mohammad ali mohiti ardakan

One of the most central ideological principles of Islam is the belief in monotheism. This belief has an effective role in the formation of the thoughts and actions of the religious community and will entail demands on different moral, social, cultural, economic and political levels for the individual and the society. Considering the various dimensions of monotheism and its various requirements in different fields, in this paper, the political requirements of monotheism in ownership from the perspective of Ayatollah Misbah have been discussed in a descriptive-analytical way. Based on the obtained results, the legitimacy of the government, the acceptance of the political system based on the Guardianship of the Islamic Jurist (velayat-e-faqih), the necessity of obeying the laws of the divine laws, the anti-value of the war over the presidency, attention to the independence and freedom of the country in foreign relations, preserving the social property of individuals and the regulation of human freedoms is one of the political requirements of monotheism in ownership from Ayatollah Misbah's point of view.

"Affirmation of Divine Unity" is one of the common principles of all divine religions and the most important principle in the Islamic teachings. The correct understanding of the relationship between monotheism and Mahdism as another common principle among all religions, is an important factor for a correct orientation of the ideology. The purpose of the present article is to investigate and analyze the relationship between monotheism and Mahdism from the perspective of Ayat-Allah Ṣāfi Golpayegāni who is one of the thinkers in the field of Mahdic studies in the present era. This research, which is organized by the "descriptive-analytical" method, after explaining the mutual relationship between Monotheism and Mahdism, undertakes to analyze and categorize it. In the role of monotheism on Mahdism, having a monotheistic vision and believing in practical monotheism can be considered as the most important ground for the formation of the Mahdavi global society. On the other hand, consisting of Mahdism on both theoretical and practical aspects of Monotheism, the realization of Mahdavi society through Monotheism, orientation towards global unity; It is one of the most important roles of Monotheism in the field of Mahdism. To strength the belief in the Mahdi and help him strengthens believing in Monotheism and practice its principles, and promote Monotheism in the society. Being the gate of Divine knowledge, also the expansion and elaboration of the knowledge of God by the Imam, the universal authority of Monotheism in the age of Appearance, the realization of the Monotheistic goals of Islam, and the complete manifestation of the blessed Divine names and God’s Vicegerent on the Earth, are other influences of Mahdism on Monotheism.

Politics, like other human phenomena, is based on theoretical foundations. In its paradigm of faith, political theory is based on the obligation-centered principle. The current research is an attempt, based on the intellectual system of the contemporary political thinker, ʿAllāmeh Muhammad Taqi Miṣbāh Yazdi, to analyze the aforementioned principle after clarifying its concept and to illuminate its relationship with “consequentialism” in his thought. The findings of this descriptive-analytical research suggest that although, according to the theory of ‘necessity by analogy’ in the philosophy of values, consequentialism should be considered the correct theory in faithful politics, the consideration of the duality of outcomes and their non-exclusivity in material and superficial results, the inadequacy of mere activism of the political agent for achieving results, and limitations in human understanding of all outcomes, interests, and real benefits and harms, hint that there is no contradiction between consequentialism and obligation-centered principle. Therefore, it can be concluded that the statements of the two Grand Leaders of the Islamic revolution, Imam Khomeini, and Imam Khamenei, regarding duty-centred principle are not only compatible with the philosophical principle of consequentialism but are evaluated in line with this principle. Consequently, a faithful politician should first and foremst correctly identify duties, and, free from any pressure or political motives, pivot around the truth based on legal proof, and act according to obligation (duty) to promote real interests associated with it.

Philosophical investigations enjoy special rank amongst contemporary Muslim thinkers. Rational defense of the theoretical foundations of religion is based on the results of these investigations. Undoubtedly, those philosophical studies are successful that have a methodology and are based on research criteria particular to this academic field. Ayatullah Misbah Yazdi, a renowned contemporary philosopher of the Muslim world, in his philosophical lectures and written works, has applied a novel and efficient method in philosophical studies. In this paper, using the descriptive analytical approach, by emphasizing on the famous philosophical work of Ayatullah Misbah Yazdi (Philosophical Instructions), his method is analyzed. Based on the research findings, the stages of methodological philosophy investigation are as follows: paying attention to the gaps and impasses in western philosophical discussions, deep critical analysis of the problem, examining the background, precise understanding, explanation and analysis of the problem, examining the proposed or possible points of view about the problem, paying attention to the outcomes of the points of view, paying attention to the usefulness of the discussion, precisely describing the opponent's point of view and its arguments, paying attention to the origin of the theory, criticizing and examining the opponent's point of view and its arguments, providing a valid argument for the chosen point of view, answering to criticisms raised or can be raised about the arguments of the chosen point of view, answering the related doubts, considering the result, observing the gradual course of the plan, deep philosophical analysis in a systematic way and applying the general rules to the problems of other sciences.

