محمد کرمی نیا

Globalization diminishes political and economic borders, expands communication and increases the interaction of cultures. One of the most important areas that is proposed in the topic of globalization is the relationship between religion and globalization. Therefore, the purpose of this research is to investigate the effect of globalization in the Shia school and its effects and consequences in the religious belief of the Shia Islamic society. The research method of this research is in terms of practical purpose, in terms of cross-sectional time and descriptive-survey type, and it was carried out in 1402, and the collection tool is a combination of two questionnaires, Bawar Dini Najafi (1385) and made by the researcher. The researcher's questionnaire has been organized according to the conducted research and taking into account the challenges and opportunities in the field of globalization and religious, social, cultural and political works. The statistical population includes 158 users of social networks. KMO and Bartlett tests and Cronbach's alpha coefficient were used to measure the validity and reliability of the questionnaire. Therefore, the validity of the researcher's questionnaire is equal to 0.782, religious belief is equal to 0.762, and its reliability with Cronbach's alpha is equal to 0.975. The findings show that globalization causes the effect of the existence of God and its effective role on human life, the authority of the Shia religion, and causes the unity of nations and the establishment of justice. Also, one of the bad effects of globalization in the Shiite school is the entry of Western culture and luxury into the country, the use of social networks and the bad effect on the social behavior of Shiites. Also, there is a significant positive relationship between the phenomenon of globalization in Shia school and Shia Islamic religious belief (p<0.01)..

Shiism is the natural born of Islam and represents the pure Islamic thought. The core of the Shiites were among the great and prominent companions of the Prophet of Islam, who believed in the necessity of the leadership of Ali bin Abi Talib (a.s.) after the Prophet (s.a.w.) after the death of the beloved Islamic prophet and the formation of the Saqeefah and the situation that occurred in the election of the caliph. Historically, Shiism took a different path, and despite being in the minority, Shiites followed the leadership of Ali (AS) and stayed with the Ahl al-Bayt (AS) and gave up their faith by enduring all the difficulties and problems. They didn't take it. After this period, even though Shia was under pressure in every way. It continued to grow under the leadership of Imams (AS) and spread to different parts of the Islamic world. During the period of Imam Reza (a.s.) considering that Imam Hammam had found relative freedom after a difficult and suffocating period during his father's time; He was able to organize the Ahl al-Bayt school. With the arrival of Hazrat Reza (AS) in Iran, the geography of Shiism changed and Iran became one of the centers of Shiite education. Imam (a.s.) spread knowledge with his presence and the Shia religion was established as one of the most important Islamic religions. His emigration to Iran was one of the effective factors in deepening and expanding the school of Ahl al-Bayt (a.s.) and his activities and actions in Iran, considering the existing situation of that time, are remarkable and significant, and the most important activity Hazrat's actions in the field of deepening and expanding Shiism are: 1) holding debate sessions. 2) Education of students. 3) Confronting sects and deviant movements and the presence of His Holiness in a political position. 4) Expanding the culture of Ahl al-Bayt (AS) and deepening Shiite beliefs. In separate sections of this research, these debates and activities of the Prophet and their impact on the deepening and expansion of Shiism will be discussed.

Belief in the appearance of a savior at the end of time is an original and deep belief that has been raised in all heavenly religions. The promise of faith or belief in the fulfillment of a promise in the distant or near future in which the ideal conditions of religions or ethnicities will be fulfilled; It is a comprehensive and universal thought. The purpose of this research is to investigate the effect of faith and heart belief in the philosophy of appearance and unseen on the culture of expectation of Tehran University students. In this study, a questionnaire was used to collect data. 421 valid questionnaires for inferential tests (T and Friedman tests) of research hypotheses were distributed among Tehran University students. The raw data was analyzed using SPSS and PLS statistical software, therefore, the general structure of the research questionnaires was subjected to content structure validity from the confirmatory factor analysis. For confirmatory factor analysis, standard factor loadings have been calculated. The results indicate that the faith and belief of the heart, the philosophy of appearance and unseen have a positive and meaningful effect on the culture of expectation.

Undoubtedly, one of the most prominent topics in Mahdavi education is the examination of the world after the promised Mahdi rule. There are various narrations in the narrative sources of Muslims about how the world will be after the death of the Promised Mahdi, which has led to the formation of various views on this matter. "Prolonging and connecting the rule of the Holy Prophet to the Resurrection" is one of the types that has its roots in a group of traditions and has more or less found believers. The abundance and variety of narrations on the one hand and the lack of comprehensive research on the other hand, in this field of religious future studies, have caused some people to use these narrations as a basis for their goals and provide incorrect explanations in this field. The main purpose of the upcoming article is to compare the theory of prolonging and connecting the promised Mahdi's rule to the resurrection in the narrative system of Shia and Sunnis, in order to clarify what fate the world will face from the point of view of Islam as the last divine religion, after the savior. In this article, we will explain and examine the alleged traditions.

Semantics is part of modern linguistics (descriptive and constructivist linguistics). Semantics seeks to study and examine the conditions for the production of meaning and its reception by the reader. In fact, the author does not look at the work as a grammatical production and takes a new look at the culture of the word and the ideology that governs it. Hence, it is different from the exegesis. This method has been used among Orientalists such as Izutsu and some Islamic scholars. The present study, with the help of semantic knowledge, deals with the concept of prayer in the Holy Quran in three steps with an approach to micro and macro axes and the syntagmatic and paradigmatic relations. In the first step, it examines the lexical semantics of prayer based on its situational and lexical meaning and studies the “ideological and ethnic culture of the pre-Islamic Arabs". The second step to reach the meaning of the word prayer deals with the semantic network of synonymous words, antonym words, and entailed words related to prayer in the Qur'an. In the last step, this study deals with the "textual analysis" of prayer and also the definition of prayer and examines its key and focal words in the Qur'an.

