نشریه انسان پژوهی دینی
پیاپی 11-12 (پاییز و زمستان 1386)

In brief, legality means the right for governing over a nation or community. In this paper, presenting and analyzing the definition of legality, its fundamental principles have been attended to in details and its essential difference with the political view of Islam has been studied. In general there can be found four main theories in the field:A- Morality, in this theory it is argued that moral values are counted as a basis for political obligations. Plato has been known the founder of this theory. B-  Theory of power, Machiavelli and Hobbs from the West and Gazzali and Shafei from Muslim scholars have agreed with the theory. C- Liberal democracy, it is a well-known theory ruling over western societies nowadays. On this theory, it the demand and vote of majority of citizens that causes legality. The theory was originally founded in the west by John Lock and Rousseau. D-  Shiite theory, presented by the late Imam Khomeini; in this theory, the right for sovereignty is originally known to be restricted to God and He has delivered it to prophets, their true successors and religious scholars of the most level in religious knowledge and purity. Finally a short comparison has been made between the last theory and the others.

In most current views on political administration there can be found no room for morality and if there can in some cases, it will limit morality to one`s relations to God and to himself or herself. Imam Khomeini, however, has really viewed morality to be of fundamental part in political administration and other fields including: religion, society and man hiself.      He founded all human personal and social activities on morality (divine duty-based, expediency-centered, being purified, self-confidence, and mental peace-seeking)  to cause the fields to grow.

The exegesis of Almizan, a valuable work by Allama Tabatabayi, is counted as one of the most considerable exegesis in the world of Islam. The author`s method of interpreting in the work is the one called method of interpreting Qoran through Qoran. He, therefore, has tried to interpret Qoranic verses based chiefly on the content of Qoran itself; he, nevertheless, has extended the domain of discussion to such an extent that includes interpretive traditions, philosophical, theological, gnostical and social fields. Such a manner of discussion, yet, has never led the author to go astray from the method of interpreting Qoran through Qoran.      In this method, the first step consists in referring to some appropriate verses of Qoran to perceive the meaning of the verses at hand. According to the principles of the method, when interpreting allegorical verses, one is obliged to match them with decisive verses and relying on the latter, interpret the former. As the final point, it can be said that the actions and sayings of the household of the prophet (p. b. u. t.) have proved that the single authoritative method of interpreting the holy Qoran is: interpreting Qoran through Qoran.

This paper has taken into account some braking critiques of the men of divine book, ahli kitab, against Torah. In spite of the traditional view claiming the wholly divinity of Torah and its being directly or indirectly written by Moses, comprehensive and deep historical and linguistic studies on the old testament have made it clear that a large part of the book has been written in different times by different peoples. One, therefore cannot argue for its being thoroughly written by Moses. Some special parts of it, including Deuteronomy, however, really have been written by him.  Signifying to some extent the validity of the old testament, the holy Qoran has spoken of some distortions made in it more than one thousand years before this critical studies. One, therefore, can argue for the studies and take them in agreement with the view of Qoran.  This paper has investigated some cases of foretelling the appearance of the prophet of Islam in Deuteronomy. The critical studies of the men of book surely weaken the view rejecting any foretelling about Islam in Old Testament. One can take the additions and distortions as a sign for a kind of omission from it; being really so, how one can depend a view on it and claim that there has never been any prediction on islam in it?! In addition, as we know, for the followers of the old testament the problem of predictions is of vital part; so they try to extend the predictions to such an extent that contain every event in human societies. Being  such the case, how can one agree with the claim on not being any foretelling of Islam in the Old Testament?! In this way, the alternative view, namely that of Quran, has found a room to appear. The promised prophet′s qualities, being in near resemblance to those of Moses, have proved to be for the prophet of Islam.   Moreover, the mount Paran being known by the verse no. 18 of Deuteronomy as the place where the third and brightest appearance of Divine shining, is located at Mcca. Therefore the prophet of Islam is meant by the verse. In another verse, God has promised to actualize Abrahams praying on behalf of Ishmael, and the promise should be actualized. Otherwise, because of the criteria presented by the Bible itself, the authority of the verse would be destroyed.

In this paper, some contradictions of empiricism along with some of its various tendencies have been critically brought into consideration. As is understood, empiricists has known human being to be only passive in relation to objective things and events. Then the view has extended to other fields specially to the fields of  values and morality. Though one cannot think all empiricists to be of the same position in opposing metaphysics, natural conclusion of  this school consists in denying every reality beyond sense and nature. Another characteristic of empiricism is its disagreement with rationalism and first philosophy. The reason why is the fact that this school studies every thing by the view of experimental findings of man and in this way, it runs from particular facts to general rule. As we see, empiricism is dependent upon induction.  Furthermore in the school at hand, every apriori knowledge including notions and propositions has been argued against. We, however, know that what is argued against by empiricist is nothing but the foundation of human knowledge. Therefore this school meets an unsolvable problem when justifying the problem of knowledge.     And finally the principles of empiricism leads to the negation of usual meaning of religion; the problem more clearly understood in Hume`s.

Human being is the most complicated being in the world of creation that different views have been proposed on its existential aspects, characteristics, stages of creation, happiness and misfortune. In spite of extended and deep study on human being in different fields, it is still called human being, the unknown.  This paper has put forward its main question on the existential stages of this creature in the view of Islam. A survey in the holy Quran and the traditions of the household of the prophet (p. b. u. t.) showed that this being is of ten existential stages including: divin knowledge, the world of command, the back, solb, of Adam (p. b. u. h.), the back of father, mother`s womb, earthly world, intermediary world, resurrection and everlasting. In this way, this creature should be known of no beginning and of no end.

At the early of second century of Hejra, Sufism, using extreme asceticism, heretically interpreting according to one`s own will and using current teachings of other religions in Sunni societies appeared. In addition to its being apparently spiritualist, other agents such as close relation to the royal court and in the last century, to foreign powers should be referred to. Sufism during its historical gradual progress divided into various ramifications. A considerable point in this ground was the relation claimed by some ramifications to Shiism. The prominent figure claiming this relation was Neamatolla Vali who was strengthened in result of forming a hereditary chain and supporting by the kings of Dakan in Hind. At the time of Qajar, the deputy of his twelfth successor began another stage of activity in Iran and finally after several decades, the degree of sufi highest leader became hereditary in Gonabad. Pure commitment to the leaders of the chain and the extraordinary position for them are the teachings that followers should fully agree with.

This paper has studied the background, the causes, the goals, the methods and the tools of cultural NATO and the ways for opposing it. Though it was for the first time that the great leader of Islamic revolution posed the phrase cultural NATO, its roots turns back to the year 1920; the year in which influencing on human wills and views in new methods has been expressed by Fuller of England. By Bipolarity of the international system, military NATO employed highly progressed technology and media along with a great amount of finance sources in the field. The happening of Islamic revolution in Iran, presenting a successful example of religious government in various areas, caused NATO to take a new approach and take into consideration a culturo-military function. Some nonhumanistic measurements such as omitting national and religious culture, supporting suspicious believes, racial tendencies and living luxury were taken as important goals. To oppose these measurements, Islamic world should focuses on unity and leaves no place for outer threats. For attaining such high and divine points, deeply believing in God, self-reliance and causing a strong relation between articles of faith, principles of morality and divine law should be of much attention.