Kavous Rouhibarandagh; fahimeh faghihi; Ebrahim Faraji
Abstract
Proof of God's existence is a core theological question. Theologians and philosophers have long strived to answer it, leaving their achievements in written works. This essay examines the proofs offered by Shiite theologians Shaykh Sadouq, Shaykh Mofid, and Khwaja Nasir al-Tusi (peace be upon them). It ...
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Proof of God's existence is a core theological question. Theologians and philosophers have long strived to answer it, leaving their achievements in written works. This essay examines the proofs offered by Shiite theologians Shaykh Sadouq, Shaykh Mofid, and Khwaja Nasir al-Tusi (peace be upon them). It employs a library-based data collection method and a descriptive, analytical, and critical approach to analyze these proofs. After collecting their views, the data is classified and compiled. The essay then analyzes the views, explaining their commonalities and differences. Finally, it offers critical points and reaches a key conclusion. While all three theologians base their arguments on numerous proofs (Fitrà, Pay the potential penalty, teleological-arguments, occurrence, Motion, Possibility and Necessity), Khwaja Nasir's contribution and the strength of his arguments are considered to be greater than those of Shaykh Sadouq and Shaykh Mofid, with Shaykh Mofid's contribution surpassing Shaykh Sadouq's. However, most of their arguments have been further developed by later Shiite theologians and philosophers.
Fathiyeh fattahizadeh; maryam ahadian; SAEID BAKHSHY
Abstract
The theory of adaptation of the antichrist symbol to the Islamic-Shiite savior seeks to prove the complete conflict between the views of Islam and Christianity about the end of time. Considering the great efforts of the owners of this theory in developing this view in Christianity and Islamophobia and ...
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The theory of adaptation of the antichrist symbol to the Islamic-Shiite savior seeks to prove the complete conflict between the views of Islam and Christianity about the end of time. Considering the great efforts of the owners of this theory in developing this view in Christianity and Islamophobia and Shiaphobia in Western societies, it is necessary to examine this theory and explain its problems. In order to evaluate this theory, the book "Kamaluddin" from Shiite sources and the book "Revelations of John" from Christian sources were analyzed using the method of content analysis. The findings of the research show that, contrary to the claim, there are many differences between the Shia savior and the antichrist of the Bible, and a significant convergence and alignment between the Shia savior and the Christian savior. Among the methodological errors of this theory is the failure to refer to authentic traditions and authentic Shiite sources, and the selective presentation of supporting evidence and ignoring the opposing evidence. Also, this point of view is based on an imaginary interpretation of the Holy Bible and cannot be attributed to it just by a partial analogy.
maryam hassaneini; Hady Vakili
Abstract
The issue of the unity of existence is one of the key topics in Islamic theology, mysticism, and philosophy. It is the central subject in mystical thought and one of the most controversial issues in the history of Islamic theology and mysticism, even among Western scholars. Almost all other discussions ...
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The issue of the unity of existence is one of the key topics in Islamic theology, mysticism, and philosophy. It is the central subject in mystical thought and one of the most controversial issues in the history of Islamic theology and mysticism, even among Western scholars. Almost all other discussions around mysticism and theology in some way return to this issue. Some theologians, such as Mohammad Taher Qomi and Mirlohi, were fundamentally opposed to the ideas of mystics. On the other hand, scholars like Sayyed Haydar Amoli, Feyz Kashani, and Mulla Sadra sought to use mystical theories in interpreting religious texts. The late Allameh Mohammad Baqir Majlisi adopted a middle-ground approach between these two groups of scholars. In his engagement with the leading figures of mysticism, he accepted their mystical interpretations based on the school of the Shiite Imams. This article compares the mystical monotheism of Sayyed Haydar Amoli with the theological monotheism of Allameh Majlisi and attempts to present a coherent and comprehensible understanding of the unity of existence theory.
جواد غلامرضائی; zeinab soltani
Abstract
Discussing nature and its requirements as a common feature among all human beings is of particular importance. Proving the existence of God based on nature has always been one of the challenging concerns of thinkers throughout history. The upcoming research has identified the role of nature in proving ...
