مقالات رزومه محمدجواد عنایتی راد

In this article, the problem of Sayfuddin Amidi's (551-631 A.H.) - a prominent Ash'ari theologian - criticism has been investigated in the denial and refutation of the infallibility of Imam Ali. In the book Abkar al-Afkar fi Usul al-Din, seven cases of doing and living as obligation have been attributed to Imam (a) and concluded that the requirement of those obligations is the absence of infallibility. The findings of the research show that none of the seven requirements may be taken as being against the infallibility of Imam (a). Amidi is a person of polemics and fallacies, he does not have mastery of history and hadith and he used weak narrations, he is not impartial in his research and fanatically seeks to prove his presuppositions. Issues such as accepting arbitration, pledging allegiance, cooperating with caliphs and dealing with the killer of Zubair, etc., may not be taken as being in conflict with infallibility.

Infallibility is the most important condition of Imamate from the point of view of Shia, a number of Quranic verses are presented as proofs of infallibility, the verse of purification is one of these verses. Different thinkers have presented interpretations of the verse with different approaches. Seifuddin Amadi is one of the scholars who has presented a reading of this verse with a theological approach. In his book Abkar al-Afkar, he rejects the infallibility of Hazrat Zahra (pbuh) as the verse indicates infallibility. Before him, none of the Ash'ari theologians discussed the purification verse in refuting or proving infallibility. Also, the method he used is new and has not been answered. The importance of the issue of imamate, the important place of infallibility in the issue of imamate, the unanswerable nature of his reading of the verse, his method to prove his claim and the negation of the verse's implication on the issue of infallibility of the imams (pbuh), make it necessary to examine and criticize his opinions in this field. Therefore, in this article, we want to criticize Aadi's reading of the verse with the approach of text criticism. Therefore, firstly, Amadi's reading of the verse of purification and how he uses it to reject infallibility is presented, then, relying on a set of intratextual and extratextual evidences, Saifuddin Amadi's opinion is criticized.

The identification of the ethical system of the Quran as a guide for attitudes and actions has consistently been a focus of Muslim scholars. Numerous works have been written to identify the ethical system of the Quran, but it seems that a one-dimensional approach to the verses and relying on a ethical theory in normative ethics - to explain the ethical system of the Quran - is incorrect. In this research, we have attempted to reinterpret the ethical system of the Quran using a critical method and to provide a clearer and more accurate explanation of it. In this regard, while describing ethical theories (consequentialism, deontology, virtue ethics) and analyzing them in detail, we have sought to examine their validity in light of the verses of the Noble Quran. The result of this research is that considering the concepts of "Islam" and "faith" in the Quran, human beings with different levels of knowledge and motivation at each level need to choose one of the ethical theories. Additionally, the Noble Quran encompasses unique and higher ethical values.

The Qur'an's negative view of joy/exultation has caused the suspicions in "Suha"'s (pseudonym) Naqd-e-Quran book. From this negative view, Suha concludes that the Qur'an is not revealed, because with the assumption that it is revealed, God must recognize all the basic and psychological needs of mankind, such as joy/exultation, but verses such as 10 of Surah Hud, which condemns man's joy/exultation at the time of grace and He brought it along with boasting, it is the opposite of this. This essay has answered this doubt by using descriptive-analytical method and library approach. The result of the present research shows that Saha has criticized the ratio of joy/exultation and pride to human beings based on the dissociative point of view. While the clear text of Quran is coordinate and respect the cohesion/ coherence of the verses (paying attention to the context of the verse and the context of the chapter) is nessesary in its interpretation. According to the cohesive view, the reason for condemning joy/exultation state and mentioning the relation "proud" is forgetting the source of grace and neglecting God, which often happens to unbelieving people.

The traditional and incorrect interpretations of some family verses are among the factors that have caused some Islamic societies such as Afghanistan to have an incorrect belief about husband and wife position and couples' interaction. In this research, verse 34 of An-Nisa Surah and the concept of “Qawāmūn” (in charge) has been investigated by combining library and field methods (asking Afghan professors and intellectuals and analyzing it). It has been proven that the Afghan commentators’ incorrect interpretations have brought unfortunate consequences for the people. Negative attitude towards women and their rights, unhealthy lifestyle, gender discrimination and violent encounters are among the consequences of this superficial perception in Afghanistan, which should be considered with a comprehensive approach.

