THEOLOGICAL- DOCTRIANAL RESEARCH (THE ISLAMIC SCIENCE QUARTERLY)
Year:2018 | Volume:8 | Issue:30 |Papers Count:9

What is the truth and dignity of man as manifestation of the divine name of the cosmic world? The ontology of Islamic mysticism is based on the personal unity of existence and the multiplicity of appearances of existence. What is the effect of this look on mystical anthropology? According to this view, there is an absolute existence, which has manifested numerous manifestations and has perfected itself in detail. The truth of man is the first absolute determination or the first appearance of the transcendence, but man (complete), in addition to the first determination, is also present in other modes of being, and therefore, unlike the first determination, and contrary to other general and partial definitions, the unity of truth is manifested And give her countless compromises. Human being is the only advent of the Imam which is the right to assimilate all the names and attributes of God, and equivocal (without one over another), and so to speak, is the divination between the truth and the creation or interruption of unity and plurality. In this article, we examine the most important ontological foundations of Islamic mysticism, which leads to a particular type of anthropology, and many works and topics in verbal topics.

In this writing, the basics and preconditions of the discussion such as the recognition of the truth of the soul and body and its ability as the inductor or the sentient of perception, are specifically expressed in Mulla Sadra's view. In the following, the differences between the views of the Islamic scholars in the discussion of the above are discussed as the introduction of the concept of perception and feeling, and these discussions will also differentiate the speeches of those intellectuals in the context of perception and feeling. In terms of perception, the author, after expressing the theory and foundations and the results of the discussion, regards those intellectuals, and especially Mulla Sadra, in expressing the differences and differences between the views of those Islamic scholars. In the final section, discussions on issues such as emotions and controversies have been considered, based on Mulla Sadra's principles and views on animal and human perception, and the attention is paid to the distinction between feelings in animals and humans.

Mohammad Taghi Ali Abadi Mazandarani (born 1198 AH. Ali Abad Ghaemshahr, deceased 1256 AH. Tehran, Tehran). He is also the owner of the court and is famous for "Malalai" and "Aqa"; the owner of the court of the poets and Rijal Fadel of the court of Fath Ali Shah He also had the office of his clerk. He wrote the short and useful history in the description of Fath Ali Shah's ancestors and the ancestors of the time, "Muluk al-khalk" or "Treasury of Khaghani", and "The Divan of the Poems" became famous. Mzndrani Ghazal, Qasī , and Samnahni is a self-examining and "Sahib" of his penance. He is a moderator of poetry in the form of the poetry of nature and moral values It is never Frvngzardh and Rumi, a mystical ideas and beliefs is presented. The presentation of thoughts in the poems of Sahebdivan is somewhat predefined in the modeling of the core of the mystical beliefs; the emergence of ideas, even in the form of invisible strings, appears in his court, especially in the form of his masculine forms. Among them, the subject of the world and the examples of the events The old, love, creation and creation of the world and man are in the poems of the owner of the special court, which is the subject of this essay. This is due to his particular way of expressing the ideas of the belief and the theological, which has the power of his literary artist. The emergence is the focus of this critique. This essay is based on the critique and poetry analysis of library resources.

The problem of Takfir is more a theological issue than a juridical one, and it is faith-based, since many jurists and prolocutors maintain lack and rote between blasphemy and faith. In other words, if a human being does not have faith in God and monotheism, he/she is considered as Kafir; however, due to the outcomes and consequences issued in jurisprudence, it is been of interest to jurists. In the present study, the viewpoint of popular Islamic scholar regarding Takfir for Kiblah believers is reviewed and it is discussed whether or not this issue is legal and approved on Islamic leaders vision. A majority of prolocutors and jurists of Shia and Sunni consider Kiblah believers as Muslim, and consider property, life, and sanctity for them. On the contrast, , a few people ignore the decree of their leader implying blasphemy to other Muslims and consider their killing as permitted.

