Ayeneh Ma‘refat
Year:2006 | Volume:- | Issue:7|Papers Count:6

Thinking about cause of all objects since the earliest days of creation has involved human mind in it. The attempt to discover the principle cause of the world creation caused the emergence of science and philosophy. The first thinkers of ancient Greece such as Tales, Anaximencs and Heraclitus searched the principle cause of the world in substance. They introduced elements such as water, air and the as the main origin or cause of the creatures. Plato who appeared after these philosophers is one of the earliest thinkers who believed that the main cause of creation of this world cannot be one of its own elements. So this cause should be searched in another world. He introduced, "Demiurge", meaning designer and organizer, as the agentive cause of the world.According to Plato "Demiurge" has not created this world from non-existence. But he has given an order to its disorder and mere disturbance called, "chaos", in his own word. This ordering has been based on a prior plan. So it can be said that in "Demiurge" view the most important characteristic of god (Demiurge) is his being organizer. Besides this characteristic, Plato proves other characteristics such as wisdom, knowledge, beauty, lack of stinginess and jealousy for Demiurge. These are almost the same characteristics that have been proven in heaven Religions.This article is devoted to Plato's view about the cause of the world creation. As the thinking of Plato on this matter is related to the thinking if his predecessors, so a brief review of some of the most important hypotheses before him as an introduction seems to be necessary.

The Shiite's political jurisprudence like any other Islamic science is based on specific theoretical foundations which justify propositions, validate reasoning and represent the methods of its deduction and theorization. The present article, believing in the necessity of promoting the epistemoloby of the political jurisprudence from the science of the precepts related to the political life to the Islamic political science, explains the theological foundations of Shiite's political jurisprudence.After conceptual clarification of theology and political jurisprudence and elaboration on the relation between these two, the author explains the "principle of divinity of God “,” principlc of infallibility and “principle of non-contradiction of wisdom and revelation as the most important theological teachings of the Shiite and their int1uence on proving, the truthfulness of the Holy Quran", "truthfulness of wisdom". and "truthfulness of tradition and consensus.The author explains the justification of jurisprudential reasoning and theorizations of jurisprudents in the domain of politics on the basis of the Theological Foundations of Shiite's Political Jurisprudence quadrilateral sources, namely, the Book, Tradition, Consensus and Wisdom.

In spite of full explicitness of the verses of the Holy Quran about detestability of war and corruption on the earth and the peaceful position of the Prophet of God during the thirteen years after his designation by the God in Mecca and legitimacy of defense during the post-Hegira era. many jurists, commentators and traditionalists termed war and clashes with infidels both believers and non-believers in the Books as obligator’s with this exception that believers in other Books may observe their own religious rituals if they pay tribute and accept the sovereignty of Islam, however, polytheists had no option other than accepting Islam or being destroyed. Like many other contemporary researchers, the author of this article believes that the position of the Prophet of Islam concerning other nations, after his migration to Medina, was only a defensive one and that he was authorized to fight only those people who wanted to destroy Islam and Muslims, therefore, not only the believers in other Books but also polytheists were free in their territory  and in the event they converted to the citizens or nationals of the Islamic government they could enjoy all humanitarian support by paying a trine tax.In an effort to throw light on this truth, the author has examined the verses referred to by the supporters of the initial holy war as a justification, and proved that these verses do not support their purpose, but on the contrary they reveal the position of the initial defense of the early Muslims and that the theory of initial holy war belongs to the second century of Islam, which was proposed by commentators like Ghetadeh.

One of the basic pillars of divine religions is calling for faith in the metaphysical and invisible worlds, and as long as this basic pillar has not been achieved faith in the religion and its teachings would not be possible.Therefore, a survey of the invisible worlds and proving them from the point of view of wisdom and reasoning as well as verses and narrations of other divine books deserve contemplation.What has come in this article is a survey of the specifications and characteristics of the limbo world as well as facts about this house of existence and its proof in the eye of the Holy Quran, Prophet's Household and narrations. The article will also throw a glance on the provisions of other divine books in this respect.

To achieve a certain knowledge and to get rid of doubt and scepticism in the living and believing issues which are tied to various arenas of the life and final destiny of the man and provide for the purpose of his creation, is among unique necessities and ideals of all the people. The intellectual and practical infallibility of Prophets and Imams (PBUT) which have been emphasized in the Shiite culture, is among the mechanisms of this certain knowledge, without which intellectual security and spiritual and mental tranquility would not be possible when deliberate and undeliberate outlines and errors would continue to annoy the soul and thought of the man. For this reason believing in and acceptance of infallibility may be considered as a secure support for the unity and consentience of different Islamic sects.Infallibility means guidance and management of the society at least during twelve generations after the demise of the Prophet (PBUH) by those who were are free from and safe against error and mistake, and the immunity of their words and deeds have been guaranteed by the God, therefore, Muslims may and must hand over the fate of their religion and their world to them without any apprehension. If this divined plan was accepted and put into practice, many of doubts and skepticisms, disputes and quarrels and bereavements among the Islamic sects would not erupt. Alas! This divinely legitimate plan was not implemented as it deserved so consequences and damages of this breach would befall not only Muslims hut also the whole human beings. Without infallibility the unity between Islamic sects, although being obligatory and necessary according to wisdom and narrations, was and is considered something at the level of the secondary necessities, as "necessities have been destined within the limit of the destiny". It seems that the concept of justice in all the disciples of the Prophet (PBUH), which has been accepted by the Sunni Muslims, and they define justice in a manner that it has no mentionable difference with their infallibility, somehow arises from this epistemological need with a similar place of rise.From this angel and in view of the current circumstances and the overwhelming cultural and political polarizations, and particularly the human and intellectual potentials of the Islamic world, a rational and narrative research on infallibility in a calm, scientific and logical atmosphere free from tension, prejudice and popularity towards achievement of certain knowledge, and satisfaction of educational needs are highly necessary and useful.

In this paper, we want to determine the place of morality (or moral regulations), in the religious doctorins, to define, "mystical morality", and, finally, to compare the views or two great thinkers, the one a muslim and the other a Christian, .ie, Al-Ghazli and Thomas AKempis. In order to expose their views on mystical morality, we have referred to, respectively Kimiayi Saadat (The Alchemy of Happiness) and The Imitation of Christ. We have compared their views on four issues, namely, the end of moral life, the moral virtues and Vices. The practical techniques for acquiring the virtues and avoiding the vices and the roles played by the human effort and the Divine Grace in achieving the end of moral life. By this comparison, the differences and similarities of these two thinker's moral codes will become evident.