فصلنامه اندیشه نوین دینی
پیاپی 73 (تابستان 1402)

The purpose of the study, with a descriptive-analytical method based on library documents, lies in explaining and proving the concept of two components of Ayatollah Khamenei`s theology including: "establishment of religion" and "rule of religion" as two parts of Islamic religion. The findings of the research show that "establishing religion", that is, practicing it in all aspects of life, is one of the components of Islam. The sum of "sciences and rules" and their "external realization" form the religion of Islam, and Islam insists on establishing all the components of the religion and is not satisfied with the realization of some parts of them. "Sovereignty of religion" is also one of the components of Islam. Islam has both "jurisdictional general sovereignty" which means the inclusion of its systematic rulings on all aspects of human life, and it also has "objective general sovereignty" over society, which is manifested in the social political sovereignty of Islam

One of the most important issues that occupy the human mind is the issue of knowing God, the Almighty, and His attributes. In the meantime, the how of God's relationship with creatures is one of the important challenges of intellectual sciences and sages, theologians and mystics have commented on it. The followers of transcendental wisdom have accepted the "sustainability in existence" and the mystics have proposed the "unity of existence". In this article, an attempt is made to answer this question from the point of view of narratives with a research of descriptive and library method. They have said in relation to the essence of truth: "God is inside things, not in the form of mixing; And it is outside of them, not in the form of comparison and separation." Therefore, at the beginning of the analysis, we have quoted the commentators of the hadith, and then we have concluded that this word has two positive and negative meanings, its positive meaning cannot be understood except by intuition, and the negative meaning means the negation of physicality from God, the Almighty, and scientific encirclement and existential control over all creatures.

The religious view considers human verbal communication with Almighty God as possible. In the verse 51 of Surah Shura, the methods of God's speech with mankind are introduced as "Revelation", "min wara`i hijab" and "irsali rasul". Since, based on Imamiyyah theology, one of the basic issues for the continuous and eternal guidance of humanity is the possibility of the verbal communication of the infallible Imam (a.s.) with God. The problem of this research has been taken as: How does God speak to his appointees? This research, with analytical-inferential method and librarian study, examines the point of view of commentators such as Qomi, Tabarsi, Feiz Kashani, Imam Khomeini and Allameh Tabataba`i in the interpretation of this verse. The research findings show that the verbal communication of Imam with God is possible firstly, and secondly, this communication is established through two methods of inspiration and hadith. Therefore, God's speech with Imam (a.s.) is in the so-called Qur'anic way of "min wara`i hijab".

The problem of this research is to examine the semantics of divine attributes from the point of view of Moses Ibn Maimon and Allameh Helli, in order to understand the views of the two main and influential Islamic and Jewish currents regarding the monotheism of attributes, to examine commonalities and differences of their views, to identify their weaknesses and critique them, and to use of them in solving theological problems. This research has been done in a library and descriptive-analytical method with a comparative-critical approach. Based on the findings of the research, both thinkers are among the followers of negative theology and have a similar procedure in terms of the semantics of attributes. Ibn Maimon refers the Divine essential attributes to the negative attributes, rejecting those opposite to them, and those of action and, relying on dissimilarity between God and creatures, does not regard them as being real and objective. Allameh Helli also interprets the Divine essential as viewed by Ibn Maimon and believes that one can reach knowledge of God in this way.

One of the problems of theology is the how of the relationship between the qualities of perfection and the essence of God. The problem of research in this article is the comparative study of the views of Fakhr Razi and Allameh Tabatabai on this problem. The method of this article is library-documentary and descriptiveanalytical in terms of content. The findings of the research show that although Fakhr Razi had an Ash'ari tendency in this issue and believed in the superiority of attributes over essence, he was not faithful to his belief in all discussins, but Allameh Tabatabai believed in the objectivity of essence and attributes and has remained faithful to that

