فصلنامه تحقیقات کلامی
پیاپی 7 (زمستان 1393)

As the most important human knowledge source, reason is suffering some limitations in the theology realm. The religious texts explicitly show these limitations in knowing Gods Nature, attributes as well as some actions (creatures) and furthermore explains the causes for these limitations. In explaining the causes for the reason's limitations in various aspects of theology, the hadiths analyzed the ways of reason for attaining knowledge, that are encompass, record, division, measuring and imagination, and regarded them as inefficient; because the knowledge gained in these ways would be limited and the Divine Nature and attributes are absolutely infinite and cannot be comprehended by reason.

Sheikh Mufid is a rational theologian that attempts to explain the theological and jurisprudential propositions with arguments and invite the scholars to rational faith. In his view, reason is not only a means to grasp the religious teachings, but also is independent in some cases and counted as a source for understanding religion and religious propositions. In Sheikh Mufid's point of view, reason, independently and without the medium of legal speech, is capable of issuing some sentences that are certainly authentic. Analyzing the rationalistic approach of Sheikh Mufid, this article attempts to explain the value and place of reason in understanding the religious teachings and propositions from his viewpoints and show his opinion about the relation of reason and narration. The article's method in explaining the views is documentary and in explaining the content is analytic-explanatory.

The considerable presence of the misguided narrators in the documentation of the authentic narrations and the confidence of the narrators and muhaddiths on them indicates a systematic way in narrating the narration by medium of the pervert narrators that necessitates discovering of this system. In the Imamiyyah Kalam history, amongst the misguided groups, although in the second place after theGhalian (the Belief Extremists),the Wakifan entered the most destruction in the Kalami thoughts of Shi'a; but their narrations, unlike the Ghalian, is not omitted from the Imamiyyah circle of narration and a significant part of the Imamiyyah jurisprudence is indebted the Wakifi narrations. Using the library method of research, this study at first explains the features of this denomination and, then, examining the method of the old narrators, leads to this point of view that the fore masters separated the "knowledge of the narrators" of their "beliefs" and do not narrated the only narrations that show the "characteristic beliefs" of the denomination.

There are various views about the concept of Imamah among the Shi'a scholars. Some of the Shi'a scholars and commentators regarded the meaning of Imamah as the stance of mandating obedience and having the right to order and forbid and, in contrary, some others considered it as a kind of existential action in the heart of the God's servants andexistentially guiding them into the goal. By exploring these two views, the author examined their common and different points and comparing them to the Holy Qur'an and hadiths, concluded that the first viewpoint is more consistent to the apparent but also to the explicit meanings of the Holy Qur'an and hadiths.

The Imams' knowledges are gained in various ways. One of these is the intuition of the facts that are hidden from the others. With a descriptiveanalytic method, this article attempted to compile and analyze the narrations pertaining to this way. The purpose of this writing is to answer the principal question that whether the narrated evidences confirms the existence of this way of learning for the Imams and whether one can identify some cases of the Imams' intuitive knowledge on the bases of narrations. Awareness of people's faith and infidelity when seeing them, seeing the acts of the people in a light column and seeing the kingdom of the heavens and earth are among the most important cases in this regard that were extracted from the narrations. From the evidences available in these narrations, one can found that the Imams achieved these knowledges through intuition.

The fitri (innate) theology, paying attention to the obstacles of Fitrah (the Kind of creation that the Creator created the creature) and the factors that canobliterate the obstacles is the main subject of this article. By explaining the three interpretations of Fitrah, the author attempts to examine the clarity of God's existence from this point of view. By referring to the religious teachings, it is disclosed that there is a significant relation between Fitrah, faith and submission with the Divine manifestation. In contrary, infidelity and animosity is related to veiling of the Divine. Alongside, in order to clarify the hidden aspects of the issue, one must pay attention to the obstacles prevents the influence of Fitrah and to the factors that Islam paid attention to as obliterating the obstacles. Diagrammatic explanations and examining the misgiving of circularity are amongst the new achievements of this study.

To convince is a relational process which its principal purpose is to communicate the content accompanied with influencing the audience and changing him. One of the understandable characteristics of the Qur'anic answers to the belief misgivings is to convince the audience, and all the Qur'anic answers possess this feature. The Qur'anic convincement is a complete one by means of legal and right ways in the realm of the audiences' free will and free choice. In its path to convince the audience, the Holy Qur'an uses various ways. This path begins with creating confidence in the audience and attraction of his/her attention, and, by offering indisputable and logical arguments and evidences, it leads tothe confirmation of the right position, convincement and change in the audience.