ایمان

Humans live according to their beliefs and opinions; therefore, faith and heart beliefs play a fundamental role in human moral life. However, the important point is that not all religious issues and teachings play the same role in the lives and moral upbringing of individuals, and only some religious issues are very influential in this regard. Therefore, it is essential to find the influential points of belief on the moral education of individuals. Monotheism in Actions, as one of the important doctrinal teachings, has many educational implications, which have been stated in its place. Using a descriptive-inferential method, this paper has revealed the prominence and importance of this religious and doctrinal teaching through the typology of the verses of Monotheism in Actions in the Quran, and has explained the secret and mystery of the frequent attribution of matters to God Almighty and the wisdom of paying attention to this religious doctrine.

The world moving away from spiritual values and removing the concept of God from life leads modern man to emptiness and meaninglessness; Therefore, the role of "faith" as one of the components that give meaning to life is a topic that we intend to address in this article with a document-library method. Therefore, we have examined and compared the issue of faith and its role in giving meaning to life from the perspective of two Christian and Muslim God-believing thinkers - Kierkegaard and Ibn Arabi. In order to introduce a meaningful life, Kierkegaard explains the three stages of human life and introduces a meaningful life as synonymous with a life of faith. For faith, he lists characteristics such as love, passion, danger, anti-reason and paradox. Even though like Kierkegaard, Ibn Arabi assigns a colorful role to "faith" in giving meaning to life and deals with the issue of meaning indirectly in the form of happiness and misery; Ibn Arabi's mystical attitude, which shows his deep benefits from the teachings of Islam, is more moderate than Kierkegaard's anti-rationalism.

John Cottingham, a contemporary English philosopher, has presented his view on the relationship between reason and the commitment aspect of faith in three parts: 1. The function of religious commitment in human moral life. 2. The compatibility between religious commitment and human autonomy; and 3. The distinct function of corroboration in religious commitment and empirical science. The following work evaluates Cottingham's view in the first two parts. In the first part, he considers the support of religious commitment and commitment to moral laws to be rooted in belief in God as the source of goodness. In the second part, using existentialist principles in the relationship between man and the world, he believes that man is not a self-created being and is in a situation over which he has had no influence. In such circumstances, surrendering to moral laws is not merely surrendering to the will of another, but is a conscious choice for one's own development. His view in these two parts can be examined in light of Allameh Tabataba'i's view. In the first part, based on Allameh Tabataba'i's philosophical foundations, a more comprehensive explanation can be proposed. However, regarding the second part, two points are noteworthy: first, his response to this issue is a standard statement in explaining the relationship between God and man, and second, the initial commitment to the same pillar of faith precedes action, rather than coming after it.

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

The meaning of life is considered as one of the issues that have faced serious challenges in thecontemporary world due to the change and evolution of human life today. This challenge doesnot only occur in the known life, but sometimes it also shows itself in the life based on moralityand religion, which can indicate the peak of the crisis. Signs and works can be found in thesearch for a solution to this challenge in the philosophical literature of Søren AabyeKierkegaard and the literature of Javadi Ameli. Using an explanatory-inferential analysis, thisarticle seeks the views of Soren Kier Kegard and Javadi Ameli about faith and its impact onthe meaning of human life; Because according to both philosophers, life based on faith is theonly appropriate answer and solution to deal with emptiness and meaninglessness; but thereare basic differences and similarities between Javadi Amoli's faith and Kier Kegard's faith,which will be discussed in the following text.

Moral action is the most important measure of the moral subject in virtue ethics. Michael Slott, as a contemporary moral philosopher in the West, has put the basic subject as the text of his thinking, the context for explaining the semantic and epistemological components of the moral act. In this regard, in the present article, with a descriptive-analytical method, the explanation of Slott's point of view and then the criticism of his thinking based on the intellectual foundations of the Islamic philosopher of ethics, Ayatollah Misbah, have been discussed about the moral act. The findings indicate that Slott explains meaning and knowledge in the context of the “subject of cold base” and “subject of warm base” and uses two different principles in meaning and knowledge. Ayatollah Misbah considers the virtue of "benevolence", which is the main moral virtue, in Slott's idea, the central element of the nature of the moral act, as a secondary and secondary virtue. On the other hand, the principle of "hypothetical subject" in the epistemology of the moral act, according to Slott, is accepted to the extent of intuitive and very limited insight. Thus, he believes that ‘faith’ in God and the Day of Resurrection as a first-rate virtue and a perfect example of the essence of human happiness has such a capability that it provides the best semantic and epistemological approach to moral action, and at the same time, the practicality of morality to It does not challenge.

