Hosein Gerami
Abstract
One of the fundamental anthropological issues that has multiple theological consequences is the unity or plurality of human nature. Fakhr-e-Razi is a Muslim thinker who has considered the multiplicity of human nature and has used verses, narrations, induction, and exploration to argue for his theory. ...
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One of the fundamental anthropological issues that has multiple theological consequences is the unity or plurality of human nature. Fakhr-e-Razi is a Muslim thinker who has considered the multiplicity of human nature and has used verses, narrations, induction, and exploration to argue for his theory. Examination of the arguments provided by Fakhr-e-Razi shows that they merely show the multiplicity of human beings and that none of them can support his claim for the plurality of human nature. The logical form of Fakhr-e-Razi's theory is that he considers human states and attributes such as jealousy, avarice, generosity and courage as constituents that lead to the realization of human types, while such attributes do not have the characteristics of logical constituents. In addition, the theory of the multiplicity of human nature has unacceptable consequences such as the collapse of all constitutional arguments, determinism, skepticism of commandments, the impossibility of legislation for society and the impossibility of establishing humanities. The present study has adopted a descriptive, analytical-critical library method.
َAhmad Asgari
Volume 17, Issue 3 , January 0, , Pages 91-108
Abstract
Against the classical approach of christian theologians and missionaries who reject Quranic view on Christianity as falsehood and erroneous,there is ,however, a new approach that intends to reconcile the view of Quran and Christianity claiming that the criticism of Quran is directed not to the official ...
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Against the classical approach of christian theologians and missionaries who reject Quranic view on Christianity as falsehood and erroneous,there is ,however, a new approach that intends to reconcile the view of Quran and Christianity claiming that the criticism of Quran is directed not to the official Christianity, but either to sectarians or to polytheism in Arabs. These scholars think the doctrine of trinity is to be compared to and explained by the doctrine of Names and Attributes of God in Quran. In spit of their attempts in reconciliation there still seems to be a fundamental difference: while in Christianity Jesus himself has the ultimate importance for the truth and salvation, in Quran Jesus, Muhammad, and every other prophets are only messengers and callers to the truth, the truth which is independent of every of them
Masoud Esmaeili
Abstract
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morteza semnoon
Volume 17, Issue 2 , January 0, , Pages 97-124
Abstract
“Shakelah” or disposition is an issue in relation to Islamic anthropology and the issue of destiny. The question of whether man is in control of his destiny or not has attracted the attention of Islamic thinkers since the early stages of history of thought in Islam. The proponents and opponents ...
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“Shakelah” or disposition is an issue in relation to Islamic anthropology and the issue of destiny. The question of whether man is in control of his destiny or not has attracted the attention of Islamic thinkers since the early stages of history of thought in Islam. The proponents and opponents have tried to refer to the Quranic verses in their efforts to support their position. One of the verses, which has been used by the supporters of determinism is verse 84, Surah Al-Isra which reads “everyone acts according to his own disposition”. Here disposition means the God-given human nature. The opponents of this view believe that the meanings proposed for shakelah such as nature, inner state, temperament, behavior, habits, intention and whatever one believes in its truth indicate that man is in direct relation with shakelah and behaves under its effect. So it makes no difference whether we take a deterministic view or non-deterministic one. According to the second view, shakelah pertains to human personality and identity; it is a profound Quranic doctorine concerning man and his identity as well as an Islamic foundation for education. Thus, this issue has wider signification than the issue of determinism and freedom. Human action, therefore, plays an important role in shakelah, and so identity depends on man’s efforts. Furthermore, whatever intent one has for his actions, they would affect shakelah. It is also important to note that believing in the divine realm, just as denying it, also forms the shakelah of every believer and non-believer. The conclusion is that three levels of identity are realized: manifest identity, real identity and true identity.
