Al-Mustafa International UniversityTheology Journal2476-53251120150220Criteriology of the Imamate Being the Principle in Religion Principles AnalysisCriteriology of the Imamate Being the Principle in Religion Principles Analysis5262446FAEmdadToranAssistant Professor University of Religions and DenominationsDavoudShaykhī ZāzarānīMaster Graduate, University of Religions and DenominationsJournal Article20140716The religion principles which is known by five elements of Tawhid (Unity of God), Adl (Justice), Prophecy, Imamate and Resurrection is a term which has various usage and based on those it finds different criterions and aspects. Among the users of religion principles are: principles of beliefs, theology, principles of beliefs and behavior, and resources for religious understanding. By demonstrating such differences this article is trying to say: the religion principles within Shiite school of thought is the criterion for becoming a principle with jurisprudential and theological criterion and also with jurisprudential and theological works which religious believers have. Example of such analysis manifests in the Imamate subject which has caused it to be a religious, noetic, believe, Islamic, faithfully, Shiitee, intellectual, traditional, theological and jurisprudential principle within the Shiite school of thought. In addition it has become clear that differentiating between the principles of religion and principles of a school of thought or faith has no theological outcome and its outcome will manifest in jurisprudence.The religion principles which is known by five elements of Tawhid (Unity of God), Adl (Justice), Prophecy, Imamate and Resurrection is a term which has various usage and based on those it finds different criterions and aspects. Among the users of religion principles are: principles of beliefs, theology, principles of beliefs and behavior, and resources for religious understanding. By demonstrating such differences this article is trying to say: the religion principles within Shiite school of thought is the criterion for becoming a principle with jurisprudential and theological criterion and also with jurisprudential and theological works which religious believers have. Example of such analysis manifests in the Imamate subject which has caused it to be a religious, noetic, believe, Islamic, faithfully, Shiitee, intellectual, traditional, theological and jurisprudential principle within the Shiite school of thought. In addition it has become clear that differentiating between the principles of religion and principles of a school of thought or faith has no theological outcome and its outcome will manifest in jurisprudence.http://pke.journals.miu.ac.ir/article_2446_00bfcab935776d9dc7009e9eb158ba55.pdfAl-Mustafa International UniversityTheology Journal2476-53251120150220Rationalism and Text Adherence Approaches in Islamic Theology with Analysis of Shaykh Tusi and Ibn Idrīs Points of ViewRationalism and Text Adherence Approaches in Islamic Theology with Analysis of Shaykh Tusi and Ibn Idrīs Points of View27482447FAHamid RezaShariatmadariAssistant Professor, University of Religions and ReligionsMortezaMohammadiPhD Student of Shia StudiesJournal Article20140706The diversity and variation of theological subjects has made theologians using different approaches for proving their ideas. The two approaches mentioned on the title are in fact representation of a sect which holds many schools and scholars within. Hence even in one single school, sect or group of thought is possible to seek differences. The Ibn Idrīs is considered a turning point within the Shiite Rationalists in Islamic Jurisprudence (and Principles of Jurisprudence) who has been able to return the Rationalism and Fundamentalism back to its rightful place within the Islamic Jurisprudence. Even though he had confronted the exclusive governance of Shaykh Tusi’s Fatwas (Religious orders) in Jurisprudence however he continued on the same methodological framework. Nonetheless some differences between their methodology could be seen in which this research is about to present them along with their similarities.
The Sheykh Tusi and Ibn Idrīs both have favored Rationalism approach over Text-Adherence approach within their theological works however Ibn Idrīs had a higher use of intellect and reason while explaining and reviewing such. It does not bare the meaning that Shaykh Tusi did not consider intellect’s function within his theological matters.The diversity and variation of theological subjects has made theologians using different approaches for proving their ideas. The two approaches mentioned on the title are in fact representation of a sect which holds many schools and scholars within. Hence even in one single school, sect or group of thought is possible to seek differences. The Ibn Idrīs is considered a turning point within the Shiite Rationalists in Islamic Jurisprudence (and Principles of Jurisprudence) who has been able to return the Rationalism and Fundamentalism back to its rightful place within the Islamic Jurisprudence. Even though he had confronted the exclusive governance of Shaykh Tusi’s Fatwas (Religious orders) in Jurisprudence however he continued on the same methodological framework. Nonetheless some differences between their methodology could be seen in which this research is about to present them along with their similarities.