Scholars have offered a wide range of views on the role of innate nature (fiṭra) in attaining faith. On one end of the spectrum, there is the belief that fiṭra serves as a complete guide, capable of leading humans to the threshold of divine rulings (Ibn Ṭufayl’s view). On the other end, it is argued that fiṭra alone cannot guide humans to God, and that guidance can only be achieved through the teachings of prophets and one's presence in society (al-Shaykh al-Ṣadūq’s view). However, an analysis of Quranic verses and hadiths provides a different perspective, rejecting both the maximal and minimal roles of fiṭra in the attainment of faith. In times of hardship and difficult circumstances, fiṭra guides individuals toward intuitive faith or faith in a general sense, which in itself is non-guiding and can quickly fade. Nevertheless, it can create the conditions for accepting acquired guidance and achieving contemplative faith, or faith in the specific sense (as presented by the divine prophets).

The desire for immortality, as a consequence of self-love, is a deeply rooted desire in all humans. Miguel de Unamuno, an existentialist thinker and Spanish writer, believes that the desire for immortality is the source of religion and belief in God. According to him, the sorrow arising from uncertainty about satisfying our longing for an endless existence is our natural state. Faced with this tragic situation caused by human reason's inability to prove the existence of God and immortality, Unamuno endeavors to adopt an agnostic approach. He uses the natural but irrational desire for immortality in all humans to prove the existence of God, hell, the meaning of life, and ultimately to encourage people to live more ethically. He believes that belief in immortality can create a foundation for moral growth and personal development, helping to avoid the monotonous repetition of experiences in an eternal life. Initially, Unamuno’s views might be perceived as pragmatic, anti-rational, and unrealistic. This paper attempts to elucidate the concepts of immortality, God, the meaning of life, reason, and faith from Unamuno's perspective, comparing them with the views of Kant, Nietzsche, William James, and Bernard Williams. Another innovation of this research is presenting a novel deductive formulation based on Unamuno's ethical perspective to prove the existence of God through personal immortality.

Faith is one of the basic concepts in the philosophy of religion, which forms the foundation of many new issues in contemporary religious epistemology. Untangling issues such as the relationship between faith and rationality is based on understanding faith and explaining its essential elements. Faith, both in religious and philosophical works, covers a range of different meanings from knowledge, belief, acceptance, feeling to trust and act, hence it has an ambiguous and challenging nature. This ambiguity in the quiddity of faith has also spread to secondary philosophical issues, so that some questions about the rationality of faith remain unsolved. It shows the necessity of reviewing the nature of faith and refining philosophical and religious theories. The present article with a critical-analytical approach aims to explain faith based on epistemological and non-epistemological components to show that faith has a multiple nature, and ignoring each of them leads to an incomplete and insufficient understanding of the meaning of faith. According to the results of the present research, faith is a reality made of knowledge and belief, arising from acknowledge and trust, medley of feeling and action, but has an independent nature and cannot be reduced to any of the mentioned components alone. Reductionism in the nature of faith causes the challenge of faith and rationality. In determining the main core of faith, if the epistemological components are the foundation of other components in such a way that the non-epistemological components are based on it, the right relation between faith and rationality is established.

The main issue of the current research is the accurate representation of the nature of faith through the analysis of the views of Allameh Tabatabai and John Hick, one of the famous contemporary thinkers. In this article, with a theoretical approach and a descriptive-analytical method, the comparative study of Allameh and Hick's views on the representation of the nature of faith is discussed, and after that, criticisms are presented to both views. The findings of the research show that Allameh explains the structure of faith from an intra-religious method and introduces faith consisting of two components of knowledge and commitment. On the other hand, Hick enters the category of faith from an extra-religious method and represents it as an interpretive element that is achieved voluntarily and arising from religious experiences. Allameh introduces knowledge as one of the components of faith, while Hick considers philosophical proofs to prove God to be unsuccessful and puts forward religious experience only to defend the rationality of religious faith. Of course, there are commonalities such as voluntariness and orderliness of faith in the two views.

Knowledge is a necessary condition of faith; Faith cannot be obtained without knowledge. In addition to knowledge, faith requires love and inner tension. From the point of view of the Holy Qur'an, faith is a natural entity, and man cannot believe in God and submit to His commands and prohibitions with things that are incompatible with his nature. Therefore, faith cannot be achieved without love, and therefore believers have the greatest love for the Creator of existence. Faith has levels. The strongest grip of faith is that love, and hatred should be only for God and not for personal gain. This article is a commentary on the pillars of faith, especially love, by the late teacher Allameh Misbah Yazdi.

