جستجوی مقالات مرتبط با کلیدواژه « sheikh mofid » در نشریات گروه « علوم قرآن و حدیث »

There are few issues in the history of human thought that have made people reflect as much as the cognition of God and his attributes. Trying to answer this question has always been one of the serious efforts of thinkers of every era. In the theological thought of Imamiyyah, the opinion of Sheikh Mofid, which is one of the most influential and stable ideas in the field of theology and has caused deep intellectual changes after him, has special privileges in answering the mentioned issue. This article seeks to examine the foundations of Sheikh Mofid regarding the most important issue of divine attributes, i.e. "analysis of the relationship between God's essence and His names and attributes" by referring to his theological thought in the Shia intellectual system. After examining some views of Muslim theologians on this issue, such as "excess", "substitution" and "state theory" as well as analyzing the opinions of supporters and opponents of the Imamiyyah view, i.e. "the identity of the essence with attributes", we try to show the lack of conflict in Sheikh Mofid's statements in proving the principle of identity, considering the principles extracted from his opinions on the aforementioned issue. Finally, we emphasize the superiority of monotheism in Shiite thought as the basis of Sheikh Mofid's view and the final finding of this research, which has been the common feature among Imami theologians after him.

The present book of Solaim ibn Qays is a book of hadith with historical-doctrinal subjects, which is said to be the first Shiite book, and several narrations in the field of Imam of the Time (as) and the prophecy of the Prophet (pbuh) on his justice and also, the prophecy about Sufyani, the pure soul and the companions of Imam Mahdi (as), the position of the Imam of the Time (as) in heaven, and life in the government of Imam of the Time (as) exists in it. On the other hand, opposing views have always been expressed about the authenticity of the text of the book of Solaim, to the extent that some have considered it to be fabricated. One of the ways to know the authenticity and validity of Solaim's book is to examine the relationship between this book and the first sources; One of the most important sources of the first Shiite sources that can be named is the works of Sheikh Mofid (AD 413 AH). In the present study, we have studied the works of Sheikh Mofid and their relationship with Salim's current book using the library method. The result is that either Sheikh Mofid had not seen the current books attributed to Solaim (and these books were made after Sheikh Mufid’s period); Or, he basically did not consider these books valid.

The reliability of akhbar-e ahad in the field of beliefs is one of the most controversial issues among the scholars in the field of religious knowledge. The authenticity of such hadiths has two main problems from the perspective of Usul al-Fiqh: the lack of inherent illuminativeness in such hadiths, which distinguishes them from the frequently-narrated hadiths and makes them doubtful and devoid of practical effect on beliefs. The present study, which was conducted using the descriptive-analytical method, seeks to examine Sheikh Saduq and Sheikh Mofid’s different approaches to relying on doubtful akhbar-e ahad in the field of beliefs. Apparently, one of them believes in the authority of such hadiths, but another does not give any credit to them. In this regard, some factors underlie their different approaches in dealing with akhbar-e ahad and hence weak hadiths and their reliability: 1) Sheikh Saduq had obtained some documents about the meaning and examples of akhbar-e ahad, which had not been known to Sheikh Mofid. 2) Sheikh Mofid, too, considered akhbar-e ahad to be reliable, except for those which had been made-up by Sunnis. 3) Sheikh Saduq, like the Shiite theologians of his time, did not consider akhbar-e ahad to be illuminative and did not believe in them. 4) One of the concepts of akhbar-e ahad-e thaqeh is weak hadith, and the two sheikhs had different views about this concept due to the evidence considered by them, and obviously this differential approach to the concept of weak hadith has influenced their acceptance or rejection of the reliability or unreliability akhbar-e ahad.

Sheikh Mofid (born in 413 AH) from the Baghdad theological School, and 'AllÁmeh Hilli (born in 726 AH) from the theological school of Hillah, are prominent Shi'i theologians. Although they are both rationalist theologians, they have two different approaches to theological issues. In the present paper, we have tried to analyze the changes and developments in the position and structure of the issue of resurrection, which is one of the important theological questions for these two great Shi'i theologians. In terms of method, both theologians have used the two sources of reason and tradition to know the resurrection. However, there are much more general and rational discussions in the works of 'AllÁmeh than in those of the Sheikh Mofid. For example, although they both believe in the incorporeity of the human soul, Sheikh Mofid offers textual reasons to prove this theory, while 'AllÁmeh Hilli has recourse to rational and philosophical reasons. Regarding the issues of
resurrection, Sheikh Mofid, unlike 'AllÁmeh, has elaborated on the issue of the resurrection mainly through textual evidence. One of the main causes of this difference is the introduction of philosophy into theology.

The definition of Imamate serves as the foundation of Imamate studies. Within the Shiite thoughts, a systematic as well as reasonable definition of Imamate was for the first time put forward by the theologians in Bagdad School. In the present study, the researcher has investigated the definition of Imamate from the viewpoint of the most eminent theologians in Bagdad School. He has also dealt with the traits of these definitions along with their relation to the concepts of Prophethood and apostleship through the eyes of the theologians in Bagdad School, while elaborating on the differences among them. And finally, he has conducted a general evaluation of the Bagdad Schools’ approach to defining Imamate. In researcher’s view, the approach of Bagdad School’s theologians to defining Imamate is methodologically acceptable; however, it is problematic in terms of content and comprehensiveness as well as its conformity to traditional and Quranic teachings in relation to Imamate. Accordingly, Imamate needs to be completely defined and likewise redefined. And this should be accomplished with respect to the position of Imamate in the Quran and traditions as well as the related concepts of Imamate employed in the Shiite thought.

Hadith criticism has an appropriate status in the works of Sheikh Mofid. He has utilized complicated methods in his criticism. Methods of hadith criticism in the works of Sheikh Mofid are divided into four groups. According to their importance: 1- text-oriented criticism, 2- document-oriented criticism, 3- source-oriented criticism, 4- demonstrating the evidences for lack of issuance or unreceivability of hadith. Each of the above mentioned methods has been developed utilizing many techniques and criteria.