نشریه کلام اسلامی
پیاپی 96 (زمستان 1394)

Mohaghegh Helli is one of the most prominent scholars in seventh century, who has dealt theological discussions according to needs of its epoch. He has written in theology a book entitled al-Maslak Fi Osoul al-Din and two treatises entitled al-Resalah al-Maate,eiyah and Resalah Fi al-Aghidah. Arrangement of theological discussions in these books is similar in four chapters: divine unity, divine actions, prophecy, and Imamah.
Mohaghegh Helli is considered as a rationalist theologian, however, in theological discussions, according to the sort of the matter, has used many rational sciences like logic, epistemology, philosophy, as well as revealed sciences like, Arabic literature, history, Hadith, principles of jurisprudence.
Other methodological characteristic of Mohaghegh Helli would be explanation of views and ideas of denominations and thinkers in many places.

In the intellectual system of religious theology, the question of "prophecy" has a special place and a decisive role after the article of monotheism. Shiite theologians studied the terminology of the word “Prophet” more than any other theological schools and they have presented different definitions reflecting the reference of derivation of the word. Analysis of these definitions suggests that they have taken components such as "human identity", "intermediate identity" and "indicative identity" into consideration to elaborate the concept of Nabi (Prophet). The emphasis of the Muslim theologians on the human identity of the prophet is due to the fact that humanity of the prophets is directly related to many theological issues associated with the "prophet" and "prophecy", including "the possibility of divine revelation to prophets", the "primacy of the prophets to the angels", "the possibility of infallibility of prophets", "the libertarian approach in the infallibility of prophets" and "the prophets being examples". The intermediate identity of the prophet suggests the mutual communication between God and the prophet and separates the concept of "Nabi" from "Imam (guide)". Moreover, the indicative identity of the prophet points out the social and promotional role of the prophet and the similarity of "messenger" and "prophet" in the solemn responsibility of conveying the divine revelation to the people.

Calling the Qoran and other miracles of the Prophet as "Magic" (Sehr) was one of polytheist's accusations that were made in order to deny Qoran as a divine text and deny the prophecy of the Prophet Muhammad. Study of polytheist's meaning from this accusation and also study of source and their pretext can depict the verses of Quran much better. This article through analyzing of the "Magic" (Sehr) in the Arabic culture and through analyzing of commentator's views about this topic concludes that polytheist's intention from this accusation was calling source of Quran and other miracles of the Prophet as weirdness things and unknown. Because when polytheists saw the Quran and other miracles higher than typical causes denied divinity of those through ascribing of Quran ,like other miracles, to weirdness and unknown things. This article also has criticized most commentator's view that ,based on a feeble tradition, separation among members of Muslim tribes and families is the cause of accusation of Quran to magic, as well as this article has confirmed the view that real cause of this accusation was Quran's unusual penetration in the Hearts.

How the soul existed before body and its physical creation is one of the theological and philosophical topics. The question is that how has Allameh Tabatabie formulated the existence of soul before body and what are the similarities or differences of his viewpoint with Mulla Sadra's viewpoint? Allameh Tabatabie has proved the existence of soul before body as a collective and heavenly form, while Mulla Sadra has considered it as the rational existence of soul in grade of higher causes. In addition, in the discussion of man in the world, Allameh has meant physical creation of soul in the body as the converting of material ecstatic of body to sensual body and has proved the physical creation of soul.
Regardless of some disagreements, it can be said that the results of Allameh's interpretation for verses related to the order of man creation and soul bloated in the body and about the quality of soul creation is similar to Mulla Sadra's interpretation about soul creation which achieved based on the basics of transcendent wisdom and in viewpoints of both of them, soul is all of the body and the result of physical body; whit a difference that Mulla Sadra has formulated it based on the basics of transcendent wisdom, but Allameh has formulated with accepting the same basics and based on Revelation’s reasons.

One of the most important issues discussed with regards to heaven and hell is the issue of resurrection. And an ambiguous yet important subtopic of the issue of resurrection is the resurrection of animals. Findings of the present paper with the title of “the resurrection of animals in the view of reason and tradition” is that there have been many discussions among scholars regarding this issue so that since resurrection is associated with freewill and obligation, some have considered resurrection of animals far from reality and just a fantasy. But, some others believe in the resurrection of animals, because on the one hand, reason supports the resurrection of “one for or against which there is a replacement” and some animals have replacement and against some others there is a replacement; and on the other hand, some verses of the Quran and hadiths suggest the resurrection of animals. With regards to this opinion that since freewill and obligation are not applicable to animals, thus their resurrection will be meaningless and purposeless, the supporters of the resurrection of animals reply that firstly, there is no necessary correspondence between resurrection and obligation, thus that animals have no obligation does not reject their resurrection; secondly, providing sustenance and applying punishment are among the requirements of cruelty and kindness and some animals are kind while some others are cruel. Thirdly, that animals have intelligence and perception is the ground for their resurrection and fourthly, animals actually have obligations proportionate to their intelligence and perception.

Negating the divine and metaphysical aspects of religion and human dignity in the universe, the new human being have challenged in depth the religious fundamental culture and its authority, and without religion, human have doubted and freely interpreted the religious and intellectual culture. Based on humanistic interpretation of religion, the problem of Secularization, Pluralism, Privatization of religion and clarifying the reality of human being and the universe, as well as the relation between these two have been accured through applying the sciences of philosophy, physics, biology and modern psychology, in a materialistic approach. Human dignity has fundamentally been challenged and we face the crisis of morality and spirituality, as well as the crisis of meaning and identity in modern human being. Every culture and civilization that likes to deal with modernity using the western patterns and models of development and technology, without considering its local and religious civilizational infrastructure, would face these crisis and challenges.