Ma`rifat-e Kalami
Year:2020 | Volume:10 | Issue:2 (23) |Papers Count:12

Sheikh Mufid has a special and prominent position among the Imamiyyah theologians and his analysis on the theological teachings of Islam undoubtedly play an important role in the intellectual history of Imamiyah. God's will and its nature are among the teachings that Sheikh Mufid has written an independent treatise on it, and then has also been analyzed by some of his students, such as Karajaki. Given the sheikh's theological method and based on some narrations, although Sheikh, like the other theologians, considers God's will to be a created matter, he distinguishes between the will of God and the will of man, and ontologically considers the will to be the objective and the external matter. Semantically, regarding the attribute of the will, Sheikh Mufid believes: It is not possible to attribute the will to God, and only through listening can God be considered the Desirous. Therefore, just in virtual mode, the usage of this attribute to God is valid. Of course, this explanation was previously provided by some Baghdadi Mu'tazilites, such as Balkhi Ka'bi. Sheikh Mufid may have favored the Mu'tazilites’ approach because of its alignment with the narrations of Imamiyyah.

Fakhr Razi's theories on evil are divided into four general sections: 1. theological presuppositions of the problem of evil; in this case, he claims that, philosophers believe in legal good and badness, and lack of God’ s authority; therefore, they do not deserve to discuss this issue. 2. Criticizing the views of dualists and philosophers; in an anti-dualism approach, he sees the essence of God as the source of evil, and at the same time, he opposes the views of philosophers who regard evil as an accidental factitious. 3. Criticizing the non-existential approach to evil (attributed to Plato's view): and rejecting this view through the feeling of pain and suffering. 4. Criticizing the evil division theory (attributed to Aristotle); he states that he does not see a connection between the material world and evil. On the other hand, he challenges the assumption that, the material world has very little or no evil, and multitude good.

Giving the viewpoint of Allameh Tabataba'i in the Commentary of al-Mizan, on the Ā yat Ikmā l ad-Dī n, verse of the Perfection of the Religion, the issue of Finality of Prophethood and comprehensiveness of religion are intertwined. Accordingly, assuming the "the perfection of the religion" and "Finality" is impossible, because, just as, perfection is impossible without Finality, Finality is also impossible without perfection. Using an analytical-descriptive method, this paper has focused on the issue of "the perfection of the religion" rather than the other evidences. From the point of view of Allameh, the aforementioned verse reveals that the legislation of guardianship, God's great blessing, has perfected the teachings of the religion of Islam that is the very meaning of the comprehensiveness of religion.

Ibn Taymiyyah al-Harani's fanatical views in the seventh century aroused the opposition of Sunni and Shia scholars, leading to his rejection and imprisonment. One of the prominent Sunni scholars is Ibn Hajar al-Asqalani, who in some cases opposed the views of Ibn Taymiyyah. Now, the question is whether he also opposed Ibn Taymiyyah's approach on the virtues of Amir al-Mu'minin (P. B. U. H)? Using an analytical-descriptive method and focusing of the Sunni sources, this paper reveals that Ibn Hajar's views on virtues of Amir al-Mu'minin (P. B. U. H) are similar to those of Ibn Taymiyyah.

By referring to religious texts we find that ahlulbait (peace be upon them all) have rational and narrational reasons to explain their different positions. In this article, the reasons that ahlulbait (peace be upon them all) have given to their opponents or followers to prove their religious authority will be examined in an analytical library research. These reasons are sometimes extra-religious and sometimes intra-religious. That means some of them are based on those Islamic teachings which are indisputable among Muslims or Shi’ a people. They have considered an Imam as the protector of Islamic law (sharia), the guide to religion, the proof of God, the guardian and companion to the Qur'an, obligatory to obey and the place where Gabriel descends to and have mentioned those cases to prove the religious authority of an Imam.

Given the status of the resurrection and its related facts, including the Reckoning in the application of divine laws and the construction of the human being’ s soul, this paper examine the hownees of the Reckoning in the Resurrection from the perspective of the Holy Qur’ an. Using an analytical-descriptive method, this paper studies the philosophy, whatness, nearness and the importance of the Reckoning from the viewpoint of the Qur’ an and the interpolators of the Holy Qur’ an and in some cases the Traditions. The findings show that, the Reckoning does not belong to any particular group but also all humans, including prophets, the Jinn, will be subject to Reckoning.

