پژوهشنامه حکمت و فلسفه اسلامی
سال نهم شماره 35 (بهار 1390)

In what follows, the author deals with the guardianship of holy infallible Imams as to the issue agreed upon by the majority of Islamic sects. The authority of holy Imams as to the religious knowledge and understanding is taken for granted by all. This was the reason why Muslim scholars did not compare the two Islamic schools as to the issue in its demanded format; rather they went to study the accepted prerequisites drawing out the implications and conclusion highlighting no headings or references. The approximate approach followed in this essay focuses on the shared Islamic points thus the conclusion. A new sphere has thus been opened in front of the Islamic community which would elevate the Islamic culture. This sphere is not but our theoretical and practical pledge to follow the scholarly authority of holy infallible Imams of Ahl-u al-Beit.

This article deals with the “perfect man” in Mulla Sarda’s point of view. Mulla Sadra’s metaphysics is a well-proportioned mixture of theological philosophical and mystical ideas of the past along with his intellectual innovations. Mulla Sadra has merged the verses of Qur’an and Islamic traditions with the intellectual thoughts thus creating a well-balanced collection of ideas. In his Transcendent Metaphysics, the intellect is not contrary to tradition, nor logical proof to the Qur’an, rather they assist and complement one another. In what proposed, the author has dealt with the perfection of human soul and particularly with the concept of “perfect man” in Mulla Sardra’s point of view. Making use of his special principles such as ‘Asalat-u al-wujud (priority of existence), trans-substantial motion, and the like, he was able to introduce the question of human mind into an unprecedented phase.

Since the beginning of human life, mankind has lived along with theology and arguments for God’s existence. People have studied the issue assuming different empirical, intellectual, and intuitional approaches. These three approaches have been acknowledged by the Qur’an. In what presented here, the author is about to brief the Qur’anic arguments such as those from design, motion, temporal creation, necessity and contingency, cause and effect, and innate nature without any interpretation or explanation. Mention is made to the source of such philosophical and theological arguments in the Qur’an. The conclusion is that those arguments have their roots from the Word of Allah.

Having shed light on the definition of some related terms to the concept of “the inward aspect of the Qur’an”, this paper proposes several traditions from the two Islamic schools to establish the concept. The author has collected the views of both Shiite and Sunnite scholars and then gone to critically assess them. He has also studied whether Qur’an’s inward aspect is understandable for the non-infallible, and if so, on some conditions they may occasionally do so.

Good and evil have been two opposing movements since the creation of human beings. The proponents of good and right represented the concept of khair-u al-Bariyyah (the best people), nonetheless the proponents of evil and wrong represented Satanic works and shar-u al-Bariyyah (the worst people). These two concepts are mentioned in the seventh verse of Chap. Bayyenah (khair-u al-Bariyyah and shar-u al-Bariyyah). In this paper, the author tries to find the real instances of the two historical movements from the celebrated references of the two Islamic schools. The frequent traditions of the two Islamic schools suggest that the mere instances of khair-u al-Bariyyah are holy Imam Ali and his Shiites. Due to their recurrent ways of narration, these tradition are truly sound and above questioning. A close look into the occasion of revelation of the mentioned verse suggests that this verse has always been an expressive and enduring evidence to show the movement of khair-u al-Bariyyah through history.

Holy Prophet, according to Islamic doctrines, must be free from all kinds of errors mistakes slips and forgetfulness so that the authenticity of his words and instructions be guaranteed and compelling. This qualification is confirmed by some verses of the Qur’an: “He does not speak out of desire. It is just a revelation that is revealed to him.” (al-Najm: 4-5). The reports of the bewitchment of Prophet, however, is irreconcilable with his infallibility exposing him to error and mistake and creating challenging questions to be examined thoroughly. Is bewitchment reconcilable with infallibility? Is revelation protected in the state of bewitchment? Is it possible to have confidence in a prophet bewitched? In what follows, the contents and chains of reporters of such traditions along with the views of the Sunnite scholars are surveyed.

Proxyship is a contract in terms of which one party (the client) introduces the other party (the proxy) as his agent to act on his behalf during his life. In its particular sense (proxy in course of claims), Proxyship is agreed upon by both the Imamiyyeh and the four Sunnite schools; however, in its general sense (proxy in the course of contracts) the Imamiyyeh practices it in all sorts of contract, but the four Sunnite schools practice it only in selling and buying. Both Shiite and Sunnite jurists have agreed on the legitimacy of Proxyship offering some verses from the Qur’an and traditions from the Sunnat as their proof. As to the exceptions, all schools have disagreed regarding it irrevocable. The terms of Proxyship agreed by all jurists are: intention, competence, lack of interdiction, rational and legal ability. They have disagreed, however, on exceptions and other terms, as they did on the conditions of the proxy himself. The contract of Proxyship has four essential parts according to the Imamiyyeh, three according to the Malekite and the Hanbalite, and one according to the Hanafite. This paper tries to comparatively review the above issues.