پژوهشنامه کلام تطبیقی شیعه
پیاپی 4 (بهار و تابستان 1401)

One of the most important and frequent Quranic teachings is the subject of repentance. Repentance or return is attributed to both God and servant. In speculative theology (Kalām) of sects, although there is consensus between Shi'a and Mu'tazila on some topics, accepting repentance is not the case. Mu'tazilites of Basra believe that accepting repentance is an intellectual obligation on behalf of God, and if he does not accept, he has performed an ugly act, while Ashʿarites, Imāmīyyah, and Mu'tazilites of Baghdad believe that accepting repentance is due to God's grace over his servants. The Mu'tazila have based their claims on two rational reasons and a Qur'anic reason, and their belief is centered on "permanence in fire for sinners". The results of this study, conducted by analytical-descriptive method, indicate that such a belief will lead to "people’s influence on god" and "God’s deserving of blame ", both of which are impossible. According to several verses, God has promised the acceptance of repentance from the sinner, and breach of promise is ugly; thus, accepting repentance is not rational but is aural, and because God has promised to accept it, he accepts it.

The Ash'arite school in monotheism acts like the Shiites, attributes all matters of existence to God, and considers the human will to be in need at every moment. Therefore, the interpretation of acquisition theory to algebra is questionable. Following a more detailed study of the attribution of algebra to the Ash'arites, the subject has been studied in two ways. The difference between power and authority as well as jurisprudence and power and expressing its relationship with human free will with the focus on Sadra's views and comparing it with the theory of Ash'ari acquisition and finally it became clear that the theory of acquisition is not related to algebra and algebra can not be attributed to Ash'arites. Therefore, by answering questions such as the relationship between jurisprudence and predestination with authority in Shiites and Ash'arites, and on the other hand comparing their views on human predestination and authority, as well as the accuracy of the difference between will and power,On the other hand, paying attention to the principle of permanent necessity of possibilities leads to the fact that man always needs to be empowered in any act to perform a voluntary act, and this does not mean algebra, but the monotheism of actions also expresses this concept. Ultimately, Sadra's view that God is the near and unlikely cause is compatible with the theory of acquisition

Pilgrimage is an act of worship intending to seek spirituality in a holy place. Investigations into the historical pilgrimage record show that such a practice existed in pre-Islamic religions such as Zoroastrianism, Judaism, and Christianity, and the emphasis was placed on pilgrimages to acquire spirituality. In this research, which is carried out with descriptive and analytical methods, we are looking for an answer to the question of how effective pilgrimage and pilgrimage trips can be in improving the mental and psychological condition of people and whether they can play a role in the process of economic and social development and the formation of civilization in human life? The research results show that pilgrimages to holy places have been one of the factors of people's gatherings and cultural activity throughout human history and have led to economic prosperity and the formation of urbanization. Also, the examination of historical statements and current reports reveals that followers of Zoroastrianism, Judaism, Christianity, and especially Islam believe that visiting a holy place brings people closer to God and causes one or more spiritual events in Human life.

The issue of Imam's infallibility is one of the important theological issues that has been discussed among Muslim theologians with two main approaches. Many Shiite theologians are in favor of a maximalist view of the extent of the Imam's infallibility, and some believe in a minimalist approach. Some contemporary thinkers such as Modarresi Tabatabai, Kadivar, Soroush and Salehi Najafabadi, with a historical view of Shiite beliefs, follow a minimalist approach and believe that the first group's belief in the infallibility of the Imam has no background in the time of the Imams, but a view The maximum to the extent of Imam's infallibility has been created under the influence of external intellectual currents such as Ghalyan. The main reason for these people in proving the claim is based on mentioning historical evidence about the view of the companions of the Imams (AS) and tries to show that in the view of the companions of the Imams (AS), the Imams do not have infallibility and any maximum view of the infallibility of the Imam is denied by them. . In the present study, an attempt has been made to evaluate and analyze the views of contemporary modern thinkers about the infallibility of the Imam based on narrations and historical evidence and in a descriptive-analytical manner and with a critical approach. In the end, it is concluded that based on the narrations and historical evidences of the time of the Imams (as), the maximum view of the infallibility of the Imam is

The issue of the infallibility of the prophets is one of the topics that has always been disputed between the Imams and the Sunnis in its scope and scope. , Often due to the appearance of some verses do not believe in the infallibility of the Prophet. In all respects. The present article is descriptive-analytical, and using library sources to compare the views of Fakhr Razi, one of the Sunni commentators on theological issues, and Tabarsi, one of the great Imami commentators on the following verses; 105 and 106 of Surah An-Nisa '; 49 سوره مائده 43 سوره توبه; 52 سوره حج; 37 سوره احزاب; 2 سوره فتح می‌پردازد. Tabarsi, like most Imams, believes that the Prophet  is infallible and that this infallibility existed before and after the prophecy, while Fakhr al-Razi, according to the appearance of the verses, believes that infallibility is not necessary for the Prophet قبل before the resurrection, but it is necessary. It is from the time of revelation.

