پژوهشنامه کلام
سال هشتم شماره 15 (پاییز و زمستان 1400)

According to philosophical principles, causal necessity is necessary to prove the flow of causality in all matters from the burden of transcendence to the finest cases of the universe. Apparently, this rule is in conflict with some obvious intellectual and conscientious issues, which has questioned the generality and sometimes the basis of the correctness of this rule. Conscientious objection is one such case as opposed to causal necessity. In the present article, the conflict between the rule of necessity and free will has been studied by analytical-logical method according to the principles of segregation of thought .From the point of view of the companions of separation, the basis for distinguishing the general principle of causality with concepts such as necessity and authority is the search for causality in the homeland. By referring to the self, it becomes clear that basically such an implication does not exist between causality and necessity, and by getting rid of this improper implication, the way will be opened to solve the problem of authority. The school of segregation say The two-sided essence of authority is the key to solving the puzzle. And by accepting the exception in the causal necessity in a negative way; That is, in the case of voluntary actions, they deny the possibility of the realization of the oyster, but without this exception, they consider it impossible to prove the authority.

Sadr al-Mutallahin in a detailed analysis of the relationship between the existence of the Creator and the creature, which is the product of a new analysis of the principle of causality and also the similarity between cause and effect, concludes that the existence of the creature has no status other than the manifestation of the Creator's existence. On the other hand, Mirza Mehdi Isfahani takes a different and complex position on the issue of how the existence of the Creator and the creature is related by rejecting all the principles of Sadr al-Muta'allehin. Which is only to destroy the theoretical foundations of Mulla Sadra and preserve his theological ideas, not to give new theories. he has questioned the theory of causality and the theory of consistency, and in order to maintain his theological foundations on the infinite power of God, he has criticized the rule of oneness as well as the theory of Sadra's existence. But the important point is that he does not lay a new basis for the theory of existence and only uses it to explain the preconceived hypotheses such as the negation of the unity of existence, the inconsistency of the existence of creator and creature and the invalidation of the principle of causality. In this article, we analyze and compare the philosophical position of Sadra and the destructive position of Mirza Mehdi Isfahani in order to critique and study the thoughts of Mirza Isfahani in the mentioned topics

This article intends to examine what faith is from the perspective of Allameh Tabatabai and Allameh Javadi Amoli. Both of them consider action outside the realm of faith and consider the contract of the heart and the confession of the flesh as the pillars of faith. But their views on the involvement of knowledge in faith are different. Allameh Tabatabai does not consider it possible to achieve faith without knowledge, but Ayatollah Javadi Amoli also considers faith to be possible in the form of imitation. Using a critical and comparative method, this article, while correctly interpreting Allameh Tabatabai's opinion and criticizing some interpretations from his point of view, believes that Allameh Tabatabai has defined a blissful faith from the perspective of Islam, but Allameh Javadi discusses absolute faith and imitates faith useful for happiness does not know. In this article, it will be mentioned that imitative and doubtful faith will be useful for human beings in some cases.

The purpose of this article is to examine and answer this fundamental question: Given that the theory of grace in Ibn Sina's thought means grace and the "necessary" overflow of beings from the Almighty, how does this theory conform to the divine will? In other words, how can one combine "necessity" and "will" in the context of the theory of grace, when in appearance these two categories negate each other? Based on the metaphysical foundations of Ibn Sina's theology, the author has reached the following conclusions First, the theory of grace in Ibn Sina's thought is based on certain metaphysical and theological principles and principles that in some respects have the same principles and principles as Ibn Sina's philosophy. Secondly, for this reason, the theory of grace can be understood only on the basis of the same principles. Thirdly, according to Ibn Sina's view of the principles of beings, the structure of the universe, the essence and attributes of transcendence, especially his objective knowledge and will, the necessity of grace is not only not contrary to the divine will; Rather, it arises from his essence, knowledge, will and obligation. That is, the world is an essential requirement of the obligatory essence according to its essential will; Therefore, no possibility other than the Supreme Being can impose a necessity on him. The difficulty of und

