جواد ایروانی

The share of "writing hearts" which is specified in verse 60 of Surah Towba is a strategic ruling that can be used to gain the support of various individuals and groups in order to advance the goals of the Islamic government at the national and international level. Some opponents are trying to induce in this way, why should it be taken from the working class of the society (farmers and ranchers)? This article is organized in an analytical-descriptive method and two basic questions have been answered based on library sources. "What is the role of the authorship of Qulub in advancing the goals of the Islamic government at the national and international levels?" And "What are the sources of funding for the contribution of the writing of hearts?"And this result has been achieved that this share can be used to help powerful non-Muslim countries, help weak countries that are kept influential and support liberation movements in line with advancing the goals of the Islamic government, and the source of its provision is not dedicated to zakat. And by examining the traditions and life of the Prophet (PBUH), it is also possible to use Anfal, Fi' and Khums, and also by examining the evidence, we have come to the conclusion that the share of "Fee Sabil Allah" is also common as one of the expenses of Zakat, and it is used in In the direction of "writing hearts" you can benefit. Therefore, the raised suspicion is unfounded.

Prophets of God, upon the definitive establishment of divine punishment for disbelievers, have consistently shown absolute submission and have never resisted God’s decree. However, two Quranic cases have been interpreted by some exegetes as signs of disagreement with divine command; Prophet Noah’s (pbuh) plea regarding the fate of his son and prophet Abraham’s (pbuh) intercession on behalf of the people of Lut. This research employs a library-based approach and a descriptive-analytical method to examine these two cases by analyzing relevant exegetical views and Qur’anic verses. The research proceeded by first extracting all relevant Quranic verses concerning the interactions of these two prophets with disbelievers, followed by a systematic exegetical and interpretive analysis. Findings indicate that Prophet Noah (pbuh) was unaware of his son’s spiritual state and did not request exemption from punishment but rather sought clarification. Likewise, Prophet Abraham’s (pbuh) argument, given the commendable attributes ascribed to him in the Qur’an and his lack of certainty regarding the punishment, is interpreted as a praiseworthy effort motivated by compassion and a desire for guidance. Accordingly, neither case constitutes a breach of prophetic infallibility (Iṣmah) and personality, nor do these actions contradict the broader ethical and theological framework governing prophetic conduct.

Shi’ites have always paid attention to shrines and have made many constructions at the graves of divine saints. There are different opinions about the shrines' decoration and gilding. Some believe that it is undesirable to spend money on decoration, based on the traditions of prohibiting mosques decoration and the traditions of avoiding extravagance and promoting simple living. This group also emphasizes the priority of eliminating poverty and strengthening the economic foundation of the Islamic society. On the other hand, the supporters have cited the verses and traditions related to the honoring of rituals and the construction of mosques and shrines. They consider decoration as a tool to strengthen religious and cultural identity, create a spiritual atmosphere and pay attention to the purposes of religion. This research was carried out in a library and descriptive-analytical method and its achievements show that it is desirable to decorate shrines in moderation according to the needs of pilgrims and its social and political effects.

The “resistance economy” is a prudential and restorative economy that has an active role, not passive and neutral, not subject to the hostile activities of international miserliness side, and a clear passage through domestic problems and crises caused by economic chaos. The purpose of compiling this work is to examine the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth. Therefore, this article answers the important question that what are the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth? This research is of library type and with content analysis method. The required data have been collected and analyzed and compiled in order to answer the research question. The findings of the issue show that strategies such as maintaining economic independence, increasing the economic authority of the government, balanced economic development, and the like are available in the form of rational, logical and divine strategies within the sharīʿah (Arabic: شریعه) and can be systematically implemented in the form of operational systematization, which in this study we will explain them from the perspective of the Qurʾān and ḥadīth.

