نشریه معارف دینی در آینه پژوهش
پیاپی 3 (پاییز 1402)

The knowledge of all creatures about God is one of the issues that is confirmed by many Qur'anic and narrative evidences. Many thinkers addressed this issue and many of them pointed to the consciousness of all creatures to God. One of the proofs of the knowledge of all creatures towards God is the glorification of all creatures towards God, and since the glorification of creatures is associated with their knowledge and intelligence, it follows that all creatures have knowledge of God. This article aims to investigate the meaning of glorifying all creatures and prove its connedge and consciousness. has it.ction with science, which comes to this conclusion after examining the opposing views The glorification of all creatures means glorifying them verbally and verbally. By saying "Glory be to God" or any other word that means glorifying, they consider God free from all defects, and this glorification is connected to God with their knowle

The present paper studies one of the important issues of philosophy of right from 'Allamah Tabatabaii's and his pupils' viewpoint, i.e., is "right" as is used in the phrase "having right" a genetic or conventional (I'tibari) fact? In other words, does "having right" have an actual existence, indicate actuality, and can be unveiled, or is it a conventional and contractual fact and dependent upon the validity of the validated?Given the key and basic role of the issue of "right" in ethics, law, and politics, and 'Allamah Tatabatabii's and his aforementioned pupils' influential position in the issue of "right", the matter is of great importance. Furthermore, considering that such issues as human rights, women's rights, freedom, minorities' rights, and man's right to govern himself… are all and all based on the issue of right, accepting any theory about right as conventional or genetic can have different consequences in a variety of matters such as necessitation of right and duty, and vindication and waiving of right in aforementioned issues. In this thesis, the data are gathered through library survey and explained through rational and critical analysis.'Allamah Tabatabaii and Martyr Motahhari consider a dual nature for right and believe that some rights are genetic and others are conventional. On the contrary, Professor Jawadi and Professor Misbah believe that right has only conventional nature and consider it as sovereignty. In this paper, the dual nature of right was proved based on Islam's philosophical principles and the criterion of right as genetic was explained; the examples of genetic rights were identified and differentiated from conventional rights based on this criterion. In addition, the commonalities and differences between genetic rights and conventional rights were expounded.Key words: right, genetic, natural, innate, essential, conventional, contractual, Motahhari

The Islamic Revolution of Iran has completed its forty-year journey, showcasing its prosperity, triumph, and social maturity. In this significant phase, the wise and sagacious leader of the Islamic Revolution, through the issuance of the Second Revolution Declaration, revisited the track record of the Iranian Islamic Revolution, recounting its achievements, victories, honors, and blessings. The statement also highlighted the challenges, threats, opportunities, and various capacities of the current society, along with designing future strategies and cultural missions for its youth. One of these strategies involves foreign policy based on the principle of rejecting dependence. Utilizing library resources and a descriptive-analytical method, this article aims to explore the foreign policy strategies based on the principle of rejecting dependence from the text of the Second Revolution Declaration, emphasizing independence, freedom, wisdom, expediency, dignity, security, power, resilience, reluctance, distrust of the West, unfriendly relations with the West, and the rejection of foreign domination.

A wife's refusal to pay her husband's rights in the matter of enjoyment, which has juridical and legal effects. A comparative study of the laws of Egypt and Iran regarding divorce shows some differences in the conditions of divorce and its effects. This article examines this issue with descriptive-analytical method and library research. Iranian jurists have divided obedience into two categories, general and special, and they consider divorce as not complying with these two obediences. Although Egyptian jurists have not used the term subjugation and its divisions, but the examination of the examples mentioned for Neshuz shows that there is no difference between the examples of Neshuz and Iranian law. What has caused the difference is the conditions for the realization of Nashush and also the consequences of Nashush. The Islamic reasons for leaving the house without the husband's permission are less in Egyptian law than in Iranian law, so the possibility of the wife being considered unmarried in Egyptian law is higher, on the other hand, the consequences of unmarried in Iranian law are greater than in Egyptian law, and this makes it a deterrent to Neshouz is more in Iran than in Egypt.

In a general division, the topics of mysticism can be divided into two parts, monotheism and monotheism. Monotheistic discussions revolve around the authority of monotheism, i.e. the perfect human being. In theoretical mysticism, the perfect human being is placed next to the four nobles and is treated independently. The reason for the independence of the perfect human body can be seen in the inclusiveness and totality of his truth, which is interpreted as a comprehensive world. In the Seleucid system of Ibn Faraz and Yohan al-selibi, the perfect man and the discussion of anthropology have a central role. According to the views of both mystics, man is created free and by nature has a face similar to God. Also, a complete and comprehensive human being has both natural and right forms. A perfect human being is Allah's caliph and mediator of grace. These two mystics differ on the issue of the grace and sin of the first man and the issue of the perfect man as a pillar of the Trinity. In this research, we seek to understand the problem of anthropology and its comparative analysis in two Seleucid systems with the help of library sources.

One of the turning points in the evolution and Islamization of human sciences is the type of attitude towards human truth. Basically, transformation in human sciences is not possible without changing the view of human beings. It seems that the core of the difference of views in the theories of humanities and their fundamental difference with the Islamic attitude lies in the anthropology of these theories. Any kind of interpretation of the nature, origin, purpose and ultimate cause of man is effective in describing, explaining, interpreting, predicting and controlling human actions, which is the subject of human sciences. In this article, we have expressed the impact of the evolutionary anthropological perspective on the theories of humanities in the five fields of sociology, political science, psychology, economics, and ethics, using the analytical-descriptive method, and we have shown this impact by citing examples. The reason for choosing these cases is the occurrence and appearance of evolution in them, otherwise the effect of evolution in humanities is not specific to these cases.