پژوهشنامه کلام تطبیقی شیعه
پیاپی 6 (بهار و تابستان 1402)

The situation in Iran at the end of the 8th century of Hijri was accompanied by events that had an impact on the cultural and intellectual issues of that time. With the establishment of the Safavid government, Shiism was declared as the official religion and entered the social currents, and Shiite scholars and intellectuals also came out of the passive state. With the introduction of rational thought into these currents, new opinions emerged among sages and theologians. In the tenth century, divine wisdom faced fundamental changes, and Islamic philosophy, which was based on Shia teachings, was created by Mulla Sadra and inspired by the thoughts of mystics. And the previous sages entered a new era. By introducing new issues in philosophy, Mulla Sadra founded a new school called Hekmat al-Mota'aliyeh, and with this school, the process of making the intellect legitimate was put on a new path and ended the differences between rationalists and esotericists about religion. Mulla Sadra resolved disputes with a new style. Using his philosophical method, he tried to explain, consolidate and defend beliefs and created a kind of philosophical discourse, and in this way, using the reasoning methods of Masha, the personal experiences of mystics, and with new interpretations of the verses of the Qur'an and the foundations of belief. He was able to create a new way of philosophical theology, that is, philosophical theology, after him, his students continued this path. And each of them played an important role in the flourishing of Mulla Sadra's philosophical theology. This research, while examining different approaches and periods of theological science, has pointed out the important position of Mulla Sadra in bringing this approach to its peak and explained this problem with a descriptive-analytical method

The extent of human influence and involvement in the actions issued by him is one of the important topics that has always been the focus of the thinkers of different Islamic theological sects throughout the history of Islamic theology. Based on this, the theories of determinism, the theory of gain, assignment and inter-command have been proposed. Some who did not have the divine knowledge of the Imams (A.S.) believed in delegation, meaning the independence of man in his actions and the absence of God's influence in man's actions, due to the defense of human agency and freedom. Ash'arism and Imami scholars attribute the mentioned belief to Mu'tazilism. After explaining the mentioned claim, this article examines the validity of this relation and claim by referring to the remaining works of Mu'tazilism theologians and other theologians of his time, and makes it clear that Mu'tazilism only tried to negate determinism and prove the free will of man. They have no opinion on the proof of delegation.

One of the reasons quoted by Shia theologians to prove the Imamate of Hazrat Ali (AS) and its authenticity is the "Hadith of Wasayat". This prophetic hadith is about the will of the Prophet (pbuh) to Imam Ali (pbuh) regarding the Imamate and succession after the Prophet (pbuh). The mentioned hadith has been narrated in different ways and texts in many Sunni sources, the famous text of which is the hadith "Likul Nabi'i was a guardian and an heir, and indeed Ali (a.s.) is a guardian and an heir". The application of the will and the position of the testator indicates the meaning of the succession of Ali (a.s.) as the leader of the Islamic Ummah after the Prophet (s.a.w.). In this article, we intend to first investigate the hadith and its methods, then examine the content in terms of types of content, their implication on the Imamate of Hazrat Ali (a.s.), and answer the existing doubts. In this research, we first collected the data in this field in a library method and by referring to reliable Sunni sources and by separating the evidence from the point of view of documents and brokers, we analyzed the content and answered the doubts

Abdullah Moseli, the Salafi author of the book Even if he is not deceived, claims in one of the parts of his book that the Shiites consider the general Sunnis to be Nasebi and enemies of the Ahl al-Bayt. As in other parts of his book, here too he cites some narrations and sayings of the Shia elders in the field of considering Sunnis to be Nasebi, but none of those words are complete in proving Moseli's claim, and each refers to a different discussion. Therefore, in a critical-analytical approach, the following article aims to explain the meaning of the hadiths, examine their documents, and study the sayings claimed by Moseli, while proving that the body of Sunnis enjoys the love of the Ahl al-Bayt from the point of view of Shiite scholars. In addition, if a statement from a Shia elder is given that explicitly considers all Sunnis to be enemies of Ahl al-Bayt, which is exactly the same as Moseli's claim, it should be known that this statement is his own personal position and should not be generalized to all Shias. Therefore, Moseli's claims in this field are not general

