جستجوی مقالات مرتبط با کلیدواژه "infallible" در نشریات گروه "فلسفه و کلام"

Atyab-ol-Bayan in interpretation of Quran is a Shiite interpretation of the holy Quran in Persian which was written by Ayat-ol-Allah Seyed Abdolhossein Tayeb who passed away in June, 1991. Although the author maintains that some of the interpretational narrations are not authoritative, and he even casts doubt on the validity of the narrations for issues other than religious orders; yet, he abundantly refers to narrations of the infallible Imams (PBUT) and sometimes mentions the reason behind revelation of some of the verses and the related stories, while ignoring the ones deemed invalid. In his interpretation of the straightforward and easy-tounderstand verses, which include appearances and clear provisions, he is satisfied with the appearance, while in interpreting more complicated verses he takes advantage of narrations of the Ahl-ol-bayt and the Holy Prophet's progeny to achieve the essence of meaning of verses of the Holy Quran. As he mentions at the beginning of his interpretational work, narrations from the infallible Imams are used as valid sources for his interpretation and he refers to narrations which are compatible with the appearance of verses to describe the meaning of words or intended purpose of verses and also to raise theological discussions in interpretation. He maintains that the interpretational narrations that are apparently in contradiction to verses, include indicators of concept of verses, hermeneutics, restrictions, particularizations and delineation of verses; however, he believes that in most cases interpretational narrations represent indicators of concept of verses and refers to them as resolver of ambiguity and delineator of similar verses. It is concluded that the late Tayeb could not be considered as a merely narration-oriented interpreter. The way he deals with narrations and his specific approach towards interpretational and theological narrations are the subject of discussion in the present paper.

Infallibility is most often regarded by Muslim theologians as divine gift bestowed to special men so that others do not enjoy this God-given gift. According to some theologians infallibility is rooted in flawless and indubitable knowledge. Still another group of theologians take it to be a human disposition (habitus) which prevents man from sins. These accounts of infallibility are subject to serious objections and criticisms. Such questions as relation between infallibility and free will, value of this status and distinction of the Infallible Imams with ordinary people cannot be properly answered by any of these views. The author of the article is of the view that infallibility from sins is the matter of freedom and every man can attain this status. As to the infallibility from mistake and error is something different and is deserved for the holy Prophets and Imams. Having chosen some as prophet or Imam, God makes them immune from wrong-doing so much so that they do not make any mistake in proclamation of divine faith. Only this view of infallibility can meet the challenges and provide proper and clear response.

It is probable to make a mistake in apocalypse, intuitive insight and its interpretation. As the occurrence of some theoretical and practical mistakes in theosophy and the contradictions among the theosophist's intuitions have challenged the validity of apocalypse and intuition, it seems important and necessary to have a criteria for distinguishing the true revelations from the false ones. Acknowledging the existence of error and mistakes and contradiction in different stages of apocalypse and intuition, the aim of this study is to introduce and investigate the most important criteria that have been stated in the theosophists literature for distinguishing the true revelations from the false ones.