فهرست مطالب

الهیات تطبیقی - پیاپی 13 (بهار و تابستان 1394)

مجله الهیات تطبیقی
پیاپی 13 (بهار و تابستان 1394)

  • تاریخ انتشار: 1394/04/10
  • تعداد عناوین: 9
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  • حسن عزیزی *، مهدی دهباشی، موسی ملایری صفحات 1-14
    تبیین صفات فعل خداوند به نحوی که انتساب آنها به خداوند با اعتقاد به بساطت مطلق او سازگار باشد یکی از مهمترین مسائل کلامی و اعتقادی ادیان توحیدی است که حل آن بدون در نظر گرفتن مبانی منطقی و فلسفی میسر نخواهد شد. در این مقاله سعی شده است تا با استفاده از معنای خاصی که از وجود و وجود رابط در حکمت متعالیه شده است، نحوه ی موجودیت این صفات بررسی شود. صدرا تقسیم سه گانه ی وجود را تغییر داده و وجود رابطی را منحل در وجود رابط می کند. مسئله ی اصلی ملاصدرا در این طرح، ربط موجودات متغیر به خداوند بسیط الحقیقه بوده است. در فلسفه مشاء مخلوقات که مظهر صفات فعل خداوند هستند رابطی تلقی می شوند. رابطی بودن موجودات نحوه ای از هویت و استقلال را برای آنها در کنار حقیقت حق تعالی اثبات می کند. ملاصدرا با بسیط انگاشتن قضایا و رابط دانستن وجودهای رابطی مبنای منطقی و فلسفی استواری را برای انقلابی بزرگ در نگرش به موجودات جهان هستی پایه ریزی کرده است. در نتیجه این نگرش هویت و استقلال موجودات امری اعتباری تلقی شده و مانند رابط قضیه به صورت موجود در موضوع تقلیل می یابد. این تحلیل می تواند تعارض بین وجود صفات و بساطت ذات را از میان بردارد
    کلیدواژگان: صفت فعل، وجود رابط، وجود رابطی، منطق صدرایی
  • حبیب کارکن بیرق *، طوبی کرمانی صفحات 15-30
    شیعه در طول تاریخ حیات خود، به اخذ اصول خویش از معتزله، متهم شده است. در این مقاله، که به روش توصیفی- تحلیلی، تطبیقی و استنباطی نوشته شده است، با بیان ادله متعددی به رد اتهام مذکور پرداخته شده است. دلیل شیعه دانستن معتزله و بالعکس، با عنایت موردی به ابن ابی الحدید معتزلی، موضوع دیگر این نوشتار است. یافته های این پژوهش نشان می دهد که چهار عامل مشابهت شیعه و معتزله در برخی اصول، تلمذ زید بن علی نزد واصل بن عطا، این که معتزله خود را شیعه دانسته اند، و تقیه شیعه موجب شده است تا برخی شیعه را همان معتزله بدانند. پس از اثبات مغایرت کلام شیعه و معتزله، با استناد به اقوال امیرالمومنین(ع) در مسائلی هم چون عدل، اختیار، عدم رویت خداوند، نفی تشبیه و مستقلات عقلیه -که میان شیعه و معتزله مشترک است -تقدم کلام شیعه بر معتزله به اثبات رسیده است؛ زیرارئیس معتزله، واصل بن عطا سال ها پس از شهادت ایشان متولد شده است.
