مجله پژوهش های اعتقادی کلامی
پیاپی 53 (بهار 1403)

The issue of emigration is one of the most important issues that played the most fundamental role in the formation of the Islamic government at the beginning of Islam and is extremely important, which on the one hand prevents the believers from submitting to the pressure and suffocation of the polytheists, and on the other hand is the factor of issuing Islam comes to the Arabian Peninsula. The emigrants refer to those who lived in Makkah and migrated to Madinah after becoming Muslim on the orders of the Holy Prophet (PBUH), and according to this, the emigrants, with their emigration, contributed to the promotion of Islam, as well as the spread of cultures, beliefs, values, beliefs and customs. New customs played a role and in this way they suffered many hardships. For this reason, the great Prophet of Islam (pbuh) paid special attention to the emigrants, because they put their material life and possessions at the service of his call, and with their emigration, they brought the voice of Islam to the ears of the world, and the Holy Qur'an was also transmitted from them to the world. Niki has mentioned that there are verses in the Holy Qur'an describing the characteristics of the immigrants, among them the salient characteristics of the immigrants: sincerity, patience, endurance and trust in God Almighty. Therefore, in this article, the cultural characteristics of immigrants and its reflection in the Qur'an and hadiths have been discussed, and the method of this research is a library. Attempts have been made to examine various cultural dimensions and the relationship between the status of immigrants and the impact of their presence in society.

The materialistic and mono-material view of the world and man may be the solution to the material problems of man in the present element, but there will be additional problems in the field of meaning and giving meaning to life, which is far more problematic than material deficiencies, so that the crisis It creates a bigger one called "crisis of meaning". Because the advancement of technology takes the world towards becoming a global unit and brings it to globalization, and this issue changes and transforms the society with the light of spatial distances, cultures and identity, which results in the confusion of modern man. On the other hand, a careful examination of the holy texts in religions indicates that all religions, both monotheistic and non-monotheistic, have the motivation and mission of globalization in the content of their teachings, and this globalization of religions is different from the globalization of modernity, which The saviorism component creates a hopeful view of the future. So paying attention to saviorism and focusing on this thought has an influential role in facing the crisis of the meaning of the modern era and draws a bright future for humanity. But only a hopeful look at the future is not enough and it requires a proper examination of the belief in saviorism in order to prepare the foundations for the globalization of religions with a correct understanding of this issue and prepare the ground for the emergence of the savior of the end of time.

Nadba prayer is one of the famous prayers with the theme of supplication from the last savior of mankind. The evidences about the role of humans in the Mahdavi culture are given in verses from the Quran and supplications. In this prayer, sentences and words from the Qur'an are mentioned. The current research, with descriptive-analytical method and based on the Quranic teachings in Nadba prayer, has explained the indicators of the cultural dimension of the emergence of Imam Zaman (A.S.). The results obtained from the research are as follows: 1. The content of Nadba prayer in the form of four verses "Praise and Blessings", "Thanai Barqaza", "History from the beginning to evolution" and "Istghasha and Taalab" and by expressing eloquent, epic content. and emotional, it deals with the history of the Shia struggle and in the departure of Imam Zaman (peace be upon him), it can provoke the punishment of people in the direction of reforming the social situation and fighting against oppression and corruption, and it can be the basis for the emergence of that Imam; 2. Nadba's prayer considers the need for a divine leader for the Islamic society and the need to save people from wandering and darkness with the help of the divine leader and forgetting the divine commandments as indicators of the active dimension of the emerging culture; 3. The factors that create the background for the appearance are the issue of knowing the Imam of the Time (AS), knowing the duties and acting on them, and being obedient and sacrificing.

People's awareness of the honesty of the people who claim the divine position depends on the statement of rational and narrative reasons. The Holy Prophet (PBUH) stated numerous narrative and intellectual reasons about the twelve imams (a.s.). In addition, each of the imams (a.s.) also stated reasons for the righteousness of the next imam. Regardless of the arguments put forward by other infallibles in this regard, every imam has sometimes referred to hadiths from the Prophet (pbuh) or previous imams and sometimes based on rational arguments and introduced himself as the Imam and successor of the Prophet (pbuh). The current research, which used the library method in collecting the materials and the analytical method in the field of thinking, seeks to know what the behavioral process of the imams (pbuh) was in using rational evidence to prove their righteousness. The findings of the research show that the imams (a.s.) have gone through the following five processes in expressing rational arguments to the temporal relationships and the perceptive level of the audience: expressing merit towards the caliphate, trying to preserve values, increasing knowledge, scientific superiority, expressing superiority in establishing World monotheistic government.

