rules of grammar became fully apparent.

An explicatory approach to imamate-oriented themes attempts to study its relevant topics in the realm of imamate scholarship. It tries to approach imamate first from a revelation-based perspective. As such, the differences between it and comparative imamate-oriented studies are highlighted. In contrast to comparative imamate studies, the explicatory approach to imamate attempts to extract the real status of the infallible imam, hence that of imamate. Applying ijtihad-based techniques, it mainly draws on Shiite as well as Quranuc sources a, with its audience being mainly Shiites.

The word shubha is used to denote different meanings, such as similarity and identity, complexity and ambiguity: But the use of the term is different in Fiqh (jurisprudence) and science of scholastic theology. Shubha in jurisprudence is used only in the sense of doubt. While in theology, “shubha is a theological argument that makes it difficult to distinguish right and intentionally or unintentionally, challenges the religious beliefs of a religion by mixing or creating similarities between right and wrong or good and bad. Also, shubha has features, such as the use of a seemingly simple and straightforward argument system, persistence despite reaching logical response, exploitation of abnormalities and rare things, referring to the behavior of the public, being more effective on the masses, growth in non-responding environments, and power of rapid expansion and growth. These characteristics have made shubha, in the opinion of theologians, to be very dangerous; so much so that some have considered answering to shubha as one of the goals of science of scholastic theology.

Rule of wisdom has been regarded as one of the most significant rules in theology, because of its role in establishment of theological doctrines and principles of holy religion of Islam. The survey and investigation about domain of application of this rule in realm of theological issues will suggest that in which affairs this rule is applicable and how much Imamiyah theologians have used it in establishment of religious beliefs. This paper, by method of using library and descriptive-analytic tendency, has analyzed the details of various applications of the rule of wisdom in significant legacy of Imamiyah theology, making clear that this rule is applicable in most of issues and affairs in theology and domain of its application includes affairs like unity of God, prophecy, Imamah, hereafter, and subsidiaries associated with it. Imamiyah theologians have benefited from it so much in establishment of a great deal of religious teachings and doctrines.

The essence of faith was one of the major problems among political and scholastic theological sects of first and early second century after Hijrah. Khawārij, Morji’ah and Shia discussed it in defferent ways. The main issues which can be provided in an integral category are as follows: indication of faith and Islam, asking about the level of accepting faith, determining the level of faith and the quality of a believer’s (Momen’s) rule in this world and future life. In this case, lots of companions’ and students’ questions have been clearly answered by Imam Sadiq in various traditions. In this article, considering the views of different sects, we explain the viewpoint of Imam Sadiq in this regard.

This article is intended to introduce Islamic theology (Kalam) in the field of Islamic thought and explain the constructive and decisive role of this religious science and those engaged in it, showing as its distinctive role the defense of holy status of religion through well-grounded arguments in answering questions and removing doctrinal doubts. It is in this way that some knowledge is reached on the crucial role of Kalam in preparing the ground for the rise of other religious sciences, shedding light on the relation of this doctrinal-religious field of knowledge with other religious sciences. Due to the importance and nobility of Kalam as genuine Islamic science a mention is to be made of the high position of theologians who, in addition, were urged by holy infallible Imams to undertake the defense of religious beliefs in doctrinal arena.

Those who believe in the theory of voting prove their allegation to nominate the Imam (p.b) by two ways; direct and indirect (). In the first way they deduced it from the treatment of the companions of the Prophet, and proving the Imamate of Abu Bakr through homage.
In the second way they prove their opinion by refutation the theories of opponent or the watcher – the theory of installation is the most famous one –
So, we are going to explain some necessary answers through discussing both opinions.
The first group believe that there was consensus (of Moslem legal scholars) on the way of voting. But we say that there was not any consensus, and there was not any text about the election of Abu Bakr, therefore it is impossible for his election to be true.
As for the second way, in addition to refutation the conclusion that says there was not any frank text about Alis Imamate (p.b), we proved that there was a clear frank text but it was also true and recurrent