One of the divisions proposed in connection with the narration is its division into iftā’ī and ta’līmī. Iftā’ī narration refers to the narration that only expresses the current duty of the questioner. On the other hand, there are ta’līmī traditions that express the general ruling for the purpose of training jurists (fuqahā) and master jurists (mujtahidīn). One of the most important issues regarding this division is to provide characteristics that can be used to distinguish between taʻlīmī and iftā’ī narratives. By using the descriptive-analytical method and through sampling in the book Tahdhīb al-Aḥkām of Shaykh al-Ṭūsī, this study has tried to present the most important characteristics of knowing these two categories of narrations. This study has concluded that the four main characteristics of the narrator’s attributes, the conditions of the time of issuing the narration, the content of the narration, and the use of the ta’līm style, are the most important characteristics for understanding ta’līmī narrations. It is worth noting that all these characteristics are used as a witness for being ta’līmī and it is necessary for a person to be sure of these things in order to be able to apply the rulings of ta’līmī narrations.

The term Din (religion) in the contexts of belief and practice is among the fundamental concepts in the Quran. Due to the complexity of its semantic scope, the study of semantics is necessary. Non-systematic interpretations of this term throughout history have led to unscientific interpretations and extremist actions by believers of Islam. In this discourse, we aim to employ the method of structural semantics to analyze the semantic components of terms related to Din within the context and co-occurrences of words in the verses, in order to achieve a clearer understanding of the term's usage in the Quran. To achieve this, in the first step, we will explore its roots in Semitic and Arabic languages, and then its semantic domain will be investigated based on co-occurrence relationships, including complementary, contrastive, and intensified relationships. This research demonstrates that the term Din has the most significant associations, in order, with the terms monotheism, innate disposition, submission, excellence, polytheism, unity, the nation of Abraham, and difficulty. Furthermore, the term Din is found in adjectival combinations with the terms pure, lasting, and truth. A linguistic analysis of co-occurring terms underscores the necessity of an ethical reading of the term Din in the Quran. According to the research findings, the preservation of ethical values based on natural morality takes precedence over the beliefs of individuals.

One of the issues that has prompted different views in the verse of mubāhila (mutual cursing) is determining the referent of anfusanā (our souls) in this verse; that is, which person(s) is meant by anfusanā. The identification of anfusanā in this verse is very important; because that person, whom Almighty God has considered to be the soul of the Apostle of Allah (S.A.W.), must enjoy the same virtues and excellences as the Apostle of Allah (S.A.W.). So, it denotes the superiority and Imamate of that person after the Apostle of Allah (S.A.W.). Since there are four important perspectives in this regard, which include 1. The Apostle of Allah (S.A.W.), 2. Ethnic groups and nomadic tribes, 3. The Apostle of Allah (S.A.W.) and the Commander of the Faithful, 4. Only the Commander of the Faithful, the purpose of this article is to study and explore the referent of this verse with a descriptive-analytical method. The basic question is, "Who is the real referent of the word anfusanā according to the Qur'anic verse?" By examining these viewpoints, we come to the conclusion that the Commander of the Faithful (A.S.) is the referent of anfusanā in this verse.

Recognizing the correct narration for forged one has always been the concern of Hadith scholars. One of the ways to discover forged narrations is to analyze and investigate the motivations of the narrators for forgery. The main concern of this article is to express the opinions of Seyyed Ali Sistani in the methodology of discovering fake narrations and explaining its rules based on the motives of forgery. Although the motives of forgery have been mentioned sporadically in numerous articles and books, the discovery of rules based on a complete list of the motives of forgery has not been emphasized so far. Seyyed Ali Sistani, as one of the jurists familiar with the topics of Hadith science and especially the field of Hadith disputes, has opened the way for the recognition of forged traditions for the purpose of resolving Hadith disputes by presenting a list of reasons for falsification. This research, in addition to explaining his foundations, by citing evidences from Hadith scholars and examples of Hadiths, investigates and develops the factors and motivations mentioned by him and states rules for discovering fake traditions based on the motivations of forgery.

Hadith and Sunnah have been affected by much damage. One of the most important of them is the difference and conflict between narrations. The approach of Ahl al-Bayt (the household of the prophet) (AS) in creating conflict between the Shiites is one of the neglected and less discussed causes of the conflict between the hadiths. The Pure Imams' different answers to the same questions and adopting such an approach by them is effective in removing theological doubts. Also, it acquaints us with the Infallible status in using figures of speech. Differently answering of the Pure Imams have been referred to in several narrations and their companions have considered it difficult to believe or accept. This paper aims to mention some usages of this approach in jurisprudence and revealed rules. Also, it considers the fundamentals and innovations of Mīrzā Mahdī Iṣfihānī and Ayatollah Sayyid Alī Sīstānī. These two traditionist jurists have explained several reasons for this issue and considered its nature different from Taqīya (the conformity with the Sunnites). Also, by criticizing and analyzing other scholars' views, they have discussed its narrative evidence and examples.

