نشریه کلام اسلامی
پیاپی 109 (بهار 1398)

Religious beliefs, as an instrument and a route of knowledge, are three categories. The first category is the pre-revelation beliefs that are proven by the reason. The second category is beliefs which are beyond the intellect, and reached only by the revelation. The third category is the rational-traditional beliefs that both reason has the ability to recognize them and its proving is not based on revelation, and therefore, reason and revelation has ability to recognize them, and both have special functions. In the present article, using the rational analytic method and some traditions, the various functions of reason and revelation in religious beliefs have been explained and researched.

The problem of evil has received many answers in the moral, theological and philosophical fields. From Master Mesbah's point of view, evil is the one truth that has been interpreted and answered appropriately in different fields. Like other scholars of the Sadraism system, he finds a set of answers appropriate to a comprehensive answer to this question along with philosophical and ethical analysis. The key to this solution in the moral evil lies in knowing man and his will and explaining the problem on the basis of relativity. In the philosophical explanation of natural evil, however, the interpretation of why the action of God is fulfilled in a form which is after knowing God is good and understanding evils as subordinate and basing the answer on the fetrah and practical monotheism. This essay seeks to explain these responses, along with a survey of the principles underlying it, as well as an explanation of their innovations.

In the traditions of Amman, the Ahl al-Bayt are the manifestation of divine mercy. General mercy includes the creation and guidance of the universe, and special mercy includes anatomical guidance and immunity from worldly retribution. The Ahl al-Bayt also has two types of safeguards: One which safeguards the divine mercy and preserves the creatures from impurity, and the other specifies the safest embodiment of the divine mercy and safeguards the human from damnation and misguidance. Being the channel of divine grace is the meaning of safeguard from damnation, and by their Exalted Being, the whole being derives and receives from God. Safeguard from misguidance means the world get divine guidance by them and those who accept their guardianship can receive the divine guidance and direct guidance of God. The immunity from retribution could be considered in two forms, one being that they have abolished the worldly torment of the community, and the other being immune from the Hereafter because of the intercession of the Prophet (peace be upon him) in the Hereafter.

The sphere of the knowledge of the Imam is one of the most important topics of the Imamate which has been discussed between Islamic theologians for a long time. The Imam's theologians agree that the Imam must have a comprehensive knowledge of the teachings of religion, but they don’t have any agreement with the knowledge of the Imam about the facts of the universe and of the past, present and future events, and about the heart of human beings, news of Purgatory, Resurrection, etc. Those who believe in the vast knowledge of the Imam in all matters also disagree on the potential or actual of the Imam's knowledge and are divided into two groups. These two views are based on two categories of narrations that have been quoted about the knowledge of Imam. In the present article, these two categories of narrations have been studied and documented.

One of the important doctrines of belief in religious sources is the existence of Heaven and Hell, of course, Islamic scholars have discussed Heaven and Hell from various angles, in which this article only discusses the present existence of Heaven and Hell and its place. There are two main views on the present existence of Heaven and Hell: Most Islamic scholars believe in the present existence of Heaven and Hell, relying on numerous quranic and narrative reasons. Others, of course, deny their present existence by criticizing their positive reasons, and some of their rational and transcendental reasons, and believe that God will create Heaven and Hell in the resurrection. Views on the position of Heaven and Hell are also different; some have stopped and attributed their knowledge to God; but others have considered heaven above heaven and hell at the bottom of the earth, and some believe that heaven and hell is at the heart of this universe.

saint Ardebili is one of the Shiite scholars in addition to his piety. Alongside legal discussions and research, he has also devoted his work to the doctrines of faith, and his book "Interpretation on the new sharh Altajrid" is his most important theological work. He has used rational-narrative method in theological discourse and has substantiated many of the discussions with rational arguments and uses the method of interpretation in the incompatibility between reason and narration, while at the same time using various narratives. He uses various related sciences in his theological research and does not favor fairness in the face of the opinions of others.