    کلیدواژگان: شیعه، معتزله، کلام، اصول، امیرالمومنین(ع)
  • معصومه وحیدی *، جعفر شانظری صفحات 31-42
    مساله «شر»، که به صورت قرینه ای و منطقی مطرح شده و به آموزه های دینی جرح و نقد وارد نموده، دست مایه انتقادی قوی علیه اعتقادات دینی شده است؛ دین پژوهان تلاش کرده اند تا با ارائه آراء خود به انتقادها پاسخ دهند؛ صدرا و علامه طباطبایی شرور را امری عدمی دانسته و معتقدند که شرور تحقق عینی نداشته و تمام امور خارجی خیر هستند. ولی براساس وجود رابط و مستقل بین نظریه علامه و صدرا تفاوت اساسی وجود دارد؛ زیرا از منظر صدرا به وجود رابط دو نظر می توان افکند، نظری استقلالی و نظری ربطی. در منظر صدرا، وجود رابط دارای ماهیت بوده و منشا شر است و ماهیت ثانیا و بالعرض موجود می باشد و از این طریق شر نیز ثانیا و بالعرض موجود است. از منظرعلامه طباطبایی موجودات در خارج همه حیثیتشان تعلق و ربط است و وجودات رابط ماهیت نداشته و تنها ذهن می تواند با توجه و التفات، رابط را مستقل دیده و از آن مفهوم ماهیت انتزاع کند. پس شرور که حاصل از ماهیت هستند، نیز امری ذهنی خواهند بود
    کلیدواژگان: وجود رابط، وجود مستقل، حقیقه، رقیقه، شر، ماهیت
  • مهدی ایزدی *، باب الله محمدی صفحات 43-58
    «مایکل سلز»، قرآن پژوه آمریکایی درباره معراج پیامبر(ص) بر سه موضوع تاکید می کند؛ این که واژه معراج در قرآن به کار نرفته و درباره آن توضیح کافی داده نشده است. دیگر این که قرآن بیان می کند که محمد(ص) هیچ معجزه ای متفاوت از معجزه خدایی خود؛ یعنی قرآن نیاورده است. و معراج پیامبر (ص) در خواب و رویا صورت پذیرفته است. به عقیده او، بحث پیرامون لایه های این موضوع عمدتا برشواهد غیر قرآنی مبتنی است و دراین باره تنها اطلاعات اندکی در سوره اسراء یافت می شود. افزون بر این وی تلاش کرده است تا واقعه معراج را برگرفته از آیین های یهود و بودایسم جلوه دهد. هدف این مستشرق در واقع اثبات عدم وقوع معراج رسول اکرم(ص) است؛ در مقابل «آنه ماری شیمل»، معراج پیامبر(ص) را برگرفته از آیه نخست سوره اسراء می داند و بر این باور است که دو سیر(افقی و عمودی) برای پیامبر اکرم(ص) اتفاق افتاده است. و معراج را برخلاف «سلز»، از معجزات الهی می داند. «آنه ماری»، به دلیل این که به منابع اهل سنت بسنده کرده است در برخی از آراء خود همچون؛ رویت یا عدم رویت خداوند در معراج توسط پیامبر(ص)، جسمانی یا روحانی بودن معراج دچار تشکیک عقیده شده است. به رغم نقدهای اساسی که بر برخی از ارکان نظریه های این دو خاورشناس وارد است، نکات مثبتی نیز در آراء ایشان مشاهده می شود. در این مقاله سعی شده است که ابتدا دیدگاه خاورشناسان مذکور بیان گردد، سپس به بررسی و نقد آراء ایشان پرداخته شود.
    کلیدواژگان: پیامبر(ص)، مایکل سلز، آنه ماری شیمل، معراج جسمانی، روحانی، معراج روحانی
  • حسینعلی ترکمانی *، محمدرضا فریدونی، رضا کریمی صفحات 59-72
    این مقاله به صورت تحلیلی- توصیفی با روش کتابخانه ای در حوزه علوم قرآن و حدیث انجام گرفته است و در پی بیان نظریه ای جدید است که میان اختلاف دیدگاه ها در مورد نسبت ادیان، داوری نماید. قرآن، به کلمه مساوی (کلمه سواء) دعوت می کند. این کلمه مساوی «اسلام» است، اما اسلام نه به معنای ظاهری، بلکه به معنای تسلیم و پرستش بی شریک خدا. به شرط آن که این حرکت تحت هیمنه و شهادت رسول خاتم(ص) و امت وسط او باشد. در این پژوهش چنین نتیجه گرفته می شود که علی رغم طرح نظریات مختلف در باب وحدت یا کثرت ادیان، قرآن مستقلا دارای بیانی متفاوت و ویژه در باب مناسبات میان ادیان است که می توان آن را «وحدت متعالی دین»، نام گذاری نمود که ویژگی های منحصر به فردی دارد که عبارتند از لزوم رسوخ در دین و دعوت ادیان به توحید از مسیر دینی منحصر به هر یک از آن ها، مبارزه با انحصارگرایی و لزوم تعالی مسلمانان برای وحدت، بیان نقش شیعه در تحقق وحدت ادیان، پس از تفسیر حداقلی از امت و بیان عمودی بودن شهود امت بر مردم
    کلیدواژگان: وحدت، کثرت، ادیان، اسلام
  • معصومه سالاری راد *، محمدحسین مهدوی نژاد صفحات 73-88
    مساله وجود خدا از جمله مباحث مهمی است که از دیرباز ذهن بشر را به خود مشغول نموده است. در حوزه فلسفه دین، فلاسفه به انحای مختلف به اثبات وجود خدا پرداخته اند. برهان امکان و وجوب از جمله براهین جهان شناختی است که با رویکرد پسینی به اثبات خدا می پردازد. در حوزه فلسفه غرب، توماس آکوئیناس تحت تاثیر فلاسفه اسلامی، تقریری از این برهان ارائه نموده است. در فلسفه اسلامی تحت عنوان برهان صدیقین از آن یاد می شود و یکی از مهم ترین افرادی که به آن پرداخته است، علامه طباطبایی(ره) می باشد. در این نوشتار ضمن ارائه تحلیلی از این دو تقریر، پس از بیان عناصر محوری اشان به بررسی سازگاری درونی و بیرونی و مطابقت آن ها با واقعیت پرداخته می شود و در نهایت مقایسه این دو تقریر در قالب بیان تفاوت هایشان ذکر می گردد. بررسی تطبیقی این تقریرها، نتایج و پیامدهای ارزنده ای علی الخصوص در حیطه داوری براهین اثبات وجود خدا دارد.