Ibn Taymiyyah criticized Allama Helli's rational argument about the Imamate of Imam Ali (a.s.), which he presented using the necessity of Imam's infallibility. While he generally does not accept the divine appointment of the Imam, he also rejects and does not accept the argument of the Imam's infallibility. In fact, Ibn Taymiyyah's objections to the necessity of infallibility in the imam return to the denial of the principle of Imamate in the sense intended by the Shia; Because by accepting the Imamate in the intended sense of the Shia, there is no escaping the acceptance of infallibility and, following it, the Imamate of Imam Ali (a.s.). This article is written in a descriptive-analytical way and aims to express the issue of the strength and power of Allameh Helli's argument on the Imamate of Imam Ali (a.s.), and in fact, it answers the question whether Ibn Taymiyyah's objections to the first rational argument of Allameh Helli prove Imam Ali's Imamate. (A) Is it included? By reflecting on the problems of Ibn Taymiyyah, it is clear from Allama Helli's rational argument on the Imamate of Imam Ali (a.s.) that his opinions are rejected, that the confirmation of Allamah's argument and, as a result, the proof of the Imamate of Imam Ali (a.s.) and, consequently, other Shia imams follow has it.

The Qur'an and the Testaments (Bible) contain hundreds of prophecies about small and big events in the future, but this issue is more important in the Testaments. Prophecies form a large part of the Old and New Testaments. In Christian theology, the term prophet refers to a person who predicts future events, and the occurrence of a prophecy is a sign of the authenticity of the prophet's claim. By examining the prophecies in Ahedin, we can see that some of these prophecies are vague, general and without time and place restrictions, etc., and as a result, it is not possible to verify their accuracy. On the other hand, some of these prophecies have characteristics such as time, place, or other limitations, and as a result, it is possible to verify the accuracy of these prophecies by referring to historical documents. For a long time, research and research on this category of prophecies and their verification has been considered as one of the methods of validating the vows. According to the opinion of many researchers, the realization of some of Ahedin's prophecies is doubtful; Also, in some cases, it can be said with certainty that they will not be realized. Of course, on the other hand, traditional Christian scholars and commentators of the Bible have defended these prophecies by providing different interpretations or interpreting these phrases in many cases, although in some cases they have accepted the non-fulfillment of these prophecies. The results of this research show that although many of the prophecies of the Covenant were fulfilled, some of the prophecies of the Covenant were never fulfilled, and this issue is considered one of the issues of concern to the critics of the Covenant to prove the distortion in this book, while this issue is about the Qur'an. It cannot be seen and all the timely prophecies of the Qur'an have come true.

The life of Imam Javad (a.s.) is distinguished from other imams due to some phenomena; Because during the era of his noble father and grandfather, beliefs were created among the Shiites that deviated some people from the truth and led them to falsehood and caused them to not accept his Imamate and created doubts in this context. The present article deals with the behavior of Imam Reza (a.s.) in a descriptive-analytical manner, while enumerating the doubts entered in this matter, and the typology of his confrontation in dealing with the doubts. The research showed that the three currents of "waqf" thinking since the time of the 7th</sup> Imam, in the sense of "the end of the Imamate in the province of Imam Kazim (a.s.)" on the one hand, "creating doubts about the sterility of Imam Reza (a.s.)" on the other hand, and also, "Imam Javad (a.s.) was seven years old at the time of his father's martyrdom", greatly caused doubts among the Shiites, and this required the necessary grounding by the eighth Imam. Imam Reza (a.s.) with the news about the birth of Imam Javad (a.s.), Rejecting the doubts of Waqfiyyah with Quranic and rational reasons and other examples, they sought to answer the doubtsof interpreting the Qur'an to the Qur'an is the only method of the Ahl al-Bayt. peace be upon him and it should be considered one of the characteristics of the Shia religion.