Suhrawardi and John Hick, as Islamic and Western philosophers respectively, have discussed the problem of evil with specific theories and foundations; "The theory of the nothingness of evil, the necessary additional state of evil with regard to the superior good, the natural world, and the human free will" can be considered as one of Suhrawardi's solutions to the problem of evil. John Hick, with the theodicy "Education of the Soul", free will and relativity of evil, tries to provide an appropriate answer to this problem and prove the noncontradiction between evil and God's attributes. Each has offered solutions to the problem of evil in the world. The research method in this study is the descriptive-analytical librarian method. The method for data-processing is librarian and surveying the two thinkers views. Explanation and comparative study of their intellectual foundations and their approaches to the problem, the problem of research and comparison and evaluation of their specific solutions, while maintaining the main theorems, made it clear that no contradictions and inconsistencies may be found between their essential views.

Moral and natural accidents and misfortunes are part of the evil that we face in our surroundings. The problem of this research with the descriptive-analytical method and library-based collection, is a comparative study of the intellectual opinions of two Muslim and Christian thinkers (Ayatollah Javadi Amoli and Plantinga) and the connection between the subject of evil and Divine Science, Power and Wisdom from their views. Ayatollah Javadi has analyzed evil as nonexistent, and in addition, has used the theory of the best system, nizami ahsan, and relativizing the evil to solve the doubt. Plantinga, however, seeks help from a logical method known as the "defense based on authority". The answer on possible worlds is also discussed with this theory. The research findings show that the thinkers share the belief in the absolute perfect God. Of course, Ayatollah Javadi's point of view answers the question of moral and natural evil, but Plantinga's answer refers to mere moral evil and indirectly answers the question of natural evil.

Kasbi, acquisition, thologically means the occurrence of an object from a human by asimultaneous spacio-temporal ability and power by God. This theory was proposed by Abul Hasan Ash'ari and accepted by the majority of Sunnis with the aim of getting rid of the limitations of jabr, predestinatin, and tafwiz, delegation. They put great effort in documenting the theory of kasb from the verses and hadiths; but due to the fact that the conclusion is facing some challenges, it is necessary to study the question: What is the correct meaning of the verses and narrations regarding human agency? In this research, the implication of the narrative evidence of the theory was investigated with the analytical and descriptive method, and the findings of the research show that the implication of all the evidences in proving the concept of the theory fail, and, contrary to what said by Asha`irih, the content of other verses and traditions show that exclusive creativity, the generality of God's will include all events and run through the law of causality and human will.

"Nizami ahsan", the best system, that is, the best and most complete system of creation, is one of the important theological, mystical and Quranic topics that has a special place in the intellectual system of Ayatollah Javadi Amoli. Ayatollah Javadi Amoli believes that it is impossible for God, the Most Merciful, to create a world that has defects. He has used the "limmi method" to prove the creation`s system state of being the best possible one in three fields: "revelation", "mysticism" and "philosophy". The main problem of this research is to examine the thought of Professor Javadi in the three mentioned areas, which was done with the research method, data collection, library studies, and critical analysis of the materials based on the sources in the works of Professor Javadi Amoli. The findings of this research in the "inspirational" method are the proof of the problem of nizam ahsan based on the noble verses. Also, in the "proof" method, with the help of the two laws of "absoluteness of divine attributes" and "causality and disability", the said problem is proved. And in the "mystical" method, it is the examination of "coherent truth" and the analysis of "the attribute of God's mercy".

The spiritualist theory of "rationality and spirituality" seeks to obtain inner satisfaction and peace of man. In this theory, Mr. Malekian mentions the "self-divinity" feature of the spiritual man by referring to the category of human modernization. This component is one of the essentials of the monotheistic (monistic) view of "God, man and nature". In this component, man, as the closest window to the consciousness of existence, has the most complete divinity and can experience his union with God and the world through his inner divinity. This research, with a descriptive-analytical method, through library studies, seeks to critically examine monism and the selfdivinity of spiritual man with regard to the foundations of transcendental wisdom and revelation teachings. Being influenced by Hindu mysticism, contrary to previously accepted principles, its conflict with Islamic mysticism (accepted by Malikians), confrontation of self-divinity with spiritual perfection, and its conflict with the goal of spiritualism are some of the most important criticisms of this attribute of spiritual man.