فصلنامه شیعه پژوهی
پیاپی 10 (بهار 1396)

The meaning of the Religious language is one of the important topics of philosophy in this period. Philosophers have studied this issue seriously and different views, such as Ineffable, theory of negative theology, Metaphor theory, Mystical transcendence theory, Theory of functionalism, Semantic Theory, have raised. In the meantime, some researchers studying the works of Mulla Sadra as one of the most important philosophers of Islam have tried to extract his views on the religious language. The result is that he believes that religious language is layered. Mulla Sadra's approach in religious language is defining of words and he is not taking away from the original meaning. This article examines Mulla Sadra in the language of religion. In the language of religion the sense of the divine attributes with emphasis on the divine attribute and analysis of the semantics of the language of religion in the realm of resurrection are studied

Zorara ibn Ayon, a jurisprudent, theologian and Imami scholar, is one of the main characters of the Kufa city in the second century of Hegira. In various jurisprudential, verbal and hadith spheres, he has had remarkable activities in the Imamiyah, although he is well-known personality from the perspective of Rijāl and Hadith, but his "ijtihad" function has not been explained for various reasons.
This paper seeks to elucidate the thoughts and functions of Zorara's ijtihad with the method of analyzing Rijālī's and hadith's propositions belonging to him with the historical context insight and according to the types of questions posed by him in order to clarify how much he has gone further from religious texts in his thoughts. It also explains his attitude to the texts and the degree of adherence to them.
It is assumed that while he has performed valuable role in the area of hadith, the element of opinion-oriented approach is clearly seen in his ijtihadi practice, as it can be seen in some of his theological and jurisprudential views and also the continuation of his thoughts can be seen in his "Fatahy" students like Ibn Bokair

During the Prophet's mission, intellectual and theological thoughts did not challenge Muslims, but with his death, following the widespread political and social developments that the Islamic society saw, theological Issues were sometimes not only seen as a Muslim's belief, but also as a symbol of a divided stream from the unified Islamic Ummah. Meanwhile, Imam Ali (AS) was dismissed from the government and the field got tight for him, because the government is just one of the shades of Imamate, During the time of departure, he expressed correct theological ideas and when he took control of the government, he did not hesitate to identify the deviations of thought and the expression of the correct belief. Nahj al-Balaghah, reflects a corner of these confrontations, therefore, this research with the descriptive and analytical method, is going to the answer to this question which is the most important theological issues of Imam Ali (AS) and his approach with the theological problems in the Nahj al-Balaghah. The research findings indicate that Imam (AS) with three instruments of the Quran, tradition and reason was faced the challenging theological subjects: Imamate, Disbelief and belief, Arbitration in religion, predestination, likeness and dislikeness

One of the clear matters on leadership and Imamat of Ali's reason is Velayat verse. With this lucid document; however, this logic is in doubt by enemies. One of main doubts is to believe on this verse which means leadership of Imam Ali and sent it by Allah in lifelong of the prophet. This is accepted by Sunnies and Shiites which is not proved. Various responses are given to that which is wrong or not true. We decided to give clear and exact answers to these challenges.An abridged response is that the word of leader is not tried to prove Velayat and the right of it. This paper attempts to study this subject by librarical and analytical method to get the best answer the doubt about leadership of Imam Ali in Lifelong of Prophet Muhammad

The Safavid era is the first reign of twelfth-Imam of Shia. On the other hand, it is the first reign which the Ulama came into the field of Politics seriously & had run their laws, decrees & political functions up to the last official Safavid king, Shah Sultan Hussein- in this era. Since Iran’s official religion had been declared twelfth-Imam of Shia, the rule confronted to two religious groups who were Sunni & non-Moslem religions. Historical sources reported different views & maybe contradictory one about this problem & they even had different approach towards a minority. In this paper, it will be studied that “how had been rulers’ interaction, approach, & the Safavid rule in three periods of times follows as foundation, stabilization & demise towards religious minorities? Had the way of the Safavid rule discriminated or been equal against non-Muslims? In the research, we will consider different factors which affected to interaction among five religious minorities including Christians, Zoroastrians, Jews and Indian founders. The result of the paper will identify & explain effective factors on interaction of minorities & compare partial position of minority in interacting with rule

The chapter of Imam al-Husayn’s martyrdom epic in Shaykh Saduq’s book entitled al-Amāli is one of the old Shiite sources in this regard, remaining from fourth century. Some narrations of this book were misused by Gholāt and spread from tenth century onwards having tremendous influence of Shia thoughts in next centuries. Shaykh Saduq has narrated five detailed narrations in five sessions which do not fit into a comprehensive chapter. Despite the fact that Shaykh Saduq's report is based on hadiths, the tone and tense of his narrations, like Ibn Aʻtham Kufi’s, is present tense. In addition, Shaykh Saduq's narrations are also very similar to Ibn Aʻtham’s account to the extent that both reports are presumed to be derived from storytellers 'legends known in Iraq, which gradually became parts of transferors’ narrations, thereby reaching Shaykh Saduq. His narrations about Imam Husayn and the day of Ashura in addition to textual disturbances are sometimes incompatible with certain historical events, and the status of the infallible Imams. This paper seeks to point out some of these false allegations and investigate their historical and narrative content