فصلنامه اندیشه نوین دینی
پیاپی 51 (زمستان 1396)

As understood transcendental and religious reasons, Imam`s Being supported by clear text, Divine installation, knowledge of the unseen, infallibility and the guardianship are known as essential in Shiah, but some Shiite scholars` claiming that one group`s ill policies and intentions misled some Muslims from pure Islam and caused them impose their personal views on Islam; then, some opponents supported this position. According to them, Imami scholars were involved in this distorted tradition. Religious and non-religious factors have led the Muslim community to witness such ideological innovations in the issue of Imamate and its related characteristics. This paper, with a narrative and theoretical approach, and presenting charts and tables, criticizes the arguments and evidence of the claimants referred to as "eclectic Shiites". The study has focused on three scholars of this trend including Sayyid Abolfazl Borqe`i, Haydarali Qolamdaran and Seyyed Mohammad Javad Gharavi on the Clear Religious text, supporting Imamate.

The paper has studied the principle of the view believing in a dreamy nature for revelation in two positions critically. Main part of the principle has been documented by such cases of historical evidence denoting the Prophet`s sleep when receiving some verses. While, according to the Fariqain point of view, sleep has a negligible share in the sixfold conditions of the Prophet during receiving the Quranic verses. Part of the claim of ineffectiveness of commentary is also based on the allegations of al-Mizan commentary on two stance of repelling demons with celestial meteors and splitting the moon. The analysis of al-Mizan commentary shows that the claim of affectation in these positions not only has not been reasonable, but Allāma Tabatabaei`s emphasis has been on a reasonable interpretation also. It seems that the principle of those viewing revelation as dream lacking any reason as well as having internal contradictions can not be considered a reasonable theory, and at most, it can be considered as a remarkable critique in this field.

The study was performed to find the relationship between religiousness and meaningfulness of life among BS students of Bushehr Islamic Azad University. Data were collected through the Shiaee Zand Religious Questionnaire (2005) and the meaningfulness of life Serajzadeh and Rahimi (2013) with a reliability coefficient of 0.83 and 0.79 respectively. The sample of the study inluded 328 people and its Data were analyzed by correlation and regression tests. Findings showed that religiousness had a positive and direct relationship with meaningful life. Ethics in religiosity and the goal in the meaningfulness had the highest correlation with meaningfulness of life and religosity respectively. The mutual effect of religiosity and meaningfulness of life on each other was also confirmed. The greatest impact in ethics was on value and the least in lawful laws on the matters related to justice. To increase the interrelationship between religiosity and meaningfulness of life, religiosity should be promoted from the level of Islam to faith.

After the death of the Prophet Mohammad, two major discourses on the management Islamic Ummah were formed, one as guardianship and the other as caliphate. The discourses presented different approaches in the fields of management purpose, management method and other teachings. In this paper, with the help of library documentation, these two discourses are compared in two areas of purpose and method of managing the Islamic society, and an emphasis is made on on guardianship discourse as well as its goals and methods. In the study, after collecting data through the library documents, a qualitative content analysis method is used to analyze and interpreat the data.

Historicity of the Quran is a claim repeated by some modernist Muslims following orientalists. They deny every origin conflicting historicity and interpret every probable idea that justifies the principle of historicity by revising it in favor of the claim. Nasr Hamed Abu Zayd may be taken as an example in the field, relying on the verbal aspect of revelation and dialectic relation of the text to reality he has tried to explain a necessary relation between the Quranic verbal style and temporality of some of the Quranic practical rules. As the view is contrary to the fixed rules and eternity of Islam, studying it seems to be necessary. This paper, with an analytico-descriptive method, has intended to criticize it and show its unreasonable results. As shown in the paper, the claim of the relationship between verbal style of the Quran and historicism would faced with numerous rational and narratve flaws; many cases of matter as the Quran`s possessing infinite depths and mechanisms and mechanisms for its applicability to the day of gudgement oppose the view.

In the pilgrimage text of Hazrat Zahra (sa), it has been mention: "O the one examined by the Lord before your being created and found patient! The sentence has been analyzed and studied in this paper. As come in narratives, Hazrat Zahra (S) has been of a light-based existence before her being created in this world. The relation between her light-based existence and her worldly existenc, as well as the unity and, at the same time, the difference of these two existences, as is clear by the the pilgrimage text, have been explained on philosophical principles. Also, based on the rational and narrative arguments, the divine tradition of trial, regarding its natural and legal modes both, is not limited to this world and rules in the worlds before this one.

The issue of revelation can be examined with two ontological and epistemological approaches. This paper examines the ontological approach to revelation and the quality of its being revealed from Mulla Sadra's point of view. Findings of the research show that, from Mulla Sadra's point of view, revelation is initially a rational truth appearing in the next levels of imagination and sensation respectively. In these triple orders, the revelation is present at the levels of the prophet's soul and it is realized in its realm of existence. Therefore, in all orders of revelation, the Prophet`s existential nature would become the receiver of the revelation truths, and the role of Gabriel as the angel of revelation and one of the manifestations of the perfect human being is inferior to those reasonable meanings.

This paper, with a critico-comparative approach, has intended to examine Allamah Tabatabaei and Alvin Plantinga`s views on the philosophical foundations needed for proving the existence of God. The purpose lies in explaining, comparing, and surveying Allameh Tabatabaei and Alvin Plantinga`s views in the field. As Allameh Tabatabaei believes, the existence of God is self-evident, and the proofs denote solely on Its being self-evident. And as Plantinga views, there may be found a number of minor propositions not acceptable without the belief in the existence of God. It is God who introduces these partial propositions to a religious scholar of a truly basic proposition. Although Plantinga knows the existence of God as a base, he dose not know the existence of God to be eself-evident. So there is a considerable difference between the two. The claim of self-evidence of God's existence and confirming Allameh's view is extremely difficult, as Plotninga`s view will be based on induction.

Bada is a teaching found in other Divine religions before Islam but emphasized in Islam; it is not, therefore, contrary to Divine knowledge and predestination. Since one`s knowledge of a change differs from change in knowledge. The only source for the teaching of Beda is religious clear and original texts, though human reason can understand and explain its validity. Bada is based on the religious teachings of Allah's absolute knowledge and power, Divine will, the harmonization of monotheism in actions and human will, various stages of the external realization of events in the world, the wise system`s not being limted in a particular one, the need for a Divine trial and the balance between fear and hope. Beda is principle happening in a part of creation; namely in the universe of coming to being and corruption, and in the board for omission and writing down, and trial commands.

By narrated attributes is meant ones related to God in relgious essential texts but reasonably viewed, God may not be characterized by them as understood from their superficial meanings. The Salafists attribute these attributes in their surface and true meaninig to God and know themselves incapable of understanding their quality. The authenticity of Salafist understanding, externalism, sensationalism, denial of metaphore in the Quran, taking mutashabih verses as not being understandable, and opposing hermeneutics are of Ibn Taymiyya's principles in the semantics of narrated attributes. This essay has studied this principles with a critico-analytical approach. The validity of salafist understanding is an unreasonable claim, externalism is not consistent with some of the Quranic verses, sensationalism leads to denial of a part of the world of existence, and to corporeality of God, denial of metaphore in the Quran leads to the denial of its state of being miracle in pronouncement, and incomprehensibility of mutashabeh verses opposes muhkamat state of being ummul kitab and Divine command on tadabbur in the holy Quran and leads to impossibility of any knowledge on God.