    کلیدواژگان: وجود خدا، ضرورت ازلی، واقعیت، تسلسل، صدیقین
  • احمد مقری *، مهراب صادق نیا، مهدی صالحی صفحات 89-104
    بنابر باور غالب، شکل گیری و ثمر بخشی گفت وگوی ادیان بیش از هر چیز مبتنی بر گشودگی نسبت به دین دیگر و به رسمیت شناختن «دیگری دینی» است، به گونه ای که باید پذیرفت دین دیگر هم واجد بهره و نصیبی از حقیقت است و متدینان به آن نیز که اینک طرف گفت وگو قرار گرفته اند واجد حظی از نجات و رستگاری هستند. اما پرسش مهم این است که بر پایه کدام بستر الهیاتی می توان تکثر دینی را ارج نهاد و چنین سهمی از حقیقت و نجات را برای دیگر ادیان در نظر گرفت؟ امروزه واکاوی ابعاد این مساله و جستجو برای یافتن بهترین پاسخ به آن در الهیات ناظر به ادیان، پی گیری می شود. سه رویکرد انحصارگرایی، شمول گرایی و کثرت گرایی که هر یک متضمن تفسیر الهیاتی ویژه ای نسبت به دیگر ادیان است، الگوهایی هستند که با گذشت زمان در دل الهیات ناظر به ادیان شکل گرفته اند و بخت و اقبال خود را در سامان دادن پاسخی به مسئله دیگری دینی آزموده اند. این مقاله در صدد است تا پاسخ های فوق را مورد ارزیابی قرار دهد. پژوهش حاضر از روش تحقیق کیفی بهره می گیرد و بر این پیش فرض استوار است که الگوهای کلاسیک الهیات ناظر به ادیان، از شکل دادن بستر الهیاتی مناسبی برای گفت وگوی ادیان به گونه ای که «دیگری دینی» را به رسمیت بشناسد و هم زمان التزام و هویت دینی مشارکان در گفت وگوی ادیان را پاس دارد، قاصر است
    کلیدواژگان: گفت وگوی ادیان، الهیات ناظر به ادیان، الهیات تطبیقی، تکثر دینی
  • مجید جعفریان *، محمد مسجدجامعی صفحات 105-120
    گفتگو در بین انسان ها را باید با تاریخ پیدایش بشر پیوند زد. انسان ها، چون واجد زبان هستند، گفتگو را مسلط بر حوزه های مختلف زندگی روزمره شان کرده و تعاملات اجتماعی شان را با گفتگو امکان پذیر می سازند. از جمله گفتگوها، گفتگوهای بینادینی است که در برخی از آموزه های ادیان به نحو صریح و یا ضمنی به آن اشاره شده است. این مفهوم و بحث های پیرامون آن به سبب نقش بازدارندگی اش در دورکردن انسان ها از خشونت و دست آویز قرارگرفتن آن توسط برخی از قدرت های برتر در بین و پس از جنگ جهانی دوم، در سطح جهان فراگیر شد و جایگاه برجسته ای در حوزه های مهم سیاسی، اجتماعی و حتی اقتصادی به دست آورد. در ایران پس از انقلاب نیز، به سبب ظهور تحولات ساختاری دین در حوزه عمومی، بحث از گفتگوی ادیان شکل سازنده ای به خود گرفت. همین امر موجب شکل گیری و طرح دیدگاه های گوناگون از سوی اندیشمندان دینی در جامعه ایران گردید. در این مقاله تلاش می شود با کاوش در گفتارها و نوشتارهای ناظر به گفتگوی بینادینی در ایران، فرایند نظری سه دیدگاه؛ یعنی گفتگو به مثابه کنشی تعامل محور، ضرورت محور و زمینه محور بررسی شود.
