نشریه معارف دینی در آینه پژوهش
پیاپی 2 (تابستان 1402)

Toli and Tabari is one of the important issues in jurisprudence; Words and ethics. Despite the fact that this issue has been paid attention to in theology and jurisprudence, it has received less attention in the science of ethics. Toli and Tabari means friendship of God and His friends and dislike of the enemies of God and His saints, it is a state of the soul, and self-refining and moral education as the basis of happiness also starts from this point;Therefore, it is possible for this issue to be discussed in the ethics center. Toli and Tabri have been considered as criteria for determining the value and the creator of the model of happiness in the moral system and religious education of Khwaja Nasiruddin Tusi. In this article, we have studied his point of view about the relationship between Tuli and Tabri with the model of Saadat with a descriptive analytical method and we have reached the following results A) Tuli and Tabari, in addition to being a sign of religiosity, is a position that can be achieved by controlling the powers of the animal soul (i.e. lust and anger) and under the observation of reason as an inner divine proof; b) By referring to the means of attaining Tuli and Tabari, i.e. knowledge, love, emigration and jihad, it is possible to follow the model of happiness, i.e. the birth and growth of all moral virtues and levels and mystical positions such as satisfaction, submission, faith, certainty and finally attaining He achieved the position of Ahl Vahdat (Fana).

The ultimate perfection of man in the light of the realization of the utopia from the perspective of Khwaja Nasiruddin Tusi• Mohammad Sadiq Taghizadeh Tabari• Mohammad Jabarpour• Hamid Emami FarAbstractAs a being with a social nature and naturally looking for happiness and perfection, man needs a favorable environment to achieve his high goals. Utopia is the best field for the emergence and actualization of potential talents in humans to achieve high human perfections. Khwaja Nasir al-Din Tusi, (579-653 AH), an Islamic philosopher and theologian, has provided an explanation regarding the theory of utopia, using the sources of revelation and the teachings of the Islamic religion. In fact, what is necessary in his thought system, in the utopia plan, is to live in the light of wise rule, which provides the means of upward progress and finally reaching happiness. The upcoming research, with deep thinking in the works of Mohaghegh Tusi, explains how to reach human perfection in the light of the utopia from his perspective, and then examines the main institutions of the utopia in the eyes of this sage, as well as the necessary characteristics for a He has extracted the ruler and ruler in his eyes. From the point of view of Khwaja Nasir al-Din Tusi, Medina is round in shape, and its inhabitants lovingly surround their lover, who is the leader who possesses great perfections. The approach of this article is descriptive and analytical, and the findings were compiled and then analyzed using the library method.Keywords: the final perfection of man, Utopia, Saadat, Khwaja Nasiruddin Tusi

In order to realize the religious rule of Imam Asr, in addition to divine will and support and actions by Imam Mahdi, it is also necessary to play the role of the people.The present article has analyzed the role of people's causality for the realization of this theocracy with the method of document analysis. TheRaising the level of knowledge of the world to accept the promise, competence and readiness for the realization of this government, the full effort of people in building their own destiny and the world around them, supporting and following the ruler of this government all-round, are the most important actions that people should take to establish such a government. .Therefore, the most appropriate solutions that should be implemented by the people are knowledge enhancement, self-improvement, transformation and finally following and helping the Imam of that government in order to eradicate corruption and oppression.

According to Islam and the verses of the Qur'an, "people" are one of the basic pillars of government and unity and empathy between the people and the government is necessary for Islamic society. By studying Islamic sources, it can be well understood that Islam not only emphasizes the spiritual aspects of human, morality, piety and human's relationship with God, but also pays much attention to social relations between people and government. A clear example of this type of governance is the rule of Imam Ali, in which he made the greatest effort for empathy and mutual trust between the people and the government. To achieve this goal, he has used strategies that Knowing them can help Islamic societies to achieve the utopia. Obviously, the best way to get acquainted with the way of governing and his strategies for empathizing the people with government and strengthening mutual trust between them is to study his speech, letters and orders in Nahj al-Balaghah. In the present article, which has been compiled using the documentary method and with the aim of getting acquainted with the most important strategies to strengthen mutual trust between the government and the people, the authors try to emphasize the importance of "democracy" and "communication with the people" from Imam Ali's point of view, so that the true seekers of the way of that Imam can benefit from these teachings.

A Danish strategy for the survival of Islam in Islamic law, equivalent to the jurisprudence of a new decision. Imam Khomeini's (may God have mercy on him) in different dimensions of the decision, but also from the angles of a different story that was attributed to him, because he has no problems with it. What is the title of this strategy? Various jurisprudential rules in the strategic proposition of Imam Khomeini (may God rest his soul) Peramon, external and internal policy, the impact of the situation, the rule of peace, the rule of peace. Imam Khomeini (may God rest his soul) peace be upon him and his family Yes, I have priority over reconciliation, and where I have priority is that it is hidden under the guise of all the rules of jurisprudence that can be verified without any doubt. In this present day, we are talking about different historical facts and a complex approach, such as description, analysis and deduction, of the religious strategy of Imam Khomeini (may God rest his soul) in contrast to the Eyalat monk. United States of America in Canada. There are also other rules that end the connection between these principles and the principle of peace, which is enough for a person and a person who is completely separated from the rules of related jurisprudence, as a result of which he is outside of the foundation.

The most basic condition in prophecy and community leadership, The infallibility of leaders and chosen ones is divine. Infallibility, which means immunity from sin, deviation and error, has levels that can be divided into two main parts: Infallibility in expressing and legislating rulings (legislative infallibility) and infallibility in individual and social speech and actions that do not have a legislative or expressive aspect (extra-legislative infallibility). Each of these two sections also has several levels. Islamic scholars agree on the infallibility of the Holy Prophet (PBUH) from any sin, mistake and forgetfulness within the scope of legislating divine decrees, receiving and communicating revelation, and believing in it. However, there are differences of opinion regarding the extra-legal infallibility of the Prophet (PBUH), the scope of this infallibility, its dimensions and scope. And some of them consider some of these cases as part of this infallibility, and some of them consider them to be contrary to it. The majority of Sunni thinkers limit the Prophet's infallibility to major sins and consider minor sins to be out of this scope. Therefore, the Prophet's words and actions in social issues and government positions, including judgment and arbitration, are not considered safe from mistakes. The documentation of these religions is their narrative, which is related to the judgment of the Prophet and the existence of suspicion of error and mistakes on his part. The present article, with analytical-descriptive-applicative method, has analyzed and probed the prophet's extra-legislative infallibility in social issues and government positions and put the doubt of the prophet's unfair judgment in the evaluation process. The findings indicate that there are strong intellectual and narrative reasons for the Prophet's infallibility in social and governmental issues And the speech of some Islamic thinkers on the Prophet's apology for wrong judgment is an extravagant speech and far from the dignity of the Prophet and against the tone and context of the verses