Biannual Journal
Philosophy
Hossein Atrak
Abstract
Introduction
One of the disputed stories in the Qur'an, which is related to the discussion of the infallibility of the prophets, is the story of Adam. Regardless of the controversies about whether this story is real or symbolic, the appearance of these verses indicate Adam's disobedience to God's command. ...
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Introduction
One of the disputed stories in the Qur'an, which is related to the discussion of the infallibility of the prophets, is the story of Adam. Regardless of the controversies about whether this story is real or symbolic, the appearance of these verses indicate Adam's disobedience to God's command. A group of Islamic theologians, who believe in the absolute infallibility of the prophets, did not consider this disobedience of Adam as a sin and tried to justify his disobedience based on the concept of Taki Awla (abandoning a better act and doing good one). The purpose of this article is to examine the strength of this justification and criticize it.
Methods and Materials
This article has been done by descriptive-analytical method and collecting information from library sources.
Results and Discussion
In this research, the most important justification of Islamic and Shiite theologians for Adam's disobedience in eating from the forbidden tree, i.e. Tarki Awla or disobeying God's advisory prohibition was investigated. First, it was pointed out that Adam's action was not an instance of Tarki Awla, but it was the commission of God's compulsory prohibition. And since according to the Usulian rules, divine prohibitions indicate the existence of corruption in the prohibited act, it should be concluded that committing God's prohibition in any case, whether it is a compulsory, advisory or Tanzihi prohibition, is intellectually wrong, and committing a wrong act is not compatible with the prophets' infallibility thought.
In the following, the claim that God's command to Adam was advisory was examined. By stating the definitions and criteria of advisory prohibition mentioned in ʿIlm al-Usūl and applying them to Adam's actions, I came to the conclusion that God's command to Adam was not advisory.
Then, by proposing another fundamental discussion in ʿIlm al-Usūl that the negative imperative verb has initial semantic appearance in forbiddance unless there were some evidences indicating that action is permissible, it was shown that God's command to Adam was compulsory prohibition. Then, the evidences mentioned in the verses 117-119 of Surah Taha that Shia theologians claimed for being God's prohibition advisory was investigated and it was shown that the divine warning to Adam for leaving paradise and falling into hardships cannot be the proofs of being God's prohibition of eating from the tree as advisory prohibition.
In addition, the words such as disobedience, misleading, and injustice used in the Quran about Adam's actions have initial appearance in violation of God's compulsory prohibition and committing a sin.
On the other hand, on the assumption of accepting the justification of Tarki awla regarding Adam's disobedience, it seems that this justification is still incompatible with the theory of the prophets' absolute infallibility in the Shi'ite tradition. Because accepting that Adam's action was an instance of Tarki awla is in the meaning of accepting that he committed a mistake and was tempted by Satan, which the reasons for infallibility in the Shia theory are against both.
Conclusion
The final result is that, according to the author's opinion, the justification of Tarki Awla and being God's command advisory is not successful in defending the infallibility of Prophet Adam, and it is better to carry these verses in the same apparent meaning according to the principle of apparent authenticity or use other justifications for Adam's action that are mentioned in theological sources, such as: committing the prohibition of God in heaven, or the omission of a noun i.e. the children of Adam, or disobedience due to forgetfulness or error, etc. Of course, deciding on their strengths and weaknesses requires another research.
Biannual Journal
Philosophy
seyede Zeynab Hosseini; Ebrahim Noei; Mohsen Jahed
Abstract
Abstract
Determining the reason for legislating worships and their role in other human affairs provides the opportunity for perceptions such as the intrinsic purpose, negative dignity or positive and preparatory dignity of worships. The present research is trying to answer this question that in the ...
