ANDISHE-E-NOVIN-E-DINI
Year:2013 | Volume:9 | Issue:33|Papers Count:10

The holy Quran has different levels of meaning. Considering the holy Quran as an interconnected whole, considering a chapter, considering a verse and finally considering a Quranic word, each has its particular properties and rules. As the exegetic method of verse by verse is used for verses, it can also be used as a formal logic for perceiving the meaning of Quranic words. This paper has intended to propose a formal logic for perceiving the meaning of Quranic words as the methodology for finding the meanings of Quranic words.

There can be found different views on the denotation of miracles. For Muslim theologians, the Prophet`s claim and for Christian theologians, the existence of God and the teachings of prophets are main denotations of miracles. Though Qazi Abd ul-Jabbar like most Muslim scholars has known truthfulness of the Prophet`s claim as the main denotation of miracles, he agrees those knowing God`s existence as the denotation of miracles also. In this way, he may be considered the first Muslim theologian that has presented the proof of miracle for proving God`s existence. His view in the field, therefore, would be like that of Swinburne in many respects. Yet, Swinburne has counted the truthfulness of prophets` teachings as denotation of miracle also, while the Muslim scholar knows it as a secondary denotation for miracles. Such a resemblance would lead us to an unknown richness of Islamic theology.

The well-known prophetic tradition: do not curse the era, since rightly God Himself is the era, with differences in text and document, has been studied in the fields of mysticism, philosophy and theology. As is understood by theologians, by the tradition is meant Gods part in creating the era and running it; the tradition, therefore, includes some kind of metaphor and some ellipses. Muslim mystic, however, takes the era as one of Divine Names and explains its relation to the pre-eternity, the post-eternity, the perpetuity, and the prohibitive, and describes its parts in modifying creatures and events. Molla Sadra, however, has tried to give a more comprehensive view with regard to the gradations of our knowledge to religious texts. He, therefore, gathered mystical and theological views. Also there can be found some believing in it as a refutation against ancient atheists and some in confirming them partially. This paper, pointing to the text and document of the tradition, has studied different views critically.

Divine leading and misleading are counted among the problems of oneness in action. Divine guidance is of two kinds, one is natural and the other is legislative. The former includes all beings and the latter is restricted to human beings. Legislative guidance has no contradiction; it is not reasonable for God to reveal laws and send prophet to mislead human beings. Therefore, natural misleading is known to be in opposition to natural leading and is realized as a penal misleading but not primarily. The objection of Divine misleading has been followed by different solutions and meanwhile by explanation of the reality of misleading. As is understood, heart`s turning from God, turning from monotheism to polytheism, being left to oneself because of inner revolt, stability in misbelieve because of apostasy, being heartly sealed because of a breach of promise and killing prophets, lack of attention to spiritual growth and not holding fast to God are the cases of Divine misleading.

Without doubt there can be found some cases of evils and destructions such as ignorance, proverty, disabilities, earthquake and torrent in this world. The why and the how of these evils in this world have been posed in human mind for ever to such an extent that they formed one of the most important concerns in different religions and schools. In theoretical mysticism, the background of the problem goes back to Ibn Arabi in the seventh century. The question of this paper runs as: how does Ibn Arabi think of evil? Is it existential or nonexistential in his view? Given the former, how may it would be in agreement with the origin of existence as the only absolutely good thing? And what would be counted as its origin? Regarding individual unity of being and the best system, he has negated evil absolutely in the system of existence in the form of simple negation positively considered. He, however, has viewed nonexistential things as essential evil with regard to specifications; while he agrees with a kind of relative evil in natural system in existential things and with a kind of essential evils in legislative system.

Seyyed Heidar Amoli has founded his epistemology on ontology of trinity and, in this way, has attained a new view in the field. One of the most important ponts on which he has founded his epistemology consists on his view on the unity of knowledge with three main degrees with gradation. Relying on such a point, he has tried to solve the superficial conflicts in mysticism such as those between Sufi and Shiite. Amoli proposes and explains in detail some trinities including “religious law, way and truth”, “mission, prophecy and guardianship”, “islam, faith and certainty” and “prophetic revelation, nonprophetic revelation, and inward revelation”. As is clearly understood, trinity in knowledge is based upon trinity in ontology. In this paper, Amoli`s trininity in knowledge and his solution for epistemological differences have been explained.

Corporeal resurrection is one of the Islamic teachings and all Muslim believe in it. Now, may the belief be reasonably proved? Avicenna believes in disability of human reason to prove it and relies only on religious teachings, while Molla Sadra, relying on his special principles such as reality of existence, analogicity of existence and substance movement, has presented proofs in the field and concludes that the otherworldly body is just the same as woldly body. Yet, we meet the question: does Sadra`s view on the otherworldly body agrees with Quranic verses? As is explained in the paper, his view is in agreement with them and his opponents have relied on the appearance of the Quranic verses and have considered the otherworldly body composed of elements; while as is understood by the holy Quran, the otherworldly is just the same as the worldly and it is not composed of elements.

Shiite theological thought has been known with various qualities of which three important cases are: purity, Imamate and religious inference, ijtihad. The three Shiite teachings are important in Farabis thought and form his foundations of his philosophy, in particular, his political philosophy. His view on prophecy also contains purity in majority. Furthermore, Imamate and religious inference, ijtihad are emphasized by him. He has brought dynamic ijtihad into consideration and believes in governmental part of a surely established mujtahid.

Imams` legislative guardianship has been considered as one old problems dealt with when dealing with delegating religious authority to the Prophet and his household, the one dealt with by intellectuals under the topic finality, khatamiyat, today. The question in field runs as: are Imams permitted to make new laws? How does the authenticity of Imams agree with the finality of the Prophet? In this paper, it has been concluded that law-making in the field of religion is restricted to God and All Imams`s sayings are essentially based on God`s revelation. It should be stated that only in governmental problems and judgment they were permitted to make laws.

Truly saying, the question of God`s existence is the same question of the origin and end of existence with a distinct place in philosophy. The claim may be seen in philosophers` extended attempts in their philosophical system on the basis of God`s existence. Explaining Descartes and Molla Sadr`s studies on God, one may find their differences and similarities. Explaining the place of theosophy in Descartes` philosophy, this paper studies the philosophers` arguments for the existence of God comparatively. Descartes` studies on the problem is clearly more epistemological than ontological and this way of study can also be recognized in Sadra`s studies. Such being the case, Descartes` epistemological studies and the importance given to the proofs for God`s existence have been proposed at first and, then, his ontological argument has been studied with a comparison with Sadra`s seddiqin.