ماهنامه معرفت
سال بیست و نهم شماره 4 (پیاپی 271، تیر 1399)

This paper is a commentary on the advices of Imam Mohammad Bagher (PBUH), regarding thanksgiving in the behavior of the real Shiites. One of the most important moral values is thanksgiving. But, according to the verse, “And few of My servants are grateful” (34: 13); humans are less grateful for divine blessings. The main question is how to be truly thankful to God and adopt this motivation. Although the verbal thanksgiving is necessary, it is not enough to be among the thankful ones. Some servants of God give thanks to God for fear of punishment or longing for the blessings of heaven. To get rid of this behavior, one should know the divine blessings truly and think about the importance of the infinite divine blessings. Proper knowledge about divine blessings and magnifying them is very important and effective for motivating gratitude and preparing conditions for the human perfection. This article discusses gratitude, its motives and factors in detail.

Shiite Imamiyeh beliefs specificities are a set of teachings that are either exclusive to the Shiites; or its narration and its type of explanation belongs to the Shiites. The subject of this article is to explain and extract the Shiite Imamiyeh beliefs specificities from the point of view of Seyed Morteza. Using a descriptive-analytical method and clarifying the boundaries of Shiite Imamiyeh beliefs with other Islamic sects, this paper seeks to extract the Shiite Imamiyeh beliefs specificities from the theological texts of the Imamiyeh, which were close to the time of Imam’s presence and were contemporary with the Sunnis. Compiling numerous books and treatises and answering the doubts of Sunnis, Seyed Morteza, as one of the prominent theologians of the Baghdad school, provides the true explanation of Islamic beliefs and a complete system of Shiite thought. The findings show

According to the narrations, knowing the Imam is the condition of religiosity. In a rule, anyone knows the Imam, he/she will also know Monotheism and Prophethood. But if one does not know the Imam of the time, then he/she does not know monotheism and Prophethood. Using a descriptive-analytical method and focusing of the Holy Qur’an and narrations, this paper studies the epistemological dimensions of the Imam of the Time (aj) in religious teachings. The findings show that, people in the time of occultation can prepare the conditions for their perfection and the reappearance of the Imam through the recognition of the Imam and his state in worship and servitude.

Qazi Nurullah Shustari is one of the famous scholars of the tenth and eleventh centuries AH. Using a descriptive-analytical method, this paper analyzes the life and time of Qazi Nurullah Shustari, as two important factors in the formation of his theological thought. Recognizing the prevailing atmosphere and opposing ideas, despite the presence of some Akhbari scholars such as Mir Yousef Ali Astarabadi and some Sufi leaders, he was able to show the moderate face of Shi’a. He played a role in promoting the Shiite discourse through various methods such as letter writing, writing, teaching and cooperation with Sunni kings. He has written valuable works in explaining Shiite theology, such as “Iḥqāq al-Ḥaqq wa Izhaq al-Bāṭil”.

Given the importance of the issue of philosophy of religion in the present age this paper seeks to study the realm of religion and its accountability in the thought of Grand Ayatollah Khamenei through a descriptive-analytical method. Given to the distinction made between the two realms of experimental sciences and humanities, the answer to this question has been obtained. What is clear is that he does not accept the maximum approach towards the experimental sciences. In the humanities, too, with the difference we make between the descriptive and normative teachings of religion, he believes that religion must describe the principles, foundations and goals of the humanities compared to descriptive teachings, but in the normative sense, religion must meet the needs of human beings to the maximum level.  Of course, he considers this work to be specific to scholars, mujtahids and seminaries, contrary to the experimental sciences that are requested from the general specialists.

Divine caliphate” is one of the theological foundations of political legitimacy as well as the method of appointing a ruler that has been the basis of various views - both those who consider the appointment of the Imam as the right of God and those who consider it as the right of the people. Using a descriptive-analytical method, this paper studies the analyzes the relationship between the legitimacy and the divine caliphate of man from the perspective of Mohammad ‘Amara. He considered the divine caliphate of man as one of the foundations of the theory that considers the appointment of the Imam to be the right of the people. According to the view he adopts in monotheism in legislation, he considers God as the source of the legitimacy of ruler, but due to his erroneous idea about the divine caliphate of man, he chooses the method that considers the appointment of the Imam to be the right of the people. Aside from the inconsistency of this view with his view on Khatamit, Finality of Prophethood, Prophethood and legislative lordship, his theory is in conflict with conclusive rational and narrative arguments.

This paper seeks to study the dispute between the Mu’tazilites and the Imams over the issue of delegation and a Theory between the two Theories (Amr Bayn al-Amrayn). The Mu’tazilites consider ability to be prior to action for a number of reasons, and in this way they consider man to be truly agent. The Mu’tazilites believe that it is not possible for two able-bodied people to unite in a single act, while each has a different motive than the other. Therefore, they have denied the power of God so that the task, reward and punishment will be meaningful and His Justice and Wisdom be preserved. There is a difference of opinion among some Imami theologians in the sense of ability, but in the end, all of them have accepted the ability of man and the power of God. Imamiyeh consider man as the direct agent and God as the causal agent. In this sense, both are called real actors. In relation to misdeeds, man is a direct actor and God is a mediated and by-accident actor.

Peace  is one of the innate and lost needs of human beings in today’s world. A mental state with comfort and stability, where there is no anxiety, worry, anger, pain and the like. Using an analytical-comparative method, this paper seeks to study the peace in Islamic spirituality and secular spirituality. The findings show that, secular spiritualties, with their materialistic worldview, have claimed to meet human needs, but their teachings have nothing to do with their claims. The religion of Islam, on the contrary, as a comprehensive and complete religion and in accordance with the nature of human beings, considers human needs in line with the ultimate goal, which is nearness to God. Therefore, Islamic spirituality, based on the verses of the Holy Qur’an and the narrations of the Ahl al-Bayt (as), has explained the elements and factors of tranquility in line with the ultimate goal for man.