Islamic Theology and Religious Studies
Year:2012 | Volume:8 | Issue:30|Papers Count:11

Reconsidering Prophet's extent of infallibility is known as an effective study. While Shiite theologians, relying on Quranic verses and authoritative traditions, believe in Prophet's infallibility and do not limit his extention of authority to religious affairs, all Sunni scholars, theologians and mystics, being influenced by false traditions like the tradition of date pollination, have viewed agains Prophet's infallibility and carnal authority. This paper has studied fariqain's views on the tradition critically. As is understood, the tradition is false and Prophet's authority is not limited to religious affairs.

One of the most important points when dealing with religious experience is concerned with its epistemological valididty. Swinburne, a theist philosopher, is counted among those arguing for religious experience to be epistemologically valid. In his important works, the existence of God, establishing two principles of simplicity and evidence, has justified epistemological validity of the proof. As he argues, the two principles can be used in other kind of experiences. The paper has tried to study the principles.

Mulla Sadra has studied angles with a religious approach in detail in some of his works like mafatih ul-gheib and al-mabda' wa al-ma'ad. As he believes, the essence of an angle is a spiritual entity created by God to deliver grace and to cause man to attain awareness and discover the truth and recommend what is good. Carrying message, closeness to God, obeying Divine orders, much ability, be afraid of God, permanent praise, lack of sexuality and marriage, and infallibility. In some cases such as the last property, he presents his proofs. Furthermore, in many cases, he has tried to show that angles are the same as sphere souls and intellects. In this way, a kind of harmony can be seen between his philosophy and religious thought.

A Quranic survey of the meaning of Divine Imamate and guardianship can be of considerable effect in attaining the knowledge on the position of Divine Imamate. A survey of the word guardian, wali, makes it clear that it is originally posited for a single meaning in all cases. The meaning intended by consists in preference in possession and usage. The words wali and mawla in many verses including those of guardianship have been used for preferring in possession and usage. For Shiite theologians and in the sayings of Imams, wali refers to those whose following is necessary, that is, to Imams. This paper, studying the verses and traditions of the subject and the views of Shiite scholars with a crisis of Sunni's, has concluded that in the verses of guardianship, wali means a pure man preferred to ownership and usage, that is, Imam whose following is necessary.

There can be found a particular place for human being in the Quran. His state of being Divine caliph is an important position even unavailable for angles. Here occurs the question: how and why can man attain such a position? The Quran, referring to human's being taught by Divine Names, explains his capability for Divine caliphate. Ibn Arabi, proposing the problem of full manifestation of Divine caliph, has sought to explain the secret of caliphate. The paper, having surveyed the Quranic verses on human caliphate and explaining Ibn Arabi's view on full manifestation of Divine caliph, has compared Ibn Arabi's view with the Quranic teachings in the field.

Holy Spirit as a Quranic phrase has been described in detail in Islamic traditions. Nevertheless, there can be found many hidden aspects of the problem needed to be explained. The problem is connected to some religious beliefs to such an extent which its explanation would lead to a reasonable understanding of religious believes. And also it is needed to study Holy Spirit with regard to other occurrences of spirit in the Quran and traditions. This paper, using religious sources and examining the findings, has studied the essence of Holy Spirit, its relation to angles, in particular Jibril, its manner of being with regard to deferent people including prophets and Imams and its part in imam knowledge.

As is understood, most of our proofs for infallibility of Imam can be considered as developed forms of those suggested in first centuries. It is, therefore, necessary for us to become aware of their background. Although the first steps in using intellectual proofs can be seen in the sayings of Imams themselves and some of their companions, one never can dismiss what presented after the age of Imams. The author has mentioned thirteen proofs of that age. They seem to be different with regard to the realm of infallibility, and it is a clear evidence for Imamiyeh theologian's high care.

Those arguing for immateriality of human spirit have used many verses of the Quran, most particularly 85 of Asra. Fakhr razi, enclosing it to other verses and regarding the word command to be immaterial world, can be known the first who relied on the verse and argued for immateriality of human soul and so did some commentators of mystical and philosophical tendency after him. The author of paper, noticing the commentaries of generation before him and using some lexical examples, has surveyed the argument. Allameh Tabatabaie, considering command as kingdom, has argued in a similar way and so has done some contemporary commentators. Yet, in the view of the paper, these arguments cannot be agreed with.

Divine justice stands in a closed connection with Islamic education system in different respects including spiritualties, thoughts, human perfection, beliefs, public deed, mental peace, social security, personal and social education and morality and the attitudes of those who believe and not believe toward Divine justice. The connection is to such an extent that given lack of it, moral and educational effects would not appear in one's personal and educational life. In this paper, it has been sought to explain the effects followed by belief in Divine justice in human life.

The Prophet's tradition is accepted for Muslims as authentic, the problem of this paper focuses upon the authenticity of Ahl ul-Bayt's tradition. The necessity of the problem lies in the fact that without accepting the authenticity of their tradition, one cannot lawfully and reasonably follow them. In Sunni's resources under some verses and traditions including the verses: tatheer, mubahala, uli al-amr, and the traditions: thaqalayn, safina and amaan. In this paper, on the basis of Sunni's commentary and tradition sources. the authenticity of Ahl ul-Bayt's tradition has been proved.