Abdul Mutalib Abdullah
Abstract
Undoubtedly, reason plays a fundamental role in the creation and development of knowledge and, accordingly, in religious knowledge. The formation of understanding from religion and sharia is also related to human reason and there is a kind of correlation between religion and reason. But thinkers have ...
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Undoubtedly, reason plays a fundamental role in the creation and development of knowledge and, accordingly, in religious knowledge. The formation of understanding from religion and sharia is also related to human reason and there is a kind of correlation between religion and reason. But thinkers have different opinions on how, its limits and its connection with revealed knowledge. In this research, Mohammad Abed Al-Jabari's perspective, which is one of the modern contemporary intellectual currents, was compared with Allameh Tabatabai's perspective in these fields in order to measure the capacities of each to respond to social and political issues in the field of religion. Based on this, the subject of the research was arranged like this; "Comparative examination of the foundations of rationality from the point of view of Allameh Tabataba'i and Muhammad Al-Jabri" and with a descriptive-analytical method in the works of both advanced thinkers and calculated the effective indicators in the rationality of each, the findings of the research showed that the foundations of rationality are: In Al-Jabri's thought, culture , society, history have originality in the development of reason and are unique to them, but in Allameh Tabatabai's view, religion, revelation and monotheistic nature have originality, and the role of culture, society and history in the development of reason play a role in the framework of creation and under divine guidance.
mohammad hosein shirafkan; abdolrahman bagherzadeh; mohammad sharifi
Abstract
Abstinence and likeness are two deviant thoughts in the knowledge of Allah, which the messengers of God forbade and invalidated both of them, and against these sayings, they put forward the promise of "Tanziyyah"; Among the topics that are the place of different opinions is finding the meaning of creativity ...
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Abstinence and likeness are two deviant thoughts in the knowledge of Allah, which the messengers of God forbade and invalidated both of them, and against these sayings, they put forward the promise of "Tanziyyah"; Among the topics that are the place of different opinions is finding the meaning of creativity in relation to other than God, which belief in each side has had many effects that have even led to the formation of different schools of thought. In the thinking of thinkers, sometimes true creativity is attributed to someone other than God, and sometimes creativity is allowed. In this writing with a descriptive-analytical method, the theological foundations of Shia thinkers have been used and the principle has been adopted from it, according to which we have interpreted the verse "Ani akhloq lakum min al-alt'in kahaye al-tayr" (Al-Imran: 49). By taking into account Shia theological foundations, including the possibility and lack of a separate object, the inability to create for the existence of an accident, and the exclusivity of an independent active cause in God, we have reached the principle that if creation is understood in its true sense, which is the creation of La Man It is an object - we considered it, so such a thing is a repulsive matter and it is impossible to document two subjects and the creator. Therefore, creativity is a special act of God and attribution to other than God is figurative.
Saeed Anvari; Sana Firoozeh
Abstract
مسئله: متکلمین و فلاسفه، اکثرا زنان و مردان را در عقل نظری یکسان دانسته و در عقل عملی متفاوت به شمار آوردهاند. این دیدگاه با مبنای روحانیة الحدوث بودن نفس سازگار است ...
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مسئله: متکلمین و فلاسفه، اکثرا زنان و مردان را در عقل نظری یکسان دانسته و در عقل عملی متفاوت به شمار آوردهاند. این دیدگاه با مبنای روحانیة الحدوث بودن نفس سازگار است که تفاوت زن و مرد را بر اثر جایگاه اجتماعی ایشان و در حوزۀ عقل عملی دانسته است. اما از آنجا زن و مرد از لحاظ ویژگیهای جسمانی متفاوت هستند، بر اساس نظریۀ جسمانیة الحدوث بودن نفس، لازم است تا نفس ایشان در عقل نظری نیز با یکدیگر اختلاف داشته باشد. هدف: این پژوهش نشان میدهد که لازمة پذیرش نظریۀ جسمانیة الحدوث بودن نفس، تاثیر جنس زنان و مردان بر جنسیت ایشان است. روش: در این مقاله با استفاده از شیوۀ گردآوری اطلاعات، مبانی و نتایج نظریات خواجه نصیر الدین طوسی به عنوان یکی از متکلمان که به روحانیة الحدوث بودن نفس قائل است با ملاصدرا که قائل به جسمانیة الحدوث بودن نفس است مورد مقایسه قرار گرفته است. یافتهها: بر این اساس نشان داده شده است که بر اساس دیدگاه جسمانیة الحدوث بودن نفس، زنان و مردان به دلیل تفاوت در جنس، دارای تفاوت ادراکی (عقل نظری) هستند که باعث پیدایش تفاوت در جنسیت (عقل عملی) ایشان میشود. نتیجه: لذا تفاوت زنان و مردان تنها ناشی از وظایف اجتماعی متفاوت و اموری عرضی در حوزۀ عقل عملی نیست.
