فهرست مطالب مسعود رهبری

the Qur’an to describe the perseverance of some special servants of God in the face of hardships and sufferings. In this article, by exploring the concept of “graceful patience” in the Qur’an, narrations and commentary books, we will get a clear concept from it and test the hypothesis that the Qur’an’s mere narration of the mode of patience of Prophet Ya‘qūb (A.S.) and recounting his wish for enjoying graceful patience mean that his highness is fully embellished with this virtue and his way of patience can be a model for the whole of the believers? The article seeks to prove the claim that the exemplary of graceful patience in the Qur’an are prophets such as Job (A.S.), Abraham (A.S.), and the Holy Prophet of Islam (S.A.W.), and the Qur’an in telling the story of Jacob (A.S.)’s facing the loss of his son, does not intend to confirm the behavior of this great prophet and providing a full-length exemplar of his patience.

In Allameh Tabatabai's epistemology, human knowledge is based on beliefs that are certain, fixed, and compatible with reality. Since he considers the basis of human knowledge to be axioms, he is considered to be a maximal proponent of foundationalism and bases his theology on it. In his theology, God and His attributes are objective and real, and the human mind, by using the techniques of reasoning, can realize the truth of the divine realm to its fullest extent with certainty. Without resorting to figurative language, human language also has the ability to speak of the truth of God by using the literal meaning of words (denotation). In contrast, Brummer is considered a minimalist foundationalist and considers any proposition to be questionable. In his view, human knowledge of God is limited to His manifestations, and the human perceptual system is not able to discover the truth of the divine realm. To speak of God, the language of religion is more a figurative and prescriptive language than a real and narrative one, which does not reflect the truth but seeks meaning to life and expresses the devoutly religious lifestyles and the appropriate behavior of believers in relation to God. Therefore, Allameh Tabatabai's theology is based on certainty while Brummer's is intermingled with relativity.

In theological studies, the concept of personal God implies predicating to God attributes such as consciousness, will, life, power, goodness, and interlocution. These are God's attributes according to the sacred books of Abrahamic traditions. According to the followers of Open Theology, the way that classical theology describes God is incompatible with the Bible. They try to solve this by reconsidering and redefining divine attributes such as divine absoluteness, absolute simplicity, and perfection. In relation to the dichotomy of transcendence/personification of the Divine Truth, Allameh Tabatabei, however, finds a third way such that both parties receive the stance they deserve without sacrificing one for the other. Firstly, taking advantage of philosophical rules, he proves the viability of the predicating the personal attributes of perfection to God, and then in the next step, after making a distinction between the stations of Oneness and Unicity, he attributes transcendence, formlessness, and impersonality to the former, and attributes of perfection to the latter.

The position of the Active Intellect in the system of Peripatetic thinking, and especially in Avicenna, is very fundamental and important. This being has a unique role in thestructure of the Universe as well as the process of human knowledge. The aim of this article is to explain epistemological standing of Active Intellect in the thinking system of the most important peripatetic philosopher in the Muslim world, Avicenna.According to Avicenna, human knowledge can not act correctly without a spiritual sacred intellect; so the knowing process in its all stages needs to emanation and intermediary of a being such as Active Intellect. Active Intellect in the thought of Avicenna hasfive epistemological roles: emanation of the first intelligible beings, emanation of the second intelligible beings, being as a place for collection of the perceptive images, presentation of the observed images in dream and presentation of universal revealed images to the prophets. The theory of Active Intellect has not remained safebecause of the future critics who have made criticisms on the ontological and epistemological standing of Active Intellect.