An investigation into the origin of theological debates has always been a favorite issue for Orientalists. Many of them have attempted to show that the Islamic theology is rooted in other religions and schools, especially Christianity. Wolfson, a Jewish Islamologist, has followed this approach in his book 'The Philosophy of Theology' on the question of the createdness of the Qur'an, one of the most challenging theological issues, especially in the second century AH. Using his hypothetical deductive method, he believes that this issue is originated form Jewish-Christian teachings. The findings show that this theory, in addition to its weaknesses, cannot be proven in practice.

Nasr Hamed Abu Zayed, in his theory of 'modern interpretation of texts', argues that there is a difference between meaning and purpose. Given the need for modern interpretations to deal with new questions, and since in value-added interpretations, the interpreter attempts to maximize the value of a text, it seems that Abu Zayed's interpretive theory, which means better understanding of the meaning and the purpose of the text over time, can be viewed as a way to achieve purposeful value-added interpretations. Of course, the results show that failure to comply with the criteria for understanding the text can lead to epistemic threats, such as the inability to validate interpretations, and the secularization of religion.

The story is one of the Quranic expression patterns which is very important in terms of education. The effectiveness of theological functions of Islamic denominations over the interpretation of the Quranic stories is one of the aspects of this discussion. The monotheistic beliefs of Karamiyya, one of the Islamic schools, play an important role in the interpretation of the monotheistic verses. Focusing on the monotheistic ideas of the commentary of " Suor-Abadi", one of the important commentaries of karramiyya, in the Quranic stories, this paper is proposed. Regarding the attributes of God, findings show that, it is incorrect to attribute beliefs such as incarnation, being seated, being spacio, and having organs to this sect. This school's views on God’ s vision and direction impact the interpretation of the Quranic stories.

The question of moral dignity is one of the important debates of moral philosophy. Despite differences in this issue, all experts agree that human beings have a moral dignity. The question now is, how does faith play a role in determining the stage and degree of one's moral stage, by accepting the issue of moral dignity? Islamic teachings hold that faith plays a central role in determining the existential stages of humanity. In this context, anyone who denies God or the Apostle or the Resurrection is at the lowest existential stages. Faith itself has an equivocal nature that accepts strengths and weaknesses, and since the degree of humanity depends on the degree of faith, the stages of faith also follows the stages of humanity. The various stages of humanity constitute the stages of the human moral dignity, which determine the duties of moral activists before man. Accordingly, the unbeliever has the lowest level of moral rights, but the believer has a much higher legal rights, which, his moral dignity, also changes in accordance to his moral dignity. Using a descriptive-analytical method, the finding of this research shows that, a believer whose piety is established in his soul and hence avoids sin, in comparison with a fasiq believer who has not such stability in his soul, enjoys a higher moral status.

One of the most challenging topics in the discussion of religion and ethics is social ethics; because providing the same ethical guidelines for individuals with their own diversity may lead to discrimination or imposition of majority values upon minority. The purpose of this research study is to explain the characteristics of religious ethics that their observance in Muslim societies takes precedence over the principles of trans-religious ethics. Given the tremendous impact of religious beliefs over the ethical elements, religious social ethics precedes trans-religious ethics that relies solely on the common nature of humans. Due to the revealed nature of religious social ethics, it has authority over the trans-religious ethics that finds itself needless of revealed sources.

Evolution is a scientific theory which, above all, is attributable to Darwin. This theory was criticized and refined after Darwin, in particular with the advancement of genetic science, later on known as neo-Darwinism. This theory seeks to explain how complex organisms emerge. That fact that the theory of evolution cannot be rejected easily, does not mean that it succeeds in explaining the emergence of complex organisms. Examining the latest scientific facts and focusing on rational data, this paper show that there are many aspects of intelligent life that cannot be explained by the theory of evolution. This paper shows that there are at least five issues in intelligent life that cannot be answered by the theory of evolution.