فصلنامه شیعه پژوهی
پیاپی 21 (پاییز و زمستان 1400)

Using library method, this study seeks to evaluate the feasibility of proving the existence of God from the perspective of Ibn Sina, Sadra Shirazi and Mohammad Hoseyn Tabatabayi with an analytical, descriptive and comparative approach. In the issue of provability, after analyzing the views of these philosophers, the following conclusions are reached: first, the existence of God is provable, and provability means that proving the existence of God is reasonable for man and has no essential impossibility. Second, the existence of God is not provable by the "essential priori proof", the "posteriori proof of the type of reason" and the "absolute posteriori proof of the type of addition". But the existence of God can be proved by the "accidental priori proof" and the "accidental priori proof of the type of general concomitants". In this article, the "accidental priori proof" is proposed to prove the existence of God, which is also mentioned in the works of Ibn Sina and Sadra Shirazi. "Accidental priori proof" demonstrates the subordinate existence of God which requires the proof of his independent existence. With this explanation, the issue of the provability of the existence of God will not be in conflict with the rule of "There is no proof for the necessary being", because the content of the rule implies the unprovability of the existence of God through the "essential priori proof".

The logic of interpretation in the ontological discussions of transcendent wisdom implies the possibility of discovering the deep layers of truth and expressing its characteristics, and depends on explaining the relation of man to existence and truth. The result of this logic, which emphasizes the complete balance of man, the Quran, and the universe, is the recognition of multiple existential degrees, and the theory of "graded science and practice" is the product of such an attitude. Drawing the dimensions of this theory requires the presentation of some ontological material about man, a being who is in the most extreme level of existence and has the most intense degree of science and practice. Hence, the connection of the logic of interpretation with the doctrine of the perfect man and the principle of Imamate in transcendent wisdom is one of the essential concomitants of this logic. The purpose of the article is to explain the position of the Imam as a perfect human being in the system of existence based on the above theory. It seems that Sadr al-Din Shirazi is the person who raised the issues related to Imamate with regard to the legitimacy of the logic of interpretation and the theory of graded science and practice, since the comprehensiveness, the position and status, the necessity of the Imam and the need to know him are things that can be proven by the characteristics of his theory. In addition, it indicates the alignment of Sadra Shirazi's words with the Shiite teachings about the continuity of the Imamate.

The biosociality of human beings is influenced by their thought and culture. From the very beginning, the people of Bayhaq were devoted to the Ahl al-Bayt (AS) and Shiism. The centrality of the Imams (AS) in Shiite thought has always included many social implications that have affected various aspects of people's lives. To understand the social history of any region or nation, we need to examine the social components in that region. Linguistic output is one of the components of social history and is examined in five categories: names and titles, call to prayer, catchphrases, lamentation, elegy and poetry. This research has been done based on library sources in the scope of Bayhaq and in the period of the arrival of Islam until the tenth century. Reports show that in the Bayhaq region and in the pre-Safavid period, the mentioned components were very much influenced by the teachings of the Ahl al-Bayt (AS).

The book "Critique of the Principles of the Shiite Religion" by Naser al-Ghaffari has widely and strongly criticized and attacked Shiite beliefs. One of the beliefs that have been criticized in his book is the infallibility of the Imams. Al-Ghaffari uses various fallacies to criticize the Shiite belief about the infallibility of the Imams. This study aims to explain al-Ghaffari's fallacies in the critique of infallibility, and due to the limitations of the article, deals with only three untrue fallacies: the fallacy of lying, the fallacy of origin, and the fallacy of incomplete quotation. Numerous proofs in this research show that al-Ghaffari intended to distort the truth and instill unrealistic views into readers by attributing lies to individuals and currents, creating multiple sources for the belief of the infallibility and fragmenting the narrations of the Imams in the form of pseudo-arguments. This article has been done by the descriptive-analytical method and based on library sources.

The possibility of understanding religious texts has always been a concern of theologians, and so far Eastern and Western thinkers have proposed various theories about it. In this regard, there has been a wide-ranging debate among Islamic scholars about the possibility or impossibility of understanding the Quran. What has been the focus of most of the written works is the presentation of evidence to prove the comprehensibility of the Quran. However, before discussing the comprehensibility or incomprehensibility of the Quran, it should be noted that: Whose understanding is the criterion for comprehensibility of the Quran? Understanding which meanings of the Quran is meant? And how much understanding should be achieved? In fact, these questions refer to the components or in other words, the principles of "comprehensibility of the Quran" that must be answered before presenting evidence on the possibility or impossibility of understanding the Quran. Given the importance of this issue, the present study examines the answers to the above questions with an intra-religious approach based on a descriptive-analytical method, and then criticizes the arguments of those who believe in the impossibility of understanding the Quran based on the discussed components.

Kaysaniyyah is an important Shiite sect that appeared and came into focus in the second half of the first century and the first half of the second century A.H. The Kaysanites first started their activities against the Umayyads, relying on Shiite rituals and spreading extremist ideas, and then revolted against them, emphasizing the issue of Mahdism and strengthening it in its military-political position. This study seeks to answer the question: What are the conditions and goals under which Mahdism spread and was used among the Kaysanites? The results of this study show that political, social, and religious movements are among the developments that take place in society, generally in order for the advancement of goals and resistance to the tyrannical ruler of the time. Hence, due to the pressure, oppression, and repression that the Umayyads inflicted on the people, Kaysaniyyah, relying on the issue of Mahdism as a driving force, used this ideal in their uprising to create a virtuous city. It should be noted that the idea of Mahdism in Kaysaniyyah took an evolutionary path because this idea did not have a solid root and foundation in this movement at first, and over time, it changed direction and attitude in the sects branched out from Kaysaniyyah. This research intends to answer the main question by using the historical method, based on the description and analysis of historical data.