Salafiyyeh is one of the new sects that consider themselves subordinate to Salaf Salih and are interested in reviving the tradition and style of Salaf Salih and following the Prophet of Islam (PBUH), his companions and followers. The Salafi movement, in its own opinion, has placed religious reformism and ideological reformism at the forefront of its interpretations and beliefs. He considers it his mission to remove rationalistic beliefs and restrictions from the field of religious texts, and they emphasize the superficiality and simple understanding of the Qur'an and the Sunnah based on the opinions of the Salaf Salih without considering the logic and principles of correct understanding. The interpretative inconsistency of the commentators of the Salafi movement, such as Ibn Taymiyyeh, Ibn Kathir and Alousi in a wide range, is a sign of the weakening of the ideological structure of this movement. In order to explain and clarify the error of their interpretive votes, it is necessary to deal with the interpretive approach of Salafiyyeh. Understanding the interpretation methods and choosing the right methods and how to use the hadiths in the right way is one of the important goals of this research. One of the most important findings of this research is that the Salafists consider themselves to adhere to the sayings of the Companions and followers in the interpretation of the verses of the Qur'an, including the verses of the vision of God. According to them, reason has no place and they don't value it. Salafis constantly insist on the appearance of verses, whose interpretive structure is hadiths. Their appearance orientation and fixation on the appearance of the Qur'an is one of the main factors of the weakness of their method. This article has been compiled with a descriptive-analytical method and referring to authentic books, in order to explain in detail, the reasons and critique it from within the Qur'anic verses and hadiths

The discussion of this article is about causation, especially active causation, and the author's foundation is to examine the matter through a comparative method between the heads and some elders of Islamic theological sects. In this article, first the definition of causality was stated in the form of a report, then the importance of this discussion was briefly explained from the philosophical and theological aspects, and the difference between the philosophical and theological views on causality was stated, and what is related to this category to Islamic theologians was determined. so that the path of the discussion is well clear. Then, respecting the relative precedence and backwardness of the four sects, the Mu'tazila, Ash'arite, Materidiyyah and Shia theories about causality were reported, according to the same point of view that was relevant to them, and at the end, after summarizing the contents in five paragraphs, the Shia opinion and In some ways, the opinion of Mu'tazila is accepted. It should be noted that the history and biography and views of the four sects and their intellectual developments throughout the centuries have not been detailed in this article, and the sects have been introduced only to the extent that was meant for reporting and researching the causality.

The Mobaheleh verse, which was revealed about proving the truth of the Messenger of God (pbuh) before the position of Jesus (pbuh), is one of the texts that, through it, on the superiority of the Commander of the Faithful (pbuh) and consequently, on the Imamate and immediate caliphate of that Prophet (pbuh) in the science of theology. It was argued. Ahl al-Bayt (a.s.) in the discussion of the superiority of that Imam over other companions, whether in the discussion of the records of Ali (a.s.), whether in the discussion of his closeness to the Messenger of God (pbuh), or in the answer to the doubts about the Imamate of that Imam in the interpretation and analysis of the verse have been discussed seriously, but so far no focused and specific research has been done on the debates and arguments of Ahl al-Bayt in this field. In this research, in addition to the main arguments and conversations of the Messenger of God (pbuh), Commander of the Faithful (pbuh), Imam Hasan Mojtabi (pbuh), Imam Sadiq (pbuh), Imam Kazim (pbuh) and Imam Reza (pbuh) about the holy verse Mobaheleh, the method of reasoning and answering the doubts of the opponents has been expressed and analyzed in a comparative manner from the sources of the two Shia and Sunni religions, the essentials of the words of the elders, including "Afzaliat", which is the most important middle ground of the argument for Imamate, have been proven in this honorable verse

In order to argue and prove the issue of Imamate and the succession of the Prophet (PBUH), "theological, historical and also the verses of the Holy Quran" are referred to. In the meantime, verse 124 of Surah Al-Baqarah (which is known among late and contemporary Shias as the verse of the suffering of Ibrahim (AS) or the verse of Imamate) is considered one of the most important verses regarding the issue of Imamate. On the other hand, in order to address and criticize the implications of the verse of Abraham's suffering in matters of imamate, it is necessary to research and know issues such as the position of ancient Shia theological and imamate sources in relation to this verse. In the upcoming research, according to these questions: "1- In which of the advanced theological and imam sources of Shia, the verse about the suffering of Prophet Ibrahim (pbuh) has been discussed? 2- What is the position of these sources in relation to the verse of Prophet Abraham's affliction and the issue of Imamate? In the current research, about twenty-nine theological and imam works from Shiite sources up to the fifth century have been examined and in the end, it was found that at least until the end of the third century and the beginning of the fourth century, in most of these sources, there is no mention of citing and arguing the verse of the affliction of Abraham. A) For the issue of imamate, there is no specific Shia definition of it, and few cases related to the issue of imamate have been included in some sources worthy of consideration.