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Discussing nature and its requirements as a common feature among all human beings is of particular importance. Proving the existence of God based on nature has always been one of the challenging concerns of thinkers throughout history. The upcoming research has identified the role of nature in proving God's existence based on the thought system of Descartes and Shahabadi with an analytical-comparative method. By examining the thought system of both thinkers, a kind of affinity between their statements is observed, which provides the possibility of a comparative study. In this regard, after expressing the points of commonality and difference in the opinions of both thinkers, the comparison of two points of view has been made. Nature is one of the aspects of commonality and the claim of separation of reason and faith, the difference in the foundations of epistemology and ontology is one of the most important aspects of the difference in the opinions of these two thinkers. By comparing the aspects of commonality and difference, it can be said that in Descartes' view, natural things are things that belong to true knowledge. The concept of God is one of these concepts that the intellect is naturally aware of. On the other hand, Shahabadi considers nature to be the form of human existence, and therefore, in addition to emphasizing the foundations of epistemology that Descartes discussed, he also paid attention to the foundations of ontology. Therefore, many of the problems of Descartes' philosophy are not observed in Shahabadi's intellectual system.
sayyed mojtaba jalali
Abstract
The ever-increasing development and progress of science in the universe has led to providing the ground for man to face the unknown and turbulent future and on the one hand to distance himself from previous matters such as beliefs and religious issues. The aim of the research is to investigate the most ...
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The ever-increasing development and progress of science in the universe has led to providing the ground for man to face the unknown and turbulent future and on the one hand to distance himself from previous matters such as beliefs and religious issues. The aim of the research is to investigate the most important features and consequences of new science and it is to express the existing challenges and opportunities from a religious point of view. Therefore, the research problem is the nature of new science with a pathological approach and a religious approach with a descriptive and analytical method. The findings of the research show that considering that new science is mainly based on empiricism, which has a one-dimensional and incomplete view without considering all aspects of existence, and the scientific and educational institutions of most countries of the world are based on this type. The paradigm and pattern have been designed and targeted; the acceptance of this model by any society requires the acceptance of inevitable harms and crises such as; the material nature of the new science, the one-dimensional view of the laws of the world, the domination of man over nature, the separation from the revealed teachings, the denial of religion with the claim of the originality of science and reason, the negation of metaphysics, the emergence of moral and spiritual crises, and the reliance on the purely experimental method are the new science. Now he is facing it. Therefore, it is necessary to create solutions such as; Negation of the one-dimensional view, two-dimensional explanation of human existence, adjustment of human domination, explanation of the mutual influence of science and religion, creation of a link between knowledge and value, proof of metaphysical ideas and adornment of science with moral virtue, correcting the epistemic base, in such a way that it should be appropriate and compatible with intellectual, cultural and religious and spiritual teachings
yaser takfallah; hossen modheg
Abstract
The issue of eternal punishment in hell is among those topics that have sparked significant debate among Shiite and Sunni philosophers and theologians. Although some Qur'anic verses explicitly indicate eternal punishment, figures such as Ibn Arabi consider eternal punishment impossible. Some scholars, ...
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The issue of eternal punishment in hell is among those topics that have sparked significant debate among Shiite and Sunni philosophers and theologians. Although some Qur'anic verses explicitly indicate eternal punishment, figures such as Ibn Arabi consider eternal punishment impossible. Some scholars, like Mulla Sadra, acknowledge its possibility but doubt its occurrence, while others, like Allameh Tabataba'i, accept both the possibility and occurrence of eternal punishment. The main challenge underlying these differing views, which even impacts the interpretation of some of God's names and attributes, is the perceived contradiction between eternal punishment and God's mercy. The argument is that God's encompassing mercy includes all creatures, preventing them from remaining in hell and being punished forever. How, then, can one assert that eternal punishment directly relates to God's vast mercy? This research, conducted using descriptive and analytical methods and referencing written sources, arrives at the following conclusions: Eternal punishment in hell is explicitly stated in the Qur'an and cannot be interpreted otherwise. Eternal punishment does not contradict God's all-encompassing mercy but is, in fact, a necessity and manifestation of it. God bestows upon individuals what they are predisposed to and need for their ultimate misfortune, which is the realization of their wickedness to its fullest extent and its transformation into a permanent state. If the effect of such a state is eternal punishment, it does not contradict God's general mercy but is itself a manifestation of His mercy, a necessity and a consequence of it.
jafar maghsoudi; hesamaldin khalatbari limaki; Ali Rajabzadeh almalo; Abdul Mutalib Abdullah
Abstract
Belief in the Imamate of the Twelve Innocents (peace be upon them) is a definite and certain issue in Gonabadi's Sufi belief. They consider Imamate to be the head of the Muslim religion and system and the foundation of Islam. But what is most evident in the view of this sect is the excessive exaggeration ...
