محمدجواد عنایتی راد

Alienation is one of the subjects studied in religion, philosophy, social sciences, and psychology, referring to the process in which the self of a human is transformed into something other than itself. This research addresses the comparative analysis of this concept across different findings and theories. The research question is the feasibility of constructing a common model for the quality of human alienation and the consequences of this transformation in the afterlife, based on the principles of Transcendent Theosophy, as well as explaining its relationship with the results of other schools of thought. In line with the raised issue, the research question is: Can a comprehensive model, adaptable to the theories of other schools, be established on the basis of philosophical and religious foundations in Transcendent Theosophy to understand the "becoming other" of humanity How will the outcome and quality of this transformation reflect in the mirror of the afterlife The keyword "becoming other" in this research refers to the result of the transformative process. The authors argue that alienation is nothing more than the transformation of the human being into another realm (the transformation of the self into the non-self). This keyword is a general concept that can encompass all existential realms, meaning that humans are potentially capable of transforming into all different existential dimensions. The research methodology to find a suitable answer in this study is a comparative and qualitative analysis, with data sourced from a digital library based on computational methods.

Intermarriage is an issue that is scattered among the ontological views and opinions of Muslim mystics and philosophers regarding the quality of the formation of the worlds of existence and marriage of the names and attributes contained in the levels of existence and the results thereof, from the essence of the One to the multiplicity. The attempt of this article is a new perspective, along with an ontological examining of the possibility of the generalization of intermarriage among the types of beings, in an infinite process, called the infinite specific intermarriage. In mystical and philosophical discussions, the species of beings, especially the species of human, cannot be limited to specific states and types; because with intermarriage, these types are transformed into other types or states. The present article aims to answer this question, "is the intermarriage of species up to the point of infinity possible" And if possible, "what variables are effective in these intermarriages" It enjoys a qualitative method for the study of variables through library sources, along with an analysis of related opinions, leading to practical results. Some variables also affect each other in an interactive way. The research finding is that these variables, by affecting each other, step by step, will provide the possibility of generalizing species to the infinite specific intermarriage and will support this new attitude.

Fighting with non-Muslims and its conditions is one of the issues that have always been discussed in the interpretations. Commentators differ on who is the warrior and what is the reason for the necessity of war with non-Muslims. This research tries to investigate these views according to verse 193 of Al-Baqara Surah by description, explanation and critical analysis. In the meantime, the neglect of the Qur'an moral theory in the interpretation views has caused unjustified opinions. The purpose of the research is to identify the Qur'an ethical theory   in normative ethics in order to get a better understanding of the mentioned verse.  The results show that the moral theory of the Qur'an is close to the deontological ethics. According to this approach, harming non- warrior is morally objectionable, and a non-Muslim should not be killed for his wrong belief. Also, according to the Al-Baqarah Surah, verses 190 to 193, and its semantics, the word “sedition " indicates the destructive actions of non-Muslims as well as the persecution of Muslims, and other meanings of the word "sedition" are not among its original meanings.

Sadia Sheikh has done research in the field of Islamic studies. The current research is based on the descriptive-analytical method, in search of the roots of Sadia Sheikh's reading, in the interpretation of the verses related to women.The current research, with descriptive-analytical method, seeks to find the roots of Sadia Sheikh's reading in the interpretation of verses related to women. The most important findings indicate that in the beginning, his research literature was influenced by Fazlur Rahman's methodological thought, just like Vodud and Barlas. Sadia Sheikh, with this point of view, has tried to interpret the verses related to women by taking into account the historical context and the conditions of the time of revelation. Sadia Sheikh, after familiarizing herself with Islamic mysticism and the works of Muhyiddin Arabi, has used mystical perspectives to present feminist interpretations. Ibn Arabi emphasizes the equality of men and women in the ontological sense and believes that women can attain the highest divine knowledge. Sadia Sheikh, based on these views, seeks to create gender justice in Qur'anic interpretations.The main criticism of Sadia Sheikh's point of view is based on her hermeneutics, in which the method of philosophical hermeneutics is followed instead of focusing on the text and discovering the meaning of the theologian. In this reading, he interpreted the verses by applying feminist principles such as gender justice and equality between men and women. This approach is in conflict with the traditional method of Islamic commentators who are text-oriented and seek to discover the meaning of the theologian. By examining these influences, this article analyzes and criticizes Sadia Sheikh's views on various topics such as "beating and violence", "consistency" and "women's testimony in court" and tries to clarify the strengths and weaknesses of her feminist interpretations.

