Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 aQaḍi Sa’id Qumi’s Negative Theology References Review & Criticism in Symantec of Divine Attributes based on Narrations of Imam Riḍa (peace be upon aQaḍi Sa’id Qumi’s Negative Theology References Review & Criticism in Symantec of Divine Attributes based on Narrations of Imam Riḍa (peace be upon 5 28 4093 10.22034/pke.2020.4093 FA Sayed Ali Mashhadi PhD candidate of Islamic Sciences, Ferdowsi University, Mashhad Vahideh Fakhar Noghani Islamic knowledge, faculty of theology and Islamic Knowledge, Ferdowsi university of Mashhad Seyed Hussein Seyed Musavi Associate Professor, Ferdowsi University Journal Article 2019 05 23 Symantec of Divine Attributes is among important topics of beliefs within the major of philosophy, theology, and religious studies. Qaḍi Sa’id Qumi with emphasis on heterogeneousness of God and creatures, and invalidating any sort of connection between them with a single approach of the concept of noun and attribute, believes in homonymy between Divine attributes and the creatures and rejects conceptual resemblance between the two in all aspects, which leads to rejection of any sort of cognition of the Essence or Attributes of God by the creatures. He considers his view according to the tradition of the divine prophets and narrations of the infallible Imams, emphasizing more on the narrations of Imam Riḍa (peace be upon him). This article reviews and criticizes the proofs and documentations of narrations used in the negative theology of Qaḍi Sa’id Qumi in rejecting content participation of Divine attributes from Imam Riḍa (peace be upon him) by an intellectual and comprehensive approach. It tries to express the incompatibility of such view with the narrations of the Ahlulbayt (peace be upon them) especially the narrations of Imam Riḍa (peace be upon him). Symantec of Divine Attributes is among important topics of beliefs within the major of philosophy, theology, and religious studies. Qaḍi Sa’id Qumi with emphasis on heterogeneousness of God and creatures, and invalidating any sort of connection between them with a single approach of the concept of noun and attribute, believes in homonymy between Divine attributes and the creatures and rejects conceptual resemblance between the two in all aspects, which leads to rejection of any sort of cognition of the Essence or Attributes of God by the creatures. He considers his view according to the tradition of the divine prophets and narrations of the infallible Imams, emphasizing more on the narrations of Imam Riḍa (peace be upon him). This article reviews and criticizes the proofs and documentations of narrations used in the negative theology of Qaḍi Sa’id Qumi in rejecting content participation of Divine attributes from Imam Riḍa (peace be upon him) by an intellectual and comprehensive approach. It tries to express the incompatibility of such view with the narrations of the Ahlulbayt (peace be upon them) especially the narrations of Imam Riḍa (peace be upon him).

http://pke.journals.miu.ac.ir/article_4093_ec585bb2d963f2aca1446828c65d1072.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Analysis of “Philosophical Procession” and “Theological Instauration” regarding the Commentary of “Creation” Analysis of “Philosophical Procession” and “Theological Instauration” regarding the Commentary of “Creation” 29 56 4094 10.22034/pke.2020.4094 FA Ali Shafabakhsh PhD candidate of Imamiya Theology, Quran & Hadith University, Qum Journal Article 2019 06 10 Among the important and challenging topics of ontology, especially in theology, lays the topic of “Creation” and how the plurality has come to existence from the One. The Islamic mystics, philosophers, and theologians have provided various answers in response to this matter, in which in some cases they are completely in contrary to one another. Aside from the view of the mystics, titled as “Manifestation” or “Appearance”, which is not within our discussion – the philosophers have the theory of “Procession” or “Emanation” and the theologians have the theory of “Instauration” or “Creation from Nothing”. One of the principles that is highly involved with those theories is the principle of “Giver of something cannot be without it”. It has so much influence that accepting or rejecting it will have direct impact on accepting and rejecting the theories of Creation. Therefore the theme of this article is to review and analyze this principle and its connection with two theories of “Procession” and “Instauration”. The principle of “Giver of something cannot be without it” is assumed as the logical base of the Procession theory in this article, and then three reasons have been listed as its proof. Then the opposing views regarding the principle is mentioned and criticized one by one. Finally the principle has been proven to be correct. Hence the theory of “Philosophical Emanation” is proved and theory of “Theological Instauration” has been criticized and voided. Among the important and challenging topics of ontology, especially in theology, lays the topic of “Creation” and how the plurality has come to existence from the One. The Islamic mystics, philosophers, and theologians have provided various answers in response