نشریه الاهیات قرآنی
پیاپی 13 (پاییز و زمستان 1398)

The early Muslims of Islam, despite sharing their views in believing in the Prophet of God (pbuh), disagreed over his successor; in a way, this led to the emergence of two Shiite and Sunni religions. Meanwhile, Faiz Kashani, as one of the great Shiite scholars, has answered many doubts in this regard and studied the matter of Imamate from the perspective of theology and politics. The aim of this study is to be able to solve some of the Shiite intellectual and religious concerns and provide a logical answer to some of the doubts raised against the Shiite school. The main question of the research is what is the theological-political thought of Imamate from the perspective of Feyz Kashani with emphasis on verse 55 of Surah Ma'idah in the Holy Quran? The research was performed by descriptive and analytical methods. The finding show that Feyz Kashani, according to the verses of the Qur'an, especially the verse of Wilayah, considers "Imamate" as a divine thing and applies her theories to the text of the Prophet (PBUH). He considers the Imamate as a divine position with a characteristic of infallibility - in the position of Imamate - and considers political system and religious state to be based on the orphanage of the infallible Imam and the divine ruler in the field.

Understanding the views of Orientalists on the reflection of the stories of the prophets in the Qur'an to criticize and examine them, is an undeniable necessity. The present study seeks to critique the views of Meyer Yakup Qastar, a Polish and Jewish orientalist, on the story of the creation of Adam (pbuh). In this research, has been used the method of library studying with an analytical-critical approach. However, the study of Caster's views on the story of Adam (AS) has been the center of attention and analysis, however, the views of Muslim scholars have also been used to complete the discussion. The extensive attention to the narrations of the creation of Adam (PBUH) from Islamic sources indicates the deep research of Qastar in narrative-interpretive works. The fragmentation of interpretive narrations, the mention of the Israelites, the superficial and incorrect interpretation of the verses of the Qur'an, widespread use of weak narrations, and pay attention to contradictory narrations are the main critiques to Qastar's research.

Alienation has been one of the most important debates in anthropology in recent centuries. Most recent thinkers have focused on the negative side of it, but one can also understand some positive aspects. In the mystical and philosophical Islamic tradition there are some explanations about "positive self-alienation" before God about the key word annihilation. The main question of the present study is how can be explained the relationship between "positive alienation" and "the issue of annihilation" in Islamic mystical- Philosophical works? The present research's method is descriptive-analytical. Early and late Islamic mystics and scholars, by quoting some Qur'anic verses (such as Qasas verse 88, Baqarah verse 156, Ghaffer verse 16, Muhammad verse 19, etc.) have proposed theories in this regard. In these works (from both descriptive and advisory perspectives), annihilation in God is accompanied by forgetting himself (as positive alienation). Studies show that there is a direct and significant relationship between "positive self-alienation", "Fana in God", "absence of self and Non- God" and "levels of perfection". The final stage of annihilation, which is accompanied by survival, requires complete alienation; accordingly, the recommendations for "annihilation and positive alienation" can be understood on the basis of the course of the levels of perfection and ultimate survival.

Exaggeration in introducing infallible (Ma'asoom) Imams (as) has been one of the challenges facing Shiaa throughout the history of Islam. Misunderstanding of religion, irrational devotion, ignorance and instrumental use of expressing the miracles of the infallibles (PBUH) have been among the factors that created a movement called Ghalyan. Along with exaggerating about the Imams, they have denied some of the rules of Sharia And with deviant interpretations of religious concepts, they exempted themselves from practicing them and provided the ground for deviation and heresy in religious beliefs. By studying the behavior of the Infallibles, it is clear that they have condemned exaggeration in their speech and behavior, and by using methods such as explaining the characteristics of correct religiosity, introducing the true nature of grains, expressing innocence, cursing, excommunication and even ordering to fight They have blocked their way into real Shiism. This article on one hand aims to Review and analyze the fundamentals of Ghalyan and on the other hand the method of the infallible Imams (as) in confronting them by an analytical-descriptive.

The story of Adam Abu al-Bashar being deceived by the devil shows the severity of her enmity with the Bani Adam. The Qur'an mentioned Him as a long-standing enmity with man and as has the power of influence in man, and at the same time the weakness of his plans for the believers. On the other hand, the Holy Quran considers divine creation as a good system (Nizm-e-Ahsan). The research question is what place does the Holy Quran have for the devil in the good system? The research method in this paper is a descriptive method of content analysis. After referring to the interpretive sources and juxtaposing the verses related to the subject of the research, the word Satan and the truth of his existence are explained and then the existential wisdom and its place in the educational system of the Qur'an are analyzed. The findings of this article show that according to the view of monotheism, all objects in the universe are the manifestation of the names of God, and Satan is the manifestation of divine Misguidance in this area. Also, if the devil did not exist, the difference between pure and impure human beings would not be clear, and human education would not be realized in its true sense. In addition, even if only the sensuality was institutionalized in human beings, human education would not be complete without evil temptations.

Anthropology is a science that has found its mission since the beginning of human creation and try for the better material and spiritual life of man, in order to examine his insights, tendencies, movements and behaviors and so on. One of the tendencies of this knowledge is mystical anthropology, the relation of which is clear with mysticism and its relationship with religion and theology (theology), at least in the Abrahamic religions. On the other hand, the phenomenology as one of the valid methods of study in the field of religion, focuses to the phenomena and does not pay attention to nomena at all, and in this respect, he looks at the existing realities. This descriptive-analytical study, referring to authoritative sources, has tried to answer this question that: How can designed a phenomenological study model by presenting a new model for Islamic mystical anthropology, and what are the components and elements of this study? The findings showed that for this school of thought, can considered components such as subject, principles, sources, issues, foundations, resources, and objects and for each of them can enumerated elements and finally, according to the above-mentioned components, it is possible to present a picture close to reality from the Islamic mystical anthropology by the method of phenomenology.