نشریه کلام پژوهی
پیاپی 4 (پاییز و زمستان 1402)

Qur'an is the reference book of all Muslims, in simple Arabic language and "explanatory for all things", this honorable book has a fixed text and limited expressions. While the truths of existence are infinite, this fixed text with limited expressions that can express the infinite truths of existence, regardless of the limitations of time, space and matter, makes us aware of the point that we should search for the infinity in the inner meanings of the Qur'an, so This question is raised that "how can a person, as the only audience of the Quran, reach the boundless sea of ​​truths and meanings of the Quran?" The purpose of this research is to find the answer to this question in the works of "Allameh Hassanzadeh" and the analysis of his content is accompanied by the author's argument, which is done with the descriptive analytical method and the study of his letters and documents, while using the opinions and His views as the preliminaries of the comparison have reached this conclusion, although generally the appearance of the Qur'an is simple words and obvious meanings, but its inner meaning is the general meanings of the messenger; Because Hazrat Khatam, may God bless him and grant him peace, has considered it as an existential intensity and as an elevation above intellectual celibacy, which is the "unworthiness" of the human soul, and since no perception can be achieved without appropriateness and wisdom, and everyone is capable of It is perception, the only way to reach the limitlessness of the Quran's meanings is to understand this existential level of the self, that is, the level of non-existence and celibacy.

In monotheistic religions, God Is described with many attributes including knowledge, will, the creator, and idol which indicates God as a “Personal-God”. Such descriptions also have been repeated many times in Islamic sources. In the meantime, for having a concept and imagination of God, the book of “Al-Kafi, Kitāb at-tawḥīd” is one of the most unfeigned sources, which is presented by The Infallibles. What this article intends to address is the question of whether it is possible to talk about the personality of God, according to the narrations of the book of “Al-Kafi” and the attributes of God in them. The narrations of this book have been studied by the descriptive-analytics method to explain the answer to this question. This study of the mentioned narrations shows that although the constructive attributes such as being the creator, hearer, and insightful and things like Bada’ are mentioned, negative and purifying expressions about God are much more than positive and predictive expressions. Finally, according to the purification of God in the narrations, it is considered impossible to know the concept of God except through intermediaries and through verses and signs.

How to explain the truth of divine monotheism and the meaning of the oneness of the Supreme Being from the point of view of theologians and sages has always been discussed and debated. for its own reason and removing the duality between them by pointing to the existential poverty of Masavi, and by explaining the aspects of the principle of "the simple truth of all things" and arguing for it, he explained the view of "true monotheism" in existence and by explaining that Masavi is the source of all manifestations and The definition of the lights of the Holy Prophet is true, it means monotheism, which sometimes theologians have opposed this view, which is known as the unity of existence, but based on research and citation methods, it can be said that this view is exactly taken from the proverbial supplication of Ahl al-Bayt infallibility and purity. (peace be upon him), his enlightened narrations and numerous verses of the Holy Quran.

One of the important issues discussed by Ghazali in the book Tahaft Al-Falasafah is the issue of divine knowledge. Mulla Sadra is one of the philosophers who has important and specific opinions about divine science. Therefore, in this article, we will criticize it from Mulla Sadra's method. Now, it should be seen if Ghazali's problems are related to Sadr al-Maltahin's method in divine science. What is Sadra's new interpretation of divine knowledge? The results obtained are as follows: 1. When existence is extremely intense and there is no dignity in him, nothing will be hidden from him, because obligatory knowledge is in the weight of his existence. 2. Wajib al-Wujud activity is in the form of al-Anaya activity, which has discretion. 3. Based on the originality of existence and creation of existence, the lower and middle levels are present in the higher level without the necessity of plurality. 4. The presence knowledge of God is the origin of the presence knowledge of Ma'ada. 5. God's knowledge of the existence of things is the same as their existence. It should be noted that the research method in this article is a library and in terms of approach, it is rational and critical.

In order to revive the role of religion in the field of science and confront secular science, some Muslim thinkers emphasize the Islamization of science. Based on this, it is necessary to examine and choose the most valid theory in the mentioned field. Mohammad Amara Nomutzali and Ayatollah Misbah have proposed theoretical sciences for Islamization. In this research, with a descriptive and analytical method, focusing on the works of these two personalities, we will do a comparative and critical examination of their opinions in the aforementioned field. Dividing sciences into neutral sciences and sciences with the ability to become religious and Islamicizing the sciences of the second part in the light of Islamizing their epistemological, ontological, anthropological, theological and value-based foundations and Islamizing the applied part of science is one of the common points of view of these two thinkers. Among the points of difference between these two thinkers are things like Ayatollah Misbah's belief that the Sunnah of Ahl al-Bayt (peace be upon him) is a source for the Islamization of sciences, and Amara's disbelief in it, and Ayatollah Misbah's view on the neutrality of the descriptive part of the human sciences with regard to Islamization and its non-neutrality from the point of view of It is a building. Another result of this research is that Ayatollah Mesbah and Amara's view on the neutrality of natural sciences towards Islamization is not justified.

The main issue of the article is the analysis of God's love for creatures and the consequences of the divine seal. Although it is intellectually impossible to apply the attribute of Divine Love to God, it has received less attention in Islamic theology. God's love has been delivered to His servants through His general and special mercy to creatures, divine guidance, God's good will, but love in its true sense and not its accessories, originates from God's love for Himself, which has all the perfections of existence. God is in love with himself because of his knowledge of himself and His existence, and beings who are related to Him are also loved by God. Our special love for God's love is the combination of creativity and creation with God's love, compassion and empathy for others, and the application of God's love is one of the features and essentials of this love. This article deals with the semantics of divine love and the analysis of its consequences with a descriptive-analytical method.

