جستجوی مقالات مرتبط با کلیدواژه « شیعه » در نشریات گروه « فلسفه و کلام »

The book Minhaj al-Sunnah is one of Ibn Taymiyya's works, in which he tries to establish the position of the Ahl al-Bayt of the Prophet by citing rare and exceptional cases and sometimes weak and false documents. Among other things, to weaken and even deny the belief in Imam Asr (a). By using the library research method and analytical-descriptive approach, the author tries to analyze and criticize the foundations of Ibn Taymiyya in denying the Imam of Asr (a) by referring to Sunni traditions and show that Ibn Taymiyya has used the trick of lying and relying very rare narrations, he has tried to challenge the belief of the Shiites in the Promised Mahdi and by accusing the Shiites as quoting false narrations from the Sunnis, to weaken the position of the Imam (a), while the sources of the Sunni narrations are contrary to his sayings and thoughts and the famous narrations narrated by the hadith scholars show clearly the high position and deep belief of the Shiites in the promise that the Prophet (s) He has given good news of him.

One of the disagreement between the Sunni and Shiʿa sects in the field of Kalām and beliefs is the issue of belief or disbelief of the parents of the Prophet of Islam (SAWA). While the Shiites firmly believe in the faith and belief of all the fathers and mothers of the Holy Prophet in monotheism, the majority of the Sunnis believe that some of them were infected with disbelief and polytheism, and a few of the Sunnis believe that the fathers of the Prophet were faithful. With an analytical, descriptive and critical method and by referring to the exegetical and hadith sources of some great scholars of the Sunnis, in this essay we explore the issue of belief or disbelief of the father of prophet Abraham (SA), which is one of the disputed Qur'anic positions between the two sects regarding this doctrine, is in three categories: A) Āzar is Abraham's father and a polytheist, and B) Āzar is the name of an idol or it means curse, and C) Abraham's father is a monotheist person and Āzar is a person other than Abraham's father. The most important finding of the present article is that some of the great Sunni scholars such as Shaʿrāwī, Fakhr al-Rāzī and Ālūsī have in some cases gone as far as admitting the validity of the Shiʿa point of view, although the final confession cannot be deduced from their collection of words.

Immunity of Imamat is among old issues in words of Islamic. Inspite of its abundant emphasises and argumentations and presume as divine office along with prophecy, it is still target of literati's spates and doubts, so that recently Miss Lambton, with the claim of studing historical Shia's thought, try to introduce the issue of Imamat's infallible leaders as lack of historical origin, and presents it as the result of exaggeration in exaggerator's believes. In second century' s recent with a little adjustment gradually has been Shia's dominent thought by Shia theologians. She claims that believe in Imam's immunity couldn't attribute to any Imams, companions f Imams and even the whole Shia in the first century. Analysis of the mentioned claim and it's presented evidence shows lack of true and rational analysis of evolution of Shia's intellectual principle. Its analysis and criticizing shows that she has confused between evolutionary process in Shia's intellectual principle and development in intellectual principle from summary to detail. The aim of this research is to know Miss lambton's confusing and error with disquisition in her words and phrases in the book of government and regimen in Islam. Attaining this aim is feasible in the shade of exact analysis and discription of her words and her orientalist' s fellow with collecting datas in library. The result is proving her's confusing and error in understanding Shia's theology thoughts and its defenders.

