نشریه کلام اسلامی
پیاپی 101 (بهار 1396)

Infallibility of divine prophets is a salient issue about prophecy. Islamic Theologians have established the Infallibility by rational and revealed reason. Rational reasons are based on wisdom of God. However, there are several accounts of the argument, the most important ones are: argument from wisdom based on miracles, argument from wisdom based on divine grace, and argument from wisdom based on goal of prophecy. These accounts of the argument are divided into strong and weak ones. Weak accounts prove infallibility of prophets in receiving and conveying divine messages to the mankind, while strong accounts include infallibility of prophets in action as well. Muslim theologians disagree as to whether the argument from wisdom includes all big and small sines, and intentional and unintentional ones, or it is limited to big sines and small repulsive sins. Furthermore, they disagree as to whether infallibility of prophets includes the era before prophecy or it is restricted to the era of prophecy. Imamiyah Theologians have strong position in question, while Mutazelites do not consider small sines as disgusting, and correspondingly, have not accepted argument from wisdom, with all of its accounts, as a reason for infallibility of prophets. Reflecting upon Muslim theologian’s discussions, it is concluded that elements of being disgusting and of violating the goal of prophecy have a significant role for the infallibility of prophets. They all agree about it, but disagree regarding its domain and instances. The right view on being disgusting and violating the goal of prophecy prove the point of view of Imamiyah theologians which suggests strong domain of infallibility.

Discussions concerning the soul in religious, mystic and philosophical literature have a particular status and significant role in humanities, social sciences and logic of understanding religion. One of the basic disputes here is materiality or immateriality of the soul. Followers of Tafkik’s school of thought have emphasized on materiality of the soul and challenged view of philosopher regarding immateriality of the soul. This article intends to analyze the views, arguments and responses of Tafkik’s School of Thought to philosophers.

Temporality or eternality of the universe is an interdisciplinary issue have been discussed in theology, philosophy, and mysticism. This paper concerns, in detail, theories and various arguments of Muslim theologians in respect to temporality and eternality of the world. Besides, it deals with various theories, bases and philosopher and theologian arguments, from one hand, and disputes of recent theologian who have philosophical tendency, from other hand, with ancient theologians. Finally, this article indicates to point of view of Mulla-Sadra that considers ascribing theory of eternity to ancient grate philosophers as false opinion, establishing that, following divine prophets, they have accepted temporality of the material world and substances. Mulla-Sadra accepts this theory and endeavors to reconcile views of philosophers and theologians as well.

Qazi Saeed Qomi is one of the famous Islamic thinkers of Safavie era who, in his works, by the means of a philosophical, theological, mystical method and Ptolemy school, has evaluated the nature of spheres, containing the Throne and the siege. Although his words have been read in different ways, in overall, in a library research, from his point of view these two are prescience and pervasive knowledge of both earthly and divine worlds. The Throne is the symbol al-Mohit and al-Modabber, and the name of al-Rahman, the roof of heaven and the last and the most covering sphere among all the 11th spheres, a hallow spherical object with two floors, the abstract at the top and the physical at the bottom which organizes the Universe of Composition first and its edict continues to the center of the Continuous universe. Siege is also the symbol of Distinguished Existings and the name of al-Mofassel, the seat of the title Merciful, the 10th sphere, covering the starless sphere and covered by the throne, heaven stands between the siege and the throne and the hell places at the fungus of it. The theory of permeation of wisdom into Corporality (matter) and of the holiness of the Corporality are two new and also notable issues which he presents in explaining his opinions.

Hermeneutics, as a science, has had its own ups and downs in its not so long history. This science has entered a new phase with the advent of Heidegger and Gadamer and gone beyond the methodological view and, then, has become a kind of ontology of understanding. This approach has provided grounds for some contemporary theological challenges and a basis for different readings of religion. With the prevalence of philosophical hermeneutics and in particular Gadamer's views, several critical schools emerged against it. Meanwhile, "Eric Hirsch" is one of those who has had a tremendous share in the critical course and explanation of his views is very important to criticize Gadamer's hermeneutic achievement. The present paper, with a descriptive and analytical approach, examines Hirsch's critique of philosophical hermeneutics and attempts to analyze the critical points and fundamental objections of philosophical hermeneutics from Hirsch's point of view, And Gadamer's approach will be clearly criticized. The findings of this research show that Hirsch, in addition to his fundamental critique of philosophical hermeneutic foundations, has had some kind of reasonable hermeneutical foundations and has used those foundations in his critical thinking. Hence, in this paper, critiques of philosophical hermeneutics and comparison of Hirsch’s critical view with Gadamer's points of view are classified into five categories and each has been considered independently and analytically.

Theologians have a variety of ways to discover realities and gain religious knowledge. Some have narrative method, some have rational method and some are inclined toward religious experience. These methods are called "primitive and simple methods". It is possible to combine simple methods to yield a hybrid theory in theology. Among the combined methods, the preceding paper explores the rational- revealed method, and after examining some of the features of this method, some its instances will be explained. In the real world, and not in the suppositional world, two works - one by a Shii scholar and the other by a Sunni scholar - have been discussed ideas with a combination of rational and revealed reasons. These works are “al-Barahin al-Qate;a’ Fi Sharh Tajrid al-E’teqad” and “ al-Ensaf Fima Yajeb E’teqadoh va La-yajouz al-Jahl behi”