جستجوی مقالات مرتبط با کلیدواژه "حجیت" در نشریات گروه "ادیان و عرفان"

Religious beliefs must be based on knowledge that is logically obtained in a valid way and that also attains certainty in terms of the degree of knowledge. The logical validity and authenticity of the knowledge derived from the accumulative argument, which is being increasingly used in ideological discussions in this period, has not been carefully studied so far, and those who use this argument have assumed its validity and authority. Also, so far, no criteria have been proposed for the expression of a valid and conclusive cumulative argument. Using the analytical method and based on traditional logic, in this research we will first present a description of this argument as a logical conclusive syllogism, and then by determining three conditions, we will prove the premise of syllogism and will show that this argument can result in the minimum knowledge necessary for the benefit of authenticity in religious beliefs i.e. psychological certainty.

The wise people has a wide usage in jurisprudence, the principles of jurisprudence (osoul),. If the structure of the wise people does not have the authority, the relations of humans and the order of their lives are disrupted and the differences expand.. Here is the discussion how the jurisprudents discover the Wise people. Nowadays, the authors discover the new research of the Wise people by using surveys such as scientific observation, questionnaire, and interview. This research has been addressed the quality of the discovery of Wise people by the great and modern social researchers. In the books of the primary jurisprudents have investigated how the rational method was discovered, as well as about this questions have been asked from contemporary jurisprudents, and the result is presented in the research. The great jurisprudents did not use modern methods of research such as surveys, questionnaire, interview, and did not deal with the statistical society, statistical sample and surveys from the wise men's community.

Imamiyah Jurisprudents (especially the later) propound a subject called Contextual Denotations (Dilalat Al-Siayaqiyyah) which has not been considered enough. This kind of connotation is useful in so many subjects and could solve many legal problems. This issue has history in other Islamic denominations, but each one of them discuss it in a different chapter. In this article which is based on Analytical descriptive method, we have mentioned definitions, traits and types of these denotations (dilalat), then we have discussed about the credibility of them. Finally, we have discussed about their function in legal cases. Some of international treaties have been studied as well.

Of the significant issues in the field of resons for inferencing the rules among Muslim scholars is the authenticity of Holy Prophet's Sunna and accepting or rejecting the Akhbar Aahaad (Hadiths transmited by just one person) abouth which the adherents and opponents have posed reasons during history. Shafi'i is one of the adherents of authenticity of Sunna and Akhbar Aahaad among the scholars of his age who, suggesting arguments in his writings, has defended the stance of Sunna. Mentioning arguments from religious texts and rational reasons, he states the authenticity of Sunna in general and that of Khabar Wahid  in particular and says inaddition to indication of Quranic verses to authenticity of Sunna and succinct expression of Quran, there are rules in Sunnah, besides what is mentioned in Quran, whaich are called Sunnah Za'id (extra Sunna). Apparently, this attitude of Shafi'i is not in tandem with that of some other scholars including Shatebi.  This article tends to delve into the arguments of the oponents of the authenticity of Sunna and Khabar Wahid  during Shafi'i era and present time and then states Shafi'i's attitude considering his arguments and poiting to the Quranic verses and authentic Hadiths regarding the authenticity of Sunna and poiting to religious and historical texts and considering the behavior of Prophet's companions, investigates the authenticity of Khabar Wahid  based on Shafi'i's terms.

Indication plays a significant role in understanding Quranic na dnarrative contents aiming at inferencing jurisprudential rules and it is discussed in various scinces as logic, interpretation, theology, and jurisprudential principles and is divided into various forms. According to this, Usuliyan have posed discussions regarding the indication of Isharah as one kind of indication in discussion about words. The present article tends to answer this fundamental question: what is the nature and authenticity of indication of symbolic allusion (Isharah) in the views of scholars in The five denominations? In addition, how do the differences in attitudes regarding the nature of  indication of Isharah  affect its function in jurisprudence? Although roughly all Usuliyan  consider the same meaning for indication of Isharah, they adopt differing approaches in their definitions like defining the meaning, defining the word, the quality of indication and defining the indicated. Furthermore, in the discussion regarding the nature of indication of Isharah, the Usuliyan's differences of ideas in limitted to three theories: content, Mantuq (law), and independent nature. It seems, of course, that indication of Isharah embeds independent nature and defining indication.

One of the questions which have been the special of Christian as well as the followers of the other religions is what reference source should be used to understand the idea of faith and formulate theological teachings? An investigation into Christian's works shows that they use four sources to expound and establish their doctrines and teachings, the Bible, tradition, intellect and experience. But theses reference sources do not have the same status among the different groups, and the degree of the credibility and authority of each source is different. A study of Christian theology shows that the position of each in theological system is determined by the relationship of that source with divine illumination. For instance, Christian's belief that there is a special relationship between the Bible and divine illumination has led them to have this holy book as the main source of theology. But, in modern time the Bible is open to criticism and its authority is questioned and so some people consider intellect or experience as the main source of Christian theology. Presenting an account of the position and role of these sources in Christian theology, this paper seeks to explain the basis and scope the authority of these sources.

