ماهنامه معرفت
سال سی‌ام شماره 3 (پیاپی 282، خرداد 1400)

This paper is a commentary on the advices of Imam Mohammad Bagher (PBUH) to Jabir b. Yazid al-Ju’fi, one of his noble companions, regarding the characteristics of the real Shiites. His holiness says, one of the characteristics of the real Shiites is attracting the love of God Almighty by doing the right deeds. Although attracting the love of others is an innate desire that God Almighty has put in human beings, but attracting the love of others becomes worthless to man, if one understands God's Majesty and the value of attracting the love of the Almighty God. Of course, attracting the love of others by claiming faith, piety, being a revolutionary or worshiper are among the tricks that cannot bring man closer to God. Therefore, truthfulness is one of the ways to be loved by God. Also, another way to be loved by God is to hasten in doing good deeds. If we want to gain God's enduring love, our actions must receive God's special attention. This article deals with this issue in detail.

This paper seeks to discuss the issue of the infallibility of the prophets from the perspective of Ibn Abi Jumhur al-Ahsa'i, one of the great Imami thinkers. Creating harmony between the three theological, philosophical and mystical approaches, Ibn Abi Jumhur al-Ahsa'i (838-912AH), as a person who has an important status in merging different theoretical branches in the shadow of Imami teachings, has proved the infallibility of the prophet based on his collectivist view of epistemic sources. Presenting a commentary on the theory of divine Grace from a theological point of view, taking benefit of the theory of divine Providence with a philosophical approach and finally, paying attention to the status of the caliphatehood of the perfect man and the concept of moderation in Islamic mysticism, he has proved the necessity and the scope of the infallibility of the Prophet. In addition to his emphasis on the apparent position of the prophet and the position of mission, one of the advantages of his view over his predecessors is that he has dealt with the issue of infallibility from the perspective of the inner position of the prophet in the universe and the necessity of his existence (perfect man).

The characteristics and examples of Imamate in Shiite Imami is one of the important topics in Shiite theology on which is the basis of many of the doctrinal teachings of Shiite Imami. Therefore, referring to the Holy Quran, the pure Imams (PBUT) and Shiite scholars tried to establish the Shiite ideological foundations during the time. Using a descriptive-analytical method, this paper seeks to analyze and explain the Quranic reasoning of the infallible Imams and the Quranic findings of the Shiite scholars on the most important features of the Imamate, such as the knowledge of the unseen, infallibility, the divine installation of the Imam, proving that the Imams are the children of the Messenger of God and the superiority, authority and guiding position of the Imams towards God.

Imam's knowledge, its scope and characteristics have been among the challenging topics in the history of Imami Shiite theology and, numerous answers have been provided to this issue, including the non-necessity of Imam's knowledge to the unseen or the necessity of this knowledge. Using a descriptive-analytical method, this paper analyzes the realm of Imam's knowledge and its characteristics from the perspective of the late Karajki. This research aims to show the extent of the Imam's knowledge of religion. And does the realm of Imam's knowledge in the circle of Imamate also include the unseen knowledge? Karajki's views are considered important as a theologian close to the age of the presence of the Imams (PBUT). The findings show that Karajki considers the high degree of Imam's knowledge to religion as a necessary matter as he considers the Imam's knowledge of some hidden and unseen matters necessary, but on the condition that this knowledge is not permanent with special features such as infallibility and potentiality.

Existential guardianship is one of the important dimensions of the Imam and is divided into limited and absolute resignation. The issue of Imam's existential guardianship has long beendiscussed among theologians, and its opponents have criticized it a lot, which shows that some aspects of this issue have not been clarified yet. Therefore, it is necessary to discuss it in new methods. One of these methods is a rational look at the verses and traditions about the Imam's existential guardianship. This method, due to its rationality and logical style, can be less questioned. The rational studies of traditions show that the Imam has limited existential guardianship in the universe, but given the lack of sufficient evidences, it is difficult to prove the absolute resignation of the Imam through rational interpretations. Of course, this can be proved by the traditions that show that the destiny of the world is signed by the Imam on the Night of Power.

When man communicates with the phenomena of the universe, he or she becomes acquainted with them and eventually believes in some of them. Observing these beliefs, we find that the level of beliefs is not the same compared to each other and has different levels. Now, the question is, what is the role of different levels of beliefs in understanding phenomena? And, if one understands the compatibility or incompatibility of the phenomenon with his or her beliefs, what reactions can he imagine? Using a rational-analytical and phenomenological method, this paper studies the role of human beliefs in understanding the surrounding phenomena and one's reaction in the face of these phenomena. The results show that, I) beliefs are divided into superficial, intermediate and fundamental in terms of acceptance, II) We have two types of understanding of the phenomenon, understanding the compatibility of the phenomenon with belief, and understanding the incompatibility of the phenomenon with belief, III) Types of reactions to the phenomenon are: accepting the phenomenon, denying the phenomenon and discovering the phenomenon.

Using a comparative-explanatory method, this paper studies the views of Ayatollah Javadi Amoli and Alvin Plantinga on the discussion of nature and basic belief with a comparative approach. Ayatollah Javadi Amoli believes that nature is a matter of presence knowledge based on which man establishes a direct and real relationship with God. Therefore, the meaning of theology and innate God-seeking in his view is the same as theology and present and direct God-seeking, but for Alvin Plantinga, the basic belief is a belief that is accepted without relying on other propositions and is not irrational. Although Plantinga considers belief in God to be a basic belief, but he does not consider it to be innate belief. Accordingly, there is a fundamental difference between these two views.

One of the problems with religiosity is the distortion of religion. The Holy Quran and the traditions of the infallible (PBUT) are the most important sources of religion that have always been attacked by malicious people. Although the Quran has been protected from verbal distortion because of its expressive miracle, God's promise to protect the Quran (15:9), the impossibility of the entrance of vain in the Quran, and the special attention of the Prophet, ahl al-Bayt (PBUT) and Muslims in preserving the divine verses, but the content of its verses and their examples has not been immune from distortion during the time. The tyrant rulers distorted the verses and traditions semantically in order to purify themselves and confirm their ideas and actions and the people welcomed the deviant content because of their distance from the ahl al-Bayt (PBUT), and thus they deprived themselves of the pure teachings of Islam. Using a descriptive-analytical method, this paper studies the issue of semantic distortion and its examples. Semantic distortion in the verses and traditions has had a significant impact on people's beliefs and knowledge and ultimately their actions. Prejudice, worldliness, hatred and malice, desecration of the Prophet and giving status to the caliphs are among the causes of semantic distortion.

"Hope" is one of the most important psychological needs that is rooted in human innate perfection. Hope means waiting to achieve the desired matter that its means are provided and man rejoices and delights in its realization. Hope plays an important and influential role in various aspects of life. Strengthening the spirit and creating motivation through "hope" that brings man to happiness, which is the most important aspect of human life, are the most important aspects of Islamic spirituality. Using an analytical-deskresearch method, this paper shows that the religion of Islam, as a comprehensive and complete religion and in accordance with the nature of human beings, considers the provision of human needs in line with the ultimate goal, which is nearness to God. The findings indicate that Islamic spirituality, based on the Holy Quran and the traditions of the ahl al-Bayt (PBUT), considered the hopeful elements and factors in line with the ultimate goal and it leads people to true hope, which leads to true happiness.