As one true issue documented by the verses of the Qur’an and many traditions, general perception of all beings has called the attention of Muslim intellectuals.  Transcendent philosophy has taken valuable steps in the course of explanation of the presence of perception in all beings; however, the arguments for incorporeality of knowledge has proven a serious obstacle to the demonstration of such a claim.Having adopted a critical approach and a descriptive-analytic method, the authors went to show that those arguments fail to prove an obstacle to the claim. As per the findings, those arguments fail to prove that all kinds of knowledge are conditioned by incorporeality and thus they cannot be an obstacle to the general perception in all beings. When such rational obstacles are gone, we can resort to the revealed arguments for the general perception in all beings, although rational arguments for the claim are insufficient.

"Human and his actions" as a subject of humanities has different aspects that knowledge of each of these aspects can have a significant impact on each of the two descriptive and normative dimensions of the humanities. One of these aspects that has been less discussed and its impact has been less discussed in the humanities is the specific unity or multiplicity of souls. In this article, first, three views on the specific unity or multiplicity of souls are expressed, and due to the differences between human beings in occurrence and survival, the view of "the specific multiplicity of souls" is accepted. Then it is shown that the acceptance of the specific unity or multiplicity of souls is effective in the descriptive dimension of humanities and since the normative dimension of humanities is based on descriptive dimension and these two are two sides of the same coin, the effectiveness of this basis in normative humanities is also discussed. Considering that among the views, "the specific multiplicity of souls in occurrence and survival" has been accepted, it has been shown that the acceptance of this basis is effective in both descriptive and normative dimension of the humanities and causes recommendations and descriptions to be different at least in some The humanities like psychology.

Patience has a high status in the literature of resistance. Islamic teachings are also full of invitations to all kinds of patience, including patience in times of adversity. In this article, we discuss the insightful factors of Hazrat Zahra's (PBUH) patience over adversity. The factors that will undoubtedly draw the roadmap for strengthening the stability in the time of adversity before the companions of that Hazrat. Using a desk-research and analytical-descriptive method this paper s to extract and analyze the insight factors of Hazrat Zahra's (PBUH) patience during adversity. Explaining the imaginary principles of the discussion, we examine the insightful causes of Hazrat Zahra's (PBUH) patience during adversity in four areas: theology, self-knowledge, cosmology, and eschatology. In the field of theology, certainty to God Almighty, recognizing God's presence and support, recognizing divine love and nearness; in the field of self-knowledge the high and sublime knowledge of the Hazrat towards himself; in the field of cosmology knowing the nature of the life; and awareness of the afterlife consequences of patience and resurrection in the field of eschatology are among the most important reasons for the insight of Hazrat Zahra's (PBUH) patience during adversity.

One of the issues that have attracted the attention of scholars is the perception of all beings. This is what the Qur’an provides evidence for. The basic question is how the tasks of praise and testimony can be attributed to the perception that runs through the whole universe. As an attempt to answer this question, the present study uses a descriptive-analytical method to, first of all, classify the pieces of the Qur’anic evidence in this regard and then assess the perception of beings on the basis of the verses about praise and testimony. As the results of the study indicate, perception in the sense of general knowledge or awareness is to be taken for granted by virtue of the semantic associations and the verses about praise and testimony. Of course, as verse 43 in chapter Noor suggests, it is possible to extrapolate perception to all beings. By and large, it is concluded that everything has a certain degree of awareness, but the details or all the aspects this awareness are not and cannot be known to human beings.

One of the important doctrinal issues is the scope of knowledge of the prophets, including the Prophet of Islam (PBUH). Mohammad Shahrour, based on his intellectual foundations, has put forward controversial views in various fields. In the first step, the present study has explained the issue of the scope of knowledge of the Prophet of Islam (PBUH) from the perspective of Shahrour in a descriptive-analytical manner. According to him, the Prophet has three positions of manhood, prophecy and mission, in the first position, there is no superhuman science; But in the position of prophecy, it has the knowledge of the unseen, limited to evolutionary and historical unseen news; The news that can be true or false, and could not be explained by the Prophet to his contemporaries, and is interpreted according to the rule of "stability of text and movement of content" with the advancement of science in later ages. The scope of the Prophet's knowledge as a messenger is also limited. The sole duty of the Messenger is to convey the do's and don'ts that are obeyed or disobeyed by human will, and except in very limited cases, he has no duty to describe them. The present study, explain this view and critically examine it.

