جستجوی مقالات مرتبط با کلیدواژه "تاریخ کلام امامیه" در نشریات گروه "فلسفه و کلام"

After the decline of the Baghdad school (447 AH) until the formation of the Hala theological school (half of the 6th century) in Iraq, which was one of the most important and revolutionary schools in various sciences, including theology, there was a transition in the history of Imamiyya theology, and the Shiites were left without a theological school. The only field in which Shia had scientific efforts was the Ray seminary, in Ray the followers of other Islamic schools, especially the Mu'tazila, had an active presence and influence, and for this reason, the prevailing atmosphere in that field was ``Etzali'' rationalism. They made a diligent effort to follow the theological line of Qom and Baghdad, but they did not create a special change in theology, therefore, the field of Ray was not counted among the theological schools of Imamia, but it played a very important and effective role in the formation of the theological school of Halle in other ways. Therefore, this research aims to analyze and investigate the history, position, importance and key role of the Ray field as one of the important cultural centers of Iran at that time, which was the link between the schools of Qom and Baghdad, and its influence, using a library method. They appear in the history of Imamiyyah.

The scholarly seminary of Ḥillah had been established by the presence of a group of the famous Imami scholars in the city of Ḥillah from its beginning days of building by the Shi’i Mazyadis in the sixth century. Although the scholars of this seminary in the first years had been mainly concerned with the knowledge related to Jurisprudence (Fiḳh), on the basis of some necessities, some years later the knowledge of Kalam also flourished in this city. Following the theologians of the Rey School, the Kalam of Ḥillah at first was influenced by the recent Mu’tazilah, after the appearance of Khwajah al-Tusī and Ibn Maytham al-Baḥranī, the Kalami literature of Ḥillah had been completely influenced by the peripatetic philosophy. This new trend, although critical of the philosophical thought in the essential issues of Kalam, completely impressed by philosophy in methodology and Kalami literature. Alongside the Kalami trend, the Kalami-Ḥadithi trend must be referred wchich Sayyid Ibn Ṭawūs is its most prominent representative in Ḥillah. This trend which has been, in fact, the continuation of the kalami Ḥadithi School of Qom, was critical of the Mutakallemun in methodology as well as in some important belief issues. In the Ḥillah School, the Mystical trends must not be ignored. These trends gradually influenced the total Imami thought even the Mutakallems and philosophers. Despite of the critical encounter of some of the scholars of Ḥillah with the Sufī and mystical thoughts, many of the scholars of this school such as Khwajah al-Tusī, Ibn Maytham al-Baḥranī and even a theologian like Fāḍil Miḳdād influenced by it. While they discussed on the rational and Kalami basis in their rational books, but they believed that a higher type of knowledge is also exists which is the mystical.

Ibn Qubba Rāzī is one the Imāmī theologians in early fourth century, who is regarded as among the Shī’a Mu‘tazilīs. The scholarly heritage and opinions left behind from him are all concerned with Imamate, in which many traces can be found of his inclination toward I‘tizāl. Thus, the question arises as to whether in his tendency toward Imāmiyya theology, Ibn Qubba has accepted all the Imāmiyya’s thought system or he has become a Shī‘a only in concern with Imamate. With a comparative study of the viewpoints of Ibn Qubba and the Mu‘tazilīs in method and content, this article tries with the aim of clarifying the climate of Imāmī theology in terms of impressionability from the Mu‘tazila, to show that Ibn Qubba has accepted Imāmiya views in relation to Imamate, and as such, only the specific and not the general Imamate, and that he keeps maintaining the epistemological principles of the Mu‘tazila in other ideological suppositions.

Ibn Qobbah has been known as one of the most famous Moa`tazelite scholar at the beginning of fourth century of hejrah that became Shiite and gave a special explanation on Imamate. His thought, being searchable in Baghdad school, is, particularly in Imam`s qualities, somewhat different from well-known and current idea and, contrary to imamiyyah hadith current, was of a minimum attitude to Imam`s properties. As is explained in the paper, with regard to Ibn Qobbah`s view, one may not agree with Tabatabaei in saying that Ibn Qobbah has negated para human being qualities. Studying Ibn Qobbah`s teachings in Imamate to perceive the history of Imamiyyah theology, it is made clear that he must be taken among those believing in minimum Imamate. His thought, therefore, may be regarded as continuance of Hesham Ibn Hakam`s current; a current limiting Imam only in the field of explaining religion.

The Mu’tazilites converted to Shi’ism are a culture-making group in the course of Imami thought in the third/tenth and fourth/eleventh centuries that their comparison to the theologian heritage of Imami theologians in Baghdad can aids to recognition of their place and role in the history of Shi’a thought. The current writing, by examining the available reports in the works of the Nawbakhtis, Sheikh Mufid and Seyed Murtaza, tries to analyses the kind of their encounter to Abu Eisa Warraq and Ibn Rawandi from the two aspects of personality and scholarship. It also tries to map out their place through explaining the judgments of Baghdadi theologians about the Mu’tazilites converted to Shi’ism. Furthermore, in a more enormous view, it tries to show the trend of Imami Kalam from the third/tenth century to fifth/twelfth century and reconstruct a scene of the history of Shi’a Kalam. The result is that one cannot see a homogeneous position about Abu Eisa Warraq and Ibn Rawandi in the remained heritage of Imami theologians in Baghdad; although there can be seen some signs of kinship in the issue of Imamah.