ماهنامه معرفت
سال بیست و هشتم شماره 3 (پیاپی 258، خرداد 1398)

This paper is a commentary on the Amir al-Mu'minin Ali (as)'s words regarding patience and resistance as a feature of the true Shi'a. In Amir al-Mu'minin (as)'s viewpoint, the Shiites are calm and dignified in the hardships, tolerant and forbearing in troubles, and grateful in welfare and happiness. Although, today, these qualities are considered to be among social values and norms in return for the services of others, in the Amir al-Mu'minin (as)'s words, these characteristics are not due to the fact that they are social and rational norms and values, rather the purpose, origin, and method of achieving those values, which are higher and differ than the intended purposes before the wise, are obtaining God's satisfaction that are the purpose of the true Shi'a in acquiring moral virtues. The easiest way to get moral virtues is to pay attention to divine satisfaction.

In contemporary times, the prevailing view among thinkers is that, the Hume's critiques of the argument from design has only undermined and discredited allegorical and deductive expositions on this argument. Hence, in this paper, we are going to study the Hume's challenges of the argument from design's major of a syllogism to find a suitable answer for them. Using a descriptive-analytical method, this paper seeks to answer the question of whether the argument from design capable of resisting Hume's doubts? And could there be any reasonable defense of this argument? The findings show that, most of these challenges do not have the right logic, but even though his alternate explanation of the tangible order, which is visible in the universe and approved by biology, is impossible based on the accident and chance, it is not impossible.

In the question of the status of Imamate, the Shaykhism regards the Imam as the fourth cause of the universe as is evident from their reports; that is, they consider them as the efficient cause, material cause, formal cause, and the ultimate cause of the universe. Accordingly they believe that the Ahl al-Bayt (as) are the helper of God in creation. The purpose of this paper is to determine whether this view, is consistent with the Holy Qur'an and the teachings of the Imams? Does not it contradict rational and philosophical concepts? Basically, what is the position of the infallible Imams in the universe? Clarifying the answer, this paper first attempts to explain the meaning of the four causes of the Shaikhis by referring to their sources and reflecting their views, and finally, by falsifying this belief based on the rational and traditional proofs, it seeks to prove the non-independent and the authorized positions of the four causes from the First Cause.

Different Islamic trends and sects have different approaches to the theory of Imamate. While expressing different opinions about Imamate, this paper explains the ontological foundations of al-Hikmat al-Muta’āliyah and Islamic mysticism on the theory of Imamate from the selected point of view. Using the descriptive method, along with the content analysis method in the philosophical base, this paper seeks to express the ideological and ontological parallelism of the selected theory in the issue of Shiite Imamate. This alignment expresses the rationality and intellectual-intuitive background of the theory of Imamate in the view of the famous contemporary Shiite theologians, which increases its theoretical strength. The foundational principles of Sadra's philosophy and the theoretical mysticism have been used to prove theories such as the divine being made nature of Imamate, divine caliphate, the mediation of grace, the knowledge and infallibility of the Imam. This paper, also criticizes the claim of the 'Ulama al-Abrar" that has lowered the position of Imamate to the level of pious scholars. Imamology consistent with the genetic and objective foundations is among the results of this research.

From the Shi'a point of view, the Holy Prophet (S), Fatima Zahra (as), Amir al-Mu'min Ali (as) and eleven children of their generation are free from all sorts of impurity, sin and error. However, they have confessed to the great sins in the supplications and plead for the Allah's Mercy with weeping and moaning. Is the confession of sin compatible with the position of infallibility? Using the documentary method, this paper seeks to solve this problem and find a way of gathering between the status of infallibility and the confession of sin. While rejecting its improbability, this paper discusses various possibilities for understanding and interpreting these words that shows compatibility between them. These probabilities show that the issuance of this prayers and the confession of sin from the infallible Imams never imply their true sinfulness. Some of these probabilities include construction in the form of training, forgiveness on behalf of the nation, reconstruction of the previous levels of perfection, experience of all types of worship, observance of the etiquette of the Close Ones, paying attention to the essential need and the extreme humbleness before God' Majesty.

In examining the relationship between innocent children and moral evils, paying attention to the perfection of the creation with all its defects, and the purpose of human creation and the way to achieve it is very important. The goal is achieving perfection and the way to achieve it, is free will. The evil that innocent children are facing is the prerequisite for this free will. A free will, that brings both evolving and falling. God will avenge the unjust. On the other hand, those children will have a good end with comfort before the Lord. Since they are not involved in the oppression, God the Merciful will compensate for these oppressions. The world and what is in it is the cause of human evolution and children are not excluded from this rule and they will reach perfection. Using an analytical-descriptive method, and from a theological-philosophical perspective this paper has conducted.

The principle of giving preponderance without a preponderant is one of the philosophical rules, which is considered by many theologians after Greek philosophy came into the Islamic world, and in various cases it has been used in theological topics. The main issue is, what the Muslim theologians have taken with regard to the obviousness of the evidences of refusal and the evidences of non-refusal, and on which topics they have used this rule. The purpose of this paper is to answer this question in a coherent way; because, although this rule was of interest to philosophers and theologians, it has not been studied independently. Using a descriptive-analytical method and referring to the works of the theologians, this paper studies their views on the aforementioned topics. The findings show that, unlike most philosophers, who consider the refusal of the rule to be obvious, theologian do not agree in the obviousness and the refusal of giving preponderance without a preponderant, and even some of them insist on the possibility of the rule, and some others do not refuse giving preponderance without a preponderant by the free agent.

The "spirit of meaning" is one of the ideas on the semantics of the religious words that has attracted the attention of scholars such as Ghazali and Allameh Tabataba'i. Using a descriptive-analytical and documentary method, this paper, examines and adapts this theory to the teachings of these two thinkers, while emphasizing the semantic analysis of the Qur'anic words. Ghazali has based this theory on the balance of the unseen world and the material world, and the relation between exoteric and esoteric. The spirit of meaning to him is a heavenly truth, which has the possibility of representing in the form of sensory examples, and its achievement depends on a Sufi pass from the realm of imagination and removal of the extensional features from the gem of meaning. He has presented a different account in this regard. Allameh Tabataba'i, in the light of this theory, has also explained the semantics of the words and their relation to various senses based on their function and purpose. Nevertheless, despite the fact that both thinkers, by proposing this theory, emphasize the denial of esoteric commentary in the sense of the deviate from the literal meaning, in many cases, they have accepted the theory of the existence of figurative expression in the Word of God and its necessity.