نشریه کلام اسلامی
پیاپی 91 (پاییز 1393)

The proof or the way of the truthful is the method of the godly philosophers in which the pure existence or the absolute existent is considered, not the divine action and its qualities like contingency, creation and movement. Seddiq is homogenous with “fi’,'il” and is used to exaggerate in truthfulness and what philosophers intended from seddiq is the one who merely regards the existent or the existence and does not consider the divine action and its quality. Farabi is the first philosopher who indicated to this method and adopted it from the Quranic verse: Is it not sufficient tat your lord is witness to all things? Avicenna has accounted this proof in his works extensively and attributed it to the truthful for the first time. Many eminent men of philosophy, theology and mysticism have been effected by the account of Avicenna and whether recounted the same Avicenna's account or innovated a new account inspired by the bases of his thought. These accounts can be categorized in three groups: the account of the proof based on the nullity of cycle and endless regress, the account of the proof based on nullity or cycle, the account of the proof needless of nullity of cycle and endless regress.

Occurrences of the world regarding their usefulness or harmfulness to human are divided in evil and good. According to the Quran and Islamic narrations, human's beliefs, tempers and good or bad choices effect on goodness or evilness of natural and social occurrences. Natural or social disasters result from undue and illegitimate actions of human beings and the philosophy of these disasters concerning wrongdoers is to admonish them and to return them to the right path of guidance, but concerning the righteous who might commit sins rarely these disasters are to purify their souls from the pollution of sins and provide the necessary competence to enter in the status of nearness to God and concerning the special friends of God who enjoy the status of immaculateness they are for the raise of human's high dignities, negation of the suspicion of divinity and godhead about them and as a relief and spiritual peace for the pious inflicted by much disasters and adversaries. Reason never doubts about the possibility of this revelational teaching and inspired by revelation and based on some of cosmological principles it can also clarify human's positive and negative effects on natural occurrences. It is worth noticing that human's effects in natural events are in sequence with natural causes and reasons and they in no way are inconsistent with the system of cause and effect that is dominant in the natural world.

According to Imamiyyah, the proof of God against the people is not perfect without an imam, so there is always an imam on the earth as the proof of God and the earth does not remain without an imam, but it is not necessary for the imam to be always apparent but he can live hidden from the people. There are several authentic narrations which prove this fact. On the contrary, there are authentic narrations signifying the necessity of the imam’s being apparent all the time. Initially, these two groups of narrations seem to be contradictory. The present research aims to reconcile between these kinds of narrations and also to reply to Ahmad al-Katib who tries to reject the idea of the existence of the twelfth Imam referring to these narrations. According to Shi’a, being apparent is not a necessary condition of an imam at all and the narrations containing the word “apparent”, whether concern the usual condition of the Muslims’ society, not when they are taken with the wrath of God or it has an especial meaning like dominant or specified and does not deny the occultation of the Imam at all.

There are three persons, exclusively entitled as the three very truthful ones (siddiq) in a narration by the Prophet: Hezqil from among the nation of Moses, Habib the carpenter from among the nation of Jesus, Ali ibn Abitalib from among the nation of the prophet Muhammad. After weakening the authority of the chain of transmitters, referring to the Quran and the prophetic narrations, Ibn Taymiyyah disputed the restriction of those entitled with this attribute in three persons. On the other hand, he considered only the first caliph to be competent to be entitled with the title so regarded the fact that the narration includes others as very truthful (seddiq) as a sign of the falsity of the narration. But a more carful examination of the narration shows than none of his septet doubts are due and proper and this narration enjoys an accepted chain of transmitters and its content dose not contradict the scripture and the prophetic narrations.

From among fundamental problems concerning the Islamic Iranian model for progress is to determine the relation between religion and progress and development and to evaluate the extent of their consistency. After criticizing and then negating the suspensions that regard religion and progress as inconsistent, the present article, discovering the structures of progress and capabilities of religion aims to make clear the relationship between these two or the dependence of the model of progress and development upon religion and show that even secular models of development are also desperate for making a quasi-religion or a substitute ideological elements to support them.

Muhammad ibn Muhammad ibn Numan, known as Shaykh al-Mufid (died at 413 A.H.) Gathering an exact knowledge of various sciences of his time (literature, logic, principles of jurisprudence, jurisprudence, history, hagiography of narration transmitters...) and enjoying a perceptive view about theological schools of his era (textualist and rationalist schools) he has adopted an especial theological method. While he uses rational reasons a lot, he admits the insufficiency and incompetence of reason concerning some of problems. We dealt in this article with writing method of Saykh Mufid's theological works, extent of his usage of reason and scripter, his approach in the issue of conflict between reason and scripture and his method in facing the other's opinions and in the end we have compared his method with other methods.