THEOLOGICAL- DOCTRIANAL RESEARCH (THE ISLAMIC SCIENCE QUARTERLY)
Year:2011 | Volume:1 | Issue:2|Papers Count:9

The present article is to survey the critical views of a number of scholars of holy Book and glorious Quran including Hakim Tarmazi, Abu Ishag al-thaalabi, Jalal-al-din Soyuti and Hakim fakhr Razi on one of most important accepted principles of the Holy Book "Decalogue" means "Ten commandments" and its quality with Glorious Quran.It is understood from the holy Book that Ten commandment is divided into two: the first group is indicative the relationship of man with God such as "I am thy Lord thy God, Thou salt have no other gods before me, the second group is indicative the relationship of man with the society, such as "Thou salt not kill. Thou salt not commit adultery."

Zahabiyeh is one of the sects of Sufis. Its followers believe the name is taken from Maroof Karkhi, who, they claim, took a robe from Imam Reza. The main questions are first, why this sect is named Zahabiyeh, second, whether its appearance is the result of the robe which Imam Reza gave to Maroof Karkhi, and third, whether giving a robe means the transition of leadership and sanctity. The present study discusses different viewpoints about the nomination of this group and explains two important issues: one is the reason of this nomination and the relation of the name to the said story, and the next is the time of this nomination. There are a lot of controversies about these issues among which eight famous ones are explained, such as Maroof Karkhi's robe which is given by Imam Reza, The Shiite poles of Zahabiyeh, The tradition of Golden Chain, The rising of Abdollah Barzesh Abadi, and The knowledge of alchemy among some poles.

The concepts of the resurrection of the body and the human's life after death have been not only the great preoccupation of scholars, but also the main objectives of God's prophets' calls and one of the most important principles of religion. Sohrevardi, as the great illumination philosopher, has attempted to keep the connection between the soul and the source of existence after death by considering the absolute Light which is the source of existence, Quranic Verses, and the texts and concepts of sacred law. Relying on some philosophical reasoning, he believes that the rational soul is eternal and rejects metempsychosis. He considers the end of the soul as union with the source of Light, and mentions the soul contingency at the same time as the body contingency. He divides the life of human after death according to his/her purity to different stages. He assumes some souls in eternal prosperity and in union with the Supreme Light, and some others with blessing in Purgatory or the Intermediate World, and some with chastisement or punishment in the World of Grievance. The present study aims to clarify the viewpoints of Sohrevardi and explain his disagreement with Peripatetics about the life of souls after death and the ways through which Verses and Traditions are related, and also state his controversy with the Illumination philosophy about Resurrection.

The aim of this study is to explain about Ibn Timiyeh and Alameh Helli's interpretations. To do this, a brief explanation of these two Sunnite and Shiite scholars’ viewpoints is provided and the consequences of their beliefs are discussed. This paper first states the principles of interpretation in Alameh Helli's opinion, whose knowledge of the holy Koran was obtained through the key of interpretation and reasoning. Second, it mentions Ibn Timiyeh's views, who following Formalists, is involved with the accusation of resemblance and humanization of God. Finally, it compares these two viewpoints and provides conclusion.

According to Molla Mohsen Feiz Kashani, a philosopher, a jurisprudent, and the interpreter of the holy Koran, the method of research about religion depends on the reliability and validity of wisdom. He considered a significant role for wisdom and intellectuality and took advantage of them in his interpretation of religious texts. He was a traditionist who tried to explain and interpret the religion accurately and logically with his independent reasoning in traditions. Some believe he, as a traditionist, did not value wisdom and understanding. The purpose of this study is to prove that it is not the case through the search in his books. Although he was a traditionist, he considered intellect and wisdom significantly. In his method of interpretation he logically removed controversies in traditions and through logical reasoning he explained about the verses and traditions.

There are different viewpoints in reply to this important question: can limited human language, be used to speak on God, the transcendent and unlimited? Base upon univocality and existential gradation in Mullasadra's transcendent philosophy, considering Divine absoluteness and self-subsistence, God is possessing all existential perfections completely. Then negative qualities are nothing other than negation of imperfection or affirmation of perfection, and the affirmative qualities are just the same and the same as Divine Essence. Considering gradational unity of existence, we understand that sharing in meaning of God's attributes and man's, doesn't require sharing in object and anthropomorphism.Allama Tabatabayi, opposing any humanlike apprehension on God, has taken religious teachings to comprehend negation and affirmation both and relying on traditions, has adopted Divine qualities to be affirmative and incomparable. Then following Sadra, relying on the principles of the unity of the meaning of existence, analogicity of existence, and distinguishing the world of meaning from that of case and regarding the grades of meaning and usage of words, Allama accepts univocation of such qualities as knowledge, power and life between God and man but he denies limitation and restriction of meaning in corporeal grade. It seems that Allama has preferred the negative method and paid less attention to affirmative meanings applicable to God and man both.

Compulsion and choice are the most debatable issues among theological groups which persuade scholars to ponder about existence, life, and religion. Abol Ala Moari, the famous poet and philosopher of the 5th and 6th century, is one of those scholars who collected his thoughts about existence, fore-ordination, and destiny of human in his book, Lozomiat  Poetry( Essentialness), which is the result of his half-century solitude. Some researchers believe that he is an absolute necessitarian and others consider him in wandering state and perplexity. The present study dicusses about these viewpoints. First the opinions of the theological parties, according to the oldest ideas of their forerunners, are briefly stated. Then the scholars' views about Moari's compulsion and choice are discussed. And finally his views are investigated through considering Lozomiat (Essentialness) which is his famous poetry.