Sleep and dreams are among the issues that many philosophers have come up with in order to reveal its truth. Aristotle, with a naturalistic view, considers the dream to be the result of the imagination and action of the mind, while Kendy considers the dream to be one of the ways to connect to the unseen world and intuition. Both philosophers agree with each other to some extent and consider the appearance of dreams as one of the works of imagination and its result, but there are differences. Kandi, with a passionate belief, considers dreams to be the result of the soul distancing itself from the physical and external senses and the tendency towards inner powers, so that in the world of sleep and dreams, sometimes a person succeeds in understanding the truths of existence and achieving future events; And through this path, he achieves intuitive perception and knowledge, but Aristotle tries to distance himself from religious interpretations by rejecting the idea of ​​sending a dream from God. This research, with a descriptive-analytical approach, investigates the opinions of these two prominent philosophers in a comparative manner, and by showing their differences and commonalities, it deals with the extent to which Kendy was influenced by Aristotle's theory. The findings of the research show that Kendy modified Aristotle's theory with the impression of Aristotle's physiological process and with more precision in this issue and distanced himself from his point of view.

This is a question of the origin of a series of hadiths and narrations explaining the foundations of beliefs in a footnote and entitled “Mawwaidat Qarar Baqird”, a great hadith of “rational sciences” in terms of philosophy attributed to Islamic theology Ast. Here is an explanation and explanation of the topics of my speech with a narration of the most important axis in this regard. There is no need to specify the narrator's doctrine in determining the type of speech and what is attributed to these opinions without any influence. You can follow such issues in speech, narrations and sayings in the field of thought, Tawus ibn Kaysan Yamani established the doctrine of Pyramun or the difference of opinion of the existence of Dar. Therefore, there is a precise doctrine and theological opinions in order to explain the history of theology that has great importance. Here it is presented with a descriptive-analytical approach and a collection of demands in the form of a book that is written and making use of narrative sources and... He began with a precise analysis of the Taus-Yamani doctrine of the Persian language and an analysis of its abundance and subjunctive division This is the result of the increase in weight in a straight line. Authentication of men and... O non-righteous person who does not share the prayer in prayer, he is dead according to the narrator and... and according to the principles of my belief, the people of the Sunnah and the shields, the state of being a Shiite in Boden or Dar Dalalat. I am interested in theological opinions or research on prophecy and imams influenced by a sect or religion.

AbstractThroughout the history of Islam, some individuals and groups have always excommunicated their opponents from other Islamic religions and sects and expelled them from the religion of Islam for the slightest reason and ordered their murder. This belief originates from a group called Khawarij and has been divided into many sects in the course of history and is still going on. By analyzing historical texts, this article examines the theological thoughts of Khawarij and the emergence of different sects among this group, as well as the role of special beliefs and methods of Khawarij in the sectarian branching of this group. The findings of the research show that the Khawarij groups are divided into two extreme and moderate groupseach of which has branched into other groups. Groups that were always on the path of extremism have disappeared from the scene sooner, and the more moderate the group, the longer it lasts. Khawarij due to differences in opinions and methods; The religious strictures, such as the permissibility of killing women and children and considering the Qa'id of Jihad to be infidels and the perpetrators of major sins, were divided into branches such as Abadiyyah, Ajardeh, Azarqa, Safariyyah, and Behisyyyah. Each of them had their own methods. Some of these branches had more moderate beliefs, such as the non-permissibility of killing women and children, the permissibility of taqiyyah in a promise, and the non-permissibility of disbelief in Jihad and Hijrah.Keywords:

The narratives of Taynat express the difference in the nature of human beings from the time of creation in such a way that believing people have Taynat and a special and different nature from non-believers. Is it really so and God has predetermined the fate of humans with differences in their natures? This problem has created an important challenge in the role of human agency and its happiness and misery. Many personalities and elders have expressed various opinions and answers about this; But it seems that the answer to the problem lies in a new look at the news of the world, which has received less attention. Based on this, Taynet narrations are interpreted based on the test before entering this world; In this way, before entering the world, humans are tested and tested, and then based on that test, with a special determination and capacity that they themselves were the cause of; They adapt and live according to it. Of course, it is possible to change that capacity through developmental acquisitions.

The problem of Evil and its solution has long been the concern of thinkers of various schools and methods because evil disrupts the field of religious beliefs and attacks religious beliefs. The Holy Qur'an also deals with the issue of evil in several verses. The issue of evil in the Quranic worldview is different from the view of religious scholars. The theologians, while considering the existence of evil, tried to provide a solution for this problem and by stating the divisions of evil, have stated a solution for each division. The point in common between the theological view and the Qur'anic view is that some Imamiyya theologians have considered evil wisdom to be the test. However, the Qur'anic view has dissociations with the theologians' view. The method of the Holy Quran in processing the problem of evil is in such a way that it basically prevents the occurrence of common problems in human view. In the Qur'anic view, there is no equality between evil and adversity. In the Holy Qur'an, God refers to the necessity of redefining the concept of evil so that it is necessary to free the concept of evil from the humanistic criterion. The criterion of being evil is not being contrary to human nature; Rather, in order to distinguish between good and bad things, one should pay attention to the end of the action and examine the course of the action from the time of doing the action to achieving the result. The Holy Qur'an has stood against the idea that man is confined in worldly life and considers the criterion of an action evilness to be the "consequence" of the action in the "rest" world. Because the divine wisdom of human creation is not to be blessed in this mortal world and to indulge in worldly blessings.