The issue of takfir is more theological than jurisprudential and its origin is also a belief. . In the beginning of Surah Al-Baqarah, God has divided people into three groups: believers, infidels, and hypocrites, and for the complexity of the character of hypocrites, he has paid attention to their characteristics. (Fazha) is an acquittal because the beginning of it is God's hatred of polytheists, repentance is because in this surah there is a lot of talk about repentance, and it is called (Fazha) because different verses of it express scandal. And the shame of the hypocrites and the veiling of their beliefs and actions. In this research, it is investigated whether a hypocrite is an infidel and outside of Islam? Or does blasphemy have a general meaning? (Hiding the truth) Some believe that external Islam is enough for a person to be a Muslim, and inner faith is not necessary. From this point of view, a hypocrite is a Muslim and can inherit and marry a non-Muslim. Others believe that the mental concentration of Islam is his inner faith and beliefs, and external Islam is not enough. As a result, a hypocrite is a disbeliever, the rulings and effects of disbelief apply to him, and the right to citizenship in the Islamic society is taken away from him, and he has eternal punishment in the hereafter. However, in the field of behavior and actions such as hypocrisy, it is different from the term kufr and it does not mean leaving Islam.

Immunity of Imamat is among old issues in words of Islamic. Inspite of its abundant emphasises and argumentations and presume as divine office along with prophecy, it is still target of literati's spates and doubts, so that recently Miss Lambton, with the claim of studing historical Shia's thought, try to introduce the issue of Imamat's infallible leaders as lack of historical origin, and presents it as the result of exaggeration in exaggerator's believes. In second century' s recent with a little adjustment gradually has been Shia's dominent thought by Shia theologians. She claims that believe in Imam's immunity couldn't attribute to any Imams, companions f Imams and even the whole Shia in the first century. Analysis of the mentioned claim and it's presented evidence shows lack of true and rational analysis of evolution of Shia's intellectual principle. Its analysis and criticizing shows that she has confused between evolutionary process in Shia's intellectual principle and development in intellectual principle from summary to detail. The aim of this research is to know Miss lambton's confusing and error with disquisition in her words and phrases in the book of government and regimen in Islam. Attaining this aim is feasible in the shade of exact analysis and discription of her words and her orientalist' s fellow with collecting datas in library. The result is proving her's confusing and error in understanding Shia's theology thoughts and its defenders.

The purpose of this research is to examine the critical confrontations between Sinavi philosophy and Ash'ari philosophy in psychology and its effect on the position of each on the issue of resurrection. In order to defend the doctrine of incarnation, the Ash'ari theologians established their theological eschatology by adopting the approach of physicality of the soul and matching it with the teachings of revelation. Ash'ari's view was criticized by Ibn Sina. Ibn Sina, by formulating a new nature of the science of soul in theology and natural sciences, achieved a new result in the unprovability of metaphysical rationality and the rational proof of metaspirituality. The present study, with descriptive and analytical method, in addition to reflecting the views of each, has dealt with Ibn Sina's critical encounter with Ash'ari in psychology and eschatology. Ibn Sina opened new horizons in philosophy by creating a logical relationship between intellectual achievements and the appearances of the holy Sharia.Acceptance of physical resurrection included in Sharia and proof of pure spiritual resurrection are among these cases. With the aim of harmonizing the theological foundations and the appearances of the Sharia, Ash'areh also took a similar path with Ibn Sina, which led to the proof of the resurrection. Finally, as a result of the theoretical frictions between Ash'ari and Ibn Sina, their different views on resurrection have been formed.

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to delineate the identity of ideas. Rather, it is attempted to trace these ideas in ancient Iran. In addition, to avoid a confusion of ideas as well as a historical survey of the circulation of mystical ideas amongst the mystics, only Ibn Arabi’s mysticism (as a point of theoretical mysticism amongst the Muslims at which mystical ideas are systematically conjoined) was selected and discussed in this paper. In addition, the term ‘theoretical’ tends to omit ‘practical’ mysticism. In this paper, some of the macro-notions which are the foundations of the Muslims’ mysticism including names and attributes, immutable entities and the world of imagination, the perfect man, and the oneness of being (which is the heart of these concepts) are investigated. Before this, their parallel correspondences in Iranian philosophy, i.e. Amesha Spentas, Zurvan, Faravahars, and the primitive man are discussed. It will be concluded from all these discussions that the main foundations of the Muslims’ mysticism are more or less a exegesis to Iranian philosophy.