    کلیدواژگان: گفتگو، گفتگوی بینادینی، گفتگوی تعامل محور، گفتگوی ضرورت محور، گفتگوی زمینه محور
  • ابراهیم رضایی *، امین حسن راد صفحات 121-132
    در طریقت عرفانی قبالای یهودی، بررسی ملکوت آسمان ها، کارکرد فرشتگان گماشته در هر یک از آسمان ها و رابطه میان اسماء الهی موسوم به سفیروت و هر کدام از آسمان ها نقش مهمی ایفاء می کند. از نظر عارفان قبالا، قلمرو تجلی وجود، بر چهار بخش اصلی تقسیم می شود: اسماء الهی، عرش، آسمان ها و عالم ماده. عالم نخست یا عالم اصیلوت، قلمرو ده اسم اصلی خداوند است که سه اسم نخست آن ها، به نحو خاص، در مرتبه عرش یا عالم بریئا ظهور می یابند و هفت اسم دیگر در هفت آسمان برین، ضمن آن که عالم عسیا یا جهان مادی، مجلای ظهور همه اسماء الهی است. بنابراین، شناخت آسمان ها، در گرو معرفت نظام اسماء و صفات الهی و تقدم و تاخر آن ها و مسبوق به شناخت فرشتگان کرام می باشد. این مقاله می کوشد، پس از معرفی نظام اسماء یا سفیروت که آموزه کلیدی قبالاست، به بررسی مراتب آسمان ها از نظر اهل قبالا و متون کهن آن ها از جمله سفر زوهر و سفر یصیرا بپردازد و درجهت ایضاح و تکمیل مطلب، از روایات موجود در سنت اسلامی و یافته ها و گفته های عارفان مسلمان نیز بهره گیرد.
    کلیدواژگان: اسم، سفیروت، آسمان، ملکوت، فرشته، عالم، عرش، ستاره
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  • Hassan Azizi *, Mehdi Dehbashi, Mousa Malayeri Pages 1-14
    Depicting God's attributes of the act in a way that ascribing those attributes to Him does not contradict the belief in His absolute indivisibility is one of the most important theological issues in monotheistic religions; an issue whose solution is not possible without considering logical and philosophical bases. This article has aimed to describe the quality of existence of such attributes applying the specific definition offered for the concepts of existence and Vujūd-e Rābiṭ (connecting existence) in Transcendent Wisdom. Ṣadrā changed the triple division used to be considered for all beings by dissolving the Vojūd- e RābiṭĪ (connector existence) into Vujūd-e Rābiṭ (connecting existence). His main point in this issue is to explain the way that changing beings are connected to God with indivisible existence.In peripatetic school, all the beings, as the embodiment of God's attributes of act, are regarded as connector existence. Considering them as connectors assumes a sort of identity and independence for them before the existence of God. By considering the propositions as simple and indivisible, and dissolving the connector existence to connecting existence, Mullā Ṣadrā established a stable logical and philosophical structure for a great upheaval in having a different perception of all beings. Based on this view there is no independent identity for beings before God and their existence is regarded as unreal. Accordingly the existence of all beings is similar to the existence of a connecting element in a proposition which is dissolved in the existence of the subject. Such new definition would remove the contradiction available between the existence of God's attributes and the indivisibility of His essence. The most important findings of this study are:1- Mullā Ṣadrā, by developing the MĪr Dāmād's theory in distinguishing between the connector existence and connecting existence concluded that after rejecting the idea of principality of essence there is no distinction between the connector existence and the concept of connecting. Therefore, there is no way to imagine that such a connector existence as an interdependent being with a distinct essence exists, since assuming the existence of such a being is totally inevitable based on the principles accepted by Mullā Ṣadrā. Thus, the only valid theory to describe the beings of the world is to consider them as connecting. Therefore, based on this theory, the same function which is assumed for the connecting elements in every propositions, it is considered for all the beings created by Almighty God. In fact, their existence is seen as just a connecting reality before His existence just like the existence of a connecting element between the subject and predicate in a proposition. Based on this view, as the linguistic and logical stance, like whether the propositions are simple or compound, can determine the attitude toward the connecting element in a proposition, in the same way, the philosophical stance can determine the status of the connecting existence and the reality of existence of all beings which are regarded as connecting. 2- Assuming the existence of effect as connecting, can determine its existence sort as an act of Almighty God. That is, any kind of independence or essence would be removed from its existence. This will lead to this notion that all beings except God are the instances of His radiance or manifestations of His reality. Thus, the existence of effect is unified with the existence of the cause. 3- Various attributes have been attributed to God in the holy Quran. Their semantic analysis and ontological exposition have been the main concern of all Muslim schools of thought. In Transcendent Wisdom, based on its bases of principality and analogicity of existence, a solid system of philosophy is established based on which the religious beliefs especially the issues related to God's attributes are precisely explained. Besides the above mentioned philosophical attitude, Mullā Ṣadrā has a special view in logic with specific consequences in defining the proposition and its simplicity and compound which is different from those suggested in Aristotelian logic.
