Kavous Roohi Barandagh; Saleh Hasanzadeh
Abstract
The initial appearance of some verses of the Qur'an in various cases indicates that Prophet Moses (PBUH) in two cases: 1) killing a Coptic person; And 2) the seemingly humiliating treatment of the divine prophet, his brother Aaron (PBUH), has committed the most violent act possible. The method of collecting ...
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The initial appearance of some verses of the Qur'an in various cases indicates that Prophet Moses (PBUH) in two cases: 1) killing a Coptic person; And 2) the seemingly humiliating treatment of the divine prophet, his brother Aaron (PBUH), has committed the most violent act possible. The method of collecting the contents of is library research. In the way of citing the data, the method of documentation has been followed. In content analysis, the content analysis method of the descriptive-analytical type has been used. The answers related to the violent action of Prophet Moses (PBUH) have been collected, analyzed, examined, and criticized, and in the selected view, we have reached the conclusion that in the issue of murder, there are only two answers to defend the oppressed in the form of unintentional murder or premeditated murder is a justified answer, and in the context of humiliating treatment. the only justified answer is that Prophet Moses (PBUH) wanted to show the consequences of idolatry in a practical way.
zohreh akhavanmoghaddam; shala haghi
Abstract
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 ...
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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.
ناصر شعبانی; Mostafa Soltani
Abstract
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); ...
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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.
Fatemeh Taherizadeh
Abstract
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 ...
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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
esmail esbati
Abstract
Muhammad ibn Ya'qub al-Kulayni Rāzī (d. 329 AH), in the compilation of the most important Shia hadith collection, before dealing with jurisprudential issues, presented the religious traditions in two volumes. This section is one of the most important sources of Shia religious hadiths. The best use ...
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Muhammad ibn Ya'qub al-Kulayni Rāzī (d. 329 AH), in the compilation of the most important Shia hadith collection, before dealing with jurisprudential issues, presented the religious traditions in two volumes. This section is one of the most important sources of Shia religious hadiths. The best use of this section is to find out the thoughts and the way Shaykh Kulayni looks at every issue. Since Al-Kafi is the only piece left of Shaykh Kulayni, which was written in the style of muhaddiths and not theologians, extracting the theological perspective of Shaykh Kulayni when he faces challenges, such as whether his opinions can be understood based on his book, which is a work of hadith. What should be done to extract his opinions? This research, in a descriptive-analytical way, seeks to find evidence and clues to extract the theological thoughts of Shaykh Kulayni. Shaykh Kulayni's theological opinions can be extracted by careful naming of chapters, the type of arrangement of chapters and books, attention to the general content of the narrations of a chapter, accuracy in the content of narrated narrations and their comparison with a group of narrations that have been left out. In addition, Sheikh Kalini has some comments in the introduction of Kafi and sometimes among the narrations, which, although few, are interesting.
SEYED MOHAMMAD HASSAN MOMENI
Abstract
The issue of caliphate and imamate after prophethood is one of the most important theological and historical issues in Islamic society. Imamiyyah, by emphasizing the standard of infallibility, considers this position to be exclusive to the infallible imams, peace be upon them. In obedience to Saqifah, ...
