نشریه کلام پژوهی
پیاپی 3 (بهار و تابستان 1402)

The problem of this article is a case study of the teaching of the world of things as one of the examples of combining the Qur'an and proof in the interpretation of al-Mizan. By examining all the verses related to the world of matter and creation, Allameh Tabataba'i investigates the characteristics of the world of matter by using the concept of the world of minds and contradictions in Islamic philosophy to read this revelation meaning. Then he takes advantage of this teaching in a deep explanation of the revealed meanings disputed by the Qur'an commentators, such as Taynat, Al-Zar, Qada and Qadr, Loh Mahfouz, etc. According to Allameh Alam, the world is completely separated from matter and the properties of matter such as time and space. This order of complete actuality and stability explains the inner meanings of the mentioned revelations. Allameh's explanation based on the longitudinal relationship of two orders of order and creation is compatible with human discretion and divine justice and is much more successful than the contradictory and deterministic opinions of commentators in this regard. So far, researchers have not dealt with the world of matter and creation with this approach.

The subject of this article is the examination of the evolution of the principles of religion in Mu'tazilite theology with a focus on the semantics of the term "principles of religion." Determining the principles of religion has been of great importance to Muslim theologians. In the Mu'tazilite school of thought, the principles of religion initially began with two principles: monotheism (Tawhid) and justice ('Adl), and then throughout the history of theological discourse, this sect underwent transformations due to intensified theological and sometimes political disputes. Three additional principles - the intermediacy between intermediates (Manzilah bayn al-manzilatayn), promise and threat (wa'd wa wa'id), enjoining good and forbidding evil (amr bi'l-ma'ruf wa-nahy 'an al-munkar) - were added. The main question of this research is what changes in the semantics of the term "principles of religion" occurred during the history of this sect that led from those initial two principles to the final five? This article, in order to answer this question, employs a descriptive-analytical method to examine the semantic meaning of the term "principles of religion" and its evolutionary trajectory among the Mu'tazilites. It seems that the term "principles of religion" in this sect, based on their definition of faith, refers to the principles of belief and practice that are considered pillars of faith. The non-acceptance of these principles implies departure from the circle of faith and Islam. Among these principles, two belief principles, monotheism and justice, are among the main pillars of belief, while the three principles of intermediacy between intermediates, promise and threat, and enjoining good and forbidding evil are considered subsidiary principles extracted from the heart of the two preceding principles.

The inner guardianship of prophecy and its mystical analysis and interpretation is a necessity. Velayat among mystics means closeness to the Merciful God. When a servant dies of himself and becomes righteous, it can be said that he has reached the province. When the meaning of Wilayat is complete when, in addition to the servant's uprising for the truth, his morals also change to the morals of the truth and become his attributes, so that his knowledge is the knowledge of the truth, his power is the power of the right, and his actions are the deeds of the right. The purpose of this research is the relationship between the guardianship of Imam Mahdi and the guardianship of the Holy Prophet and Imam Ali (peace be upon him) with an emphasis on the thoughts of the Imam and its presentation on the teachings of the Ahl al-Bayt (peace be upon them). The method of this research will be descriptive and analytical. The field of work will be library resources, documents and documents (printed resources) as well as websites and databases. The results of the research show that mystics had opinions regarding the issue of the province, which underwent many changes from the beginning to the end of the 7th century. So that it can be said that in the early centuries, according to the Sufis, a guardian was considered to be a sheikh or an old man who took the initiative to guide and guide the seekers in the direction of achieving the goal. But in the following centuries, the category of Wilayat was followed in a more specialized form, and Hakim Tirmidhi was the one who was able to present the theory of Wilayat for the first time in the history of Islamic mysticism and Sufism, and after that,

