ANDISHE-E-NOVIN-E-DINI
Year:2011 | Volume:7 | Issue:26|Papers Count:9

During the history of human ideas many changes of thoughts happened of which can be counted ocuerrence of doubt in self-evident ideas. One of those self-evident ideas is the relation between right and religion. Though in religious thought there can be no doubt in inseparability of right and religion, as soon as theism was replaced with humanism, it was opposed to doubt. This paper, therefore, has intended to study religious right and irreligious right. To do so, theological, epistemological, ontological and humanistical principles of the latter have been introduced and critically studied. And finally the view of the paper on behalf of religious right has been explained.

Isma‘ilian philosopher Hamid al-Din Kermani (d.411 H.) has played a considerable role in establishing and completing Isma‘ilian philosophical opinions and in describing theological principles of Fatemian. Reproposing the imamate of Fatemi Imams and the connection of the lowest state of being and embodiment of earthly degrees of Imam with the degrees of being and creation have been known to be his bold properties of thought. The questions of this paper run as: how did Hamid al-Din theorize and rethink Isma‘ilian concept of imamate and principles of thought.And what can be counted as the consequences of his action? Accordingly the hypothesis of the paper consists in: Hamid al-Din, presenting a combined and comparative semi-proposal with an interpretative approach, a reasonable foundation and a philosophical essence, sought to reconsider Isma‘ilian principles of thought and offered an organized proposal for Isma‘ilian theological principles centering on Fatemi Imam.

In the seventh century of Hijrah, khajah Nasir al-Din Tusi, viewing theological discussions with a philosophical approach, founded Shi‘ite philosophical theology. Molla ‘Abdorrazzaq Lahiji, called in his poems Fayyaz, was one of the most famous theologian who wrote his works in the tradition of philosophical theology. Like khajah Tusi and even more than him, Lahiji, relying on the peripatetic principles, explained and justified theological problems and, in this way, played an important role in philosophizing Shi‘ite theology. This paper, analyzing Lahiji`s theological works with regard to their structure and content both, has sought to show his role in the field.

The element of interest as one of the most essential bases of the wisely based system of legislation in Islamic laws has been theologically established on various foundations. In this paper, it has been intended to explain some of these foundations and their significant parts. The author, therefore, has described six main foundations including perfection and happiness, knowledge, managing and engineering the affairs, wisely beauty, justice and wisdom. Then their relations to interest have been shown. And finally, the contentious theological problem of secularization has been briefly surveyed and its difference with jurisprudental interest has been justified.

Guardianship of the perfect jurist in Islamic society during the age of absence, gheibat, in spite of its long background, is now a canonical topic in theology, jurisprudence and politics. The question of the paper is regarded as: is the problem of guardianship of perfect jurist as the cuntinuation of Imamate a theological problem or a jurisprudental one? Taking each of the two has its own theoretical and practical sequences in political, social, ideological and cultural aspects. This paper has focused on the question and answered the theological demurs in the field.

Islamic philosophy of education as one of the Islamic philosophical sciences has systematically recognized and rewritten philosophical and theoretical principles of Islamic education on one hand and has deducted their appropriate educational case on the other hand. Regarding the priority of epistemology to cosmology and philosophical anthropology, and also considering innovative states of an important part of Sadra`s philosophy as well as its comprehensiveness in relation to peripatetic and illuminative philosophy, this paper has intended to extract and classify some of his most important epistemological views and, then, introduce their cases as educational fundamental rules.

Karel Rogers is known as one of the founders of the humanistic approach to psychology.According to his view, a fundamentally real life is that established on natural will of human being. Based on Karel Rogers` view, as a religious man always disregards his natural desire to attain Divine satisfaction, just at his fullest religious state, he becomes fully unfamiliar to himself. This point of view, neglecting the essential difference between natural life and human distinct natural life, has presented limit or ambiguous idea of some essential and necessary meanings for explaining human optional actions. For example, this view never can introduce a clear meaning on natural desire, the limitations producing perfection, love, law and so on. This paper has intended to introduce Rogers`s view in brief and criticize it in detail.

During the lifetime of the Prophet and even in the lifetime of Abubakr there would not be found any teaching of Israelites in Quranic works, historical writings and Muslims` teachings of belif. From the time of second caliph gradually Israelte thoughts and teachings penetrated Islamic society. Later Jewish and Christian missionaries, with the support of Moaviyah and bani Omayyah houshould, played a considerable role in propagating Israelite teachings. Today Vahhabiyyah as a religious sect use the Israelites in understanding the verses of holy Quran, regarding only themselves as true and others as misled. In the paper, Vahhabian opinions on the unity of Divine attributes have been comparatively studied with regard to the teachings of New and Old Testament and it has been concluded that Vahhabian opinions in the field can be regarded as a new form of those of Judaism.

Some of those studying religious language, regarding the resemblance between the views of Maimenides and Qazi Sa`id Qomi, have known their opinions on negative theology to be the same and disregarded their differences. While a comprehensive comparative study would make the differences and resemblances clear and, in addition, would show the reality or superficiality of the differences and resemblances. With regard to the position of the two thinkers in their own tradition, and also the place of the subject in their whole system of thought, epistemological breach, ideal and judicial principles as well as their reasonings, the approach of studies by those of effect, their adherent and opponents would show the reality about the differences and resemblances.Author believes that a full consideation would lead us to know the fundamentality of the differences and superficiality of resemblances.