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Belief in the Imamate of the Twelve Innocents (peace be upon them) is a definite and certain issue in Gonabadi's Sufi belief. They consider Imamate to be the head of the Muslim religion and system and the foundation of Islam. But what is most evident in the view of this sect is the excessive exaggeration of the position of Qutb and Sheikh. By stating things such as understanding theological language, referring to the unseen, the divine mission in appointing a successor, considering the violation of Qutb's command to be arrogant rather than the right, and such things, they place the Qutb of the sect on the same level and dignity as the infallible Imam. In such a way that without the existence of the Qutb or Sheikh of the sect, the divine authority over the servants is not complete and the true guidance is not realized. . While such interpretations and phrases are related to the infallible imam, and using these interpretations about sect leaders who are ordinary and non-infallible people is a sign of deviation from the fundamentals of Shia Imamism. Communication with the unseen world is a phenomenon that cannot be accepted except with definite and certain reasons, and mere claims without evidence are not acceptable. The article in question deals with the theological foundations of Shia Imamia and criticizes and analyzes the Sufi Gonabadi's point of view on this issue. And the method used in it is descriptive-analytical.
fatemehsadat hosseini; zohreh Abdekhodaie
Abstract
One of the most central debates that has been raised throughout history and among theological sects and religions is the issue of the doctrine of "salvation" and the question of whether the followers of other religions and religions are people of salvation or not. In the western tradition, the adherents ...
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One of the most central debates that has been raised throughout history and among theological sects and religions is the issue of the doctrine of "salvation" and the question of whether the followers of other religions and religions are people of salvation or not. In the western tradition, the adherents of this theory can be divided into three groups: exclusivists, inclusivists, and pluralists, a subject that is not mentioned in the literature of Islamic theology, and if it is used, it is simply a borrowing of the word from the western tradition. This article has analyzed the opinions of two influential thinkers regarding the question of how to save the followers of other religions. On the one hand, Ibn Taymiyyah's opinions have been examined, which have a significant impact on the formation of the current Sunni Wahhabi intellectual system. The current research method is descriptive-analytical and comparative, and the content was collected through analyzing the works of both. The findings of the research indicate that Ibn Taymiyyah had an "extrinsic" view of the verses and traditions and based on this attitude, he considered only the people of the Salaf and their followers (Ahl al-Hadith) to be the people of salvation and called other Muslims, especially the Shiites, to be heretics. And he does not know about the saved people. But Professor Motahari, emphasizing the teachings of the Quran and the traditions of the innocents, divides people into different groups according to their destiny. He considers various degrees to save people. He makes a distinction between a regional Muslim and a real Muslim, a disbeliever and a non-disbeliever, an incompetent infidel and a culpable infidel, as well as a person with good deeds and one without good deeds. Master Motahari Jahlan Qasir considers the intellectually weak and those who act according to their divine nature and have righteous deeds to be the people of salvation. According to the findings of this research, it seems that Ibn Taymeh considered salvation to be exclusive to the people of the Salaf and its followers, while Professor Motahari considered the circle of salvation to be wider in such a way that it can include the followers of other schools of thought and other religions, provided there are conditions
Hosain Rezayi; Mohammad Bagher Saeidi Roshan
Abstract
The issue of Imamate and Caliphate in the cultures of Imami Shi'a and Sunni Islam is considered one of the key and contentious topics. This article presents a comparative analysis of the nature, foundations, and characteristics of Imamate from the perspectives of two theologians: Qadi Abd al-Jabbar al-Baqillani ...
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The issue of Imamate and Caliphate in the cultures of Imami Shi'a and Sunni Islam is considered one of the key and contentious topics. This article presents a comparative analysis of the nature, foundations, and characteristics of Imamate from the perspectives of two theologians: Qadi Abd al-Jabbar al-Baqillani from the Ash'ari Sunni tradition and Allama Hilli from the Twelver Shi'a tradition. After examining and comparing their views, the findings indicate that the interpretations and beliefs of these two theologians differ significantly regarding the issue of Imamate. Qadi al-Baqillani considers the obligation of the Imam to be a religious duty rather than a rational one and fundamentally views the discussion of Imamate as a subsidiary jurisprudential matter. In contrast, Allama Hilli asserts that the discussion of Imamate is a theological issue and that the appointment of the Imam is divinely ordained. Consequently, from al-Baqillani's perspective and that of most Sunnis, the Imam is a governmental figure with both worldly authority and the responsibility to preserve and implement religion. This leads to differences in the nature, theoretical foundations, and specific instances of Imamate as reflected in the personal characteristics and attributes of the Imam. The present article, employing a documentary method along with data processing and aimed at elucidating the true concept of the Imam's existential reality and examining their attributes as the successor of the Prophet Muhammad, has been collected and organized.
hosain khakpour; A. khani; H. Zeini
Abstract
The era of Imam Baqir (PBUH) is one of the most ups and downs of Islam. During this time, various currents and sects were formed among Shiites and Sunnis. These sects tried to prove their legitimacy and weaken the position of the rival. The study and analysis of the encounter between the infallible imams ...