The Holy Qurʾān presents individual actions as being based on one’s “shākilah” (Arabic: , disposition), which has led to a variety of interpretations and conclusions. If “shākilah” is rooted in the creation of the individual, the diversity of human natures and a form of determinism in the manifestation of behaviors may be potential outcomes. Conversely, if “shākilah” is a self-constructed phenomenon, uncovering the underlying factors and influences will become significant. This article aims to explore and articulate the concept and purpose of “shākilah,” as well as the factors contributing to its formation, utilizing a descriptive-analytical approach. The study’s findings indicate that human shākilah represents the self-constructed moral personality and secondary temperament of an individual, shaped by a variety of influences, including genetic factors, hereditary traits, personality backgrounds, instincts, innate tendencies, intellectual abilities, social environment and culture, as well as the individual’s element of free will and choice. Therefore, while determinism in actions is dismissed, the role of ethics and education in shaping “shākilah,” as well as the reciprocal influence of “shākilah” on behavior, clarifies the issues of intention and its purity, as well as the concept of eternal life. The results of this research have clear implications in various fields of Islamic studies, such as determinism and free will, eternal life (immortality), the nature and philosophy of ethics, educational sciences, and some issues in moral theology, including sincerity.

The deficiencies in the humanities have necessitated the transformation of these disciplines into Islamic humanities within Muslim societies. A fundamental aspect in its realization is the nature of the relationship between science and religion. The central question of this paper is as follows: Which types of approaches to the relationship between science and religion provide the necessary foundations for the realization of Islamic humanities? Since the evaluation of this matter is feasible only when various approaches are organized based on a scientific and consensual criterion, the division criterion was selected based on the four logical relations, and the overarching perspectives within each relation were presented and critiqued.This study was initiated using a library-based method and continued in the form of an analytical and critical approach.This research demonstrates that approaches leading to contradiction, equivalence, or absolute generality and specificity between science and religion hinder or limit the realization of Islamic humanities.According to the reasons mentioned in the text, the methodological interference approach, by providing a precise definition of science and religion, correctly placing explanatory and normative propositions, and utilizing multiple methods in the derivation of sciences, yields positive results in the realization of Islamic humanities during the transition from secular sciences.

The Women's self-objectification phenomenon is created by a false idea, which the woman looks at herself from an external observer perspective and she is involved in extreme and permanent examination of her appearance. Western researchers have discussed women's self-objectification's devastating effects and consequences and have provided strategies for prevention and treatment from psychology and sociology perspective. But in their research, there are no strategies derived from the religious worldview and the resurrection of the Qur'an, which is an effective factor in strengthening self-knowledge and confrontation with self-objectification. Therefore, the main issue is to investigate how to deal with self-objectification through spiritual self-care based on Judgment Day. Believing in the revelations and reciting the Qur'anic interpretations of Resurrection with the word "day" has led to the true image formation of the Resurrection in the mind and has a fundamental effect on the worldview. The interpretation of "Judgment Day" also encourages people to refer to their own soul and will lead to self-knowledge, calculation and meditation on the soul. This internal care prevents a person from paying too much attention to the body and its appearances, and as a result, the women’s self-objectification is prevented or treated.

Historical reports indicate that the concept of "faith and belief in God" has faced many challenges throughout history by atheists and atheists. Even today, with the development of means of communication, especially cyberspace and social networks, the attack on faith and belief in God by opponents and deniers of God is carried out with different tools and methods before. Atheists are one of the groups that draw thousands of people by designing and spreading suspicions in cyberspace and trying to weaken the foundations of theism. One of the areas that has been invaded by atheists in cyberspace; It is a matter of God's creation. The atheist believes that the world is "self-created" and "self-creating" and in this age, empirical knowledge can explain the cause of the world and we no longer need to resort to God's creation in terms of how the world came into being and the origin of existence; The present article, which is organized by the library method and descriptive-analytical method, tries to express the principle of God's creation and the methods of proving it in the Holy Qur'an, such as the method of reasoning, reasoning, questioning and comparing the doubts of atheists in Cyberspace respond

The media is an important tool of psychological war which can influence thoughts, feelings and behavior in the society with various methods. Therefore, the domination system in its media widely uses false news and lies to deceive the audience and impose its will and goals. Now, there is a question: Can the Islamic media also use this tactic in the media war when necessary? In general, can political expediency in order to reach sacred goals be a license to ignore part of moral and religious principles and rules? This research, which is organized in a library and descriptive-analytical method, investigates the alleged and possible evidence of this authorization. The theft accusation of theft by Yusuf (A.S.) to his brother in the Qur'an, indicating the permissibility of deception in war, the "important and more important" law and the issue of maintaining the government, as well as verses indicating providing forces, intimidation of the enemy and confrontation are the same as the main reasons of the aforementioned claim. The results show that none of the aforementioned evidence can prescribe lies and deception in the media war, and the permissibility of deception is only limited to military war and related propaganda.

