ماهنامه معرفت
سال سی‌ام شماره 7 (پیاپی 286، مهر 1400)

This study explains a commentary on the words of the Commanders of the Faithful against the real Shiites. Faith is not just heartfelt approval and attainment of knowledge according to him, rather, it is a voluntary factor and a kind of heartfelt approval and belief that requires action. It has a role in the realization of voluntary action, cognition, and motivation. Maintaining faith requires patience, and patience is of three kinds: Patience for sin, patience for obedience, and patience for calamity. In fact, patience is one of the foundations of faith. The first factor that is necessary for the realization of patience is the desire for the rewards, pleasures, and perfections of the Hereafter. If the believer pays attention to the pleasures and perfections of the Hereafter and has faith, he will ignore the worldly pleasures and desires. In calamities, neither fear nor hope is effective; The solution is for the believer to break free from attachments to the world.  If we consider the blessings of the world as a Devine loan, their loss will not be tragic. Remembering death is also vital to enduring hardships. Farsightedness and lack of attachment to the world make death enjoyable.

Examination of the ways of acquiring religious knowledge is one of the important tasks of contemporary epistemology, and it is extremely important to identify them both in epistemology and in individual and social life. There has been a lot of discussion about this in epistemology, but what has been considered for this study is the examination of these ways from an intra-religious point of view. Therefore, there is a question for us, is whether the ways to acquire religious knowledge are listed in the books of religious epistemology, is it valid according to the perspective Qur'an? We try to the examination of these ways according to the perspective Qur'an by offering ways to acquire common religious knowledge of the Qur'an, by using analytical-descriptive methods. The examinations show that what is introduced in common religious epistemology as ways to acquire religious knowledge, that is, sense perception, introspection, testimony, memory, authority, and intellect, the Qur'an also confirms their initial validity, in addition, it introduces religious sense as another source for religious knowledge.

Badā is the mysterious doctrine of the Imams that the attribution of its literal meaning to God; It is hidden as a revelation, it seems that this doctrine has been followed in the course of thoughts and the story of Shiite thinkers in explaining it. The aim of this study is, by using the analytical-descriptive method, to comparatively study the ideas of Seyyed Morteza and Ayatollah Sobhani examines this question that What is the meaning of Badā and how are the Badā narrations explained? The meaning of the Badā is related to human beings according to the Ayatollah Sobhani and divine Badā means the possibility of changing one's destiny by man. Seyyed Morteza is considered human for deniers’ group of Badā despite his word, He divides Badā into positive and negative, and knows positive Badā coextensive of abrogation, but abrogation and Badā are into one group according to the Ayatollah Sobhani that Badā in generation and abrogation in legislation progress, and the source of belief in Badā is the verses of the Qur'an and the hadith of the Imams. Seyyed Morteza does not consider Badā narration for knowledgeably because of equalization of abrogation and Badā, and if it is correct, it means abrogation.

Farabi was the first person to consider this issue based on an explanation of the approach of Muslim philosophers to the issue of evil.  He distinguishes between natural and voluntary evils. Ibn Sina had a nonexistence approach to the issue of evil, which dealt with this issue in detail in various aspects after Farabi. This approach has often been considered for later philosophers such as Suhrawardi, Sadr al-Muta'allehin, and Allameh Tabatabai, Shahid Motahari, Ayatollah Javadi Amoli, and Ayatollah Mesbah after Ibn Sina.  We get results, by using a descriptive and sometimes analytical method, that Islamic philosophers express a combined solution to the problem of evil in this study. They consider evil to be a non-existent and relative thing that is necessary for the material world. They believe that according to the wisdom of God Almighty in creating a good system of existence, evils are few compared to the many good things in this world, and these evils have many benefits in the world.

Imamate is one of the most controversial issues in the history of Islam. The public theologians consider it a jurisprudential issue related to the obligated sometimes, while this issue is a theological debate related to the Allah Almighty according to the Imami theologians. This study seeks to find the source of this difference. The definitions of Imamate have been examined, by using the descriptive-analytical method, based on the perspective of theologians of different sects, as well as the duties and conditions that each assign to the Imam to achieve this goal. The author believes that what has caused the difference in the position of the Imamate in different Muslim sects is the duties and roles that they believe in for the Imam. The Imam in the Imamate school is a person similar to the prophet and based on the view of public theologians is merely a manager for the religious community.