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Abstract
Determining the reason for legislating worships and their role in other human affairs provides the opportunity for perceptions such as the intrinsic purpose, negative dignity or positive and preparatory dignity of worships. The present research is trying to answer this question that in the eyes of Sadr al-Mutalahin Shirazi, what is the status of worship in the origin, evolution or emergence of human conditions and knowledge? The purpose of this research is to discover the functions of worship in this process, which is followed by descriptive-analytical method. Sadra considers the rulings to be subject to the criteria of self-determination and considers the purpose of legislating rulings to be to provide general benefit and general expediency to humans. Based on the findings of this research, in explaining the relationship between actions, circumstances and knowledge, the existence of real criteria for worship should be accepted and focused on the interaction between human affairs and the process of the two ascending and descending arcs of the voluntary course of man. According to Sadra, the aforementioned three authorities have a bilateral and multilateral relationship, and discovering this relationship is possible through understanding the interactive movement between the soul and the body and explaining the collective reality of human beings. Paying attention to the interactive relationship and the positive-preparatory interaction between the soul and the body, and the concession and escalation of the citizen of the two, shows that actions in the arc of ascent have non-existent, preparatory and preliminary status, and in the arc of descent, they have existential and fruitful status.
Introduction
Man is a being who has a benefit from the lower world, i.e. the world, and a share from the upper world, i.e. the hereafter. Every religious practice also has an external shell and an internal core; The shell is related to this world and its core is related to the hereafter, just as the Sharia's meaning of the purity of clothes and body is the purity of the heart, which is the inner core, and the purity of the heart is to purify it from religious pollution such as disbelief and reprehensible filth. Morality is like envy, miserliness, extravagance, similarly, the meaning of the Shariah of any worship is the effect it creates in the heart. (Sadr al-Din Shirazi, 1366 A: 1/279) If there are no real benefits and harms behind the acts of worship, then talking about the effect of action in the creation of knowledge will not have the same meaning.
Method
In the upcoming article, we will analyze the wisdom of the law of worship or commitment to worship (by relying on and analyzing the texts of the Sadras). Sadra believes in the basis of rulings on merits and demerits and documents Sharia rulings on merits and demerits. It is important to address this issue because it states whether the desired materials are genuine in essence and purpose or are they merely preparatory and preliminary? For this purpose, based on the thoughts of Sadrul Matalhin Shirazi, the following of the rulings is explained first, and then the nonexistent or existential dignity of the phrase, and in other words, their preparatory or positive dignity, is explained.
Discussion /Result
The results obtained from the above research can be summarized in the following axes:
Each religious authority has three components: science, present and action. The relationship between these three is one-sided and multilateral. The mechanism of the effect of each of these three things on the other is as follows. In the ascending arc, there is a movement from the side of action to the side of knowledge. Action by repetition creates the queen, and the queen causes the birth of knowledge. In the descending arc, science strengthens the properties and the properties produce a new action.
Each of the knowledge, conditions and actions are valid and reliable. Knowledge and knowledge are both the beginning of states and actions and the end of them. As science and knowledge are both subject and end.
Acts and acts of worship have both nonexistent and existential dignity. The lack of dignity of worship is related to the arc of the ascension, which causes the repetition of the deeds of the queens. Following the repetition of the action, the effect and state that arises in the soul, becomes solid and becomes a habit. The more the action is repeated, the more the current becomes the queen. Repetition of actions, in Sadra's eyes, removes obstacles and hijabs so that the soul can enjoy possessions; Therefore, repeating the actions is not from the appropriate Sunnah, but from the Sunnah of the removal of obstacles and hijab, which are non-existent matters. Also, when the soul reaches the level of possessing and being capable of possessing a conscience, it removes the veils of acquiring knowledge. Therefore, in Sadra's view, action is important due to the role it plays in self-fulfillment and knowledge acquisition, which is a secondary and transverse role.
Existential dignity of worship and actions finds its meaning in the arc of descent and movement from knowledge to states and then actions. In this movement, action is considered as the fruit of science, and knowledge is a prelude to action as required by science. With this knowledge, man performs worship and avoids sins.
Worships because of their role in reaching the knowledge of God. are ranked. Sins are also ranked due to the negative role they have in acquiring knowledge. Therefore, the greatest sin is to block the way to divine knowledge.