Volume 15, Issue 2 , January 0, , Pages 101-128
Abstract
Apparently, Atomism –that has recently become famous- seems like the theory of indivisible particles and also the proof of prime matter depends on denying the indivisible particle. This paper is to answer these questions: 1- Did the proofs for disproving the particles refute the Atoms as well and did ...
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Apparently, Atomism –that has recently become famous- seems like the theory of indivisible particles and also the proof of prime matter depends on denying the indivisible particle. This paper is to answer these questions: 1- Did the proofs for disproving the particles refute the Atoms as well and did philosophers disprove Atomism directly? 2- In either case, is belief in prime matter compatible with the Atomism?
The answer is: the refutations for the indivisible particles are independent and they neither affirm nor deny the Atomism and the philosophers were wrong in refuting Democritus' theory and also affirming prime matter is not related to refuting Atomism.
Volume 16, Issue 3 , January 0, , Pages 101-122
Abstract
Transcendence and immanence, as two dimensions of recognition of God, has always been considered as one of the most important theological issues of ontology. In different trends of thought and conscience in Islam as well, this issue has been discussed and controversial. Most of these issues have been ...
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Transcendence and immanence, as two dimensions of recognition of God, has always been considered as one of the most important theological issues of ontology. In different trends of thought and conscience in Islam as well, this issue has been discussed and controversial. Most of these issues have been originated from the Qur'an, because God is mentioned with these two dimensions in Qur’an. Sufi mysticism has discussed this issue in the field of ontology. In the meantime, Molavi, the greatest mystics of the seventh century, has placed it in his important and valuable impressions - Masnavi - which he has stated the principles of his attitude , both of these ontological aspects has been surveyed and self-respect the transcendence in the same immanence of God in this world. This study tries to the concept of transcendence and immanence these concept in Masnavi and then to explain and analyze how total of transcendence and immanence in Molavi's mystic to his attitude on this topic.
zari pishgar; morteza semnoon; seedmohammadesmaeil seedhashemy
Volume 19, Issue 2 , January 0, , Pages 83-110
Abstract
The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the ...
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The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the start and end of his life and his internalized values, all can directly affect one’s choices which form his/her lifestyle. The critical stance of family in the world today highlights the necessity of introducing the Islamic lifestyle. Although there are various sources which deal with lifestyle from an Islamic point of view, the effective basic principles of Islamic family lifestyle have not received enough attention. To bridge the gap, the present study deals with the basic anthropological principles of family lifestyle. The research method adopted in the study is descriptive-analytical with a focus on several narrative texts and commentaries. The argument is that, considering the anthropological principles, the family lifestyle from the Islamic point of view differs greatly from the lifestyles emerging from the humanistic and non-religious thought systems.
Volume 15, Issue 4 , January 0, , Pages 91-108
mohhamad akhgar; ali farsinezhad
Volume 17, Issue 4 , January 0, , Pages 93-114
Abstract
The meaning of life, as a significant issue, has been considered by Ostad Motahari and Allameh Jaafari. The analytic-descriptive study of these two Muslim thinkers’ views shows that, in spite of considerable similarities, there are essential differences between their approaches to this issue. The ...
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The meaning of life, as a significant issue, has been considered by Ostad Motahari and Allameh Jaafari. The analytic-descriptive study of these two Muslim thinkers’ views shows that, in spite of considerable similarities, there are essential differences between their approaches to this issue. The differences are classified under three categories: (1) The theological and transmitted approach of Ostad Motahari to this issue in comparison with the rational and philosophical approach of Allameh Jaafari; (2) Motahari’s non-independent and reductionist attitude to the issue of meaning of life versus Jafari’s independent and pivotal attitude toward it; (3) Motahari’s lack of attention to the issue of meaning of life and his approach to take it for granted versus the serious attention of Allameh Jaafari to this question and his efforts to derive the answer through analyzing the question. These fundamental differences represent two different ways through which the meaning of life is discussed in the realm of Islamic- Iranian thinking thought.
mohammad Abbaszadeh Jahromi
Volume 19, Issue 1 , January 0, , Pages 101-120
Abstract
The prophet's coordinates refer to those attributes of the prophet who separate him from other human beings and can be summed up in revelation, infallibility and miracles. In this article, we are going to explain the origin of anthropology of these prophetic coordinates in a library and analytical method ...
