فصلنامه اندیشه نوین دینی
پیاپی 60 (بهار 1399)

From the perspective of the transcendent wisdom, God is the source of eternal and everlasting grace. The purpose of this essay is to examine the meaning of this grace and its relation to the creation of other beings in order to clarify the philosophers’ positions on the subject of the universe. By this grace is meant the first thing that the title of the creature does not apply to, though it can also be applied to the development of the concept of the "creature". These cases, as well as the discussion that follows, illustrate the fact that scholars’ minds do not share the same key concepts in the subject matter of the creation or the step of "creature", "world" and "grace" and provide evidence of the multiplicity of terms in the texts. This paper deals with the analytical-documentary method and by disambiguating the notions of the words "creature", "grace" and "the universe", it makes the clarity of the complex and challenging issue of the universe and step more clear.

The concept of Rasikhuni fi ‘l Ilm in verse 7 of Ale Imran and their relation to hermeneutics among Islamic scholars has been followed by different views, and in particular Muslim theologians have taken different approaches to the hermeneutics of the Qur’anic allegorical. In this paper, with the qualitative discourse analysis, having proposed the problem, relying on a gradational perspective of Rasikhan’s semantics, being regarded negatively and affirmatively, in the verse mentioned above, which has rarely been discussed in previous approaches, the theological hermeneutic method of allegorical has been searched and a new opening in general principles. On this basis, negatively regarded, the three principles of purifying God from human imaginaries, purifying God from indecent actions and negating likening the unseen worlds to sensible one; regarding it positively, the five principles including understandability of allegorical verses, the guidance role of Quranic indications as those clearly understandable, passage method of traditions, emphasis on reasonable proofs and, finally, paying attention to literature points.

When explaining the issue of prayer in Fakhr Razi‘s view, one must not overlook his anthropological foundations. Determinism and free will, immateriality of human soul and human perfection are most notable foundation that affect the problem of prayer. What has Fakhr viewed in these anthropological issues, would direct the analysis of the problem of prayer typically. The findings of the study show that, despite the orderless ruling Fakhr votes in these matters, human free wiil and immateriality of human soul may be supported and on the basis of them the issue of prayer should be explained . Also, Fakhr’s comprehensive view of human perfection and studying it from different angles has a great impact on the interpretation of prayer. In this article, in light of these anthropological foundations of Fakhr Razi, the question of prayer is explained.

Although the Prophet (S) had prophesied and rejected the Quranic sufficiency from tradition before it was institutionalized by his successors of rule, with the hadith of Erika, in the last century, after many ups and downs, it was developed by two influential thinkers of the Indian subcontinent, Abdullah Chakaralvi and Khwajeh Ahmad Amritsari. Therefore, the present study has intended to evaluate the Quranic views of these two meta-continental thinkers in a descriptive-critical manner. In this regard, the findings of the study are as follows: The three arguments presented by these two thinkers in justifying their view are as follows: The Qur’an is a divine revelation, contrary to the tradition; the Prophet‘s part lies in communicating the Divine revelation only not in communicating the tradition. All religious rules ma be understood by the holy Quran and there is no need to the tradition.

A survey of historical changes of the phrase "necessary" in Imamiyyah denomination is of great importance. Such being the case, it is necessary to analyze how the term ’ religious necessaries’ has appeared and taken various meanings. This paper is an analytic-descriptive one, based on the fact that the place of necessaries in religion is higher than theological and jurisprudential arguments, and above consensus, and is applied to such facts needless of any proof. It has been concluded that the phrase is a new one not being used before Ibn Idris in the field of theology and jurisprudence. It was first applied by Muhaqqiqi Helli; after Muhqqiqi Helli and Allameh Helli it became a current phrase mong the later faqihs with its most usage by the author of Al-Jawahir. Intending to prevent currency of takfir and limitedness of ijtihad, contemporary scholars have limited the field of its usage.

Sahifah Sajjadiyeh is one of the most important heritage of the Ahlul Bayt school. Imam Sajjad (a.s.), using his interpretations and capacity, has offered theological topics including the attributes of God in the prayers of this magnificent Sahifah. This article explores the impact of the concepts of God in explaining the attributes of God in the Sahifeh Sajadiyyah and demonstrates which of its implications are most applicable. The data are analyzed using descriptive-analytical method to achieve deeper layers of concepts. Research findings show that using the concept of oblique remark in Sahifiyyah Sajjadiyah leads to imagine abstrac meanings of the Attributes, to a mental strive to understand the truth and facilitates the reach of the audience to the lower layers of meaning. Out of 123 oblique remarks in Sahifeh, 12 cases are about the Divine essential Attributes, action Attributes and statement Attributes.

Qazvini’s and Shah Abadi’s views on the issue of rij‘at are philosophical and documented by Mulla Sadra’s transcendent wisdom. In this descriptiveanalytical research method, this paper addresses the question how of rij‘at? Research findings show that Rafiee Qazvini believes that the quality of rij‘at is achieved by the return of the unsure, elemental, body. According to Qazvini, the realization of the existential effects of the infallible in perfecting and cultivating human souls would be necessary if it were not done with an elemental body, but Shahabadi believes that rij‘at is not with a material body but with a purgatory body and humans see the bodies with absolute senses other than limited ones. They are bound to be able to see this eternal hell. Shah Abadi, relying on the two teachings of the scientific Quran and Prophet‘s household and three attributes of grace, power and guidance, seeks to prove the purgatory state of rij‘at.

According to some verses and traditions, human fixed fate may not be agreed with, and what under the titles of fate and destiny may not be taken as something fixed and unchangeable. God actualizes destinies gradually during human life. In other words, one may not imagine that God has eternally determined the destiny of all things and became free from all things, and His only work has lied in matching daily events with the definitive written text. Divine Direction and Divinity include all human life go and He bestows His gifts upon creatures. The finding can be proved by the narrative method. For example, the doctrine of taqdir at the night of Qadr, the durability of Divine Direction, the stages in which the Divine actions occur, and some hadiths support the finding.

Religious alternative thinkers and their critiques of the Islamic tradition is one of the most important issues in the study of contemporary Islamic thought. As they claim to fight against superstitions, they have viewed against Shiite beliefs as being in conflict with the Qur’an. The problem opposed with this article is that the current movement, relying on numerous verses of the holy Quran tries to challenge Shiite theory of Imamate as being opposed to the Qur’an. This paper attempts to study and critique the three basic forms of dissent in Imamate by using a descriptiveanalytical approach and a Quranic-theological approach. The finding of the study is that their Quranic cases of the Qur’an do not substantiate their claim in the criticism of the Imamate and do not disprove the Imamiyyah belief in Imamate. Our method of study relies on their clear beliefs; such a method has not been used in the field.

In fundamental methodology, ontological, methodological, epistemological and ethical principles are examined. This article first examines the response of twelve Islamic theologians to Darwin’s theory; then main issue of this paper, which is the capacity and benefits of fundamental methodology, with two other main methodologies, namely Ian Barbour and Ahad Faramarz Qaramaleki‘s methodologis and methodology have been studiec comparatively with the library and analytical method. The important finding of this methodology in comparison with the other two mentioned lies in "comprehensiveness", "transparency", "Avoidance of Interpretation", "Avoidance of Reductionism" and forming the basis for establishing a "cognitive system" and "Forecasting for Recognition and knowledge Production". Such being the case, it can be used to place Divine foundations in place of atheists in Darwin’s theory of evolution.