فهرست مطالب seyyed hasan qazavi

In this research, with an analytical-descriptive method, the effects of two collateral causes on one caused from the point of view of Muchr('39')tazilites and Imamiyyeh as well as human ability and Divine power are studied. As is understood by the findings, The Muchr('39')tazilites, including Abd ul-Jabbar, while believing in the primacy of human ability over action, also believe in the power of God over all contingent beings. But in the conflict between the power of God and the power of man over an action, they have considered only man as capable and have tended to delegation. In Imamiyyeh, some of the first theologians (from the companions of the Imams) consider both God and man to be capable in such a way that human ability is conditioned on the health of the limbs and joints and the health of the body, and the fulfillment of the action depends on the cause caused by God. . Some have agreed with the Muchr('39')tazilites and some have spoken of Godchr('39')s power as being more effective than that of man. Contemporary theologians have defended both the power of God and the power of man by recognizing human power as being based on that of God.
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Most Shi'ite and Sunni commentators, when commenting the verse, "Then We ransomed him with a tremendous victim", have said that the meaning of " a tremendous victim ", is "ram". Since the word tremendous has been mentioned in a small cases of the Qur'an, including "tremendous calamity", "tremendous message" for Resurrection, "Tremendous Throne" and " Tremendous nature". Some scholars and commentators seem to have faced such a question of: how may to sacrifice a sheep be known as a tremendous victim? Therefore, various interpretations have been made based on narrations. In this research, while analyzing the very problem and using an analytical method, it has been tried to make the main intention of "a tremendous victim" clear. Based on the Prophet Muhammad`s publicly known narration, who said: "I am from Hosein", and with regard to Imam Hussein`s acceptance in the world zarr, he is a tremendous victim.

in this paper, Sartre`s view on Human free will and its realm from Sartre's point of view has been studied. Sartre believes in the primacy of existence over nature in human. It is not possible for human being to be originated from God, because in the case of its being from God, there would remain no place for human free will. As viewed by him, human being is not other than free will and free will is not other than human being as well. But this view may not be agreed with, because it is self-evident that it is not reasonable for the existence of every possible being to be without a cause. Given Sartre view, good and bad would be based on human desire and, therefore, relative. Sartre has confused between human nature and his existential perfections. The existence of nature in humans may not be the complete cause of his/her actions. Human originality lies in his/her soul and God is also a Real and Absolute being. Given the case contrary to this, there would be no executive guarantee good actions.

In addition to the political discourse of Shiite pure Imams being against that of Umayyid and abbasian, paying attention to the conditions ruling the age would be also of full necessity. For the effect of this element has been the cause for their opposite political actions during the history. In this paper, the effect of political conditions on Imam`s political position has been studied. It has been shown that, though Imam in appropriate to the political states of his age has taken the policy of dissimulation, taqiyyah, and avoided any activity for or against Abbasid, in some necessary cases and following his father and grandfathers opposed clearly or secretly. In this way, the opposition led to his prison and martyrdom.