Islamic Theology and Religious Studies
Year:2009 | Volume:4 | Issue:15|Papers Count:9

Nowadays, amongst the religious scholars, the new theology being one of the most expanded branches of religious studies has especial importance. The main concern regarding the new theology is whether happenings in the outer world can be named as the new theology or they are the new theologian issues. In other words, is the state of being new related to theology itself really or metaphorically?Main responses given to such a question are of twofold: some hold that the new theology is the change and continuation of the old theology. However, some others find basic difference between these two approaches as having independent essences. In this paper, first of all, eight approaches including those of equal and essentially different essence for the new theology and old theology are given and then support the referred one which is just the second one. Continuous change of the science of theology and the Western origin of the new theology make us to prefer the second view.

The essence of mystical exploration has been one of the important issues being discussed by Muslims mystics and philosophers from two centuries ago. Having his own opinion about understanding the soul and the world, based on a priori approach, and relying on some principles like "the transformative becoming of the soul" and its combination with his own findings, Mulla Sadra considers the mystical experience causing knowledge which is resulted only by purification. This is the common points between Sadra and some of contemporary ontologists following a posteriori approach. Mulla Sadra' s most-or all-explorations are counted to be spiritual which include the knowledge of the reality of the world. The principles of his transcendental philosophy such as essentiality and unity of existence, as he believes, are the result of such explorations. However, he can also be named as the ontologists following a posteriori approach. Since there can be found some common aspects in his mystical experiences and explorations in his works, he may be regarded as an essentialism.

Being the most important principles of all divine religions, Divine uniqueness contains different orders one of which is uniqueness of action. Ashaereh, denying the causal system in the world and referring it to Divine habit, believe that the only real agent in the world is God. Mulavi, seeing nothing but love and unity in the world and knowing the essence and action of the lover fully disappearing in the beloved, believes that the manifestation of God's names and qualities makes the causative system inevitable. Since Mulavi's causality is different from what is common in peripatetic philosophy, it has no contradictions with God's being absolute agent. Mulla Sadra, using his own philosophical principles, gives a strong reasoning for Mulavi' s idea.

Regarding the unlimited divine grace, one of the important points in eschatology is pagan's eternal staying in the hellfire. This point has been mentioned in the explicit wordings of Quran as well as traditions. On the other hand, logical reasoning and mystical findings have something different to say. In this paper, when presenting the important reasons of the both agreed and disagreed with views, we have mentioned Sadra's view. He, by means of his theory of pagans' natural change, tries to make these two seemingly contradictions in harmony with the help of Quran, reasoning and mysticism. Finally, he, using a mystical exploration, seems to have found a tendency toward the theory of eternal staying in torture. Then, it should be said that neither reason nor mysticism can solve the problem, therefore, it remains to say that only Quran can be relied on in the field.

One can discuss reasonable society from different aspect; therefore, in this paper, western and Islamic points of view are pointed out in the field. First of all, principles, aspects, foundations as well as benefits of such a society have been presented. Then, Islamic view will be brought up. In the end, we go for similarities and differences amongst Western and Islamic views. Foundations of such a society have been known to be based on Islamic thought following purposes like eradicating ignorance, spiritual prosperity, making equilibrium between one's corporeal and spiritual aspects and morals. The characteristic of Western reasonable society is also set forth.

One of the significant points on which Ashaereh, schematics and Imamate fallowers have a different view is rational virtue and vice. Prior to presenting the opinion of each and every one of these sects, the contradictory points will be propounded to know what Ashaereh denies. Although three meaning are mentioned in the most sources, rational virtue and obscenity possesses seven possible meanings and these discrepancies are due to superficial deliberation. Moreover, Ashaereh's sayings, in. this regard, are too vague to choose only one meaning. However, from their determinism it is not probable to say thatthey deny the understanding of rational virtue and vice. 

Islamic history shows that there is an undeniable relationship between so much of the theologian believes and thoughts and social and political proportions and considerations. That is how Imams during their 250 years of being far from people and having no common means as authority and leadership, both political and military, could pave the ground for their political and social proportions and considerations, only by replacing the caliphate and emirate by the" theory of appointed Imamate". This research focusing on Parson's theory about "referring power to authority based on the legitimacy" explains how Imamate could, not by progressing the political and military power, effect on the political and social considerations and formed a new model of authority that concluded to their being a serious threat for the political system of the time.