ANDISHE-E-NOVIN-E-DINI
Year:2019 | Volume:15 | Issue:58 |Papers Count:10

Today, in the Arab world a current of modern thought has intended to limit religion to spirituality. This current has softly passed the religious tradition and law, and has preferred the religion without socio-political precepts to the religion of them. Mohammad Saeed al-Ashmawi (1932-2013) is one representative of this approach. He has presented a secular interpretation of religion in the Islamic world by adopting a historical approach to the Qur’ an, humanizing the Qur’ anic rhetoric, and limiting the validity of prophetic traditions and jurisprudential laws to the time of the Prophet. This paper, in an analytical and document-base method, seeks to evaluate and critique his premises of this secular approach. The findings of the study show that there are intrinsic inconsistencies in his thought including defeating the purpose of the Wise God, denial of the immortality of religion, human completely being needless to religion, denial of the daf‘ i revelation of the Qur’ an, and the denial of the Prophet’ s infallibility. These issues have challenged al-Ashmawi’ s approach to religious studies.

The main question in the present writing is the what of the Qur’ anic view on the post-humanist state of the Divine prophets. The why of this issue returns to the thought of some orientalists and their followers in rejecting the prophets’ supernatural attributes and abilities and returning these attributes as being exaggerated. Accordingly, the present theoretical and fundamental research, using analytical method, tries to analyze views on the post-humanist dimensions of the prophets by emphasizing their humanist essence and seeks their adventage in the spiritual aspect. of view, by analyzing the text and analyzing the Qur’ anic data and findings. Seek out other human beings in the spiritual aspect. Explaining and criticizing the readings of the prophetic dimensions of prophecy in the Qur’ an forms the basis of this article. By profoundly proving the prophets’ supernatural thought in an original Qur’ anic view, the opposite reading becomes would appear to be unjustified. The result of this analysis demonstrates the prophets’ benefit from the harmonious transcendental attributes in the logic of revelation.

One of the currents that has endangered the original Islamic thought is the irreligious current of those of licentiousness. The speculations of this current, which have sometimes been expressed among some Muslims and led to the abandonment of the Shari’ ah by them, are inconsistent with the principles and foundations of the twelve Imams (a). Organized by a descriptive-analytic approach, the present study concluded that the licentiousnesses of those claiming Sufism and mysticism predominantly stemmed from such misleading beliefs as falling religious duty when having been attained certainty, taking the necessities and illegals deeds only as symbols and Divine embodiment in human being. Relying on the Imas manner of life and religious teachings such as constant emphasis on worship, Sharia rules and leaving sins, emphasis on the falsity of licentious hermeneutics, opposing the false speculations of Malamatiyah and rejecting the unification of God with the body of mystics, one may prove the falsity of those claiming Sufism and mysticism.

Religious anthropology, while capable of contending with the overarching approach of humanism, can provide a model of divine humanism with the epistemic identity of being divine. This research has focused on the role of anthropology in the development of applied theology and has viewed it as one of the fundamental tenets of religion by descriptive-analytical method and field observation. The idea came true in the process of need-oriented, observing the uncertainties prevalent in Islamic society alongside facts such as localization, being up-to-date and efficient. Analysis of different types of anthropological research is one of the main topics of the study that their advantages and disadvantages and backgrounds of research have been surveyed and a fifth approach called integrated anthropology has been added by the study to prepare the ground for a comprehensive and applied research in achieving a suitable methodology in explaining the nature, dimensions and foundations of human epistemic identity.

Understanding the context of historical events and their scope and extent, which organizes the historical world is of great importance in historical studies and in human life, paying attention to the scope of the impact of human historical behaviors in different worlds in addition to the educational effect on the individual and Society, in turn, impresses building divine culture and civilization. This research uses a descriptive-analytical method in examining historical, interpretive, and historical statements with a view to identifying the extent of the historical world and its governing relationships from the perspective of the Qur’ an. The findings show that the Qur’ an’ s historical world includes the immaterial world, in addition to the material world, which is the bedrock of human events, the occult world having aspects such as the Hereafter, the Kingdom of Heaven, and the Universe. Thus every event in the material world has a reflection in the unseen world, and on the contrary, every human event in the unseen world affects the material world.