The humanities, which explore the human dimensions of human phenomena and actions, have two dimensions, descriptive and normative, each of which has functions. In the descriptive dimension, they define, describe, interpret, explain and predict human actions, and in the normative dimension are responsible for evaluating and directing human actions. The present article, with a descriptive and analytical method, is in a position to answer the question of what effect theism has on the normative dimensions of the humanities according to Ayatollah Mesbah Yazdi And how does this effect happen? The results of the present study indicate that Theism is effective in the process of discovering value as well as in directing the voluntary actions of human beings by influencing the ultimate goal of the theistic person. Because from the point of view of Ayatollah Mesbah Yazdi, the value of actions is measured with the final goal and the orientation of humanities scholars is done according to the final goal; Scholars of the Islamic humanities guid and direct the voluntary actions of individuals in society in order to reach nearness to God, and strictly avoid advising on actions that contradict this goal.

The prediction of the destruction of Israel made by the Supreme Leader, like any other prediction, is based on a set of epistemological, ontological, anthropological, theological and value foundations. The present study seeks to answer the main question: what theoretical basis is the prediction of the destruction of Israel by the Supreme Leader based? The present study, in the first step, deals with the semantics of prediction and its importance and challenges. And it has considered the common value and nature of human beings and in the end, it has enumerated the Qurchr('39')anic evidences of the correctness of the obtained results.

According to Islamic teachings, patience is one of the four pillars of faith and one of the most important moral virtues on which the spiritual development of man in the arc of ascension depends. Undoubtedly, the practical life of the infallibles, including Hazrat Zahra, is the best guide and model for those on the path to nearness to God. Using the library method and the descriptive-analytical approach, the present research provides an analysis of patience in adversities in the life of Hazrat Zahra. Some narrations have divided patience into patience in sin, patience in obedience and patience in adversity. The first two types can clearly be observed in the life of Hazrat Zahra, but since some narrative and historical reports may cast doubt on her patience in calamities, the present paper tries to analyze the concept of patience and provide a correct and clear depiction of her patience in adversities, and introduce Hazrat Zahra as a role model of patience for the world.

One of the important issues in the field of theology and philosophy of religion is the issue of the scope of religion. The present study, by analyzing and explaining the specific language and logic of Mohammad Shahrour in discussing the scope of religion, has examined his views on this issue in a descriptive-analytical manner and with a critical approach. According to Shahrour, religion has a wide scope in the history of mankind, which can be called Islam. Prophet Mohammad (PBUH) is Final messenger and his religion is comprehensive and eternal. In general, from the point of view of shahrour, religion can be considered as having two parts, "is and is not" and "should and should not". This wide range constitutes the content of the prophecy and mission of the Prophet Muhammad (PBUH). From the point of view of shahrour, the verses related to the first part are interpreted and understood throughout history and according to the rule of "stability of text and movement of content" with the progress of sciences, and so-called prophecy extends to the extent of human history. The verses of the second part are also understandable according ijtihad on the basis of requirements of the time. From another point of view, Shahrour has considered the field of tradition in a special and very limited sense. The imaginative and affirmative foundations of Shahrour's view of the scope of religion are seriously flawed, and this view is unacceptable.

Learning rational sciences particularly philosophy plays a significant role in man’s life. In their oral and written works, many philosophers have tried to deal with different dimensions of the issue explaining the necessity to learn philosophy. As a prominent Muslim philosopher, Mulla Sadra has his own particular explanation. This article aims to critically and analytically shed light on the above explanation. Some of Mulla Sadra’s premises seem to be incorrect; the necessity to learn philosophy is undeniable, though. Philosophy is the only means to answer man’s fundamental questions and to clear man’s intellectual doubts. A better understanding of the Qur’an and traditions and the truths of the world owes to philosophy.

