ANDISHE-E-NOVIN-E-DINI
Year:2009 | Volume:5 | Issue:17|Papers Count:7

In this paper, a comparison has been made between Divine revelation and poem. The definitions, the conceptual components and the properties of Divine revelation, and poem have been presented and discussed. As is understood Divine revelation is essentially different with poem. Poem can be originated from Divine inspiration, Satanic inspirations, human intuition and sensation. Further, even Divine inspiration differs from Divine revelation also. The poet's imaginations, sensations and thoughts are of essential affection on poem. Finally poem has been proved as something not comparable to Divine revelation. In this way, it has been made clear that there is no resemblance between Divine revelation, and poem.  

As one of the significant theories concerning the Semantics of Allah's names and attributes, the theory of negative theology has been brought up amongst the Islamic thinkers from long ago. In this regard, there are two extremes: one accepts it absolutely and the other rejects it totally. In this paper, two questions are raised: 1) how the scholars of the field have given consideration to such a theory and what problem has been solved by it? 2) What is the correct approach with regard to this theory? Answering the first, it should be stated that negative theology is composed of four subsidiary theories, being of the same origin but of different purposes and consequences. Laboriousness of positive reasoning on Divine attributes, denial of Divine essential attributes, a logical statement of the uniqueness of Divine attributes and essence and finally denial of any resemblance derived from traditions respectively have caused the four. The first three have been criticized and the last one is accepted as the most advisable one, but not necessarily.

Faith has been regarded to be one of the most important elements in religions. Explaining the essence and position of faith, therefore, has formed one of the most essential problems in theology. The paper focuses on the view of Sadra in the field. Therefore faith has been defined shortly and its essence, its subject, its different kinds and degrees have been brought into consideration. It has been concluded that Sadra does not know faith as pure heartly belief. Yet it designates some heartly belief to principles, expressing it in speech and performing the basic rules by the parts of the body. In the view of Sadra, the subjects of faith include Allah, angles, holy books, messengers, resurrection.

Branches of knowledge are evaluated based upon their subjects; the knowledge of God, therefore, has been known the most valuable knowledge. How does the knowledge arise for man? This question has been one of the most significant ones. Justifying it, scholars have used different expressions; some has viewed it as divinely emanated knowledge, not being acquisitive. They know acquisitive knowledge of God to be fruitless and in vain. Some other has known it to be a necessary duty for man to try much to get some degree of the knowledge of God. In the paper, some efforts have been made to prove the essential part of reason in this field. And finally the opposite view has been viewed critically.

Definition of religion is known as one considerable point in religious studies. The reason lies in the fact that all discussions in religious studies are based on the definition. One of the methods in the way is the functionalist method. In this paper, the intention has centered on studying the foundations and outputs of the method critically. It has been claimed that the method neither is based upon correct presuppositions nor leads to acceptable consequences, especially when considering religious people. Therefore one cannot found theological studies such as the necessity and field of religion on it.

The concept of legacity has been transformed in Shiite political jurisprudence during the ages. At the age when Caliphate thought was dominent, this concept, being one of the most contentious problems in the history of Islam, appeared in a special way. In Shiite feqh, however, Caliphate was originally viewed as distortion. In this way it has experienced a transcendental process during the age of gheybah and apeared in three forms including the legacity of just kings, constitutional monarchy and jurisprudent guardianship, being dominating by the attempts of the late Imam Khomeini in the form of Islamic Republic of Iran.  

In this paper one important principle of Sadra for perceiving the language of holy Quran in the field of Divine names and attributes has been studied. The way taken by Sadra is both new and considerable. Perceiving the language is deeply related to perceiving ascendant and descendent worlds. Though perceiving similar words in this world, being the lowest one, is mixed with sensational states and commonly used, the very reality of the words in upper worlds are of more purity and their absolutely pure reality is situated in Divine world. When dealing with Divine attributes, one has to attain the essential meaning of them; the meaning free from all bodily and limited states. One of the ways for perceiving the language, being essentially interrelated to participation in meaning, consists in making human world in accordance with Divine world.