to this matter, in which in some cases they are completely in contrary to one another. Aside from the view of the mystics, titled as “Manifestation” or “Appearance”, which is not within our discussion – the philosophers have the theory of “Procession” or “Emanation” and the theologians have the theory of “Instauration” or “Creation from Nothing”. One of the principles that is highly involved with those theories is the principle of “Giver of something cannot be without it”. It has so much influence that accepting or rejecting it will have direct impact on accepting and rejecting the theories of Creation. Therefore the theme of this article is to review and analyze this principle and its connection with two theories of “Procession” and “Instauration”. The principle of “Giver of something cannot be without it” is assumed as the logical base of the Procession theory in this article, and then three reasons have been listed as its proof. Then the opposing views regarding the principle is mentioned and criticized one by one. Finally the principle has been proven to be correct. Hence the theory of “Philosophical Emanation” is proved and theory of “Theological Instauration” has been criticized and voided.

http://pke.journals.miu.ac.ir/article_4094_fd1574b86b4577350e907591c69ff145.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Review of Propositional or None-Propositional Nature of “Faith” within the Philosophy of Mulla Sadra Review of Propositional or None-Propositional Nature of “Faith” within the Philosophy of Mulla Sadra 57 84 4095 10.22034/pke.2020.4095 FA Seyed Hosein Hoseini Elahi . PhD candidate of Islamic Theology, Al-Mustafa International University Vahideh Fakhar Noghani Islamic knowledge, faculty of theology and Islamic Knowledge, Ferdowsi university of Mashhad Journal Article 2019 08 03 The propositional nature or none-propositional nature of faith is among the topics of concern in Christian theology. According to propositional approach, the nature of faith is of cognition and knowledge and its dependence are the revelation realities being descended in forms of words and propositions. But according to the none-propositional approach, the nature of faith is of feeling and interest and its dependence is direct cognition of the Almighty. The nature of faith within the philosophical system of Mulla Sadra is reviewed at this article using descriptive and analytical approach. The outcome of this research indicates that despite of the certain cognition being the major principle of faith, yet it does not allow the nature of faith to become a propositional, rather the principles of Transcendent Wisdom like the fundamental reality of existence, gradation of existence, nature of knowledge, and levels of existence which entails concomitance of existence and knowledge will create the possibility for faith to have both aspects of propositional and none-propositional The propositional nature or none-propositional nature of faith is among the topics of concern in Christian theology. According to propositional approach, the nature of faith is of cognition and knowledge and its dependence are the revelation realities being descended in forms of words and propositions. But according to the none-propositional approach, the nature of faith is of feeling and interest and its dependence is direct cognition of the Almighty. The nature of faith within the philosophical system of Mulla Sadra is reviewed at this article using descriptive and analytical approach. The outcome of this research indicates that despite of the certain cognition being the major principle of faith, yet it does not allow the nature of faith to become a propositional, rather the principles of Transcendent Wisdom like the fundamental reality of existence, gradation of existence, nature of knowledge, and levels of existence which entails concomitance of existence and knowledge will create the possibility for faith to have both aspects of propositional and none-propositional

http://pke.journals.miu.ac.ir/article_4095_3de52f1df960efdd95c342f10bde9e81.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 A Contemplation on Religious Approach of Allamah Majlesi (With critical approach to the article titled as “Status of Intellect in Theological Methodology of Allamah Majlesi) A Contemplation on Religious Approach of Allamah Majlesi (With critical approach to the article titled as “Status of Intellect in Theological Methodology of Allamah Majlesi) 85 110 4096 10.22034/pke.2020.4096 FA Mahdi Ganjvar Assistant Professor of Islamic Philosophy and Theology of Esfahan University Journal Article 2019 06 10 Since long ago various comprehensive researches have been conducted in regards to the scientific services and status of Allamah Muhammad Baqer Majlesi within the fields of Shi’a Hadith and theology, however his religious methodology emphasizing on the appearance of narrations and rejecting logical approach and interpretation in understanding the teachings and objectives of Sharia (religious rulings) needs further contemplation and review. Therefore this article tries to analyze and review Allamah’s logical approach in understanding theological matters in style of case study and descriptive analytical approach with