Hosain Rezayi
mohammadreza farahmandkia
Abstract
One of the most fundamental theological issues among Islamic thinkers is the discussion of divine attributes and their relationship with essence. In the meantime, the Ash'are believe that God's proven attributes are superfluous to the essence and the old, and they provide numerous proofs from the aspects ...
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One of the most fundamental theological issues among Islamic thinkers is the discussion of divine attributes and their relationship with essence. In the meantime, the Ash'are believe that God's proven attributes are superfluous to the essence and the old, and they provide numerous proofs from the aspects of comparing the present with the absent, carrying the attributes on each other, and the divine nature and the oldness of God's essence. It seems that these arguments have many fallacies; Because the form of the reasons of the first part is the lack of common ground between the two sides of the analogy, i.e. the old being and the accident; Carrying attributes over each other and essence also indicates their objectivity and conceptual difference, not being old and redundant; The oldness of God's essence also requires the refutation of the Mu'tazila theory about the accidental nature of attributes, and it has nothing to do with their oldness and redundancy. Most of these arguments disprove the Mu'tazila theory about the accidental nature of divine attributes, but they are unable to prove both the results desired by the Ash'ari, i.e. the antiquity and the superfluity of the attributes on the essence or one of them. In this article, we will critically examine the opinions of Ash'are according to the principles of Molashmasa Gilani.
Amin Abbaspour; Mahdi Izadi; Mohammad Hosein Mashhadi Tafreshi
Abstract
The philosophy of legislating laws is one of the important theological issues that has long been of interest to scholars. By conducting a comparative study between Islamic laws and Jewish laws, it is observed that there is a difference between the philosophy of legislating laws between these two religions. ...
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The philosophy of legislating laws is one of the important theological issues that has long been of interest to scholars. By conducting a comparative study between Islamic laws and Jewish laws, it is observed that there is a difference between the philosophy of legislating laws between these two religions. In Judaism, there are laws that do not exist in Islam; as, based on verses and narrations, there were some laws issued to the Children of Israel, which were based on punishment and retribution for their actions due to oppression, rebellion, and sins. The present study, using a descriptive-analytical method, and utilizing verses of the Holy Quran, authentic narrations, and a comparative study with the Holy Bible, while examining the reason for issuing these laws, explains the legislating of punitive laws in Judaism based on two things: first, it has led to the prohibition of lawful matters, and second, compliance with the new laws has been accompanied by hardship and hardship. Punishment-based laws, which are mentioned in the Holy Quran as "Isr", do not exist in Islam, which indicates the superiority of the philosophy of legislating Islamic laws and is one of the reasons for the immortality and finality of the Islamic religion.
esmail esbati
Abstract
سید ابوالفضل برقعی از چهره های منتقد شیعی است که تمایلات زیادی به تفکرات قرآن بسندگی دارد. «کسر الصنم» در نقد اصول کافی از آثار او است. (مساله) برقعی ضمن رد احادیث ...
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سید ابوالفضل برقعی از چهره های منتقد شیعی است که تمایلات زیادی به تفکرات قرآن بسندگی دارد. «کسر الصنم» در نقد اصول کافی از آثار او است. (مساله) برقعی ضمن رد احادیث «اثنی عشریه» به نقد حدیث لوح جابر پرداخته است. حدیث لوح از احادیث مشهوری است که دلالت بر معرفی و تعیین 12 امام از سوی خداوند در زمان رسول اکرم(ص) دارد. (هدف) این نوشتار تلاشی است برای بررسی، نقد و پاسخ به اشکالات برقعی (روش) با استفاده از منابع کتابخانه ای و روش تحلیلی توصیفی. (یافته ها) مهمترین مشکل این روایت از نظر برقعی ضعف سند آن است که با توجه به اسناد متعدد این روایت و صحت برخی از طرق آن این نقص وارد نیست. اشکال مخالفت حدیث با تاریخ ناشی از برداشت اشتباه از روایت و تصور ملاقات جابر با امام صادق(ع) است که در پرتو فهم صحیح روایت برطرف می شود.(نتیجه) روایت جابر یک روایت منفرد نیست، و از طرق گوناگون نقل شده و تعارضی بین نقلهای آن و سایر متون روایی و اصول مکتب تشیع وجود ندارد و از این رو معتبر و قابل قبول است.
Ali Basirat; Ali Karbalaie Pazoukiei; Saleh Hasanzadeh; Hesammoddin Khalatbari lemaki
Abstract
Revelation is the basis of the formation of holy books and the basis of the structure of divine religions.Some contemporary intellectuals, in an effort to find answers to the challenges of religious studies and religiosity in the face of new human achievements, have investigated the nature of the Qur'anic ...