Belief in divine predestination is one of the Islamic beliefs because many verses and traditions specify it, and in addition to the philosophical dimension, it also has a social and practical aspect. And it is effective in the method and action and social spirit and in the greatness of the tribes and nations. The purpose of this research is to investigate the role of social effects of belief in fate and fate based on the verses of the Quran. In this article, which is done with a descriptive, analytical method with a Qur'anic and narrative approach, the books of the Islamic field and the Islamic Kalam software have been used to investigate the social effects of the belief in destiny and fate. The findings have shown that belief in fate and destiny is among the general issues, and it is effective by penetrating the human mind and will in social life and the quality of dealing with and dealing with incidents.

Overall, it is clear from Islamic history that the Muslims of early Islam received this teaching with their firm belief in predestination and destiny, so that they did not see any contradictions with their own control over their destiny. And therefore, their strong belief in fate, do not lead them to the belief of predestination.

Pilgrimage consists of three pillars of pilgrimage, forgery and heart tendency, which in addition to acquainting the pilgrim with the rank and glory of the saints of God, has undeniable effects on his spiritual construction. Nevertheless, the Salafis believe that pilgrimage is simply a form of worship for graves and therefore attributes the grave to the Shiites. Rashid Reza, for example, in his commentary on Al-Manar, which is one of the most important commentaries of the Sunnis, states the reasons for being a gravedigger and the relation of polytheism to the Shiites. He, who has borrowed these arguments from his Salafi predecessors, Ibn Taymiyyah, explains these arguments by quoting verses from the Qur'an. This article, which is written in a descriptive and analytical manner, critiques and examines these arguments. The findings of the study indicate that the lack of correct understanding of the verses, lack of attention to the Sunnah of the Prophet and the elders of Shiite and Sunni scholars and also unfamiliarity with Shiites to understand the intentions and actions of the people and their properties have caused such doubts and confused the commentator. Has discussed.

Cornel West considers the prophets to have two characteristics of love and courage against the devil of their time, and by naming his approach as Prophetic Pragmatism, he intends to cultivate these characteristics. He uses the tradition of pragmatism, Marxism, African-American Philosophy, and Christian liberation theology to arrive at prophetic pragmatism. In this article, using analytical-critical method, we investigate the place of Christian liberation theology in West's Prophetic Pragmatism. Due to the fact that most of the researches conducted on Prophetic Pragmatism either examine this approach in general or focus on examining the results of religious traditions in it, the evaluation of the place of Christian liberation theology has been neglected in it. The results of the present research show that social justice emerged from Christian liberating theology is opposed to the exercise of power and creates the necessity of Prophetic Pragmatism. Although liberation theology is not West's only source for Prophetic Pragmatism, it is the foundation without which this approach could not have emerged.

In the view of Wahhabi elements, prayer is one of the most important acts of worship and means asking with humiliation. Citing the verse "فلا تدعوا مع الله احدا", they consider reading non-gods as invalid or polytheism and consider it permissible only in ordinary matters and in the present and living audience. While examining the concept of "prayer" in the Qur'an, relying on the views of some Shiite scholars, shows that, firstly, the above verse has nothing to do with the sanctity of asking God and it is about denying the worship of non-God. Secondly, it should be known that prayer in general has other meanings and it is seen in many cases that this word has a meaning other than the prayer of worship and is not considered polytheism. Also in this verse, prayer means worship. That is, no one other than God should be worshiped; But he did not seek to boycott any non-divine prayers. Another is that the Wahhabis claim that any reading of the dead is a kind of domination of the divine affairs. While some cases of seeking unusual and impossible things are also mentioned in the Qur'an and Sunnah, contrary to their opinion. This article seeks to critique the views of the Wahhabis and their misunderstanding and to identify their erroneous examples.