critical view to the article of “Status of Intellect in Theological methodology of Allamah Majlesi). Though emphasizing on the role of intellect as means, Allamah does not accept it as one of the authentic sources in proving religious sciences and objectives of Sharia. Therefore we have expressed it in our analysis and reviews that not only referring to the intellect properly and interpretation as a method has no place in theological approach of Majlesi, rather due to his lack of trust on intellect and its outcome, and reliance on the authority of narrations and priority of narration, intellect and consensus of intellects cannot be placed next to the Book and Sunnah in religious resources within Allamah’s vision. Therefore according to the finding of this article, Majlesi should not be considered as an intellectual theologian who believes in authority of intellect. Since long ago various comprehensive researches have been conducted in regards to the scientific services and status of Allamah Muhammad Baqer Majlesi within the fields of Shi’a Hadith and theology, however his religious methodology emphasizing on the appearance of narrations and rejecting logical approach and interpretation in understanding the teachings and objectives of Sharia (religious rulings) needs further contemplation and review. Therefore this article tries to analyze and review Allamah’s logical approach in understanding theological matters in style of case study and descriptive analytical approach with critical view to the article of “Status of Intellect in Theological methodology of Allamah Majlesi). Though emphasizing on the role of intellect as means, Allamah does not accept it as one of the authentic sources in proving religious sciences and objectives of Sharia. Therefore we have expressed it in our analysis and reviews that not only referring to the intellect properly and interpretation as a method has no place in theological approach of Majlesi, rather due to his lack of trust on intellect and its outcome, and reliance on the authority of narrations and priority of narration, intellect and consensus of intellects cannot be placed next to the Book and Sunnah in religious resources within Allamah’s vision. Therefore according to the finding of this article, Majlesi should not be considered as an intellectual theologian who believes in authority of intellect.

http://pke.journals.miu.ac.ir/article_4096_990084a7e5049071a0801b2924421c10.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Intellectual Elucidation of Repentance Doctrine in View of ʿAllāma Ṭabāṭabāī Intellectual Elucidation of Repentance Doctrine in View of ʿAllāma Ṭabāṭabāī 111 134 4097 10.22034/pke.2020.4097 FA Jawad Raghavi Assistant Professor, Al-Mustafa International University Journal Article 2019 03 11 Intellectual elucidation of religious doctrines have a magnificent portion in defending, proving, and strengthening religious beliefs. The doctrine of repentance is among religious beliefs that needs intellectual elucidation. Repentance is among important teachings of religions and highly emphasized in religion of Islam. Most of the discussions regarding repentance is about its moral and social aspects, and very few have analyzed it in respect to rational and theological approach. Among the theological topics of repentance is its entity and function in relation to the Almighty. Repentance of human means to return from the sin and return to God, but what can repentance of God, that is seen in verses and narrations, mean? Are those references authentic? Can God’s repentance be interpreted the same as return? If so, then what does God’s return mean? By saying God’s return, aren’t we considering change in Divine Will? The answer to those questions is provided in this article using descriptive analytical approach along with review of repentance entity and its function in regards to God with concentration on ʿAllāma Ṭabāṭabāī’s view Intellectual elucidation of religious doctrines have a magnificent portion in defending, proving, and strengthening religious beliefs. The doctrine of repentance is among religious beliefs that needs intellectual elucidation. Repentance is among important teachings of religions and highly emphasized in religion of Islam. Most of the discussions regarding repentance is about its moral and social aspects, and very few have analyzed it in respect to rational and theological approach. Among the theological topics of repentance is its entity and function in relation to the Almighty. Repentance of human means to return from the sin and return to God, but what can repentance of God, that is seen in verses and narrations, mean? Are those references authentic? Can God’s repentance be interpreted the same as return? If so, then what does God’s return mean? By saying God’s return, aren’t we considering change in Divine Will? The answer to those questions is provided in this article using descriptive analytical approach along with review of repentance entity and its function in regards to God with concentration on ʿAllāma Ṭabāṭabāī’s view

