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سال هفدهم شماره 1 (پیاپی 65، بهار 1391)

Theological thought of Imamiyyah witnessed ups and downs in the course of history which has on one hand originated from dynamism of rational and epistemic contents of Shīʿism and on the other grown out of its interactions with the dominant philosophical and theological systems in the historical periods in question. Though the process of development in Shiite Kalām is not dissimilar to other Shiite and Sunni schools of Law and in some ages Imami thinkers attempted drastic changes in their Kalām literature much later than others، it has privileges in some respects that it deserves serious examination. What distinguishes the early era of Imamiyyah Kalām is the doctrinal thoughts in the domain of reason and revelation at the same time which passed «the period of extinction and depression» and departed from the past to some extent. This article is an attempt to trace the development of Imamiyyah Kalām back to Medina، Kufah and then to Qum emphasizing the authenticity of Shiite Kalām in this period of history. It also tries to offer a new pattern in categorizing the historical periods in Shiite as well as Islamic schools of Kalām.

Kufah is indeed of distinguished place and special importance in the history of Kalām. This is because the intellectual reinterpretation of this era of thought will play a main part in showing the originality and independence of Imamiyyah thought. Some envisage this period of history as a sheer acceptance and irrationality of the Imamiyyah scholars in holding beliefs. In some studies intellectual endeavors of Imamiyyah in understanding religious teachings are limited to a few or a particular current of thought. While in fact Imamiyyah in their historical era of thought established their own school of religious thinks and scholars that despite their different currents among themselves have produced invaluable heritage of hadith and Kalām and hence left behind their intellectual rivals. Advocates of these currents of thoughts have each made efforts to set forth a rational understanding of their creeds. This event took place in the presence of Infallible Imams and was conducted by them. The "sun" of this school underwent an eclipse before formation of Baghdad school of Kalām and their intellectual various heritages were transferred to Qum and Baghdad.

With the transfer of Hadith heritage of Kufah to Qum at the beginning of third century a school with Qum as its center came into being that though it had a hadith-bound approach and hence was the greatest center for dissemination of hadiths, it played a decisive role in the history of Kalām due its reliance on theological features and with the contribution of a series of thinkers and authors and gave rise to a Kalām school. In so far as the Kalām methodology is concerned the Qum school is a continuation of Kufah school, with a commitment to and reliance on scripture made attempts in explaining religious teachings bequeathed by Ahl al-Bayt (PBUT) and upon demand defended it against opponents and finally offered them in a comprehensive system. There are, however, differences of opinions among themselves which brought about different lines of though.

Of the most important ambiguity in the history of Imamiyyah Kalām is the relation of its early period (Kufa school) with Baghdad school of Imamiyyah in fourth and fifth centuries. The most distinguished Imami theologian of the Presence Era is Hisham Ibn Hakam. This article deals with the continuation of his line of thought and his followers until the fourth century. The result of our examination is that Kalām ideas going on in this current of thought were conveyed to Baghdad through such individuals as Yunos Ibn Abdorahman, Muhammad Ibn Isa Ibn Ubayd, Fazl Ibn Shazan, Ebrahin Ibn Hashim, Ali Ibn Ebrahim and Kulayni. The second part of the article is to survey the impact of his thoughts on other theologians in the span of time in question and the conclusion is that the extent of influence decreased as the time passed in such a way that has has left least influence (namely in Imamate) on such figures as Sayed Murtaza.

Abu Isa Warraq a Mutazilite who converted to Shīʿism and his change of mind and tendency to the True school of Imamiyyah arouse much controversy, accusations and even sharp criticisms of Mutazilites. His Kalām approaches and attitudes in accounting for Shiite doctrines are interesting and drew the attention of many Shiite thinkers. This article is to study some of Warraq's views and attitudes and his possible part in drawing on Mutazilite thoughts in formulating the Imamiyyah Kalām.

Among the deciples of holy Imams Baqir and Sadiq, some figures are more influential and prominent than others. Of these is Jābir ibn Yazid Joʿfi who was most endowed with the knowledge of Imam Baqir. Although he was regarded as a prominent scholar of Imamiyyah and some works were attributed to him, there are reports implying his fault and blameworthiness. Furthermore, after his death the extremists were interested in him and ascribed some of their beliefs to him. Hadiths and charismatic acts were attributed to him. Misconception of the ideas of this vigorous transmitter was the ground for tarnishing his image and accusing him of doctrinal extremism. This research deals with first on the basis of available reports his scholarly and social life and goes on to examine the reports on his accusation of extremism.

Abdullah ibn Abi Yaʿfour is among few thinkers who were always respected by Imam Baqir and Imam Sadiq, his Kalām and intellectual dimensions were not explored as it should have. The extent of our knowledge of him nowadays is limited to his immense knowledge in recitation of holy Quran, fiqh and moral purification whereas his doctrinal efforts in explaining the teachings of Ahl al-Bayt (PBUT) are remarkable and reveals his Kalām dimension. By taking a glance at the history of Imamiyyah ideas and thoughts and presenting doctrinal activities of Abdullah Ibn Abi Yaʿfour, this article is to show that he is not only a great traditionist but a prominent theologian as well who applied himself to disseminate the thought of Imamiyyah in different fields such as Imamate, though in comparison with such theorizing theologians as Ibn Hisham a different judgment should be made.