THEOLOGICAL- DOCTRIANAL RESEARCH (THE ISLAMIC SCIENCE QUARTERLY)
Year:2009 | Volume:4 | Issue:13|Papers Count:10

The present article studies the holy Quran role in the fields of science and theology in two associated segments. The first one covers the notion of innovation with regard to Islamic discourse while the second one deals with the notion of innovation in Islamic philosophy. Innovation in Islamic discourse by itself falls into two categories, including innovation in holy Quran as a Divine Book as compared with other Scriptures such as Avesta, Old Testament, Bible, etc in six areas. These areas include the discourse miracle, content universality, lack of staleness, its association with the Divine prophets, the time of its collection and its type of revelation. The second category is associated with its content, which has brought about innovation in five essential areas in philosophy, including the foundation of Islamic philosophy, the possibility of insight and certitude, the unity of Divinity, cause and effect reasoning, and experience as a way of attaining certitude; the areas which in some cases cover the general aspects of philosophy.

The issue of comprehending the religious contexts has caused a number of troubles in recent years as it is infeasible to present one single constant commentary. However, the various commentaries on the holy Quran verses is a clear proof for man’s different insights on religion. This fact has been misinterpreted as a number of thinkers limit the whole religious teachings to man’s comprehension. In his book, called “The Expansion of Prophetic Experience”, Dr. Soroush defends the idea of religion interpretation based on man’s comprehension and experience, and although he previously believed in the issue of revelation and the holy Quran commentary, he all of a sudden began objecting the commentators, among them Alameh Tabatabaee, wit regard to the new commentary of the holy Quran and its harmony with new human sciences. He then emphasized the issues of updating the religion and the reformation of its contents, even its primary precepts, in addition to the instability of judgment based on temperament and reality ratio and the western man cleanliness. He then deduced the harmony between the new comprehension of religion  and modern science and culture through a documentary evidence signed by Ayatollah Taleghani. To prove his claim, he also misinterpreted the theory of Evolution, Noah Flood and marriage of Adam’s offspring, presented in Almizan Commentary; what the writer intends to survey and object in the following article.

What is the basis of obligation due to gathering of the overseer and cause in occurrence of damage? In other words, in case of the overseer and cause gathering which one of them is responsible in damage occurrence? The main purpose of this study is to provide an answer to the above question. According to the investigation conducted in this study which was done according to library type method and with the use of lawyers and jurisprudents’ views, it becomes clear that most jurisprudents accept it was a general principle that the overseer and cause gathering, if the cause is not stronger, the overseer is responsible; however, with respect to the fact that the basis of responsibility in wastage and damage is by traditional virtue of wastage to the individual’s dead, so in case of the overseer and cause gathering in occurrence of damage also the real basis of responsibility is on the traditional strength of wastage, and accordingly, in case the wastage is traditionally referred to overseer, the overseer is the sole responsible. In case the wastage is referred to the cause, the cause will be responsible and where the wastage is referred to both, then both of them will be responsible.

Nowadays, the issue of legitimacy is considered as one of the most essential political notions among the scholars of political sciences. This notion has always been interpreted and debated in different ways by political philosophers. The issue of government legitimacy in Islam has always been taken seriously into account by Muslim thinkers. This article intends to study the transition of legitimacy notion for the Shia jurisprudents from the Safavieh era–the time of Caliphate removal in Iran- to the time Shiism was formally recognized in Iran. According to the results obtained in this research, the notion of legitimacy has passed through three stages: the first one includes the admission of Soltan Adel legitimacy by major number of Shia jurisprudents, continued to Mashrute movement. With the advent of Mashrute movement, the second stage, i.e., theorizing in the field of Mashrute movement legitimacy, begins, and in the third stage, the notion of legitimacy is transformed with Imam Khomeini’s practical campaigns in the period of Islamic Revolution as a universal jurisconsult (Vali Faghih). Although the notion of jurisconsult has been presented since long in Shia jurisprudent books, no opportunity rose to manifest itself in political-social fields, but it was Islamic Revolution, which enlivened it. 

One of the most outstanding Iranian figures in the field of theoretical and practical mysticism in the third century–who has not been seriously considered–is Abu Abdollah Mohammad Ibn Ali–Bin El-Hassan Ibn Bashar Al-Tarmazi–known as Tarmazi, the Wise. His noble theories and splendid thoughts in the third century sprang the great surprise of Mohye Din Ibn Arabi, the prodigy of the seventh century and the founder of theoretical mysticism, so much that one can clearly find Tarmazi’s views throughout Arabi’s work, so-called Fotohat.Tarmazi, the Wise, was born in Khorasan region and passed away there. During his lifetime, he managed to compile a number of invaluable books. This studycase attempts to overview three significant features of his sublime character, including the notion of  “the Wise”, his “mystic features” and his “Iranian nationality”, which play a key role in introducing his elevated character and act as the base for any further research on his works.

Mansur Ibn Zebarqan Ibn Salmeh, the poet, was living in Baghdad in the second century of Hijra-the dark and oppressive era in which Harun Ul-Rashid reigned.In the time when Alavian and Ahlul Bait-the Prophet’s descendants-had been severely suppressed, it was he who voiced the oppression the vicious Abbassid dynasty inflicted on Ahlul Bait in his poems. He also managed to popularize their virtues in his eloquent poems of eulogy.On the basis of the Islamic principle of Taqiyeh-dissimulation-Mansur Namerri managed to approach himself to Harun’s Court, but before long, his preceptor, called Attabi, revealed his tendency toward Shiism, and accordingly, Harun ordered to his death. Due to dread of the then dynasty, no attempt was made to collect and preserve his poems after he was stain, and his Divan was burnt, and thus, few of his poems remained. As a result, it is deemed necessary to take effective steps so as to study the sublime character of this mentioned poet and then introduce it to the political Literature of the Islamic World. The present study attempts to achieve this end through making reference to the authentic sources, including literary books, translations, etc. and hopes to take a step to revive the committed Shia political literature.

Science production in Islamic civilization which has been highly considered in both theory and practice is due to the Islam attention to science and civilization and the critical use of other civilizations. Thus, Muslims surprisingly improved in different fields of science during the centuries and could noticeably dictate their high position in different fields of science to the whole world. With the dominance of colonialism in the Islamic countries, unfortunately, those achievements in science production thoroughly were thoroughly stopped.In recent era, with the development of the reviving idea of Islamic civilization, we can witness a partial growth in the field of science production and development, though some damages are threatening this matter in some aspects; the ones need to find ways to confront with. This article attempts to study the damages related to this matter in modern world through using a historical-comparative method and considering the science production in Islamic civilization in the past and present in order to provide some approaches to confront the problem.

The holy Quran is the everlasting miracle of the holy Prophet of Islam (peace be upon him), which has called the whole human beings to itself for finding the true way of life as the only way of redemption. This article attempts to clarify the holy Quran logic while confronting the Jews’ claims.According to the holy Quran outlook, a number of Jews were skillful in fabricating false claims against Islamic teachings, and their claims were supported neither by the word of logic nor by the authentic sources. The holy Quran has always rebutted their claims through its authentic and sensible reasoning, and revealed their evil intentions. Thus, it deems necessary to contemplate the holy Quran various approaches in confronting the Jews’ claims and to make use of its patterns so as to improve the present world status. Thus, this concise article intends to present a clear approach through Quranic appraisal of the Jews and to present a proper way in the today world based on the Quranic patterns.