Shiism is the natural born of Islam and represents the pure Islamic thought. The core of the Shiites were among the great and prominent companions of the Prophet of Islam, who believed in the necessity of the leadership of Ali bin Abi Talib (a.s.) after the Prophet (s.a.w.) after the death of the beloved Islamic prophet and the formation of the Saqeefah and the situation that occurred in the election of the caliph. Historically, Shiism took a different path, and despite being in the minority, Shiites followed the leadership of Ali (AS) and stayed with the Ahl al-Bayt (AS) and gave up their faith by enduring all the difficulties and problems. They didn't take it. After this period, even though Shia was under pressure in every way. It continued to grow under the leadership of Imams (AS) and spread to different parts of the Islamic world. During the period of Imam Reza (a.s.) considering that Imam Hammam had found relative freedom after a difficult and suffocating period during his father's time; He was able to organize the Ahl al-Bayt school. With the arrival of Hazrat Reza (AS) in Iran, the geography of Shiism changed and Iran became one of the centers of Shiite education. Imam (a.s.) spread knowledge with his presence and the Shia religion was established as one of the most important Islamic religions. His emigration to Iran was one of the effective factors in deepening and expanding the school of Ahl al-Bayt (a.s.) and his activities and actions in Iran, considering the existing situation of that time, are remarkable and significant, and the most important activity Hazrat's actions in the field of deepening and expanding Shiism are: 1) holding debate sessions. 2) Education of students. 3) Confronting sects and deviant movements and the presence of His Holiness in a political position. 4) Expanding the culture of Ahl al-Bayt (AS) and deepening Shiite beliefs. In separate sections of this research, these debates and activities of the Prophet and their impact on the deepening and expansion of Shiism will be discussed.

One of the most important theological debates is the issue of scientific Qaza and Qadar (Divine Decree and Predestination) and its incompatibility with Bada’ (alteration in the divine will). Some popular scholars believe that there will never be a change in God's Qaza and Qadar because they consider this to be contrary to God's knowledge. In contrast to this group, the Imamiyyah believe in the change of God's Qaza and Qadar, because according to them, Qaza and Qadar are of two types: Absolute Qaza and Qadar; Conditional Qaza and Qadar; therefore, what the Imamiyyah believes in is the conditional Qaza and Qadar by God, which is also compatible with the doctrine of Bada’ or change of predestination. Since there is a difference of opinion among Muslim theologians about the doctrine of Bada and its connection with God's Qaza and Qadar, therefore, in this article, the views of the parties (Fariqain) on this issue have been examined. The method of this research is descriptive-analytical, and based on it, it has been shown that the approach of Sunni scholars to this issue is not the same. Some of them, emphasizing the literal meaning of Bada’, consider it opposite to Qaza and Qadar, and another group of Sunni scholars, such as the Imamiyyah, divide Qaza and Qadar into two absolute and conditional types. Based on this point of view, it should occur in the conditional part and there is evidence for it in the verses and hadiths.

The discussion of this article is about causation, especially active causation, and the author's foundation is to examine the matter through a comparative method between the heads and some elders of Islamic theological sects. In this article, first the definition of causality was stated in the form of a report, then the importance of this discussion was briefly explained from the philosophical and theological aspects, and the difference between the philosophical and theological views on causality was stated, and what is related to this category to Islamic theologians was determined. so that the path of the discussion is well clear. Then, respecting the relative precedence and backwardness of the four sects, the Mu'tazila, Ash'arite, Materidiyyah and Shia theories about causality were reported, according to the same point of view that was relevant to them, and at the end, after summarizing the contents in five paragraphs, the Shia opinion and In some ways, the opinion of Mu'tazila is accepted. It should be noted that the history and biography and views of the four sects and their intellectual developments throughout the centuries have not been detailed in this article, and the sects have been introduced only to the extent that was meant for reporting and researching the causality.

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.

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 research question in this study is to examine the existence or non-existence of the connection between the Shiite reading of Ghadir Hadith and the claimed negligence of the Prophet (s) to announce the succession of Amir al-Mu'minin (a). According to some Sunnis, accepting the Hadith of Ghadir on the succession of Ali (a) shows the negligence of the Prophet (s) in announcing and confirming his succession. The research method in this article is descriptive-analytical. The research findings of this research show that before the Ghadir incident, the Prophet (s) informed the people of the superiority of the Amir (a) over other companions and his worthiness for the Caliphate in various ways. He also announced the succession of Amir al-Mu'minin (a) in the Ghadir event, using many authority figures and articles, and closed the way for any excuses. After the Ghadir incident, he tried to remove the obstacles from the path of Ali's caliphate in various ways and to establish his caliphate by writing a will.

