نشریه سفینه
پیاپی 30 (بهار 1390)

Here, Ayatollah Mirza Mahdi Esfahani replies to the query "How and by what means the (true) prophet is recognized"? The vital matter of servitude and recollection of light of reason (Nur-e-Aql) and effects of human intellects (Uqul) causes one to realize that prophets¨ recognition is "Fitri" (innate). Besides, the role of miracle and its outcome are also discussed.

Fabrication and slander against Allah and His Prophet has vital consequences on our outlook towards the traditions (Ahadith). Initially, the writer discusses the concept of lies and slander, and thereafter, the ugliness of lies and slander against Allah and His apostle; and various kinds of denial concerning divine revelation of religion. He derives conclusion that probability of truthfulness of a hadith should prevent its rejection.

Deliberation over the discussion in the book Al-hujjah, the invaluable and great commentary on Usool-e-Kafi, leads one to the fact that Sadr¨ul-Mute¨alehin was constantly determined to interpret prophethood and its essence, as a position divinely attributed to God, with the true sayings of Imams. In spite of theological and rational meaning of prophethood, Molla-Sadra does not recognize this rank to hold human and non-divine perusal but instead by considering the originality of teachings from traditions and reconciling narrative analogues in explaining the traditions of the book Al-hujjah, he emphasies over the divinity of this rank and that it is beyond human. While defining the prophet and prophet-hood, differentiating prophet with messenger, the need for sending prophet, the characteristics of prophets and their ranks and topics of this nature, with a rational and theosophical approach, he collates this approach with the yardstick of hadith. In the book Al-hujjah, he strives with utmost sensitivity to coordinate and analog reason (Aql) and theosophy (hikmat) with traditions related to prophet-hood.

The messenger and the people have aresponsibilities. The messenger is responsible to propagate the verses and divine ordinances and the Islamic nation is responsible to comprehend and accept the divine invitation. In fact, the reality of obedience is an endeavor for reaching a lofty goal.The responsibility of the last prophet is clear presentation (of message); and the responsibility of the believers is acceptance of the prophet¨s responsibility i.e. message. Obedience towards the prophet leads the believers to guidance and becomes a source for acceptance of their deeds, brings unity and keeps them aloof from sins. Disobeying the commands leads to punishment in this world and hereafter. Thus, obedience towards the prophet is one of the divine tests for the believers.

Ghadir-e-Khum that came to happen on the 18th Zil-hajj, 10 A.H. during the last Hajj of the holy prophet (s.a.w.a) was a decisive and firm stress laid down by divine command for Imam Ali¨s caliphate and Imamate. In this regard, the holy Quran, the noble prophet¨s hadith and history, all and all, bear witnesses to this fact. The great event of Ghadir has traversed the divine and historical boundaries and has also reflected itself in literature so that numerous poets, Arabs or non-Arabs, Muslims or non-muslims have portrayed in their poems, Amir-ul-Mu¨mineen¨s appointment to the Imamate and Vilayat by divine command, and by acknowledgment of the last prophet.The point worthy to mention is that the severest enemies of Imam Ali were helpless from concealing this reality. From them one can mention the name of Amr-e-Aas.This article while examining and analyzing the elegy "Jaljaliah" is determined to make clear the composer¨s viewpoint concerning Ghadir-e-Khom, and the matter of holy prophet¨s successor by relying on testimonies from the Quran, hadith and history and making use of literature in reflecting the truth.

Dua-e-Eftetah related to Imam-e-Zaman (a.t.f.s) comprises of lofty and sublime meanings that are treasures of "Ma¨aref" (knoeledge) on monotheism, prophethood and Imamate. In this article, the section related to prophet-hood is discussed. By salutations upon the last prophet, this "dua" has opened up the chapter concerning " recognition of prophet", while sending salutations; it enumerates the most brilliant qualities of the prophet. In this research, while analyzing the on prophethood, it also discusses the specialties and qualities of servitude, messengership, trust, appointment, affection, protection of divine secret and prophet as an evangelist.

: The writer explains the meaning of reason (Aql) and its application in the discussions on monotheism (Tauhid) based on traditions come down in the book "Al-Kafi". Thereafter, he engages in philosophy of Sadra concerning monotheism (Tawhid) and a comparative study among them.

The topic of this discussion concerns relation between reason an divine law from the viewpoint of Ayatollah Mirza Mahdi Esfahani (1303-1365 A.H.). Mirza Esfahani believes that reson (Aql) is a light which Almighty Allah bestows upon mankind and sets it as His proof (Hujjat) upon them. The argument and authority of all other authorities goes back to "Aql". Of course the divine laws are legalized proportionally on the basis of interests and mischif¨s. This legalization of divine laws is the work of the All-Wise Allah.