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The prophet's coordinates refer to those attributes of the prophet who separate him from other human beings and can be summed up in revelation, infallibility and miracles. In this article, we are going to explain the origin of anthropology of these prophetic coordinates in a library and analytical method based on philosophical attitude. Ibn Sina and Mulla Sadra emphasize the existence of the Holy Scriptures, therefore, in order to carry out research, first, the attribute of Sunnis and its relation to the active and active reasoning, which plays a special role in the coordinates of philosophers, will be explained. In the future, the role of this power will be paid to the revelation and will be reviewed and criticized by the position of this power of the theory of the apocalyptic dream. In the next section, the role of this power will be explained in the particular case of another prophet, namely, infallibility. At the end of the relationship, this power will be examined by a miracle. From this perspective, a new horizons can be found on the difference between magic and miracles.
mozhgan kolachahi sabet; mihammadhadi ghandhary
Abstract
The Raj'at is one of the genuine teachings of Shiite/Shia (Imamiyyah) theological school and has been criticized widely by other Islamic sects. Naser al-Qefary/al-Ghifari, a Wahhabi scholar and a critic of Shi’a theological ideas, in his book Usul Madhhab al-Shi’a al-Ithna ‘Ashariyyah ...
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The Raj'at is one of the genuine teachings of Shiite/Shia (Imamiyyah) theological school and has been criticized widely by other Islamic sects. Naser al-Qefary/al-Ghifari, a Wahhabi scholar and a critic of Shi’a theological ideas, in his book Usul Madhhab al-Shi’a al-Ithna ‘Ashariyyah (the Principles of the School of the Twelver Shi’a), has raised widespread criticism on Raj’at. The scope of this criticism includes "Roots", "Incomplete Reasoning," "Causes for Invalidation" of Raj’at.He has tried to relate this belief to the teachings of the Book and the presentation of a Jewish image of those roots tied it outside of Islam And introduce Abdullah bin Saba as the founder of this thinking. Whereas in addition to verses and successive narratives Implying the doctrine of Raja't ,Basically, Jews don't believe in a future Raja't And also from Abdullah bin Saba It has never been reported that he believed in the term Raja't. The most important achievement of the present text is in addition to Raja't Qefari's ideas, explaining the distinction between the idea of Raja't to Imamiyyah and the statements attributed to Judaism and Sabbaiyah.
ali qasemi
Volume 18, Issue 2 , January 0, , Pages 103-122
Abstract
Abstract:
Foreign policy and understand the nature of political behavior in the international arena are the most important issues to the attention of schools, thinkers and political systems. In the theology of political Islam as one of the branches of theology and political spheres of Political Studies, ...
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Abstract:
Foreign policy and understand the nature of political behavior in the international arena are the most important issues to the attention of schools, thinkers and political systems. In the theology of political Islam as one of the branches of theology and political spheres of Political Studies, which seeks to explain the teachings of religion Explain foreign policy behavior patterns in the teachings of the Holy Quran, Hadith and Sira Imams (AS) is a specific expression. Accordingly, in order to achieve foreign policy objectives, there are mechanism of numerous theology of political Islam, which are the most important mechanism of political and cultural, that consideration, it shows the importance of Word, political dialogue and negotiate with other political systems to solve conflicts and challenges in the international arena
shamsollah seraj; javad nazari; majid ziaei
Abstract
According to Sa’id Qumi’s negative theology, God has no attributes, neither essential nor non-essential, and there is no congruity between Him and His creatures. Therefore, the words attributed to the Creator and creatures are affirmative for creatures, but negative for the Creator. As an ...