http://pke.journals.miu.ac.ir/article_4097_cc7b36a8f776338e8381c37770cfa28e.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Qaḍi Sa’id Qumi’s View Regarding Relation Type of God’s Existence and Possibilities Qaḍi Sa’id Qumi’s View Regarding Relation Type of God’s Existence and Possibilities 135 162 4098 10.22034/pke.2020.4098 FA Mohammad Mostafaee PhD candidate of Islamic Theology Journal Article 2019 06 10 One of the philosophical topics is explaining the existential relation of God and the creatures. The existential relation type of God and possibilities is among the branches of this topic. Various theories have mentioned in this regard like “Existence Particular Unity”, and “Contrast of Beings”. Among the Islamic scholars, Qaḍi Sa’id Qumi believed in contrast between the existence of God and creatures. This theory entails some issues in aspect of methodology including incompatibility with some of his other philosophical principles like the principle of “giver of something cannot be without it”, principle of “from one, only one is produced”, and “closeness and farness in relation to God”. Such principles are closer to the theory of “Similarity of Type” unless if we accept their exception. Negative theology and impossibility of recognizing God are among the outcome of Contrast theory. Qaḍi Sa’id believed in negative theology at the level of God’s Essence, but considered the attributes as fixed at the level of Oneness. He believed intellect’s path for understanding God is blocked, but knew the intuitional knowledge and annihilation in God as the path of recognizing Him. One of the philosophical topics is explaining the existential relation of God and the creatures. The existential relation type of God and possibilities is among the branches of this topic. Various theories have mentioned in this regard like “Existence Particular Unity”, and “Contrast of Beings”. Among the Islamic scholars, Qaḍi Sa’id Qumi believed in contrast between the existence of God and creatures. This theory entails some issues in aspect of methodology including incompatibility with some of his other philosophical principles like the principle of “giver of something cannot be without it”, principle of “from one, only one is produced”, and “closeness and farness in relation to God”. Such principles are closer to the theory of “Similarity of Type” unless if we accept their exception. Negative theology and impossibility of recognizing God are among the outcome of Contrast theory. Qaḍi Sa’id believed in negative theology at the level of God’s Essence, but considered the attributes as fixed at the level of Oneness. He believed intellect’s path for understanding God is blocked, but knew the intuitional knowledge and annihilation in God as the path of recognizing Him.

http://pke.journals.miu.ac.ir/article_4098_06e603b4cca858f43dc23e8c99d91c17.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Criticism of Fakhr Rāzī in Regards to Determining the Imam under the Verses of Vicegerency & Caliphate Criticism of Fakhr Rāzī in Regards to Determining the Imam under the Verses of Vicegerency & Caliphate 163 182 4099 10.22034/pke.2020.4099 FA Zohreh Baba Ahmadi Milani Assistant Professor, Department of Quranic and Hadith Sciences, Shahid Chamran University of Ahvaz, Ahvaz, iran Hamed Dezh Abad Associate Professor, Faculty of Theology, University of Tehran, Farabi Campus Journal Article 2019 05 05 The topic of vicegerency and immediate caliphate after the holy Prophet (peace be upon him and his Progeny) is among the more important controversial topics between the Shi’as and the Sunnis. There is no difference between the Islamic sects in the way of determination using the clear injunction, however there is an argument regarding whether there is a clear injunction or not. The Shi’as believe there is a clear injunction regarding the topic of Imamate, and it is a divine position that cannot be possible unless if it is through the rightful injunction. But the Sunnis, especially Fakhr Rāzī, believe otherwise. Since he rejects the clear designation from the Almighty, he picks the second path, which is the path of allegiance and consensus and considers it as a responsibility upon the people. We will analyze the criticisms of Fakhr Rāzī regarding the clear designation and his reasons regarding the topic of allegiance and consensus in this article using descriptive and analytical approach. The topic of vicegerency and immediate caliphate after the holy Prophet (peace be upon him and his Progeny) is among the more important controversial topics between the Shi’as and the Sunnis. There is no difference between the Islamic sects in the way of determination using the clear injunction, however there is an argument regarding whether there is a clear injunction or not. The Shi’as believe there is a clear injunction regarding the topic of Imamate, and it is a divine position that cannot be possible unless if it is through the rightful injunction. But the Sunnis, especially Fakhr Rāzī, believe otherwise. Since he rejects the clear designation from the Almighty, he picks the second path, which is the path of allegiance and consensus and considers it as a responsibility upon the people. We will analyze the criticisms of Fakhr Rāzī regarding the clear designation and his reasons regarding the topic of allegiance and consensus in this article using descriptive and analytical approach.