The retrospection and understanding of the Salaf seem to have a place of revelation in the Salafi narrative logic in the understanding of religion, and not as an independent source within the prophetic tradition for theology; However, this method is in practice after the prophetic tradition and sometimes even superior to it and is one of the most important practical methods of understanding religion from the Salafi point of view. He argues that the principle of understanding the predecessor's understanding of the logic of understanding religion and the necessity of following them is baseless and the creation of a legal personality for them, which leads to the spread of infallibility to those who do not have such affiliation. There are those who not only do not have justice; Nor can the Qur'anic criteria find a proper model in them.On the other hand, the superiority of understanding the Salaf faces many Qur'anic, narrative and intellectual challenges that the present article carefully explains and clarifies that the Salafis have misunderstood the application of Salafism in understanding the religion and instead of using the family of infallibility and purity. There are people who do not have the necessary authority to lead and guide in understanding religion and have not been satisfied with this mistake and in many cases have preferred the predecessor tradition not only to the successor, but also to the prophetic tradition and even the Shari'a, the invalidity of which is clear.

One of the important issues in ethics is the quality of obtaining moral properties. one of the important gaps in the field of ethics is the lack of explanation of moral theories based on the principles of philosophical psychology. Sina is somewhat of an exception. Like other thinkers, he considers moral properties to be acquired and narrative reason for it.he based on his principles in psychology such as; The essence of the soul, the inherent abstraction of the soul, the spirituality of occurrence and the survival of the soul, and the complementary movement of the soul have explained the quality of the emergence and decline of moral properties. He considers the soul as an inherently abstract substance that interacts with the body and, using various powers, manifests actions in which that behavior manifests itself in the soul, and because of its repetition, acts and acts. Movement, those states in the soul become firm realms that seek the transcendental perfection of the soul.But the principles of Sina's anthropology with incompatibilities such as: incompatibility of abstraction with emptiness of the soul, incompatibility of abstraction with the approach of being based on the concept of motion, incompatibility of the goal of morality with movement in deviations and no change in the nature of the soul and Also, the incapacity of the single soul is faced with the material body.Accordingly, the acquired approach to property is not accepted due to incompatibility with some of the principles of Sina's psychology.

Since the theory of the evolution of species is now widely accepted by scholars, the conflict between this scientific view and the account of the creation of man in Qur'an has posed a great challenge for the noeic value of the Qur'an. Based on evidences from Qur'an and the hadiths, this article is to show that Adam is not the first man, nor was he necessarily created out of the natural process of the creation of living beings, but the ancestor of modern man (modern generation of human beings) and the first human who has been chosen by the Almighty God by giving the distinctive feature of intellect, after several generations of human beings and humanoids, On the other hand, the scientific report on the evolution of mankind reveals details that correspond to the Qur'anic report on this subject. In this way, one can combine the Qur'anic account of the creation of man with scientific findings about the evolution of modern man from ancient humans and other living things.

« predestination and free will" is one of the most important and confusing topics in Islamic sciences, including theology, philosophy and mysticism. Scientists in each of these sciences have chosen different perspectives to solve this problem. In the meantime, Izutsu , a contemporary Islamologist and Quran researcher, has faced a stalemate in analyzing the verses on determinism and free will in the Quran and has considered Quranic thought to be fundamentally different from the logic of human intellect. In the present study , which has been collected by descriptive-analytical method, an attempt is made to search for the origin of this attitude of Izutsu and after finding his positions on predestination and authority in his various works, to provide analysis and critique of them. . The results indicate that although Izutsu in the Qur'anic analysis has taken the issue of predestination and free will, but considering his convergence and fear of the principles of Ibn Arabi mysticism in many subjects, including predestination and free will, he seems to follow the same doctrine . he seems to follow the same doctrine . It is "Amr Bin Al-Amrin" which is inferred from the context and not the text of Ibn Arabi's words .