Narcissism in the Quran is a moral vice that is subject to condemnation and punishment, but in psychology, it is a type of personality disorder. Initial question: What is the difference between narcissism in the Quran and psychology The challenge between describing narcissism as a personality disorder with unconscious and involuntary aspects in psychology and as a moral vice in the Quran (which has a definite obligation with will and consciousness) reveals the importance and necessity of this research because God, the Wise, intends to educate and guide, so He does not subject a person with an involuntary disorder to blame and punishment. The present research, using a descriptive-analytical method and a library approach, has compared the commonalities and differences of narcissism in these two areas. The findings indicated unity in concept and symptoms and differences in cause and origin. Inferred from the context of the relevant verses, the cause of narcissism is the weakness of monotheistic knowledge, which, based on the rational context of revelation, can be considered a conscious and voluntary act and therefore subject to condemnation and punishment; however, in psychology, the individual does not play a role in creating a personality disorder, but since these generally do not disrupt the basic psychological functions of these individuals and, consequently, their willpower and discrimination, according to psychology, a narcissistic individual is responsible for his actions, and having a narcissistic disorder does not absolve anyone of responsibility. Introduction This article, which is an extract from a doctoral dissertation, is about an important challenge, namely the conflict between religious concepts and scientific research, or the confrontation between science and religion, from a general perspective. In this article, some moral vices in the Quran have been examined, which although on the surface are a kind of happiness and joy, after examining the relevant verses, it was found that the reason for the condemnation and condemnation of such joys is because such states are called narcissism and arrogance and are part of moral vices. Therefore, such rejoicing has been condemned and punished in the Quran. In the next stage, it was found that this moral vice has signs and symptoms that correspond to some mental disorders, such as narcissistic personality disorder in psychology. As a result of this question or doubt, it was raised whether God, who is wise and aware of the conditions of His servants, condemns and punishes people with mental disorders, because the condition for guidance and education is having will and choice for the educated. Therefore, using an analytical and comparative method and a library approach, while examining personality disorders in the Quran and psychology, the degree of convergence and divergence of psychological findings with Quranic teachings was examined and applied, and it was found that although the symptoms of narcissism in the Quran and psychology are almost the same and they mostly indicate self-suppression and egotism, the narcissist in the Quran has authority and awareness, and the cause of its occurrence is also himself. Although the narcissist in psychology is not the cause, as long as he does not deviate from the conventional norms of society, he is not deprived of responsibility, so just because he has a narcissistic disorder, no one is exempted from responsibility.Therefore, since faith in God is the center and criterion of the Quran, and the balanced self-esteem of the Quran is also characterized by its attribution to faith, therefore, God in the Quran condemns or warns of punishment for people who distance themselves from Him in various ways and who have fallen into polytheism, disbelief, and hypocrisy, and the verses that condemn narcissism or state the punishment of narcissistic people like Pharaoh and Qarun are expressed in a context that includes non-believers such as infidels, polytheists, and hypocrites. Therefore, narcissism expressed in the text of the Quran is one of the moral vices that, based on the context of the verses and the rational context of the Quran, arises from a person with understanding, will, and freedom. Although it has a kind of conceptual unity, it also has a basis for differences in terms of its origin.

Literature Review:

Regarding the background of this research, we can refer to the article by Faghihi et al. (2016), in which, by examining the Quranic and narrative teachings on narcissistic personality disorder, they extracted and examined twenty-three main personality characteristics of narcissists, including: fantasy, self-aggrandizement, self-praise, self-deception, and aggression.Zahra Faghihi. Mohammad Reza Haji Esmaili. Hamid Taher Neshat Doost. Mehdi Moti.(2016).NarcissisticPersonality Disorder from the Perspective of the Quran and Hadith. Journal of Religious Research. Volume 16. Issue 33 Also, the article by Raisi (2010) entitled “Comparative Conceptualization of Narcissism from the Perspective of Islamic Sources and Psychology” explained the common aspects of narcissism in the two fields. His findings indicate theconsistency of the concepts in religious teachings with scientific findings.Zohreh Raisi, Asghar Sepahvand. Afsaneh Badrizadeh. Maryam Tat. (2019). Comparative conceptualization of narcissism from the perspective of Islamic sources (Quran and Nahjul-Balagha). Third National Conference on Innovation and Research in Ethics and Education, Relations of Religion and Psychology. Although there are other similar works, no research has been conducted on the comparative study of the commonalities and differences of narcissism in the Quran and psychology.