From the perspective of the two disciplines of theology (Kalam) and philosophy, Khajeh Nasir al-Din Tusi seems to have a dual personality. Because sometimes he has held two different opinions on a scientific issue; one in accordance with theologians’ ideas and the other in congruence with those of philosophers. At first glance, it seems that Khajeh Nasir has been contradictory. For example, from a philosophical point of view, he does not believe in the coming-back of non-existent, and on the other hand, in the preliminaries of the topic of resurrection, he has accepted that non-existence of the universe is possible and in harmony with the narrated proofs. In this paper "resurrection" is studied, and probabilities are discussed and from among them, the viewpoint that corresponds to reality from our point of view is selected as the preferred viewpoint. This paper bases its judgment on the words of Khajeh Nasir. It considers his social and scientific status and the fact that the period in which he lived was marked with widespread attack by theologians against philosophers. Also, considering the moderate, right-oriented and scholarly personality of the late Khajeh, the paper concludes that his personality is pseudo-contradictory, not contradictory. This mainly library study is based on research into the works of Khajeh. We have tried to state Khajeh's point of view after analyzing and examining all the possible aspects. Therefore, where necessary, we have also used the views of commentators.

Anthropology is one of the most important and fundamental pillars of research and study of a religion and denomination. The particular type of view and ideology, which a religion or school of thought gives to human nature, is effective in shaping the structure of that religion and recognizing it as a whole. In this article, we try to examine the views of the two religions of Islam and Hinduism on human nature based on their sacred texts, namely the Holy Quran and the ancient Upanishads. The Holy Qur'an considers the nature of man to be pure and undefiled, inclined to the truth and opposed to the falsehood, and the ancient Upanishads also consider the nature of man to be from Prajapati, stating that God and man have a direct relationship with each other, and that God created man from His own nature.

The pivot on which all al-Qafari’s doubts and objections to Imam’s knowledge turn is the characteristics the Shiites hold for the Imams. Nasir al-Qafari aims to undermine the main pillar of the Shiite creed on Imamate. By his doubts, al-Qafari wants to say that Imams prove themselves superior to prophets; they are endowed with the source of revelation in order to have revealed knowledge. Accordingly, the knowledge with the Shiites is more than that with other Muslims, and this issue created division and hypocrisy among Muslims. He has made references to Usul alKafi in order to raise his doubts. In their research and through a descriptive-analytic method, the authors aim to examine Imam’s knowledge and to answer some of al-Qafari’s doubts. The outcome shows that Imams are the heirs of holy Prophet and follow his manner; they acquire their knowledge from three sources: the Qur’an and its exegesis, inheriting hadith from previous prophets and Imams and gifted knowledge.

In what follows, the authors have dealt with the relation between miracles and the law of causality. Having adopted a philosophical-theological method and in the framework of unknown causes and dominated or supernatural causes, they closely examine theories such as the incompatibility of miracles and causality or the denial of either of the two. Dealing first with the semantics of miracles, they sum up the issues of miracles and then propose issues about causality and the consequences of its denial. Having explained the two phenomena, they compare the relation between them. There are seven viewpoints studied in three phases: “the compatibility of miracles with causality”, “the incompatibility of miracles with causality” and the denial of any relation between miracles and causality”. By those seven theories, one may claim that all theories therein have been proposed for study. The room for any new inquiry on this issue is still open, though.

Contemplating this world and the hereafter, life and death, mortality and immortality, continuity or discontinuity of life, the limitation of existence to the material world or its extension to the immaterial world has been an inseparable part of human life. Relying on the thoughts of Imam Khomeini, this paper examines the relationship between this world and the hereafter in Islamic mysticism. In the thoughts of the mystics, this world and the hereafter have been interpreted as the world of darkness and the world of the light. Indeed, in most cases, by denouncing the world of darkness, mystics have been seeking to reach the world of the light, but in the thoughts of Imam Khomeini, under the influence of Islam, this world is not considered as reprehensible, rather it can be a path to reach the world of the light and the hereafter.

The term "countenance" in the Holy Qur'an has several meaning, which its highest one is attributed to Allah. A correct understanding of the meaning of "Allah's countenance", like other divine names and attributes, has a great role in creating a true monotheistic belief in God and ignorance of its understanding will cause fault in belief and it will also create polytheism in belief and practice so that some commentators have had a material and physical interpretation of Allah's countenance, relying on the appearance of the verses. Some commentators have not interpreted such verses and others have interpreted them as the Divine essence, His attributes, divine direction and satisfaction, as well as prophets and divine authorities. This article deals with the semantics of Allah's countenance in a descriptive-analytic way from the perspective of Ayatollah Javadi Amoli and examines the evidence of this point of view and its privileged aspects and similarities comparing other theories. From their point of view, the essence of God was not visible to any of the creatures to imply the verse of "and whither so ever ye turn, there is Allah's countenance" and the illusion of death and destruction also has no place in it to seek exemption from "Everything will perish save His countenance." Therefore, Allah's countenance means the attributes and revelations of God, the highest examples of which are dedicated to the prophets and the infallibles.

Makr (scheme) might be devised by Allah human being and Satan. Viewing the aim of scheme, when devised by Allah it is approved but by Satan it is disapproved. Men’s scheme, however, when has a color of Allah like those devised by the infallibles is approved otherwise disapproved. According to the degree one is closer to or farther from Allah, one’s scheme can be evaluated better or worse. Allah’s scheme is characterized by speed, encompassment and the like. Although Allah’s scheme is the same in words as those of Satan and human beings, it is different in meaning and application. This point is understood from the study of the cases of Allah’s scheme such as those against His human opponents who devised many plots against the call of prophets towards the right path.