http://pke.journals.miu.ac.ir/article_4099_f9e85cbb4bc4651573ce94ee568fe5b2.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Keywords: ʿAllāma Ṭabāṭabāī, Prophets Infallibility, Infallibility of the holy Prophet of Islam (peace be upon him & his Household), Immunity from Sin, Immunity from Mistake. Review & Criticism of Responses to Contradiction between Verse 52 of Ash-Shura and Verse 56 of Al-Qasas with Emphasis on Philosophical – Mystical Perspective Keywords: ʿAllāma Ṭabāṭabāī, Prophets Infallibility, Infallibility of the holy Prophet of Islam (peace be upon him & his Household), Immunity from Sin, Immunity from Mistake. Review & Criticism of Responses to Contradiction between Verse 52 of Ash-Shura and Verse 56 of Al-Qasas with Emphasis on Philosophical – Mystical Perspective 183 206 4303 10.22034/pke.2020.4303 FA Gholamali Moghaddam Assistant Professor of Islamic Philosophy and Theology, Razavi Islamic Sciences University Nabiyollah Sadrifar Assistant Professor of Islamic Sciences, Payame Noor University Journal Article 2019 10 07 The holy Qur’an is the definite Source of religious sciences and revealed by the Origin of the existence. Therefore conflict, contradiction, and true differences are not feasible. However, from implication aspect, the Qur’an has a humanistic aspect through which a circumstances for doubts and objections may have been created. Among those doubts is the apparent contradiction of verse 56 of Ash-Shura and verse 52 of Al-Qasas. The guidance of people by the Prophet has been proved in one and rejected in another. Muslim scholars have responded to this criticism according to their field of expertise. Considering the variety of answers, there is this question that is it possible to evaluate those answers and find the best view by elucidation and analyses of the responses? This article, using analytical method, reviews and criticizes common views in this regard and expresses that the philosophical and mystical perspective in responding to this criticism is more comprehensive, stable, and cohesive than other approaches and it has higher abilities of answering the question. The holy Qur’an is the definite Source of religious sciences and revealed by the Origin of the existence. Therefore conflict, contradiction, and true differences are not feasible. However, from implication aspect, the Qur’an has a humanistic aspect through which a circumstances for doubts and objections may have been created. Among those doubts is the apparent contradiction of verse 56 of Ash-Shura and verse 52 of Al-Qasas. The guidance of people by the Prophet has been proved in one and rejected in another. Muslim scholars have responded to this criticism according to their field of expertise. Considering the variety of answers, there is this question that is it possible to evaluate those answers and find the best view by elucidation and analyses of the responses? This article, using analytical method, reviews and criticizes common views in this regard and expresses that the philosophical and mystical perspective in responding to this criticism is more comprehensive, stable, and cohesive than other approaches and it has higher abilities of answering the question.