The reasoning verses and argument against the claimants of Divine sonship and Trinitarian monotheism face an epistemological challenge in the eyes of critics of Islam. For them, the excitement-bearing state of the saints` belief in the trinity is of such a high value that is beyond the teachings of the holy Quran. Norman Geisler, the author of Answering Islam has accused the Qur'an of misunderstanding, citing some verses denying the divine nature and trinity. Some commentators and translators have also agreed with him, regardless of any real verbal meeting and the lexical delicacy. Yousef Ali and Radoul are among the translators and Fakhr Razi is among the commentators. In this article, Geisler's view has been analyzed and his view has been criticized by lexical, interpretive, Quranic evidences and also by the sources cited, it has been shown that the accusation of misunderstanding of the Holy Quran regarding divine divinity and Trinitarian monotheism may not be taken as true.

Based on the principles including: 1. Separation of religion and religious knowledge, 2. General transformation in science, 3. General correlation between all branches of knowledge, 4. The susceptibility of religious knowledge to human knowledge, 5. Silence of Shari'a, 6 The effect of the interpreter's presuppositions on the text, etc. The theory of general transformation holds that there is no any fixed and everlasting religious perception.  Regarding viewpoints of Ayatollah Javadi Amoli and based on rational and analytic method, the present article has criticized the mentioned theory and its foundations. The lack of transformation in some scientific branches such as positive propositions, rational requirements, truth and falsity of scientific propositions, existence of degrading transformation along with evolutionary ones, lack of the effect of all Knowledge bodies on religious Knowledge, unjustified correlation and general transformation of human knowledge and consequently religious knowledge along with its internal contradiction, and eventually endorsing the rules governing the methodology of language are among focal factors in not accepting the general transformation of religious knowledge from the perspective of Ayatollah Javadi Amoli, and in fact this theory leads to the" Knowledge replacement. "Additionally, the distinction between the nature of religion and the religious epistemology as well as inability to understand the truth of religion are other factors in rejecting the aforementioned theory.

Stephen Hawking, a contemporary theoretical physicist, considered the discovery of a unifying theory in physics to be very effective and he claims the existence of the theory of great unity by claiming the three possibilities. He considers the works and benefits of ontology such as; the possibility of recognizing and describing the laws governing the universe, knowing how the extreme small universe works at the beginning of creation, answering questions about the beginning, the cause of creation, and the role of God as the Creator of the universe for the theory of unity. The metaphysical results and implications of the theory of unity in this article are extracted and examined in a comparative way with the graded unity theory of Mullā Ṣadrā. The graded unity of existence has a significant impact on ontology as well as philosophical epistemology and is a factor for linking sciences with each other, explaining the relationship between the parts of the universe, analyzing human’s liberty without contradicting the divine will, explaining the beginning of the world and answering other ontological ambiguities. It is shown in this research that Hawking’s philosophical questions can be answered with Mullā Ṣadrā’s theory of unity of existence.

Muslim scholars regarding predicative attributes have proposed methods such as anthropomorphism, esoteric interpretation, suspension and affirmation without quality(bila kayf). Muhammad ibn Ishaq ibn Khuzaymeh, the great Sunni narrator and jurist (233-311 AH) in his book Al-Tawhid has proved the predicative attributes by quoting a multitude of verses, narrations and argumentsThe question is what are the claims of Ibn Khuzaymeh and his arguments?The research hypothesis is that Ibn Khuzaymeh proposed arguments such as pre-eternity and strength af the attributes of God, claimed affirmation without anthropomorphic and rejected the esoteric interpretationstudying and exploring Ibn Khuzaymeh's book in a descriptive-analytical method led to the following results Ibn Khuzaymeh's arguments encountered many conflicts and restrictions and not only he had no success in tackling anthropomorphism but also raised further discussions on Tajsim.In spite of esoteric interpretators falsification, he has repeatedly used esoteric in explaining the verses and narratives. Ibn Khuzaymeh's book Al-Tawhid has always been subterfuge af salafi leaders such as ibn Taymiyyeh and has been the subject af interest to Wahhabism.Showing the inadequacy af this book a great affect on the defense af pure monotheism.

Norman Geisler believes that the reason for the transition of the God of the Abrahamic religions from the Trinity to the height of Oneness and All-Richness in the Qur'an is the influence of Plotinus' thought on it. This has led to the emergence of a monotheistic gap between the Bible and the Qur'an. On the one hand, he believes that the thought of the absolute simplicity of divine essence comes from Plotinus and is imported to the Qur’ān in the form of Aḥad and Al-Samad words, and on the other hand, he believes that the relation between attributes and essence is inevitably implied by the occurrence of plurality and the negation of absolute simplicity. In this paper, the dimensions of Geisler's critique have been examined from the perspective of Sadrian theosophy. Instead of the claim for the importing or imposing simplicity concept onto the qur’ānic verses, the inference of the simplicity of the divine essence is done through a philosophical analysis of divine attributes such as absolute richness, absolute perfection, non-limitation and non-destructibility of the divine essence, all kinds of combinations (including the combination of the attributes and essence) are rejected, and the simplicity of the divine essence is emphasized.

