ANDISHE-E-NOVIN-E-DINI
Year:2015 | Volume:11 | Issue:41|Papers Count:9

Technically, rij’at means returning of some of dead people to this world, after Imam Mahdi`s reappearing before resurrection. On the other hand, reincarnation means transfer of soul from one body to another in this world which has been revoked by Islamic philosophy. The most important similarity between these two opinions includes returning to the world and continuing to live. The apparent similarity between return and reincarnation has made some people to believe them to be identical. Having adopted two approaches of exoteric, or rational and philosophical analysis, and intra-religious one or using the Quran Verses and Ahl ul-Bayt’s narration’s, this paper has investigated and criticized this equality so that the nature of return and reincarnation could be realized better and their distinction be recognized more clearly to revoke the equality opinion.

In some prayers of the innocent Imams, there are some expressions representing their confessions on their own sins and asked God’s mercy and forgiveness. One of these types of narrations is “Layoqan” Hadith being narrated by the prophet in the Hadith collections of Sunnis and Shiites saying: “every day, a veil-like cloud blocks my heart and for this, I ask forgiveness seventy times a day the merely theological resolutions or the ones which could be taken into account as theological egresses are collected, analyzed, and evaluated by this paper and various possibilities in solving the problem of conflict between asking forgiveness with Innocence of Imams is validated.Finally, the author has come to this conclusion that although some of the solutions never can provide responses to the doubts and are rejected because of manner reasons or based on theological principles, some of them such as seeking forgiveness as for repulse and prevention not for resolution and treatment, or asking forgiveness for the sins of the nation due to being leader are considered as effective responses to remove the proposed doubts.

The issue of prophethood necessity has been explained and evaluated with various approaches such as Hadith, theological, jurisprudential, and philosophical approaches. This paper investigates the necessity of prophethood from philosophy and mysticism perspectives. Apparently taking a worldly and mundane view, especially in terms of psychology, with a look upon sensuous, imaginary and illusory levels as well as the degrees of theoretical and practical reason and the sacred power which is achieved for the highest mode of intellect, the Muslim Philosophers have explained this reality and have proved the necessity of creation including human and consequently sending messenger to guide him, improve the society and govern human affairs through obligatory Hekmat. On the other hand, having a heavenly perspective, the mystics believe that lack of perfect human among the God’s creatures is deemed as of creation. In other words, for mystics, perfect human is emergence of comprehensive and great name of God in an absolute manifestation which has all degrees of unity and diversity without dominance of one to the other and accordingly, for them, creation is a necessity God has considered to be necessary to complete the circle of creation. Therefore, the original and innate purpose of creating perfect human in mystics viewpoint is absolute presence of the creator. Hence, prophethood is interpreted within the area of descending curve and consequently, its guidance function is explicated within ascending curve. Based upon the original texts and resources of these two areas and with emphasis on the Avicenna (the philosophers’ representative) and Imam Khomeini’s (the mysticism’s representative) to explain and evaluate the issue.

Qazi Abdul-Jabbar recognizes the word exclusive to the verbal word and he believes that the God’s word includes the sounds and letters created by him, this is the same as the verbal word being agreed upon by everyone. He asserts that Quran verses are the best sign and reason on God’s words; however, by considering this fact that the words include writing something implying the invisibility of the speaker, Mulla Sadra believes that divine word encompasses all creatures and God’s actions and god speaks based on this validity. To illustrate the degrees of God’s words, he belives that the command world is the highest word, the word of soul is the middle one, and Sharia is the revealed word of God. Despite of consensus between Qazi Abd ul-Jabar and Mulla Sadra on the verbal word of God, for Abd ul-Jabar, word of God is exclusive to the verbal word while Mulla Sadra believes that it hasmore degrees. In addition to identifying the comprehensiveness of Sadra’s theory. The results of the study include explicating the ability to understand some verses of Quran based on Sadraie’s explication and also its confirmation by Amiralmomenin’s narration.

