پژوهشنامه کلام تطبیقی شیعه
پیاپی 2 (پاییز و زمستان 1398)

The initial appearance of some verses of the Qur'an in various cases indicates that Prophet Moses (PBUH) in two cases: 1) killing a Coptic person; And 2) the seemingly humiliating treatment of the divine prophet, his brother Aaron (PBUH), has committed the most violent act possible. The method of collecting the contents of is library research. In the way of citing the data, the method of documentation has been followed. In content analysis, the content analysis method of the descriptive-analytical type has been used. The answers related to the violent action of Prophet Moses (PBUH) have been collected, analyzed, examined, and criticized, and in the selected view, we have reached the conclusion that in the issue of murder, there are only two answers to defend the oppressed in the form of unintentional murder or premeditated murder is a justified answer, and in the context of humiliating treatment. the only justified answer is that Prophet Moses (PBUH) wanted to show the consequences of idolatry in a practical way.

The relationship between God and humans has been one of the important philosophical, theological, and mystical concerns in the Islamic world. Muslim philosophers, theologians, and mystics according to the guidelines of the Qur'an in this field as well as their rational approaches and their influence from Some of the ideas of Greek philosophy have tried to explain this relationship in a different and at the same time conflict-free way. The present study examines the views of two prominent thinkers of the above currents. Avicenna on behalf of the Muslim philosophers explains this relationship with the pattern of love and rational perceptions and believes that man with his intuition, love, and attraction to God reaches a position where he can enjoy the same pleasure as the angels. Ghazali as a Sufi and a mystic explains the relationship between God and humans in the pattern of mystical annihilation and destruction and the context of unity with God. These are dual approaches Philosophical and mystical have ontological, anthropological, epistemological, and theological presuppositions

The holy verse: “He is not questioned about what He does, but they shall be questioned”, is one of the Quran’s verses that have been discussed by religious scholars. The most significant question regarding this verse is about the reason, God is not questioned. Considering some views concerning explaining this verse, shows different mystical, philosophical, and theological foundations for answering it. Some theologians believe that negating the question of God is referred to as negating the necessity or not acting by God. In some others meantime believing in the necessity of some acts upon God, relying on the divine act on wisdom is the reason for negating questioning God. Some philosophers argue that the negating question of God is led to negating the finality of divine acts. Mystics try to explain it by relying on divine mystery, knowledge, and proof. This paper by emphasizing some thinkers’ thoughts tries to argue that Mulla Sadra’s view is more justified, then tries to reread the verse in relevance with before and after verses

When the question of reform in religion came into play, some currents of thought aimed at reforming religious affairs. One of these currents that took place in the Muslim world was the Salafist movement. In Iran, some influenced by Salafists emerged who had similar beliefs. Other factors contributed to the formation of this trend in Iran, including the weakness and decline of Muslims and the progress of the West in the material sciences and the cooperation of the rulers of the time and Western factors with them. Proponents of this movement initially chanted only the slogan of returning to the Qur'an and the beginning of Islam, but after a while, some Muslim beliefs, especially Shiites, saw differences between Muslims and the spread of superstitions, and they began to deny them. Like what they say in Imamate, infallibility, and science of the Imams, intercession, Visiting graves, and pilgrimage. Other important beliefs of the group include calling for unity and fighting against the clergy and the abandonment of many traditions. The present article investigates this process including its formation, beliefs, and introducing some of their personalities (Khorghani, Sanglji, Borghi, Ghalamdaran, and Tabataba'i).

The current article has been compiled to explain comparatively the issue of the temporal contingency of the material world according to the views of four Islamic denominations, Mu'tazila, Ash'arites, Matradaiyeh, and Shiites, in addition to Avicenna, the Muslim philosopher and the founder of the philosophy of peripatetic. First, the article addresses a preliminary statement about the meaning of temporary contingency and its opposite, namely the eternality and meaning of the Universe, as expressed by the heads of Sunni religious denominations, the Mu'tazilites and the Ash'arites and Materidiyya, by directly referring to the sayings of the heads of these denominations, then, in this article, the theory of Avicenna has been explained, and finally, the authors have judged these theories. Among the results of this paper is that the theologian rule for the contingency of the universe is failed. The problem of the creation of matter from nothing makes a problem for both philosophers and theologians. And finally, it seems that the theory of eternality of the universe is more reasonable.

The approach of the theological and philosophical currents of the Islamic world in the use of reason and the relationship between it and narration has been different. Considering the importance of the opinions of Seyyed Morteza and Allameh Tabataba'i regarding the meaning, authority, and relationship between reason and narration, we tried to study this issue comparatively from the perspective of these two nobles. research

the present research has studied the title of this research descriptively and analytically until it reaches the desired result.

Seyyed Morteza considers reason to mean the set of sciences that is obtained for the oblige. Allameh refers to the intellect in the sense of human cognition, and the truth of the human soul as evidence. From the point of view of these two nobles, the authority of the intellect is inherent in it and is considered as a source of knowledge. From the point of view of these two, each of the intellect and narration, while having their own realm, but in many cases, confirm each other. They have a similar view on the discussion of the conflict between reason and narration.