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According to Sa’id Qumi’s negative theology, God has no attributes, neither essential nor non-essential, and there is no congruity between Him and His creatures. Therefore, the words attributed to the Creator and creatures are affirmative for creatures, but negative for the Creator. As an example, His existence is synonymous with His not being non-existent. Therefore, we do not have any understanding except the negative one. However, the affirmative understanding of the Creator leads to divesting God of His attributes. This article aims to examine Sa’id Qumi’s solutions and to evaluate whether his solution logically eliminate the issue of divesting God of His attributes. Sa’id Qumi has proposed four solutions: (1) Replacement of positive knowledge with the negative one; (2) Propounding God as attribute Endower, not the endowed; (3) God has essential reality which is not the subject to our perceptual powers; (4) The replacement of negative understanding of titles and attributes with positive understanding of the Creator’s essence. Rational evaluation shows no solution can eliminate the issue of divesting God of His attributes in Sa’id Qumi monotheistic thought.
mohammad hosein faryab
Abstract
The question of whether Sharia’h laws should follow or not follow the considerations of common good and depravity is an interdisciplinary issue lying at the intersection of theology and jurisprudence. In this regard, the Shiite thinkers disagree with the Ash'arites, who insist on non-following ...
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The question of whether Sharia’h laws should follow or not follow the considerations of common good and depravity is an interdisciplinary issue lying at the intersection of theology and jurisprudence. In this regard, the Shiite thinkers disagree with the Ash'arites, who insist on non-following side of the issue. However, Shiite thinkers themselves are not unanimous in their views on this issue. Some put emphasis on the absolute adherence of the laws to the considerations of common good and depravity, and some believe in the relative adherence of the laws to those considerations. What this article seeks to do is to show the impact of the theological principles on the resolution of this issue. To solve this problem, it seems that we should clarify our position toward the four important theological and intellectual bases: essential and legal good and badness; Divine justice, God's purposefulness in actions and the impossibility of preponderance without there being preponderance. By showing how these principles affect the solution of this problem, the author has ultimately taken side with the theory of absolute adherence of the laws to the considerations of common good and depravity.
Volume 16, Issue 1 , January 0, , Pages 105-120
Abstract
The idea of space is one of the most interesting and attractive topics in Merleau-ponty, s phenomenology of perception. Unlike Husserl that looks for certain facts in the field of pure consciousness, i.e., in the field without natural assumptions such as time and place,but like Heidegger’s idea that ...
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The idea of space is one of the most interesting and attractive topics in Merleau-ponty, s phenomenology of perception. Unlike Husserl that looks for certain facts in the field of pure consciousness, i.e., in the field without natural assumptions such as time and place,but like Heidegger’s idea that Being- in- the- world as essential state of human beings;Merleau-ponty believes that cognition of space is an a priori condition for our knowledge of objects and events. In addition,by more reflection on psycho-physiological findings in contemporary psychology, Merleau-ponty argues that our body is a ground or horizon by which objects takes spatial features, and therefore realizes a dual relation between subject and world. He emphasizes that all of our experiences followed by creation of new spatial levels that formed successively, and that every experience caused by earlier spatial level of embodiment subject. A significant result of this view is the idea of historical embodiment of individual subject entails that its moments formed by experiences in which body produced successive spatial levels, and that experience causes more complete spatial level in every spatial levels.
Seyed Mohammadhassan Ayatollahzadeh Shirazi; seyed hesamo"din jalali tehrani
Volume 18, Issue 1 , January 0, , Pages 105-120
Abstract
In his book Religion and Science, Ian Barbour discusses the relationship between science and religion. In order to come up with a systematic view, he has surveyed the method of science and methods of religion and has explained this relationship in terms of four models: conflict, independence, dialogue ...
