نشریه دین پژوهی و کارآمدی
سال چهارم شماره 4 (پیاپی 14، زمستان 1403)

The methodology of sciences plays a significant role in the knowledge of sciences and their practical application. One of the most important theological topics is the discussion about the method of inferring belief propositions and recognizing the effectiveness or ineffectiveness of suspicious evidence. Kamal al-Haydari is the first scientist who, considering it impossible to acquire logical certainty, spoke about the authority of Usuli certitude in religious beliefs and emphasized the sufficiency of probable encounters with religious knowledges. This article, with an analytical method and a critical approach, researches to investigate and evaluate the efficiency and validity of the use of Usuli certitude in religious issues. The basic question is, what is the relationship between Usuli certitude and religious beliefs, and can Usuli certitude be considered valid and effective in matters of belief? The findings of the research indicate that the Usuli certitude is not valid and efficient due to epistemological shortcomings and deficiencies in the inference of belief propositions and faces countless limitations such as: defect of discovery, personality of authenticity, defect of inclusion and delay in ranking of reasonability, this is despite the fact that the necessity of its authenticity in religious beliefs has several consequences such as: skepticism, relativism, pluralism, rejection of judgment and criticism and opinion, the necessity of distance and the influence of superstitious beliefs.

According to Article (4) of the Constitution, all laws and regulations must be based on Islamic rules. Considering that the source of derivation of many Islamic rulings is hadiths, one of the requirements of effective legislation is to pay attention to the position and position of the imam in the statement of hadith; Because sometimes the imam in the position of a judge, sometimes as a leader and ruler of the Islamic society, and in most cases in the position of a preacher, expressed the divine decrees. It is clear, if the legislator is faced with a permanent sentence with a narrative that is of a judicial or governmental nature, the law may lack the necessary efficiency in its implementation and may even provide the basis for abuse by professional criminals.This research, using a descriptive and analytical method, tries to separate the divine, judicial, and governmental narratives regarding Qisas, to investigate and analyze the level of attention of the legislative trustees to the position and office of the Imam in this regard. Studying the articles of retribution section in the criminal laws approved in 1361 and 1370 shows that in some cases, the legislator did not make a precise distinction between divine, judicial and governmental traditions. This has resulted in criminalization of the law in some cases. Although with the approval of the Islamic Penal Law in 2012, more attention has been paid to the position and status of the Imam in issuing rulings, but it has been considered necessary to review this law regarding the habitual Killing religious minorities by Muslims.

According to religious teachings, the enduring and continuous remembrance of death is a desirable matter for humans. However, sometimes the onset of hardships and difficulties in life causes individuals to become impatient, leading them to pray for death instead of seeking refuge in God. The concept expressed in several narrations, which include prayers and wishes for death, is inconsistent with other teachings attributed to the Infallibles (Peace be upon them). If the wish for death arises from an inability to cope with worldly problems, it not only lacks permission from them but also contradicts the trials faced by the Infallibles, as such a stance would result in helplessness, which is inconsistent with the status of infallibility. This article, adopting an analytical-critical approach, aims to scrutinize the sources and documents of these narrations according to the evidence from both Shia and Sunni perspectives and seeks to evaluate them by exploring other sources and identifying their frequency and types of narrations and historical context. The aforementioned narrations, while conflicting with some accounts found in Shia literature and the Sunnah of the Infallibles, are subject to dispute regarding their scriptural, rational, and semantic clarity. Several narrations that include wishes for death lack credible chains of transmission and, in some cases, are metaphorical expressions of deep sorrow and regret over events that lead to the deviance of the Islamic community.

