نشریه معرفت کلامی
سال دوم شماره 1 (پیاپی 5، بهار 1390)

The especial status which faith has among the religious concepts has prompted every religious tradition (Sunnah) to propose its clear view on epistemology, nature and characteristics of faith. Such view is called "theory of faith". The present paper tries to identify the main constituents of the theory of faith which was proposed by earlier Asharite theologians. By analyzing the views of some of the most important earlier Asharite theologians, we can evolve a theory that has the following features: according to Asharites, the origin of faith is inner certainty in the Messenger's traditions; the nature of faith is a heartfelt and intentional reality; the object of faith is of a propositional kind and the thing which drives man towards it is the hope for God's bounteousness in regard with reward and punishment; the external cause of realization of faith is God's will; being Muslim is different from being believer; faith is subordinate to reason and superior to knowledge; knowledge is a necessary but not sufficient condition of faith, and inner feeling together with heartfelt submission constitute a sufficient condition.

Seddiqin argument, a famous argument used for proving the existence of God, was first mooted by Avicenna. This argument can, according to modern logic, be formulated as part of the logic of sentences and as part of the logic of predicates. Giving an account of Avicenna's Seddiqin argument, the present paper discusses the formulation of this argument both in the logic of sentences and in the logic of predicates.

The term "Imam" literally meaning leader and head, is referred to in many Qur’anic verses, one of which is the verse of affliction. Different ideas have for long been mooted about the meaning of Imam in the verse of affliction, but because of his use of the interpretative method the late 'Allameh Tabatabaii's view is considered unique. The present paper elaborates and comments his on the way he interprets "Imam" in the verse of affliction. The author uses the method of interpreting the Quran by the Qur’an relying on authentic traditions from the Fourteen Infallibles in his analytical study of Tabatabaii’s view. The main finding of this research indicates that, although Tabatabaii’s view is accepted by other commentators, it has some ambiguities which have not been resolved.

Although corporeal resurrection is one of the affirmed religious doctrines, there have been long debates about it over the history. Studying the question of reincarnation and clarifying its relationship with corporeal resurrection will close one of these debates. The present paper is centered on a descriptive method in recounting the viewpoints and on a review of intellectual and transmitted science in studying and criticizing them. It is unsound to use reincarnation as substitute for resurrection because it is not only in contradiction to the Quranic verses and traditions but it is also conveys the idea that two souls belong to one body and two spirits exist in one body. Furthermore, it is indicative of disharmony between soul and body. However, reincarnation which means formation of man's soul in a especial ideal from which corresponds to his intentions, faculties, and deeds not only has no undesirable effect but also has religious basis. Corporeal- spiritual resurrection means that the soul joins the body and the body is exactly the same as the worldly body, although man’s worldly body is material and natural and his body in hereafter has the character of the other world.

The present paper tries to study and analyze “nature” from professor Motahhari's viewpoint, using a descriptive-analytical method. Putting some questions about nature (fitrah), the author refers to Professor Motahhari's works tries to find suitable answers to these questions. The most important question is whether some innate sciences and attitudes are devised in man's nature from the beginning of his birth or his nature is a tabula rasa which is imprinted after his birth by the society.After having studied Professor Motahhari's works, the author finds that professor Motahhari holds that man lacks innate conceptualization, but he enjoys innate judgment in the sense of self-evident primary judgment. Furthermore, there is a set of innate attitudes in man's nature whose development is automatic and is flourished with the help of working environmental factors and conditions.

For a long time the use of and reliance reason and rational thinking in religious sciences has been the subject of speculation in the field of religious thought. in Islam many theological schools not only recognize the validity of reason and rational thinking as a source for acquiring religious knowledge, but also consider the use of reason in this regard as obligatory. Theologians have provided evidence to support their argument. However, there is a controversy among 'Adliyah theologians and Asharites over whether the necessity of opining about judgments is rational or transmitted. Using a theoretical approach, the present paper discusses and evaluates Muslim theologian's arguments for the necessity of adherence to reason in the realm of religious knowledge and its being rational or authoritarian. The research concludes that only one argument about the necessity of opining is correct and the idea of rational necessity of opining has been approved.

Nowadays, Paulo Coelho's works are classified as a new kind of mysticism. Most of his works are in the form of novels and are not easily comprehended, when it is very important for the multitude of readers of his works to understand the principles of his thought. The present paper investigates his theological views. To this end, all his works were carefully studied and notes were taken. Then, the information which has been carefully gathered and classified and finally his doctrines, which have been well organized and their meanings clarified, were criticized and deliberated.The outcome of Paulo's theological views can be explained as follows: the tendency to consider religion as a social contract the only function of which is to provide collective worshiping. Maintaining that individuals are different from one other and the duty of each of them is to peruse his/her own dreams. He, therefore, sees that the there is no need for having a prophet and a sacred law and every one can find his way by oneself. He also believes in reincarnation in teleology.