Mercy and kindness is one of the attributes of the Almighty God, which negation of the pure Yazdan is like giving in to the imperfection, deficiency and non-existence in the realm of his existence. On the other hand, our belief based on the verses of revelation is that the essence of creation is based on God's compassion and kindness, and many verses of the Holy Qur'an remind us of many manifestations of His kindness. Among other things, honoring and respecting servants, favoring servants, covering faults, the method of preaching, giving good news and giving hope, warning, accepting repentance and delaying the punishment of servants prove this truth. This is despite the fact that many atheists, in their works and writings, especially in the virtual space, by inserting certain doubts, are against the truth of God's kindness and mercy, and by publishing their ideas on social networks, they try to present an image Fierce and terrible from God, they have believers. The present article, which is organized in a library method and a descriptive and analytical method; He tries to answer the doubts of atheists in cyberspace on this issue by explaining God's kindness and its manifestations in the Holy Quran.

The focus of the Holy Quran is on the dignity and rights of women. However, it may be understood that the confirmation of a kind of tyrannical domination of man over woman from the appearance of some verses is understood and this point has raised doubts in this regard. The complete obedience of a woman to her husband, female bondage in the hand of man, superiority of man over woman (male chauvinism), and the permissibility of husband’s oppression to his wife are concepts that are raised in the form of misgiving (doubt) and criticisms of the Holy Quran in the context of women’s rights and dignity. The subject matter of the permissibility of marital relationship with married slave women and the complete authority of men in this field as an example of the mentioned totality is another misgiving in this regard. The necessity of discussion is that the mentioned misgivings, in addition to the unfair accusation against the Quran, have targeted the basis of the beliefs of Muslims, especially the younger generation, regarding the truth of the Quran. This article has answered the raised misgivings in a descriptive-analytical and library method. The findings of the research show that a woman’s obedience to the husband is only within the limits of the husband’s right and in return, the husband has a responsibility for his wife’s rights. The findings of the research show that a woman’s obedience to the husband is only within the limits of the husband’s right and in return, the husband has a responsibility for his wife’s rights. The “mutual rights of husband” and the duty of each other corresponds to the other. Men’s “superiority” over women is merely in greater bodily power, the dominance of intellect over emotions, and spiritual authority. The Quran has blocked the source of slave production in order to abolish slavery and provided ways for the gradual liberation of existing slaves and the regulation of human relations with slaves. As the enslavement of war prisoners is not supported by any strong reason. The verse: “And [marrying] married women is [forbidden to you], except [excepting your slave-women] for those whom your right hands possess [due to war with their unbelieving husbands through captivity] (Arabic: والمحصنات من النساء إلا ما ملکت ایمانکم, Sūra al-Nisāʾ 4:24)” from which the permissibility of marital relationship with a married slave woman is understood and it also means that annulment of marriage contract of a slave woman after the possession of the slave woman is her master’s discretion and he can create a relationship with her as a wife, or confirm and continue his marriage contract after ʿidda (Arabic: عده, period of waiting).

According to verse 60 of Surah Tawbah, one of the expenditures of zakat is "Ta'alif Qoloub (to attract the hearts of those who have been inclined towards Islam)". According to the hadiths and the lifestyles of the Fourteen Infallibles, the most important function and effect of zakat expenditure is to incline the hearts towards Islam and to stabilize weak-minded Muslims. This has caused some opponents to find fault, raise doubts, consider this share as a kind of financial greed, and bribe to buy faith and consider this as the Prophet's inability to present convincing and logical proofs to be the reason for legislating the share of "Ta'alif Qoloub". None of the articles that have been written about the share of "Ta'alif Qoloub" has analyzed the reasons for the legalization of Ta'alif Qoloub in Islam, and they have paid more attention to common jurisprudential issues and some political issues. In this regard, the necessity of discussing and answering this doubt is fully clarified. This article has analyzed and answered this doubt through the analytical-descriptive method and by referring to library sources and using the verses, narratives, and viewpoints of famous commentators. The distinguishing feature of this article from other articles written about the share of "Ta'alif Qoloub" is in addressing the criticism and answering the doubt. The finding suggests that paying this share is a kind of providing the context for hearing the message of Islam based on human's natural love for wealth

