پژوهشنامه کلام تطبیقی شیعه
پیاپی 7 (پاییز و زمستان 1402)

Muhammad ibn Ya'qub al-Kulayni Rāzī (d. 329 AH), in the compilation of the most important Shia hadith collection, before dealing with jurisprudential issues, presented the religious traditions in two volumes. This section is one of the most important sources of Shia religious hadiths. The best use of this section is to find out the thoughts and the way Shaykh Kulayni looks at every issue. Since Al-Kafi is the only piece left of Shaykh Kulayni, which was written in the style of muhaddiths and not theologians, extracting the theological perspective of Shaykh Kulayni when he faces challenges, such as whether his opinions can be understood based on his book, which is a work of hadith. What should be done to extract his opinions? This research, in a descriptive-analytical way, seeks to find evidence and clues to extract the theological thoughts of Shaykh Kulayni. Shaykh Kulayni's theological opinions can be extracted by careful naming of chapters, the type of arrangement of chapters and books, attention to the general content of the narrations of a chapter, accuracy in the content of narrated narrations and their comparison with a group of narrations that have been left out. In addition, Sheikh Kalini has some comments in the introduction of Kafi and sometimes among the narrations, which, although few, are interesting.

Tatabbo', in different aspects of Mahdism, is the completion of parts that provide Mahdism scholars with a more comprehensive picture of this issue and its various angles, which is the way to solve problems related to Mahdism. Following different aspects of Mahdism means completing parts that provide a more comprehensive picture of this issue and its different angles to Mahdism scholars, which is the way to solve problems related to Mahdism. One of the aspects of this discussion is the recognition of the works of Mahdavi Moteqadim. In this research, what has been investigated on the writings of Mahdavi Imamiya is a comprehensive typology in three axes, the authorship subject, the religion of the authors, and the time of writing the work in the three periods of presence, Minor Occultation, and Major Occultation until the fifth century. Based on this, in this article, all the narrative, theological, commentary, and historical works whose authors were Imams have been mentioned. In addition to the works written explicitly and specifically about Mahdism, various types of works that implicitly deal with Mahdism have also been identified. These works include: Books of Malahem, Books of Al-Awsiya, a book about Asna Ashar, books about Adad al-Aemah, books about the Nawab Arba’eh, and some books with the title of al-Imamah, as well as a book on miracles and a book on sectology. The results of this research show the quantitative and qualitative superiority of the works of the Imamiyyah Qateiah (Ithna'ashriyyah) compared to the sects that branched off from the Imamiyyah in all types of Mahdavi studies, as well as the non-reliance of the works of the Mahdavi Imamiyyah Qateiah on the works of the waqifah. In addition, from the beginning of major occultation until the fifth century, while there is nothing left of the Waqifs and their works, Imamiya's works have more than doubled.

One of the important issues that is raised today in the philosophy of religion and the new theology is the question of the origin of religion and how it came into existence. Religion is a phenomenon that mankind has been dealing with for a long time, and no era can be found in which religion does not exist. The origin of this important issue has always involved the minds of many sages and different views have been formed around this issue. Auguste Comte, the famous French sociologist, considers the origin of religion to be human ignorance and believes that the age of religion is over. On the other hand, Shahid Motahhari, who is one of the most prominent contemporary Islamic thinkers, has expressed detailed discussions about religion and its origin in his various works. Shahid Motahhari believes that the origin of religion is human nature, that man has a natural inclination towards religion and belief in the One God, and human factors cannot be the origin of religion. In this article, with the descriptive-analytical method, while explaining Comte's point of view, it is criticized based on Shahid Motahhari's Fitrà theory. Comte`s simplistic view of religion and reaching a paradox that he himself admitted to cannot be resolved with his evolutionary and functional equivalence theories and invalidates his view.

Verse 59 of Surah Nisa, which is referred to as Ul al-Amr, is one of the most important proofs of the legitimacy of obedience in the field of religious and political authority in the Qur'an, which is dedicated to the issue of the leadership of the Islamic Ummah and the absolute obedience of all Muslims to them. According to this verse, believers are obliged to refer disputes and issues related to war and peace to the Supreme Leader, as a result, they have duties and powers in the field of community administration. Since the determination of Ul al-Amr's example is very important in the system of community administration, therefore, the scope of authority and the type of relationship of Ul al-Amr with the Messenger of God (PBUH) and the rulings of the society must be properly explained. Based on this, the main problem of this research is that according to the mentioned verse, can Vali-ye Faqih be considered an example of Ul al-Amr? In response to this issue, the approach of Shia and Sunni commentators is different; however, according to some of them, due to the lack of direct access to the infallible Imam, the term Ul al-Amr can also be applied to the fully qualified Supreme Leader. This research, using a descriptive-analytical method, tries to investigate the examples of Ul al-Amr in verse 59 of Surah Nisa.

