نامه الهیات
سال شانزدهم شماره 63 (تابستان 1402)

Philosophers and thinkers have investigated the nature of wisdom and its divisions and branches in different eras. In Greek philosophy, Aristotle's division about wisdom attracted the attention of Muslim philosophers, and Muslims reread wisdom in the same way in the Mashai, Ishraqi, and Sadra periods. Professor Motahari, as an Islamic thinker, has also entered into the subject of wisdom, its definition, divisions and functions. He considers the power of reason to have two cognitive and executive dimensions, and he considers theoretical wisdom to be the speaker of "beings" and the knowledge of things as they are, and practical wisdom to be at the top of the "musts" that determine the direction of individual and social life. , introduces. In the theory of "theoretical wisdom of Islam", he considers wisdom to have an anthropological and human-building function, both of which are the growth of man in different theoretical and practical dimensions, and finally, one of them has the property of a lamp and illuminates the path, And the other has the key and the opener of affairs. Also, by entering the field of theology and from the perspective of theology, he considers and defines being wise and wise in the same direction

AbstractZainab Izadakhasi،Assistant Professor of Shushtar Branch of Azad University.One of the prerequisites for the interpretation of the Qur'an is to have the recitations communicated by the Prophet, considering the importance of the subject, the basis of this research is to collect the recitations in the verses of the twenty-first part of the Qur'an based on the interpretation of Tabari; Ibn Jarirtbari, author of the commentary "Jami al-Bayan an Ai al-Qur'an" has paid attention to the issue of different readings in the interpretation of the verses, what is discussed in this article is to compare these readings with the readings found in different interpretations of the Imamiyyah and the Sunnis and to understand this matter. Whether other experts confirm Tabari's preferred reading or not, and what criteria Tabari's justifications for accepting his own reading are based on. Reflecting on Tabari's interpretation brings us to the criteria and criteria for the preference of recitations according to him. The most important of these criteria are: 1. Agreeing with the script of the Mushaf; 2. agreement with Arabic literature; 3. Reader consensus; 4. Coordination of reading with the context; 5. The eloquence and eloquence of recitation; 6. Matching the reading with the narration.

One of the states that saw legitmace and expreses about that in the traditions and religion texts is maks. So that coming and performs in mentions reasons at the difrents aspects . composed coins , taxes and charities , sales and deals, succession and deaths issues have a chapters extended of the maks and mucus at thats . exams at that’s in religion reason included the avoid and forbid and at the numbers written legals and allow. At this magin try by the distinguishing and investigate in the maks means explain about the state acted in the bayes and marches at the contrate and obligate and working at that. And gether have a authorit and masteric on the other contrates and bayes . so by the clear that’s allows and legality as a pointed contrate or workally states difining that at the iran legislator and describs in the passing laws.

The main question of the research is that from the point of view of Islam and Christianity and based on the Qur'an and the Testaments, what are the similarities and differences between the nature of death and the role of death thinking in human life? Based on this, by using the descriptive qualitative method and qualitative content analysis approach and by collecting, coding and analyzing the data of the Qur'an and the Testaments, we came to the conclusion that death in the Qur'an and the Old Testament means physical death. Death in the Qur'an is not the result of original sin, and the human race is not contaminated by original sin. The role of thinking about death in the Qur'an and the Old Testament is somewhat similar, and deterring from mistakes and sins is one of its important functions in these two sources; But in the New Testament, In addition to physical death, the New Testament depicts spiritual death, which is the result of original sin. According to this view, everyone is condemned to death except those who believe in Christ. On this basis, the deterrent role of death thinking is less imagined in this theology

There are two fundamental issues regarding with Islamic government. Different and varied answers have been given to these two issues. So that the type of provided respond can lead to legitimacy and illegitimacy. So that some believe in boycotting the establishment of the government during the absence , and in contrast, some believe in the continuation of divine social orders and the necessity of establishing it. Accordingly, each of them offers a specific structure of political power throughout the history of Islam. But in real Islam, which is reflected in the rule of the prophets and their true successors, the approach of the people is colorful in the heart of the government. Therefore, the system and method of government, as a result of which the answers have been given, is more focused on the main role of the people in the government and the granting of political power to them. In Islam, this principle in Islam expresses and supports the method of governing. So that it chooses religious democracy as the main possible mechanism to achieve this goal establishment of government and its sustainability.

Freedom in the social system, especially the religious society, has important benefits and effects by observing its limits and boundaries; In order to achieve such an ideal, the fundamentals of freedom from the point of view of Islam must be carefully analyzed and examined. The question of the current research is that according to Islamic teachings and philosophical and psychological realities, what are the foundations of freedom and what are its anthropological foundations? In this article, by adopting the descriptive-analytical method, it was clarified that the foundations of freedom are news propositions that are either self-evident or proven in other sciences and are used to determine the principles, goals, factors, methods, stages, and obstacles of legitimate freedom; Also, the foundations of freedom can be divided into three types: religious, scientific and philosophical. Based on induction, philosophical foundations are divided into five epistemological, ontological, theological, value-oriented and anthropological branches. Knowing man and his characteristics is one of the main prerequisites for the issue of freedom. In this research, fourteen of the most important Islamic anthropological bases effective in humanities studies, including the issue of freedom, were identified.