Although all Qur’ānists of the Indian Peninsula emphasize the Qur’ānism and needlessness to the sunna, they adopt different explications for this issue. Ghulām Aḥmad Parwīz, the contemporary Qur’ānist thinker of the Indian Peninsula, is one of the figures who has given in a new explication in this regard. His exposition of Qur’ānism is tied to his classification of the different types of revelation. In his opinion, the qur’ānic revelation is fixed, while the sunna revelation is repeatable. Since his theory about the repeatability of the sunna revelation is influenced by the Western intellectuals about the revelation and contradicts the Islamic theories, the study at hand aimed at examining and criticizing his theory. The results of this investigation show that Parwīz’s theory – which relies on the intellect, the qur’ānic verses, and the history of Islam – has four components. First, based on the qur’ānic verses, the orders of the Prophet (s) in the sunna realm (like those of any other human) is prone to mistakes. Second, the Prophet (s) and his Companions did not make efforts with regard to the sunna that was recorded in the form of Ḥadīths. Third, intellect, under the guidance of the Qur’ān, is sufficient in all conditions for the explanation of the details of religion. Fourth, according to some verses of the Qur’ān, the sunna revelation can be generalized to people other than the Prophet (s). However, there are some criticisms against these components. First, the verses that Parwīz uses to claim ...

"Negative theology" and "positive theology" are usually introduced as two opposing epistemic and linguistic theories or approaches to God and His attributes in relation to man. Negative theology considers God and His attributes to be unknowable and not expressible in words by man, and positive theology considers God and His attributes to be knowable and expressible in words. According to this article, negative and positive theologies, in addition to epistemic and linguistic dimensions or aspects, also include ontological and pragmatic dimensions and aspects. This article, by using a descriptive and analytical method and by citing some evidences from the views of some prominent philosophers and theologians of the West, first, tries to establish and justify the four dimensions of a negative and positive theology. And then, tries to introduce a multifaceted theology based on the verses of the Holy Quran, with epistemological, linguistic, pragmatic, and ontological aspects. This theology, in all of its aspects, is negative towards the Essence and Essential Attributes of God but positive towards the Names of God. According to the positive multifaceted Qur'anic theological approach adopted in this article, the first step for man's relationship with God is cognitive.

The issue of this paper is to examine the relationship between the realization of the absolute guardianship of the transcendent right and the existence of a perfect human being and the validity of the guardianship positions in the transcendent wisdom. The question is what is the connection between the realization of divine guardianship on the one hand and the existence of a perfect human being and the forgery of prophecy and Imamate on the other hand, in the philosophical system of transcendent wisdom? In this research, the claim of the necessary relationship between the absolute guardianship of the Almighty and the realization of the perfect man as the manifestation of the divine names and the validity of the positions of guardianship (prophethood and Imamate) for him, is explained. According to the divine tradition, from the creation of man to the end of the world system in every age, there is a perfect man and a divine guardian. The necessity of research is in the importance of the subject of "guardianship" and that the real theoretical and practical monotheism for human beings is obtained from the problems of guardianship and the guardianship of the divine guardianship. The distinguishing feature of this research is the problem-oriented subject design and explanation of hypotheses. The research method is descriptive and analytical through conceptual and propositional analysis. The most important results that this research has achieved are: 1. Absolute guardianship is inherently dedicated to the Almighty and has various aspects; 2. The perfect man is the right of the creature, that is, the world was created because of him and is the desirable end of the world; 3. The perfect man is the manifestation of the comprehensive name and the comprehensive of names; 4. The perfect man has authorities and ranks; 5. Divine guardianship requires the caliphate of a perfect human being. 6. The necessity of the prophethood of the Prophet and the Imamate of the Imam is fixed; 7. Divine legislative guardianship requires the continuation of the duty and guidance of a perfect human being; 8. Continuation of the divine task requires the succession and appearance of a savior in the end times.

Imamites Theology can be studied in different geographical locations as well as historically. On this basis, and with the aim of not conducting research on the comparison of other theological schools with the Transoxiana (Mawara ul nahr Theological School, this article has been reviewed. The theological schools of Kufa and Qom have been selected because of their special place in theological schools and because of their contribute and influences with the transatlantic field. This research shows by comparative and analytical method that these schools have in common in terms of the common thoughts of some scholars and the way of intellectual and influential currents of these scholars to the other side of the river and in terms of interaction with Sunnis and moderate orientation from the east. They are different from each other. It was also found that most of the commonalities of Transoxiana school were with Qom school; However, the reluctance of some of Ibn Walid's students, such as Haidar ibn Muhammad ibn Naeem Samarqandi and Ja'far ibn Ali ibn Ahmad Qomi, to disregard the theory of the Prophet's mistake, as well as their lack of support for Sa'd al-Ash'ari Al-Nahr, which was opposed to the current of thought of Hisham Ibn Hakam, is one of the points of difference between the two schools.