Researching in the field of the Islamic humanities has witnessed impressive growth in recent years, and its proponents and opponents have advanced various explanations to support their claim. Regardless of any judgment made about the results of the extensive research in this field of thought, paying attention to the ethics of research in general and keeping of ethical standards in researching into the Islamic humanities in particular is of especial importance. It seems that in attention to this point has made some outlooks; particularly those, opposing the Islamic humanities have difficulty in achieving scientific realism and preserving scientific neutralism. Using an analytical-critical approach, the authors investigate the ethics of research in the Islamic humanities, and, enumerating the ethical ought to and ought not to of this human action, they come to the conclusion that a divinely motivated demand for rights is a central moral principle in this field.

The religious teaching signifying a degree of awareness in all beings and creatures may have a considerable part in guiding human being to happiness. Belief in the teaching as an influential agent for human deeds has an important effect in lifestyle. Most philosophers have not succeeded in proving the comprehensive consciousness of all creatures in history. On the contrary, they have refuted such a claim by some arguments. Transcendental philosophy and its follower have taken great steps as a philosophical explanation of this religious teachings. Using the descriptive-analytical method and the comparative and critical approach, the author has studied the proof of musaviqat as their most important proof in the field. The findings show that the proof has failed to support the claim. However, as described in the paper, with reliance on the verses and traditions of the field, the claim may be proved

The relationship between natural sciences and religion is one of the most important issues that has been raised in recent years with the rise of the discussion of "religious science and the Islamization of sciences". Using the descriptive-analytical method, the present paper analyzes this issue from the viewpoint of Ayatollah Misbah. After examining two general views on the relationship between natural sciences and religion, this paper explains the criteria for the religiousness of science, and in the most important part, through the explanations presented in the paper, it comes to the conclusion that there is not any serious incompatibility between natural sciences and religion, rather there is a considerable mutual cooperation between the natural sciences and religion. Issuance of a decree for scientific subjects, extension of the circle of empirical knowledge, confirmation of science, addition of richness to empirical issues and giving direction to the use of science are some examples of the contribution of religion to science. Identifying the subject matter and providing new grounds for religious analysis, determining the details of religious education, such as the expressing of conditions and obstacles, proving some religious teachings, and leading to a better understanding of religious issues can be considered as the helps of religion to science.

One of the most important issues about human relations in Islam is determining the criterion of the relations between Muslims and non-Muslims. Using a descriptive method، the present paper seeks to expound the nature of the relations between Muslims and non-Muslims by referring to Martyr Motahhari’s works. It concludes that in Islam moderation is a key for determining the criterion of the relations between Muslims and non-Muslims، so that it neither gives a general command to sever all relations nor gives a permission. In order to preserve individuals’ religion، Muslims’ interests and dignity and independence of Islamic society، Islam has set limits on the relations with non-Muslims regarding marriage، friendship، giving aid and magnanimity، teaching and learning، cultural and trade exchange، and coexistence. Furthermore، strict rules are observed relating to non-Muslims'' participation in Islamic government، and their holding important posts and positions، and their authority over Muslims is totally rejected.

"Exoteric commentary" is one of the issues discussed by Feyz Kashani in interpreting the Holy Quran and in mysticism. He believed that it has a key role in understanding Quranic verses, traditions, and realities of existence. The present paper tries to review his viewpoint on exoteric commentary and explain its main components using a descriptive- analytical method. The research findings show that he considers exoteric commentary as "generalization of suddenly suggested meaning of utterance and applying the utterance to non-suggested meaning". Through expounding the deep relationship between utterance and meaning, he believes that words have single reality and spirit which may have several instances and forms. In this way, he resolves the mystery of Fourteen Infallible's different commentaries of Quranic verses. He mentions several traditions to explain the possibility of exoteric commentary of Quranic verses and the need for exoteric commentary in interpreting the Quran. According to some of these traditions, we can infer that exoteric commentary can be generalized to outwards of Quran. He believes that the criterion for correct exoteric commentary is using narrative support or rational necessity and that exoteric commentary is exclusive for Infallibles.

The foundations of the human sciences play an important role in the theoretical as well as the practical life of the human being. The way a scholar views the human being determines many aspects of the human sciences, such as its subject matter, its methodology, and its functions. On the other hand, one’s behavior, beliefs, and even attitudes are influenced and strengthened by such a view. This is why it is vital to appraise those foundations in any critique of theories in the human sciences.This article tries to bring to light the anthropological foundations upon which Eric Fromm’s psychoanalytical theories are based. They are discussed in terms of humanism, the essence of humanity, alienation, human common nature, human and religion, and the perfect human being. These topics are finally compared and criticized on the basis of Islamic teachings.