فصلنامه اندیشه نوین دینی
پیاپی 46 (پاییز 1395)

Measuring the universe in creation and legislation belongs essentially to God. In spite of the fact, the holy Quran has clearly spoken about angles and their part in measuring affairs of the world of creation. Now the question of the paper runs as: what is an angle and how does it measure human affairs? The study, relying on Allamah Tabataba`ie`s commentary opinions, has tried to answer the question. As is understood, angels have been a group of Gods creatures free from corporeality and naturally obligated that, being of different existential orders, appear in this world. Their part in the field seems to be as: 1. Being as intermediary between God and the world; 2. Asking forgiveness for men, 3. Recording human actions; 4. Protecting man and 5. Supporting believers at special cases.

A full consideration of Salafi`s negative approaches to correct the school of proving qualities may be regarded as one position for right critique of the school. The efforts of Salafi scholars to support the school, under their negative strategies have been based on three main pivots: 1. rejection or justification of accumulated hermeneutic sayings of Salafi leaders; 2. explaining the proofs against hermeneutic description of Divine qualities; 3. opposing the principles of other schools in the field. Salafiyyah used numerous strategies including bounding apparent qualities to verbal and mental signs, doubting in serious meaning of the verses, unreasonably preferring traditions supporting ta`wil without and satisfying addressees to oppose some ta`wil. Again, relying on some weak and false principles including lack of permission for delaying expression from the time needed, unreasonability of obligating community to affectedly understanding of qualities and abundance of traditional texts supporting superficiality, they have opposed proofs of ta`wil school. And finally one may argue that Salafi`s negative strategy for criticizing opposite schools is of considerable failure and weakness as applying clear and frequent fallacies in proofs, biased and purposeful sayings on other schools to magnify their inadequacies, disputes over some unnecessary partials as an obliging for purifying monotheism, extreme formalism in commenting qualities, slogan-like, dogmatic and sometimes fanatical interaction with the principles and goals of the school proving qualities and falling in unreasonable justifications.

Prayer is one standpoint appearing from Phillips` unepistemic approach. As he believes, prayer may not be speaking to a real and objective god; rather, prayer means becoming aware of self`s position. Another base of prayer lies in the concept of dependence; that is followers of religion know all their existential dignities, good or bad, to be bestowed by God and, therefore, praise Him while not expecting from Him to interfere to their conditions, and not given such being the case, their prayers would become untrue. This view is to be studied from two reasons: one lies in objections against his theology and the other in his meaning of prayer. Some of his most important points in the latter consist in: 1. on his meaning, most of religious people would be superstitious; 2. his view comes from enlightenment age and, therefore, lacks historical comprehension; 3. it is necessary to distinguish between religious actions and metaphysical views. The religious people act contrary to their metaphysical views and such a disagreement would not be counted as a failure at all. Therefore, lack of propositional harmony in religion may be regarded as common and thus one may not negate divine interfere for such a lack.

More imaginations, views and theories on God`s existenc lead to ta`til or tashbih. On the Quran and traditions, the only true way for proving and explaining the existence of God lies in that free from the consequences of ta`til and tashbih. Consequences of negating ta`til and tashbih is resulted by the former to confession of God`s existence and perfections and by latter to Gods uniqueness in going over reasonability, thinkableness, comparison, description and qualification. In a deeper explanation, true purpose of going over tashbih lies in not determimning qualities for God`s essence and attributes. For being free from ta`til and tashbih, we should not qualify God with qualities other than those used by God Himself. In this paper it has been tried to show the necessity of opposing ta`til and tashbih from God`s essence and the consequences of the both rules be analyzed and make the way clear for the followers to be in a safe way of thinking in the field.

Reliance on human inner and natural way to God may be regarded as the best ground for proving the existence of God. The reason why lies in its being essential, public, unchangeable and, therefore, can be regarded as the best proof in the field. As human nature is equipped with various tendencies, natural proof may be presented variously. In the proof, the existence of God is proved with reliance on human natural and inner love to absolute perfection. In another form of the proof, human hope while hardship and lacking of every appear support, His existence would be proved. Relying on Sadra`s meaning of puberty possibility and Avicenna`s proof of possibility and necessity, Shahabadi`s proof of God`s needless essence would be proved. For Shahabadi, other forms of the proof on the basis of human natural humility, fear and hate respectively toward perfection, lacking what beloved and imperfection may be given in the field. The paper has studied Shahabadi`s manner of study on the ground.

Imami scholars, in the case of defining Imamate position, have used three principal methods including traditional, theological and philosophical ones. The first has been based on the Prophet household`s traditions, particularly on Imam Reza (a), the second, being scholar`s famous one, has known it as: the public chair in affairs of earthly life and religion, accepted by Sunni scholars also. The third being of critical position to the famous one, trying to explain the reality of Imamate position, emphasizes on such qualities as Divine caliphate, absolute guardianship, Divine office and perfect man.

Human society has always been exposed to changes thereof rise changing needs. Now, a question occur as: how may an unchaneable religion, claiming being the last for ever, with limited sources satisfy human changing needs? Allamah Tabataba`i, answering the question, has put Islamic rules into two unchangeable and changeable classes. The former, being in full agreement with human nature, would remain the same for ever, while the latter as temporal and regional rules follow the conditions and change when necessary due to the knowledge of Islamic governor. As he has viewed, Islamic natural, fitri, religion has accepted the unchangeable principle and necessary rule of human nature, fitrah, namely wilayah, according to which the Guardian of Islamic government would be divinely permitted to impose laws for satisfying the needs of the day with regard to special norms. Following such laws have known to be taken just the same as the former.

Processing spirituality is necessary in order to present it in different areas of management. To do so, a project named reasonability and spirituality has been performed; yet it has been exposed to various theoretical and formal challenges. This paper, giving their definitions and explanations on spirituality and with a view to heavenly spirituality, has made the challenges clear and showed that regardless of inspired teachings, one never may be able to explain it in a logical structure.

Farmers` religious beliefs and the type and manner of belief in religious problems are of high degree of importance in agriculture development. To examine this claim, a statistical study performed by way of distributing a measured questionnaire among 400 farmers of the villages at the west of Golestan province. As is shown by findings, farmers` measure of belief in each case of belief like trust in God, praise, khoms, zakat, waqf and sadaqah or effect of sin in appearance of calamities in chosen society according to age and level of education were considered. Measure of the belief in the subject of the studied was between 3.6 to 3.7. The result of Analyzing variance showed gender, age and level of education. Most farmers viewed, as is clearly viewed in verses and traditions, that what happening to them, good or bad, originates from their own actions. That is, there is a relation between belief, action, morality and natural events. Considering the result of the study in agricultural activities of engineers and specialists in the field will be of considerable effect and, finally, it is recommended to use religious scholars to support such beliefs in farmers.