جستجوی مقالات مرتبط با کلیدواژه « belief » در نشریات گروه « علوم قرآن و حدیث »

As the last and most complete divine book, the Qur'an contains precise and comprehensive cultural components and patterns for the education and guidance of humans. This research has analyzed the components and cultural patterns of the Quran. The author has used descriptive and library research methods to explain the discussion.
The findings indicate that the components are located in the three areas of beliefs, values and behavior; The basic beliefs are faith in the origin and resurrection, the mission of the prophets, the holy books, angels and the unseen; Values are located in the four axes of ethics, education, justice and jihad, and in the field of behavior, obligatory Shariah tasks are centered. Also, the cultural models in the Quranic logic, the first prophets, the Holy Prophet, Noah, Abraham, Moses and Jesus, and the aspects of their role models have been described and explained. Undoubtedly, the calculation of these components and patterns, while the numerous capabilities and unique characteristics of Islamic culture, authenticity and authenticity, the ability to build civilization, the superiority of this culture over other cultures, its adaptation to all human needs and the achievement of human beings to true happiness in all dimensions. depicts, it can be introduced to other schools as an authentic and real model.

Providing examples and role models has played an essential role in the human's destiny and learning, and the Qur'an has used it with an artistic memorization. This research has introduced and categorized "the best and the worst" from the Qur'an point of view with a descriptive-analytical method and examined its influence on the Islamic lifestyle. The results indicate that the Qur'an has included examples of the best and the worst in various fields and dimensions, which can be divided into three types of belief, individual and social ethics. Humans' lifestyle can be improved by thinking about the positive and negative examples and the method of creating attraction and repulsion in the Qur'an.

Correcting false beliefs is one of the most important goals of the Holy Quran. This celestial book presents a distinct and well-defined model for correcting such beliefs. Accordingly, this research employs an analytical-descriptive approach to present a model for correcting beliefs based on the Holy Quran. The findings of the research indicate that the Quran, which has been revealed for the guidance and rectification of humanity, offers a model through which beliefs can be gradually and logically changed and improved. This model encompasses fundamental structures such as attention to internal capacities, explanation, factors, grounds, and the process of belief correction, each containing various components. First, by considering innate tendencies towards seeking truth, immortality, and inclinations towards worship, human inner capacities are activated. Subsequently, utilizing various methods of argumentation, concretization, education, and exploring horizons and egos, the groundwork for conscious action in humans can be established and elaborated upon. In this context, factors and aspects such as blind obedience, identity crisis, skepticism, attachment to worldly desires, and negative companions are reminded of humanity. Furthermore, since the creation or correction of beliefs takes place over time, the aforementioned aspects must be implemented through a process. In this model, the following steps are used in sequence: utilizing prevalent communication means in each era, creating new symbols and communication institutions, setting examples, employing logic and argumentation, sending preachers, combating superstitions, and engaging in psychological warfare.

The foundations and principles of religious teachings are of three types: First; The reason that all its premises are rational, if all the premises of a rational reason are certain, the result of them will also be certain. Second; The reason for which all the premises are anecdotal. It is impossible to assume that all the preliminaries of the reason are anecdotal, according to the famous saying. Third; A reason whose premises are a combination of reason and narration. Many of the reasons for Chapter of Beliefs are similar to the third part. Are the narrations and hadith evidences reliable or not? The answers provided for this question are different. The prevailing theory is that achieving religious certainty through hadiths and narrative evidence is no different from the way of reason and intellectual discoveries, but there are different opinions on the quality of the explanation of this rule and its conditions. The necessity of the research of theologians who are inclined to religious texts is that the narrative evidences are certain in some cases, especially in the case that the narration is accompanied by definite and certain evidence or there is a more frequent narration that excludes the possibility of contradicting it. Based on the research done, the article emphasizes this theory that basically, we should not consider the origin of religious science derived from narrations and hadiths to be exclusive to the theological and philosophical frameworks of the term, because the amount of hadith knowledge and the concepts that they provide to man is far beyond the human standards.

