ماهنامه معرفت
سال بیست و هشتم شماره 12 (پیاپی 267، اسفند 1398)

This paper is a commentary on the advices of Imam Mohammad Baqir (PBUH) to Jabir b. Yazid al-Ju'fi, one of his noble companions, regarding the characteristics of the real Shiites. According to this instruction, the believers should be strong, capable and fulfills his rights and at the same time he must avoid oppression and weakness and do not embrace injustice. Of course, sometimes he can ignore his personal rights and forgive others to awake them up from their wrong path. There are so many examples in this respect throughout the life of the Infallibles (PBUT). Another characteristic of the real Shiites is avoiding betrayal that is discussed in this paper.

Intrinsic theology by presence indicates that theism is institutionalized in the human nature and enable man to witness his or her relationship with God. In this regard, two completely different views have been put forward by Muslim scholars. Many have endorsed this kind of recognition, but in contrast, some contemporary scholars deny the existence of such knowledge. Using a descriptive-analytical method the views of advocates and opponents of this issue have been carefully analyzed in this paper. The findings show that, all human beings have an intrinsic knowledge of God. It has also been shown that the theory of the existence of “connective being” of Sadr al-Din al-Shirazi is very helpful in rational explanation of this issue.

The theological and ontological issues are one of the most important issues in the supplications and prayers of the Imams of the Ahl al-Bayt (PBUT). Focusing on the supplication of “’Arafa” as well as narrations, this research study seeks to examine the validity and position of theological arguments from Imam Hussain (PBUH)’s point of view. The themes of prayer include three types of knowledge (empirical, rational, and intuitive). Imam (PBUH) acknowledges empirical and rational knowledge to God, but repeatedly warns that they are not enough, because these knowledge focus solely on sense and reason and are deprived of intuitive and illuminating knowledge. The basic and complete knowledge is the intuitive knowledge that God shines upon the heart of his servant. Of course, form the viewpoint of the Imam (PBUH), knowing the essence of God totally is impossible.

The issue of divine attributes has been one of the most controversial discussions among the followers of the Abrahamic religions. Meanwhile, Christians and Muslims have argued the most, and off course, the difference of opinion is more evident in the works of Muslim thinkers. Since, knowing the root causes of these differences has significant implications in the methodology of fundamental researches, this paper seeks to study those causes.  The findings show that there are three main reasons for the Shiite and Sunni differences in this regard which include, religious differences and the separation of people from the Ahl al-Bayt (PBUT), disseminating false opinions of People of the Book among beginner Muslims, especially in the era of the Second Caliph, and translation and distribution of the works of the Greek philosophers in the Abbasid period.

The theory of substantial motion is one of the most important and influential innovations of Sadr al-Din al-Shirazi which has many philosophical and theological consequences. Various arguments and explanations have been presented by theologians to prove the principles and the quality of the Resurrection, corporeal resurrection, ideal body, celestial body as well as the rejection of reincarnation. Since the arguments of theologian are more narrative, they cannot answer some doubts. Aside from the fact that some of these arguments are weak and unconvincing. Using a descriptive-analytical method, this paper seeks to study the theological consequences of the theory of substantial motion in the discussion of the Resurrection from the viewpoint of al-Shirazi. The findings show that rational arguments of al-Shirazi, based on the foundations of Transcendent Wisdom, are free from the problems of the arguments of theologian.

Part of the studies of Western Islamologists in the field of Shiism presents in the form of encyclopedias. Encyclopedia plays an important role in guiding scientific studies as well as public opinions. One of the most prestigious English encyclopedias in the field of religious studies is the New Catholic Encyclopedia. Some parts of this encyclopedia are dedicated to Shi’ism. Using a descriptive-analytical and desk-research method, this paper analyzes the Shi’a Imamiyyah position in New Catholic Encyclopedia. The results show that although some parts of this encyclopedia are correct, the image of the Shiite is not complete. Rejecting the issue of the Prophet’s immediate succession and originality of Mahdavism are among the major weaknesses of this encyclopedia.

In the history of Islamic philosophy, from Farabi to the present day, the imagination and the world of imagination have been very important topics. Many intuitive, scientific, and philosophical discussions can only be explained by the imagination. In contemporary philosophy, the epistemic role of imagination as a mediator between emotion and reason has been neglected. The basic question of this paper is what does the word “imagination” mean?   From a religious point of view, what is the position of “imagination” in epistemology? What is the epistemological value of imaginary knowledge? Using a descriptive-analytical method, the findings show that, imagination is a fact that manifests every moment. It is a form that resembles reality. That is, it has the form and amount, but it has no substance and duration. Philologists have interpreted imagination with titles such as “form-like” and “shadow”.  Imagination, as part of human esoteric cognition, has a prominent place in the epistemology of philosophy, mysticism, and ethics. It plays an important role in human knowledge and his intuitions and perceptions through cleansing and purification. Imagination also play a significant role in human rational behavior.

Man is always in search of perfection and happiness. According to Islam, prayer and worship are a set of special acts that if one performs this worship correctly and properly, he can attain the bliss of the world and the hereafter. Ṣāʾib Tabrīzī, as a mystic poet and social reformer in the Safavid era, has mystical and instructive teachings on prayer. Using a descriptive-analytical and desk-reasrch, this research study examines Ṣāʾib’s mystical, moral, and social views on prayer. From Ṣāʾib’s critical point of view, non-mystical prayer that does not bring man closer to God is not true prayer. Referring to the obstacles of true prayer, such as pride and materialism, he warns believers of hypocrisy and pretense.