The Ashura movement has undergone all kinds of verbal and spiritual distortions, the role of the Shia people in their occurrence is prominent. It seems that the neglect of the causes and philosophy of the Karbala incident, and the preoccupation with its side issues and the connection of honoring the Ashura movement with people's livelihood, have caused the spread of such distortions. Also, the predominance of the emotional approach has caused people to overlook the adoption of a rational approach to this movement. In addition to these cases, factors such as sanctification and exceptional interpretation, intercession-oriented interpretation, traditionalism and habit-oriented perception of the Ashura movement are among the important distortions of this event. In this research, along with the pathology of the various causes and factors of the distortion of the Ashura movement, the common mistakes of Shiites in facing the observance of this movement and the strategies to face them will be emphasized. Some of these errors include: neglecting the philosophy and goals of the Ashura movement and focusing on mourning methods, emotionalism and emotionalism, a demanding attitude towards Imam Hussain (a.s.), the focus of prayer singers and market preachers instead of scholars and suffering elites, the mixing of the Ashura movement. with ethnic and tribal cultures, and confusion in Hossein's criteria. In the face of the aforementioned harms, the following strategies are suggested: the necessity of accurate knowledge of the history of Ashura by the general Shia, the necessity of constantly re-reading the philosophy and goals of the Ashura movement, the importance of separating the essences and side effects of the Ashura movement from each other, pathology and reforming the tradition of prayer and praise, and efforts to Deepening people's understanding of the authentic Ashura teachings.

Today, the idea of expansioning of religious science is known not only in Iran and the Islamic world, but also in the Western philosophy. The "possibility of religious science" discussion has a history of more than two centuries; and its roots grew from the beginning of the discussion of the separation of science and religion and the confrontation between human science and Christian wisdom in the West, and the result was the marginalization of religion for a century. This ideaology has created sects in the Western and Islamic world in the field of science expansion, which are mainly divided into three standpoints. In the expansion of science, a group has given originality to naqli (narration) knowledge, a group to human knowledge (experimental sciences), and the third group has confirmed two standpoints and considered the way to acquire knowledge to be both intellect (áql) and narration (naql). Ayatollah Javadi Amoli, who is one of the sages in this field, considers the third standpoint valid and has emphasized its validity in his numerous books. This article investigates the principles, nature and possibility of religious science from the standpoint of Ayatollah Javadi Amoli with a descriptive-analytical method along with some criticisms on this. According to Ayatollah Javadi Amoli`s view, if science is science and not pure illusion and hypothesis, it will never become un-Islamic; therefore, the expansion of religious science is not only possible but also necessary.

One of the topics that is discussed in the field of Quranic research is the issue of Khalifahullah, which is mentioned several times in the Holy Quran with different forms. It has been provided and the answer to this question is sought, what does the word caliph mean conceptually and according to the evidence, and are its examples only the infallible prophets and imams or anyone who takes over the leadership of the Islamic community after the Prophet. The result of that is that the Caliph of Allah is determined and appointed by God Almighty in every age, and the earth is not always devoid of God''s authority and Caliph. Among the reasons for this claim is that in the Holy Qur''an this special word for prophets and divine saints is used. According to the Holy Qur''an, as a divine caliph, he received the knowledge of names from God Almighty, and with the virtue of knowledge and infallibility, he reached a position that, at the command of God Almighty, the prostrate angels and reached the highest position in the world of creation, that is, the position of divine caliphate on earth, which is only by will. Hazrat Haq is not possible. Therefore, other people from the human society do not deserve the position of God''s caliphate.

Tusi wrote works in the name of Ismaili elders and in those books he praised the elders of this sect. There is also a serious possibility that during his presence in this sect, he wrote treatises confirming their religious beliefs. But tusi, a Muslim scholar, is considered to be one of the twelve Imami Shiites, and based on moral responsibility, he is obliged to protect the correctness of the beliefs of his fellow believers, and morally, he cannot approve and promote the beliefs of other sects. Based on our inference from the method of statistics and analysis and comparison of related data, in addition to his explicit statement in the rewritten preface of Akhlaq Naseri, it follows that freedom in choice and agency in action, which The main conditions of moral responsibility were not there during the time of Khwaja''s presence among this sect. Therefore, he cannot be held responsible for the possible consequences of writing those books in support of the beliefs of this sect.

