Marifat
Year:2023 | Volume:32 | Issue:7|Papers Count:9

Abstract This paper discusses the reality of faith in the light of narrations. Since achieving true human perfection is necessary for happiness, moral values in Islam provide true and eternal happiness for humans. Therefore, the three categories of moral values, human perfection and happiness are related to each other. These values are of two categories: original moral values that directly play a role in the movement of man to the position of closeness to God, and preliminary moral values that, although they are not the main factor themselves, help this movement; Because the ultimate perfection of man is to reach God's closeness, and his true happiness is obtained in the shadow of God's closeness. These types of values are called "worship". Since human happiness is achieved in the shadow of closeness to God, the focus of all moral values should be faith in God and his worship and service.

Abstract The origin of man's belief in God has long been the concern of thinkers of divine religions, experimental sciences and philosophy; From the point of view of Ayatollah Misbah Yazdi and the main Muslim thinkers, man's belief in God is a natural thing that originates from the way man was created. According to Dawkins, the creation of man on earth does not need a creator God; He considers man's belief in God the Creator to be a virus-like illusion that has replaced scientific theories in the human mind in a unit called "mem" and has developed over time; his main document in this view is the theory of evolution. Using the descriptive-analytical method, this research compares and evaluates the views of Ayatollah Misbah Yazdi and Richard Dawkins about the origin of theism in humans. According to this research, unlike Ayatollah Misbah Yazidi's view, Dawkins' theory has serious flaws in the ontological and epistemological foundations of the origin of theism in humans.

Believing in prayer and its answering needs to be analyzed from different angles, Because on the one hand, it shows divine agency in the world, and on the other hand, its process occurs in a system where the law of causality is one of its fundamental principles Accordingly, accepting the realization of a phenomenon in the light of answering prayer faces challenges, So that some consider the answer to prayer to be the result of the intervention of the Almighty and consider it to be a violation of the laws of nature. On the other hand, some have denied the realization of a phenomenon in the lawfull world of nature as a result of prayer being answered. Considering the profound effects of the institution of prayer in the belief system, it is necessary to present a perspective embodied in how prayer is effective. For this purpose, the following article has been written with a descriptive-analytical method, referring to the documents, books and articles of Ayatollah Misbah Yazdi. The answering prayer was analyzed as the basis of divine agency in the system of laws governing nature. The results show that the answer to prayer is the result of the long-term effect of supernatural causes on material causes, in the process of laws governing nature.

Resurrection is one of the important issues that some people show stubbornness in accepting or even deny it. This denial or stubbornness is one of the reasons why many verses of the Qur'an are devoted to explaining and answering questions related to resurrection. Accepting or rejecting the resurrection has a close relationship with theology on the one hand and with anthropology on the other; So that by solving these two problems and controlling the evil-commanding soul, there is no problem in accepting the resurrection. But if these two problems are not solved and the evil-commanding soul is followed, the resurrection is denied. From the Qur'an's point of view, the denial of resurrection may be in the form of doubt, suspicion, exclusion, metamorphosis and myth, the main origin of which goes back to scientific doubt or practical lust. In response to this denial, the Qur'an sometimes refers to God's effectiveness, sometimes to human ability, and sometimes to examples of the dead coming back to life in this world. Considering the resurrection to be easy, not only proves the possibility of its occurrence; rather, it emphasizes the necessity of resurrecting the dead in the resurrection.

The principle of infallibility in the Qur'an and the point of view of Muslim theologians is certain; However, the recognition of infallibles after the Holy Prophet (PBUH & HH) is disputed among the theologians of the Islamic sect. Imamiyyah consider narrations from the Holy Prophet and Ahl al-Bayt (PBUT) as the following verses from the Holy Qur'an, including the verse of "Uli al-Amr", and the way to determine the examples of the infallibles. In the Imamiyyah school, the verse of "Uli al-Amr" has a clear indication regarding the determination of the infallibles in the Five Pure People "Khamsa Tayyebah" and their infallible children. But Ash'areh theologians, despite the fact that the narrations that prove the infallibility of "Uli al-Amr", although it separately crystallized under this verse in their books; However, they have justified and rejected the meaning of the verses and narrations in relation to determining the infallible example for various reasons. However, searching the narrative books and examining the thinkers of the Ash'are sect, show that the Imamiyyah view is right. The present paper has tried to explain and examine the view of the Imamiyyah and Ash'ari sect regarding the determination of the examples of the infallible ones after the Holy Prophet (PBUH & HH) by insisting on the narrative method and in some places with the rational method, according to the provisions of "Uli al-Amr" and the narrations below this verse.