The Sheykh Tusi and Ibn Idrīs both have favored Rationalism approach over Text-Adherence approach within their theological works however Ibn Idrīs had a higher use of intellect and reason while explaining and reviewing such. It does not bare the meaning that Shaykh Tusi did not consider intellect’s function within his theological matters.http://pke.journals.miu.ac.ir/article_2447_dd02c49a8f94ec5b533ca84c94b42713.pdfAl-Mustafa International UniversityTheology Journal2476-53251120150220Imamate and Imam in Imamiey and MaturidiehImamate and Imam in Imamiey and Maturidieh49682448FAHasan AliAkhlaghi AmiriAssociate professor of Al Mustafa International UniversityMohammad AliFakouriPhD candidate of Criminal Law and Criminology Razavi University and researcher of Al-Mustafa International UniversityJournal Article20140622One of the controversial topics within the history of Islam is the topic of Imamate which provided different definitions within the Sunni sect of Maturidi and Shiitee or the Imamiyeh is considered among the vital subjects. The Sunni Maturidi, due to their understanding and view of prophet’s place or prophecy’s place, believe that the Holy Prophet (s.a.w) has not assigned a successor or a viceroy for himself and basically the determination of Imam or Caliph is an optional matter left to people or the Council of Resolution and Contract’s hands. According to such belief the Imamate and Caliphate is a political and social matter which is important due to necessity and inevitableness of governing the Islamic nation and conditions such as Islam, being a man and being a politician and present is enough for the Imam to be chosen as the one and characteristics such as justice, knowledge of everything and infallibleness is not necessary for the Imam. In contrary the Imamiyeh believes that the successorship or the viceroyship of the Prophet and leadership of Islamic nation is a divine authority which not only people nor the council but even the Prophet himself has no right choosing it and Imam has to be chosen by the God and will be introduced to people by the Prophet. From this perspective Imam has to contain all the attributes and characteristics of the Prophet – except in receiving revelation – so that he will be eligible and competence of accepting such position. Managing the Islamic nation is one affair of Imam’s duties and he will be always the Imam regardless of him being in charge of the government or not.One of the controversial topics within the history of Islam is the topic of Imamate which provided different definitions within the Sunni sect of Maturidi and Shiitee or the Imamiyeh is considered among the vital subjects. The Sunni Maturidi, due to their understanding and view of prophet’s place or prophecy’s place, believe that the Holy Prophet (s.a.w) has not assigned a successor or a viceroy for himself and basically the determination of Imam or Caliph is an optional matter left to people or the Council of Resolution and Contract’s hands. According to such belief the Imamate and Caliphate is a political and social matter which is important due to necessity and inevitableness of governing the Islamic nation and conditions such as Islam, being a man and being a politician and present is enough for the Imam to be chosen as the one and characteristics such as justice, knowledge of everything and infallibleness is not necessary for the Imam. In contrary the Imamiyeh believes that the successorship or the viceroyship of the Prophet and leadership of Islamic nation is a divine authority which not only people nor the council but even the Prophet himself has no right choosing it and Imam has to be chosen by the God and will be introduced to people by the Prophet. From this perspective Imam has to contain all the attributes and characteristics of the Prophet – except in receiving revelation – so that he will be eligible and competence of accepting such position. Managing the Islamic nation is one affair of Imam’s duties and he will be always the Imam regardless of him being in charge of the government or not.http://pke.journals.miu.ac.ir/article_2448_3d1a4948a83d395397d2967e8d7e6294.pdfAl-Mustafa International UniversityTheology Journal2476-53251120150220The Necessity of Law in Proving General ProphecyThe Necessity of Law in Proving General Prophecy69922449FAAskarDirbazProfessor University of QomMahmoudZarei BaleshtiPhD Candidate of Islamic Theology, University of QomJournal Article20140701The