One of the issues that has always been the subject of controversy between Islamic and Western theologians and philosophers is the issue of the relationship between faith and action. In all religions, their followers are asked to adhere to religion in addition to faith in action. Meanwhile, in his works, Kant considers human reason capable of drawing a comprehensive plan for his happiness and believes in a moral ritual itself. Relying on the power of reason to recognize principles and generalities, Motahari believes that human reason is not capable of drawing such a comprehensive road map and has criticized Kant's views on this matter. This article tries to express the damage caused to Kant's foundations regarding faith and religious practice. Among the harms that can be considered from the perspective of Kant to this idea are: reducing religious concepts to rational perceptions, not paying attention to the difference between Actual good and good actor, humanizing divine laws, wandering, being caught in the contradiction of idea and action, neglecting The root and origin of religious and moral actions, lack of separation between purpose and means and lack of separation between types of relationships.

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 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.

Discussions about faith have been raised in the narrations, which in many cases are compatible with rational discussions. Perhaps the correlation of these narrations with the fourteenth verse of Surah "Hujurat" which says: "The Bedouins say, We have faith. Say, You do not have faith yet; rather, say, We have embraced Islam, for faith has not yet entered into your hearts", is clear. The narrations that discuss the truth of faith try to express the conditions and characteristics of true faith; That is, the faith that is completely entered in the heart and God considers it as faith, and this is different from mere Islam, which is achieved by expressing two testimonies. In the discussion about the border between disbelief and faith, it was said that disbelief, like faith, has two uses: A jurisprudential application that is used against Islam and has more of a legal aspect in social relations between people; But sometimes in narrations, an infidel refers to someone who has not benefited from faith, or does not adhere to its requirements. On this basis, such a disbeliever is not from the happiness of the hereafter, although he may be a Muslim in appearance and be treated as a Muslim in terms of jurisprudence and legal rulings. As the Prophet had such a relationship with many of his relatives and treated them like a Muslim. “If We had willed, We would have introduced them to you [and told you that they are in fact disbelievers].” (Muhammad: 4)

Undoubtedly, the first writer among Muslim thinkers who paid attention to the issues of religious experience in the West is Iqbal Lahori. This paper is a descriptive-analytical method aimed at analyzing Iqbal Lahori's opinion about religious experience. He, according to Hawking's point of view, accepted a pragmatic approach to religion in which religious experience, reason, and intuition have their own place. In this way, he criticized James's view and offered a new explanation of the key concepts of Islam. From Iqbal’s point of view, religion is a kind of “potential self-awareness” that is placed next to “normal self-awareness” that provides facilities for experiencing and learning knowledge. Iqbal considers faith to be the gem of religion, and at the same time, he does not consider reason as limiting or opposed to faith. Like Hawking, Iqbal emphasizes that religion begins with emotion, but is not limited to it and extends to the metaphysical as well. Throughout its history, religion has never presented itself as a matter of f emotion but has continuously tried to discover the metaphysical. By accepting Hawking's words, Iqbal achieves two results 1. rejecting the Sufi view of reason, and 2. solving the problem of linguistic revelation. In addition, Iqbal enumerates characteristics for mystical experiences, which are: 1. immediacy, 2. indivisibility, 3. connection with other self, 4. incommunicado, 5. connection with reality and the world.

The subject of knowledge, its tools and their validity has been one of the most important and first intellectual concerns of religious and non-religious thinkers. The discussion of the relationship between reason and religion and its impact on human religious’ knowledge and understanding is one of the most important issues in the field of religiosity and religions. He paid attention to the issue of whether religious belief is rational or non-rational that one should only believe in. In the history of philosophy, there are two views in answering this question: one is knowledge based on rationalism and the other is knowledge based on faith. The first point of view is that truth exists using reason and analysis and is based on facts, but the second group; Believes that faith is necessary and beliefs can be accepted without evidence or reason.In this article, first among the rationalists, Kant, Mulla Sadra, Clifford's views are criticized, and among the believers, the views of Coelho, Kierkegaard, Esho, and Plantinga are criticized, and then the Islamic view of the relationship between reason and religion is discussed and this theory is emphasized. It has been established that in Islam there is a harmony between reason and religion in general, and faithism as it is proposed in the West is not acceptable.