فصلنامه اندیشه دینی
پیاپی 82 (بهار 1401)

The divine or naturalistic issue of prophecy has long been considered by theologians and has been studied under various headings. But it seems that there are still ambiguities in the wording of the issue and this theory has different interpretations. Through the present article, which is presented with a descriptive-analytical method and with the aim of writing and evaluating this issue, it is revealed that the theory of "theology of prophecy" has two different interpretations, the first of which is against "constitutionalism" and the second against "naturalism". . The first narration is discussed between the people of Hadith and the judiciary, and the second narration is discussed between the judiciary and philosophers. According to the hadith scholars and some Ash'arites, receiving the status of prophethood does not depend on any condition and is only subject to the providence of God. In contrast, the judiciary considers the reception of prophecy to be conditional on a series of conditions that make a person worthy of receiving this position. Without the need for a component called "divine resignation". In the present article, all these cases are discussed.

Numerous discoveries and experiments at the beginning of the twentieth century showed that classical physics was not enough to depict the true face of the natural world, and these shortcomings led to human thinking taking a new direction in physics. In the new view of physics, the view of the phenomena of existence is the view of the indivisible components and the action and reaction of a whole. On the other hand, in transcendent wisdom, according to Sadra's philosophical principles such as longitudinal and transverse skepticism, the existence of common time, etc., a system of the natural world has been described that is very similar to the new findings of physics. One of the greatest results of this exploration is that material objects are not distinct from each other, but are inextricably linked to their surroundings, and their properties are only in relation to their relation. Understandable with the whole world. These relationships extend to the distant distances of the vast universe and to distant stars and galaxies, and finally, by combining these two perspectives, the unity of the universe in the macroscopic world is revealed. Combining the new achievements of the natural sciences with philosophical thinking is a step forward in a better and more complete understanding of the natural world.

One of the most complex philosophical issues is the relationship between the variable and the fixed, because the variable from the direction that is variable can not be related to the fixed nature of God Almighty. Hence, many Muslim philosophers have tried to consider a fixed aspect for the variable and thus relate the variable to the fixed thing. Despite the valuable points that these proposals have to untie the above-mentioned dilemma, none of them alone can solve this challenge; Because stability and change are not relative like extras; Rather, it is a soul and is not included in them in relation to others; Therefore, it is not possible to consider two existential figures for the variable that are fixed from the point of view of fixed matters and variable from the point of view of variable matters. Ayatollah Javadi Amoli has a new reading in untying this issue which is based on the gradation of existence. According to this view, all levels of existence are characterized by relative and non-relative self-stability, which is intensified and weakened based on their level of existence

The path to divine wisdom and mystical closeness requires enjoying heartfelt reasoning-based light arising from the light of the lights. Seyed Heydar Amoli believed that mystical closeness was dependent on the spiritual travel of the soul. Creatures of the universe take benefit of the divine grace who is the light of the heavens and the earth, surrounded by His grandeur. This light glow when the servant becomes a mystic and says Labbeik (Here I am) to take a mystical path towards the divine light. Describing the divine path, MirHeidar discusses the Prophet Mohammad’s ascension who saw Allah through the heart as he ascended to the sublime positions. Spiritual observations of the ascension night have been illustrated by the painters, and the MirHeidari’s illustrated Me’raj Nameh, also called Shahrokhi, is one of them. An important point to attend to in Me’raj Nameh paintings is the selection and quality of the visual elements including golden clouds, which also poses the following questions: What are the illustrated and spiritual position of golden clouds as regards the prophet’s mystical closeness in ascension? And which embodiment qualities do they involve?This research was descriptive-analytical which maintains that golden clouds are a blend of embodiment of divine path for the prophet. In this connection, the painter has created golden clouds as airing from the holy glowing of the prophet as he believes that these golden clouds are the brightening embodiment of the prophet’s soul.

Doctrine of divine simplicity in the sense of the oneness of the essence and attributes of God is one of the most important teachings of classical theism.Accordingly, since any combination shows the dependence on the components and God is purely needless, then no combination in God. The reliance of doctrine on metaphysical topics such as "object" and "property" has led to some criticisms by some analytical philosophers. In Alvin Plantinga’s critical view, if essence and attribute are identical, as well as the similarity of attributes with each other, leads to firstly God has only one attribute and that attribute is nothing but "himself" and secondly the acceptance of such sameness, It will imply that God is an attribute (or a property). Based on this view, properties have an abstract entity and all abstract entities are causally ineffective. As a result, these principles lead to the incompatibility of the doctrine with other attributes like aseity. Finally, one must either doubt the doctrine or defend other metaphysical foundations to explain the relation between essence and attributes. The present article is an attempt to explain this inconsistency and shows that by accepting the infinite nature of essence in classical theology, the metaphysical explanation of the relation between essence and attributes in God requires a model other than Plantinga's metaphysics. Another result is that despite the essence is identical with some properties such as "unity" and "to be identical", explaining them with the pattern of the exemplifying relation is contrary to intuition and entails infinite regress.

According to Sadr al-Muta'allehin, after the divine world, there are three general worlds: the world of nature, the world of imagination or example, and the world of reason. On the other hand, the three general worlds of the world, purgatory and resurrection are mentioned in the Shari'a. From the point of view of philosophers, the world corresponds to the world of nature and purgatory to the world of example; But the issue of which level and world the resurrection corresponds to is a point of contention. Some philosophers have considered the resurrection to be a return to the world, and some have considered the world as an example; But in the meantime, there are phrases from Sadra that indicate the correspondence of the Day of Judgment with the world of reason, but also above the world of reason. The present article has studied this category of expressions in a descriptive-analytical method based on verses, narrations and principles of transcendent wisdom, and finally, it has been reached that according to the two general reasons of ends and beginnings, there are other rational reasons from Such as proving the Ba'athist intellectual identity, annihilation, time and place of resurrection, how to calculate and the truth of heaven and hell, it can be said that resurrection corresponds to the world of intellect but also to the world of intellect and corresponds to the divine world, and thus verses such as And "ala illa illa illa tisir al-amur" find meaning in a real and unauthorized way.