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The issue of caliphate and imamate after prophethood is one of the most important theological and historical issues in Islamic society. Imamiyyah, by emphasizing the standard of infallibility, considers this position to be exclusive to the infallible imams, peace be upon them. In obedience to Saqifah, AL-Ammah has accepted the caliphate of Saqifah and other caliphs. Accepting the rule of the Saqifah caliphs is facing the intellectual challenge of preference of an inferior person, (the low), to the one who is the best and the superior, (Commander of the Faithful -Amirul Momineen- Ali, peace be upon him). Therefore, Sunni scholars have tried to resolve this intellectual challenge. Ibn Abi al-Hadid Mu'tazili accomplished this task with a jurisprudential approach and Halabi tried to accomplish it with a rational-political approach. Halabi, based on Bo Ali Sina's basis in distinguishing between science and reason, with the increased claim of the political power of the inferior, has given in to his permission. Despite all these efforts, the idea of permissibility prefers the inferior, (the low), and is distorted from various intellectual and Quranic aspects. In this article, we have studied the historical roots of this saying by comparing the sayings of Ibn Abi al-Hadid and Halabi, and we have carefully counted its problems with the analytical-descriptive method
Alireza Farsinezhad; Seyyed Mohammad Hashem Pourmoula; Ali Taheri Dehnavi
Abstract
The comprehensive concept of God has been debated in various books of the divine religions; in the Muslim Qur'an titled "Allah", in the Avesta Zoroastrian holy book entitled "Ahura Mazda"; in the Jewish holy book, Torat, entitled "Jehovah " In the Gospel of the Christian holy book, entitled "heavenly ...
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The comprehensive concept of God has been debated in various books of the divine religions; in the Muslim Qur'an titled "Allah", in the Avesta Zoroastrian holy book entitled "Ahura Mazda"; in the Jewish holy book, Torat, entitled "Jehovah " In the Gospel of the Christian holy book, entitled "heavenly Father". The present study seeks to determine whether all of the titles refer to one fact and are completely consistent or that there are differences. For this purpose, a descriptive-analytical-comparative method compares the various titles of the concept of God in the scriptures of other divine religions with the title of the concept of God in the Qur'an ("Allah") and has concluded that However, all of these titles point to one truth, and they all represent the holistic concept of God in that religion but in the scriptures of other divine religions, there are many distinctions with the Qur'an in describing the essence, attributes and verbs of God. The comprehensive concept of God in the Qur'an expresses a truth that is unique
Ahmad Reza kafrashi
Abstract
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 ...
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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.
somayeh khalili Ashtiani
Abstract
One of the most important discussions of theology among the Islamic sects from the beginning of the formation of theology to the present, which has been controversial, is the divine attributes. In the meantime, Maturidiyya, who in the 4th century AH, by adopting a moderate means of the Mu'tazilites and ...
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One of the most important discussions of theology among the Islamic sects from the beginning of the formation of theology to the present, which has been controversial, is the divine attributes. In the meantime, Maturidiyya, who in the 4th century AH, by adopting a moderate means of the Mu'tazilites and Ash'arites by Abu-Mansour Maturidiy is formed, in terms of the ontological of the divine attributes, is unanimous with the Ash'arites and Imāmī. In this school, rationalism (intellectualism) predominates on externalism, and in the semantic of divine attributes, as it is clear from its interpretation of the verses related to the Khabriyya attributes (corporeal form), it is consistent with the Imāmī and the Mu'tazilites in terms of God’s incomparability purification of its vision and its esoteric exegesis and liberty. However, in the question of the vision of the Almighty God during the Resurrection, in addition to the scriptural reasons, he also cited rational reasons, and by accepting the question of the vision of God, in fact, he would diminish his vision and, like the Ash'arites, adopts the verses, and believes the vision without quality
Saeed Tavoosi Masroor; Mahdiyeh Pakravan; zahra Salarian
Abstract
Tatabbo', in different aspects of Mahdism, is the completion of parts that provide Mahdism scholars with a more comprehensive picture of this issue and its various angles, which is the way to solve problems related to Mahdism. Following different aspects of Mahdism means completing parts that provide ...
