نشریه کلام اسلامی
پیاپی 90 (تابستان 1393)

Shaykh al-Ash’ari withdrew from the school of I’tizal and joined the school of traditionalists when he was forty years old and announced his aversion to Mu’tazelids in the Jami’ musque of Basra in 305 H. Nonetheless he did not accept all the beliefs of traditionalists even Ahmad bin Hanbal who consider to be their leader but modified and changed some ideas like: 1- informative Divine Attributes 2- relation of human’s acts to God 3- attribute of Speaking; consequently, traditionalists did not accepted him while none of the three changes or modifications resulted but to puzzlement and ambiguousness.

The most principle attempt which human has been always busy with and both rational and scriptural reason has emphasized is using reason to reflect about the reality of human being and showing his or her status in the system of being. It is impossible to discover the existential realms of human being because only God who has created human being can reveal the mystery and secret of his creation and introduce him. God has introduced human being as his vicegerent and spoke about his or her prominence over other creations; in the present article, the reality of Divine vicegerency of human being, the why of placing a vicegerent from God, the status of divine vicegerency in the system of perfections of human being, prominence of human being over al the creatures of the world in the light of divine vicegerency, effects and features of divine vicegerency in the world of being have been studied with regards to the related Qur’anic verses and Islamic narrations and the doubts about the subject has been responded to.

Infallibility and issues around it have assigned an important part of discussions concerning “prophethood and leadership (imamah). One of serious questions about infallibility is that what is the origin and agent for the Infallibility of the infallibles. Islamic thinkers have introduced some responses including: the ideas of special knowledge, knowledge and will, rightness of choice and etc. we have tried in the present article to pose, explain and assess each of these ideas but the originality of “special knowledge” concerning the infallibility of the infallibles (peace be upon them) have been affirmed and supported among the other views because several scriptural and rational reasons and testimonies establish the mentioned view.

With a comprehensive view, Mulla Sadra explained affirmative badā’and evidential daba’: According to the affirmative badā’, the obliteration and affirmation occurs in the partial selves of spheres as a degree of Divine science. These obliteration and affirmation occurs because of the influence of the volitional acts of God’s servants on the selves of the spheres. The selves of the spheres are obedient servants of God and their acts truly are attributed to God. Evidential badā’ means the connection of the soul of prophets and God’s friends to the partial souls of spheres and receiving two different reports on a single subject. According to Mulla Sadra, the preserved tablet is the universal soul of the sphere and the tablet of obliteration and affirmation is the partial soul of he spheres. Also he believes that providential knowledge of God and his decree avoid the occurrence of badā’. Beside many strong points, Mulla Sadra’s view has some defects which have been dealt with in this article.

The norration of Malik ad-Dar is among the narrations which signify that resorting to the Prophet occurred in the time of the second caliph and was permissible in the view of the companions (Sahabah) and the followers (Tabi’in) of the prophet (p.h). On the other hand, Wahhabis believe that resorting to the Prophet is unlawful and heresy after his life. Such a belief drew them to cast doubts about the chain of transmitters and the text of this narration. The subject matter of this article is to quote and criticize the doubts of Wahhabis.

“Phenomenology” did not have a steady meaning in its historical developments. This term has a background from the sayings of Plato and Aristotle to the sayings of Descartes in the new age. This approach found a fundamental change by Husserl. Branched off from the phenomenology of Husserl, the phenomenology of religion has been tried to assess religious phenomena with phenomenological criteria and standards. Phenomenology of religion appears in two faces of classic phenomenology and hermeneutic phenomenology. More than being philosophical approaches, these two faces considered to be epistemological methods. In addition to doubts about the foundations of Kantian and husserlian phenomenology, there are fundamental criticisms and doubts raised from Islamic philosophy and epistemology about understanding and interpreting of religious phenomena.

Abussalah, Taghi bin Najm bin Ubaydellah al-Hlabi (374-443 H) is an Imami jurist and theologian in 5th century after Hijrah and one of the pupils of both Seyyed Murtadha and Shayk al-Mufid. Concerning the theological method, he belongs to the non-philosophical rationalist school of Shi’ite theologians of Baghdad. Based on this method, rational thinking has the epistemological and religious credit but the study of philosophical problems before theological discussion does not have any place and so he is not so mindful to the views of the philosophers. He rarely uses the scriptural reason in discussions that reason works and has that ability to realize and understand doctrinal teachings and in those rare conditions that he uses the scriptural reason he employs them to emphasize and support the rational reasons. Nonetheless, in discussions like the special leadership that the scriptural reason is helpful he employs the scriptural reason a lot. Encountering the views of others, he uses many ways to assess and criticize them.