نشریه کلام اسلامی
پیاپی 119 (پاییز 1400)

The official and common view of the followers of heavenly religions and the general Muslims is that prophecy is a divine institution and the prophets were chosen by God Almighty to convey divine messages to mankind, which guarantee the happiness and salvation of mankind. and use all scientific and practical measures to realize these messages. This theory has been criticized, and it has been said: Prophethood is the selection of God by the Prophet, which means that the prophet's messages to the people are created by the mind and personality of the prophet. In this view, a prophet is someone who has chosen God for knowledge and worship and had a God-pleasing course and behavior, and in a place and time when the conditions for declaring prophethood and establishing a religion were available, he did this with the intention of God. is, and when such conditions were not available, he gave up declaring prophethood and establishing religion, and this is the secret of the generality of prophethood in all places and times. But according to the popular view, the non-ubiquity of prophecy is unjustified, because the necessity of divine guidance is the universality of guidance through prophecy. In this article, by explaining the correct method of research about prophecy, and by using solid rational and narrative reasons, the correctness of the common view has been confirmed, and the incorrectness of the said view has been proven.

According to what has been narrated in the hadith, historical, theological and commentary books, the Holy Prophet (PBUH) has spoken about the virtues of Amir al-Mu'minin (PBUH) in various cases and at many times in the presence of his companions, one of which is  "Hadith Attashbiyyah". Is. According to this hadith, some of the attributes of perfection that are scattered in the divine prophets are mentioned in one place in the case of Imam Ali (AS). Among them are the knowledge and dignity of Prophet Adam, the wisdom and piety of Prophet Noah, the patience and tolerance of Prophet Job, the wisdom of Prophet Seth, the gentleness of Prophet Abraham, the awe of Prophet Moses, the asceticism and worship of Prophet Jesus (pbuh), and the perfection and beauty of Prophet Muhammad (pbuh). Is. This hadith has been narrated with different interpretations by the companions of the Prophet (PBUH) in many Shia sources, especially Sunnis, and there is no doubt about its authenticity. In this research, using the rational-narrative method, the verbal implications of this hadith have been explained. The most important of these features are: equality with all the prophets, superiority over each of the prophets, superiority over other companions of the Prophet (PBUH), infallibility, Imamate and immediate caliphate of Imam Ali (PBUH).

The departure of Dajjal in the apocalypse is one of the issues that have attracted the attention of Orientalists. Considering the importance of influence of encyclopedias in introducing a problem, the purpose of this research is to investigate the authenticity of Dajjal in the encyclopedias of Islam, encyclopedias of Quran and encyclopedias of Iranica. For this purpose, this article has analyzed, explained and criticized the views of these encyclopedias based on Islamic teachings by referring to library sources and using a comparative approach. Abel and Robinson did not consider Dajjal to be authentic and believe that Dajjal's hadiths are retellings of the legends of the past and Christian and Jewish texts, but Algar did not make a definite opinion about this, and only described the Dajjal's hadiths in Islamic texts. The findings of this research indicate that the sources, approach and assumptions of the authors in these articles had a significant impact on the results of their research. Some of the authors' arguments can be criticized for being fallacious. Also, contrary to the claim of Robinson and Abel, who consider the similarity between religious elements to indicate the acquisition and adaptation of this doctrine from previous religions, the divine origin and the common goal of religions in bringing people to happiness can be the reason for the similarity in their teachings.

Systematizing the religious propositions related to the legislation of Islamic punishments plays a major role in comprehensively understanding the philosophy of their legislation and answering the doubts of the opponents. The result of this work is the extraction of dos and don'ts based on religious beliefs that govern the legislation of Islamic punishments. These dos and don'ts are called theological principles governing the legislation of punishment. This article tries to use the descriptive-analytical method and by assuming the existential fields of man and his evolutionary path in Islamic anthropology, while systematizing the religious propositions related to the legislation of punishment in Islam, to extract theological principles that with their correct application, the philosophy of the legislation of punishments Islam should be well explained. Based on the findings of this research, the principles extracted from religious texts are: 1. the principle of inherent human dignity; 2. the principle of guidance and salvation; 3. The principle of justice and justice; 4. The principle of life and dynamism of the individual and society; 5. The principle of deterrence in punishment. After explaining these principles and stating their priority or delay relative to each other, their role in answering the theological doubts about Islamic punishments has been pointed out.

In order to prove the superiority and caliphate of Abu Bakr, verses and traditions have been argued, among which are verses 17 to 21 of Surah Lail. Most Sunni commentators and theologians, adhering to some traditions of the revelation, believe that these verses were revealed in virtue of Abu Bakr. The opposite view is that these verses were revealed about a person named Abu Dahadah. This point of view is also documented by some other narrations of the descent of dignity. The present research, organized in a critical analytical and library method, shows that the narrations cited in the first point of view, in addition to the weakness of the documents, are not compatible with the appearance of the related verses. On the other hand, the document of documented narrations of the second point of view is correct and is in harmony with the contents of the verses.

Seyyed Bahauddin Ali bin Abdul Karim Najafi Nili is one of the Shia theologians in the 8th century. He has works in various scientific fields, including beliefs. His verbal method is a combination of revelation and philosophical reason. Quranic verses play a special role in his theological discussions. He has tried to finish every subject before examining theologically and philosophically by using the Holy Quran. He has openly opposed some philosophical foundations and their consequences and theological works. The critical and comparative approach and the effort to examine the opinions of the opponents are evident in his verbal work.