The wisdom of God in the mirror of Muslim theologians' thinking indicates His infinite knowledge. They infer God's knowledge by explaining the divine wisdom and the details of the craft and the subtleties of the verb, and they pay more attention to His current knowledge and current attributes. According to the opinion of Shiite theologians - regardless of their philosophical opinions in this matter - the definition of wisdom in the field of speech is "God does not do ugly things, which requires accepting the principle of goodness and ugliness inherent in reason; That the phenomenon in itself contains all kinds of benefits and corruptions, and the Supreme Being is also aware of these benefits and corruptions. Therefore, in his actions, he does not commit ugly things and does not abandon what is necessary. With this opinion, Shiite theologians demarcated the opinions of the Ash'arites, which deny goodness and ugliness inherent in reason.According to Ash'areh opinion, God does not perform His actions based on purity and wisdom, but what He does is wise, which they consider to be the result of God's knowledge. With this statement, they wanted to preserve the inherent exaltation of God, who does not condemn anything outside the realm of his nature, but they have prescribed the issuance of any act, even if it is futile, for his nature to be a burden. The verbs are based on expediency and wisdom and being free from cancellation and futility, but their expression of God's wisdom is similar to the wisdom of humans, which is issued from Him to achieve a purpose and goal.

The issue of government throughout human history has been one of the significant issues so that Muslims have sought to establish the political organization of the Islamic societies. Moreover, Shiites regard Imamate as a great example of the Islamic state and one of the pillars to administer the political system after the Prophet (PBUH), which is applied in the age of occultism in the form of Wellayat-e Fagih (authority of the jurist). This study, taking a descriptive-analytical approach, explores the Shiite imamate with regard to the structure of the Islamic government in the age of occultation through the lens of the opinions of Imam Khomeini (RA) and the results reveal that the authority of the jurist is the main pillar of the Shiite system in the age of occultation and the most fundamental institution in the structure of the Islamic Republic system that, while talking about the separation of powers, because of the prevention of illegitimate and corruptive concentration of power, these systems of power are not independent from the leadership. In the thinking of Wellayat-e Fagih (authority of the jurist), three theories were presented considering the boundaries of power: the Islamic nationalism, the absolute export of revolution, and the theory of Umm al-Qura (mother of all settlements). The opinions of Imam about the national and international boundaries of power are represented in various ways. Regarding the political activities of people, he believes that parties, communities, political associations, and religious minorities enjoy freedom as long as they do not conspire.

 The idea of ​​Imamate is the central point of Shia thought and many thinkers tried a lot to establish this doctrine in the structure of theology. In other words, the Shiite political system is formed with the Imam as its center. In the past eras, Shi'a political rival flow emerged on the axis of Umayyad and Abbasid caliphate, and most of the doubts were related to this flow. But in today's world, there is another rival trend called the Phenomenal Democracy, which, along with other trends, has come into conflict with the idea of ​​the Shiite Imamate. Ibn Maitham Bahrani is among those who have a significant role in consolidating the idea of ​​Imamate in theology.He explains the issue of Imamate, the necessity of the presence of an Imam in society, how to install an Imam and the qualities of an Imam. Ibn Maytham's approach to this issue in the science of theology is very original and innovative; Because he bases his speech on Imamate on five issues and interprets each of these five issues with special words such as (ma, hil, lam, kiif, man) and he gives the world a correct interpretation of the Shia Imamate system. And Jahian presented that the common way of governing today is based on false and unreal democracy, and the real democracy is the same religious democracy that is accepted by the Shiite Imamate system, and it is the only model that can save humanity from today's troubles. For this reason, it is necessary to read his thoughts on the mentioned issue.The current research collects information using a library method and examines it in a descriptive-analytical way.