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The era of Imam Baqir (PBUH) is one of the most ups and downs of Islam. During this time, various currents and sects were formed among Shiites and Sunnis. These sects tried to prove their legitimacy and weaken the position of the rival. The study and analysis of the encounter between the infallible imams (PBUH) - especially during the era of Sadiqin (PBUH) - has an important place. The analysis of Imam Baqir's approach to deviant sects is considered essential in the history of Islam, because the Imam's speech is related to the issue of Imamate and authority. The purpose of this research is to analyze the confrontation of Imam Baqar al-Islam with one of the most important deviant Shia sects, namely, the Ghalat sect, based on a new approach. In the following article, Imam Baqir's (PBUH) way of dealing with grains has been investigated and analyzed using the descriptive-analytical method, the Pedam discourse analysis method, and the capabilities of this discourse in the form of operational variables and categories. In this analysis, absorption, repulsion, defensive, protection, and offensive approaches are observed more. The main and secondary signs in this discourse are the prohibition of exaggeration and guilt about the Ahl al-Bayt (PBUT), the prohibition of excesses in the province of the Ahl al-Bayt (PBUT), the denial of the knowledge of the unseen, the rejection of the words of Ghali leaders, the curse of Abul Khattab and his acquittal. To consider the Ghalians worse than the Magi is to call the Ghalians unbelievers and to expel the Ghalians from one's presence; Therefore, the results of the research show that in the approaches of the Imam, peace be upon him, the Pedam discourse analysis method can be clearly discovered
Mohammad Esmaeil Abdollahi
Abstract
Human nature is one of the most important propositions of belief, which has become the starting point of contemporary insights about man, and it will be influential in the context of any school of thought that is translated. The main problem of the research is: What is the relationship between "first ...
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Human nature is one of the most important propositions of belief, which has become the starting point of contemporary insights about man, and it will be influential in the context of any school of thought that is translated. The main problem of the research is: What is the relationship between "first man", "first sin" and "human nature" and to what extent and what are the consequences of these three, from the perspective of Allameh Tabatabai and Augustine? Therefore, the purpose of this research is to discover the relationship between the three basic concepts mentioned in Islam and Christianity. This research is of the type of developmental research and uses the descriptive-analytical method and library research method to prove the hypothesis that the phenomenology of human nature in Allameh's thought system is the purity of human nature and his seeking God and in Augustine's thought it is the sin of polluting the human nature and placing evil in the world. The comparative meta-analysis of the ratio obtained in establishing a relationship between those three concepts and extracting its intellectual documents in two Islamic and Christian readings of the first sin is the main feature of distinguishing this research from similar researches. By delving into this issue, it was found that man has a pure and divine nature, which is the case of leaving his original first, the process of introducing the devil and the speed of returning to the truth, and the corruption of Adam and Eve's disobedience, is only its own extension, which led to their exit from heaven, their deprivation of heavenly blessings and their descent to earth so that man can approach the position of God's closeness by understanding hardships; therefore, the evil in the world has nothing to do with the first sin, and the result of the existential quality of the system is good.
Narjes sadat Haghayeghi
Abstract
One of the basic issues in Islamic thinking is the question of the purpose of creation. The main question of the current research is whether God had a purpose in creating creatures or whether God is beautiful and does not need purpose and purpose. The position adopted by each of the thinkers is different ...
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One of the basic issues in Islamic thinking is the question of the purpose of creation. The main question of the current research is whether God had a purpose in creating creatures or whether God is beautiful and does not need purpose and purpose. The position adopted by each of the thinkers is different based on their foundations. The authors are trying to explain the purpose of creation from the point of view of theologians and Avicenna. Mu'tazila believe in the finality of God's creation and Ash'are believe that God's creation is not final in order to negate any inherent poverty of God. Ibn Sina has a different view on this issue based on his philosophical system. Like the Mu'tazila, he considers the lack of purpose of creation to be absurd, and at the same time, like the Ash'arite, he considers the existence of purpose in creation to be against monotheism. Avicenna, expressing a new plan, believes that the creation of this world was not based on the goal. He believes that the reason for the realization of creatures is the creative foreknowledge of God's care. The method of this research is descriptive-analytical.
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