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Revelation is the basis of the formation of holy books and the basis of the structure of divine religions.Some contemporary intellectuals, in an effort to find answers to the challenges of religious studies and religiosity in the face of new human achievements, have investigated the nature of the Qur'anic revelation and its relationship with God and the Prophet with an epistemological and hermeneutic approach.One of their latest theories in this regard is visionary revelation.The aim of the present research is to show by examining the evidences in the Testaments that the prophet's revelatory communication was not of the type of dreams and visions;Because there are many evidences contradicting the foundations and accessories of this theory.The current research has used the library method in collecting the materials and the descriptive-analytical method mixed with the critical comparative method in the data analysis.It was found that according to this theory, revelation is a dream and a dream, and the Qur'an is a story of prophetic dreams, and this book needs an interpreter and not an interpreter.The requirement of such a claim is that not only the Qur'an, but also the Torah and the Bible are the apostolic dreams of Moses and Jesus, and the revelation of all the prophets is a form of influence from their dreams.In the end, it was concluded that the understanding of the intellectuals who believe in the visionary nature of revelation is seriously opposed to the certainty of the definition and nature of revelation based on the verses of the Bible and the Torah
sayyed Kamal keshiknevis razavi
Abstract
The present study examines the concept of “sacred history” and its impact on spiritual hierarchy, anthropology, and historical interpretation from the perspectives of Imam Ali (AS) and Henry Corbin. Both perspectives emphasize the intermediary role of prophets and saints in guiding humans ...
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The present study examines the concept of “sacred history” and its impact on spiritual hierarchy, anthropology, and historical interpretation from the perspectives of Imam Ali (AS) and Henry Corbin. Both perspectives emphasize the intermediary role of prophets and saints in guiding humans and fulfilling the divine will. The aim of this research is to combine and compare the perspectives of Imam Ali (AS) and Henry Corbin on sacred history to examine the power and limitations of this approach and to provide solutions to improve the contemporary understanding of these concepts. Using the methods of philosophical hermeneutics and comparative analysis, the perspectives of Imam Ali (AS) and Corbin have been analyzed. In Nahjul-Balagha, Imam Ali (AS) introduces history as a living context for the fulfillment of the divine will and emphasizes the divine order and the responsibility of humans. Corbin also sees spiritual history as a continuous flow that goes beyond material and temporal frameworks and analyzes the relationship between the material and spiritual worlds using the concepts of active imagination and philosophical hermeneutics. This study shows that Imam Ali (AS) has a more comprehensive view of the relationship between material and spiritual history, while Corbin focuses on the mystical and philosophical aspects of sacred history. Both perspectives emphasize the intermediary role of spiritual figures in transmitting knowledge and guiding humans, but each of these perspectives interprets history differently. Combining these two perspectives can lead to a deeper and more comprehensive understanding of the concept of sacred history.
Hosain Rezayi
Mohammad Sadeq Kamelan; Saeid ZiyaeiFar; Amirhossein Safahosseini
Abstract
The problem of this article is semantics and discussion of the ontology of meaning. In fact, this article deals with the ontological approach in meaning. Existential approach and nonexistent approach. Semantics plays a decisive role in the process of text interpretation and meaning discovery. In this ...
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The problem of this article is semantics and discussion of the ontology of meaning. In fact, this article deals with the ontological approach in meaning. Existential approach and nonexistent approach. Semantics plays a decisive role in the process of text interpretation and meaning discovery. In this article, an argumentative and philosophical method has been tried to examine the viewpoints of two groups of language experts. The arguments and opinions expressed by several groups of experts (philosophers of language on the one hand and fundamental scholars on the other) are criticized and examined. Their differences and commonalities are expressed. The purpose of this article is to examine and explain the ontology of the nature of meaning as the most basic and fundamental philosophical premise that is the basis of other linguistic topics. In the end, the authors present their final point of view by referring to Allameh Gharavi Esfahani's point of view and completing the shortcomings of that theory, as well as linking it with the views of Muslim philosophers about the soul.
سید محمد تقی موسوی کراماتی; سید محمد باقر موسوی کراماتی
Abstract
Faith in Raj'at Is a unique belief among Shiites, which has sparked extensive discussions throughout history about its affirmation or rejection. Most of these discussions have revolved around a range of Quranic verses that apparently indicate such meaning. However, Sunni interpreters, for various reasons, ...
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Faith in Raj'at Is a unique belief among Shiites, which has sparked extensive discussions throughout history about its affirmation or rejection. Most of these discussions have revolved around a range of Quranic verses that apparently indicate such meaning. However, Sunni interpreters, for various reasons, have not accepted this interpretation. The present article addresses this topic in two parts: the first part specifically examines the interpretive views of Amin al-Islam Tabarsi and his reasoning on this matter. Tabarsi places the issue of Raj'at within the context of Quranic verses in two axes: possibility and affirmation, and he addresses the objections raised against it. In the second part, nine objections raised by Alusi, a well-known contemporary Sunni interpreter, against Tabarsi's views are examined and responded to. The conclusion drawn at the end clearly indicates that the discussion of Raj'at is a Quranic issue; however, Alusi has criticized Tabarsi using extra-Quranic arguments, therefore his criticisms are not valid against Tabarsi's interpretive reading.