Qanun (law) or the reason of Hukama (wise people) is one of the older reasons which proves general Prophecy. In short it says that in order to reach completeness, man is in need of a social life; hence he needs the law so that the society would not collapse. Such law and regulation has to be divinely and based on revelation otherwise justice will not be accomplished, infinite arguments and conflicts will happen and humanity will head for self-destruction because human’s knowledge suffers from incompleteness and human does not have complete possession of his interests and benefits. Therefore human regulation is not the subject of people’s respect and has no enforcement guaranty. Some such as Khawaja Nasīr al-Dīn Tūsī have rejected such reasoning, saying that it is not the case that human regulation has been the cause of destruction; having conflicts in society, enforcement guaranty and injustice has not even been resolved by the divine law. In addition there have been some solutions to guaranty the enforcement of human’s regulations in various societies over the history. The Hukama reason has a corrigendum which says if its not revelation man will not be able to understand his material and here after benefits, hence the intellectual proof of life after death is its presupposition. The Qanun reason with the current definition is the same as Hedayat (guidance) reason which is one of those decisive proofs of general prophecy.The Qanun (law) or the reason of Hukama (wise people) is one of the older reasons which proves general Prophecy. In short it says that in order to reach completeness, man is in need of a social life; hence he needs the law so that the society would not collapse. Such law and regulation has to be divinely and based on revelation otherwise justice will not be accomplished, infinite arguments and conflicts will happen and humanity will head for self-destruction because human’s knowledge suffers from incompleteness and human does not have complete possession of his interests and benefits. Therefore human regulation is not the subject of people’s respect and has no enforcement guaranty. Some such as Khawaja Nasīr al-Dīn Tūsī have rejected such reasoning, saying that it is not the case that human regulation has been the cause of destruction; having conflicts in society, enforcement guaranty and injustice has not even been resolved by the divine law. In addition there have been some solutions to guaranty the enforcement of human’s regulations in various societies over the history. The Hukama reason has a corrigendum which says if its not revelation man will not be able to understand his material and here after benefits, hence the intellectual proof of life after death is its presupposition. The Qanun reason with the current definition is the same as Hedayat (guidance) reason which is one of those decisive proofs of general prophecy.http://pke.journals.miu.ac.ir/article_2449_3a66fa398495a16fb6dbc6b8bd623bb0.pdfAl-Mustafa International UniversityTheology Journal2476-53251120150220The Professor Javādī Āmolī Point of View Regards to Intellect and Religion and Its Influence on the Subject of Science and ReligionThe Professor Javādī Āmolī Point of View Regards to Intellect and Religion and Its Influence on the Subject of Science and Religion931122450FAMahdiAbullahiAssistant Professor and faculty member of the Iran Philosophy and Hekmat InstituteMostafaSalehiPhD student of Religion Studies,University of Religions and DenominationsJournal Article20140626Great scholar and professor, Mr. Javādī Āmolī, has presented an exquisite view in regards to the relationship of Intellect and Religion. By reviewing the focal point and providing a different definition of Intellect in such discussions he is able to reconcile the two sort of biased categories of (intellect & religion) and (science & religion) together; hence by recognition of intellect and religion’s relation, the answer to possibility or impossibility of religious sciences’ existence will get answered by itself. Prof. Javādī has used intellect in a broad definition which is equivalent to all humanitarian standard perceptions. In this meaning, the intellect will cover any sort of perception which is trusted by humanity. From another side the meaning of religion is not only the transmitted or narrative knowledge but rather if the reward of God’s word is religious, a fortiori, the content of his action will also be the same. This is how intellect will become authentic along valid narration and will become a source for religious understandings and furthermore the possibility of their conflict will be voided from the essence. By explaining the relation of intellect and religion the relation of science and religion will also become clear. It is because science is one objective reference of many references of the Intellect. If science finds its rightful place within the religious knowledge hierarchy and