پژوهشنامه کلام
سال نهم شماره 17 (پاییز و زمستان 1401)

Sunni commentators generally consider the revelation of Ayat Akmal on the 9th of Dhu al-Hijjah in the 10th year of Hijrah, and consider the significance of the revelation to be matters such as the conquest of Mecca, the announcement of the verses of acquittal, the revelation of the rulings on forbidden meats, etc. On the other hand, Shiite scholars have considered the time of the descent to be the 18th of Dhul-Hijjah and the dignity of the descent to be the notification of Imam Ali (AS). The question is, according to the views of Sunni commentators, what is the relationship between these special days and matters such as the disillusionment of the disbelievers, the completion of the religion, and the completion of blessings. In front of the Shiite point of view, there is also the question of how this point of view can be reconciled with the large number of hadiths that consider the descent to be the day of Arafah. The author of Tafsir al-Mizan has examined various views about the dignity of descent and tries to prove a point of view that can be interpreted as "the theory of transforming a personal bearer of religion into a kind bearer". Also, facing the duality of narrations, after accepting the common Shia view that the verse of Akmal was revealed on the 18th of Dhu al-Hijjah, Allama considers it possible that the verse was revealed on the 9th day and was communicated on the 18th

The justice of the Companions is one of the tenets of Sunni belief, according to which all the Companions are righteous and any criticism of them is prohibited. The justice of the Companions was a general affirmation of men, which arose due to necessity, in the hadith science of Ahl al-Sunna. But in the 5th century of Hijri, Sunni theologians turned this royal principle into a theological principle and made it a presupposition in the understanding of Islamic history and analyzed and interpreted history in such a way that this principle would not be distorted. The issue of sedition in the murder of Uthman bin Affan is one of the examples of this type of historical analysis. In this research, the stages of the formation of the plot of murder of Uthman bin Affan have been investigated with a phenomenological method, and the stages of the historical development of the plot of the murder of Uthman bin Affan, from the first century of the Hijri to the fifth century of the Hijri, have been explained. Also, a comparative study has been conducted between the indicators of fitna and the murder of Uthman to clarify whether the nature of the murder of Uthman bin Affan can be considered a fitna. This research showed that some of the indicators of sedition did not exist in the killing of Ibn Uthman Ibn Affan, and one of the important reasons that was effective in this event was undoubtedly the issue of Uthman's burning of the Quran. In the 5th century, Baghalani is the first person who justified the silence of the Companions by calling Uthman's murder a fitna and, in his opinion, proved Uthman's justice.

Confronting the theologies of religions with each other is a problem that has caused the emergence of special approaches and positions in the heart of theology in inter-religious interactions. Theology of religions and comparative theology are two types of these theological approaches.This research aims to investigate, compare and analyze the type of theological encounter with the "religious other", which is appropriate for each of these two theologies, and examines why the emergence of comparative theology with the existence of theology of religions.As a result, there are differences and similarities between these two theologies in dealing with other religions, and it is emphasized that comparative theology has advantages over the theology of religions in how it interacts with other religions.The theology of religions with its traditional threefold approach is still involved in the problem of truth and salvation, but comparative theology has overcome this problem and has taken a step beyond the theology of religions to understand the theology of other religions with the aim of re-reading and pondering more than its own understanding of its own religion.

Various studies have been done about Majlesi and his works; However, this research tries to understand and reflect his theological view on the topics of religions and differences while referring to his works, emphasizing on Bihar al-Anwar. Because factors such as Sheikh al-Islami's position, scientific chair, many companions and study assistants, family--religious background, as well as the context and times in which he lived surrounded the assembly and probably in his theological thought. has left an impact, the present research has sought evidence of the presence of the mentioned cases in his studies and has tried to use the documentary method and benefit from the descriptive-analytical method, while achieving the type of parliamentary performance in the difference and religions, to examine the effects of the aforementioned factors on his theological approach. The result obtained from the above research is that these factors have influenced the type of reading that Majlesi chose in the relevant narrations, and its appearances can be seen in various positions of the said book.