The present study intends to use an analytical and comparative method and a library approach, while examining personality disorders in the Quran and psychology, and to estimate the degree of convergence and divergence of psychological findings with Quranic teachings.

Narcissism has two aspects, balanced and unbalanced. The balanced aspect in the Quran and psychology is self-esteem, which in the Quran originates from faith in God and in psychology from a healthy mind. However, the unbalanced aspect in the Quran is a moral vice that prevents growth and perfection, and in psychology, it is a kind of disorder. However, its prominent characteristic in the Quran and psychology is false self-aggrandizement, and in some symptoms, such as fantasy, a sense of entitlement, superiority, and a sense of exceptionality, they also overlap.Their distinguishing features are one in cause and origin. In the Quran, the main source of human narcissism is his egoism, which stems from the weakness of his monotheistic knowledge, which sees himself as independent and in need of God. According to the context of the verses, the individual plays a role in its creation, and the Quranic solutions for treating narcissism are also to pay attention to the existential origin of the individual, that is, God, and to reflect on His power. However, in psychology, biological factors (genetic and hereditary) or environmental factors (family and educators) have been considered effective in its creation, in which the individual often has no role.According to the context of the verses related to narcissism, the rational context of the Quran, and also the result of the impact of the Quranic verses on the changing conditions of people in the pre-Islamic era, the narcissistic audience in theQuran has the power of reason, understanding, choice, and discernment. In psychology, personality disorders also include a wide range of mild, moderate, and severe mental illnesses, which are discussed in four areas: cognition, emotional state, interpersonal functioning, and impulse management. Therefore, it is necessary to note that a person is placed within the criteria for a personality disorder if this disorder is observed in him in many conditions and situations and leads to significant distress or serious damage to his social or occupational functioning. Therefore, although the internal conflicts of people with personality disorders make it easier for them to commit crimes, these conflicts (at least in narcissists) are not to the extent that the person cuts off contact with the outside world and becomes devoid of willpower and discernment. Therefore, the narcissist in the Quran has choice and awareness, and the cause of its occurrence is also himself. In psychology, even though a narcissist is not the cause, he is not exempt from responsibility as long as he does not deviate from the conventional norms of society. Therefore, simply having a narcissistic disorder does not absolve anyone of responsibility.Since faith in God is the center and criterion of the Quran, and the balanced self-esteem of the Quran is also characterized by its attribute to faith, therefore, God in the Quran condemns or warns of punishment for people who distance themselves from Him in various ways and who have fallen into polytheism, disbelief, and hypocrisy, and the verses that condemn narcissism or state the punishment of narcissistic individuals such as Pharaoh and Qarun are expressed in a context that includes non-believers such as infidels, polytheists, and hypocrites. Therefore, narcissism expressed in the text of the Quran is one of the moral vices that, based on the context of the verses and the rational context of the Quran, arises from a person with understanding, will, and freedom. Although it has a kind of conceptual unity, it also has a basis for differences in terms of its origin.

Due to various social, political, and other contextual factors, the Holy Imāms (‘a) sometimes refrained from openly expressing the true rulings and instead resorted to taqīyyah (prudential concealment) when conveying religious rulings. To describe this phenomenon, jurists have employed the term “predication on prudential concealment” (maḥmūl ʻalā al-taqīyyah). Two primary approaches—maximal and minimal—have emerged regarding the role of taqīyyah in the differences found in aḥādīth (narrations). Proponents of the maximal approach argue that taqīyyah is the primary cause of variation in narrations and consider its influence to outweigh other factors. In contrast, the minimal approach, supported by scholars such as Shaykh al-Mufīd, Sāḥib al-Jawāhir, Shaykh al-Anṣārī, and contemporary jurists like Āyatollāh Sayyid ʻAlī al-Sīstānī, assigns taqīyyah a much less significant role, treating it as just one among several reasons for differences in narrations. This study, by analyzing the views of Āyatollāh Sayyid ʻAlī al-Sīstānī and providing relevant evidence and arguments, challenges the significant influence of taqīyyah on ḥādīth differences. Additionally, it discusses the refinement of ḥādīth collections by filtering out taqīyyah-based narrations, demonstrating that the presence of such narrations in these collections is minimal.Keywords: Predication on Prudential Concealment, Ḥādīth Differences, Āyatollāh Sīstānī, Ḥādīth Refinement, Taqīyyah.

