نشریه هفت آسمان
پیاپی 52 (زمستان 1390)

This lecture is concerned with the history of Shiite Kalām in terms of heritage. The theological heritage can be considered from three points of view: form, style, and content. In addition to shedding light on different aspects of each theological work, this study can help us determine the time of the writing of the works, whose authors are not known, and identify their authors. The present article also points out that if one takes a general overview of the history of Shiite Kalām from these three points of view, one can divide it into four general periods: establishment, competition with philosophy, becoming philosophical, and the contemporary period. The period of establishment can be divided into three sub-periods: emergence, theorizing, and comprehensiveness. Adopting a typological view, one can divide the theological legacy of each period in different ways. Holding that the major part of the Shiite scientific legacy in the period of theorizing has been lost, the present lecture points out the positive and negative aspects of this loss, considers the possibility of rebuilding the legacy of this period, mentions its sources, and reconsiders the scientific fruits of this rebuilding.

Sheikh Mofid, who has had remarkable influence upon the next theologians, is an important milestone in the history of the Imamiyah theology. This article first considers Sheikh Mofid's academic biography and his social and political status in his lifetime. Thus, in addition to considering the scientific and cultural context of Sheikh Mofid's age, the political condition of that period has been taken into account. Pointing out the richness and diversity of Sheikh Mofid's scientific works, this article also shows that he was the first scholar who concerned himself with writing on multiple subjects as well as monograph in the Shiite rational theology. The main purpose of this article is to give an account of Sheikh Mofid's reading of the beliefs of the Imamiyah. This account is based upon his Al-Nokat fi Moqaddamat-Al-Osul. Meanwhile, his other Kalām books have been considered so that a complete picture of his views can be provided. The author also attempts to show the points of interaction or contrast of his views with other theological trends by considering the theological context of Sheikh Mofid's time.

The present article, which is concerned with Feiz Kashani's reading of Imamiyah beliefs, first considers his academic life and the variety of his intellectual tendencies. Feiz criticizes philosophy, Sufism, and theology, regarding the Infallible's hadiths as the only source of true beliefs. Claiming that theology is not necessary, he set to work to write Creeds. Explaining his negative position on philosophy, Sufism, and theology, the present writing holds that he is not committed to this position in practice. The major part of the present paper is concerned with an account of Feiz's religious beliefs based on his Anwar-Al-Hekmah. The significance of this book, as has been considered in the paper, consists in the fact that it presents a picture of Feiz, which shows all his tendencies, including philosophical, mystical, theological, and traditional ones. In spite of the fact that all these tendencies have been reflected in Anwar-Al-Hekmah, in this book he presents the beliefs not in a normal theological form, but in a certain form, which has been directly derived from the Quranic verses.

This article is concerned with a detailed account of Shaikh Hur Ameli's religious beliefs. This account has been based on his Al-Fosul-Al-Mohemmah; meanwhile, an attempt has been made to give a comprehensive picture of his theological views by considering all his works. Sheikh Hur Ameli is one of the famous Imamiyah Muhaddiths and one of the greatest Akhbari Scholars. According to him, hadith alone is adequate. Therefore, in this book he attempts to base all religious beliefs on the Quran and Hadiths. He maintains that beliefs need not to be explained in terms of rational terms, and that it is not suitable to explain the hadiths in this way. Thus, he rejects the views of some Imamiyah theologians, like Sheikh Mofid, who have explained the hadiths in rational terms. As regards the religious beliefs, he discredits philosophy and rejects the philosophical views such as the immateriality of reason on rational and traditional grounds. He also speaks of Sufi views, and criticizes their beliefs, practices, and rituals, emphasizing that they are corrupted.

This article is concerned to introduce Mirza Ahmad Ashtiani, one of the Imamiyah theologians of the last century, consider his works and intellectual sources, and present the Imamiyah beliefs from his vantage point, showing his way of advancing arguments for these beliefs. Therefore, his Kalām books and particularly his Creeds based on the Lavame-Al-Haqayeq fi Osul-Al-Aqayed have been considered and the outcome has been presented as a detailed account of Lavame. This account includes within itself two other points: first, some explanations or complementary points of Mirza Ahmad in his more detailed theological works, especially his book entitled Leader's letter; secondly, some points from other works for clarification or consummation; for example, as regards monotheism and resurrection, his important views have been traced back and the original thinkers of the views have been introduced with reference to their books. This article shows that Mirza Ahmad Ashtiani like many contemporary theologians is prima facie a follower of Mulla Sadra's school of philosophical theology.

The present article is concerned to provide an account of Allameh Muzaffar's exposition of the beliefs of Imamiyah. This account has been based on his well known book entitled Aqayed-Al-Imamyah. This book, which has been widely published, has attracted the attention of both Shiite and Sunni scholars. In addition to Aqayed-Al-Imamyah, his other works have been considered so that a complete picture of his theological views can be provided. The attempt also has been made to point out his adaptations and innovations by considering the works he has used to write Aqayed-Al-Imamyah. In this book, Allameh Muzaffar attempts to put forward the principles of the Imamyah without advancing the detailed arguments. However, he briefly considers the rational and traditional arguments for most of the beliefs of Imamyah. He seems to have explained some of the beliefs of Imamyah based on the principles of Mulla Sadra's philosophy. While writing this book, he had been quite familiar with the scientific and cultural context of the Muslim world, and had tried to give a reading of the beliefs of Imamyah, which was capable of responding to the new questions which were being raised by the opponents of Imamyah.