The application of "حرث" to women in verse 223 of Surah Al-Baqarah brings up the issue of objectification of women and instrumentalization of them for the interests of men; Because based on the appearance of " نسائکم حرث لکم…", it is addressed to men that women are your fields. The idea that a woman is a parasite of a man from the view of Islam is incompatible with many evidences in Islam that emphasize the high dignity of women and consider their piety as the only criterion of human superiority between men and women. the question is to examine the point of view of lexicographers and commentators, This research considers the creation of the mentioned doubt to be due to the lack of sufficient knowledge of rhetorical points, the eloquent simile in Qur'an, which can be defended not only by using ancient literary perspectives, but also from the perspective of modern semantics. it is approved and admired in a favorable way. Because from this simile, prominent concepts such as the position and vital role of women in the survival and growth of the human race and the necessity of a man's special attention to her are learned scholarly.

The word Ta'reez (To speak ironically) is generally used in two cases; First: Addressing a person while another person is intended; This meaning is one of the terms of the science of Rhetoric and has a wide application in the preaching style of the Holy Quran. Second: Saying a word whose appearance conveys a meaning to the listener, while the speaker has another meaning in mind (i.e. Tauriah). This library research, which is organized in a descriptive analytical method, deals with the extent of Ta'reez in the Qur'an and its role in religious propagation and has come to the conclusion that Ta'reez in the first meaning, although widely used in the Qur'an, contrary to some hadiths, does not state that wherever reproaches, commands and prohibitions are apparently addressing the Messenger of God (pbuh), it is meant to be "addressed to others", but in some cases, it is "praise in the form of blame" and the Prophet (pbuh) is personally intended and addressed. Ta'reez in this sense, has many functions in the field of religious propagation. Among them: expressing love to the audience and eliminating the basis of his violence, accompanying the audience in the best dialectics (Jidal Ahsan), and not rejecting the audience and maximum attraction of others to religion. But the second meaning of "Tareez", despite being attributed to the prophets, cannot be proven in any verse about them, and considering the reasons indicating Tauriah is forbidden except in emergency cases, added with the importance and sensitivity of propagation, should be necessarily avoided by religious missionaries.

The narrations of "deficient of women's intellect" are among the challenging narrations that have become the origin of doubts about the dignity and status of women, and therefore, have been discussed in writings. On the other hand, the aforementioned narrations have joined the issue of "the equivalence of the testimony of two women with the testimony of one man" with the issue of "deficient of women's intellect", whereas there is no such thing in the related verse in the Qur'an, and naturally this question arises, what is the relationship between these two categories? Thirdly, the narrations about intellect in ḥadīth texts also seem contradictory in some ways, including the possibility or impossibility of increasing or decreasing of one's intellect. This research, which is organized by library method and descriptive-analytical method is based on the hypothesis that the correct analysis of the narrations of deficient of women's intellect, its connection with the issue of women's testimony and consultation with women, and the elimination of some apparent conflicts is based on the analysis and correct explanation of the "usages of the word intellect" in narrations presented in this research in a well-reasoned manner. The findings of the research show that intellect has three important uses in narrations, and acquired intellect and experience, the third use, is the purpose of narrations of deficient of intellect and this meaning has nothing to do with the value and status of women and valuation in this field.

"The contribution of the hearts" which is specified in verse 60 of Surah Towba, like other divine commands, has goals and wisdom, the investigation of which is the solution to many religious, economic, social and political issues of the Islamic system and society, and a soft power for Advancing its goals is considered. In this article, the wisdom and goals of this ruling have been investigated using the descriptive analytical method and citing the library sources, using the traditions and opinions of commentators and jurists of the Islamic world.From their point of view, the goals and wisdom of the legislation of Sahem Taalif Qulub are: to incline the hearts to Islam, to stabilize weak-minded Muslims, to incline the border dwellers to repel enemies and to attract the support of various individuals and groups in line with religious and national interests. On the other hand, there is no doubt that financial bribery to make people religious cannot be approved by Islam. Therefore, the aforementioned goals must be returned to two cases so that the suspicion of paying money for the purpose of greed is not raised; First, attracting love for the benefit of Islam and Muslims, and second: "creating a spiritual foundation" for leaning towards Islam.