Today, coronary heart disease and the consequences of its outbreak are a threat to mental health and the underlying cause of coronary anxiety disorder virus. And be considered social. Therefore, paying attention to the functional consequences of religious beliefs for preventive knowledge, and how to deal with this tragedy, as well as reducing the pain and suffering of patients, is a valuable guide. This article, using library and documentary data in descriptive-analytical and functionalist methods, examines some of the most important principles of human soul perfectionism from a monotheistic perspective, which can have a positive effect on promoting the mental health of Crohn's patients. This qualitative research, while explaining the nature and truth of religious faith, shows that increasing the level of resilience and preventing psychological stress caused by acute illnesses such as Quaid 19, in the light of trust in God and patience. It is associated with diseases.

The many verses and narrations that have been introduced about the doctrine of the previous worlds have led Muslim thinkers to theorize about it throughout history. Transcendent wisdom, as an epistemological system based on philosophical methodology and inspired by pure religious teachings, is not removed from this rule; Therefore, Mulla Sadra has expressed a special theory about the previous worlds and the way of human presence there. He believes that human beings at a rank (not a time) before appearing in the world had intellectual identities that were pulled out from the back of their intellectual fathers and with the intuition of God's lordship, they said "yes" with the language of the present and made a covenant. In the Shia traditions, two worlds of "spirits" (spirits without a body) and "Zar" (spirits with will and perception) are clearly mentioned. But one of the theological-epistemological consequences of believing in this doctrine is the issue of nature. According to the theory of Sadr al-Mutalahin, presence in previous worlds has no effect on the discovery and quality of this truth in humans; Because nature is a special human creation that is common and the same in all human beings. But according to Shia traditions, human nature is the result of his presence and knowledge in previous worlds; Therefore, first of all, human natures are not completely the same, secondly, human discretion and choices play a role in the formation of his nature, and thirdly, some natures are praised and others are condemned.

"Social monotheism" which is a novel approach to understanding the most fundamental doctrine of Islam, i.e. "monotheism", and supports the theoretical foundations of the realization of a monotheistic society, has various functions that need to be addressed due to their significance and the lack of research in this regard. Among the theoretical functions of social monotheism is its impact on Islamic sciences and their philosophy, which this article seeks to explicate, taking an analytical view, using library data, and focusing on a social comprehension of monotheistic verses. The findings of this article which is based on an analytical approach and the library method, prove the hypothesis that the dominance of the social monotheism discourse over the academic atmosphere of seminaries and universities, by influencing the topics, goals, and objectives of Islamic sciences such as theology and mysticism, may pave the way for transformation in these sciences and this article touches on its evidence and some instances. The result is that with the social reading of monotheism, Islamic sciences can be revised with a new monotheistic approach and in accordance with the needs of contemporary Islamic societies.

The most important source of Islamic religious teachings is the Qur'an, whose interpretation and study of chapters and verses has been the focus of discussion in scientific and religious circles since the beginning of Islam. One of the most important surahs of the Qur'an is surah Hamd, which religious scholars and commentators, even if they have not interpreted all the chpters and verses of the Qur'an, have paid special attention to the interpretation of this chapter and explained it with various methods. Imam Khomeini as one of the influential personalities in the last century and Allameh Tabatabai, one of the prominent commentators of the Holy Quran, have been considered in various ways and one of the prominent examples of Imam Khomeini's works is the interpretation of Artistic interpretation of Surah Hamad. In this research, which is in the form of library, analytical and descriptive methods, the characteristics of Imam Tafsir's interpretation in this field are examined and the differences between their interpretations and Allameh Tabatabai's interpretations are explained. One of their differences is the different methods of interpretation in this surah.

The Prophet of Islam (PBUH)’s infallibility matter has a deep stem in Quran verses. From the First Days of Prophet’s prophecy opponents and antagonists were tried to offend his holy character. Because of that, they provided some doubts and uncertainty from Quran verses to downgrade the position of him and find the religious reason for their wrong thoughts. Besides that, the misunderstanding of some Quran verses causes controversy among Muslim’s wisemen. Therefore, the present research has done by library method in order to find the Prophets infallibility doubts and uncertainty from different sources. We used content analysis to categorize those founded doubts and certainty to set for general and private examples .the general examples include past sins, future sins, ask for forgiveness and the private examples include, Receiving and communicating revelations such as the legend of Gharaniq, and the field of action of revelations is divided into the execution of rulings, family issues, moral issues, and issues of political rulings. According to the verses, narratives and viewpoints of commentators and philosopher have criticized these doubts.