پژوهشنامه کلام تطبیقی شیعه
پیاپی 3 (بهار و تابستان 1399)

It has long been a place of dispute amongst the Muslims whether Imamate is a position to be granted to Imam through election or appointment; on the one hand, the Imamyya School, based on a rational explanation, holds that Imam is to be immediately appointed by the Word of God and His Messenger (PBUH); They first argue that like all other mercies He is expected to bestow, the appointment of Imam is a mercy of God so that to amend His servant's affairs, and secondly, since Quran requires Imam to be innocent and superior and God is the only aware of the quality of everyone in the universe, He just has the right to endorse the Imamate of Imam, the viewpoint affirmed by Allameh Hilli in his Nahj-ul-Hagh. On the other hand, the Sunni School considers that there is not any text denoting the appointment of Imam neither by God nor by the prophet and the designation of Imam is an election to be done by the people, the viewpoint affirmed by Fazl Ibn Roozbehan in Ibtal-ul-Batil. This thesis comparatively surveys viewpoints of the two scholars, representatives of two Mainstreams of thought in the Muslim world, firstly to clarify the original thought of Shia, secondly to respond to the enemies of Imamyya School, and thirdly to revise their probable commonalities to be employed for the closeness of Shia and Sunni Muslims.

Among some Islamic and non-Islamic theologians, various issues have been raised regarding the issue of interpretation and permission or not. The problem of research is to find a common meaning regarding interpretation and expressing a solution in response to doubts about it by analytical and descriptive methods, in which the content of interpretive, theological and hadith sources has been used. Accordingly, the most important achievement of the research is that according to the existing presuppositions in the issue of interpretation and expression of the reasons for the deniers Explaining the criterion, the difference between the basis of the proponents of interpretation) and its defenders (positive verses of interpretation, refusing to carry the attributes of God in apparent meanings, hadiths indicating the permission of interpretation, refusing some texts from obtaining apparent meanings), criticizing them (refuting and resolving) and Despite the differences in the interpretation of the verses, it can be said that the interpretation of the Qur'an and carrying the meaning of the verses contrary to their apparent meanings is permissible in cases where carrying on the appearance of the word requires opposition to the courts of the Qur'an, religion and definite evidence.

Paul Tillich holds that God is not a being, but "being itself" and "the foundation of being". Given the transcendence of God, he negates the possibility of any sort of speaking of God. He maintains that the attributes and names attributed to God are only symbols do not refer literally to God, but they are only ways to encounter with God. In the Islamic tradition, some mystics like Imam Khomeini has a particular view on the quality of speaking of God which must be reviewed independently. This view is, to some extent, similar to Paul Tillich's view, as it has some distinctions with it. Imam Khomeini holds that the hidden aspect of the essence of God is entirely transcendent, and no one can attribute any property to God in this level. Meanwhile, transcendence of God does not prevent us from speaking of God in another level called the al-Vahediat. In this level, humans can speak of God and attribute names and properties to God. Imam Khomeini believes that his view is a level between two extremes of not- speaking (al-Ta'atil) and anthropomorphism. Thus, he advocates this view according to the principles of theoretical mysticism.

Ibn Yamin, the eighth century Shiite poet, not only expresses his devotion to the Ahl al-Bayt (Peace be upon them) in his poems, but also, as an informed person in theological issues, proves Imamate of Amir al-Mu'minin (the first Imam of the Shiites) and that of his innocent household. In his poems, he recited the verses of the Alvelaiah and Hadi al-ummah; Traditions of Rad al-shams, al-ghadir and al-manzilah; and the numerous attributes such as wisdom, infallibility, generosity, virtue, knowledge, power and courage in proving the Imamate of the Amir al-Mu'minin. By using two important dimensions of feeling and cognition at the same time, Ibn Yamin has been able to skillfully apply the higher Shiite teachings in his poetry while creating novel images of the spiritual status of the Imams (Peace be upon them). Therefore, his poems about the Shiite Imams can be considered as educational works that teach the theological dimension of the Imamate from the Shiite perspective. In this research, descriptive-analytical method has been used.

Sometimes, these terms are used in two different sciences. An example of the term "Islam" and "infidelity" is in the two sciences of jurisprudence and theology, which have both jurisprudential and theological effects. Since there is a fundamental difference between these two sciences, it is not the honor of the jurist to say the criterion of happiness, nor is the speaker able to speak of the rules.Looking at his works and in a descriptive-analytical method, we come to the conclusion that the jurists of "Islam" have contented themselves with expressing the language of martyrdom and have imposed on it such rules as purity, marriage, inheritance, respect for blood and property; In this science, the infidel is the person who refuses such a statement. Certainly, the mere fact of such a confession or denial is not a cause for happiness or fortune. Apart from the rule of reason, verses and hadiths also say that a person achieves salvation by obeying the commands that have been made clear to him. And only the unfortunate one who denies it after knowing the truth.Therefore, it is appropriate to analyze and gather the evidence that a person may be a Muslim from the point of view of the jurists, but the theologians call him an infidel. On the contrary, he should be a disbeliever in jurisprudence while he has a spirit of submission and a degree of Islam. Therefore, Islam and infidelity are common verbs in the two sciences of jurisprudence and theology.

