جستجوی مقالات مرتبط با کلیدواژه « توکل » در نشریات گروه « فلسفه و کلام »

The doctrine of monotheism is the most important doctrine that sheds light on all areas of religion, i.e. rulings, morals, and beliefs, at the head of Islamic teachings. Moreover, the importance of the doctrines of confidence and trust should also be seen under the importance and dignity of the doctrine of monotheism because the believer, with trust, considers God to be the only effective force in existence and relies on Him alone in the affairs of his life. This research tries to obtain an accurate reading of the psychological concept of self-confidence by using the descriptive-analytical method and benefiting from the techniques and tools available, after studying the doctrine of confidence from the perspective of Sadrul Matalhin.For the accurate interpretation of confidence and trust from Mullah Sadra's point of view, it is necessary to reveal how it is combined with the psychological concept of self-confidence. Although in psychology, self-confidence is presented in a neutral and unvalued way as an important factor in mental health, with a negative perception of this concept, the sum between self-confidence and trust becomes impossible because such a person, in the chain of causes, does not give dignity to God, and without the need to trust God, sometimes he rules over existence and destiny.However, in the positive perception of the concept of self-confidence, which is close to self-esteem and self-efficacy, Mutawakkul (trustee) sees his capabilities as a tool to get rid of pests such as self-deprecation, weakness, and laziness. However, in the way of matching and summing trust and self-confidence according to Sadra's principles, self-confidence should be considered to be combined only with some levels of trust, and in others it is irrelevant. In other words, in explaining the degrees of trust, Mulla Sadra considers the lowest level of trust to be when the person who trusts in it trusts God like others. Therefore, the justified meaning can be considered for self-confidence. According to Mulla Sadra, the highest degree of trust is the moment when the person trusts in God for all causes.Mulla Sadra's conclusion is that on the one hand, many things in the world arise through mediation; on the other hand, all those means are channels of God. Even though the causes are considered to be causal, they are not given independence to become a force within the divine power. Also, in the negative perception of self-confidence, the sum between self-confidence and trust becomes impossible. Because such a person, in the chain of causes, does not give any dignity to God and does not need to trust God. According to Mulla Sadra's view, self-confidence should be considered a low and medium level of collectable trust. At the highest level of trust, it is no longer possible in the sense of longitudinal causality, numerical causality, or any other meaning.

Deep and long lasting sadness is among the mental and behavioral illnesses which cause harm to man's body, soul and behavior. The treatment of this illness has been of special concern to Muslim thinkers and researchers in the field of psychology. The Quran and Hadith consider “trust in God” as the only way of treating sadness. An important question is raised here; how can trust in God contribute to treating sadness and bringing happiness? Using a research- based method and content-analysis, this paper explains the concept of trust in God and its role in treating sadness. After investigating Islamic texts (the Quran and Hadith) it reaches the conclusion that trust in God brings about a change in a person's thought pattern and affects his emotions and behavior, which leads to patience in times of hardship, asceticism before desires, and vim and vigor at work. Thus, building up trust in God in man contributes to the release of feeling of sadness.

Having searched for the traditions about confidence in God, and summing up, classifying and processing the data, the present paper demonstrates that the question of confidence in God is confirmed by traditions. Traditions refer to endeavor and friendship with the Holy Prophet's household (peace be upon them) as prerequisites for confidence in God, and refer to taweeth (amulet) and augur evil as the obstacles of its realization. This paper examines the relationship between confidence in God and self-confidence, and underlines the prerequisites and obstacles to confidence in God which are mentioned in traditions. It is emphasized that lawful amulets can be used together with confidence in God and good omen can be a substitute for confidence in God. Confidence in God requires endeavor as it complement. Another prerequisite of confidence in God is friendship with the Holy Prophet's household. Self-confidence gets meaning when associated with confidence in God and His servitude, and both self-confidence and confidence in God are very close together.

The term "authority (wiläyah)" and its derivatives have been used 233 times in the Glorious Quran. These terms are sometimes in the form of equivocation and univocation and sometimes have literal and figurative meanings.The term "authority" is applied to a situation where two entities have deep relationship so that they cannot be separated and one influences the other or vice versa. Divine authority is of two kinds: authority in legislation and authority in creation. General dispositions related to all creatures are called "general authority in creation" and particular dispositions related to God's Friends and those who approach to God as much as possible are called "particular authority in creation". "Authority in legislation" in social, conventional, and legislative affairs is taken to mean providing guidelines and law-making which is provided by God to guide men. Then God entrusts this authority to His vicegerents.Nearness to God as much as possible is an acquired nearness which is attained in the light of obedience to Divine decrees, whereby believing servants entrust their affairs to God and totally rely on Him. Those who approach to God enjoy Godwariness and avoid committing sins.

Trustfulness as a characteristic of believers signifies a kind of relation between God and them. Trustfulness has been recommended in many verses and traditions. It is wrongly thought be some people that trustfulness disagree with effort. For them, the reason is that trust in God means leaving any effort, while Islamic teachings have emphasized effort and activity. The paper has shown that there is no disagreement between trustfulness and effort.