The present research delves into the Qur’anic root of ṭawāf al-nisā (second circumambulation after which one’s wife becomes lawful) in the Qur’an based on the exegetical traditions. Under the interpretation of the verse, ﴾and go around the Ancient House﴿ some traditions have been related from the Infallible Imams (A.S.) concerning the interpretation of the verse and its application to ṭawāf al-nisā. While examining these traditions and another tradition that has been related from the two major sects (of Shī‘a and Sunnī), it can be said that the verse is brief in this respect and, on the other hand, given the weakness of the sanad of the traditions that have interpreted it to ṭawāf al-nisā, one cannot rely on them. The most clear implication of the verse and the strength of the exegetical traditions that have interpreted it to pilgrimage circumambulation (ṭawāf al-ziyāra) and the lack of report of ṭawāf al-nisā in the Prophet’s (S.A.W.) Hajj and the Infallible Imams (A.S.) prior to Imam Bāqir and Imam Ṣādiq (A.S.), this interpretation is preferable and ṭawāf al-nisā is provable through the traditions.

The lawfulness of dhabīḥa (sacrifice) in Revealed Scriptures is implied from āya 5 of Sūrat al-Mā’ida، and the reason for it، besides the contexts and appreciativeness of the ruling for lawfulness، is that the word ṭa‘ām (food) in the above-mentioned āya، as testified by convention and lexicon، means dhabīḥa or related to dhabīḥa and the traditions concerning lawfulness approve it. The traditions that have interpreted ta‘ām as grains، are either in terms of mentioning the evidence or are contradictory to these traditions; in case of contradiction، the external aspect of the āya or the originality of lawfulness is referred to. There are discourses on reconciliation of the contradictory traditions، from which Shahīd Thānī’s discourse in predicating nahy (prohibition) to karāhat (repugnance) is preferable.

The fifth verse of Maidah chapter is of those not agreed with by commentators on the lawfulness of what sacrificed by the people of the book. The verse clearly refers to the lawfulness of those people‘s food for Muslims: The food of those who have received the Scripture is lawful for you. Lexically considered, the word food means sacrifice or something more general than sacrifice. Yet, the traditions under the verse seem to be contradicted. In some traditions by food is meant sacrifice, while in some other seeds. This paper has viewed seeds as an example for food; in this way there can be no contradiction in traditions. Not agreeing with this view, the traditions would be of no validity and one must trust only on the external meaning of the verse or prefer those traditions supporting sacrifice because of their harmony with the verse.

The lunar month begins with sighting of the new moon. The renowned majority of the jurists regard the sighting of the moon in the horizon of the observer، and some others in any horizon، as a sign of the beginning of the month. One of the common reasons of both viewpoints is the traditions، in which absolute words such as sighting (ru’yat)، citizens of a city (ahl miṣr)، and another country (balad ākhar) are mentioned. The proponents of difference of horizon have considered the absolutes as referring (munṣarif) the cities of the same horizon، and the advocates of sameness of horizon have not accepted reference (inṣriāf). In this research، after relating and commenting on the traditions، the legal، theological، and exegetical evidences on the non-reference are mentioned and consequently the theory of the sameness of horizon is defended.

The distinction between moral and non-moral goodness and badness and identification of the criteria of this distinction is one of issues ofethics and moral philosophy. In explaining these criteria, different schools of ethics in the West have proposed various ideas. As the criteria of this distinction, intention or motive has been introduced by oriented Motivation theories, action by deontologists, and pleasure by hedonists; but from the Islamic point of view three criteria can be proposed: agent-oriented goodness and badness (based on agent's freedom and volition), act-oriented goodness and badness, and positive and negative, individual and social, effects of action. Conscience, inborn dispositions, reason, the conduct of the wise, and the principle of justice are some cognitive tools for identifying these criteria.

It does not seem unlikely the permissibility of suicide in cases of mutual trouble -that has the more important criteria- and also where one is distressed and is suffering from a terminal disease, since the verses and traditions indicating the illegality of suicide are either unrelated to these cases and/or the subject of the reasons for emergency and the emergency rule includes these cases contrary to the majority opinion and the reason and traditions of the learned do not denounce the suicide.