Axial Guardianship has a serious role in consolidating the guardianship system, but it may be claimed by many people who in fact do not have this characteristic; Therefore, the question that can be raised is, what characteristics should the claimants of following the guardian have in order to be called as followers of the guardian? The hypothesis is that if a person has velayat-orientation in the dimensions and aspects of cognition, attitude and behavior, then he can be called follower of guardian. By describing and analyzing the verses and hadiths related to the following of guardianship, this article deals with its epistemic, tendency and behavioral aspects, And the result is that following of guardianship has cognitive dimensions, such as knowing the guardian, knowing the guardian's enemies, and tendencies, such as trusting and loving the guardian, as well as behavioral dimensions, such as defending and obeying the guardian and the like, through which we can know the true follower of guardian.

Social cohesion in pre-Islamic Arabian society was focused on the tribe, the system, and the person of the tribal leader. With the rise of Islam in Mecca, the tribalism discourse faced a powerful rival called the religious theocracy discourse and was marginalized for some time. In this land, the factors of divergence at the community level had reached their maximum. The Prophet of Islam could not put the Revelatory system in full confrontation with the tribal system which had been rooted in the inner depths of the Arabs for years. The activities of the Prophet (SAW) were aimed at eliminating divergence and turning it into Islamic convergence. With a descriptive-analytical approach, this article raises the question of what were the interactions of belief, tribe, and enemy as a collective spirit in the social cohesion of the Prophet’s era. The results obtained from the research show that belief in the first stage, and tribe as the Islamic community (umma) in the second stage, and enemy in the third stage are among the factors of social cohesion in the Prophet’s time.

This study examines the concept of piety in Nahj al-Balaghah with a descriptive-analytical method. Piety is one of the most fundamental notions in the Nahj Albalagha. The analysis, here, is based on the separation of existential domains of human beings into three internal domains of beliefs, emotions, and desires, as well as two external domains of deeds and words. The concept of piety includes two components "fear" and "abstinence", the first of which belongs to the field of emotions and the second to the field of desires. Piety in the domain of emotion has levels of fear of punishment, apprehension of reward and fear of not being joined. In the domain of volition, also, piety includes the followings: the abstinence from sin, the prevention of damage, and the avoidance of negligence. The criterion for distinguishing these levels of piety within these two domains is the relation of human beings to God and the ways of knowing Him. The higher the levels of theology and anthropology, the higher the levels in which the piety will be realized. Another point is the mutual influence of piety in the domains of human existence. On the one hand, the piety in deeds and words is the result of the belief, emotions and intention; on the other hand, it can be effective in directing and enhancing the beliefs, emotions and desires.

Self-efficacy means: A person’s beliefs or judgments about his or her ability to perform duties and responsibilities. This concept is one of the concepts that psychologists have achieved through the study of human characteristics and through experimental (empirical) studies. In this article, it is tried to re-read this concept from the perspective of the Qur'an and to compare it in the Qur'an and psychology. It became clear by examining all the verses of the Holy Qur'an, that the Qur'an believes in human abilities as a principle on the path to perfection and has raised this issue in some verses. It was found that in the verses of the Qur'an by comparing the concept of self-efficacy in the Qur'an and psychology in addition to what is said in the field of psychology about self-efficacy, other sources and factors are addressed. In the present study, the sources of self-efficacy that are confirmed from the perspective of the Qur'an are listed in two parts: (1) Verses from the Qur'an that confirm the sources of self-efficacy from a psychological point of view, (2) Sources of self-efficacy that are specifically stated in the Qur'an. There are also differences in the creation and formation of self-efficacy from the perspective of the Qur'an and psychology.

Dissociation and distancing of Muslims from non-believers is a Quranic and intra-religious term denoting heartfelt seperation in deeds and beliefs from non-believers , their actions and ideologies. According to Divine revelations, the epitome of a wronged one is a person who is the enemy of Almighty Allah and denier of the principles of prophethood. Although dissociation and distancing are not perfectly in line with terms such as cursing, insulting, enmity and prejudice, all these terms might be regarded as actual manifestations of this principle. In the divine literature, in addition to the denotations in meaning, dissociation might encompass an ideological or theological distancing which according to its intensity takes different manifestations in the heart, tongue and actions of believers. The yardstick of dissociation is enmity towards the enemies of Almighty Allah. In addition to this criteria laid down through divine revelations, countless quotes and hadiths by Imams added other criteria namely enmity towards the enemies of Ahl-ul-Beit and standing against them. The totality of hadiths and quotes clearly testify to the fact that without proper dissociation form non-believers and enemies of Ahl ul Beit , firm belief is never formed in the heart of a Muslim. This paper aims to explore dissociation form the viewpoint of verses and hadiths and define the yardsticks of dissociation.

