ANDISHE-E-NOVIN-E-DINI
Year:2021 | Volume:17 | Issue:67|Papers Count:10

Infallibility is one of the important characteristics of the divine prophet and caliph, and there are differences between theorists in its scope or scope. The Prophet is necessarily qualified with infallibility in order to guarantee the accurate and correct delivery of divine messages to human beings. Therefore, the question of this research is whether the limits of this infallibility extend to the ordinary affairs of life or their governing and social affairs? The Prophet of Islam consulted with the companions in the administration of his government and sometimes accepted the opinions of the companions. Since the companions did not have infallibility, can such decisions be considered infallible? The research method is descriptive-analytical and based on library resources. The findings of the research show that the occurrence of inadvertence in social and political affairs should not be compared with individual affairs, the Prophet according to the existing conditions after consulting with the companions chose the best solution.

Islam is the most complete divine message that introduced the valuable identity of women and elevated their human status. Ignorant prejudices and epistemological poverty, however, led to distorted meaning and misinterpretation of religious propositions and seriously damaged the understanding of religious truths in the field of women and its adaptation to the requirements of the time. Therefore, the purpose of this study is to find the damages of explaining religious propositions in the field of women from the perspective of reason; with a rational approach and the correct use of logical data in the face of hadiths, it leads to the correct explanation of religious propositions and the rejection of false narrations and misinterpretations. The findings of the present study indicate the need to use logic and rational methods in explaining and understanding religious propositions correctly as described based on documents analytically.

One of the concepts mentioned in the Qurchr('39')an is that of khaza`in, which is introduced as the source of the world of creation and is within the power of God Almighty. In this descriptive-comparative study, the concept of khaza`in and its ontological dimensions has been studied analytically and comparatively from the perspective of Allameh Tabatabai in Al-Mizan and Rashid al-Din Meybodi in Kashf al-Asrar. Regarding the ilmi and/or `ayni nature of khaza`in, the research findings show that divine khaza`in consist of two worlds of ilmi and `ayni, which is evident in Allameh Tabatabaichr('39')s theory, but a one-sided view of khaza`in in Meybodichr('39')s commentary (taking the realm of `ayn only), it is obvious. In the realm of treasures and levels of existence, Allameh Tabatabai considers khaza`in as the supreme source of divine grace, the degradation of which is in the form of a sequence from a higher origin based on a causal relationship, while in the latter view, khaza`in oversee Godchr('39')s knowledge of managing affairs and surrounding the graces and levels of the worlds and the soul in the realm of human ability and authority, but there may not be found any reference to the quality of the establishment of the hierarchical system and the way of expressing grace.

The issue of evil is one of the fundamental issues in theological systems, especially in the philosophy of religion, which was raised up in the case of doubt in the principle of the necessity of existence and breach in the attributes of God. Those of belief in Divine justice and theologians have explained the solution in various ways. Ayatollah Javadi Amoli, while equating good with existence, considers the nature of evil to be absolutely equal to non-existence, and on this basis believes that evil does not need a real origin. But in another division, they acknowledge the existence of some evils and, in order to justify the lack of a real agent cause for these, provide details of the various aspects of the evils. The present study has been collected by descriptive-analytical method and its most important finding lies in regarding the real human causation in the occurrence of some deficiencies.

The subject of theoretical mysticism is the Truth (Subhanahu wa taala) and the modifications of the Absolute Essence can be recognized only by Divine Names and Attributes, so a discussion of the Names and Attributes that lead to the knowledge of God becomes necessary. The present article, using a library-based and descriptive-analytical method and examining Sabzevarichr('39')s views on the issue, from an epistemological perspective tries to explain their role in the creation of beings, Divine Conduct and Knowledge, the way in which the Truth is connected with the world of creation and Divine knowledge and providence. The results of this research show that from the perspective of personal unity of existence, it is the real existence of God and other beings are its symbols and things that are related to God through Names. Attributes with regard totheir concepts may be taken as multiple and have a unique essence, and the teaching of Names is real and existential. Although the Names and Attributes of God can not be considered apart from the Essence, but regarding the level of absoluteness, the Names and Attributes can be regarded for and related to It.