One of the claims against the Qur'an is the lack of social systems, including "economic system" as a specific and systematic epistemic, insightful and scientific organization about the economy in the Qur'an. This article which is organized in a descriptive-analytical and library method, aims to answer this claim and provide a brief presentation about the "Economic System of the Qur'an" and explain it and its scope. The findings show that the Qur'an explained the basics and general frameworks of human sciences due to its comprehensiveness in the field of its mission, i.e. "man's guidance". However, natural sciences, as a prerequisite for progress and prosperity, are placed in the realm of "Quran's demands from humanity" and not the Qur'an's mission. Economic knowledge in its broad sense includes two parts; economics as a science, which deals with cause-and-effect relationship based on experience, refers to the "Qur'an's demand from humanity". The part related to worldview and anthropological foundations, scholastic foundations, economics' law and ethics, as well as the discovery of those cause-and-effect relationships of economic relations that are beyond the scope of human experience and knowledge, are included in the "Qur'an Mission". A case comparison between one of the economy sub-systems as an example shows the superiority of the Qur'an's economic system over the human thought's products.

The Qur'an's condemnation of "Takathur" along with the condemnation of accumulation of wealth and contempt of the world, and the narratives of quantitative limitation of ownership, have raised the doubt that religious teachings have a negative approach to the production of wealth and capital accumulation, and the reflection of this approach in Muslims' culture are some of the factors behind their backwardness. Whether economic growth or development is not possible without the production of wealth and massive investments. This study, which has been organized by library method and descriptive-analytical method, seeks to correctly analyze the teachings related to reproduction and answer the mentioned doubts. The hypothesis of the study is that "Takathur" is basically a cultural and moral category and is different from the economic issue of wealth production and capital accumulation. The findings of the study suggest that religious teachings, along with the warning about Takathur, emphasize the production of wealth and capital, and the cultural, ethical and economic approach to these categories are in line with each other; As the condemnation of the world refers to "insatiable lusts", "comparing this world with the hereafter" and "extreme attachment to the world" which does not conflict with investment and wealth production. In addition, the quantitative limitation for ownership cannot be proven, and the reference to hadiths in this regard can be criticized.

Giving a share of Khums to the holy prophet’s family and allocating half of Khums to the poor and orphans and Bani Hashim Ibn Sabil (travellers in need) has stablished the specious argument of injustice specially Khums from the view of Shi'a includes an enormous properties whereas Zakāt (Arabic: زکاه) includes a narrow property. This paper which has been conducted in a descriptive-analytic method and library method aims to answer this specious argument. Findings show that Khums categorically including the share of Imam and al-sādat or Share of needy Sayyids (Arabic: سهم السادات) belongs to Bayt al-Mal (Arabic: بیت المال the public treasury of Islamic state) and the budget being directed by the religious leader of the community and Imam and governor (leader) only can take possession of it. by this source needy Sayyids are financially supported and the rest is paid for Islam and the benefits of Islamic society (because of being Islamic society). Therefore, the problem “discrimination for allocating half of Khums to Bani Hashim” is not true. The predicated part providing for the needy and poor Sayyids merely is given to the needy and poor Sayyids within the normal range and the amount of their need. There is The ambiguity in discrimination for allocating a share of Khums to the family of the holy prophet that one share of khums belonging to the whole family of the prophet but according to Shi'a fiqh this share belongs to twelve Imams (Arabic: ائمه) and it is a kind of the government budget. the evidences of the generalization which states that half of Khums belongs to the poor (both Sayyids and non-Sayyids) all are criticizable and the unconditionality of verse (ayah) is conditioned by hadiths and the unconditional hadiths which are in this ground like the verse are interpretated to be conditional.

It is possible that the weak and invalid movables, with their unstable content, created a mentality for the commentator that would confuse him with Israelites and forgeries. The story of "Satan's touch" on Job and his "symbolic punishment" has also provided a basis for storytelling and the rise of storytellers, so that even influenced by them, "jurisprudential rules" have been deduced and attributed to the Qur'an. The present research has been organized in a library method and descriptive-analytical method, has reviewed the transmitted in this field and their effect on interpretive views. The results of the research show that "Satan's touch" has a general meaning that includes harming the body and other matters belonging to Job, tempting him to weaken his morale and psychological harassment, and inciting people to slander him. There are also numerous, conflicting, and difference accounts of Job's "symbolic punishment" that do not clarify the nature of the story and even cast doubt on the fact that the punishment was about Job's wife. Therefore, the inference of rulings such as "permission to punish a woman for discipline" and its attribution to verses is unstable and rejected. Rather, these verses are used as a kind of "jurisprudential tactic" to solve problems in certain situations, which is briefly discussed in the text of the article.