    Keywords: Attribute of Act, Connecting Existence, Connector Existence, God\'s Attributes
  • Habib Karkon Beiragh *, Tuba Kermani Pages 15-30
    Shiite's historically tumultuous life has always been exposed to numerous charges. One of these charges is the claim that the Shiites have received their creed from the Mutazilites. Despite the antiquity of the charge and the fact that Shia scholars have tried to answer it, the charge is still in force. The present study seeks to review the historical roots of such allegations and tries to investigate their causes by referring to some old and modern sources. It also attempts to reply the charges by indicating the distinctions between the Shiite and Mutazilite theological systems and as a result the primacy of Shiite theology over the Mutazilite will be proved. To reject the claim saying the Shiites have obtained their creeds from the Mutazilites, we have mentioned numerous proofs, the titles of which are as follow:A) The refutations offered by the Shiites against the MutazilitesB) The rebukes of the Mutazilites by Shiite Imams and scholarsC) The debates of Shiite Imams and scholars with the MutazilitesD) The conversion of some Mutazilites to the Shiism E) Shiism has been charged with "Rafḍ" by the Mutzilites.F) The difference between Shiite and Mutazilite political position.G) The Shiite belief in infallible Imam, despite the Mutzilites. H) The fundamental differences of Shiite and Mutazilite beliefs.In this research, to answer the question: "why the Shiites are called Mutazilite by some?" four different reasons have been offered which are as follow:A) Shiite and Mutazilite common views in some principles such as the idea of freewill, and rational good and evil.B) Studentship of Zaid bin Ali with Vasil bin 'AtaC) The Mutazilites calling themselves as the ShiiteD) The practice of Taqiyyeh by some Shiite scholarsBased on what was mentioned above, the differentiation of Shiite and Mutazilite theologies are proved. To prove the primacy of Shiite theology over that of Mutazilite, it is sufficient to refer to some of the remarks of Imam Ali (A). This is because at the time of Imam Ali's martyrdom, Vasil bin 'Ata had not been born yet. By referring to Imam Ali's remarks on justice, man's freewill, impossibility of seeing God in this world and the Hereafter, negation of similarity, and independent intellectual verdicts, which are regarded as similar beliefs in Shiite and Mutazilite theology, it is proved that the Shiites have obtained their theological teachings from their Imams and not from the Mutazilites or anyone else
    Keywords: The Shiites, the Mutailites, Theology, Principles, Imam Ali
  • Masoomeh Vahidi *, Jafar Shanazari Pages 31-42
    The problem of evil has been presented in logical and evidential forms and has managed to undermine religious doctrines, leading to serious criticisms against religious beliefs. The theists have attempted to solve the problem through different ways. One of these attempts made in Islamic philosophy is the argument against the problem of evil through explaining the connective and independent existences. According to Mulla Sadra, the objective solitary reality of every existent stems from the existence which includes two levels: the independent existence and the connective one. All of the connective existents are ultimately related to an independent existent that contains all the other levels of existence. The connective existence can be illustrated in two different ways: According to the first picture, the connective existent has the same existence as the independent being, while based on the second presentation it has an independent and distinct existent. It is because every contingent being consists of two dimensions of essence and existence. Its existence stems from God and thus is connected to Him and has no independence, and its essence is the absolute nothingness. Based on Sadra, the essence which emanates from the presence of connective existence, is the source of all evils in the universe. Since the essence is existing indirectly and due to the connective existence and has no form of existence by itself, the evils which can be described as the privation of good, all are derived from the essence and are regarded as nullity. According to Allamah, the connective existents are the beings which are totally related and affiliated to the independent existent and are regarded as the manifestations and evidences of His existence. These beings are accompanied by privation, constraints and negation which are imagined through the concept of essence. In fact, it is the human mind which manages to imagine the connective existent as independent and extract the concept of essence from the existing objects, thus, if mind is removed there remains no essence and therefore, evils being derived from the essence, will be inexistent as well. According to Allameh, the evils are subjective and can be interpreted differently by different people. The argument resorting to the concepts of connective and independent existents to solve the problem of evil has a special interpretation of the nullity of evil, which can have various explanations based on the different looks at the connective existence as independent or dependent. In Mulla Sadra's view which regards the connective existence as having essence, and essence as having secondary existence, evils, which are derived from essence, have secondary existence as well, while in Allameh Tabatabaie's view, essence is a merely subjective phenomenon and thus, evils being the components of essence, will also be subjective too. This is the fundamental difference between the views of Allameh and Sadr in the explanation of this argument and due to the accuracy and perspicuity of Allameh's version, his view is preferable.