 The issue of meeting Allah with a theological identity is one of the important issues of the Qur'an, which God has made many promises about confirming and denying, and it is considered one of the principles of beliefs or their main branches. The concept, on the one hand, and the difference of opinion between the Imamiyya and the Sunnis about it, on the other hand, adds to the necessity of research.The article aimed at a comparative analysis of the opinions of Imamiyyah and Sunan exegetes, Baroosh has tried to be descriptive and analytical, by extensive induction in their opinions, and to analyze the impact of their theological bases in their interpretive opinions about the meeting of Allah. One of the findings of the research is that it has shown that such Visualization and simile is the basis for the interpretation of God's encounter with things such as physical appearance, and a basis such as Tanziyeh is the basis for the interpretation of Allah's encounter with things like the encounter of reward and punishment, etc.And Imamiyyah with the theological foundations that they collected with a moderate approach between tension and simile, by placing Laqallah on the inner intuition and the vision of divine manifestations, they have a different interpretative position, and the result of this research is that while showing the theological identity of Laqallah, he tried to understand how the theological opinions influence interpretation. Explain in this matter.

Recently, Ishtiyaque Haji, one of the famous philosophers in the field of Free will, has argued in several works that although moral responsibility does not require alternative possibilities due to the success of the Frankfurt examples, moral obligations require alternative possibilities and ironically even The success of Frankfurt examples in negating the principle of alternative possibilities can not harm the necessity of alternative possibilities for moral obligations. In this regard, he tries to formulate arguments by referring to some intuitive principles, such as equivalence, Kant’s Law/Obligation and Kant’s Law/Impermissible, which show that ought, wrongness and rightness require alternative possibilities. After examining Haji's arguments, this article has reviewed his answers to one of the most important problems raised against the intuitive principles that underpin his arguments. The article has finally concluded that his argument about the existence of moral blameworthiness in situations devoid of all objective moral obligations is not acceptable.

The infallibility of Prophet Yusuf (peace be upon him) is agreed upon by all Muslims, based on this belief, even the intention of committing a sin is prohibited for an innocent person, but some Muslim scholars, citing the appearance of verse 24 of Surah Yusuf and several weak hadiths, attributed the intention of committing a sin to Prophet Yusuf(PBUH). Some has also provided illogical interpretations for the verse.This research has analyzed and criticized the most important theories of interpretation with library method. The achievement of this research is the explanation and identification of the theory of belonging difference between "Hemat" and "Hem" in the two sentences "Hemat bah and Hem Baha".According to the sentences "Waratah al-ti ho fi baytha", "Hit Lak", "Mu'azallah" and "Anh man Ibadna al-Makhlasin", the belonging of "ham" of Zulaikha is committing a sin, but the property of the "ham" of Yusuf (PBUH) is preventing sin, not the intention to sin. That's why the word "Ham" is repeated twice to explain this difference.According to the "second difference theory" verse 24 means:Zulaikha intended to commit a sin with Yusuf, and Yusuf intended to stop hercommitting a sin and stop sinning by doing a preventive action.If God's proof had not come, Yusuf would have done the restraining action he intended.For this reason, God removed evil (accusation of adultery) and prostitution from Prophet Yusuf (PBUH).This is the absolute infallibility that all divine prophets, including Hazrat Yusuf, were ascribed to it.

Guru Granth Sahib, the sacred text of the Sikh Religion,, is a collection of some Gurus' words (compiled between 16th to 18th century) and speeches of some Hindu and Muslim Mystics and Poets. The Gurus who collected these words claimed its sections as divine words. Since extending the culture of sympathy and dialogue between followers of religions has a great importance in our world, emphasizing on the common aspects can provide a good ground for it. Now the question is that, what common aspects is there in the sacred texts of these two religions (The Holy Qur'an and Guru Granth Sahib), and what signs ofthe sympathy with Islam can be found in the Gurus' Lives? Our Study shows that there is a great similarities between the two sacred texts-even to the extent of the words exactly- and Sikh traditions of Gurus' lives- especially Guru Nanak and first great personalities in Sikh history- shows a great sympathy wich they showed towards Islam, and it can be a good ground for dialogue and convergence between Muslims and Sikhs.