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Tatabbo', in different aspects of Mahdism, is the completion of parts that provide Mahdism scholars with a more comprehensive picture of this issue and its various angles, which is the way to solve problems related to Mahdism. Following different aspects of Mahdism means completing parts that provide a more comprehensive picture of this issue and its different angles to Mahdism scholars, which is the way to solve problems related to Mahdism. One of the aspects of this discussion is the recognition of the works of Mahdavi Moteqadim. In this research, what has been investigated on the writings of Mahdavi Imamiya is a comprehensive typology in three axes, the authorship subject, the religion of the authors, and the time of writing the work in the three periods of presence, Minor Occultation, and Major Occultation until the fifth century. Based on this, in this article, all the narrative, theological, commentary, and historical works whose authors were Imams have been mentioned. In addition to the works written explicitly and specifically about Mahdism, various types of works that implicitly deal with Mahdism have also been identified. These works include: Books of Malahem, Books of Al-Awsiya, a book about Asna Ashar, books about Adad al-Aemah, books about the Nawab Arba’eh, and some books with the title of al-Imamah, as well as a book on miracles and a book on sectology. The results of this research show the quantitative and qualitative superiority of the works of the Imamiyyah Qateiah (Ithna'ashriyyah) compared to the sects that branched off from the Imamiyyah in all types of Mahdavi studies, as well as the non-reliance of the works of the Mahdavi Imamiyyah Qateiah on the works of the waqifah. In addition, from the beginning of major occultation until the fifth century, while there is nothing left of the Waqifs and their works, Imamiya's works have more than doubled.
Afagh Karimi; Morteza Fathizadeh; Shaker Lavaei
Abstract
The relationship between God and humans has been one of the important philosophical, theological, and mystical concerns in the Islamic world. Muslim philosophers, theologians, and mystics according to the guidelines of the Qur'an in this field as well as their rational approaches and their influence ...
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The relationship between God and humans has been one of the important philosophical, theological, and mystical concerns in the Islamic world. Muslim philosophers, theologians, and mystics according to the guidelines of the Qur'an in this field as well as their rational approaches and their influence from Some of the ideas of Greek philosophy have tried to explain this relationship in a different and at the same time conflict-free way. The present study examines the views of two prominent thinkers of the above currents. Avicenna on behalf of the Muslim philosophers explains this relationship with the pattern of love and rational perceptions and believes that man with his intuition, love, and attraction to God reaches a position where he can enjoy the same pleasure as the angels. Ghazali as a Sufi and a mystic explains the relationship between God and humans in the pattern of mystical annihilation and destruction and the context of unity with God. These are dual approaches Philosophical and mystical have ontological, anthropological, epistemological, and theological presuppositions
tayebeh khosravi; Ali Alla bedashti
Abstract
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 ...
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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
Akram Khalili Noushabadi
Abstract
One of Shi'a's theological issues is the issue of Badaa, which is closely related to the divine Knowledge, due to misunderstanding of Sunni theologians, has become one of the major challenges between these two groups and in some cases leads to the attribution of immoral accusations to the Shiaa ...
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One of Shi'a's theological issues is the issue of Badaa, which is closely related to the divine Knowledge, due to misunderstanding of Sunni theologians, has become one of the major challenges between these two groups and in some cases leads to the attribution of immoral accusations to the Shiaa and even to the Imams (PBUH). Abdullah al-Jumaili, a Sunni religious theologian, who writes the book in the proof of the similarity of the Shiaa to Yahood, intends to accuse Shiaa the idea of declaring God's supremacy to science after ignorance and changing in vote and will and diminishing God’s statue. Reminding Shiite beliefs in the science of God’s Knowledge before the creation, use of Badaa in the most authentic Sunni books, Al-Jamili’s improper efforts in order to prove their hypothesis, views of contemporary Shi'i scholars regarding the meaning of the Shi'i masters of the term and the invalidity of al-Jamili's allegations clarify the necessity of this study. The author tries to provide a true and virtual concept of Badaa, listing al-Jami'ili allegations against the Shiites and reviewing the documents related to these allegations, giving proper answers to each of them Badaa, and reviewing the deficiencies in the documents
sayyed mojtaba jalali; ali taheri dehnavi; sayyed hasan jalali
Abstract
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 ...
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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.
SAEID BAKHSHY; Arezoo Shokry
Abstract
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 ...
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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
Hafez Najafi
Abstract
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. ...