    Keywords: Connective existence, Independent existence, Objective, Raqiqeh
  • Mahdi Azadi *, Babollah Mohammadi Pages 43-58
    Michael Sells, American scholar of Quran,about the Ascension (Mi,raj) of the prophet (PBUH) focuses on three issues: First, the Mi,raj term is not used in the Quran and the ascension of the explanation is not enough. second, Mohammad is no different from the miracle of the Quran is the miracle of God,he is not anything else, Quran states. Third, Ascension of the prophet (PBUH) has been in sleep and dream.According to him, the discussion about the layers of the subject is based mainly on the evidence of Quran.In this case, only limited information can be found in the Asra chapter (sooreh) of the Quran.In addition, he has tried to make the Ascension event from Jewish traditions and the effects Bvdaysm.actually the orientalist`s goal is to prove the absence of ascension of the prophet(PBUH). In contrast, Anne-marie Shamil stayes that prophet`s ascension derived from the first verse of Asra sura and believes that two processes(horizontal and vertical)for prophet happened.and unlike Michael,he knows mi,raj from the God miracles.Anne-Marie because her sufficient the Sunni sources is doubt with belief in the physical and spiritual ascension,in some of her votes,such as; visible or not visible in the ascension of God by the prophet.Despite the fundamental criticism that some elements of the theory of two Orientalists arrived,positive points are observed in their ideas.in this article we have tried to express the views of the Orientalists, then to review their ideas considered
    Keywords: Prophet(PBUH), Michael Sells, Anne, Marie Shamil, physical, spiritual Ascension
  • Hossein Ali Torkamany *, Mohammadreza Freidooni, Reza Karimi Pages 59-72
  • Masome Salarirad *, Mohammad Hosein Mahdavinejad Pages 73-88
    The existence of God is such an important topic that has long preoccupied the human mind. In philosophy of religion, philosophers have tried in different ways to prove the existence of God. The proof of necessity and possibility is one of the cosmological demonstrations which involves proving the existence of God using a posterior approach. In Western philosophy, Thomas Aquinas, influenced by Islamic philosophy, has presented a particular version of this proof. In Islamic philosophy, the proof has been referred to as 'burhan al-siddiqin' (proof of the veracious). One of the scholars who has especially discussed about it is Allamah Tabatabai. His version of this proof can be illustrated through the following points. 1- The objective reality of existence is its true being which lies against fallacy. 2- This reality is what every sentient being must inevitably accept and cannot take in any form of nullity. 3- When a reality cannot be null, it means it is necessary and because reality cannot be mixed with inexistence, it has eternal necessity and everything requires reality if they are to exists. Thus, the necessary existence of God is clear and evident for human beings and the proofs of God's existence function as reminding element. The version of the proof of necessity and possibility presented by Aquinas can be explained as follows: 1- There exist the possible beings (the being which can be existent or non-existent) 2- The possible existents are eternal which means if the entire universe is possible existent, it did not exist at a particular time. 3- If the entire universe were possible existent, it wouldnt exist even now, while it exists now. 4- Thus the whole universe cannot be just possible existent, and it must include a necessary existent as well. 5- Every necessary existent receives its existence either from its own or from others. 6- The necessary existents that receive their existence from others cannot rely on others in an endless manner (infinite regress is invalid) 7- There is a being who is necessary self-existent. In this essay after the analysis and criticism of both versions, the similar and different aspects will be stated, some of which are as follow: 1- In Aquinas's version, God is looked upon as only the creative cause, while in Allamah's version, besides being creative cause, God is considered as continuing cause as well. 2- Aquinas's argument is based upon the philosophical principle of invalidity of infinite regress, also he claims a regress of material causes which is not in fact invalid, while in Allamah's version no philosophical principle is presupposed. It is worth mentioning that in philosophy, the invalidity of regress in causes depends on three requirements: actualization, sequence and unity of existence of all causes, therefore the infinite regress of material causes which lacks the mentioned requirements is not invalid. Also Thomas's version of the proof, although does not concern any divine act or attribute, when it comes to proving the existence of necessary existent, cannot prove His absoluteness. As his argument consists of the concepts such as gradation or multiplicity of existence and… fails to prove the absoluteness of Creator, on the other hand, Allamah Tabatabai's version of the proof, first focuses on proving the absoluteness of God's essence and then considers the necessity as its initial determining quality. Thomas's version presupposes and applies the concepts of necessity and possibility, while in Allamah's version such concepts are not explicitly mentioned and although in his argument, the existents are divided into necessary and possible, the intended meaning is different from that inferred by Aquinas's version