One of the contemporary orientalists, Ms. Natana Dilang Bas, claims that despite the black face that has been portrayed of him so far, Muhammad bin Abdul Wahhab was a religious reformer who has emerged due to the polytheistic atmosphere of that time and the worship of graves and prayers, and etc. the path of Muhammad bin Abd al-Wahhab has deviated over time and moved from revivalism and reformism to becoming a model for global Salafi jihadist groups. She claims that contemporary Salafi jihadist groups such as Al-Qaeda and its theoreticians such as Sayyid Qutb are more influenced by the ideas of The Hanbali scholar of the 8th century AH, Ibn Taymiyyah. It seems that, contrary to Dilang's claims. According to the findings of this essay, the atmosphere of the era of Muhammad bin Abd al-Wahhab was not at all polytheistic in the way that Wahhabists and Mrs. Dilang describe. Muhammad ibn Abd al-Wahhab was under the influence of Ibn Taymiyyah, and he does not have new jurisprudential and theological opinions; Salafi Jihadi groups follow both Ibn Taymiyyah and Muhammad Ibn Abd al-Wahhab’s ideas, and finally, The current Saudi Arabia government has distorted from the original path of Wahhabism, and Salafi-jihadi groups are trying to restore it to its original purity.

Shia, Mu'tazila and Ash'are have had differences in the explanation of "Prophecy" based on their principles and knowledge bases. Influenced by the teachings of the Wahi family, the Shiites have moderately benefited from reason and narration. On the other hand, Mu'tazila with extreme rationalism and Ash'are with extreme narrativeism have sometimes faced challenges and errors in understanding and explaining the epistemological issues of religion. The issue of "prophecy" and its various dimensions is one of the issues in which the layers of disagreement of Muslim theologians can be traced. The present study is descriptive-analytical in terms of its fundamental purpose and in terms of its method, in which the theological thoughts of Sheikh Mofid, Abu Bakr Baqlani and Abdul Jabbar Mu'tzali on the issue of "prophecy" and its sub-topics have been examined and analyzed. The present research shows that in the thought system of all three, adherence to "reasoning" has a special place. Examining the different dimensions of "prophecy" in the works of Sheikh Mofid shows that he is noticeably affected by the logic of the Quran. Although Sheikh Mufid discusses the methodology and necessity of prophecy, completely rationally and without relying on verses and traditions. Baghalani considers religious knowledge to be among the theoretical sciences, and from his point of view, rational reasons are in the service of Sharia. Abdul Jabbar Mu'tzali, influenced by other Mu'tazilies before him, has a rational view of "Prophecy".

The fruit of accepting the infallibility of the prophets is the validity of their words, actions and interpretations. The Prophet of Islam (PBUH) has complete infallibility with definite proofs, but some cast doubts on the Prophet's infallibility by citing the appearances of several verses. This article aims to analyze the responses of Qazi Azad Eji in the book "Al-Mawaqif" and Allameh Tabataba'i in the Tafsir "Al-Mizan" with the descriptive-analytical method and with the aim of examining two approaches in responding to the verses denying the infallibility of the Prophet of Islam (PBUH). The findings show that the difference in approach of the two is related to the difference in theological basis, because Qazi Azad Eji answers as an Ash'ari Sunni theologian and Allameh Tabatabai as an interpreter of the Qur'an and a Twelver Shia philosopher answers to the doubts of infallibility. but despite this difference, both of them, by accepting the infallibility of the Prophet of Islam (pbuh), believe that by examining the dignity of the revelation and referring the parallels to the courts, and relying on theological foundations and careful consideration in the thematic verses, the alleged doubts, caused by apparent understanding There are verses and they can be increased.

This article has analyzed and evaluated the evidences that the theories about the multiple readings of religion have relied on. Considering that the multiplicity of readings of religion has created important challenges in the field of religious knowledge, it is necessary to evaluate the arguments presented. The research method in this article is analytical-critical. The results of this research indicate that the most important reason for these theories is the justification of the naturalness of the phenomenon of multiple readings through the foundations of religious pluralism of John Hick and philosophical hermeneutics in the relativity of understanding. But considering that these foundations lead to the relativism of religious knowledge, and these theories have tried to escape from these supplies, their theories have suffered internal contradictions. Arguing for epistemic diversity in ijtihad and longitudinal studies of religion, although it may lead to cases of multiple readings, but such epistemic diversity is very different from the main claim based on the mentioned foundations.