Fatemeh Taherizadeh; Mohammad Moeini far; Akbar Bagheri; Seyyed Mohammad Sebt Tabatabaei Yazdi
Abstract
The Al-Ṣaḥīfa al-Sajjādiyya is a significant compilation of supplications prepared by Imam al-Sajjād ('a) in the first century A.H, and it has been preserved by esteemed Shiite and Sunni scholars for centuries. Today, it is widely recognized among the public as the renowned Sahifa. However, a ...
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The Al-Ṣaḥīfa al-Sajjādiyya is a significant compilation of supplications prepared by Imam al-Sajjād ('a) in the first century A.H, and it has been preserved by esteemed Shiite and Sunni scholars for centuries. Today, it is widely recognized among the public as the renowned Sahifa. However, a primary concern within Sunni communities is the lack of confidence in certain narrators, such as Abu al-Mufadl al-Shaybani and Ibn Akhiya Tahir al-Alawi, who were regarded as forgers during parts of their lives. This has led some Sunni scholars to question the authenticity of the attribution of the Al-Ṣaḥīfa to Imam al-Sajjād ('a), resulting in public apprehension. Consequently, the main objective of this article is to examine the authenticity of the attribution of this book to Imam al-Sajjād (‘a) by validating the documents, narrators, and existing manuscripts of the al-Sajjād. This study employs a descriptive-analytical and critical approach, referencing primary Shiite and Sunni texts. The findings of the research indicate that.
abdorrahim soleimani behbahani; mahdi najafi moghaddam
Abstract
The rule of grace has an important place in Imami theology, and this rule has been cited in proving some important theological issues. The problem of the present research is that the principle of kindness in Imamiyyah has been faced with doubts and what has been the position of theologians in facing ...
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The rule of grace has an important place in Imami theology, and this rule has been cited in proving some important theological issues. The problem of the present research is that the principle of kindness in Imamiyyah has been faced with doubts and what has been the position of theologians in facing these doubts? This research is organized with a historical-evolutionary approach and a descriptive analytical method, and has shown three distinct periods: the period of formation (the period before Sheikh Mofid), the period of growth and development (the period of Sheikh Mofid until the beginning of the 11th century), and the period Consolidation (from the 11th century to the present). During the development period, except for Ibn Nubakht, other theologians did not have an independent view on the rule of grace, and the only doubt that was raised and answered in the book "Aliyaqut" by Ibn Nubakht about the necessity of the rule of grace, is the doubt that grace is futile. In the period of growth and development, with the expansion and elaboration of the topics related to the rule of grace, many doubts were raised on this rule, which of course theologians answered these doubts and defended the rule of grace. The characteristic of the Thabit period is, firstly, the new doubts and doubts raised in non-theological works, especially the works on the principles of jurisprudence, and secondly, that some theologians, after mentioning some doubts, did not answer them, as if they doubted the validity of this rule.
Abstract
According to the Twelver Shia belief, absolute guardianship belongs first and foremost to God Almighty, and this guardianship is manifested in the prophets and Imams. Divine guardianship is divided into two types: creational and legislative, both of which were manifested in the reality of Muhammad .Then, ...
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According to the Twelver Shia belief, absolute guardianship belongs first and foremost to God Almighty, and this guardianship is manifested in the prophets and Imams. Divine guardianship is divided into two types: creational and legislative, both of which were manifested in the reality of Muhammad .Then, from the difficulties of the light of that Imam’s existence, it emerged in the existence of Imam Ali and the other eleven Imams. During the occultation of Imam Hujjat, legislative guardianship is realized under special conditions in the deputy of the Imam, the wali al-Faqih, all of whom are within the scope of divine guardianship.According to the belief of the mystics, absolute divine guardianship was manifested in the reality of Muhammad and from the difficulties of that Imam, it emerged in the existence of the leaders and scholars of Muhammad, who are not limited to the two sons of the Imam.The mystics have provided evidence for this claim through verses and narrations that are common among them and also through revelation, which have been referred to in the text of the article. The great Shiite scholars have also proven the matter through verses of wilayat and Imamat, such as verse 55 of Surah Al-Ma’idah, verse 59 of Surah An-Nisa’, verse 3 of Surah Al-Ma’idah, as well as the hadiths of Ghadir, Manzillat, Al-Thaqalayn, and the like, which have been referred to in the text of the article.
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