    Keywords: Existence of God, Eternal Necessity, Reality, Regress, Sediqin
  • Ahmad Moghri *, Mehrab Sadeghnia, Mahdi Salehi Pages 89-104
    Interreligious dialogue has never been the subject of extensive debate as it is today. It looks like human has never experienced the importance of being different as profoundly and tangibly when facing with the everyday concept of "otherness" as he does these days. It leaves no wonder why the interreligious dialogue has become an inevitable task in the present era. The formation and then the fruitfulness of interreligious dialogue are based more than everything else on the recognition of the "religious other. Dialogue entails devoting certain space for others and admitting others and when it comes to interreligious dialogue it requires providing special space for other religions and their adherents. The nature of religion, however, presupposes obligation and negation that is: obligation toward the religious doctrines and negation of other religions. Thus, considering this fact, is it possible for religions to admit "religious other" and welcome the interreligious dialogue? The present study is based on this assumption that the contrast between interreligious dialogue and "religious other" from the viewpoint of theology is the result of theological interpretation that the followers of a religion would have of other religions. The three approaches of exclusivism, inclusivism and pluralism, each of which requires specific theological interpretation toward other religions, make up the paradigms that have been formed within the theology of religions over time and have done their best to solve the problem of "religious other" In this paper, at first the value judgment of the three paradigms referring to the theology of religions with regard to religious diversity will be analyzed, then using the Baumann's theory of " Grammars of Identity / Alterity " we will try to elaborate on the relationship between the interreligious dialogue and the problem of "religious other" from the perspective of the three mentioned theological patterns. Based on the findings of the study each of the exclusive, inclusive and pluralistic interpretation of theology offers a different explanation of the terms "self" and "other" and seeks a specific tie with the notion "religious other". Accordingly, there is a meaningful relationship between interreligious dialogue and the way the "religious other" is interpreted. The more Christian theology indicates acceptance of "religious other" the more probable it will be to hold the interreligious dialogue. In addition to increasing the level of religion's tolerance toward "religious other", and would drive the interreligious dialogue toward a more real one, this quality would turn the religious identity from static and self-sufficiency phenomenon to a more dynamic and pluralistic one.
    Keywords: Interreligious Dialogue, Theology of religions, Comparative theology, Religious Diversity
  • Majid Jafarian *, Mohammad Masjed Jamei Pages 105-120
    It has almost passed one century from the emergence of the idea of the inter-religious dialog. The idea, being based on the assumption that no religion has the absolute truth, believes that there is the possibility of the dialog between all the existent religions in the social world. The dialog could make the coexistence and peace between the religions possible. The importance of this issue is increasingly growing and different ideas have been presented in the different religion departments worldwide. After the Iranian Islamic Revolution, a new image of Islam was offered to the world. An image whose true exposure made the use of the inter-religious dialog unavoidable. This also caused appearance of different views between the Muslim scholars. This article seeks to provide a presentation of three different approaches to the inter-religious dialog by exploring the works of three eminent scholars in the field; Mohaghegh Damad, Abolhassan Navab and Mohammad Masjed Jamei. These three approaches are: · Inter-religious dialog as an interaction-oriented action · Inter-religious dialog as a necessity-oriented action · Inter-religious dialog as a backgroubd-oriented action The necessity-oriented action is the approach taken by Mohaghegh Damad. He emphasizes on the acceptance of other religions. The active action referring to this acceptance is the foundation of this approach. This approach, accepting the developmental discourse in the meaning of inter-religious dialog, believes that this kind of dialog has been evolved from defensive and opposing to a new meaning. Hence, the inter-religious dialog in its new meaning possesses three conditions; the existence of common rights, emphasis on mutual respect and the effort for the two sides for religious exchange. This approach­ assumes that we must first establish a pattern from the current experiences of inter-religious dialogs in order to have an ideal cooperation and to fortify it. Then we could harmonize, by changing our attitude, our thoughtful interactions with other religions in order to solve the common issues such as the environment protection, the family and the human rights. The necessity-oriented action is the approach taken by