http://pke.journals.miu.ac.ir/article_4303_548e0f0a8760066f0bc17e3db32d8b0b.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Review & Criticism of Article “Scope of Infallibility from ʿAllāma Ṭabāṭabāī’s View” Review & Criticism of Article “Scope of Infallibility from ʿAllāma Ṭabāṭabāī’s View” 207 230 4304 10.22034/pke.2020.4304 FA Ali Faghih University Of Holly Quranic Sciences and Knowledge Sayyid Ahmad Faghihi Assistant Professor, Imam Khomeini Education and Research Institute Ali Ghazanfari Assistant Professor, Ulum va Ma’arif Qur’an Karim University, Qur’anic Sciences College of Tehran Journal Article 2019 05 05 ʿAllāma Ṭabāṭabāī believes that the holy Prophet of Islam (peace be upon him & his Household) and the infallible Imams (peace be upon them all) are immune to mistakes or forgetfulness in normal and affairs not related to revelation, however mistakes and forgetfulness have been committed by some of the previous prophets in the same matters. Sobhānīnīyā, in his article “Scope of Infallibility from ʿAllāma Ṭabāṭabāī’s View” criticizes ʿAllāma’s view in two sections. In the first section, he believes that ʿAllāma believes in absolute infallibility of the holy Prophet (peace be upon him & his Household), yet he also has phrases that indicates he does not believe in the absoluteness of his infallibility. In the second section, he has projected eight criticism at ʿAllāma’s view regarding the scope of Prophets’ infallibility. The aim of this research is to review Sobhānīnīyā’s criticism on ʿAllāma’s view. The review of ʿAllāma’s works and Sobhānīnīyā’s criticism indicates that ʿAllāma believed in absolute infallibility of the Prophet(peace be upon him & his Household) and Sobhānīnīyā’s understanding from his works were not correct. Also all the eight problems that Sobhānīnīyā had mentioned in regards to ʿAllāma’s view in regards to the scope of infallibility face problems. This article is trying to prove this claim using descriptive – analytical method. ʿAllāma Ṭabāṭabāī believes that the holy Prophet of Islam (peace be upon him & his Household) and the infallible Imams (peace be upon them all) are immune to mistakes or forgetfulness in normal and affairs not related to revelation, however mistakes and forgetfulness have been committed by some of the previous prophets in the same matters. Sobhānīnīyā, in his article “Scope of Infallibility from ʿAllāma Ṭabāṭabāī’s View” criticizes ʿAllāma’s view in two sections. In the first section, he believes that ʿAllāma believes in absolute infallibility of the holy Prophet (peace be upon him & his Household), yet he also has phrases that indicates he does not believe in the absoluteness of his infallibility. In the second section, he has projected eight criticism at ʿAllāma’s view regarding the scope of Prophets’ infallibility. The aim of this research is to review Sobhānīnīyā’s criticism on ʿAllāma’s view. The review of ʿAllāma’s works and Sobhānīnīyā’s criticism indicates that ʿAllāma believed in absolute infallibility of the Prophet(peace be upon him & his Household) and Sobhānīnīyā’s understanding from his works were not correct. Also all the eight problems that Sobhānīnīyā had mentioned in regards to ʿAllāma’s view in regards to the scope of infallibility face problems. This article is trying to prove this claim using descriptive – analytical method.