One of the rules that usually be argued in the Islamic theology is the rule of lotf (favor). This rule is a kind of behavior and action that gets the obedient close to obedience and simultaneously takes him far from the disobedience despite of emergency and obligation. The rule of lotf is defined as the eligibility and its necessity and importance for Allah. The importance of this rule is so valuable that after the rule of rational goodness and enormity it is known as the most important kalami rule of Adliyyah.
One of the complicated problems in this subject is the criterion of distinguishing confirmation and its conformity with the rule of Lotf. This subject caused disagreements among scholars. Molla Ahmad Naraghi is one of the most almighty scholars and theologians in Shi’a. He claimed it is impossible that we can distinguish certainly of this rule because of the loss of humane power. Whereas Jafar Sobhani the contemporary scholar and contemporary theologians declares that it is feasible to distinguish because of authority of humane certainty. In this paper, after an exact studying on the rule of Lotf, we study the introductions of argument and conclusions of these two theologians’ viewpoints.

The two topics of ‘’infallibility’’ and ‘authority of the holy texts of Ibrahimic religion have been the special concern of the scholars of these religions. One of the reasons behind their concern is that Islam, Judaism and Christianity are among the text-based religions. When a Muslim, Jewish or Christian knows that his holy Book has no error and becomes sure that there are no probable errors in his Book, which can impair its validity, he/she will base his thoughts and deeds on the Book and lead a peaceful religious life.
Every Muslim and fair scholar absolutely agree that the holy Qur’an is impeccable because all agree about its authenticity. Also, it represents a great challenge and it is free from substantial differences. The certainty of the infallibility of the holy Qur’an’ dispels and doubts about its authenticity.
The Christians and the Jews tried hard to buck this strong trend and verify the authenticity of their Books. The Jewis consider the Old Testament as holy and heavenly, but their perception of the holiness of the Old Testament is different from Muslim's perception of the holiness of the holy Quran. They believe that the scribes of the Old Testament received divine providence while writing these Books and that these Books are reliable authoritative sources.
Likewise, the Christians believe that God is the author of the holy book and that this work was written by scribes. Accordingly, they consider the Bible to be authentic. However, this authenticity is not confirmed by evidence about the infallibility of the two holy texts. This is because the authenticity the Old Testament and the New Testament is not agreed upon by all authorities, these Books do not represent a challenge and they consist a lot of differences and contradictions.

One important intellectual foundation leading to conflicts among Muslims and emergence of takfiri Daesh (apostate) groups seems to be their opinions about the authority of individual narrations concerning doctrinal issues. The foundational principles of majority of doctrinal beliefs and precepts are individual narrations. The reliability and authority of these narrations is nearly unanimously accepted by all the Muslims in secondary sources and Fiqh; however, their authority raises debate and discussion concerning religious tenets and principles. Authority or non-authority of such narrations will lead to acceptance or rejection of many beliefs and religious precepts. The current study addresses an investigation of the authority of individual narrations from the non-traditionalist Sunni's viewpoint proposing it by four theories; then, expressing Ibn Taymiyyah's views, takfiri's theoretician, and comparing his views with those of the Sunnis, it is concluded that the majority of Traditionalists (Salafis) such as Ibn Taymiyyaj consider individual narration to be a scientific and verifiable certainty in religious principles and beliefs. However, the majority of the Sunnis, typically Hanafi Maturidi, regard the individual narrations as conjecture-producing and therefore these narrations are held non-authoritative in the realm of beliefs.

Bible is the greatest theological source of Christianity that enjoys the ultimate intra-religious legitimacy possible. Legitimacy can be defined as a feature formed in the history of a scripture or that of its interpretation, dealing with the sanctity being kept by its creator. The prominent Christian theologians considered Bible as the revelation of God that was descended by the Holy Spirit, while prophets and messengers were merely His medium. There are several verses in the New Testament confirming the legitimacy of the Bible. It is also considered by the Jesus Christ of high validity and legitimacy. Therefore it should be emphasized that everyone is to respect and obey the Bible as a legitimate and valid holy book. The Church, doctrines and the community should follow the Bible in terms of validity, but there are many problems regarding its internal legitimacy that result in the invalidity of its reasoning. This article critically surveys the reasoning for the legitimacy of the bible

This writing wants to express vital methods of the religion and its role in social and individual fate of human; and so studies and analyzes sensitive mechanism of reason in the realm of religion. In the one part, analyses pathology of reason and religion and in another part, studies compact relation of them. So, argues about essential authority of reason and revelation, and religious and hearty obligation introduces as the most valuable motive for morality and human duties. The prophet's method, against the extremist tendencies, isnt antagonist of reason, but on the one hand, it's ultra reason and on the other hand, it's complementary of reason and coordinated with genesis of humans. Also in the end of article, attempts that removes tension between two approaches of rationalism and religious legalism, and reveals possibility of proximity of them.