نشریه کلام اسلامی
پیاپی 125 (بهار 1402)

Transcendental wisdom has special anthropological foundations that were not paid enough attention to before Mulla Sadra. Sadra's philosophical opinions, as the main pillars of transcendental wisdom, are based on new foundations and unique to an individual who opens a different perspective to thinkers. According to Mulla Sadra's point of view, the relationship between science and practice is a one-sided relationship; In moving from practice to knowledge, practice has a preparatory and preliminary dignity, and in moving from science to practice, practice is the fruit of knowledge. This research has investigated the impact of Sadra's anthropological foundations on his analysis of the relationship between science and practice with an inferential method and a descriptive-analytical approach. These foundations are: the physicality of occurrence and the spirituality of the survival of the soul, the unity of science and the world and the known, the evolutionary movement and human strength, the unity of human identity despite the multiplicity of levels. By analyzing these foundations, an interpretation is presented in accordance with Sadra's anthropological view on the relationship between science and practice.

According to some Muslim thinkers, miracles, in addition to their main special function of proving the truth of a prophet's claim, also have an epistemological function in proving other religious propositions. In the meantime, the signification of miracles in proving God Almighty, that too in a direct way, has been specially discussed and studied by Muslim thinkers, and some of them have emphasized the existence of such cognitive capacity in miracles in different ways. The upcoming research, with a comprehensive analysis of the words of Muslim thinkers, has explained and investigated their positive approach in this debate and has finally come to the conclusion that miracles cannot be an independent proof of the existence of God Almighty.

The subject of this article is the need for an interdisciplinary knowledge centered on Islamic theology, and titled "Knowledge system of dealing with sects". This article does not consider common and conventional theology to be sufficient in the face of deviant sects. In order to prove the need for other sciences, he studied the encounter with deviant sects in three stages, i.e.: "the stage before the encounter", "the stage of the encounter" and "the stage of the consequences of the encounter" and the role of each of these sciences has determined, and based on that, the desired result will be achieved in three levels of confrontation with these sects and their followers; That is: guidance, control and management of sects and followers.

Qazvin during the Tahmasibi era was one of the most influential scientific centers in the history of Imamiyya theology and played a major role in the socialization of theological topics. For this reason, dealing with the issue of the formation grounds of this center and which theological currents have been active in this center is one of the important questions in finding the course of development of theological issues in Imamiyyah. Using the historical-analytical method and using library studies, and by introducing the internal and external elements of this field, this article analyzed the theological currents in the center of Qazvin during the Tahmasbi era and came to the conclusion that four currents in this field of activity It has been serious: "philosophical-theological current", "jurisprudential-theological current", "moderate current" and "mystic current". The impact of these four currents in the field of culture and politics of the Tahmasibi era are: the entry of theological ideas into the political field, the significant influence of theology from the foundations of jurisprudence and narrative, the growing prominence of the topics of Imamate, especially with the approach of justification, and the unification of the society in terms of religion and rituals. . These four currents have also been influential in the theological currents of Isfahan region.

One of the historical accusations that have been raised against Shia since the first centuries is the "Khan Al-Amin" issue. Some historical and sectarian sources have said that the Shiites, or at least a group of them called "Ghorabiyyah", believe that Gabriel betrayed the Commander of the Faithful (AS) and instead of conveying the revelation to him, he conveyed it to the Holy Prophet (PBUH). . The inconsistency of this belief with Shia jurisprudence and beliefs and the lack of mention of such belief or sect in the historical and sectarian sources of Shias and the ancient sources of Sunni sectarianism testify to the falsity of this accusation. This research seeks to achieve the process of attributing this belief to Shiites. For this purpose, after examining the history of the use of this accusation, the currents and people who played a role in the formation and spread of this accusation have been scrutinized, and the main source of this accusation has been introduced, the Umayyad Umayyads and some court scholars such as Shaabi (104 AH).

Ayatollah Mohammad Taqi Mesbah Yazdi is a great theologian and philosopher and one of the famous and renowned in the field of intellectual and narrative sciences who has used these knowledge in theology. His method is the rational method in the issues on which the proof of revelation is based, and in the issues that the intellect cannot understand, he uses the narrative method, and in other issues, he has used the rational-narrative method. He used the rational and philosophical method to interpret, explain and interpret many religious verses and traditions, and he paid attention to the opinions of Islamic philosophers, theologians and mystics, Western philosophers and thinkers and gave fair and scholarly criticism.