Believing in rij’at is among Shiite thinking features and because of its significance, many studies have explained it through three narrative, theological, and philosophical approaches; however, some of its aspects need to be explained. Basing their arguments on wisdom and expediency, theologians have asked about the aim and philosophy of rij’at; however, based upon causality and his specific anthropology, Ayatollah Shahabadi has raised two key questions: firstly, what is the reason for rij’at? and secondly, how is the quality of rij’at? He sees rij’at along with purgatory body not with materialistic body and this is the main difference of his viewpoint with the predecessor scholars. In accordance with the Sadrian Cause and effect concept, for Shahabadi, the reason of rij’at is led by talent, request or notification and in any case, two active and passive reasons are required. Comparison of Ayatollah Shahabadi’s viewpoint with other philosopher’s such as rafei ghazvini’s indicates that in regard to using the principles of transcendental Hikmat and fulfillment of different types of reasons for return, Ayatollah Shahabadi’s discussion is preferred to the rafei ghazvini’s.

Ibn Arabi has analyzed and discussed decree and destiny as well as permanent archetypes and their relations with personal unity of existence within his various works especially Fosoul Al-Hokm which includes his last viewpoints. His justification from personal unity of existence and doubt on its manifestation has brought this idea that accepting personal unity of existence leads to spread over the human behavioral trends because according to the personal unity of existence, God is the omnipotent of the world.Therefore, every act of human is virtual. Rejecting this determinism viewpoint about human acts and considering it as a naive inference, Ibn Arabi has investigated personal unity of existence, decree and destiny, and their relation with permanent archetypes and also by explaining the secrecy of destiny, accepting and defending the personal unity of existence seriously, he believes in interaction of God and human in realization of human acts and consequently recognized human free will. Investigating and explaining Ibn Arabi’s standpoint, the paper has adopted a new approach to the same.

One of the issues regarding the nature of religious science is illustration of its effective factors, elements and components. In terms of nature, religious science means a desirable religious science (in terms of definition and production) not the presented sciences (in terms of realization). A desirable religious science includes essential and non-essential variables each of which provides identification for science. These elements and factors include: subject, predicate, scholar, knowledge, method, instruments, resources, benefits and application, purpose, principles, assumptions, presuppositions, time, place, geography, culture, civilization, etc. based on which various opinions have been organized about the nature and whatness of religious science. Some viewpoints have mentioned only one factor as the identification provider element of religious science while some others have introduced the combination of several fundamental elements as the criterion to prove that a science is religious. Accordingly, differences of opinions in this regard are so that one direction is ended to denying the religious science on the one hand, and on the other hand, in addition to acceptance of the principle of religious science possibility, it proves its external realization during the Islamic civilization history. In our view, religious science is not merely dependent upon certain elements and factors but different factors including essential and non-essential elements are involved in religious nature and identification of science and according to the degree of the roles of these factors in religiosity of the science, the religious science will also be a gradual matter.

Seddiqin reasoning is among the philosophical proofs to prove the God’s existence having been narrated and asserted variously since its emergence within the field of Islamic philosophy. The great contemporary philosopher, Allameh Tabatabaie, has proposed two types of assertions from this reasoning in his works. He has proposed a narration of this reasoning in two of his books Bedayat Al-Hikmah and Nahayat Al-Hikmah being similar to the proofs of the predecessors while in the commentary on Asfar and Philosophy Principles and Realism Method he has proposed a particular narration being considered to be his innovative reasoning and it is not based on any theoretical background and authenticated origin from philosophical principles.

By virtue of the verses and narrations, interpretation is a way to achieve the realities of the sacred text and to reach the reality of the verses by passing through appearance of the words. In this regard, each one of the Islamic sects has discussed and scrutinized this field and has attempted to interpret it accurately in one way or another.The present paper attempts to investigate interpretation from viewpoints of two famous scholars of the rational Islamic sects (Shiite and Mu’tazila) i.e. mulla sadra and Qazi Abd Al-jabar Hamedani. In regard to ontological perspective and by using his rational intuitive system, Sadra has established correspondence between the degrees of reality and humanistic reason and accordingly, he has attempted to understand realities of the verses based on the balance principle between the reasonable and perceptible while Qazi’s approach is linguistic and for him, interpretation of verses is dependent upon linguistic designated cases and he tries to explain it just through rational reason. Analyzing the type of approaches to the matter of interpretation in terms of introduction, main body, and the related consequences within two mentioned viewpoints describes two different forms of rationalism viewpoints in Islam which will be dealt with in this paper.