نشریه معرفت کلامی
سال سوم شماره 2 (پیاپی 9، پاییز و زمستان 1391)

Thinkers present different views on the reality of revelation and how it descents. Considering the great importance of this issue and several doubts which are sometimes attributed to mystics, the present paper tries to expound the issue by discussing the views of two Muslim mystics. The reality of revelation is, in fact, an essential manifestation of God on different degrees of existence, which is manifested appropriate to a certain degree and different from the other degrees. Therefore, this reality which had been manifested as an abstract and non-compound fact free from any composition, multiplicity, sound and utterance, was manifested as sound and utterance in the prophet's system of perception in the degree of nature. So, the utterances which flow on prophet's tongue are also God's act, and prophet's eye, ear and tongue are the means of manifestation of revelation, with no active role. A descriptive-analytical method is used in this paper.

The exploring the question of the life after death and resurrection depends on recognizing man's reality and his existential spheres. Thinkers have provided different explanations in this respect through offering different approaches, most of which are based on philosophical approach. However, many Muslim theologians have a materialistic view on man and do not accept the very existence of soul or the idea of its immateriality. They, however, believe in resurrection and provide their own explanation about the life after death. Sayyed Murtaza is the first Shiite theologian who presented this approach in theologian's anthropological discussions. The proofs he has provided for his view are mostly based on the materiality of perception and irrationality of accepting man's immaterial sphere. Accordingly, he has provided a different explanation of the reality of death, isthmus and the hereafter. The present paper uses to expound his view.

This paper takes a probing look at intellectual and transmitted method in the sense that intellect and transmission are the source of acquiring knowledge. However, intellect is not only regarded as a source but also it plays role in transmitted method. Intellect plays an effective role in this method not as a source but as an instrument at the service of text. The application of instrumental intellect in the transmitted-theological method refers to the role which intellect plays in inference and in defending the transmission. One of the main questions of this paper is the application of intellect in using revelatory texts to acquire knowledge, which have not given due attention in theological works. The present paper aims at expounding the different roles of intellect as an instrument at the service of transmission. Some of the functions to which this paper points are: inferential role, explanatory role, defending role and validation role. A descriptive-analytical method is used.

As a theological issue, resurrection has different dimensions the most important of which is corporeality which is, according to most scholars, regarded one of the requirements of religion. Transmitted proofs testify the possibility and occurrence of resurrection and identify some of the features of resurrection of elemental body. In addition to different views on the reality of man, the doubts which some scholars consider as solid evidence for rejecting the idea of resurrection of elemental body led to developing different views. Therefore, some scholars have tried to provide another image of bodily resurrection. The present paper tries to shed light on the transmitted proof and consider it as a method of research and then review the opposing views on bodily resurrection.

Bada' (appearance) is one of the most important Shiite doctrines, and a true understanding of this doctrine in the light of theology, prophetology and imamology help answer the questions raised in the regard by testifying divine will and infallible Imam's knowledge of the Unseen. Citing transmitted and intellectual proofs, the present paper criticizes the charges made by Nasser Al-Qefari, a Wahhabi scholar, and proves that the idea of using Bada' by which is confirmed by Shiite scholars dispels such notions like attributing ignorance to God, superiority of the Holy Prophet's household over the Creator or Imam's position extreme. The use of Bada' by God has a figurative meaning; that is, its occurrence contained in the Tablet of Effacement and Affirmation in which predestinations are recorded and is associate with God's active knowledge. God's essential knowledge which is eternal and unchangeable contained in the Protected Tablet with God. Furthermore, Imam's knowledge of the Unseen has toots in and due to the clear difference between God's knowledge of the Unseen and that of Imam's in quality and quantity there is no indication of attributing superiority to Imams. The historical stories to which Qefari refers are contradictory and not reliable.

The proof of the righteous is among the most important proofs which Muslim philosophers cite to prove the existence of God. Some philosophers like Haji Sabzevari considers that such traditions like "know God through God" is along with the proof of the righteous and attests to it. Using a descriptive-analytical method and library survey, the present paper tries to critically analyze different views and commentaries on this tradition and shed light on its value in different commentaries in the direction of affirming the proof of the righteous. It seems that this attestation corresponds to the literal meaning of the tradition and is acceptable with regard to the tradition family of (know God through God).