مجله پژوهش های اعتقادی کلامی
پیاپی 38 (تابستان 1399)

Familiarity with the ideas of thinkers provides the path for development of knowledge of their ideas in society both among the laity and the experts. The goal of the present article is the comparative study of the ideas of Abdolkarim Soroush and Mohammad Taqi Mesbah Yazdi on Islamic government. Having provided , the ideas of these two thinkers as regards Islamic government in general and also as their intellectual dispute are delineated. The most important issue in this article is that what are the ideas of these two Muslim thinkers regarding the essence and philosophy of Islamic government? We have also debated the details of their ideas in order to provide a dependable account of them. This essay is based on hermeneuetical method. Through the study, the works of Soroush and Mesbah Yazdi as regards Islamic government have been compared. The methodology is librarary based and the result shows that the ideas of these two thinkers have their origin in the same intellectual origin though they have become divided in the course of time. This article can be helpful in the analysis of the works and ideas of other Muslim thinkers on Islamic government

From the viewpoints of the followers of the Abrahamic religions according to the Qur'an and Holy book, one of the causes of the fall of natural disasters is sin. This is while the controversial hypothesis from the materialists indicates the impact of material factors on natural events and rejects the claims of the religiousists. In this paper, while reviewing these two views and explaining the non-conflict between the two theories about the cause of natural disasters, the existence of a meaningful relationship between sin and natural disasters in the Abrahamic processions was investigated and then, using quranic verses, different dimensions of this relationship were described in Islam. Is. Finally, from the point of view of Qur'an, it was proved that sin is a major non-monotheistic cause for the remediation of natural disasters and its scope is not tied to a specific time and place; however, this relationship is not subject to all sins, and in the case of the great sins of slander and unreliable sins committed to The face-off is possible. Of course, the above relation is a hindrance, and these types of punishments may be faded or postponed for reasons such as repentance, exile, and divine providence.

In the Safavid era the Safavid kings encouraged poets to compose poems in the eulogy of the Prophet (PBUH) and had a negative reaction to the themes of love, thus poetry lost its boom and many poets emigrated from Iran to India and this gave rise to a new style nowadays referred to as Indian style. Orfi Shirazi is one of the first poets to play an important role in the construction and development of this style. This is a content analysis paper based on library resources. We have attempted to analyze the first one hundred lyrics of Shirazi Orfi from his book of poem to examine love in his thinking system. The results show that his lyrics are manifestations of love in the form of self-harming thoughts, expressing the hardships and pitfalls of love, the warmth of love and the burning of love, the high value of love, the mystical conduct associated with love, parting, the pain and sadness of love, the gay relationship, describing the behavioral characteristics of the lover, addressing expressions such as eye and gaze description, facial expression, lips and mouth, eyelashes, and stature.

Man is an obligated being, and the forged duties for man by God are the platform of perfection, the guarantor of human rights, and the cause of attaining the rewards of the Hereafter. In some verses of the Qur'an, difficult tasks are mentioned for the Jewish people (Baqarah / 54-Nisa '/ 160) and in Surah Al-Baqarah / 286, the Prophet of Islam asks God to remove the difficult tasks; in contrast, there are verses that speak of the ease of the task ( Baqarah / 185) and it is not obligatory for a large extent (less than the endurance) (Baqarah / 286) and in the Haraji religion (Hajj / 78). Relying on the verses of the Qur'an in a library method and with an analytical descriptive approach, this article seeks to explain the view of the Qur'an on the issue of duty and the conflict between the two categories of verses and causes difficult tasks. One of the findings of this article is that the divine duties are divided into two types: primary and criminal. The Prophet of Islam does not have it. If man inconsistencies with basic duties and transgresses God's limits, God will impose criminal duties on human beings to return to God, show servitude, remove the veils, spiritual turmoil and the example of others.

