QABASAT
Year:2019 | Volume:24 | Issue:92 |Papers Count:8

The subject of this article is about the effect and the role of the attribute of science in the issuance of the verb from the subject of the universal universe, God, and how that some deny and some others believe it. The theologians refer to the necessity of realizing the trait of science in the act of God and, accordingly, describes God's potentiality as potentially desirable. In this article, the role of science in terms of possibility, role and how it is studied in the subject of God is examined. There are different perspectives in explaining the principle of its impact and how it is between theologians and philosophers. In this research, after discussing the principle of the possibility of the role of science in the subject, five perspectives (likelihood, supra, supra, subjective, and deltaic) are analyzed. The writer also analyzes the definition of the theologians of the subject of God's probability of existence, which means the existence of a divine being, and will point out that the above definition can be justified and defended with careful reflection.

Three out of five Aristotlian Arts are argument, rhetoric, and dialectic. These are glossed by Aristotle and Muslim logicians accurately in respect of matter, form, end, and conclusion. The ways of Quranic invition are asserted as wisdom (Hikmat), good instruction (Mau izah Hasana) and best dialectic (Jidal Ahsan), respectively. The meaning of these words are obvious according to Quranic tradition. The three mentioned ways have been counted as equal to these three Aristotlian arts by some Muslim logicians and some interpreters of Quran: Some have counted them as perfectly correspondent and some have counted partially correspondent – especially for the goodness of instruction and bestness of dialectic – The logicians’ and interpreters’ viewpoints are quoted and critisised in this article, and concluded that wisdom is the argument in respect of logical structure – and not with other respects – best dialectic partially corresponds with Aristotlian dialectic, and good instruction is in no relation with rhetoric.

We are encountered with three visions regarding the role of Islamic jurisprudence in identity formation for Twelver’ s Shiite: 1. Some scholars, neglecting the jurisprudential aspect of Shiite, have tried to highlight its gnostic aspect and link Shiite’ identity with mysticism. 2. Ibn Timiye, although admitting the role of Imamites’ s jurisprudence in identity formation for Shiite, rejects its legitimacy. While taking a hostile and unwarranted posture, he introduces Shiite as being based on impiety and hypocrisy, and even created by a Jewish person. He tries to demonstrate similarities between Shiite jurisprudential laws and those of Jewish and Christian’ s, in order to prove his so-called claim. 3. The third theory that is Imamites’ s formal belief, and also some western Shiite scholars admit that: Shiite jurisprudential laws, the quality to deduct them, and also the religious authorities that have deducted them have had a considerable role in identity formation for Shiite community from the begining. Traditions about Taghyie, traditions about Jurisprudential deviations and heresies after prophet (peace be upon him) era, and also some historical records prove the claim.

The prevailing attitude of Islamic ethics in the identity of moral knowledge, reducing it to the characteristics of the firm and the sensual man. The Azfzylt influenced by Aristotle's look at a lot of research of our time away from the past can be seen. The main idea of this research is that the same commitment to the importance of internal Vsjyh traits, but according to new approaches in the field of social ethics, particularly professional and functional aspects, the behaviors that have been neglected, more special place in the interpretation ethics achieved. Hence in this article for the grant of evidence need to focus on behaviors were analyzed moral sense. another reason may be that the characteristics and causes of action has been carried out. Second, ethics and professional applications in a wide range today, most observers and behavioral health organization. In addition to being a lot of praise and criticism of that behavior without the involvement of the traits of ego. Of course, looking at the idea of fairness and respect Islamic ethics, emphasizing the definition of morality is independent also have psychological traits.

The formation of the Isfahan school of thought is a turning point in the history of Shi'a theological thought in the Safavid era. Along with the emergence of transcendent wisdom, Islamic theology gained prominence and provided the basis for the growth and expansion of Shi'a theological discourse through three approaches. "Theological Philosophy" in Isfahan school took precedence over other theological approaches and culminated in the works of Fayyad Lahiji, and this prominent student of Sadra, somehow influenced by Mesha'a and Ibn Sina, presented his theological works. The emergence of "narrative and narrative" with the focus of Allameh Majlesi on the prosperity of Shiite theology added that, despite the strong confidence of the Majlis in the traditions of the Ahlul-Bayt (AS), he could not be regarded as a scholarly and rational scientist, as he was a means of acquisition. Religious knowledge intervened. In addition to these two theological approaches, the formation of a hybrid approach by Judge Saeed Qomi can be mentioned. Having a mystical taste for propagandists, he emphasized the convergence between religious appearances and philosophy and instituted a "synthetic theology" approach. In this article, while referring to the position of Shiite theology in Isfahan school of thought, these three theological approaches are examined and an analysis of the superiority of philosophical theology and avoidance of rationalism by the representatives of narrative theology is presented.

The issue of proving The Necessary Bing to Muslim scholars is of particular importance, As far as theologians and philosophers have proved such a theme in their books in various ways. Khajeh Tusi also severely under the influence of peripatetic philosophical problems, and entering the content in the theological area, has given another form to the theological issues, so that, how to arrange Khajeh's arguments has been more pronounced than the preceding theologians. But on the contrary, Mulla Sadra, in the light of the establishing rules and principles of His transcendental wisdom, such as the principality of existence, gradation in the reality of existence, etc., has been proposed a new approach to the arguments of God's proof which methodologically can be investigated. Therefore the present paper, while pointing out how the various arguments and methods of Khwajah and Sadra regarding the proof of God, is explains the extent and the way of the philosophical influence of each of these two wise by descriptive-analytic method. Finally, the achievements and agreement and disagreement position of these two thinkers in the basics and methods are discussed.

Imam Khomeini and Allameh Jafari are two contemporary Islamic philosophers who have similarities and disagreements about beauty and art. The views of Imam are subject to the principles of transcendent philosophy and, in some cases, are in accordance with the foundations of their theoretical mysticism, which considers beauty as existence of Principiality and intensification and Like Hafez and Sa'adi, he extends the scope of art to all beings and even human actions and moral virtues. But Allameh's views are oriented toward Western philosophy in the first due to the attention to the subjective mindset in aesthetics and the second to Monopoly of art in fine arts. Allameh used the transcendent philosophy in explaining how the perceptions and criteria of aestheticians' judgment were used But this criterion seems to be effective only for intelligible beauties Therefore, in this research, based on the opinions of Imam Khomeini, the view of Allameh is criticized in formal and extra intellectual beauties. Another topic of this research is the division of art from Allama's point of view, which is one of the new issues in Islamic aesthetics, which can not.

This article discusses the mystical interpretation of Imam Khomeini's perspective in three areas: first, nature, second, principles, and third, method. Mystical Interpretation is a branch of commentary that deals with the intrinsic expression of the verses of the Qur'an and their codified meanings and is based on mystical taste and conduct and is achieved through discovery and intuition. In mystical interpretation, by accepting the appearance of the verses, the intentionality of the interpreter is to reach the inside of their verses, signs, and virtues, because the Qur'an has four layers: "Phrase", which belongs to the general, "Gesture", which is in the realm of perception. There are properties, "virtues", which are in the realm of understanding, and "facts", which are accessible to the prophets. The following is a reference to the history of mystical commentary. In the discussion of fundamentals, several axes have been put forward, which are briefly: the ontological basis; the basis of discovery knowledge; the linguistic basis. The basis of Quran enjoyment of descending order; The basis of Quran enjoyment of multiple semantic levels; The basis of understanding the Quran; The basis of inner purity. The Imam, while apparently praising the verses, has dealt with the mystical interpretation and considered the commentators' mission to discover the mystical intentions of the Qur'an.