http://pke.journals.miu.ac.ir/article_4304_d693c2abf5dc94c9e38d3dbe11a108a8.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Critical Analysis of Norman L Geisler’s View regarding Miracles of the Prophet from the View of ʿAllāma Tabātabāī Critical Analysis of Norman L Geisler’s View regarding Miracles of the Prophet from the View of ʿAllāma Tabātabāī 231 254 4305 10.22034/pke.2020.4305 FA Seyyed Mahdi Sajjadi Department of Education, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Khorasan Razavi 0000-0002-4579-0793 Mohammad Javad Enayati Rad Head of Department of Education, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Khorasan Razavi 0000-0002-9691-387X Vahideh Fakhar Noghani Islamic knowledge, faculty of theology and Islamic Knowledge, Ferdowsi university of Mashhad Sayyed Hussain Sayyed Mousavi Associate Professor of Department of Islamic Studies Faculty of Theology, Ferdowsi University of Mashhad Journal Article 2019 05 05 The theological role of the miracle in proving prophethood has made it becoming the center of discussion in interfaith dialogues of Islam and Christianity. Norman L Geisler, philosopher and defender of systematic theology of Christianity, is among those who has reviewed the miracles of the Prophet in three stages of possibility, actuality, and refusal. He considers verses that imply the possibility and actuality of miracles with scientific, rational, literal, interpretive, narrative, and historical criticism. His statements have been reviewed in this article with emphasis on ʿAllāma Ṭabāṭabāī’s view. Accordingly the most important methodological problems of Norman Geisler includes lack of consideration for the achievements of ḥadith-criticism science, and understanding the Qur’an using the commentary method of interpreting the Qur’an with the Qur’an, and consideration of context and logical implications of the verses. Among the benefits of using ʿAllāma Ṭabāṭabāī’s view in critical analysis of Norman Geisler’s view includes the consideration of miracles’ voluntarily guidance aspect, material and spiritual aspects of miracles such as the Me’raj (Muhammad’s ascend to heaven) and having the capability of being measured, imaginal aspect of Shaq al-Sadr (opening of the chest), criteria of assessing Shaq al-Qamar (splitting of the moon) miracle, and justification of refusing requested miracles (Iqtirahi). The theological role of the miracle in proving prophethood has made it becoming the center of discussion in interfaith dialogues of Islam and Christianity. Norman L Geisler, philosopher and defender of systematic theology of Christianity, is among those who has reviewed the miracles of the Prophet in three stages of possibility, actuality, and refusal. He considers verses that imply the possibility and actuality of miracles with scientific, rational, literal, interpretive, narrative, and historical criticism. His statements have been reviewed in this article with emphasis on ʿAllāma Ṭabāṭabāī’s view. Accordingly the most important methodological problems of Norman Geisler includes lack of consideration for the achievements of ḥadith-criticism science, and understanding the Qur’an using the commentary method of interpreting the Qur’an with the Qur’an, and consideration of context and logical implications of the verses. Among the benefits of using ʿAllāma Ṭabāṭabāī’s view in critical analysis of Norman Geisler’s view includes the consideration of miracles’ voluntarily guidance aspect, material and spiritual aspects of miracles such as the Me’raj (Muhammad’s ascend to heaven) and having the capability of being measured, imaginal aspect of Shaq al-Sadr (opening of the chest), criteria of assessing Shaq al-Qamar (splitting of the moon) miracle, and justification of refusing requested miracles (Iqtirahi).

http://pke.journals.miu.ac.ir/article_4305_d39a0d8b280a9a3768329c2ce686d703.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 Philosophical Analysis of General People Reaching the Stage of Infallibility according to the Basis of Transcendent Wisdom Philosophical Analysis of General People Reaching the Stage of Infallibility according to the Basis of Transcendent Wisdom 255 280 4306 10.22034/pke.2020.4306 FA Mohammad Ali Vatandoost Assistant Professor of Philosophy and Islamic Wisdom of Ferdowsi University of Mashhad Journal Article 2019 09 29 This article, aside from accepting the fact of exclusivity of the highest stage of infallibility to the Prophets and the Imams (peace be upon them all), with a philosophical – theological approach and benefits of some principles of the Transcendent Wisdom like the “primacy of existence”, “union of knowledge, knower, and the known”, and “existential gradation”, tries to answer this question that is the stage of infallibility only exclusive to the Prophets and the Imams or the general people can reach some of its levels according to their capability of knowledge and faith?! At the end this conclusion has been reached that infallibility is an inner virtue and perfection that is not exclusive only to the Prophets and the Imams, rather any believer is capable of reaching some of its levels according to his capabilities of knowledge and faith. In another word what leads to infallibility in the human is the certain knowledge of benefits and