Imamate is one of the principles of Shia belief, which has various issues, such as the necessity of appointing or installing an imam. The theologians of the Imamate, with different arguments, believe that the appointment of an imam by God is a rational obligation. Among these proofs is the rule of kindness. This view has been attacked by Shiite opponents throughout history and in the present era. Among the works that have dealt with problems in the field of imamate in this space, the book "Theory of imamate in the scales of criticism" is authored by Mr. Hojatullah Nikoui. Part of these doubts are related to the incompatibility of the rule of grace and the deeds and benefits of the Imam (a.s.) in the age of occultation. In this article, using the intellectual-analytical method, firstly, the explanation of the reason for favor to prove the necessity of Imamate is stated, and then we have answered the five doubts raised about the affairs and benefits of the Imam, and we have proved that the Imam is a favor, and according to divine wisdom, his installation is obligatory. The Imam's absence is not incompatible with his grace, and despite the people's deprivation of the blessings of his presence, this issue does not prevent them from benefiting from the blessings of the Imam in the age of absence. Rather, the mere existence of the Imam causes the stability and stability of the earth, and he is the cause of the security of the people of the earth and the mediator of divine grace, and people benefit from him like the sun behind the clouds.

One of the important theological topics is physical resurrection and attitudes after the resurrection. One of the positions of Qayamat is the position of Sarat. There are different explanations of the positions of the resurrection among theologians. The position of Sarat is the position that all humans must pass through in order to reach heaven. Islamic theologians have explained this position with their own principles, and some have interpreted it as worldly bridges and believe that there is a bridge over hell that is stronger than a sword and thinner than a hair. Believing in physical-spiritual resurrection, Mulla Sadra explained Sarat's position with the help of his philosophical foundations. According to him, the path that the soul faces in the life after death is nothing other than its worldly life, and the path of the hereafter is a manifestation of the worldly path of the soul. According to Mulla Sadra, the path is divided into developmental and legislative path, where the developmental path includes the essential movement of all natural, plant and animal beings, but the legislative path is specific to humans. This path requires two wings of opinion and action, and it evolves in spite of both of them, and human perfection depends on the use of these two wings.

Reincarnation is one of the issues that has received special attention from Muslim thinkers, including philosophers, theologians, and mystics. What can be seen in the works and writings of Muslim mystics indicates that "reincarnation" means the return of the soul to the human body and it is impossible otherwise, and they have presented various proofs in this regard. Islamic mystics accept the return of the soul to the barzakhi body in the other world under the title of reincarnation and put forward reasons to prove it. The present article also aims to research the issue of what is the nature of divine reincarnation according to Allameh Hassanzadeh Amoli? In this research, these results were obtained: Allameh Hassanzadeh Amoli was able to establish between science and intuitive knowledge and by relying on philosophical and mystical foundations such as: the survival of the soul, the isolation of the soul, the union of science and action with the soul, and the relationship between the body and the soul; Explain the reincarnation of Malkuti and Ahadi Syriani well. Therefore, according to Allameh Hassanzadeh Amoli, the nature of earthly reincarnation is the result of carnal possessions and acquired or acquired forms. Also, he believes in the royal reincarnation of Ahadi Syriani, based on the authority of the soul to create exemplary bodies, which is called Abdal in mysticism.

The issue of universals has been one of the most controversial issues of philosophy. Universals are considered from two aspect: ontological and epistemological; the former discusses the mode of the universals existence and the latter discusses how the concept of a universal is perceived. This article examines Fakhr Razis and Khajeh Tusis view on the epistemology of universals. have a noteworthy point of view in this field, and Less attention has been paid. In this article, we are looking for an answer to the question that how these two theologians explain our cognition of universals. The comparison between these two views ends in the conclusion that although they have taken almost the same approach to the topics such as the concept and types of the universals and our intellection and the abstraction of universal concepts, their views on intellectual universal, intellectual forms and the act of abstraction are different. .

Because in the current world, the Islamic world is disbelieving against the world and many enemies of Islam are afraid of the shock and greatness of Islam and Muslims, and they are trying to reduce the greatness of Muslims from time to time, and the most important solution is They consider it as reducing the power of Muslims and the number of their population, and they are trying to reduce the number of Muslims and make them a minority, so it is necessary to familiarize Muslims with the authentic Islamic culture of having children and He examined the appearance of some verses and hadiths that indicate the condemnation of having children and explained the solution to it. In this article, using analytical-critical methods and using the verses of the Holy Qur'an and the traditions of Ahl al-Bayt, we discussed the harm of understanding the verses of having children and came to the conclusion that the appearance of some verses indicates that children are procreative, children are fitna. The cause of being away from God is children's enmity with their parents. In addition to the fact that we have stated that inferring these obstacles from the verses is not correct and the result is a kind of superficial attitude towards the verses, and deliberation in the verses indicates that the verses do not indicate them.