continues to study the world through the support of true philosophy and looks at nature as a creature it will take the blinds off of the divine Cosmic and by such mean they will be religious.Great scholar and professor, Mr. Javādī Āmolī, has presented an exquisite view in regards to the relationship of Intellect and Religion. By reviewing the focal point and providing a different definition of Intellect in such discussions he is able to reconcile the two sort of biased categories of (intellect & religion) and (science & religion) together; hence by recognition of intellect and religion’s relation, the answer to possibility or impossibility of religious sciences’ existence will get answered by itself. Prof. Javādī has used intellect in a broad definition which is equivalent to all humanitarian standard perceptions. In this meaning, the intellect will cover any sort of perception which is trusted by humanity. From another side the meaning of religion is not only the transmitted or narrative knowledge but rather if the reward of God’s word is religious, a fortiori, the content of his action will also be the same. This is how intellect will become authentic along valid narration and will become a source for religious understandings and furthermore the possibility of their conflict will be voided from the essence. By explaining the relation of intellect and religion the relation of science and religion will also become clear. It is because science is one objective reference of many references of the Intellect. If science finds its rightful place within the religious knowledge hierarchy and continues to study the world through the support of true philosophy and looks at nature as a creature it will take the blinds off of the divine Cosmic and by such mean they will be religious.http://pke.journals.miu.ac.ir/article_2450_ed5c780e96965a0bc9c710da24bbd8d5.pdfAl-Mustafa International UniversityTheology Journal2476-53251120150220Taqiyah, the Reform Strategy and Protection of Hagh (Truth)Taqiyah, the Reform Strategy and Protection of Hagh (Truth)1131352451FASeyed HusseinHumayoun MesbahPhD candidate of Criminal Law and Criminology, Al-Mustafa International UniversityJournal Article20140715A very tensed topic among the Shiite and the Sunni groups which has been raised as a doubt, question and finally as an accusation from the radical extremists towards the Shiite, meaning the belief of Taqiayh, has been reviewed and analyzed. The author by the use of verses of the Quran and narrations especially those which has been narrated by the Sunnis and also intellectual reason, principles, rules and tradition of the Companions along with viewpoint and fatwas of Shiite and Sunni scholars and jurists will demonstrate and rationalize that: Taqiyah does not equal to lie, duplicity or hypocrisy and its domain, items and sentences will be different based on condition and people. Therefore Taqiyah in absolute form is not obligatory among the Shiite and is not acted upon on. Such act is not exclusive to Shiite and it has been accepted and practiced among the previous nations and among the Muslims regardless of them being Shiitte or Sunni. Also it is not only permitted to be used while facing the infidels but rather it has been permitted to be used when facing the Muslims. Taqiyah is understood as a reformation strategy, peaceful combat, defending and protecting the rights of living, munificence, freedom of expression and belief, support and protection of capitals, honor, religion, Reality and other benefits.A very tensed topic among the Shiite and the Sunni groups which has been raised as a doubt, question and finally as an accusation from the radical extremists towards the Shiite, meaning the belief of Taqiayh, has been reviewed and analyzed. The author by the use of verses of the Quran and narrations especially those which has been narrated by the Sunnis and also intellectual reason, principles, rules and tradition of the Companions along with viewpoint and fatwas of Shiite and Sunni scholars and jurists will demonstrate and rationalize that: Taqiyah does not equal to lie, duplicity or hypocrisy and its domain, items and sentences will be different based on condition and people. Therefore Taqiyah in absolute form is not obligatory among the Shiite and is not acted upon on. Such act is not exclusive to Shiite and it has been accepted and practiced among the previous nations and among the Muslims regardless of them being Shiitte or Sunni. Also it is not only permitted to be used while facing the infidels but rather it has been permitted to be used when facing the Muslims. Taqiyah is understood as a reformation strategy, peaceful combat, defending and protecting the rights of living, munificence, freedom of expression and belief, support and protection of capitals, honor, religion, Reality and other benefits.http://pke.journals.miu.ac.ir/article_2451_4252616011581e6af0520dba200566ff.pdf