Intellectual and developmental disabilities are a neurodevelopmental condition which has been devoted to many types of research. Current research aimed to study the structural model of the relationship between spiritual intelligence, life satisfaction, positive religious coping, and resilience in parents of children with intellectual and developmental disabilities. The research design was a correlational and path analysis method. The statistical population included all mothers of children with intellectual and developmental disabilities in the city of Tabriz. By convenience sampling, 200 mothers of this group were selected and The King’s spiritual intelligence, Diener's and colleagues' Satisfaction with Life, Pargament's & Pargamment’s and et al Positive Religious copying, and Connor-Davidson’s Resiliency inventories were used to gather the data. The path coefficients revealed that expanding awareness leads to increasing resilience and life satisfaction and personal meaning production leads to increased positive religious copying and positive religious copying, which also leads to increased resiliency. It seems cogno-motivating process within spiritual intelligence provides mothers of children with intellectual and developmental disabilities with the possibility of using the essential sources and abilities to achieve necessary adaptation. Also, by using the capacity of spiritual intelligence with the skills of resilience and religious coping strategies, they create the conditions of adaptation besides the challenges which result in their life satisfaction. It is suggested to carry out more research on the role of religious and spiritual structures in the areas of intellectual and developmental disabilities, as well as pay attention to the role of religion, especially spirituality, in intervention processes for this group of families.

His Highness Shu‘ayb (a) was one of the prophets who preached using the Arabic language. The Qur’ān has given a complete illustration of the story of this prophet. This has grabbed the attention of orientalists such as Roberto Tottoli, who has attributed some criticisms toward this story. Since his criticisms are based on non-Islamic grounds (i.e., Judeo-Christian resources), this article intends to explicate these criticisms using a descriptive-analytical method and then criticize them. Tottoli’s opinions about the Islamic portrayal of His Highness Shu‘ayb (a) include the existence of contradiction in the qur’ānic verses related to the story of Shu‘ayb (a), the differences in the explanations provided by exegetes about the details of this story, the differences among exegetes about the present-day location of Ayka as the place where his proselytism took place, the imitation of part of the story (that is, the encounter of His Highness Shu‘ayb (a) and His Highness Moses) from the Bible, and the introduction of Mecca as the burial place of His Highness Shu‘ayb (a). These viewpoints are criticized in this article as follows. First, the Qur’ān explicitly rejects the existence of any contradiction in its verses, and this has been supported by narrations as well. Moreover, the differences in the exegetes’ explanations for the present-day location of Ayka cannot be taken to mean the falseness of the story itself, especially when the correct explanation is easily identifiable through some reflection. In addition, the additional aspects of the life and prophethood of His Highness Shu‘ayb (a) provided by the Qur’ān completely reject its imitation from the Bible. Finally, some narrations deem that His Highness Shu‘ayb (a) has been buried in Palestine, and this stance is both more valid and more congruent with Orientalists’ beliefs.

In the belief of the monotheists of history, revelation is the communication of the one creator of the world with the chosen servants who have been sent by him to guide mankind and guide him to the happiness of this world and the hereafter. The long line of these chosen ones from the beginning of human history as divine prophets are well-known figures, and each of them, by connecting to the heavenly source, through revelation, confirmed their mission and what was necessary to fulfill their role. have received In the discussion of Orientalists' approaches to the Qur'an, the question arises whether Islamic sources, including the Holy Qur'an, have the value and validity of a historical document in reconstructing and explaining the truth of the origins of Islam and the true history of the beginning of Islam. And this debate has taken place and continues regardless of the belief in the revelation of the Qur'an and the prophethood of the Holy Prophet (PBUH). Clarification of this issue is necessary and necessary to prove the truth of the religion of Islam and Quranic revelation and its superiority over all divine religions. The current study was organized by using the descriptive and analytical method and with a critical approach along with the collection and analysis of information, and it addressed the traditional and critical approaches to the research of contemporary orientalists. The findings of the research show that western researchers and orientalists, adhering to these principles and considering the similarities in the Quran and previous sources such as the Torah and the Bible, have put forward existing hypotheses about the sources of the Quran, none of which are acceptable to Muslims. No, their claims have methodological problems even based on their own foundations.