فصلنامه اندیشه نوین دینی
پیاپی 74 (پاییز 1402)

Different definitions of the concept of "worship" have been presented, and this concept has become the central signifier of actions and reactions between Islamic denominations. The beginning of this challenge is the Salafists' definition of worship, which is based on the literal meaning and emphasis on meanings such as "high degree of humiliation, submission" accompanied with "high degree of love". Adding other elements such as "distinct property of Godhood in God" and "absolute divinty of God and negation of independence from masiwa" to the literal definition is also to face this wrong interpretation of worship. The question is how to correct the descriptive definitions of worship. In this article, an attempt is made to present a more accurate picture of the concept of worship, taking into account the prevailing atmosphere in the Jahili era and looking at the situational and meta-linguistic context, and on this axis, worship means voluntary belief in the oneness of God and humble obedience free from arrogance and defiance towards God.

Humans have a natural desire for survival and immortality. God Almighty has also given humans eternal life, which will be realized in the Hereafter. On the other hand, a pious person should be eager to meet God in the Hereafter. In the meantime, how to reconcile the desire for a longer life, even though it is accompanied by obedience in this world, with the desire to meet God in the Hereafter, is considered one of the challenging issues. The purpose of this article is to answer this problem with a rational and narrative method. There are rational and narrative evidences for the two. After stating the basics and prerequisites to answer this question, the author comes to the conclusion that praying for a longer life to serve God Almighty is a valuable thing and its lack is considered a defect.

Sheikh Ahmad Ahsaei, as the leader of the sheikhiyah, has independently stated the claim of imams as the active cause in the creation system and has drawn important active roles as the results of considering them as the active cause, among these roles is the creation of beings, feeding creatures, reviving the death, causing people to die, and auditing the servants in the Day of Judgment; Also, Ahsaei considered obedience and worship possible through and for the innocent, and listed them as examples of worship. The analysis and verification of the claims of the leader of sheikhiyah has been the problem of this research and in this research, his points of view have been analyzed and it was revealed that his claims do not have a valid document and his perceptions of the verses and traditions are based on his own taste, and on the other hand, it is against the beliefs of Imami great scholars.

Jidal Ahsan, reasoning in the better way, along with wisdom and fair exhortation, is one of the most common and strategic ways in the Qur'an and is one of the prophets' effective tools for calling to the truth. Therefore, people who have a mind mixed with evil infusions, must first be made up for the lost with Jidali Ahsan and then with wisdom and fair exhortation. Observing ethical principles is necessary and needed to form the correct model of Jidali Ahsan. For this reason, the issue at hand is to analyze and reread the moral model of the conflict, mujadila, in the verses of the Quran with opponents, polytheists and people of the book, of which the most important findings include the moral principles such as tavakkol, and isti`anat, soft and gentle speech, avoiding arrogance, not following evil infusions, honoring and preserving the character of the addressee, avoiding enmity and ill purpose, observing fairness, tolerance, and reasonable debate for the development of right and truth. In this article, an attempt has been made to examine the mentioned ethical principles in a conceptual and exemplary manner with the descriptive-analytical method.

Free will is one of the most important issues of the philosophy of action, whose results have a significant impact on moral and educational sciences. One of the basic questions in this debate, which Allameh Tabataba`i has also discussed, is the criterion for reasonability of authority. Different explanations, however, of his point of view have been presented in this regard. Without discussing the evidence of authority, on may not present any discussion in the field. In this research, with the method of library collection and rational-philosophical analysis, the issue has been investigated from the point of view of Allameh Tabatabai. The findings of the research indicate that the proof of agency in Allameh's view is that the agent, despite having power over both sides of doing and leaving, gives necessity and existence to the action itself. Therefore, the meaning of agent`s state of being free in doing and leaving is that the doer is the determiner and necessity of the action without being under the obligating influence of another agent.