The second part of verse 33 of Surah Al-Aḥzāb, known as the verse of purification (Tathir), is one of the verses that has caused many theological controversies. There are many narrations for Farighein indicating the relationship between the tradition of garment (hadith of Kesa) and the verse of purification (Tathir), and it considers the specification of Ahl al-Bayt in the verse of purification to Pure Five. The Imams consider the verse of purification (Tathir), as a clear demonstration of the Imam's infallibility unlike Asharites, because the Imam and vicegerent of the Prophet are considered rulers by the Asharites. Most of the Asharites consider the Ahl al-Bayt, including the People of Cloak and the wives of the Prophet. The result of this study by examining commentators of the Farighein, by using a descriptive-analytical method, Inequality of the theological view of Asharites commentators with Imami commentators, insufficient evidence, Ignoring the valid narrations in the occasion of the revelation of the verse and the difference in understanding the single words of the verse is purification, which shows the efforts of these commentators to prove their beliefs occasion and the Imamate of the three vicegerents using the verse of purification(Tathir).  Imamiyya's scholarly criticisms and denials of the Asharites, expression of the similarity, and comparative view can be a step in bringing the Islamic religions closer.

Some Muslims have an evaluative view towards the fact of being a companion to the Prophet and consider it a virtue, and others reject this view and consider virtue to be subject to criteria such as faith and good deeds. Shahrestani refers to some verses of the Qur'an and the narration known as the Asharah al-Mubashsharah in Al-Mulla wa Al-Nahl approaches the evaluative opinion and considers being a companion as a factor for virtue. Thus, it proscribes the position of the Imams who distinguish between the companions in terms of virtue. The Shahrestani found by following validity of claims and introducing him from the position of the Imams, by using the method of description and lexical analysis of verses, that it cannot conclude an evaluative concept of being a companion and therefore unconditional praise and condition of all companions at all times based on his Qur'anic documents, rather, the virtues of the Companions are governed by the Qur'anic standard of faith and good deeds. Examination of the document and the content of the last narration also greatly strengthened the possibility that it was fake in the direction of the political caliphate. Rather, it will be excommunicated only every person who is at war with the Imam according to the Imami consensus.

Religion is the most problematic and widespread social phenomenon. Many thinkers have studied this phenomenon in different dimensions. A functionalist view of religion can answer many new issues from the foundation of religion. Max Weber has been able to consider some of the functions of religion according to the functionalist view among sociologists. However, he has looked at religion with a reductionist view and has made the function of religion limited to the world and the physical dimension of man. In contrast, the Islamic thinker Allameh Tabatabai has examined it a wide view on religion its functional dimensions while explaining religion rationally. Although the theoretical foundations of these two thinkers in both ontology and anthropology are significantly different from each other, they consider religion as a response to the meaningless challenge of life according to the semantic approach. The common denominator of both thinkers is that religion can present a picture of existence that justifies suffering and reveals a just God to man. Another common function of religion, according to these two thinkers, is the effect of its propositions on economic growth.

This research aims to investigate this numerical identity and personal identity of the subtle body based on Islamic thought by using an analytical-critical approach. As for this point of view which claims to continue the viewpoint of earlier theologians, first the opinion of those scholars on spirit and its incorporeality or corporeality, in other words, originality of the quiddity of human must be discussed, then their view on exact similarity and personal identity be analyzed,therefore, some theologians and narrators, as well as theologians of the school of segregation, believe that man has a material body (non-subtle body) and a subtle body (soul), but the truth of man is the subtle body (physical soul). They consider the soul and spirit to be the same delicate body that is like water in mud and not an abstract thing. The main purpose of this study is to answer the question "Can a subtle body exist at two different times and cause human identity?" This criterion has several problems due to the materialistic view of man and other problems and also due to the inability to explain how the delicate body continues at two different times and how to understand this continuity.