The effect of social and cultural changes in the dynamics of semantic teaching and learning of the words and propositions of religious law and theology rises an issue this study has been intended to answer it. Therefore, the paper has studied the likenesses and differences of Wittgenstein and feqhi theories, namely the theory of the form of life and that of particular common sense. In the paper, Sunni and Shiite sources have been studied for the meaning of the feqhi particular common sense at first and, then, it has been compared with an exegesis of the form of life. As explained in the paper, the cases of likeness include the states of temporality, collectiveness, awareness and the case of difference include relativity. And, finally, with a secondary analysis of the case of difference, the posibility of its being neglcted has been studied.

Raj‘ at, return, is a special religious belief of the Shia Imamiyyah. In this return, the great divine authorities, such as the Prophet of Islam, Amir al-Mu’ minin and Sayyid al-Shohada, are present. The verses of the Qur’ an and the noble traditions supporting the theory are discussed in this article, and the views of Muslim scholars have been taken as document and studied critically. The principle of raj‘ at has been accepted by most Shia scholars but there are disagreements in its details; and, as described in the paper, some interpretations have been put forward in order to abandon its common meaning. The common hypothesis refers to the return of some deads of Salih and Talih, it failes to be accepted and the theory claiming the return of Imams state during the rule of the last Imam is incompatible with the appearance and contents of the mass narratives. The findings of this study supported the original theory of return as being mysterious without justifying proofs.

The Darwinian evolution hypothesis has always been contested by experts in the field of science and religion. In the meantime, Ayatollah Javadi Amoli assesses this hypothesis, relying on the rational foundations including essentiality of existence, gradationality of existence, substantial movement along with exegetic foundations such as the creation of the first human being from earthly elements and gradual state of human creation. The problem of this article is to analyze Darwin’ s theory based on Ayatollah Javadi Amoli’ s criticism in three fields of ontology, epistemology and linguistics by descriptive method. The most important approaches of this paper are: (in the field of ontology) impossibility of the causality of contradiction for movement, impossibility of an object as being the cause of movement, lack of a goal in perfectual movement, rational and empirical refusal of any revolution in human nature, epistemology‘ s state of not being limited to sensation, emperical findings‘ invalidity in the case of non emperical cases of knowledge and non equality between the value of emperical statements and rational ones. And finally, in the field of linguistics, a confusion of the cases of non-certainty with those of certainty and the Quranic refusal of Darwinian theory in the case of the first human being‘ s creation.

One of the important rules that has long been considered by philosophers is that of " wajib ul-wujud wajibun min jami‘ i l-jihat"; transcendent philosophy pays special attention to this principle and treats it differently from predecessors. This paper with a descriptive-analytical approach, examines the meaning, proofs and philosophical implications of this rule as may be found in the transcendent philosophy. And following this study, it has been proven that Mulla Sadra, in addition to the theological consequences of this rule which had been neglected before him, has substantiated the contents of the rule with a new and different reasoning from the predecessors, and in addition to the fruits counted by predecessor scholars, has based the sameness of the Divne essence and attributes on it. have It has been mentioned in the past that it has used this principle of the essence of perfection. This article also focuses on the new arguments put forward by the commentators of transcendent philosophy in the field and their responses to the drawbacks of the rule arguments.

The main issue of this article is to present a special way of proving Imamate. The Imamate of Imam Ali (AS) is proved by narrative proofs, both successive verses and traditions and other Imams (AS) by means of narrative proofs. But for the author, the proof of the Imamate of each of the infallible Imams also has ways other than narrative proofs. These proofs are of considerable number and one can argue for the Imamate of all Imams in various ways. The sum of the arguments put forward or the arguments that can be presented are either traditional or rational. Numerous arguments can be given through rational reason in an independent and non-independent rational way. In this article, using the simplest rational arguments, we analyze and prove the main problem. Obviously, the discussion of the guardianship is essential and, of course, practical because of its specific role in human life and Islamic sciences.