پژوهشنامه حکمت و فلسفه اسلامی
سال نهم شماره 33 (پاییز 1389)

There as regard to the sect of Aba Salt Heravi are dissimilar points of view among scholars. The majority of Shiite scholars embraced him as a Shia. Some others have added the fact that he was one companion of Imam Rida, as well. Some others such as Sheikh Tusi and all Sunnites, however, have claimed that he was a Sunni but pretended Shiism.Relying on both Shiite and Sunnite’s references and books of rijal examining their reasons, the author has tried to vindicate that Aba Salt was a Shi’a but pretended Sunnism as a prudent dissimulation. Having reported the words of Shahid Thani (Martyr the Second, the second Shiite great jurist who was martyred) and those of his followers about Sheikh Tusi, the author has tried to reconcile between the two views.

Major violence is caused by those weapons which not only disrespect for human dignity and justice, but also are condemned by the common sense and all authorities at least in their slogans. Using unusual weapons such as biological chemical and nuclear ones are banned according to the Islamic doctrines for many reasons. This Islamic strong principle can be established through various accounts.In what proposed, the author has tried to compare and examine the legal bases ofthe issue in the light of the Qur’an traditions intellect consensus and the fatwas ofboth Shiite and Sunnite jurists.

“Right of rebellion” as a legal question goes to answer the question: “In what circumstances one has the right to rebel against the ruling government?” In his previous works, the author had tried to survey the issue in the light of the political theory of the Sunnite jurists referring to traditional documents partially narrated from holy Prophet and partially from the practice of both companions and successors. In this paper, however, he has tried to follow up the same procedure in the light of both intellectual and legal reasoning. The conclusion drawn by the author is that viewing the theological and legal principles of Shiite, not only one ought not to totally deny the “right of rebellion”, but also one is obliged to rebel against an unjust and illegal regime occasionally. This right may, nonetheless, be suspended for another more important discretion such as the maintaining of the very Islamic regime or defending Muslims against the foes.

The issue of faith and reason has had a very long history both in Islam and Christianity. Since the very beginning of Christian centuries up to now, Christian theologians were engaged in the issue because many Christian doctrines such as Incarnation, Trinity, Jesus’ death as ransom and so on go contrary to the intellect, thus many intellectuals failed to believe in them. In the meantime, St. Paul appeared as “the second founder of Christianity” claiming that faith and reason are by no means reconcilable, i.e. there is but hostility and mutual denial between the two. In the world of Islam, many great figures have various statements so as to invite Muslims to practice reason and intellect in all issues including matters of faith. Mention can be made to Shahid Mutahhari who firmly believes in profound transactions between faith and reason, considering them in the same line. It is not the case that man is either to have faith without sharing his intellect or suffices with his intellect denying faith as something useless. He holds that without intellectualcontemplations faith will not be viable, for faith is conditioned to knowing God which is one matter of faith and thus faith can be confirmed by the intellect.

Jesus has a significant character in the three Abrahamic religions of Judaism Christianity and Islam; however, Jesus is very differently illustrated by these three religions, particularly Christianity. Since the very beginning, Christian scholars and sects have disagreed on the character of Jesus, beginning from St. Paul's disagreement with the Disciples to later long-term deep discords, until the canonical picture of Jesus as the Second Person of Trinity in whom God’s Word was embodied. There was no serious discord on the character of Jesus during the middle age, though since the Reformation movement of 17th century discrepancies on the character of Jesus began anew; some objections were raised against the very presence of historical Jesus some others insisted that Jesus was simply a myth. This paper goes to revise such issues comparatively in the light of Muslim scholars’ views.

Unity of acts is one of the grades of tawhid (monotheism) and religious sound doctrines whose theoretical and practical dimensions leave impressive effects on the perfection of man and his spiritual elevation to the lofty peaks of mysticism and knowledge.In the light of two Muslim scholars, the great mystic Ibn Arabi and the great metaphysician Mulla Sadra, this paper goes to examine the unity of acts sheddinglight on different angles of the issue. Ibn Arabi believes in the unity of acts considering man as the manifestation of divine actions. Mulla Sadra’s view on the personal unity of being is tied up with Ibn Arabi’s view, mostly inspired by his manifestation theory. Furthermore, Mulla Sadra is attracted to Amr-un Bain-a al-Amrain (the intermediate realm theory) ascribing all actions to the divine encompassing subsistence.

Prophethood and miracle have an inseparable relation. Muslim theologians hold that the authenticity of a prophet depends on performing a miracle. Critics, however, have challenged prophetic miracles from different angles. Some objections concern the very possibility of miracle intellectually regarding it impracticable. Another objection focuses on the inconsistency of miracles with the law of causation which is directed to all who believe in both Prophethood and miracles. In what presented here, the author has proposed and examined the latter objection according to the Mu’tazilite principles. This paper goes to show how the Mu’tazilites can solve the miracle-causation inconsistency according to their principles.

The Glorious Qur’an is a universal and eternal book inviting man to intellectual thinking so as to distinguish the truth and right from the false and wrong. This holy book has applied a part to some reports of the past and future we would not know otherwise One of such future reports is the dominance of Islam over other religions and governments, however the time and cultural circumstances of such government have not been made real, yet. There in history, the instance of such global government has not come into being, yet. In what presented, the author has surveyed the verses of “perfecting the light and dominance of Islam” according to both the Shiite and Sunnite exegeses. The result achieved is that Qur’an has confirmed that the Islamic government will become dominant and victorious by the authority of the only would-be deliverer.