فصلنامه اندیشه نوین دینی
پیاپی 49 (تابستان 1396)

Bada` is known as a notable teaching in Imami Shiism. Mulla Sadra believes that when Prophet or Imam`s soul connect to the kingdom world or the souls ruling world and sees what God written on their heart and informs people from the fact, his word would be true. He may connect to them again and see something different from what seen before as natural grounds demanded; this change of knowledge is known as Bada`. Fakhr Razi has viewed such a happening as a cause that would change God`s essential knowledge and, therefore, opposed it. In the paper, Sadra`s view has been explained and Razi`s criticized.

Subjectivism is known to be the essence of modernity modern development has founded its rationality, forming its most important measure, on subjectivism as being based upon substantiality of subject. On this basis, the unique real being is human being and other animals are regarded to be shadow and mental existence, relied on subject and defined principles for it and, in this way, human instrumental and autonomous reason, namely the lowest degree of human reason, has taken the place of religious reason and revelation. Paying little attention to higher orders of reason, being of clearer perception of human body, lack of an explanation of the manner for attaining existenc from knowledge and priority of knowledge of the existence of the self to mental states maybe regarded as the most important objections against subjectivism. As for the consequences of subjectivism, they may be referred to as crisis of rationality, progressing growth of secular instrumental reason and, therefore, currency of pessimism, denying authority of revelation and, thereof, giving the right for legislature to human, change of moral measures and crisis in moral values, human state of becoming far from natural and God-given essence and deprivation of attaining the truth and finally diversion from happiness.

As viewed by Mulla Sadra, natural death is: an existential happening necessary for human soul`s perfection in substantial movement, God`s gift to all. He has known optional death a means for purifying one`s soul. The agent causing Mulla Sadra to give a new view on death is regarded to be substantial movement of human soul and nature. Human soul, on Sadra`s view, rises from matter. The matter moves to immateriality by substantial departure. During the process of substantial departure Human soul attains its perfection and leaves human body and such an event is death. Human soul, therefore, experiences two types of death; one happening step by step during one`s life and the other happening after one`s soul perfection and its separation from body. In the paper it has been intended to explain the meaning of death and its place in human soul`s perfection and studies the view criticaly.

Analysis and study the relation between reason and narration has always attracted the attention of sholars in the field. The importance of correct finding lies in the fact that it would lead us to valid sources of religious knowledge. And again, Allamah Tabatabaei is well-known as one of the greatest philosophers of the recent century and, therefore, studying his opinions is of special importance. In the paper, meanings of reason, revelation and narration have been taken as formal bases of study and explained; meanwhile it has been made clear that findings by safe reason aquaired in the shadow of purity of human nature as well as certain inspired teachings have been taken by Allamah to be valid. Then, the relation between reason and narration in Allamah`s view has been studied with the help of two prior and posterior methods. As understood in the paper, Allamah has viewed reason and narration as being of full harmony and no case of disagreement may be found in the field.

The paper at hand has studied Shahid Motahhari`s view on the effect of human sin on knowledge and on the way it affects knowledge. The professor with regard to notability of human beliefs and focusing on Quranic verses and traditions in his various works has studied the problem. Human will to imitated religious beliefs, the effect of one`s vanity of knowing in aquairing knowledge and the effect of moral materialism on religious beliefs may be counted as examples of the effect of sin on knowledge by correspondence. And one`s sin state of preventing knowledge by presence to one`s soul and God, the effect of villainies on one`s mental state and the effect of sins on human heart have been paid attention by the professor. As viewed by the professor, repetition of sins and continuance of evil habits would lead to a weakness of mentality and spirituality to such an extent that form an obstacle against aquairing knowledge and attaining the truth.

The Seddiqin demonstration has been given into various explanations. Allamah`s reading of it is one of the most notable ones among the late readings that has been presented in an existential outlook. His reading is more closed to mysticism than other ones; just as is taken by a mystic when viewing agreeing with the existence of God as the first principle and established teaching with regard to all ther mystical teachings. In this study, as Allamah`s view has been thought to be of notable ontological and epistemological levels, the demonstration has been mentioned as given in his works at first and then seven steps have been taken to criticize and analyze it. In addition, some critiques against the levels and steps have been studied and Allamah`s view of the demonstration has been supported.

Khawjah Nasir Tusi, the famous Shiite philosopher, theologian and mystic, in his valuable treatise Aghaz va Anjam has presented a large amount of exposition on the verses of the hereafter qualifying it much differently. As viewed by him, taking fair ones with wide, lovely eyes in marriage is meant unification with incorporeal forms, resurrection`s state of being day of gathering means upgrading the place and time and presence of all people from the beginning to the end of creation, and the verse: And when the wild beasts are herded together, has taken as people`s being herded in their essential forms, and purgatory is known to be this world, heavenly rivers of water, milk, honey and drink as different orders of sermons and religious sciences; seven doors of Hell as five external senses and imagination and fantasy; letter of human actions as effects of human actions and speeches on one`s soul; mabda` and ma`aad as first nature, fitrah, and returning to it. The paper has presented and studied Tusi`s expositions critically.

In the paper, it has become clear that sense is a depended agent that prepare the ground for reason to rule. In some cases including not seeing, not hearing, lack or breakage of narrations, quoting the content of them and lack of contexts, such a ground would not be prepared. Reason plays an important part in measure-making for philosophy and fiqh, main religious principles, discovery of religious rules, regarding all aspects and sides of problems for religious knowledge to be produced, changed and completed. Heart is a powerful agent perceives Divine revelation in the high level and inspirations in lower ones. No one may attain the essence of revelation, as king of sciences and complement of reason and being different from religious experience. Heart may find reasonable perceptions directly; moreover, it can find many truths beyond reason directly. The meature for validity of the findings of heart is reason and the view of pure person.

In the theory of rationality and spirituality, denial of taabbud is regarded as one essential component. Though this component is from functions of centeral component of the theory, namely rationality as is viewed by the theorist. Generally regarded, this property would lead to irreligiousness of the spirituality as viewed by the theorist. Regardless of the theorist`s motive and common judgment about him and using analytical method, the paper has explained what meant of rationality at first and then studied all three types of rationality and the theory critically, specially its denial of taabbud. As viewed in the paper, the theorist`s denial of religious taabbud is given to be based on some presuppositions claimimg impossibility of reasonability of religious beliefs; the fact that has been criticized here. And again, regardless of basic objections against some aspects of the theorist`s view, some notable structural objections may be given in the field. And finally it has been shown that the taabbud meant in Divine religion is based on reasonable proofs and the claim of the theorist may not be agreed with.