نشریه کلام اسلامی
پیاپی 100 (زمستان 1395)

There are many narrations denoting the superiority, infallibility and Imamah (leadership) of the household of the prophet (p.b.u.th), one of which is narration of Aman (security) which is: stars are acting as security for the inhabitants of the heavens and my Household are acting as security for my Ummah (nation). In this narration, the prophet (p.b.u.h) has analogized his household to stars of the heaven; as stars are acting as security for inhabitants of the heaven the household are cause of security for the inhabitants of the earth. Narration of Aman (security) is quoted in both Shia and Sunni books from eight of the companions of the prophet (p.b.u.h). Likewise, the chain of narrators is authentic. Reflecting on different narrations of this narration, in addition to other narrations, it gets clear the household of the prophet (p.b.u.th) are acting as security in both existential and legislative aspects, in both worldly and material life and in spiritual and hereafter life. Overall, these narrations show infallibility, superiority and Imamah of the Household of the prophet (p.b.u.th).

Doctrine of Bada' is one of the significant beliefs for Imamiyah Shia. The source of the belief is numerous narrations quoted from the household of the prophet (p.b.u.th). Sunni scholars have opposed this opinion, because they have had a false understanding of it and have thought it is inconsistent with pre-eternal and unchangeable knowledge of God. Shia scholars have provided right interpretation of this belief and refuted the doubts of opponents. However, there are some differences among Imamiyah scholars regarding reality of Bada' and some issues related to. One of the shia scholars discussed this issue and has raised occasionally some different views from other Imamiyah scholars is Allamah Sharani. This article endeavors to study his statements, focusing on disputes between Shia and Sunnis, as well as the current disagreements among Imamiyah scholars concerning Bada'.

Point of view of Avicenna concerning explanation of revelation and appealing to the faculty of imagination (al-Qovvah al-Motakhayyellah) in changing universal perceptions to particular ones has inspired some contemporary intellectuals like D.R. Soroush to maintain that Avicenna has believed in agency of soul of the prophet in process of revelation. Separating between though of Avicenna in sphere of peripatetic and illuminationism philosophy, this paper analyzes his idea. This separation proves that, in sphere of peripatetic philosophy, Avicenna has appealed to change in faculty of imagination in the way of explanation of revelational particulars, since he maintains that faculty of imagination and imaginational perceptions are material, as well as he negated the belief to the world of intermediate discontinuous imagination. However, he, in the sphere of illuminationism philosophy, has other explanation of this issue within the topic of functions of faculties of commonsense and imagination of the prophet, because he believes ,in this sphere, in immateriality of the faculty of imagination and its perceptions, as well as implicit acknowledgement to the world of intermediate discontinuous imagination. According to Avicenna, faculties of common sense and imagination of the prophet can save particular revelational forms and perceptions without any change in them. Accordingly, no reason remains for any change in faculty of imagination or changing abstract intelligible to sensory perception, since they, in contract with human souls, have intensity of being.

Many Mu`tazilites like Abi Hozeil, Nazzam, Jahez, Balkhi and others hold that human will is the belief to benefit. Some Shiite theologians like Tusi, Helli and Majlesi has accepted the same opinion. According to Tusi, will and hatred are two types of knowledge. Helli has asserted they are knowledge in its general sense. Will is knowledge or conjecture of a living being to a benefit in action and hatred is knowledge or conjecture of a being in evils in an action. According to Majlesi, the will is not knowledge but knowledge to benefit of an action. some other Mu`tazilites and Ashariyya maintained that reality of will is yearning following a belief of benefit. The meaning of yearning here is inclination. For Ashariyya, interpretation of will to knowledge of benefit and inclination is not right, but rather will is a cause of preferring an action. The famous idea of philosophers is that will is intense inclination. The accepted view is that reality of will of the human is not logical or primary notions, but philosophical ones. The will of the human, in contrast with famous point of view of philosophers, is not abstracted from intense inclination.

There are a variety of opinions as to how to speak of God and religious language in revealed scriptures. The chief ideas raised in the west are: theory of logical positivism that holds religious language is nonsense, theory of non-intelligibility of religious language, symbolic language, negative theology, analogy and functionalism. Criticizing these views, the result obtained in this article is that when we speak of God the words applied to God have the same meaning as applied to human, i.e., they are univocal. However, attributes applied to God metaphorically, like wrath, are applied to God because of their functions. The acceptable opinion about revealed attributes (al-Sefat al-Khabariyah) is metaphor according to internal and external evidences. Finally, revealed scriptures, though use metaphor, have the very common meaning.

Shaykh Hurr Ameli is one of the prominent Shia transmitters of traditions and of the scholars endeavored to present Shia theology in the form of revealed one. He was inspired in this method from Seyed Ibn Tavoos and Al-Shahid al-Thani. Method of Shaykh Hurr Ameli in presentation and explanation of theological discussions is reliance on Quranic verses and narrations and avoiding any type of rational argument. In sphere of intellect, he limited reason in beliefs before revelation, and in this scope, he holds that intrinsic knowledge satisfies our need to rational arguments. After establishment of religion, the role of intellect is confirmation and emphasis of the knowledge driven from Quran and tradition. However, Shaykh Hurr Ameli has used occasionally rational arguments in his theological book and in some cases has interpreted narrations opposing rational clear propositions.