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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.
Amir Shirzad
Abstract
The holy verse: “He is not questioned about what He does, but they shall be questioned”, is one of the Quran’s verses that have been discussed by religious scholars. The most significant question regarding this verse is about the reason, God is not questioned. Considering some views ...
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The holy verse: “He is not questioned about what He does, but they shall be questioned”, is one of the Quran’s verses that have been discussed by religious scholars. The most significant question regarding this verse is about the reason, God is not questioned. Considering some views concerning explaining this verse, shows different mystical, philosophical, and theological foundations for answering it. Some theologians believe that negating the question of God is referred to as negating the necessity or not acting by God. In some others meantime believing in the necessity of some acts upon God, relying on the divine act on wisdom is the reason for negating questioning God. Some philosophers argue that the negating question of God is led to negating the finality of divine acts. Mystics try to explain it by relying on divine mystery, knowledge, and proof. This paper by emphasizing some thinkers’ thoughts tries to argue that Mulla Sadra’s view is more justified, then tries to reread the verse in relevance with before and after verses
Abdullah Hosseini Eskandian; Ghorban-Ali Karimzadeh Gharamaleki
Abstract
One of the important issues that is raised today in the philosophy of religion and the new theology is the question of the origin of religion and how it came into existence. Religion is a phenomenon that mankind has been dealing with for a long time, and no era can be found in which religion does not ...
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One of the important issues that is raised today in the philosophy of religion and the new theology is the question of the origin of religion and how it came into existence. Religion is a phenomenon that mankind has been dealing with for a long time, and no era can be found in which religion does not exist. The origin of this important issue has always involved the minds of many sages and different views have been formed around this issue. Auguste Comte, the famous French sociologist, considers the origin of religion to be human ignorance and believes that the age of religion is over. On the other hand, Shahid Motahhari, who is one of the most prominent contemporary Islamic thinkers, has expressed detailed discussions about religion and its origin in his various works. Shahid Motahhari believes that the origin of religion is human nature, that man has a natural inclination towards religion and belief in the One God, and human factors cannot be the origin of religion. In this article, with the descriptive-analytical method, while explaining Comte's point of view, it is criticized based on Shahid Motahhari's Fitrà theory. Comte`s simplistic view of religion and reaching a paradox that he himself admitted to cannot be resolved with his evolutionary and functional equivalence theories and invalidates his view.
Saeed Salimi
Abstract
Imamate is one of the fundamental Islamic principles that many other principles are explained in the light of it. Just as the difference in the Imamate as a fundamental principle has caused some of the Islamic cults, differences in the attributes of the Imam have caused cults such as the Imamiyyah and ...
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Imamate is one of the fundamental Islamic principles that many other principles are explained in the light of it. Just as the difference in the Imamate as a fundamental principle has caused some of the Islamic cults, differences in the attributes of the Imam have caused cults such as the Imamiyyah and Zaydiyah in the Shiite. Attributes such as armed uprising, infallibility, superiority, science, Imam's ancestry, and puberty are the most important differences between Imamiyyah and Zaydiyah. In this research, by using a rational method, revelation and historical narration is proven that Imamiyyah emphasizes on the unnecessity of the armed uprising of the Imam in any situation, and due to the infallibility and knowledge of the Imam, the consciousness and action of the uprising is up to the Imam. The absence of genuine Ansar, the fixed principle of preserving Islam and the right of the people, not personal rights, are the most important reasons for some Imams not to rise. But Zaydieh insists on the necessity of the Imam's armed uprising in any situation
Seyyed Jaaber Mousavirad
Abstract
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 ...
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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.
farideh hakimi; Mahdi Dehbashi
Abstract
The main purpose of this research is to examine the views of Ghazali and Ibn Sina on one of the most controversial theological issues in the field of Islamic philosophy, namely the attributes of God and how these two thinkers explain the divine attributes. Due to the fact that Ibn Sina considers it impossible ...
