نشریه عقل و دین
پیاپی 3 (پاییز و زمستان 1389)

In the Islamic philosophy, principle of contrariety has been accepted in the world of being, of course in the horizontal order of the nature universe. It’s our claim that reason and religion are not included in principle of contrariety, but they are coordinated and harmonious together. What should do, if occur conflict in the place of affirmation? Should we denigrate the reason or paraphrase the religion problem? And of course, conclusion of denigration of reason is congelation on the religion appearances that it has great dangers.

The muslem theologians have different viewpoints about limits of human reason in knowledge of supranatural facts of the religion. Some of them as Mu’tazilites are perfectly rationalist and some such as Salafieh are running away from the reason but they are traditionalist and others such Ash’arites -that include wide spectrum of the theologians- are two groups: in the viewpoint of some, power of reason in understanding of religious facts is limit and others believe that it is large. Imamism theologians believe that reason and revelation are valid in knowledge of these facts. In the article, this subject has become argumentative on the base of theologians’ documentaries.

Undoubtedly, the grand Prophet is pattern of all of the persons in all of the epochs and ages. In the viewpoint of some of the critics of the chair of theorization under the title of: "to suppose as in miracle Prophet's morality", to be miracle of the final Prophet's morality is inconsistent with to be pattern of that Excellency. In this writing, with attention to Quran and non Quran documents, we have emphasized absolutely on to be pattern of that Excellency and have said: firstly, if there isnt miracle his morality, it might some of people become coordinate with him or higher. In this case, the grand Prophet isnt their pattern, and this opposes absoluteness of verse that indicates to be pattern of that Excellency. Secondly, position of the blessed Prophet is lower than the creator and above the creatures and so, to be pattern of him is essential, in the same way, to be miracle of his morality is decisive. We detect by a posteriori argument that they arent inconsistent together; because if they were inconsistent together, God wouldnt judge to their adaptation cosmically and legislatively. Thirdly, the blessed Prophet has example in the human world, but doesn’t have any likeness. To be pattern of that Excellency necessitates that humans try to be his example, not his likeness. If his morality isnt miracle, it's possible they will be his likeness and in this case, he isnt their pattern.

This article will answer several claims: 1- Shiite and Qaramites is the same. They were the only damage the Muslim unity and sanctity of Hajj and broke respect of God's home. The answer is that firstly, Shiite renounces from Qaramites. Second, Umayyad destroyed Kabah for repressing of Abdullah Zobeir and Vahhabians killed horribly thousands of Yemenis Haji - except for two who fled – and murdered or arrested and then killed Jahiman with tow thousands persons in the holy mosque. Furthermore, they martyred four hundreds Iranian Haji that they had no crime except the slogan "Allah Akbar".
2- Aims of Hajj are superior to the flag under the pretext of the innocence of the idolaters and political purposes deviation is infected. Prophet (PBUH) and Muslims after him have not done so. Answer is that the flag and declared the innocence of the pagan pilgrimage rituals in the era of the Prophet (PBUH) is located.
3- Arabia in the country who dont worship grave and dont request graves of people and dont sacrifice or prostrate for a shrine. Answer is that the Shiites in their lands are not such things, but people visit graves and resorting to the divine spirits Tayebeh authorities other than worship and prostrating is.
4- The Hajj, the idolaters and innocence slogan raised flags earn is not valid any deviation Vahhabiat no conscience and all Muslims are brothers. The answer is that firstly, monotheism means rejection of arrogance and surrender to Allah, and slogan of innocence strengthens negative aspect of monotheism and fortifies the positive aspect of that and Secondly, Vahhabiat never guiding fraternity and did not move in straight path, but massacre of Muslims in Iraq and the Hejaz and Yemen and anticipate ways excommunication, not Sonian uterus and not the Shiites.

Theory of finalism, among pre Socratics philosophers and even for Plato, has not been on the carpet as a serious and obvious philosophic problem, although we can find a number of confirmers for the theory in their works. Aristotle propounded theory of finalism obviously and seriously, and his theory didnt have approximately any competitors until end of middle ages and the scholastic philosophers particularly Thomas Aquinas supported it seriously. After the Renaissance, Although Francis Bacon as the founder of modern science and Descartes as the founder of modern philosophy didnt deny final cause, but attacked theory of finalism cruelly and prohibited the arrival of that to field of physics and experiential sciences, and leaded it to realm of metaphysics, and they even supposed that metaphysical research about this theory is futile.

This writing wants to express vital methods of the religion and its role in social and individual fate of human; and so studies and analyzes sensitive mechanism of reason in the realm of religion. In the one part, analyses pathology of reason and religion and in another part, studies compact relation of them. So, argues about essential authority of reason and revelation, and religious and hearty obligation introduces as the most valuable motive for morality and human duties. The prophet's method, against the extremist tendencies, isnt antagonist of reason, but on the one hand, it's ultra reason and on the other hand, it's complementary of reason and coordinated with genesis of humans. Also in the end of article, attempts that removes tension between two approaches of rationalism and religious legalism, and reveals possibility of proximity of them.

This writing, with attention to verse 60 of surah of Momen that in it, prayer is recommended and a positive answer is promised, with accurate analysis of prayer and regard for the Quran verses and tradition of the inerrant men, considers a challenge that it is, why doesn’t answer many of prayers?
The commentators said: condition of the materializatio n of a prayer is presence of expediency and purity of spirit. If a prayer isn’t accepted, it will because of absence one of two conditions or both of them. With attention to absoluteness of the verse in question, the author hasnt known sufficient answer of the commentators and hi has attained the more accurate answer himself.