There was no purely scientific criterion in Western Islamic studies in the form of an encyclopedia. The aims of post-colonial Western studies, the methodology, and the unbalanced pay-off of religious beliefs in Islam are sympathetic to this claim. After the Islamic Revolution, the encyclopedias compiling in Islam aims to offset the shortcomings of Western research by adopting a normative study approach and a defensive and discursive approach, pursuing Shiite and Iranian identity aspirations, such as specifying the type, amount, and citations of entries in Iranian Encycloperias, It went beyond mere encyclopedic standards and included elements such as completeness and belief motives. Investigating the distribution of references, diversity of sources and the quantity of theological entries in the encyclopedia of Islam (as a Western example) in comparison with the Encyclopedia of the World of Islam (as an Iranian example) in terms of attention to Shia intelle.ctual and cultural heritage (specifically Shiite theology and Imamiyyah elements) is significantly different. In the encyclopedia of Islam, theological entries are limited to 404 entries, while in the Encyclopedia of the World of Islam there are 749 entries, and it has concentetated on Shiite theology entries and Iranian topics, independently and extensively. Theological articles in the Encyclopedia of Islam do not refer to any Shiite sources and all references are Sunni sources, while the religious distribution of the sources in the Encyclopedia of the World of Islam does not suffer from this contradiction.

The subject of public welfare and public works are important issues among Muslim philosophers such as Shi'a and Sunni. On the one hand, this issue, similar to some other issues in governmental jurisprudence, has partly been influenced by verbal differences between Sunnis and Shi'as. Accordingly, the Sunni people had paid more attention to the public aspect of public affairs due to the acceptance of caliphate sovereignty, but Shiite jurisprudents had often considered most non-governmental aspects of public affairs. The proper unity and appropriate consensus between the jurists (in their foundations and approaches to the public welfare and public works) in the expansion and limitation of the extent of the implementation of these divine commandments are not observed (although there is a consensus in the sense of affairs). This discrepancy indicates that each of them has different foundations and approaches compared to public welfare. According to the above descriptions, there are two theories and views on the excerpts of the public works. The first view is that the domain of this institution is limited to the guardianship of the estate of the orphans, insane people, and bankrupt orphans. The second view does not limit the scope of public works to specific issues and has a wider perspective than the first view, which also includes social, economic, political, and cultural issues. Even though the public works are one of the vague issues in legal affairs, legislators have not considered a comprehensive definition of it and have not provided an effective criterion for identifying it. Therefore, the main objective of this research is the comparative study of public works for the jurisprudence of Shia and Sunni jurisprudence' views by the codified statue. Also, the findings of this research show that the scope of public works in the Sunni jurisprudence is limited to the issue of Enjoining good and forbidding wrong, but for the Shiite jurisprudents, it covers everything that leads to the disorder in a social system and the fault in society. Thus, the concept of public works is beyond enjoining good and forbidding wrong.

Nominating Islam as brutality is among the most important accusations and it is the axis for numerous objections have been and are related to Islam. One of the positions intruduced as brutal and was the aim for many objections was Islamic prescription and legitimacy of jihad. A look upon the peacefulness of Islam in terms of its opposit position in friendly human rights which is regarded as the pillar for powers' belicosity and attention to establishment of religious legislation based on defense, and on the contrary, prescribing the initiation of war in humane conflicts, and also preserving the message of peace and friendship and advising it even toward the non-Muslims, along with the role of unifying the sects and tribes are among the reasons which prove the invalidity of the mentioned objections. The present survey, through descriptive-analytical method and enlightenment of Islamic peaceful positions, tries to show tjat Jihad is legitimated within the reasonable frame of defense and it is prescribed within borders without which preserving and progress of human life is not possible

