نشریه پاسخ
پیاپی 30 (تابستان 1402)

Religion is among the topics that are described as truth and falsehood. In order to attain eternal felicity through adopting a religion and adhering to its teachings, the discernment of true religion from false one holds great importance; Since there is nothing better than Reason, as a measurement, to select a true religion. The present study, providing a descriptive-analytical method, aims to present rational evidence for selecting and adopting a true religion. Reason does not leave humans free in adopting a religion they want; rather, it obliges them to select a religion that its origin and teachings are not in contradiction with the dictates of Reason. Likewise, denying religions, accepting any kind of religion, and considering all of them, in the present time, as true are not compatible with Reason. The true religion, therefore, must be selected among the existing religions. Judaism and Christianity, due to distortions in their holly scriptures, deviation from their originality, and some their teachings which are in contrary to Reason, not only have no rational obligation to accept, but may also be condemned by Reason. Islam is the only religion that has been affirmed by Reason and possesses the criteria for selecting the true religion.

There is no doubt that Christianity is considered as one of the monotheistic religions with regard to its efficient cause. It means that the nature of Christianity has been sent by God for the guidance of humanity and possesses a divine nature. However, over the course of its history, Christianity has lost this nature and has transformed into a non-divine religion. The present article, using a library-based and analytical-critical approach, evaluates the teachings of Christianity based on rational criteria. The contradiction between fundamental beliefs of Christianity and the dictates of reason, as well as some contradictory statements and teachings in the Christian Bible, are evidence of its lack of authenticity. The lack of coherence and inability to provide the spiritual needs and mundane and eternal felicity for humans are among other reasons for the inefficacy of Christianity

One of the significant topics in major religions, particularly the Abrahamic religions, pertains to the existence of a specific period in history known as apocalypse (the End Times) and the belief in the return of the Promised Universal Savior. The ideal characteristics of that era, as mentioned in the sacred scriptures and religious traditions of Judaism, Christianity, and Islam, have made adherents of these religions eager to comprehend that period. However, it led some deceivers to abuse this topic, presenting a fake version of it to the public. Ali Muhammad Bab is a person who, by claiming to be a Bab (prophet), established the Babism sect, which subsequently was replaced by Baha’ism. Employing their distinctive organizational structure, such as the International Teaching Center, the Hands of the Cause of God (Ayadi Amr Allah), Continental Boards of Counselors, and Boards of Assistance, the Baha'i sect has made extensive efforts to get adherents, yet it has not met with significant success. Jurisprudentially, all Shia authorities have considered the followers of this fake sect as disbelievers and impure. Two distinguishing characteristics of this sect are its hostility towards Islam and the Islamic Revolution, and its close association with colonial powers particularly the United States, England, and Israel. Accordingly, through their animosity towards Shia Islam and organized efforts to undermine the teaching of Mahdism, they pursue their own sectarian objectives and attempt to get adherents.

Religion has always existed in human life, and no one is without religion. The true and valid religion is the one that has been revealed by God for the present time. This study, applying an analytical-descriptive method and library-based research, provides an overview and analysis of the Zoroastrian religion, which is one of the extant religions. The probable history of this religion dates back to three thousand years ago. The Avesta, the sacred scripture of Zoroastrianism, consists of five sections. The first section, known as Yasna, contains seventeen hymns that some researchers believe to be the work of Zoroaster himself. The language of the Gathas is Indo-Iranian, distinct from Persian, and it is very obscure and full of secrets. Belief in one God, the prophethood of Zoroaster, the existence and immortality of the soul, the afterlife, heaven and hell, judgment, and the sending future prophets by God are among the tenets of this religion. Deviations from the core teachings of Zoroastrianism include belief in kinds of dualism, excessive veneration of fire, non-burial of the deceased, consanguine marriage, the difficulty or impossibility of some laws, the validity of Magi decrees, and similar issues. Zoroastrianism does not proselytize and instead refers its adherents to future prophets in subsequent millennia. Therefore, such a religion is fundamentally incompatible with the demands of the contemporary era, and the assertion of its gReligion has always existed in human life, and no one is without religion. The true and valid religion is the one that has been revealed by God for the present time. This study, applying an analytical-descriptive method and library-based research, provides an overview and analysis of the Zoroastrian religion, which is one of the extant religions. The probable history of this religion dates back to three thousand years ago. The Avesta, the sacred scripture of Zoroastrianism, consists of five sections. The first section, known as Yasna, contains seventeen hymns that some researchers believe to be the work of Zoroaster himself. The language of the Gathas is Indo-Iranian, distinct from Persian, and it is very obscure and full of secrets. Belief in one God, the prophethood of Zoroaster, the existence and immortality of the soul, the afterlife, heaven and hell, judgment, and the sending future prophets by God are among the tenets of this religion. Deviations from the core teachings of Zoroastrianism include belief in kinds of dualism, excessive veneration of fire, non-burial of the deceased, consanguine marriage, the difficulty or impossibility of some laws, the validity of Magi decrees, and similar issues. Zoroastrianism does not proselytize and instead refers its adherents to future prophets in subsequent millennia. Therefore, such a religion is fundamentally incompatible with the demands of the contemporary era, and the assertion of its global nature and the necessity of universal adherence of it is rendered void. lobal nature and the necessity of universal adherence of it is rendered void.

The Abrahamic religions, namely Islam, Christianity, and Judaism, share many beliefs and practical teachings that can be compared. The comparison of these religions regarding theological issues demonstrates commonalities among them that indicate their celestial nature. The common beliefs and issues found in the teachings of these religions are absent in human religions and philosophical schools of Eastern religions. Therefore, one of the distinguishing aspects between celestial and noncelestial religions lies in these shared beliefs and principles. This paper, applying a library-based research method, examines topics such as visiting graves, intercession, solicitation (tawassul), seeking blessings (tabarruk), and religious concealment (taqiyya) in the Abrahamic religions. Certain Islamic sects have recently raised doubts, arguing that the aforementioned beliefs are incongruent with the teachings of celestial religions and have infiltrated Islamic society from polytheistic cultures. By comparing the Abrahamic religions, this paper demonstrates that, just as these religions share doctrines and teachings in various areas such as monotheism, the afterlife, prophethood, and rituals, there is no difference between them in those subjects. Moreover, the acceptance of those notions does not contradict the celestial teachings; rather, they are either rooted in religious sources or derived from rational teachings that cannot be in conflict with Islamic monotheistic teachings.