پژوهشنامه حکمت و فلسفه اسلامی
سال دهم شماره 36 (تابستان 1390)

A strong and sound approach about religion in terms of its primary demand requires the establishment of a government on the basis of revealed doctrines. This is viable if only the clergy are up to date and aware of the demands of the time. The immense global changes in various fields of human activity particularly humanities make us, people of seminary, rely on a global religion proceeding in the course of a comprehensive administration clearing the limits of time and place. Thus we should establish the foundation of a godly man so that we not only undertake the management of the evolution of science, but also proceed towards divine aims.

Undoubtedly, peaceful co-existence as one shared message of all religions can only be met when the followers of different religions come to negotiate in order to deepen their knowledge of one another. Dialogue can merely work if it follows the related principles of logical negotiation. Seeking Knowledge, mutual understanding, co-operation, that all religions have one unique core, freethinking, and mutual respect are parts of principles of successful and constant negotiation dealt with in this essay. Doing Justice to the people of the book, respecting international covenants, appeasement, reciprocity, and abstinence from encroachment upon the rights of people of other religions are among the constituents of peace stipulated in the Qur’an and mentioned in this article.

The Sunnite traditions as to the status of the “Ikmal verse” are generally divided into two categories: traditions on ‘Arafeh and those of al-Ghadir. The explanation of the former came in this magazine No. 32. Now it is time to examine the latter traditions. Having thoroughly identified the narrators of al-Ghadir, this article mentions the references of each tradition then it goes to clear some doubts as to both the chain of transmitters and the text of these traditions ending at last in the examination of them. It is mentioned that many Sunnite scholars and interpreters of Qur’an wanted to overlook the tradition of al-Ghadir and sow the seeds of doubt on the issue in order to undermine the authenticity of those traditions thus they could embrace the traditions of the former category which gives no hint at the revelation of the “Ikmal verse” on holy Imam Ali.

Witnessing is one way of vindicating lawsuits in the Islamic courts. The acceptance of witnessing depends on a qualified witness. There is a disagreement among the scholars of different Islamic sects as to the terms of witnessing. The majority of the Shiite scholars have necessitated six terms: age of puberty, faculty of intellect, faith, justice, purity of birth, and lack of accusation; others have stipulated Islam in line with faith. In contrast, the Sunnite jurists have left out the terms of faith and purity of birth, stipulating freedom, insight, and speech, instead.

Illumination metaphysicians argue that intensity and weakness, perfection and imperfection, increase and decrease observed in some individual cases of quiddity necessitate the “analogical gradation” of quiddity. Their view more concerns the individual cases of accidents like quality and quantity than those of the essence itself. The peripatetic metaphysicians, however, have come to totally deny the “analogical gradation” of quiddity whether accidents or essence. They have given their proofs referring the “analogical gradation” to what is white or black, for example, rather than the very whiteness or blackness. Having realized that the concepts as such cannot be exposed to the “analogical gradation”, they have referred the difference of intensity or weakness, perfection or imperfection of external things to their individual characteristics.

One analysis offered on revelation is to take it as religious experience. Some scholars have accordingly held that revelation is identical with religious experience. They say apostles may reach the status of prophethood through their religious achievements of religious experience which are of the same nature as revelation. They have tried to produce a close tie between revelation and religious experience or to consider them of the same essence. They seem to be more influenced by the thoughts of western thinkers than to stand in line with Muslim metaphysicians.Following the above scholars, Sorush holds that revelation is identical with religious experience and inspiration, both of which are no more than the poetic or mystic experiences; he says that revelation follows the prophet whose character and relative knowledge may affect revelation thus making it vulnerable to errors.On the contrary, Ayatollah Javadi Amoli holds that revelation is different from religious experience and even from the Mystical experiences. There is no error in revelation nor does it follow the character of the Prophet.

Comparative philosophy has recently become one interesting field in the study of philosophy. However, one is not to overlook the misinterpretation or misunderstanding in the course of comparative studies. The author is of the view that despite their similarities and shared terms, Western Existentialism and Mulla Sadra’s theory of Asalat-u al-Wujud (priority of existence) suffers from many misunderstandings in what is going on in the field of comparative studies, so that the researchers have failed in fulfilling their aims. Since there is no common criterion to bring the two theories into mutual transaction, there is no room for comparison between them. In what follows, the joint elements brought about the above comparison are examined.