The intellectual, literary and scientific record of Mohtasham Kashani and Feyz Kashani is worth considering in terms of their political relations with the Safavid government. A comparison of these two worldviews shows that the influence of the discourse of the Safavid era and its cultural productions and direct intellectual structure on these two personalities caused them to interact with the Safavid court in two distinct ways and inevitably have two types of connections and dealings with it. A comparison of their relationship with the center of power and politics of the Safavid era shows that these two Kashani personalities, under the influence of political, historical and cultural contexts, intellectual foundations and psychological capacities as well as their life period established two distinct relations with the Safavid court, which was directly influenced by components such as their view of Shiism, their distance and proximity to the Safavid court, intellectual and literary interests and backgrounds, the critical spirit and the companionship and empathy with the court. In this study, we try to explain the role of this influence on their attitude towards the Safavid court and the results of each of these two attitudes, by examining the effect of the discourse and intellectual-ideological atmosphere of Safavid Iran on the worldview of these two Kashani personalities.

"Islamic Unity" was one of the currents of thought in the late nineteenth and early twentieth centuries. Under this title, for a while, the ideal of unity of Islamic countries was included in the work plan of thinkers and even political activists of the Islamic world. In the meantime, Iran and the Ottoman Empire played a more prominent role as two independent Islamic countries. The role of Sayyid Jamal al-Din Asadabadi and Sultan Abd al-Hamid II in this regard is especially noteworthy, as the Islamic Unity is associated with the name of Sultan Abd al-Hamid II, and its definition and description is not possible without mentioning Sayyid Jamal al-Din Asadabadi. In this article, we intend to examine the similarities and differences of Islamic Unity from the perspective of Sayyid Jamal al-Din Asadabadi and Sultan Abd al-Hamid II, using library resources and descriptive-analytical method. The findings show that Islamic Unity was not a homogeneous idea and according to the social and geographical position of its preachers, different definitions have been proposed. This is also true of the understanding of the well-known and main preachers, namely Sayyid Jamal and Sultan Abd al-Hamid, and undoubtedly Islamic Unity considered by Sayyid Jamal al-Din, apart from many similarities, differed from Islamic Unity in the view of Sultan Abd al-Hamid.

A number of theologians and historians of Islamic theology, as well as orientalists, have expressed the idea in their writings that the Imami theology did not have an independent beginning and was derived from the Mutazilite theology. The similarity of the views of the medieval Imami Shiites with the views of the Mutazilites on some theological issues has been influential in shaping such a belief. By examining and comparing the works of the early Imami theologians of the Kufa school with the works of founders of Mutazilah and that of the earlier prominent figures of this religion, which are reflected in the books of Ibn Nandim, Sheikh Tusi and Najashi, and also by comparing the opinions of them in the two books of Maghalat (Statements) by Balkhi and Maghalat al-Islamiyin (Islamists' Statements) by Ashari, we conclude that the Imami theologians took precedence over the Mutazilites in raising and addressing some theological issues, and have theorized alongside them on many issues.

"Function" is defined among sociological concepts to mean the result and effect of an event or movement, and "dysfunction" is meaningful when the desired results and objective and observable effects of institutions do not appear in the social arena. The question of this research is: Among the efforts of the Iranian people in the Qajar era to hold religious rituals, especially Moharram rites, what negative results have these religious rituals had in social areas? And why are these dysfunction included in religious rites? To answer these questions, we have examined religious rites from various dimensions, both individual and social, and have concluded that the creation of dysfunctions in religious rites is generally due to changes that have occurred by the people ignoring the religious authorities.

The present article deals with the relations of intellectual (theological) and political currents of contemporary Kuwaiti Shiites with the government and other Muslims. The intellectual and theological currents of the Kuwaiti Shiites include Osuli, Akhbari, and Sheikhi movements. Political currents also include the National Islamic Alliance (believers in the guardianship of Islamic jurist), the Justice and Peace Association (supporters of Shirazi's authority), the National Pact Association, the Humanitarian Mission Association (Ehghaghi Sheikhs), and the Independents. The research method is descriptive and analytical, and the data collection is done by interviewing and referring to library resources. Based on the methodology and the criteria of historical study, findings of the research show that, among the three main intellectual and theological currents that affect political and social positions, two currents of Akhbari and Sheikhi are introverted and maintain the existing order. In contrast, the adherents to the Osuli movement have created a new current and set up most political, social, and cultural organizations. The vast majority of Shiite currents have a positive relationship with each other, with the government and currents other than the extremist Salafi movement..

The traditional stream of Yarsanism (Ahl Haqq) consists of eleven families, seven of which were founded by the order of Sultan Ishaq Barzanjeyi during his reign, and four more families were added in the following centuries. In the early fourteenth century A.H. and in the recent years, two emerging currents called "Maktab" belonging to the family of Nur Ali Elahi and "Yarsanism" affiliated with the claimants of Yarsan's independence from other religions, especially Islam and Imami Shiism were formed among the Ahl Haqq, which today operate under the two institutions of Yarsan Democratic Organization, abbreviated as either "Sadi" or "YDO", and Yarsan Civil Activists Consultative Assembly. They seem to have different ideas from traditional Yarsan currents and families in beliefs and customs. This research seeks to answer the question: What are the thoughts and ideas of the two currents of "Maktab" and "Yarsanism"? The premise of the research is that a kind of intellectual-ideological system independent of the historical and ideological background of Yarsan is taken from the available sources of these two currents..