The current article has been compiled to explain comparatively the issue of the temporal contingency of the material world according to the views of four Islamic denominations, Mu'tazila, Ash'arites, Matradaiyeh, and Shiites, in addition to Avicenna, the Muslim philosopher and the founder of the philosophy of peripatetic. First, the article addresses a preliminary statement about the meaning of temporary contingency and its opposite, namely the eternality and meaning of the Universe, as expressed by the heads of Sunni religious denominations, the Mu'tazilites and the Ash'arites and Materidiyya, by directly referring to the sayings of the heads of these denominations, then, in this article, the theory of Avicenna has been explained, and finally, the authors have judged these theories. Among the results of this paper is that the theologian rule for the contingency of the universe is failed. The problem of the creation of matter from nothing makes a problem for both philosophers and theologians. And finally, it

Khawaja Nasr ed-Din Tusi, as one of the famous Shiite theologians in the seventh century by writing such works as (Tajrid al-I'tiqad) described by the Shiites and Sunnis, has been able to defend Shitte beliefs, especially in the Imamate, by theological and philosophical rules, He influenced his later theologians even in the Sunni world and they modeled his method and wrote important books. This research aims to present Khawaja Nasr ed-Din's view of the Imamate in a descriptive-analytical approach and concludes that he has presented the Imamate as independent disciplines and has attempted to incorporate all the Imamate discourses into it. Included. Provides a rational structure and puts them into consideration. Analytical and Logical Approach In this study, the views of Nasr ed-Din are examined in two parts: logical, Qur'anic and narrative reasons.

The verse of Mubahala is one of the most prominent verses that has long been common in the context of Shiite and Sunni theological conversations. Imami theologians have sought to provide Qur'anic support for the foundations of the Shiite ideology in the light of the semantic meaning of the verse of Mubahala. Imamate, the superiority of the Imam and infallibility is one of the most brilliant perceptions mentioned in Shiite theological research. On the other hand, Sunni theologians, apart from proving prophethood, have rejected other aspects of the meaning that Shiites cite, and in their theological research, they have tried to take a negative approach with arguments such as the Prophet, the semantic meaning of the soul, Hassanain were child, and the preferred preference on the virtuous, reduce the meaning of the verse to a simple virtue. But Imami theologians, using rational arguments, narrative quotations, interpretive perceptions, literary rules and historical reports, defend the semantic perceptions of the verse; They have challenged the views of popular theologians, the outcome of which is clear in proving the radiant superiority of the Ahl al-Bayt.

One of the methods in understanding the Qur'an is the method of interpretation. Although this method is used in both the semantic and hermeneutic approaches, there are serious differences between the two. Islamic thinkers and commentators who follow the semantic approach do not face the same method of interpretation. Some view it as a general rejection and some as a maximum acceptance of this method. Of course, some also use the moderate method in using it in interpreting and understanding the Qur'an. The Muʿtazila have used the method of interpretation extensively in both theological and interpretive discussions. But the Ash'arites and Imamiyah criticized their approach. Among contemporary Shiite theologians, Ayatollah Jafar Sobhani, in addition to independent discussions in the field of interpretation, also considers the approach of other Islamic thinkers and analyzes their views with a perspective analysis. One of these encounters is with the Muʿtazila and their approach in the field of interpretation. The main finding of the research is that the Ayatollah Jafar Sobhani, while accepting the principle of the method of interpretation, but considers its excess as one of the harms in the field of religious understanding. In this research, in a descriptive-analytical method, we will point out the necessity and position of interpretation in them and follow their encounter with Muʿtazila interpretation

The purpose of this article is a comparative study of Rashid Reza's views on the interpretation of Al-Manar and Allameh Tabataba'i in Al-Mizan on the issue of intercession in the Holy Qur’an. This article is a descriptive-analytical study of the views of these two thinkers. The consequences are that Rashid Reza, while examining the verses related to intercession, believes that the verses of the Qur'an do not indicate the existence of intercession on the Day of Resurrection and that the only savior of mankind is his good deeds. According to Rashid Reza, there is no inconsistency between the verses of intercession. Expressing a rational argument for the denial of intercession, he says: Intercession for the rulers of the world is either based on ignorance or based on injustice, and both cases about God are excluded. Allameh Tabataba'i believes that the verses of the Qur'an are sufficient to explain the issue of intercession and by carefully examining the verses of the Qur'an, one can derive the Qur'anic view in this regard. The reason why intercession is completely rejected in some verses is that God wants to deny independent intercession, and the verses that indicate the existence of intercession with God's permission prove the existence of intercession non-independently and by God's will. According to Allameh, intercession is an opportunity for God's mercy on the Day of Resurrection, and with intercession, neither ignorance of God will be removed nor will God benefit. In addition to the afterlife effect, intercession also has a worldly effect so that people are directed towards the intercessors. The conclusion is that the verses of the Qur'an have a definite implication on the issue of intercession and clearly state that intercession is both intellectually and incidentally possible

Paying attention to the literal meaning of the word messenger and prophet in the Qur'an, and when they are addressed as messengers when they are prophets, is an important point that has received less attention from Quranic scholars. Some have interpreted both as meaningful and a group as a meaningful contrast between the words of the Prophet and the Messenger. The present study examines the views of Fakhr Razi and Allameh tabataba'i using library and descriptive-analytical methods. Fakhr Razi considers the criterion for choosing a prophet to be only the prayers of God by God and considers the prophet to mean a human being who is different from other people through revelation. According to Fakhr Razi, such a person becomes a messenger whenever he is commissioned to propagate revelation. He also considers the relationship between the two to be general and especially absolute. But according to Allameh Tabataba'i, the Prophet is a person who expresses to the people what is good for their livelihood and resurrection, and the Messenger is the one who carries a special mission, including the completion of a proof that seeks to oppose that torment and destruction and the like. Therefore, according to Allameh, the mission is a special and superfluous description of prophecy. Therefore, according to the above definition, it can be said that what Allameh knows as a "Prophet" is "Messenger" according to Fakhr Razi.