ali allahbadashti

Imam Khomeini's reformative movement in the twentieth century with the support of theIranian awakening is considered the most significant religious revolution of its time. Inthe face of this spiritual revolution, formed a theological movement in the Latin Americanregion. The struggle against public oppression in Latin American society, social and economicinjustice, the exploitation and colonisation of nations by international imperialism werethe essential aim of the Latin American Revolutionary Church for its movement. But it failedto implement the goals of its action in establishing social justice and eradicating poverty andoppression in society. The present study primary question is ‘What are the commonalities anddifferences between the Latin American Revolutionary Church and the social theology ofthe Imam Khomeini movement in the social function of religion?’ The hypothesis is themost critical goal of Imam Khomeini's movement is to bring man to true happiness, andthe only strategy to achieve it is creating justice in a monotheistic society. Despitealigning with its ultimate goals and operational plans, the Latin American RevolutionaryPriests Movement has failed to produce the grounds for a human awakening in the LatinAmerican region due to its disbelief in the expansion of justice in the context ofmonotheistic society and its school subscription with Marxism and Nationalist parties.Belief in the two components of religious democracy and Vilayat-e Faqih formed a vitalstrategy called the Islamic Republic for Iranian people that the followers of theRevolutionary Church can fill their vacancy through this strategy. The present study, witha descriptive-analytical method and based on library resources, has been done.

Mulla Sadra's exposition of the judgment day (hashr), is a comprehensive and complete exposition that helped rationalizing many religious teachings and will result in affirming many scriptural texts. He applied most of his principles and innovations and used in full capacity, his Transcendental philosophy. One of his cosmological basis on the gathering of human beings in the day of judgment (hashr), is the threefold realms of being. He pays attention to the ascending movement of ego, by proposing the the two realms of Idea and intellect as hereafter, and also by considering the correspondence of human senses with these realms and his substantial motion, and explains different estates of humans Gathering in the Day with regard to each realm. He will then rationally explains the presence of the sinners in animal forms based on these theories and tries to prove the scriptural texts and answer many questions in this regard.

The Mutazila and Imamiyah regard the word as limited to the verbal mode and believe that the words of God are the sounds and letters that He makes; they regard the Quran verses as the best signs of God’s speaking. Asharites regard the true word as the meanings that are based on the speaker’s self, which has an independent reality and is something different from will and knowledge; they also regard the Quran verses as the best reason for God’s speaking and believe that God’s self-based word in the nature of God is eternal and self-existent. But Mulla Sadra believes that word is the expression of something that implicate the inside of the speaker. According to him, divine word includes all of the beings and God’s actions and God is a speaker in this meaning of the word. He explains the hierarchy of the divine word as follows: the world of divine command, the superior word; the world of soul, the middle word; and the world of institution, the lowest word. Despite the agreement between the Imamiyah, Asharites, and Transcendent Theosophy about the verbal word, Mutazila regard the word as something limited to verbal word; but Asharites and Transcendent Theosophy believe that there is another level for word; however they disagree about the characteristics of this level. In addition to demonstrating the comprehensiveness of the transcendent theosophy, this study has concluded that the utterances of some Quran verses and hadiths is more consistent with the Sadra’s explanation, while the explanations of the other two approaches about the verses concerning the word of God are not established and complete and remain ambiguity in these verses.

There is no doubt that Practical wisdom is one of the most important Farabi's philosophical concerns. we can achieve the on result in Farabi's several books about practical wisdom that showes the role of prophets in the field. A prophet by entering the dimensions and angles of practical wisdom tries to complete it and make it richness. In this article we try to answer the question that: What is The position of prophet in the practical wisdom, and how he can have his role in the various aspects of practical wisdom?In general, two aspects of practical wisdom is conceivable: 1. the expression of practical wisdom 2. Performance of practical wisdom. according to Farabi, practical wisdom leads to happiness only when a person practices successfuly in both aspects of it. The importance of these two aspects of practical wisdom, and it's key role in the prosperity of society demands the most complete persons in the community to have a serious role in it. For this reason, the prophet who is at the highest level of humanity, have a special role in practical wisdom by the help of revelation in his role. At first he expresses practical wisdom, virtues and also ways to reach them in the form of religion. in the next step by accepting the leadership of community, tries to performe practical wisdom, and to expand it in the community.

The muslem theologians have different viewpoints about limits of human reason in knowledge of supranatural facts of the religion. Some of them as Mu’tazilites are perfectly rationalist and some such as Salafieh are running away from the reason but they are traditionalist and others such Ash’arites -that include wide spectrum of the theologians- are two groups: in the viewpoint of some, power of reason in understanding of religious facts is limit and others believe that it is large. Imamism theologians believe that reason and revelation are valid in knowledge of these facts. In the article, this subject has become argumentative on the base of theologians’ documentaries.

Viewing the improtance of anthropology in Mulla Sadra's transcendent philosophy, the author has tried to define human being, and to consider the question of mind and body and their interactions in virtue of both ontology and epistemology i.e. passing throug the hierarchical stages of being and the status of senses of mind in knowledge. This survey results in determining the role of knowledge in the perfection of man both in theory and practice.