In the narrative sources of Shia, many texts can be found, and even in some cases in the limit of tawatur, which indicate the imamate of twelve imams. "Faisal Noor", a contemporary Wahhabi writer, in his book "Imamate and Text", has claimed that the texts of Imamate are invalid due to their conflicts with many other traditions. In a part of this book, he considered nonawareness of Imam Reza's companions about his successor as well as the quarrel of some members of the Eighth Imam's household with him as being in disagreement with the texts of Imamate, and, in this way, after denying the Imamate of Hazrat Reza, viewed lack of texts of Imamate in Shia narrative sources. Using the descriptive-analytical method, while proving the existence of Imamate texts from foreign sources, this article aims to criticize this point of view and has reached the conclusion that the ignorance or doubt of some of Hazrat Reza's relatives and friends about the issue of Imamate lies in political and material factors as well as religious doubts, not lack of imam texts.

One of the more reasonable indicators for introducing sciences is the reflection of the historical developments of each science, because the researchers present a clearer horizon, a wider perspective and a deeper understanding of it. Therefore, the evolutions and developments of each period of the history of theology, ilmi kalam, should be seen in the light of showing the causes and factors of the evolution. Considering contemporary theologian`s notable attentions to the topics, thoughts, approaches and especially the history of theology, it is deserved to talk about the transformative factors of this period in particular. In the performed research, although theological changes and developments have been mentioned, but it seems that this essay is an independent pioneering work in representing the transformational factors in the contemporary Imamiyya theology. Such beeing the case, the following text is based on a descriptive and historical report of contemporary intellectual currents, to represent and discuss the role of their transformation and development in the word and show the importance, necessity and care for the history of theology more than before.

In addition to biology, the theory of "evolution" created a huge revolution in various fields such as worldview and ethics. Darwin did not seek theological and philosophical conclusions of evolution, but his view became the basis for an atheistic interpretation of creation, which was based on the random formation of the order of the world. At the same time, theists and supporters of the "intelligent design" theory, with different modeling, show the astonishing insignificance of the possibility of random evolution and even its impossibility. The central issue of this article is to investigate the possibility of random formation of information in the DNA of organisms in the modern evolutionary synthesis. The current research is focused on the problems of the random creation of genetic information with the method of systematic and descriptive analysis and with the analytical statement of the stages of the evolution theory, and by critically examining the latest readings of evolution in the Western world, while rereading the "logical" and "psychological" certainty, it presents an innovative explanation of "cumulative reasoning" through which the logical certainty of the existence of a supreme origin and "intelligent design" beyond the wonderful order of the universe is proven. In fact, this essay examines the theological and philosophical elements of evolution.

The interpreter's presuppositions and mental beliefs directly or indirectly influence his interpretation of the texts. Some commentators do not accept the influence of presuppositions in the interpretation of texts, while some others consider it as being unavoidable. Based on philosophical hermeneutics, Mr. Mojtahdshabastri considers the existence of a presupposition to be necessary in the interpretation of the Qur'an and believes that without it, the understanding of any text cannot be achieved. One of the most important presuppositions of Mujtahad Shabastri in understanding the Qur'an is his theological presuppositions. With three basic presuppositions about God, he went to understand the Qur'an. These consist in: God is unprovable, Man is facing an unknown God and Due to the lack of God`s language, one cannot believe in any linguistic revelation. This research examines the criticisms of the three presuppositions of Mojtahedshabastri's theology with a descriptive, analytical and critical method. The findings of this research show that his presuppositions cannot be accepted and generalized to the correct interpretation of the Holy Quran due to internal contradictions and opposition to reason.

The present research, with analytical-descriptive method and using library sources, after explaining substantial movement and anthropology of the Imam Khomeini, examines and describes the levels of human perfection from his point of view. The question of the research is whether the philosophical basis of Mulla Sadra is effective in the substantial movement in the thought of the late Imam or not. The findings of the research show that the substantial movement has a direct effect on the recognition of the level of human perfection and, at the same time, his anthropology, like his other intellectual dimensions, is precisely based on religious thought. Realizing the position of divine caliphate of man and the status of a perfect human being, he views that this position is also possible through the flourishing of the Divine nature of man.