نشریه کلام اسلامی
پیاپی 117 (بهار 1400)

Summary In the Holy Qur’an and hadiths, “Tafaqhu fi al-Din” and the pursuit of religious knowledge are recommended and encouraged. “Tafaqhu fi al-Din” means awareness of religious teachings and rules, and includes awareness through imitation, but its specific application is dedicated to scientific and jurisprudential realization. The field of "jurisprudence in religion" includes the beliefs, morals, and practical rules of religion. However, its use in the term commonly used in theological institutes is devoted to jurisprudential knowledge of the provisions of the acts of those responsible. “Knowledge of the Hereafter or knowledge of God and self-knowledge,” “Insight in religion,” “Knowledge inherent in belief, action, and divine fear,” “Knowledge of belief teachings,” “The way and behavior of the Hereafter” are the interpretations of Islamic scholars for what is expressed by “fiqh” and “fiqh” in hadiths. There is evidence for each of these interpretations in the hadiths, but they are not specific to any of them, and they are all intended and desired. In hadiths, seeking knowledge and studying it is a duty for every Muslim. The meaning of science in these narrations is a science that includes either a part of the religion (i.e. the beliefs, morals, and rules related to the actions of those responsible), or that its study is approved and recommended by the religion. Learning these sciences differ in terms of necessity and scarcity, and in the first case; An in-kind or sufficient obligation, and discretionary or traditional learning for different people and situations. In all the hypotheses and possibilities, religious beliefs occupy a special and prominent place because they are the basis of religion and religiosity.

Deep questions about the truth of divine knowledge have given rise to various theological currents throughout history. In this research, the divine science has been studied from an interpretive perspective with the focus on Allameh Tabarsi's theological tendency, with the library method and emphasis on the interpretation of Majma 'al-Bayan. Allameh Tabarsi has considered the category of divine knowledge in four sections - semantics of science, similar semantic science in the Qur'an, cognitive nature of divine science, divine science and man. His basis in the interpretation of divine verses is the two principles of monotheism and human free will. Allameh Tabarsi has tried to provide the closest meaning to the Qur'anic propositions of divine knowledge by preserving these two principles, and by referring to the Qur'anic evidences and narrations.

The scholars of transcendent wisdom believe that the two teachings of "recourse" and "intercession" can be proved by relying on psychological foundations. From the point of view of transcendent wisdom, the divine saints have single souls who, due to pure servitude and special care of the Almighty God, have reached a high level of evolution, and remain complete after perfection. Hence, the people of the saints can mediate in life and death. This article, in a descriptive-analytical way, has studied, analyzed and established the psychological foundations of recourse and intercession, and has clarified the connection between these principles and recourse and intercession. The abstraction of the soul, the survival and influence of the soul, the promotion and development of the rational soul and the developmental guardianship of the perfect human being are among the psychological foundations of recourse and seeking intercession

One of the issues that is emphasized in religious teachings is the issue of intention and its place in human happiness and misery. In some narrations, one's intention is considered as a criterion for valuing human beings, and is superior to action. In the present article, an attempt is made to re-read and analyze the term intention in the religious teachings and transcendent wisdom with a philosophical approach and in a rational and narrative manner. In this regard, first a brief report on what is intention and its place in verses and hadiths is presented and then based on the principles of transcendent wisdom, what is intention, is philosophically and ontologically analyzed. The result of the research is that "intention" is not equal to mental imaginations and mere beliefs, but is a psychic state that occurs in the soul after the formation of belief, decision and determination on the action. In other words, intention is the result of a set of human insights and beliefs that arise in the human soul after the formation of shape and personality, and before the issuance of verbal actions.

The Second Vatican Interfaith Dialogue seems to have brought about changes in Christian society that are noteworthy. One of these developments is the expansion of evangelism. In addition, the Western post-Renaissance space has provided a platform for the formation of knowledge of mesology so that Christianity can enrich its evangelical field by using innovative models of this knowledge. At this stage, the evangelization of dialogue is a transformational approach that has reconstructed the face of Christianity in interaction with other religions. This article examines this claim analytically and shows that Christianity has succeeded in combining interfaith dialogue with evangelism. The findings of this study show that although dialogue between Christians and thinkers of other religions in a scientific and academic space has always existed after the Second Vatican, but a level of dialogue has also been formed in the missionary space and has shaped the evangelization of dialogue. In this type of evangelism, Christian evangelists take advantage of the grounding strategy and its various models, such as the bridging model and the internal movement model.

Jamal al-Din Muhammad ibn Husayn (d. 1125) known as "Agha Jamal" is one of the authors of intellectual and narrative sciences in the twelfth century AH and has written many works on these two branches of knowledge. He is one of the students of his father Agha Hossein (1-4) and Majlisi I (1-4). Although Agha Jamal is later than Mulla Sadra, he has not used the principles of transcendent wisdom in theological discussions. His theological discussions are based on Peripatetic philosophy and due to his mastery of intellectual and narrative sciences, he has used these sciences in theology. His theological arguments are purely rational in matters that require the use of narration, and in matters that are not, they are rational-narrative. He has used the rational method to interpret and justify verses and hadiths.