Abolhassan Navab. He assumes two subjective interpretation of the inter-religious dialog. A dialog which is defined based on the western experience and atmosphere and a dialog which takes its roots from the eastern discourse. There is no necessity for the first dialog which is named prudential dialog and this is existent just to maintain the survival of the secular elements in the modern society. The second kind, on the other hand, is a necessary dialog and emerges in order to make the religion more meaningful. The goal of the ­latter is to save the humankind from the social crisis and is to make the religions more cohesive. Navab believes that there ­are two factors which have turned the attention of believers and religious leaders to the necessity of the inter-religious dialog in its new meaning; first is the opposition culture i.e. the mix of some extremist and modernized elements inside the religions; and the second is ­the gap between new aspects of religious thinking and the current traditions inside the religion. The necessity-oriented approach requires the two sides of the dialog avoid the theological and philosophical disputes. It also requires change and modification in the constitutional laws regarding the religious minorities and new interpretation of these laws according to the new conditions. The background-oriented approach is based on the views of Aohammmad Masjed Jamei. According to this approach, there are some intellectual, social and historical backgrounds which are the base for the emergence of a new notion for the inter-religious dialog. In genearl, Masjed Jamei corresponds the formation of every notion based on two major ­factor; first, the atmosphere and the social context in which the notion has been created, second, the concept transfer of one word from one field to another. From the viewpoint of this analysis, the inter-religious dialog is dependent to the intellectual, social and historical backgrounds and gets its meaning from the new conditions. Masjed Jamei believes that the Shiites has been always an axis for presenting a new meaning of inter-religious dialog due to their different methodology i.e. using the intellect in the theological argumentation as well as the existence of a historical and traditional memory. Therefore, by taking this approach, one can make contributions to the legitimacy of the inter-religious dialog which has been weakened due to the globalization by focus on the common values and their rational explanation, re-looking to the old patterns of dialog in the historical memory and tolerance in the acceptance of the other's religious discourse.
    Keywords: Dialog, Inter, religious dialog, interaction, oriented dialog, necessity, oriented dialog, background, oriented dialog
  • Ebrahim Rezaie*, Amin Hasanrad Pages 121-132
    It can safely be said that, realizing divine names and theiracknowledgment in hierarchy of existence,forms the basis of mysticism. Turning away from this notion means putting aside mysticism as a whole.It is within this degree of conduct that the mystical seekerexceeds the level of certain states and positions and reaches the level of cognition. Likewise, the topic of the relationship between divine names and different levels of existence is one of the basic issues of Kabbalisticmysticism.This is quite similar to the topics discussed in its counterpart in Islamic mysticism.In Kabbalistic Jewish mystical way, discussions about the kingdom of heaven,the functions of each angel assigned to different tasks in every heaven and the relationship between divine names known as "Sephirot" and each of the heavens, play significant parts inthe issue. From the perspective of Kabbalistic mystics, the realm of emanation of existence is divided into four main sections: Names of God, the Throne, the Heavens and the world of matter.The first Kabbalistic world also known as Asilut, includes the main ten names of God, among which the first three emanate particularly at the level of throne or as it is called Beriyah, and the other seven names emanate in the seven heavens, meanwhile the world of matter or Asiyah is the place devoted to the manifestation of all divine names. As it is indicated in various parts of this study, similar issues can be traced in Islamic mystical literature. Accordingly, the present article consists of three parts: In the first part, referring to the two main Kabbalistic sources, i.e. SeferYetzirah and Sefer Zohar, the ten main names of God have been introduced without which the understanding of Kabbalah is impossible. The second part is devoted to elaborating on the level of the throne and describing its conveyers and clarifying which divine name is relevant to which of these mysterious elements. In the third part, the seven angels have been described and their corresponding divine names have been introduced.Here, we have also tried to indicate that according to Islamic texts, how various angels and the seven heavensare connected with different stars and are the manifestations of which divine names. The fourth part concerns with other levels of the heaven. Also included in this part, the comparative study of the fifteen-level Planetariums and their residents inIslamic and Jewish mysticisms.This leads to the disclosure of the fact that which level is the emanation of which divine name.
    Keywords: Name, Sephirot, Heaven, Kingdom, Angel, World, Throne, Star