The current curriculum for MA in Islamic Theology was designed in 1384 (2005). After 16 years, now it needs both minor and major revisions in courses as well as its headlines. This includes eliminations, introductions, minor changes, or major changes. In this paper, drawing on the teaching experiences of the authors and others in this area, we propose a better-designed and a more comprehensive curriculum. In this proposal some courses are eliminated due to uselessness and some other necessary ones are introduced. Other revisions include change in the title of courses to better match with their content. In general, all courses are revised and updated one by one. By providing a report on the status quo, criticizing it, evaluating it, and suggesting an ideal situation, we propose a new curriculum. Although it probably has its own faults and will get old due time, it is clear that the current curriculum needs some major revisions.

The attribute of infallibility is one of the most fundamental and important issues of prophecy. It is against the divine wisdom to make mistakes that are not completely correct because of the human guide for religious leaders. Considering that the realm of infallibility has different levels, the scholars of Islamic religions, each influenced by their own ideological foundations, after analyzing and studying the realm of the infallibility of the prophets, have contented themselves with accepting certain levels or degrees of infallibility. The view of the infallibility of the prophets in three stages of dressing up any infidelity and polytheism, as well as considering and preserving the Shari'a, as well as propagating the rules and teachings of the Shari'a, is accepted by all Islamic theologians except Baqalani, who recently has a different theory. The idea of absolute infallibility for the apostles in the order of practicing the law is in line with the characteristics of prophecy and is acceptable. The approach of the prophets to be free from inadvertence, error, and mistake in the ordinary affairs of life is considered by most Imami thinkers. In general, the theory of truth and perfection in the realm of the infallibility of the prophets is the view of the all-encompassing infallibility - in all respects - which is in accordance with the standards and divine wisdom. It is worth mentioning that the present work while paying attention to the views of theologians of the Imami, Mu'tazilite, and Ash'arite religions, focuses more on the thoughts of Seyyed Morteza and Fakhreddin Razi.

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.

The issue of chastity of the wives of the Prophet of God is one of the issues that Shiite scholars, along with Sunnis, have taken for granted and have specified in their works. But the Takfiri elements tried to accuse all the Shiites of having such a false belief, under the pretext that a few people called Shiites had accused some of the women of the Prophet of immorality. In this way, in the story of Afk and slandering some people against the wife of the Messenger of God, Shiite commentators write in defense of his image. Therefore, this article intends to remind the opinions of the body of Shiite scholars that the wives of all prophets, including Rasul Khatam, are considered chaste, and emphasizes that the incorrect position of some members of a group should not be recorded in the name of all members. What is more, among the elders of non-Shiite religions, there are some thought-provoking sayings about the wives of the prophets that should not be generalized to the body of that religion.

One of the definite beliefs of Muslims is that the Holy Prophet of Islam has closed the door of prophecy forever, and after him, no one will appear as a prophet, and the prophecy will be sealed. After the Prophet of Islam, the explanation and propagation of the religion will be done by the infallible Imams and right guardians. The seal of prophecy is based on several pillars which are: the eternality and comprehensiveness of the religion of Islam, having different levels, and the perfection of the Islam that has eternalized it, and it was manifested as a complete religion of Islam after going through various stages and levels. Some contemporary writers believe that revelation belongs to the age of instinct and its rule maintained its authority until the advent of Islam, but with the advent of empirical and inductive reason, its connection with the supernatural realm ended and now should be known as a completely natural experience and be criticized. Soroush believes that after the end of the prophethood, the authority of no one else has value and credibility, but his claim is not strong and acceptable. These intellectuals have proposed analysis and interpretation of the seal of prophecy that is not compatible with rational and narrative reasons, and incorrect results have emerged from it. Therefore, it has been criticized in this article.

Sheikh Kulayni lived during “minor occultation”, when the opposition and doubts against the Imami Shiites had reached their peak, he wrote the book “Al-Kafi”. most of these doubts were related to divine names and attributes. Sheikh Kulayni selected narrations among the many traditions and wrote them in the book “Al-Kafi”. He provided a summary of Shiite beliefs in “Al-Kafi”. He tried to end the differences among the Imami Shiites and respond to the suspicions of the opposition. He has proposed a way to distinguish "attributes of the essence" from "attributes of action". In his view, the will is one of the "attributes of the divine act". He opposes the theory of "comparison and corporeality of God". In his view, "divine attributes" have the same meaning as the attributes of creatures, but the application of these attributes to God and creatures is not the same. In his view, some divine attributes, such as news attributes, must be interpreted.

The Book Quran is an encyclopedia of Islamic research in the West, edited by Professor Oliver Leaman. In 2012, its translation was published in Ettelaat Publications. The main approach of this encyclopedia has been to address the concepts and topics that, according to its authors, It is considered important in connection with studies. One of these topics was the verse of Mubahila (Al-Imran / 61) which was written by Rafik Berjak during an entry called "Mubahila" It has been compactly written. Since the verse of Mubahila refers to one of the most important events in the early history of Islam, which was itself the source of important theological issues and debates in Islam, It seems necessary to analyze the related entry in this encyclopedia. This critical study, which has been done in a theoretical style using a descriptive- analytic method, shows that the entry in question in this encyclopedia, Despite its great thematic importance, does not have the necessary volume and analysis, and in addition, the author has not considered the theological importance of the subject of Mubahila, that is, the theological superiority of Islam over the theology of Christianity. However, while ignoring the historical importance of the subject of Mubahila from the perspective of Islamic sects and religions, the author of the article did not have a correct understanding of the lexicography of the subject.