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In his book Religion and Science, Ian Barbour discusses the relationship between science and religion. In order to come up with a systematic view, he has surveyed the method of science and methods of religion and has explained this relationship in terms of four models: conflict, independence, dialogue and integration. It seems that he has introduced the models other than conflict to solve and remove the problems of the conflict model. He ultimately selects dialogue as the sole model which can solve the problems of the conflict model. Nowadays, the focus of a large number of scholars working on conflict between science and religion is on the solution proposed by Barbour and its extension. It is widely hoped that these models can successfully meet and explain every challenge of the era. We put serious doubt on this idea drawing on the challenges that Carroll’s views set against Barbour’s models. While Barbour wishes to remove the conflicts between science and religion by proposing a priori models, Carroll points to some a posteriori conflicts that cannot be removed by Barbour’s models. To provide solutions to the conflicts suggested by Carroll, we need new models that can explain the relation between science and religion. Although these solutions have not been discussed in detail in the present article, the conclusion is that the solutions should be a posteriori including studies dealing with history and content of science.
Dr.mahdi davarpanah; Dr.seyedahmad hashemialiabadi
Volume 19, Issue 4 , January 0, , Pages 105-128
Abstract
Ahmad Sobhi Mansour is considered as one of the most influential contemporary Qur'anic scholars in this field, which is the main basis for his tendencies. The present article, while examining Mansouri's views on the Qur'an and the position of the tradition of the Prophet of God, provides a critical look ...
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Ahmad Sobhi Mansour is considered as one of the most influential contemporary Qur'anic scholars in this field, which is the main basis for his tendencies. The present article, while examining Mansouri's views on the Qur'an and the position of the tradition of the Prophet of God, provides a critical look at his views. He tries to invalidate the status of the Prophet in addition to the dignity of the Prophet, as well as the function of tradition in all religious areas, citing certain verses of the Qur'an. The adequacy of the Qur'an for the exegesis, restriction of the scope, infallibility of the mission, and the invalidity of the tradition of the Prophet of God are among the intellectual foundations of Sحیnص Mansورr that are examined in this study.
After expressing some of Mansour's arguments and arguments, the authors cite Mansur's principles and opinions in the scales and finally, based on numerous verses of the Qur'an using library-based data and content analysis methods. They conclude that Mansouri's fundamental ideas and ideas in the Qur'an and the Prophet's tradition were not holistic and that he chose Quranic verses and applied his own interpretive method (Qur'an to Qur'an) and its accessories He has not paid attention to his words and in some cases has been conflicted in speech.
Sayedeh Narjes Emranian; Amir Abbas Alizamani
Volume 17, Issue 1 , January 0, , Pages 107-134
Abstract
The aim of this study is to examine the meaning of life at the view point of Aristotle and the role of pleasure in reach to it with a descriptive- analysis method. Aristotle makes deep connection between pleasure and meaning of life. The fulfilled life is necessary and sufficient conditions for a meaningful ...
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The aim of this study is to examine the meaning of life at the view point of Aristotle and the role of pleasure in reach to it with a descriptive- analysis method. Aristotle makes deep connection between pleasure and meaning of life. The fulfilled life is necessary and sufficient conditions for a meaningful life. Meaning that pleasure accompanies and supplement it. He believes that, reaching fulfilled life introduces as goal and summom bonum and, states the relationship between pleasure and the meaning of life. He introduces Virtue as the way to reach fulfilled life. Virtues have two categories: intellectual and moral. The intellectual are premier than moral because they are humans special functionality and as the same way the pleasures of their are purer, so we should search the meaning of life primarily. He accepts pleasure as the necessary and insufficient condition for fulfilled life. So we don’t live for reaching pleasure, but we live for reaching ultimate fulfilled life, that in its shadow we could have the best pleasure. Some of his research in psychology, in deals with the immaterial and immortal intellect position according to this view, he believes that pleasure and meaning relationship still stable after death
masoud sadeghi
Volume 18, Issue 4 , March 2018, , Pages 107-126
Abstract
Hope is one of the most humane phenomena. Among the late philosophers, in particular with the analytic approach, there is a lot of effort to critique the traditional definition of hope. The approach to believing in it is sufficient or inadequate in the definition of hope, as well as the criterion of ...