In both Shiite and Protestant denominations, faith is the most important factor of salvation, so the question of current research is: may one argue that human action be as important as faith for salvation? And is the importance of action in determining the level and perfection of faith or in achieving salvation? In the Shiism, this issue was first raised during the formation of the Kharijite sect. This issue then continued among the Murji`ah, the Mu'tazilites and the Shiites. This research examines the place of action in salvation from the perspective of Shiites and Protestants through a comparative research method. The findings show that salvation in the Protestant first and foremost means liberation from original sin and then liberation from hell, but in the Shiism, according to the original teaching of purity, salvation only means liberation from hell. But in both, action is an instrument of faith and its perfection, but to achieve salvation, it is not reassuring and can not be relied on.

Pilgrimage consists of three pillars of pilgrimage, forgery and heart tendency, which in addition to acquainting the pilgrim with the rank and glory of the saints of God, has undeniable effects on his spiritual construction. Nevertheless, the Salafis believe that pilgrimage is simply a form of worship for graves and therefore attributes the grave to the Shiites. Rashid Reza, for example, in his commentary on Al-Manar, which is one of the most important commentaries of the Sunnis, states the reasons for being a gravedigger and the relation of polytheism to the Shiites. He, who has borrowed these arguments from his Salafi predecessors, Ibn Taymiyyah, explains these arguments by quoting verses from the Qur'an. This article, which is written in a descriptive and analytical manner, critiques and examines these arguments. The findings of the study indicate that the lack of correct understanding of the verses, lack of attention to the Sunnah of the Prophet and the elders of Shiite and Sunni scholars and also unfamiliarity with Shiites to understand the intentions and actions of the people and their properties have caused such doubts and confused the commentator. Has discussed.

The present paper has been written with the aim of analyzing the position of the Ahl al-Bayt (AS) in the books of heavenly gifts (for the Sunnis) from the perspective of Sunni narrative collections. The research was conducted using descriptive method and inductive qualitative content analysis. The statistical population was all 10 books of elementary heavenly gifts for the Shiites and the Sunnis, and the statistical sample was determined purposefully to address the Ahl al-Bayt (AS). Then, by carefully studying the statistical sample members in Shiite books, five themes (scope, characteristics, virtues, practices, and our duties towards the Ahl al-Bayt (AS)), and in Sunni books, four themes (scope, practices, virtues, and our duties towards the Ahl al-Bayt (AS)) were extracted, each of which contains a number of categories. Afterward, a two-dimensional table of themes-categories of this research was designed. The result of this study, according to what was obtained from the analysis of the data, shows the position of the Ahl al-Bayt (AS) in the books of heavenly gifts (for the Sunnis), has not been properly explained, and although subjects such as the example of the Ahl al-Bayt (AS) in the verse of purification, the event of Kasaa, the revelation of surah al-Ensan, and the verse of Mawaddat have been confirmed and accepted in the Sunni narrative collections, they have been removed from the books of heavenly gifts (for the Sunnis).

The issue of guardianship has a special place in the doctrinal thought of Shiite scholars and Shiite scholars consider the existence of a guardian after the Prophet to guide man from misguidance to happiness necessary.. Shiite and with emphasis on three religions ,. Imamiyya, Zaydi and Ismaili, examines the views of Shiite scholars. And it answers the question, what is the view of Shiite scholars on the issue of guardianship? After examining the views, it was found that all three religions (Imamiyya, Zaydiyya, Ismaili) with emphasis on verses and hadiths believe that the Prophet (PBUH) had appointed a successor before his death, with the difference that from the perspective of Imamiyya, the position of guardian It starts from Imam Ali (AS) and ends with Hazrat Mahdi (AS), while the Ismailis and Zaydis consider the will to be specific to Imam Ali (AS).Keywords: Wasi, Shiite , Imami, Zaydi , Ismaili.