نشریه کلام اسلامی
پیاپی 108 (زمستان 1397)

One of the questions that is emphasized by Muslim philosophers is the infinity of essence and attribute’s God. This writing concerns with the etymology of infinity by considering various usages in the expressions of philosophers and theologians and mentioning some of its divisions. The result of this usages is that describing God to infinity is different in its essence and attributes. Our understanding of essence’s infinity is synoptic and negative. Nothing of the act’s attributes is infinite and however the infinity of essence’s attributes, such as living could be understand positively, is comprehensible positively, but essence knowledge is not actually infinite and just continually described to infinity.

Imam Khomeini, with critical view on the ranking pyramid of creatures in classical philosophy, believes that the criterion of being superior to one another is the degree of epistemic development in the discovery of the worlds of being and not only that other beings share this trait with humanity, but also what Some creatures of the universe may have more developed intelligence, wisdom, and wisdom than some human beings, and we must consider those particular beings superior to some humans. The consequence of this view is that he believe that the famous proposition that "man is absolutely above all contingent creatures" is contemplative. The main question of this study is: Imam Khomeini on what intellectual basis presented such an opinion? It seems that the main intellectual basis of this idea is the basis of the unity and simplicity of existence, and the immanence of existential attributes and perfection in all beings of the unseen world, and in particular, the emanation of the knowledge to the beings as the main criterion for the development of contingent beings.

After monotheism and prophecy, Imamate is the most basic beliefs of the Imamiyyah. This survey has rejected the claim of the book “Imamat and al-nas” that is claiming there is some contradiction to the names of the Imams in their own sources and has proved there is some secession of plain texts that is include all names of Imams. For this, firstly the unity of the elements of secession of plain texts has been explained for the scholarships of Shia and Sunni, then 55 hadiths (7 from Sunnis and 48 from Shiites), including the names of all Imams, from the 21 first-hand sources of Shiites and Sunnis, with 90 Sindh addresses. Next, the approximate time criterion for each narrative class is specified to explain secession of plain texts of all the narrator classes. At the end, the result is there are 21 companions, 40 functionaries, and about 60 narrators for the middle classes to the books of the narrator. There are also religious divisions in some classes of narrators.

The tenth century, due to the prevailing political and social conditions, is characterized by periods in which we have little knowledge of how to transfer the heritage of the Helieh and Shiraz districts to the Najaf and Isfahan districts and to the evolution of the Imamiyyah period and the era in which "Mohammad Fozuli" came to Studying, teaching and writing, and studying and understanding their scientific functions can expand our knowledge of the evolution of the Imamiyyah in the above mentioned period. Therefore, in this paper, by using the library method, referring to the surviving books of Fozuli and other related writings, and his re-exploration of theological method and his ontological, cosmological and anthropological beliefs revealed that he was one of the active theologians - philosophers in the tenth century, and has been one of the major hieratical transmitters of the Hilla. He has used rational method in theological discourses and has used revelation and reason together with avoidance of anti-revelation or sufficient-reason and we can summary his functions in scholars such as Allameh Haley and Fazel Maqdad and confronting the newly established Sufi trend in Shia scientific centers and the trend of theologian-mystics in Shiraz and using of Turkish, Persian, and Arabic literature for promoting his theological concepts and teachings.

Abd Al-razagh Lahigi is a famous philosophical-theological figure in shia. Intellectual, logical and philosophical reasoning have given special force to his theologian works and the appropriate usage of revelation, especially in problems whose transmission is predominant, made his theological method comprehensive. Because of his mastery of the rational, theological, philosophical, and mystical realms, he has been able to properly judge disputes, possibly reduce the scope of the disagreements, removes misunderstandings and prove inaccurate evidence of some of the accusations against philosophers or others. Overall, his method and attitude in theological discourses played a significant role in the development and deepening of Imamiyyah.

Religious studies use various methods such as rational, transitive and intuitive. Among these methods, transitive method with emphasis on traditions and innate reason is the only way for understanding religion for Tafkik School. By distinguishing between innate reason and human reason, this school gives the validity to innate reason. Because philosophy uses human reason, the school of Tafkik considered this knowledge invalid and considered it a competitor to its view of what it considers to be law and religion, and thus sought to criticize the knowledge of philosophy. The reason of Anti-philosophy in Tafkik School can be divided under two factors: Epistemic (causal) and non-epistemic (causal). Epistemic factors are “Uncertainty of philosophy”, “invalidity of logic”, “Interpretation of religious appearance and scripture by philosophy”, “Dedication of Philosophy in Narratives” and “disagreement between two methods” and non-epistemic factors are “difficulty of philosophical issues”, “Creation emulation or imitation”, and “Marginalize Ahlul Bayt”. In this essay, by focusing on the arguments and reasons put forward by the proponents of the Tafkik School, with the emphasis on Sheikh Mojtaba Qazvini, the lack of implication of the mentioned principles on the claim of the Tafkik School, has been explained.