The term nouns and attributes, like most Islamic terminology, have a Quranic origin. Among the prevailing ideas in Islamic theology are promises of the arrest of divine names and attributes, including those from the hadith, the Za'ir and even the Ash'arites. Matrides believe that God should be named and described only by the names and attributes in the book and the tradition, and that they know the names and other attributes of heresy. From the Mu'tazilite point of view, the divine attributes and attributes are not forbidden, and the name and attribution of transcendence to the names and attributes not mentioned in the Qur'an and traditions is valid, while mystics and Sufis and many close to them believe that God Any good name can be read. Saadi, inspired by the Ash'arites' beliefs, repeatedly reads God in the names and descriptions mentioned in the book and tradition. Therefore, in this research, considering the Ash'arism of Saadi's professionalism, we will examine descriptive-analytic method by extracting nouns and attributes in general, to see to what extent Sa'adi's thoughts and beliefs regarding the arrest of Asmau are discussed. The traits correspond to the Ash'arites.

The concept of right is one of the most widely used words in various Knowledge such as philosophy, theology, jurisprudence, law, politics, mysticism and ethics. This concept can be examined from two main perspectives. The first is the real and descriptive dimension of the concept of right which is discussed in the real sciences and the second is the normative and credit dimension which is of particular use in the Humanities and social sciences. Although the distinction between "being right" and "having right" and the distinction between the nominal and nominal uses of the concept of right clarifies the boundary between truth and validity between the real sciences and the credit sciences, the monopoly of the discussion of truth in its modern sense (right). In the philosophy of modern right philosophy, as one of the redundant philosophers, it will give exclusive attention to the modern philosophical view and neglect of the idea of transcendent wisdom and pure Islamic belief in this debate. In examining the philosophy of right in the modern sense, we examine the concept of right in the idea of transcendent Philosophy as a deeply held belief in its real and credit aspects, and then critique the concept of right in modern Philosophy .The research method in this study is analytical and descriptive.

The category of the mental mode of existence (mental knowledge of the external world and its quality ) is one of the concepts in Islamic philosophy that plays a significant role in terms of realizing and enlightening the science .Fakhr-e-Razi was The first figure who postulated the concept of the mental mode of existence in the realm of philosophy since he devoted the sixth unit in the first chapter-"on Existence"-to this concept in his book titled Mabahith al-mashriqiyya fi, ilm al- ilahiyyat wa – l-tabi iyyat(Eastern Studies in Metaphysics and Physics)under the argument "On proving the existence of the mental mode of existence". The aforementioned chapter is followed by an argument expounding that it is only the image and the image of an external entity can be reflected in the mind ( this theory is known as the Ghost Theory ), a theory, which is not explored in Islamic philosophy .This research with descriptive - analytical method , while explaining the problem of mental existence and Ghost theory , analyzes some of the criticisms on this theory : the arguments against the theory of the Ghost which claim to be in the end to the fallacy and another criticism that in the recognition of things should be called mental phantoms.

Natural knowledge is a special kind of knowledge that, unlike intellectual cognition, is not acquired, but within human beings, and according to the verses and narratives that are rooted in the worlds before the world, there is the world. The question now is how this knowledge is evident and flourishing; what causes it to be restored and what barriers prevent it from occurring. Based on the verses, narratives and human experiences, this kind of knowledge shows and appears in traumas and hardships when human hands are cut off from all apparel. It is also reminiscent of the divine men who are the prophets and the imams (as), and the practice of their commands. In this article, first, what is the nature of the world of the world, with regard to the verses and narrations, and then how to restore the innate knowledge, its factors and obstacles is explained.

In his critique of theoretical reason, Kant holds that all the arguments are proof of the existence of God as an existential argument. He criticizes this argument a lot, so he expresses it in the form of an innate argument. Kant's sense of nature actually means the kind of talent that one acquires. Al-Ghazali, after expressing the proof of hadith, in the second round of his life, discusses the nature of nature and uses it in various meanings such as instinct and reason. He also does not consider nature to be achieved by rational reasoning. Ghazali believes that God exists in our nature, while Kant believes that we gain it throughout our lives, not that it exists in our imagination from day one.