مجله الهیات تطبیقی
پیاپی 6 (پاییز و زمستان 1390)

Tabatabai’s theory regarding the interpretation is based on the Quran. In his view the interpretation is not of concept type but is of objective affairs. His purpose of objectivity is not personage objectivity but his purpose is out of mind. He believes that all the verses of Quran has interpretation. In Ghazali’s view interpretation has two aspects, one relates to fundamental meaning and another relates to dream interpretation. The role in the balance in his view is very prominent to explaining the Interpretation. In his view the Interpretation at first relates to concept types and secondly relates to personage.

The principle of Grace is the important theologic principle that the different theologic schools in islam applied it in verification of the some of their tenent.The Imamie theologians verificated the principle of Imamat and the mu’tazilite theologians verified the necessity of the promise and threat by the principle of grace. But the Ash’arite theologians and some of the mu’tazila of Baghdad denied this principle and refuted it. As a purpose of this article is the concidering the importance of this principle in the Islamic theology studied the Islamic theologian’s rational proofs in verification of the necessity of Grace. In adition to the study of the view of the Sunnite theologians about the principle of Gace And critique of the rational proofs that the opponents of the principle of Grace applied in Refutation of the necessity of Grace. As a result of this article with the study of the Islamic theologian’s rational proofs in verification of the necessity of Grace that even the rational proofs that verification of the necessity of Grace by devine mercy and his generosity and his liberality are the certain proofs and have the rational necessity.

Muslim commentators on the basis of commitment to the appearances of various verses and hadith or conservative approach in interpreting the Word of God, in the mystical interpretation and gloss of verses, adopted a different stance. Manuscript, austerity and similarities, in some verses of the Quran is represents the suitable role of gloss in comprehend Inward verses. Among the interpretations of Quranic mystical interpretations centered, is gloss. This paper refers to the lexical meaning Transformation on gloss, the gloss of the concept in his Kashf al-Asrar Meybodi,Ibn Arabi’s Tafsire-Quran karimlkarim, and among these, because they disagreed with the gloss of the Quran full of idealism and takes the following gloss. Two commentators have offered their interpretations of the gloss, it is similar, although the gloss of Ibn Arabic Audacity seen, the gloss of the opinion that religion is Meybodi Ashari (Ahle Hadith), and there is no need to mention Arabic in the impetuosity of his much younger than his other works, especially Fosus Al Hekam. Mfsrnsbt opposed to the gloss of both revelations about the human intellect is the origin of which is described gloss. Thus, both philosophical and interpretive speakers opposed it as the true interpretation of their gloss and the gloss of the mystical Sufis are considered. Such a definition can be interpreted from two different interpretation of it is defined today. The modern definition of interpretation is rich in both gloss.

Application of modern technology to cure barrenness has arisen challenges in various aspects some of which are ethical, legal and ideological. One of the ideological challenges, inserted in the above topic, has been discussed through this essay. The cause-effect system ruling the universe, helps a lot to determine God’s; the Almighty; Justice and Wisdom in creation. Therefore, the creation of the barren person, in the framework of that system, doesn’t conflict with His Justice and Wisdom. Of course, based on the penal justice, God will compensate these deficiencies by either giving rewards or mitigating the punishment. So, unveiling the creation mysteries-and the infertility of some diseases or the ability to do some affairs such as the selection of fetus gender doesn’t derange the best Divine system ruling the universe. Besides, these Facts prove the existence of such a system because if the relations weren’t established in the system, how could we access to these facts.By understanding the best system and the accurate determining of the ordination ruling it, we conclude that fetus gender selection and modern infertility treatments can’t be judged as the interference in God’s creation and the conflict with God’s Justice; rather the stability of the best system is proved through the occurance of such affairs.

Belief to the holy Trinity is the most critical axiom of Christian theology which has been criticized more than the others by the two Abrahamic religions, that is Judaism and Islam. The holy Quran calls it blasphemy and heresy in original Christianity but Christians whom call themselves Unitarian, interpret this Trinity in view of Unity; so they believe that this antinomy is a mystery.When studying other traditions we encounter ternaries which of course the Indian Trimurti: Brahma, Vishnu and Shiva is the most important one. These two ternaries have simibrities and differences; this Trimurti has had deep effects on the Indian society in the case that each of these Gods are appreciated and prayed independently in a pantheistic system. In this article, free from inter religion viewpoints we assess the essence of Trinity from the metaphysical viewpoint and it’s relation to Unity. Finally after investigating the meaning of Christian Trinity and Indian Trimurti we go to the comparative study of these two ternaries.

Islamic theologians did not take a specific method to prove their religious beliefs and answer to the objections. Thus, we have tried in this article to research and compare between two known Shiite theologian's theological methods and foundations those are Sheikh Sadogh from Qom School and Sheikh Mofid from Baghdad School. so, it would be clear the status of reason and narration in these theological scholar's viewpoints. The, ratio of their uses of reason and narration in religious doctrines and answering to the objections have been evulvuated and proved that Sheikh Sadogh have preferred the narration method in proving the beliefs but not mean that he has left reason at all, but he has choose the narrations those have rational argument dimensions. In the other hand Sheikh Mofid in giving a special scope to reason and having a rationalistic attitude tried to prove the religious doctrines and defend. In proving our assumption, we did not rely on the generalities and used the two scholar's written works

One of the important issues which has differentiated Ibn Sina’s views from Sadra’s on psychology is the immateriality of imagination. Although Ibn Sina dealt with immateriality of imagination by scepticism in some of his writings such as al- Mobahesat, but on the basis of his philosophy, which considers intellect as simply perceiving general notions and ascribes any partial perception to material faculty, he dosenot belive in the immateriality of imagination. Hence, he states implicitly in his al-Najat that imaginative perception is material and not immaterial. In his booKs. al-Nafs men-al-Shefa he presents three different arguments for the materiality of imagination. In contrast, Sadra believes in the immateriality of imagination and argues for the immateriality of imagination in his varied writings. In his book. al-Shavahed al-Robobiyeh Sadra argues metaphysically for the bodily resurrection through the immateriality of imagination. He contends that nobody could argue metaphysically for bodily resurrection. The purpose of this paper is firstly, the comparision of Ibn Sina and Molla Sadra’s views concerning the immateriality of imagination and then to assess their arguments, and secondly, to assess Sadra’s arguments for the bodily resurrection through the immateriality of imagination. It is show that the truth of some of the arguments he presented are doubtfull.