نشریه الاهیات قرآنی
پیاپی 16 (بهار و تابستان 1400)

Umayyad leaders cited some beliefs that influenced public opinion to justify the Ashura uprising as unjust one, Including refer to phrases such as: "It was God's will that this tragedy befell you." and also relying on Quran 42: 30 " Whatever misfortune happens to you, is because on the things your hands have wrought". They made a fallacy and tried to justify themselves in a deterministic way. The purpose of this article is to critique the documents of the Umayyads on this issue, and the research question is: “What are the logical flaws in the claims of the Umayyads about justifying themselves in the Ashura uprising?''
The present research is based on analysis method by reviewing historical and Qur’anic sources. The findings show that the Umayyad leaders had some fallacies: the fallacy of the Genesis Divine Will with legislation Divine Will to justify their unjust actions, In such a way that they have attributed the providence of Divine Will to the act of the servant! Whereas the providence of God belongs to the providence of the servant, and not to his deed. The second fallacy is the taking of the souls, which they attributed the murder of Karbala to God, while the killing of the martyrs of Karbala was the result of the oppression of the Umayyads. Of course, God took their souls away. The Umayyads also had the fallacy of genesis and legislation in the matter of government and monarchy. By exposing the fallacious nature of the Umayyad claims, it became clear that the legitimacy of the Ashura uprising was undeniable.

All commentators of the Quran accept the role of Quranic Sciences in the production of Quranic teaching and thinking in it, as well as the rule of Reason and the benefits of reason as a tool to archive the goal or its independent benefits with a slight difference. The shortcomings and harms of the intellect in the Qur'anic sciences are ambiguous and concise in the texts of the Qur'anic scholars, and have never been studied independently and completely. In this research, descriptive-analytical method is used and the question is what are the harms of Instrumental and independent intellect in Quranic sciences based on the view of Ayatollah Javadi Amoli?
Investigations indicate the following injuries: The need to development the role of reason as a means and also the independent role of it in the field of Qur'anic sciences in "the basics of Qur'anic sciences" and "sciences that have a direct role in understanding the Qur'an";  The need to consider both intellectual and narrative resources and to avoid non-methodical excesses in them; Inadmissibility of reason in the details of religious knowledge; Difficulty in producing purely empirical proofs; Weakness of the scientific value of the combined arguments of empirical and abstract reason or purely empirical argument, compared to purely abstract arguments; The difference between scientificity and the status of certainty in different forms of non-independent intellectual; Weakness of scientism arising from the achievements of "science" (= rational confidence) in relation to the rank of "science".

Regarding the meaning of "Elmo'l-Kitab" and the example of "Who has knowledge about the book" which is introduced in verse 43 of Surah Ra'd as a proof of the mission of the Prophet of Islam (peace be upon him and his family); There are some different opinion among commentators and several possibilities and examples have been mentioned for it, some of which are not compatible with the content of the surah and its Meccan nature. The purpose of this study is to prove that the Imams of the Ahlul-Bayt (peace be upon them) are a clear example of "I am the knowledge of the Book" and that they are aware of all the sciences, facts and phenomena of the world except that which is specific to the knowledge of the divine unseen.
The main question of this research is: what is the true meaning and example "Elmo'l- Kitab" and to what extent do the Ahlul-Bayt (PBUH) benefit from "Elmo'l- Kitab" compared to others? Findings of the research conducted by descriptive-analytical method show that by focusing on the first verses of Surah Zukhruf, four correct possibilities can be proposed, which are: Knowledge of the heavenly books, knowledge of the Qur'an in particular, knowledge of the guarded tablet and knowledge of the great divine name. The first possibility is not correct, and the other three possibilities can be added together, and each of them has different levels of truth, and Ali (pbuh) and his holy children are the most knowledgeable people in the "Elmo'l- Kitab".

Paying attention to the environment and preserving it for future generations and reducing environmental problems is one of the important issues that is always the concern of different sections of society, from rulers and policy makers and elites and even the general public. Many practical and scientific efforts have been made in this field in order to answer the problems from different aspects, which is, of course, remarkable.
But With a comprehensive look at the problems, it becomes clear that the changes applied in order to improve the environmental conditions will bring about changes that will pave the way for the next problems. Benefiting from comprehensive and infallible principles is essential for achieving a sustainable environment. These principles are fully available in the Qur'an and the teachings of revelation. The present study, which has been written in a descriptive analytical method, expresses the correct view of Qur'anic man towards nature, divides the principles of the Qur'an into five categories, and presents evidence from the Qur'an as understanding nature, the divine caliph of man, the perfection of industry, the optimal use of the environment and the protection of the environment as a human mission according to which the model of sustainable environmental protection can be implemented.

Among the verses of Hajj, verse 97 of Surah Al-Imran contains key points and teachings about Hajj. Part of the verse refers to the issue of pilgrims' security: With a cognitive approach to the language of religion, anyone who enters the safe sanctuary of God is in complete safety. But from an ignorant point of view, the realization of the verses does not matter much; rather, it seeks to persuade the audience to perform a specific action such as Hajj. One of the necessities of religiosity is to understand the meaning of the speaker of revelation. In order to gain a more accurate understanding of the content of the verse, this study examines the realities of the security of pilgrims in terms of legislation and development in a descriptive-analytical manner and answers to this question: Emphasizing the views of Allameh Tabatabai, does the verse "ومن دخله کان امنا" have a cognitive and factual dignity or does it have non cognitive status? The consensus of commentators, including Allameh Tabatabai, is that the verse expresses a legislative ruling, and some commentators have pointed to the Divine and worldly security of this place. It seems that the verse in question not only emphasizes the legislative ruling on the security of pilgrims; rather, it refers to Genesis security in the hereafter, which is consistent with the narrations of the infallibles (Ma-soumin: p.b.u.h).

Undoubtedly, rational explanation and rational defense of religious teachings have a prominent role in the growth and development of religion. An important part of the Imami theological discussions has been explained by him in such a way that the teachings transmitted by him are the basis of the theological views of the Shiite religion in the general issues of belief.
The main question of the article is how Imam Sadegh (AS) used logical axioms in theological arguments? This descriptive-analytical study has studied the method of using logical axioms in the theological hadiths of Imam Sadegh (AS) in an exemplary manner.
Imam Sadegh (AS) by mastering the divine knowledge on the one hand and considering the level of understanding of the audience on the other hand, with appropriate formulation, has fully used the axioms of logic in his theological arguments. A variety of audiences have used all six types of logic certainties in reasoning. Consequences and conjectures have been used more in non-monotheistic discussions and observations in the argument of order. Also, the use of experiences has been more understandable to most people.