مجله پژوهش های اعتقادی کلامی
پیاپی 40 (زمستان 1399)

The issue of the theological principles of the authority of absolute suspicion ‎in the Occultation is one of the practical issues with a significant role in ijtihad and inference of rulings and has been and is as a battle of opinion among the Usulis, and since this issue is the boundary between theology and the principles of jurisprudence, necessitated that the theological foundations of this issue be examined in the principles of jurisprudence in order to strengthen the authority of absolute suspicion; Therefore, the current paper aims at investigating the authority of absolute suspicion in the science of the principles of jurisprudence. This is a descriptive-analytical paper. The findings indicate the unconditional authority of absolute suspicion‎, especially when the Ummah is deprived of the presence of the Infallible Imam.

In the present article, an attempt is made to discuss the opinion of Fakhr Razi as an Ash'ari professional commentator and theologian on the levels of existence and to explain his theological views. What can be deduced from the study of Fakhr's works is that his works can be divided into philosophical theological works and interpretive works, among which his greatest commentary work, the great commentary, has a theological color and smell. Therefore, Fakhr's beliefs in explaining the levels of existence are mostly discussed with a theological approach, and what we see in this approach is the performance of three actions by Fakhr Razi. First, Fakhr considers absolute creation for the universe to be from God and seeks to prove this point. It seeks to shake these foundations and principles, and third, it proposes the theory of "spirits" as an alternative to the theory of the "peripatetic intellect." Therefore, the author's intention in this article is to explain exactly these three actions of Fakhr Razi in explaining the levels of existence and his violations and abrasions.
The working method in the present article is descriptive-analytical and has been done by referring to first-hand sources and Fakhr libraries.

Horizon of syntactic and semantic implications in first sections ( JUZE )of Quran. The aesthetic analysis of literary piece is not possible without attending to its syntactic, rhetorical and lexical specifications. Being rich in literary compoundsand having the most beautiful figures of speech holy Quran provides a remarkably vast range of concepts. Actually, the syntactic implications of the holy verses of Quran, provid a vast spectrum of different issues and open a new page for individuals who are interested in Quranic researches and tell about another aspect of the elegance of this holy book. This is the same method on which of the revealed have relied on. In this research which has been carried out in a analytical-descriptive method, the researcher discusses various topics Such as implications and its types and instances of the increased syntactic changes in the translations, via meticulous analysis of some Quranic verses. Some of the research finding are presented below:When translating, interpreters more rely on the lexicon and compard with verbs and letters, the meaning range of names is more expansive, because the unique literature of Quran has various conceptual forms and in this regard, the end of the verses show more conceptual changes than the beginning oof the verses.

Rumi has called for love with his joyous poems and is the leader of love in Persian literature. Love is a great force that permeates Rumi's soul. Wisdom and love are very important topics in Rumi's Masnavi. It is noteworthy to study Rumi's intellectual level of reason and love. The sages say that man's privilege is to reason, but mystics consider man's privilege to be love. In this article, an attempt is made to examine Rumi's view on reason and love and the relationship between the two. Rumi is not only irrational, but he has received the best praise from reason and his opposition to philosophical reason. But since this divine blessing has become the cause of discord among the people and instead of guiding and guiding them, it has become a tool for the destruction of society, it has been opposed to it, and in fact, its irrationality is a kind of social reaction and indicates It is a sublime system of thought that seeks to free the intellect from the shackles of the soul..

In contemporary times, one of the major branches in ethics and philosophy of ethics is “virtue ethics". In general, the ethical question is: “What is good?” So far, three fundamental answers have been given to this question that in the three schools of Consequentialism, Deontologism, and ethics of virtue is classified. Of these three, Virtue ethics in the contemporary era has attracted the attention of Islamic and non-Islamic scholars and thinkers. This study attempts to examine how this type of ethics is reflected in the teachings of Imam Ali Based on the findings of the research, it can be said that the ethics of virtue is the dominant theory in viewpoints of Imam Ali and mystics. For example, where Imam Ali in Nahj al-Balaghah, Wisdom 32 says: “A good person is better than a good deed, and a bad person is worse than a bad deed”. In the manifestations of the ethics of virtue in the teachings of Imam Ali, the "justice" as the main virtue is emphasized. This research has been done with interpretive analytical method.

The purpose of this study is to investigate the levels of epistemological authority of Hazrat Fatemeh Zahra. Hazrat Zahra (PBUH) due to her dignity of guardianship and infallibility, like a ladder that is connected to the Divine Throne, benehits the inhabitants of different degrees of existence from her epistemological clarity according to their rank and rank. N. This benefit starts from the epistemological level and continues to the highest level, in a way that the special divine guardians and the Imams of the Infallibles (AS) also benefit from her knowledge. The present study, with this hypothesis, explores and analyzes the different levels of the epistemological authority of Hazrat Siddique Tahereh and by relying on verses and hadiths and citing historical manuscripts as well as Sunni and Shiite interpretations and analyzes of Islamologists. Both Shiites and Sunnis are trying to answer this question "what are the levels and levels of the epistemological authority of Hazrat Fatemeh Zahra (PBUH) in the Islamic world and how is this epistemological authority analyzed at different levels?" Accordingly, this authority has been classified and analyzed in three levels: 1. Muslim community 2. Shiite 3. Ahl al-Bayt (as), by qualitative research method.

Many philosophers believe that the history of the relationship between religion and morality is as old as philosophy itself. But since the time of Plato, Socrates' conversation with Othifron has taken on a more serious form. The discussion of the relationship between religion and morality among Muslims has been considered as one of the important theological issues and less attention has been paid to its moral consequences. However, the relationship between religion and morality is imagined in different forms. In this article, three types of "religion contrast with morality", " religion opposition with moral " and "interaction of religion and morality" have been rationally evaluated. In order to explain the dependence of morality on religion, we examine the "semantic", "ontological", "epistemological" and "psychological" dependence of morality on religion among the different types of moral dependence on religion. In fact, the typology of the relationship between religion and ethics and the scientific-research approach leads us to the conclusion that morality is the most real source from which all goodness, interests and happiness come, and that is "religion".

The possibility of seeing God with the body by man or not, has always been a matter of great concern among theologians as well as various Muslim sects, which can be understood from their conflicting views. Some differences, such as the similarity of human acceptance of God, eventually led to skepticism, and some others, such as assumptions, became algebraic. Judge Abdul Jabbar Mu'tazili in this regard, the method of interpretation, along with the adoption of the rationalist method of the Mu'tazilites; Choose the premise of reason in the book, tradition, consensus, and reason. He also proved the concept of denying the sight of God by presenting a rational reason - confrontation - and six narrative reasons - according to the verses of the Holy Quran. The authors have made a serious critique of his views, which have not been seen intuitively or by heart.

Responsibility literally means to be obligated or committed to do something. Duty refers to something that is legally or customarily incumbent on someone. Homework also means burdening someone with hard work and suffering. Commitment means taking on a job as well as making a covenant. Right also means share and share. Each of these words is somehow related to each other. For example, unless someone has a duty, he will not be responsible for doing it or not, and he will not be held accountable. The word homework is also associated with responsibility and duty; Because in all three cases, something is the responsibility of the person that its implementation is necessary and obligatory.Naturally, a person's divine human personality and his or her faith beliefs will play a key role in commitment and fulfillment of extraterritorial duties. In the present article, using a descriptive-analytical method and based on qualitative content analysis, the role of the individual's spiritual and doctrinal personality in the commitment to fulfill duties and contracts has been explained and ambiguities have been answered in this regard.