One of main hadiths theme has long history among shia and sunni communities is to compare "faith or action (according to different quotes) corrupted with wrath" with "honey spoiled with vinegar" the question raised for the writer about the fiqh al-hadithi analysis of these hadiths is whether sekanjabin made of honey and vinegar is tasty and beneficial syrup. The answer to this question is yes. Then why did these narratives introduce vinegar as factor of honey spoilage? The expositors of the these narratives, who were influenced by philosophical attitudes of peripatetic teachers, analyzed honey spoilage and interpreted it as physical change of honey, its dissolution. And loss of its distinctive features such as sweetness. The current paper analyzes the document of narratives and makes sure of these narratives main theme about comparing “faith corrupted with wrath” with “honey spoiled with vinegar.” Then the current paper criticizes Shia and Sunni hadith[i] narrators who say that honey is not spoiled with vinegar but its physical nature is changed. In order to achieve the correct interpretation of this narrative, this study not only looks for accurate methods of critique and the comprehension of the narratives, but also uses new scientific analysis of vinegar and honey. The chemical reaction which happens between two structures (i.e. honey and vinegar) is the effect of Drosophila melanogaster (also known as vinegar fly or fruit fly) on the honey and its sugar leading to the spoilage, fermentation and rancidity of honey over time. Therefore, the honey spoilage is accepted as literary meaning without deviating from the apparent meaning of hadith. The current study come to a conclusion that "fermentation spoilage" that happens to honey in the vicinity of vinegar is chemical effect of vinegar fly on honey without their combination. The final results that come out of these narratives have nothing to do with tasty sekanjabin that is produced by combination of honey and vinegar.

The history of the prophets` life indicates that all of them have followed the same plans to invite people to the principles, without any difference. When a prophet revealed his invitation with some reasons, his addressed people were divided into believers and disbelievers. Belief is a matter of gradation in weakness and strength. Some grades of belief may be somehow mixed up with some kind of hidden idolatry. According to religious teachings, the criterion believers` existential grading and promoting lies in righteous and Divinely satisfied deeds; that is, belief and righteous action may be complement with regard to each other. The goodness and merit of one`s action as well as its agent`s righteousness are based on one`s grade of belief, and again, belief leads to the strength of belief. A Muslim always lives in the grades of Islam and faith. Comprehensively defined, disbelief is denial of Divinity, monotheism, prophecy, and a necessity of religion as such. This study has sought to analyze the grades of belief and disbelief and to examine the misleading definitions of belief and its relationship with action during the history of Islam and its effect in appearance of such groups as Kharijites, Murjieh, Mutazilites and Asharites, and attempts to discover the most important deviation in the views during the early days and centuries of Islam in the field.

Abstract: Belief education is the most important part of the comprehensive educational system of Islam, in which the principles of Islamic beliefs - belief in God, the Prophets, Imamate and Resurrection - are transmitted to Methabi. Meanwhile, belief in the existence of God is the foundation of other beliefs. Given the direct involvement of parents and close relatives of each person, especially children, it is essential to establish the best ways to do this in order to institutionalize and maintain it in the audience. Since Islam, especially in the Shiite tradition, has provided its own educational system, it is necessary to determine these methods based on Islamic teachings. In this field, the sin and the words of the infallibles are very important for the believers. Therefore, in this article, explanations of the methods of reciprocal education with the aim of creating belief in the existence of God based on the soul and the words of Hazrat Raza have been discussed. Repeating obvious assumptions with attractive and innovative ways, creating humankind and feeling of love for God, rationalism, learning science, central argumentation, eliminating doubt, and defeating competing views, highlighting and creating the importance and indirect knowledge, are the most important ways to be taken from the words of the Prophet Reza is in creating belief in the existence of God.

