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

Infallibility is considered as one of the important elements in the matter of prophecy, without paying attention to it, the subject of prophecy will be ruled out. Literally, infallibility means "holding back" and "forbidding" and from the idiomatic point of view, it means a soul that prevents prophets and saints from committing sins, errors and mistakes. . The existence of this steadfast queen in the eyes of the prophets is a divine gift given to them according to their merit. Due to the difference in the spiritual position of the prophets, their infallibility is different; In such a way that the first prophets enjoyed more complete infallibility, and among them, Khatam al-Murslin (Prophet of Islam) has the most complete level of infallibility.The issue of infallibility has been the subject of serious attention by Muslim theologians; Just as Adliyyah theologians and Imamiyyah theologians accept the infallibility of the prophets as a divine gift and consider it compatible with the free will of the infallible; However, Mu'tazila theologians, while emphasizing the authority of the infallible, attribute the queen of infallibility to the era after the prophets.Allamah Tabataba'i, while accepting the Imamiyyah view, interpreted infallibility in his own way. This Neo-Sadrai philosopher examines infallibility based on his theological and philosophical standards and considers it as an inherent characteristic of prophecy.Keywords: infallibility, prophecy, Allamah Tabatabaei, God's grace, God's prophets, Islamic theologians, God's saints.

This research aims to investigate this numerical identity and personal identity of the subtle body based on Islamic thought by using an analytical-critical approach. As for this point of view which claims to continue the viewpoint of earlier theologians, first the opinion of those scholars on spirit and its incorporeality or corporeality, in other words, originality of the quiddity of human must be discussed, then their view on exact similarity and personal identity be analyzed,therefore, some theologians and narrators, as well as theologians of the school of segregation, believe that man has a material body (non-subtle body) and a subtle body (soul), but the truth of man is the subtle body (physical soul). They consider the soul and spirit to be the same delicate body that is like water in mud and not an abstract thing. The main purpose of this study is to answer the question "Can a subtle body exist at two different times and cause human identity?" This criterion has several problems due to the materialistic view of man and other problems and also due to the inability to explain how the delicate body continues at two different times and how to understand this continuity.

The reality of animal suffering in nature has raised the suspicions of evil, which atheists see it as evidence of the existence of an exaggerated evil that is incompatible with God, or His attributes. Resolving this discrepancy has always been of interest to theists, but Islamic theologians have faced a more serious problem due to their emphasis on monotheism and the consideration of absolute attributes of "Knowledge", "Power" and "Pure Benevolence" to God. Desk-research studies show that the historical course of theologians' encountering with this issue is very different. Some of these views are, denying the resurrection of animals, believing in animals' reincarnation, calling their fate insignificant to God, believing in their resurrection and disagreeing on whether they are obligated or not. According to Allame Tabatabai in Al-Mizan Comantary, it seems, on a weaker level, animals are perceptive, autonomous and obligated, and on the Day of Resurrection, they will receive a ransom and cultivation of the soul for the suffering they endure.

The atomic theory or the theory of individual substance is the result of the studies conducted by early Greek natural philosophers such as Leucippus and Democritus. This theory is based on the belief in fundamental particles and existence of void in the body. These atoms are infinite in number and form, enjoy permanent motion and corporeality, and are impenetrable. Their coming together and dispersion results in generation and corruption, and reordering them because of motion results in change and evolution. However, Aristotle and his followers rejected this theory because of their opposition to the views of early Greek philosophers. Some Islamic philosophers have agreed with this theory because of their interest in finding the cause of the emergence of being; however, they have created some changes in it; for example, they have rejected the eternity and finitude of these particles. Of course, some of them, such as Nizam, disagreed with the existence of undividable atoms. Nevertheless, the atomic theory has become stronger with the advancements in natural sciences during the last three centuries and has led to numerous effects such as the great progress in Quantum physics and modern chemistry.