The Imamate of the Imam in society as the proof of God among the people and his presence until the end of the world, and that the earth is not a second without God's authority, is not a new issue in Islam, and especially in the Shite, it has been emphasized in the correct narratives of the infallibles (AS) in the famous books of hadith, such as the Osol Kafi and Vafi and Baharol’Anvar, and so on, and Islamic scholars have also written the valuable books in this regard. But the present paper examines this issue not through the narratives but according to the views of Allamah Tabataba’i in The interpretation of the great al-Mizan. Allameh (RA) considers the necessity of the existence of the infallible Imam and God's authority in the earth to the end of the world even until the hereafter as a necessity of the truth of Imamate from the viewpoint of the Quran. Allameh considers the eventual occurrence of such an event in the time of the infallible Imam Mahdi (AJ) and with the general government of monotheistic religion.

In this study, by examining the cause of tendency towards disbelief and atheism in contemporary world and comparative comparison between them, the subject of the nature of Godliness and Godhead in humans is examined to answer the question of why in the contemporary world, despite the spread of science and technology, Is it an achievement for atheism and an increase in the number of "theologians", and what is the solution out of it? The study of the verses of the Holy Quran and the traditions of the infallibles (a) shows that God is a fact and an outsider, not that which is made up of us and not what is perceived and the essence is the question of monotheism. Therefore, human beings must go beyond sensory perception to find the truth and pass away from blasphemy and atheism, and by contemplating in truth, to know God in the presence and intuition of science, and to rational reasoning with the proof of the existence of God.

reverence of excessive ignorance means that a truth is hidden and a person remain in his/her ignorance or means that mentioning against truth. This sometimes is lawful and correct including mentioning something against truth and sometimes is illegal like as considering the miracle for false prophet which is impossible for God; because this is considered as cruelty and breach. The rule of enormity of reverence of excessive ignorance is one of the most important ones. research and study in the domain of this rule will show that mentioned rule is used to prove issues like as incumbency of benefice to God, the necessity of duty for human, the necessity of sending prophet, the necessity of appointing Imam, certainty of chastity of prophet and imam, the indication of miracle on the honesty of prophet. This study has been carried out by library and report-analytic methods and has investigated the different uses of this rule in scholastic theology and has determined that this rule is used in important issues of theology. At the final section of the study, the most important reasons of enormity of reverence of excessive ignorance to God like as the rule of congruity of cause and effect, the rule of rational enormity and virtue and the impossibility of ignoring intention have been studied.

The research on Imams and Shiite jurisprudence has long advocated Sunnis, as the Mutazilite theologian, Judge Abdul Jabbar, has criticized the Imam's votes in his books, including al-Moghuni. From the same time, the Shia welcomed the texts, while respecting the writer, to criticize them; it has been written or written. As Seyyed Mortazi, in his works, has answered these doubts. In the present era, which has been accepted as the main religion of religion and religion in Islamic countries, these religious debates have replaced their common points in the principles of the doctrines and emphasized them. In Saudi Arabia, the Wahhabi intellectual movements, which do not believe in the approximation of religions, with the strong support of sovereignty, bring the most cowardly accusations to the Shia religion, and raise doubts that it is based on the odor and color of the verse. The Book of the Principles of Religion, Al-Shia al-Amamiya, Asheni Shirhiya, the doctoral dissertation of Naser al-Bakari of the Saudi Wahhabi scholars, as well as the book's name, explores Shiite intellectual, cultural, and religious foundations. The author, according to the doubt raised in "Ismat" in this book, has tried to answer the doubts of two Shiite religious theologians, Seyyed Mortazi and Jorjani. Considering that Jorjani's votes have not been mentioned in the Book of Khorai, and it seems that he was unaware of his existence, this article is the first paper based on the opinions expressed on Shiite beliefs in ancient Persian books as the basis of the answer. It seems to me that the Wahhabi scholars have raised doubts about Arabic books. In this article, in addition to the votes of these two great Shiites, the votes of other Shia jurisprudents and theologians are also mentioned.