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Hope is one of the most humane phenomena. Among the late philosophers, in particular with the analytic approach, there is a lot of effort to critique the traditional definition of hope. The approach to believing in it is sufficient or inadequate in the definition of hope, as well as the criterion of validity, or the so-called rationality of hope, is the main theme of these discussions. In this article, while briefly reviewing these definitions, we analyze the three main types of rationality of hope: rationality Epistemological, practical rationality and fundamental rationality / identity. After discussing the three types of rationality of hope and analyzing their ratio, it is suggested that the phenomenon of hope, according to its futuristic emotional nature, is assessed more with the criterion of minimalistic rationality. So radical and maximal rationality. The final section of the paper deals with the ethics debate. But for the sake of observing the accuracy of the discussion, among the various issues, the ethical analysis focuses on three implicit hopes of hope: disappointment, dreams, and political exploitation of the hopeful. In addition, inspired by Gabriel Marcel's breakdown, hopes of hoping for a breakdown and practical benefits in the ethics of hope are mentioned.
Volume 15, Issue 3 , January 0, , Pages 109-134
Abstract
Mystical epistemology which is defined as a deeper regard to the depth of religion make a perpetual effort to produce a mutual discourse between mysticism & other existing epistemological perspectives. For, it has arrived to affirm its foundations in context of Iranian-Islamic tradition. Whilst managing ...
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Mystical epistemology which is defined as a deeper regard to the depth of religion make a perpetual effort to produce a mutual discourse between mysticism & other existing epistemological perspectives. For, it has arrived to affirm its foundations in context of Iranian-Islamic tradition. Whilst managing the interrelations between its epistemological, ontological & sociological aspects, Islamic mysticism prepares the requisite conditions to transmit all above in two axes: instruction (âmoozesh) & education (parvaresh).
This paper intends to investigate the differences of these two axes & manners proposed by mysticism in order to realize its pedagogical objectives & to study the dimension of this training path for, finally, formulating a new conceptualization about it.
For topics, this paper concerns with: 1) master's (pïr) role in efflorescence of both individual & social dimensions of spiritual disciple, 2) redefinition of key terms of didactical tradition of Islamic mysticism, 3) description of socio-cognitive perspectives of self-knowledge, 4) position of self in Sufi's psychological education & 5) the role of language in several levels of mystical training modes.
The author finds the responses for following questions: 1) is mystic education capable to realize social & interpersonal formation of man, apart from his individual & cognitive formation? 2) How this kind of education & its adequate instruments are interdependent?
nemat ghorbani; ali alamolhoda; mohamadreza zamiri
Volume 17, Issue 3 , January 0, , Pages 109-128
Abstract
Abstract
Discussion about the truth of God's word for a word attributed to God's nature Vtasyrgstrdh profoundly personal and social life of believers extraordinary importance is in
On this occasion, this study examined the theory that differs from the norm Ash'arites the truth of God's word is ...
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Abstract
Discussion about the truth of God's word for a word attributed to God's nature Vtasyrgstrdh profoundly personal and social life of believers extraordinary importance is in
On this occasion, this study examined the theory that differs from the norm Ash'arites the truth of God's word is accepted by Muslims, were developed
The latter theory first substantive word that the Word of God, eternal and ancient, soul Vghyrlfzy, single, distinct from the will of science, know-mentioned non-transferable Vghyrhal
Dradlh conceptual framework, then their arguments to prove the properties of the Word of God expressed in the verses of the Quran and traditions transmitted Baastzhar intellectual Vdrnv often with two green division Ady Vtmsyl to prove themselves.
Finally, the paper by analyzing and critiquing their theories and principles, as well as Vabtal case their arguments to the conclusion shewas theory about the truth of the Word of God is Ash'arites chain are interdependent.
