مهدی تراب پور

Examining the theory of legitimacy in the political thoughts of Allameh Hilli and Ibn Taymiyya, this paper seeks through comparative study to highlight the strengths and weaknesses of their views and present a coherent theory about the political legitimacy which is derived from Islam and which is based on reason, the Quran and Sunnah. Using a descriptive- analytical method for highlighting the points of similarity and the differences between the two views, the paper concludes that Ibn Taymiyya has not been successful in his theorizing because of his misconception of the issue of Imamate. His views have some of the drawbacks like contradiction, holding that people should participate in legitimization, presenting non-realistic criteria, secularization of society and regarding corrupt and authoritarian governments as legitimate. Based on reason and Sunnah, Allameh Hilli’s theory does not have such drawbacks. He has been able to logically organize his view about political legitimacy according to true Islamic worldview and regards that political legitimacy originates from the legislative will of God, which cannot be realized except through a divine decree.

This research presents a through critique of the theoretical principles of legitimacy in Ibn Taimyyah’s political thought. It tries, by resting on intellect, the Qur’an and Sunnah (tradition), to show the unsoundness of his thought. The influence exerted on some so-called Islamic governments in the region by Ibn Taimyyah’s Salafi thought regarding political legitimacy increases the importance of this research. Using a descriptive and critical method and explaining the view of Ibn Taimyyah about political legitimacy and its principles, the present paper concludes that his failing to adopt a reliable scientific method, he has not been successful in theorizing about political legitimacy. His preconceptions have such problems like: inattention to the intellect, lack of understanding of Imamah in Islam, confusing the idea of Imamah with the idea of prophethood and inattention to authoritative widely narrated texts, authority of unanimous agreement and the justice of the Companions of the Prophet.

Mirza Naiini’s defense of constitutionalism was intended to support the idea of forming a popular institution called "assembly" and thus limiting the king's jurisdiction. For him constitutionalism is not an ideal system at all, because it is an infallible Imam that has to be at the head of government. However, during occultation period this position has to be entrusted to the jurists who enjoy all the requirements, i.e. general deputies of the Imam. Therefore, it is necessary to carry out a survey on the reasons behind Naiini's defending the idea of having an assembly during the period of a tyrannical regime. obviously, when we write about his idea we should rely on a descriptive method and when we want to investigate them on a rational-narrative method in order to show that the main concern of Ayatollah Naiini, an Usuli jurist, who held that proper conditions for building an ideal system were not available, was how Shiite theoretical principles could be generalized according to religious thought and demands of the time. The legitimacy of having a national consultative assembly can be established accordingly.

Although corporeal resurrection is one of the affirmed religious doctrines, there have been long debates about it over the history. Studying the question of reincarnation and clarifying its relationship with corporeal resurrection will close one of these debates. The present paper is centered on a descriptive method in recounting the viewpoints and on a review of intellectual and transmitted science in studying and criticizing them. It is unsound to use reincarnation as substitute for resurrection because it is not only in contradiction to the Quranic verses and traditions but it is also conveys the idea that two souls belong to one body and two spirits exist in one body. Furthermore, it is indicative of disharmony between soul and body. However, reincarnation which means formation of man's soul in a especial ideal from which corresponds to his intentions, faculties, and deeds not only has no undesirable effect but also has religious basis. Corporeal- spiritual resurrection means that the soul joins the body and the body is exactly the same as the worldly body, although man’s worldly body is material and natural and his body in hereafter has the character of the other world.

The holy Quran has confirmed God's attributes and the Quranic verses which represent the referece for explaining how to ascribe attributes to the Essence of the Divine, what evidence can be given for the fact that they are ascribed to God and whether or not these attributes have reality and whether they are mere name's even though the Essence of the Divine does enjoy their effects. The article is intended to discuss the subject of the attributes of the Divine in a systematic and logical way from an ontological angle. This article, in fact, seeks to explore how God has perfect attributes and to examine whether or not they are finite on the basis of the rule " Necessary Being in Essence is Necessary Being in all aspects" and secondary items derived from this rule. The mistakes which are made in the way of ascribing attributes to the Essence of the Divine is also discussed.