فصلنامه شیعه پژوهی
پیاپی 19 (پاییز و زمستان 1399)

The paper aims to evaluate the possibility of defining the existence of God from the perspective of four philosophers who have a school and are influential in the Islamic world; Ibn Sina, Sheikh Ishraq Suhrawardi, Sadr al-Muta'allehin Shirazi and Allameh Tabatabai have been done with a library method with an analytical, descriptive and comparative approach.After analyzing the views and solutions presented, we came to the conclusion that, firstly, God is definable, and secondly, God is indefinable through the definition of true limit, but God is definable through rational means. The definition of rational devices is of the official definition type and has a real limit due to its use on near-object objects.With this explanation, the theory of the definiteness of God's existence will not conflict with the rule of "al-Wajib al-Lahd al-Lah"; Because the provisions of the rule consider God to be indefinable through definitions of a true essential limit, but by accepting the definition to the rational means, this conflict will be resolved.

Understanding the ambiguous expressions and names in the Quran has been the focus of scholars of Quranic exegesis and sciences since the time of Quran's revelation. The expression of "The Great New" in Surah Al-Naba is one of the vague examples of the Quran which has been considered by scholars in the written Islamic heritage based on Quranic-narrative sources, the sayings of the Companions and Followers in various Islamic sciences. In theology and exegesis, respectively, since it is related to the guardianship and its consequences, and determining its instance, but also its complete instance, leads to resolving the contradiction and aggregation of sayings and theories, there is a wide scope of discussion.Ali (AS) as a complete example of the above expression is a hypothesis that in order to prove it, in addition to content review, examining the chain of transmitters and answering some problems, the method of interpretation of the Quran by the Quran and the existence of a linguistic relationship between the concept and example of "Great News" has been used. The findings of the research, first, using the narrations, inferred defensible possibility based on the completeness of Imam Ali (AS), and then by specifying the criteria from the context of Surah Naba and finding examples confirming the history and matching them, achieved the most obvious example.

One of the famous virtues of Imam Ali (AS) is the hadith of Sadd al-Abwab, in which the Prophet (S) ordered all doors to be closed to his mosque, except the door of Ali's (AS) house. In some versions of this hadith, it is stated that the reason was the necessity of keeping the mosque purified from impurities, and in turn it shows that Imam Ali (AS) was free from any internal impurities. In contrast to this virtue, according to a narration in Sunni books, the Prophet allowed Abu Bakr to have a Khokhah (window) to the mosque. From this narration, Sunni scholars have taken the reference to the caliphate and the succession of Abu Bakr. The present article, after quoting the views of the Sunnis about both narrations, regardless of the deficiencies related to the text and the chain of narrators of the hadith Khokhah, shows the contradictions and dualities in interpretations, and seeks to answer the following question from the Sunni scholars; Why does the hadith of Sadd al-Abwab, which is considered correct and even motawater (successive) by both the Shiite and Sunni scholars, not refer to the caliphate of Imam Ali (AS)? The method of collecting materials in this research is library-based, and information processing is descriptive-analytical.

The Fatimid period is one of the prominent periods in the history of Islam, which deserves serious and new research due to the time span and the vastness of their government. Their two-hundred-year rule over Egypt and their influence on Islamic civilization is enough in itself to make them worthy of such attention. The present study aims to recognize the practical actions of the Egyptian Fatimids in order to help create Islamic civilization. For this purpose, the practical actions of the Fatimid caliphs, which are considered manifestations of civilization, such as their relations with neighboring powers, the construction of scientific centers and libraries, the establishment of scientific chairs in the form of seminaries and other activities such as translating and writing books have been studied. Using a descriptive-analytical method based on historical and first-hand sources, the present study emphasize that the Fatimids during the rule over Egypt were able to pursue a tolerant policy due to political and social circumstances in pursuit of their freedom-seeking ideals and to help Muslim civilization. The adoption of this approach and the policy of tolerance towards other religions and denominations has been significantly effective in the formation of Islamic civilization in the third and fourth centuries, which is called the golden age of Islamic civilization. And because the relations of this government with neighboring and contemporary governments have contributed to flourishing the religious culture, civilization and tolerance, this issue is also examined at the beginning of the article.

The Pure Imams (AS) are the bearers of the divine secrets that have been ordered to be hidden due to the differences in the capacity of individuals. In the narrative texts, there are recommendations about the necessity of taghiyyah (precautionary dissimulation) and concealment, and also there are allusions to the use of hints, gestures and cryptography on religious issues. In the teachings of the Imams (AS), there is a strong emphasis on the application of these methods in scientific and religious interaction with others, as well as the obligation to classify facts at the time of explaining religious teachings. This article examined the words of Ahl al-Bayt (AS) (The Household of the Prophet) about this principle and has come to the conclusion that the Shiite Imams have introduced the principle of concealment of secrets in order to preserve and classify religious secrets and teachings and thus to protect the religious community. Secrecy is the core of a strategy designed to protect the audience's faith and to avoid harming their beliefs in the face of teachings they do not have the capacity to understand; in such a way that not taking care of this principle will have irreparable consequences.

With the beginning of the revelation of the Quran, some people were called "reciters" in the Islamic society. The reciters played a key role in propagating, disseminating and explaining the Quran and Islam in Islamic societies. Therefore, it is important to know the reciters, their role, and their religious orientation. In the fourth century, the recitations of the seven reciters were chosen, then ten and fourteen reciters were added in the following years. In fact, up to the present day, the reciters and the fourteen recitations have been popular and common among Islamic societies. It can be understood that people are Shia according to the following criteria: mentioning one's name in the historical-rejali books as a Shiite, communication with the Imams (AS) and being praised by them, opposing the Umayyads and the Abbasids as well as quoting the narrations on the virtues of the Imams (AS). Five of the fourteen reciters are Shia. One of the results of this study is that the important role of the Shiite reciters in the Quran recitation in the Islamic world cannot be denied. The present study, therefore, examines the religious orientation of the fourteen reciters. The main focus of the research is the typology of the Shiite reciters' belief among the fourteen reciters, which is also considered the innovation of this study.