harms of one’s actions. Considering the benefits and harms of one’s action, motivates one’s will toward gaining the benefits and avoiding the harms. Just as knowledge, being one of the basis of infallibility, has grades and levels, the infallibility, as its consequent, has grades and levels as well. Also it is concluded from the theory of “union of knowledge, knower, and the known” that with existential elevation of the subject, his perceptual powers that are united with his soul, will increase as well. Hence the perception of the human becomes more complete and the reality of the action becomes more apparent for him. This situation creates the spirit of infallibility in the human, and he will certainly avoid harmful matters and instead conduct beneficial ones. This article, aside from accepting the fact of exclusivity of the highest stage of infallibility to the Prophets and the Imams (peace be upon them all), with a philosophical – theological approach and benefits of some principles of the Transcendent Wisdom like the “primacy of existence”, “union of knowledge, knower, and the known”, and “existential gradation”, tries to answer this question that is the stage of infallibility only exclusive to the Prophets and the Imams or the general people can reach some of its levels according to their capability of knowledge and faith?! At the end this conclusion has been reached that infallibility is an inner virtue and perfection that is not exclusive only to the Prophets and the Imams, rather any believer is capable of reaching some of its levels according to his capabilities of knowledge and faith. In another word what leads to infallibility in the human is the certain knowledge of benefits and harms of one’s actions. Considering the benefits and harms of one’s action, motivates one’s will toward gaining the benefits and avoiding the harms. Just as knowledge, being one of the basis of infallibility, has grades and levels, the infallibility, as its consequent, has grades and levels as well. Also it is concluded from the theory of “union of knowledge, knower, and the known” that with existential elevation of the subject, his perceptual powers that are united with his soul, will increase as well. Hence the perception of the human becomes more complete and the reality of the action becomes more apparent for him. This situation creates the spirit of infallibility in the human, and he will certainly avoid harmful matters and instead conduct beneficial ones.

http://pke.journals.miu.ac.ir/article_4306_f789285f8c786acd5ef1ada32ac41009.pdf

Al-Mustafa International University Theology Journal 2476-5325 6 11 2020 02 20 The concept of Imamate is one of the general concepts in the Apophatic Theology of Hamid al-Din Kermānī The concept of Imamate is one of the general concepts in the Apophatic Theology of Hamid al-Din Kermānī 281 304 4307 10.22034/pke.2020.4307 FA Vahideh Saadi Nalbandi . Candidate of Islamic Theology and Sciences (Philosophy and Theology), Islamic Azad University of Khorasgan, Isfahan Sayyed Abbas Zahabi Assistant Professor of Philosophy Group, Azad Islamic University, unit of research and sciences of Tehran Journal Article 2019 08 06 Hamid al-Din Kermānī (352 – 411 Hijri), known as the Hujjat al-‘Arāqayn, was one of the most influential scholars of the Isma’ili during the time of the Fatimid Caliphate. He tried to present a new pattern of theism using the apophatic theology and his benefits from the Neoplatonism and Islamic teachings. This pattern is different than the ones from philosophers such as Fārābi and Avicenna as well as the Muʿtazilites and the Ashʿarites. Just like his teacher, Sajestānī, he considers God higher than being called as “being” or “not being”, “thing” or “not thing”. From another side he clarifies the theory of Ta’til (mind not being capable of understanding any description of God) of the Muʿtazilites with their false commentary and explanation. This article tries to project the circumstances which led to formation of Kermānī’s apophatic theology and then by categorizing his reasons, will provide a clearer image of his apophatic theology. These reasons are divided to two groups of epistemology and ontology. Hamid al-Din Kermānī (352 – 411 Hijri), known as the Hujjat al-‘Arāqayn, was one of the most influential scholars of the Isma’ili during the time of the Fatimid Caliphate. He tried to present a new pattern of theism using the apophatic theology and his benefits from the Neoplatonism and Islamic teachings. This pattern is different than the ones from philosophers such as Fārābi and Avicenna as well as the Muʿtazilites and the Ashʿarites. Just like his teacher, Sajestānī, he considers God higher than being called as “being” or “not being”, “thing” or “not thing”. From another side he clarifies the theory of Ta’til (mind not being capable of understanding any description of God) of the Muʿtazilites with their false commentary and explanation. This article tries to project the circumstances which led to formation of Kermānī’s apophatic theology and then by categorizing his reasons, will provide a clearer image of his apophatic theology. These reasons are divided to two groups of epistemology and ontology.

http://pke.journals.miu.ac.ir/article_4307_991a5656e951793db90e1ac63e4ffc16.pdf