Abstract In the current era, the Holy Quran has been the target of many attacks by atheists and dissidents. Some such as Muhammad Ahmad Khalafullah, Abdul Karim Soroush and Dr. Soha claim that the Holy Quran was influenced by the imperfect science and the ignorant culture of its time in the matter of the stoning of devils by meteors. Using the deskreaserch and analytical-critical method, this paper aims to show that the reasons given by the proponents of this claim are not sufficient and reliable. In this article, the answers to the doubts and their reasons were fully stated and it was shown that the belief that the devils went to the sky to eavesdrop and were hit by angels by means of meteors, did not exist among the ignorant Arabs. Therefore, the teachings of the Holy Qur'an in the subject under discussion are new and it is impossible that they were adapted from the science and culture of the Age of Revelation.

Abstract Many verses of the Quran refer to physical matters. The question that is raised is whether the Qur'an is only trying to express specific goals, such as paying attention to the origin and the Resurrection; Or does it hace other goals, such as the production of religious science in Physical matters, the guardianship of religion in all human fields, etc.? This issue can be studied in relation to the views on the realm of religion. One of the viewpoints regarding the realm of religion is the maximal viewpoint; In this research, by separating its different approaches, an analytical and comparative method has been tried to give the answer to the mentioned problem. Therefore, any approach 1) considering all human knowledge tools and resources as religious attributed to Ayatollah Javadi Amoli, based on the common understanding of his statements; 2) maximum inclusion of religious texts; 3) Management and guardianship of religion in all human affairs, belonging to the Academy of Religious Sciences; It has been stated and evaluated separately. In explaining the advanced approaches, it became clear that the purpose and wisdom of the physical verses in the Quran, in addition to the original teachings of religion, is motivation, encouragement and the production of experimental knowledge. However, in the evaluation, these approaches are incomplete in expressing the above-mentioned wisdom.

Abstract The Denial of the celibacy of the soul is always raised by some Muslim thinkers. This belief may have arisen due to various motives. Defending the oneness of God and denying any similarity between God and creatures is one of the most important motivations that have led to the denial of the other than God's celibacy. These thinkers believe that there is no single being other than God. Some consider the existence of a single entity other than God to be equal to God in essence; Some others talk about not finding a reason for the existence of such an entity; And some others have defined celibacy as the actuality of all perfections, and consider non-God as lacking this feature. This research investigates this idea using descriptive-analytical method. Explaining this claim, it becomes clear that such a motive for denying the celibacy of the soul was not enough; Sharing traits, whether negative or positive, does not lead to sharing and equality in essence. Also, numerous intellectual and narrative evidences prove the existence of the unmarried existence of Masaviullah. Also, numerous intellectual and narrative evidences prove the existence of the other than God's celibacy.

Abstract One of the important issues for religious knowledge is its stability and change. Changing religious knowledge without leading to epistemological relativism requires a constant dimension. The purpose of this article is to examine the position and role of the essentials of religion as a constant dimension for religious knowledge. Using the descriptive-analytical method, this article has been made according to the essential position of religion in the view of Islamic thinkers. The findings show that although the essentials of religion were more prominent in jurisprudence and the discussion of faith and disbelief; But basically, it has an epistemological nature and can play a good role in the discussion of the stability and change of religious knowledge. Although human knowledge, including religious knowledge, such as monotheism, expands longitudinally and horizontally; But there is a necessary level of knowledge in it that remains constant and is the axis of the connection of these knowledges. In the religious epistemology of this axis, it is the essentials of religion that prevent disunity and epistemological relativism.