نشریه کلام اسلامی
پیاپی 97 (بهار 1395)

One of the strongest argument suggested for the existence of God is argument from contingency (Borhan al-Emkan Va al-Vojoub) which is called also argument from existence (Borhan al-Vojoud) and Avecinna’s Seddighin argument. This argument has been formulated in two ways: first one relies on acceptance of the reality or existence regardless of considering it as a contingent. And second one depends on existence of contingents. In the first account, existence of necessary existence is proved by consideration of existence of reality (existence), in the second account, existence of necessary existence is established by consideration of existence of contingents. Many interpretations suggested from each of the two accounts of the argument from contingency. Some of the first accounts, depend on impossibility of circle and regress and some do not rely on. The second account of the argument from contingency has been explained in different ways. As well as Suhrawardi has special interpretation of it. One of the subjects concerning this argument is whether it is demonstration from cause to effect or from effect to cause. As well as many objections provided against this argument and Muslim thinkers have replied them. These subjects and discussions have been explained and analyzed in this article.

Regarding to whatness and reality of faith, a variety of views has been suggested by Islamic philosophers and theologians and other Muslim thinkers. Views like verbal testimony, heart’s testimony, bodily action, and so on. This article has dealt most views and reasons of this subject, having descriptive and analytic approach. As well as analyzed and criticized reasons of each view with rational and religious reasons, and conscionable and lexical evidences. This survey shows that, among existing views on reality of faith, theory of faith in the sense of heart’s testimony is based on firm and solid evidences and is acceptable point of view.

this essay seeks to explain the purpose of life and call to explain the theological problems of theory based on the ideas of AllamehTabatabai. He believes the divine purpose of creation is requirement of the nature of God,the creation of the world and human nature is not 'waste and Human creation is purposeful and meaningful. The human moves into God by his will, and so he gives to his life meaning. The human should himself discover his transcendental purpose, rather than make forge and fake purpose.
The main goal of creation of man is to the caliphate of God. All purposes for creation of the human have one reality with various pathes for achieving the final purpose which is closeness to divine absolute perfection and his infinite existence. .the way to perfection has been intertwined with all moments of human life. In fact, in every moment that the human moves in the path of perfection, he understands and feels the meaningful and purposeful life, and consequently,enjoyes comfort, freshness and dynamism and get rid of fear, anxiety, despair and emptiness.

Mechanic view to the world is the result of development of science of mechanism. In this view, the world is like an orderly and coherent Machine which considers from the smallest particles of the world to the largest galaxies susceptible to scientific explanation. All metaphysic intervention in the plan of the world is negated, and conceptions like substance, accident, material, form, faculty and reality, which had used in ancient metaphysics, are replaced to notions like germ, weight, acceleration, speed, extension, move and quantity. In this attitude, the only authentic knowledge is the knowledge from experience, experiment and observation, and revealed knowledge lacks epistemological value. If they speak of God, they mean just the first cause, but no need to God in continuation and persistence of the world. Creation of the human is not divine, but utterly natural, and the soul and self is the highest product of the material. Analyzing this tendency, this essay suggests that mechanic view is unable to explain immaterial aspects of the world and human. Therefore, either negates it principally, or provides material explanation from it. The consequence of this tendency in humanities and social sciences is negation of any intervenes of the religion in management of society, ethics, teaching and training etc.

Hadith of “my companions are like stars” analogize the companions of the prophet to stars and implies guidance of all Muslims if they follow and obey companions. In some Sunni’s books this Hadith has been used to establish subjects like authority of the companions, purification of all companions, being pattern of all the companions, righteousness of all of them, allowance to follow all the companions and so on. Analysis of chains of transmission of these Ahadith makes it clear that not only authenticity of this Hadith is not reliable, but even many scholars of biography of narrators from Sunnis consider this Hidith fake and unvalued. Moreover, the meaning of this Hidith is not acceptable and contradicts with other narrations from prophet of God about some of the companions. However, some similar Ahadith exist in which the prophet analogized the household of the prophet to stars and introduced them as cause of guidance and it seems Hadith of “my companions are like stars” is forged versus these Ahadith.

Allamah Helli is one of the Shiite theologians who has rational method, and while emphasizing on validity of rationality, considers its signification stronger than other religious sources. Therefore when intellectual reason and revealed reason are inconsistent interprets it, otherwise rejects the revealed reason. However, he has not neglected the revealed reason and while stipulated non-efficacy of rational reason in some aspects, has counted raveled knowledge necessary and used it in some of his theological books. However, he accepted the validity of Quran, but does not accepted the validity of traditions and consensus absolutely, rather has presented some conditions for its acceptance.