Sports Basft old deem the Word of God from there to the Word of God and finally to Sayrvyzhgyha breath Baabtal They reached first base other branches Shvndzmn domino nullifies that rational arguments are very weak public-transcript proved Ady is not their suppliers.
As well as the theory of verbal word soul has Pyamdhavlvazm opposed to accepted principles of Muslims as denying the revelation of God's word in the Bible is Vtnzl it as far as human speech.
ٍEsamil Ghaedi; asghar vaezi
Volume 18, Issue 3 , January 0, , Pages 109-138
Abstract
This paper studies three contemporary Iranian thinkers’ hermeneutic approaches to the Qur’an and their orientations to modern hermeneutic trends. Allameh Tabataba’i argues that the Qur’an contains several meanings each of which determined by God’s intention. Accordingly, ...
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This paper studies three contemporary Iranian thinkers’ hermeneutic approaches to the Qur’an and their orientations to modern hermeneutic trends. Allameh Tabataba’i argues that the Qur’an contains several meanings each of which determined by God’s intention. Accordingly, Allameh is close to romantic hermeneutics. Soroush argues that the meaning of the Qur’an, like any other text, is independent from the author’s intention, therefore he is consistent with philosophical hermeneutics. Finally, Mojtahed Shabestari, in some of his writings, argues for the original meaning of the Qur’an. Nevertheless, he accepts the possibility of different valid interpretations and borrows some aspects of romantic hermeneutics and some of philosophical hermeneutics.
abuzar rajabi
Abstract
The use of interpretation in understanding texts has long been widespread among Islamic thinkers. Apart from a small group of thinkers from both religious sects who have not made use of this method, most Islamic thinkers utilize this method in the field of exegetic and theological discussions. However, ...
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The use of interpretation in understanding texts has long been widespread among Islamic thinkers. Apart from a small group of thinkers from both religious sects who have not made use of this method, most Islamic thinkers utilize this method in the field of exegetic and theological discussions. However, no unitary approach does exist among the proponents and opponents. Some have had a maximal level of acceptance of this method in mind while others have limited it to a minimal level and still some others have taken the middle ground. The Ash'arite theologians, especially the earlier ones, do not deny the necessity of interpretation; however, they have practically avoided it, and the requirements and the outcomes of their views show no difference from those of traditionalists. Ayatollah Sobhani, as a theological commentator, considers the use of interpretation necessary but conditional to the observance of certain criteria and principles. He has leveled criticisms against the extremist and deviant approaches in the use of this method. Based on the findings of this study, he has critically analyzed the use of this method by the Ash'arites in interpreting the Quranic verses and concluded that their approach is contrary to reason and inspired transmission. Adopting a descriptive-analytical method, the present paper examines Ayatollah Sobhani's approach to the Ash'arite interpretive method.
Volume 15, Issue 1 , January 0, , Pages 111-132
Abstract
the present paper examines the determinism and free will issue from the perspective of Faiz Kashani And have already come to the conclusion that He is a proponent of the idea Amr bain al amryn However, this theory provides an explanation that differs from the other explanation.To explain this theory, ...
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the present paper examines the determinism and free will issue from the perspective of Faiz Kashani And have already come to the conclusion that He is a proponent of the idea Amr bain al amryn However, this theory provides an explanation that differs from the other explanation.To explain this theory, he has believed to have an innovative idea entitled "Delegate to humans" and despite efforts to reject determinism and free will and prove Amr bain al amrain, it seems that he is close somehow to theory of delegation although the delegation from his perspective differs apparently from ones in common use; because the Theory of delegation means independence man in his voluntary acts and denial of God's creativity and subjectivity compared to that acts while the theory of "Delegate to humans" is not incompatible With God's creativity and subjectivity; because as God could force man to do, He could delegate him will and free will. this is not only incompatible with generality of Divine creativity and Divine ordination but affirm it.
Volume 16, Issue 2 , January 0, , Pages 111-124
