مجله پژوهش های اعتقادی کلامی
پیاپی 12 (زمستان 1392)

Some by reading some verses of Quran believe that one of the basic freedoms in Islam is the freedom of thought. In this sense, they claim that Islam considers heavy penalties for an apostate. The question is that whether the apostate ruling is opposed the freedom of thought or not. In this study, I confront the existing studies in this respect both descriptively and analytically through field and library research. The result is that the apostate is punished very hardly under certain conditions such as enmity and weakening of other's religious believes. The apostate's death sentence does not counteract the freedom of thought in Islam. Rather, the penalty is to prevent the destructive consequences of apostasy such as shaking Muslim's believes, attenuating of Islamic government, violating other's rights, etc.

The relation between faith and ethics is a modern Kalama (theological) issue. This can be analyzed from multi aspects. This research focuses on one of its applied aspects, that is, the effect of religion on ethics. With the librarian method of study, this writing seeks not to focus on denying a theory that believes religious subordinate values contain great deal of ethics. This research seeks to illustrate the important and essential roles of religion in the realm of ethics and main and subordinate values in three realms of knowing, briefing and norm. In explaining goodness and badness as well as mentioning subordinate ethical rules, faith helps intellect and presents ethical objectives. Attributing goodness to God and not attributing badness to Him as an exemplary observer, religion justifies ethical behavior. Faith introduces nearness and God’s content as a final norm in Ethics. Likwise, religion plays an essential role in ethical training.

In spite of few diversities in its extent and boundaries, infallibility ofprophets is a common belief of mostnumerous of the Muslim theology sects and many of other revealed religions, believers.Therefore, it has a special situation and importance among theological subjects.Among Shiite thinkers, there also are great theologians both ancient, like Sheikh Mofid and recent like AllamehTabatabaii have turned to various features of this object. AllamehTabatabaii being bound over rational proofs, regardsimmunity from oversight, forgetfulness, and mistake in reception, communication, propagation, and description of revelation as necessities of prophetess, and defines immunity from sin as keeping away of duty abandonment and doing prohibations, namely actions opposed to servituale and God’s mastership. He regards thenegation of mistake in palpable perception and nominal sciences, and recognition of expedience and corruption of creative affairs out of the object of "prophets in fallibility",so, adduse no reason about the matter.Sheikh Mofid in his turn, regarding the infallibility from Holy prophet superior to another ones, believes His Excellency tohave infallibility from any kind of purposeless and purposeful, cardinal or lesser sin, from birth, and considers other prophets liable to purposeless lesser sins that don’t cause the doers to be despised, before their prophetic mission.The present article tends to explain and comparer the opinions and reasons of these two thinker about “prophet’s infallibility", based on library method and text analysis.The most important result of this article is clarifying the similarity of viewpoints of these two grand theologians about absolute infallibility of all prophets in the area of revelation and prophecy, during their prophetic missions, and their diversity ofthoughts, out of the prophecy domain before their prophet hood.

On of the most important problems in theology is the question that is it possible for humanbeing to gain Knowledge of the God? And what is the limitations of this Knowledge? considering the divine’s nature, names and attributes, which level is the subject of cognition?is this cognition with or without Intermediate?Despite that both sadra and Avicenna have some common ideas in this field, such as impossibility of knowing the divine’s nature, they have their own views about human’s cognition of god.This article discusses and critiques their views and argues for the correct answer with descriptive - analytical approach.

The first fundamental of fundamentals of muslems religion is "Theism".One of it`s branchs is Monotheism in worship. "Wahhabism" as perturbed progress of Eslam by raise Theism and unwisely exclusive explanation attribute Polytheism to many of muslems. One of sensible question that is a pretext of this perturbed progress and recount its antonism to Monotheism in Worship is "Suplicating". "Wahhabites" accept "Suplicating only on prayer of prophet in date of his life or in Doomsday; but account remainder of the forms of Sublicating as Polytheism. There is one question that is this "wahhabism" belief general of other islamic sects or is unique of them? Many of muslem sects accept many of forms of Sublicating. "Deobandyah" is as this type sects. The explanation of Suplicating,consistency to Theism,being lawful and dept of muslem`s commitment to it is important question that in this article by consider of it in form of think and act of thinker of "Deobandyah" can have benefit walking to show falsehood in belifes of "Wahhabism"." Deobandyah" by innocence of Wahhabite's belifes accept the various forms of Sublicating such as: Sublicating to Essece and status of Prophet and reighteouses,Intervention,Orision or Asking for prayer of Prophet in Universe or Limbo or Doomsday, Orision or Asking for prayer of reighteouses in their life or after their death,Pilgrimage of Prophets and reighteouses`s graves,Blessing,Cure,and Tributefor graves and convents. General importance of this article is this that chalenges the "wahhabism" attempt in order to generalize false their thinks and beliefs in whole of The" Sunnites" by claiming having authority of their think.

Understanding of the Quran, among during the Interpertation‘s history had two approaches that they were wrong.At frist, Oriented interpretation without a systematic method and Esoteric interpretations that had no relation with appearance of Quran and the other one is bias on appearance of holy book and Superficiality and without Deep Thought in Divine revelations that results Closure of wisdom in usderstanding of holy Quran. The third approach in understand of the holy Quran, is the Ahl-al-bayt’s method (peace be upon them) that concluded attention to the appearance of Quran’s words and the apparent meaning and trying to reach the Esoteric meanings of that.In this article. After express about the theological approaches. The reasons of them have been discussed and then after reviewing and analyzing two apprroches, the third review that is the practical method of the Prophet and ahl-al-bayt (peace be upon them) has been emphasized and proved with strong reasons.

One of the basic beliefs fo religions, especially monotheistic religions and particulary the true religion of Islam is the infallibility issue. The essence of this issue doesn’t need to be negotiated and analyzed. However the issues around it and its definition is violated or insisted. Meanwhile presenting the viewpoints that lead to limiting the infallibility are worth to be considered thoroughly. On of these theories is known as ‘Sahw al-Nabi (pbuh)’ or prophet Muhammad (pbuh)’s error.This research tends to investigate the forget fullness and error theory and the ‘Sahw al-Nabi (pbuh)’s viewpoint in history and narration respects. And it’s accomplished using investigation over lexical and terminological meaning of infallibility and presenting a clear and new concept for infallibilty, and also presenting logical and narrational reasons of prophet Muhammad (pbuh)’s in fallibility from error and forgetfulness.There fore the article is to present some more scrupulous conslusions over this important religious chpter to the rtue believers of the divine religion. Thus we are to get to know the importance and requisitness of the argument paying a care ful attention and contemplating over the prophet Muhammad (pbuh)’ infallibility and error in this research. The research questions are answered and clarified using the library method and explanatory and analytical methods.