The relationship between theology and the experimental sciences is a subject that has a long history in both fields. In this process, some people who believe in religion consider the value of human knowledge only in the harmony of that religion. On the other hand, with the monopoly of cognitive methods in the experimental experimental sciences, some consider religious teachings to have no rational validity. The present article, with a descriptive-analytical method and using library resources, intends to recognize the relationship between science and religion based on a selected definition of their scope. And then to deal with the view of Shiite theology about epidemics and solutions and its limitations. According to the findings of this paper, the concept of conflict will be conceivable only between religious knowledge and scientific knowledge, not the essence of religion and science. Also, according to Shiite theology, the system of occurrence of the events of existence is based on fixed laws that are effected by material and spiritual causes. Therefore, the methods of dealing with phenomena from the perspective of Shiite teachings are divided into two categories: micro-based advice and spiritual solutions. As a result, the combination of these methods leads to the synergistic role of religious knowledge with empirical knowledge in improving human biology.

The identity of Islamic denominations is closely tied to the Quran and its exegesis. Moreover, the core identity of the Quran is nothing but monotheism. In this research, we deploy the library method to study prominent, selected Shiite, Ashʿarite, and Muʿtazilite exegeses of the Quran, establishing that the most authentic idea and process of approximation between Islamic denominations is the monotheistic theory of approximation. Accordingly, just like all other Islamic doctrines, approximation is originated from monotheism, figuring in a world of concepts with a central role by monotheism around reason and wisdom. This theory has at least two outcomes: first, it makes no sense to negotiate over explicit monotheistic texts, but as for apparent meanings and ambiguous phrases of religious texts, one might seek harmony and reconciliation. Moreover, differences result from contradictions or conflicts. As long as such differences do not contradict the belief in monotheism, they are included in the scope of approximation and reconciliation, and when such a contradiction occurs, approximation makes no sense.

The expansion of economic interactions between the countries of the world has caused the great affectedness of economic from politics and has paved the way for the pressure of powers on non-aligned countries. On the other hand, the stipulation on the pillar of extraterritorial look (outsourcing) along with internalization in the general policies of the resistance economy indicates the necessity of interaction with other countries to achieve this goal. Considering that economic interactions in the international scene are influenced by the foreign policy of each country, the question arises that: what are the exact criteria and frameworks of challenges and interactions with governments and foreign and non-Muslim societies based on the Qur'an and Sunnah (Arabic: سنه)? In particular, there are challenges in the tradition (Sunnah Arabic: سنه) of the Prophet (ṣallá Allāh ‘alayhi wa-sallam) with polytheists and resistance against their economic sanctions, as well as interaction and agreement. This article, organized by library method and descriptive-analytical method, tries to analyze the prophet’s (ṣallá Allāh ‘alayhi wa-sallam) tradition (Sunnah Arabic: سنه) in this regard while providing the exact course and limits of challenge and interaction, based on the teachings of the Qur'an. The research findings show that the elements of enmity (hostility), hegemony (domination), guardianship [It is explained in the text] and facilitating in Islamic principles (uṣūl) and rules (religious law) determine the limits of interaction and otherwise, the Islamic ruler can have more facilitation and interaction conditioned (depend on) to the observance of public interests.

The intention (Niyyat) of sincerity (not hypocrisy) is the condition for the correctness of compulsory obligations and the condition of rewarding for any behavior. But is the intention of sincerity in action and avoidance of the material distractors of hypocrisy directly under the control of the individual, or are only the grounds and preconditions at the discretion of man? This research, which is formed by library method and descriptive-analytical method, tries to answer this question. The findings of the research show that the intention of sincerity, or the opposite point: hypocrisy and worldly vices (distractors), arise from the inner goals and desires of the individual, and these goals and desires, in turn, are the product of self-made moral structure and penetrated dispositions into his or her soul. As a result, the realization of the intention of sincerity (Purity of faith) can only be achieved through a positive moral structure (schema) and the goals and desires based on it. Therefore, it is impossible to merely imagine the intention of sincerity without providing the ground for it, and in this sense, the intention of sincerity is not under the control of man, and only its preliminaries and grounds are at the discretion of the individual.