One of the significant issues in the field of religious epistemology is the hermeneutic components that influence religious knowledge. These factors aid in a better and deeper understanding of religious statements, namely the Quran and the Sunnah, and play a crucial role in encountering religious texts or reinterpreting them to foster the growth and production of new meanings and content from religious statements. This article, using a descriptive and analytical method, examines the collection of hermeneutic components from the perspective of Ayatollah Javadi Amoli, illuminating a new method for interpreting innovative and new meanings from religious statements. These factors, according to him, are: 1. Growth and production of religious knowledge. 2. The eloquence of the text of Sharia. 3. Rejection of subjective interpretation. 4. Differences in speaker, audience, and wording. 5. Belief in the spirit of meaning. 6. Hierarchical nature of the meanings of religious statements. 7. Hierarchical understanding of religious statements by humans. 8. Better understanding of religion in the shadow of the advancement of empirical sciences. 9. Influence of presuppositions on the understanding of the text. 10. Presenting new questions to religion. 11. Epistemological doubts and challenges to religion. 12. Necessity of time and place.

The truth of the human being, according to the theories of Asalat al-Wujud (Primacy of Existence) and Tashkik al-Wujud (Gradation of Existence), is not confined to deterministic or fixed philosophical-logical definitions. In Hikmat-e Mot‘āliyeh (Transcendent Wisdom), the human is a spectral–probabilistic being who has the capacity, in the course of evolution, to actualize all potential faculties and existential domains. The human experiences determination and limits proportional to the diverse existential positions it occupies. These positions vary according to his action, movement, and identity and existential classifications; hence, definitions such as "rational animal"(Ḥayavān-e Nāteq) do not manifest in Hikmat-e Mot‘āliyeh. Based on the spectral biological model, the human is a diverse entity flowing through existential strata. The central question of this research, relying on the principles of Asalat al-Wujud and Tashkik al-Wujud, is: What is a spectral human and how can the quality of abstraction of human diversity be explained on this basis The research method is descriptive-analytical, and based on the foundations of Hikmat-e Mot‘āliyeh (Transcendent Wisdom), it philosophically elucidates the spectral human theory. This framework demonstrates how the principles of "Primacy of Existence" and "Gradation of Existence" enable the formulation of the human as a spectral being in Sadraean anthropology. For elevating the quality of understanding, conceptual models, propositions, and symbols of mathematical logic are employed.

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.

Since the authority (qawwāmiyat) of men over their wives is defined in verse 34 of Sūrat al-Nisā as among the marital aspects and in the realm of typical and rational purposes of a marriage contract, and on the other hand, authority in the sense of management and guardianship refers to the two dimensions of duty and right, the resultant of these two is that the authority and management of men over their wives is subject to conditions such as intellectual maturity, resourcefulness, payment of dowry and fulfillment of marital duties. Therefore, authority as an aspect of men's status cannot prove the right of absolute obedience for them and be the basis for development of rights based on desires and whims. The present study is intended to analyze the viewpoints concerning the authority of men over their wives from the point of view of interpreters and jurists with a descriptive-analytical method. The achievement of this research is that one of the dimensions of the husband's authority is to correct the oppressive behavior of the wife who enjoys the rights of marriage, but has refused to fulfill the husband's rights and has become disobedient and rebellious. Given his right of authority and observing the three modes of punishment in a correct way, the husband keeps her wife away from the harm and injury of divorce while maintaining her respectability inside the home. However, a woman's academic and other personal and social activities, if they do not conflict with the rights and fixed territory of her husband’s authority, do not per se fall under the husband's right of obedience.

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.

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 argumentsThe 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.

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.

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.