Faith is a factor that plays an important role in laying the foundations of its elements in a religious moral school. Moral action as an important measure in the moral agent is not exempt from this effect either. Allameh Tabatabai, as a contemporary moral philosopher in the field of religion, has fundamental views on the function of faith in moral conduct. Therefore, the problem of the present article is to examine his point of view from the semantic, existential and epistemological perspective of faith in moral conduct, with a descriptive-analytical method. Finally, the findings indicate that faith is the most important factor in meaning and existence, although not necessarily. According to Allameh, the epistemological role of faith in moral action can be studied and analyzed from two dimensions. On the other hand, due to the gradationality of faith, its epistemological role in conduct will be hierarchical, and faith in this dimension also negates the gap between knowledge and action.

Ibn Taymiyyah (the founder of the Salaf school in the Islamic world) is one of the personalities who, in dealing with dissenting opinions, condemns them to takfir, advises them to repent, and if they refuse, orders them to be killed. Shiites, meanwhile, are among those condemned to excommunication. The issue of research is how Ibn Taymiyyah, despite the primary and successive sources, in the Sunni narrative communities that exist to prove the legitimacy of the Shiite religion, excommunicate this school and view it as degenerated. The present research has been carried out using the library research method and with an analytical-descriptive approach, and the findings of the research in the analysis of Ibn Taymiyyahchr('39')s thought show that he either does not provide any case for his claim, or If he mentions an example, he introduces the Shiites as forgers of hadith who have used weak narrations. However, Sunni narrative and historical sources are full of citations that challenge his view of the excommunication of the Shiites.

The purpose of this article is to explain and evaluate Wansbroughchr('39')s hypotheses in matters related to prophecy. Hence, it first examines the distinction between the Qurchr('39')anic usage of the two titles "prophet" and "messenger" and the structures that indicate the appointment to prophecy and, then, discusses the possibility of adapting the infidelschr('39') slanders addressed to the Prophet (s) from the Old Testament narratives about the prophets. In the next step, he explains the universality of the mission of the prophets and the verses that indicate each of them, as well as the extent of the connection between these verses and the phrases of the Bible. Since Wansbrough has studied based on literary analysis, this article also evaluates his views using the method of analytical-critical research. Overall, the findings of this study are: Wansbroughchr('39')s saying of resemblance of the unsavoury conducts quoted in the Qurchr('39')an to those mentioned in the Bible and his view of the distinctions between the "prophet" and the "messenger" are erroneous. Furthermore, among the Qurchr('39')anic expressions and verses, on his view, dealing with the appointment of a prophet, the limitation or generality of the mission of the prophets and the doctrine of superiority, only in a few cases may be agreed with.

Contrary to the views of most Islamic philosophers and theologians on the subject of revelation, Nasr Hamed Abu Zayd (representative of the neo-Muchr('39')tazilites) sometimes takes revelation as a synonymous for inspiration and sometimes regard it as a kind of religious experience. In this way, he strengthen agent role of the Prophet in revelation and, claiming its discoursive state and impressionability of current culture, justifies the historicity of the Qurchr('39')an. The question of the present research has been regarded as: what are the intellectual and narrative objections against his claims, especially against has claim of authenticity of the Prophetchr('39')s agency and the discoursive state and historicity of the Qurchr('39')an? In the present study, examining the two views mentioned comparatively by descriptive and analytical method, we reach the following findings the divinity of both the content and the words of revelation, the impressionable role of the Prophet in the process of revelation, the transhistorical nature of the Qurchr('39')an; the invalidity of the claim of discoursive state and the historicity of the Qurchr('39')an due to the contradiction of its principles and supplies with the indisputable rational principles (extra-religious arguments) and opposition to the narrated arguments (intra-religious arguments).

This article has been organized in two parts of which the first seeks to examine Abed al-Jabrichr('39')s critical approach when studying Arab-Islamic heritage. In this part, we have described the various dimensions of al-Jabrichr('39')s theory through a library-based method. He defines three basic entries for the foundation of his theory: first, the critique of liberal, Marxist, and fundamentalist approaches to the study of heritage; second, the definition of reason and rationality; and third, the methodological process for the study of heritage. After these three entries, Jaberi criticizes Arabic-Islamic rationality in two levels of historical development and structural context and in three areas of knowledge, politics and ethics. In the second part, based on the basic methodology, we examined his theory at two levels of epistemological-logical factors and existential-social factors. On this basis, we conclude that AL-Jaberi`s ontological and epistemological positions is in the direction of constructivist-interpretive methodologies and activate the epistemological domains that are based on the independence of the subject. As a result, Al-Jabrichr('39')s intellectual foundations and methodology are in the context of Western rationalities.