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The main purpose of this research is to examine the views of Ghazali and Ibn Sina on one of the most controversial theological issues in the field of Islamic philosophy, namely the attributes of God and how these two thinkers explain the divine attributes. Due to the fact that Ibn Sina considers it impossible to understand the nature of God, therefore, he considers it possible to know him only through the knowledge of divine attributes.Because Ibn Sina considers God's attributes to be the same as His essence, so whoever can know His attributes is as if he has understood His essence. Contrary to Ibn Sina's opinion, Ghazali's approach regarding God's attributes has undergone many changes during different stages of his life. Because according to him, we can only attribute attributes to God that God has described Himself to. So, based on this, he considers God's attributes neither as his nor as other than him, and he believes that we should not ask any questions about this at all. The present article analyzed this issue with a library method and sought to resolve the ambiguities raised in this regard
Mohammad Jafar Milan Nourani; Majid Sarkoubi
Abstract
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 ...
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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
Yahya Solati
Abstract
Abstract:Infallibility is considered as one of the important elements in the matter of prophecy, without paying attention to it, the subject of prophecy will be ruled out. Literally, infallibility means "holding back" and "forbidding" and from the idiomatic point of view, it means a soul that prevents ...
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Abstract:Infallibility is considered as one of the important elements in the matter of prophecy, without paying attention to it, the subject of prophecy will be ruled out. Literally, infallibility means "holding back" and "forbidding" and from the idiomatic point of view, it means a soul that prevents prophets and saints from committing sins, errors and mistakes. . The existence of this steadfast queen in the eyes of the prophets is a divine gift given to them according to their merit. Due to the difference in the spiritual position of the prophets, their infallibility is different; In such a way that the first prophets enjoyed more complete infallibility, and among them, Khatam al-Murslin (Prophet of Islam) has the most complete level of infallibility.The issue of infallibility has been the subject of serious attention by Muslim theologians; Just as Adliyyah theologians and Imamiyyah theologians accept the infallibility of the prophets as a divine gift and consider it compatible with the free will of the infallible; However, Mu'tazila theologians, while emphasizing the authority of the infallible, attribute the queen of infallibility to the era after the prophets.Allamah Tabataba'i, while accepting the Imamiyyah view, interpreted infallibility in his own way. This Neo-Sadrai philosopher examines infallibility based on his theological and philosophical standards and considers it as an inherent characteristic of prophecy.Keywords: infallibility, prophecy, Allamah Tabatabaei, God's grace, God's prophets, Islamic theologians, God's saints.
Seyed Mostafa Hosseini
Abstract
When the question of reform in religion came into play, some currents of thought aimed at reforming religious affairs. One of these currents that took place in the Muslim world was the Salafist movement. In Iran, some influenced by Salafists emerged who had similar beliefs. Other factors contributed ...
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When the question of reform in religion came into play, some currents of thought aimed at reforming religious affairs. One of these currents that took place in the Muslim world was the Salafist movement. In Iran, some influenced by Salafists emerged who had similar beliefs. Other factors contributed to the formation of this trend in Iran, including the weakness and decline of Muslims and the progress of the West in the material sciences and the cooperation of the rulers of the time and Western factors with them. Proponents of this movement initially chanted only the slogan of returning to the Qur'an and the beginning of Islam, but after a while, some Muslim beliefs, especially Shiites, saw differences between Muslims and the spread of superstitions, and they began to deny them. Like what they say in Imamate, infallibility, and science of the Imams, intercession, Visiting graves, and pilgrimage. Other important beliefs of the group include calling for unity and fighting against the clergy and the abandonment of many traditions. The present article investigates this process including its formation, beliefs, and introducing some of their personalities (Khorghani, Sanglji, Borghi, Ghalamdaran, and Tabataba'i).
mohammad tashakori abhgad; mohammad ali vatan doost
Abstract
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 ...
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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