Investigating the difference between faith and belief, it was found that in the view of Imam Khomeini “belief” is the level of knowledge, insight and understanding about everything while “faith” is the level at which belief is confirmed by heart and put into practice. In other words, belief and faith are different concepts. According to Imam Khomeini, belief and knowledge is different from faith because after acquiring knowledge, it is required to undergo religious mortification, think and remember God in abundance, suffer isolation and bring truth into heart to make heart divine and then belief is changed into faith. The supreme leader, Imam Khamenei, also holds the same distinction and believes that acquiring religious knowledge and level of belief is the second priority while faith is more important and is acquired through resorting to holy Quran and the household of the prophet. He also believes that “faith” informed with knowledge is enduring, productive, deliverer and the ideal one in Islam which, in addition to heartily confirmation, brings about commitment and practice. He adds that such a faith denies imitating and dogmatic faith. The only difference between Imam Khomeini and Imam Khamenei is that the former believes in faith as confirmation by heart while the latter believes that further on than confirmation, commitment and practice is required.

Many Mu`tazilites like Abi Hozeil, Nazzam, Jahez, Balkhi and others hold that human will is the belief to benefit. Some Shiite theologians like Tusi, Helli and Majlesi has accepted the same opinion. According to Tusi, will and hatred are two types of knowledge. Helli has asserted they are knowledge in its general sense. Will is knowledge or conjecture of a living being to a benefit in action and hatred is knowledge or conjecture of a being in evils in an action. According to Majlesi, the will is not knowledge but knowledge to benefit of an action. some other Mu`tazilites and Ashariyya maintained that reality of will is yearning following a belief of benefit. The meaning of yearning here is inclination. For Ashariyya, interpretation of will to knowledge of benefit and inclination is not right, but rather will is a cause of preferring an action. The famous idea of philosophers is that will is intense inclination. The accepted view is that reality of will of the human is not logical or primary notions, but philosophical ones. The will of the human, in contrast with famous point of view of philosophers, is not abstracted from intense inclination.

According to virtue epistemology, the spiritual transcendence of subject (or agent of knowledge) is one of the effective elements in knowledge acquiring. MullaSadra’s epistemic theory, known as the unity of the rational and the reasonable, has certain similarities with virtue epistemology, because for him, the relation between the subject and the belief or knowledge is transcendental and existential. According to him, in the first step, the relation between the subject and the belief or knowledge is causal. The characteristics of causal relations is that the cause transmits it’s properties to the effect; i.e. the virtues of the subject transmits to the belief and the epistemic property of the belief transmits to the subject and elevates his existential intensity. In the next step of the process of knowledge, the relation between the belief and the subject is unitary compositionof the matter with the form. To add rational belief to the subject results in his spiritual transcendence and this results in supplying the context of producing beliefs which their truth probability is high.

Relation between religion and rationality has always been subject of conspicuous discussion in both Islamic world and the West. The present article is to review the subject-matter from viewpoints of two representatives of Islamic thought al-Ghazali and Mulla Sadra. Al-Ghazali who is most known as advocating fideism recognizes the theoretical reason but deems it to be feeble to understand faith and thus he even prefers the faith of ordinary people to philosophical reason. Mulla Sadra, however, gives much weight to reason and rational arguments in the realm of faith. Though he has allusion to limitations of reason, he considers it as playing a prominent part in understanding religious statements. The present article is to bring up the points of resemblance and difference of both viewpoints by making contrast and comparison between the ideas of the two thinkers.

One of unpleasant features in human being is boredom which can affect all steps of individual and social life of people such as act of worship, religious, military, social relationship and so on. As a result of this, an individual or society will encounter with a crisis. Some of reasons of boredom such as lack of remembrance of God, lack of knowledge of himself/herself, love of this world, envy, lack of blood relatives, and also, some preventive strategies such as remembrance of God, fear of God, belief, confidence in God, and blood relatives will be discussed in this paper by virtue of Quranic verses and Ahlul-Bayt‟s (AS) Haiths. Research method is descriptive-analytic based on library resources.