Throughout the history of Islam, the accusation of Shiism against some Sufis and the accusation of Sufiism against some Shiites have caused the relationship between these two intellectual currents in the history of Islam to become the focus of researchers. The main issue discussed in this article is what kind of relationship exists between Shiism and Sufism and ğolov and what was the basis of the influence of each on the other? The primary hypothesis of the research is that: despite the differences that both Sufism and Shiism have in some epistemological foundations, the issue of Welayah (guardianship) has been the link between these two streams throughout the history of Islam. The emergence of the historical phenomenon of Ghulism parallel to Shiism in the history of Islam and the continuation of Ghulat life among some Shiite sects in the form of Sufism are important historical points. This article tries to investigate the historical links of Shiism and Sufism with a descriptive-analytical method and point out the role of Ghulat and their relationship with Sufism and Shiism so that it can bring a new field for further research in this field

The exploration of the meaning of life remains a central concern for contemporary humans. While Heidegger did not explicitly address this matter, his opinions can be discerned from his writings. He posited that modern humanity grapples with a form of nihilism, and the remedy lies in a return to authentic existence. In the later part of his life, Heidegger emphasized the importance of preventing dominance over nature and promoting respect for it as the criterion for the meaning of life. One significant limitation of Heidegger's perspective is the neglect of the role of goals and purpose in imparting meaning to life. In contrast, religious views provide a framework depicting a perfect, transcendent, and eternal goal for human life. This divine goal can guide individuals toward the pinnacle of meaning in life.

Death hearing has several uses, in some verses it refers to the non-hearing of the unbelievers, which in fact means that they are dead, in other verses it refers to the Prophet (PBUH) talking to the bodies of the dead and also to the martyrs being alive after death. Therefore, it is necessary to analyze its dimensions. This research, using a descriptive-analytical method, has compared the views of Mohammad Shafi Osmani and Ayatollah Javadi Amoli on the issue of hearing death and comes to the conclusion that from the point of view of the two commentators, the inability to hear the dead is an allusion to the infidels not hearing the call of truth. It is as if they are dead and cannot hear the truth. The findings of the research show that there is not much difference between these two commentators in the discussed issue. In the interpretation of the teachings of the Qur'an and Tasnim, both commentators refer to the battles of Badr and Uhud and the words that the Prophet of Islam (PBUH) and Hazrat Saleh (PBUH) had with the dead, the martyrs have a purgatory life and are blessed and happy

One of the disputed issues between Shias, Jews, and Christians is the issue of the infallibility of divine prophets. Shia theologians believe in the infallibility of all divine prophets, although they disagree on its limits. On the other hand, Jews have attributed infallibility to Prophet Moses (PBUH) based on the Torah, and Christians have attributed it to Jesus (PBUH) based on the Bible. Therefore, in the present article, with the Shiite theological approach, the problem of the infallibility of the prophets in the Qur'an and the Testaments has been examined. The method of this research is descriptive-analytical, and finally, based on the narrative and rational evidence of Shia theologians, it was found that divine prophets have infallibility.

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.

Consensus is one of the sources of reaching rulings, which may be a source of beliefs as well. In the theological books of Islamic scholars, Shia or Sunni, the reason for consensus has been used to prove some of the doctrines. And what is the criterion of credibility and the scope of its validity? This research aims to examine the answers to the above questions from the most important theological schools, namely the Imamiyyah, Mu'tazilah, Ash'ari, and Matridiyyah. This research, which is of a fundamental type, has tried to explain the different dimensions of consensus with the analytical and library methods and with the approach of rational and narrative reasoning. In this article, the reasons given for the validity of consensus in matters of belief have been undermined. The most important results obtained in this research are that: the fundamentalists of the Imamiyyah and some Akhbaris accept the authority of consensus based on reason, the Ash'arites accept the authority of consensus through narration, and most of the Mu'tazila and Matridiyya also accept the authenticity of consensus through narration. In this article, there is a flaw in the arguments presented, and Mukhtar's opinion is that: there is no evidence for the validity of consensus in matters of faith.

In most of the works that are devoted to the criticism of Wahhabism, those acts of Muslims which are considered as examples of polytheism according to Wahhabis have been examined. Although the criticisms raised in this way show the wrong image of Wahhabis about the beliefs of other Muslims, what is necessary is to criticize the fundamentals of Wahhabi thought. Since the main axes of Wahhabi thinking are: Tawheed al-uloohiyyah (oneness of divinity, which is oneness of worship) and Tawheed ar-ruboobiyyah (oneness of divine Lordship) and the definition of worship, therefore, criticizing their approach in these cases is a priority. In the works of Allameh Javadi Amoli, attention has been paid to the criticism of the principles of the Wahhabi approach, which is discussed in this article. According to this research, Wahhabism in explaining Tawheed al-uloohiyyah and Tawheed ar-ruboobiyyah, criteria and the border between divine monotheism and divine polytheism, definition of worship, connection between Tawheed al-uloohiyyah and Tawheed ar-ruboobiyyah, and disregarding the condition of independence, has deviations that make their intellectual system non-monotheistic.

One of the topics that has been examined in different interpretations is the discussion of the embodiment of deeds. Two contemporary commentators, Allameh Tabatabai and Dr. Zaheili, have also addressed this issue in their commentary and have explained whether the punishment of deeds is evolutionary or conventional, based on their own perspectives. In his works, Dr. Zaheili has not raised the issue of the embodiment of deeds as an independent title, but among the Tafsir Al-Munir's commentary, he has presented two views about the embodiment of deeds, which are: the presence of deeds in the Day of Judgment as punishment and reward, which is the embodiment of deeds, and conventional reward and punishment of deeds. Allameh Tabataba'i also in Tafsir al-Mizan, by criticizing and examining different points of view, has proved the issue of the embodiment of deeds and the evolutionary relationship between worldly deeds and the appearance and presence of the deed in the hereafter as a reward or punishment for deeds. Finally, he interpreted the verses that refer to conventional reward and punishment and considered them suitable for the understanding of the people of the time of revelation. The method of this research is descriptive-analytical, and based on the interpretation provided by Allameh, it can be understood that the embodiment of deeds has no rational meaning