مجله پژوهش های اعتقادی کلامی
پیاپی 37 (بهار 1399)

After the death of the Messenger of Allah (PBUH & HP), the issue of caliphate was the most important issue in Islamic society. Some claim that this succession was the basis of the divine installation; in addition to the intellectual currents, they sang another song and made other plans. The present research has attempted to answer the question with the historical-analytical method that the Prophet (pbuh), in terms of historical propositions, had a narrative view of the caliphate? What are the three caliphs? The results of this study indicate that there is a profound difference between the viewpoint of the Prophet (pbuh) and the three caliphs about the issue of caliphate. The Prophet (pbuh) considered the caliphate to be divine, while the three caliphs considered criteria such as allegiance, subordination, and council determination to legitimize their caliphate and each other, which later became the criterion of Sunni practice.
 

Does life have meaning? What is the meaning of life? Question about the meaning of life has a history as long as human’s life. One of the most important meanings in the phrase “the meaning of life" believed by Abrahamid's religions is that the meaning of life is equivalent to the very purpose of life. The next question is that whether humans generate the meaning in their lives? Or the meaning exists per se and should be discovered by human? In the first case, the meaning of life becomes a fake matter and in the other case it becomes a real one. The divine religions, with the most decisive responses, are the best means to save humans from uncertainty and vanity in life. In the present study, the chosen viewpoint is that life becomes meaningful by the recognition of God and being connected to him. When the meaning becomes clear, then it would be the time for selecting the manner and type of behaviors and objectives in life. There is a strong connection between the meaning and the style of life. In this regard, some of the intellectuals’ opinions and viewpoints have been provided here.

One of the problems of humanity is harmful mental pressures. These harmful mental pressures cause many mental and physical illnesses. Cognitive factors such as: wrong beliefs toward your self, people, social condition and nature and high and unreal worldly expectations of your self and them, cause these harmful mental pressures. One way to treat these harmful cognitive factors of mental pressures is to believe in divine clemency. Divine clemency means God who is the only provider for permanent mental blessings and welfare in the worldly lives of human and in the other world. And these blessings belong only to those who believe in god and life after death, and obey divine rules and orders. Method of this research is analytical- documentary with the use of reliable and psychological interpretive resources and expresses the cognitive factors of mental pressures and its treatment based on divine clemency from the prespective of Quran.

The present article explores the important question with Orientalists about Shi'a and Ahlul-Bayt (AS), what is the oriental view of the virtues of the Ahlul Bayt (as) and what are the implications of their opinions? After explaining and analyzing various Orientalists' views, the author believes that they did not have the same motives and positions in this regard. Among the three general admirable, fair, and biased views of the Ahlul Bayt of infallibility and purity (AS) The goals of colonialism, Islamophobia and Islamophobia, and on the other hand, their lack of mastery and full familiarity with authentic religious texts and the rich and rich history of the Shi'a school, more than any other issue. Therefore, considering that the reputation of the Shiite Imams has never been limited to the Muslim religious space, the author of the article, using the limited resources available, intends to present, in spite of the shortcomings and shortcomings of the Oriental writings in this field, the introduction of each What more is Lebanon Mohammadi (PBUH) and the Universal School of the Ahl al-Bayt (AS).It is worth noting that the research method in this research is library and analytical descriptive.

One of the questions raised in the field of belief and based on some theological differences is why God created Satan and gave him a long life to mislead all human beings until the Day of Judgment and if there was no world without evil It was better. This suspicion has been raised by the devil himself in a hypothetical debate with angels. We examine it with a descriptive-analytical approach. The answer to this question is to speak of Satan's existence and its existential benefits to man and the material world and the benefits of evil and hardship in life. Also, the reason for giving the devil time off may be to the devil himself and increase his sins Or the reason for this is the emergence of more divine power for all human beings over time and the promotion of human status in the shadow of divine will and test. And what is certain is that all of this can be put together and does not contradict each other.

Some hadiths mean that the happiness or cruelty of man is predetermined and his talent determines his destiny. These traditions are known as the "traditions of Satan". The important question in the way of these hadiths is the relation of these traditions to human authority and their apparent contradictions with divine justice. The answer to this question requires the examination of the document and the implications of the above hadiths. This article aims to study the implications and implications of these hadiths and has attempted to draw the following conclusions First: Satan's traditions deal with both the physical and spiritual aspects of human beings; There is no difference between the authority of man and the content of the traditions of Satanism: Fourth: These traditions are not incompatible with divine justice; That is: some exist and some lack justice. In general, the lack of difference between creatures is incompatible with divine justice.

Methodology of sciences and critical studies in this field have obtained special importance in the contemporary world. This case insists peripheral studies concerning the logic and methodology of Islamic theology. The present article is to look at the above mentioned subject from philosophical point of view. Therefore the research is a part of the philosophy of methodology of Islamic theology. This kind of study perform the theoretical framework and foundamental bases for the methods of disciplines, and causes betterment, advancement and cognition of the needs for the subsequent researches. Some of the most important advantages of this kind of study is to aquire the frame of problems of this field, the necessity, importance, and its relation to the other fields of knowledge..

Although the Tawhid is the common belief among all the denominations and Islamic movements but Jihadi interpretation that is one of the active movements in the Islamic world, suggested especial interpretation from Tawhid and showed a different face of Islam. The ideology of Tawhid centered of this group is changing the unity and coexistence between Islamic society. This research by using the explanatory and analetical methods will study the definition of the Salafi leaders from the notion of Tawhid and evaluate it's consequences and results. The results of this research will show that Takfiri ideology of this group will start war and unsafety in the Islamic world and as a result in the world. It's security consequences will be enternal and external. The enternal consequences of Salafi Jihadi understanding of Tawhid are expansion of meaning and example of Shirk, Pure activitism and extremism, not following the rules of war and dictatorial faith. The external consequences are preaching suiciding, considering believers and disbelievers equal and not building Islamic civilization.

Rule requirements of certain jurisprudential rules, but the rules of society, the Shiite jurists, according to the narrative of the strongest evidence base is crucial requirement The proof of this principle in jurisprudence and Jzyan agree. The meaning of the rule of necessity, require the ingredients Imamiyyeh and Kfar rules and assignments that they believe it. This is the same meaning of the Hadith known as "Al-Zumoham Bama Al-Zammah". Therefore, from the perspective of Shiite jurists, rule that the legal requirements of a law allowing Shia and non-Shia lays in cases where there is disagreement between Shiite jurisprudence. Followers of Sunni Islam or followers of other religions are bound to their convictions, and thereby benefit though it is not accepted law on Shiite jurisprudence. On this occasion a discussion of the rule requiring a special position in law is based on some of the elders said: "If this principle is the basis for the market and Muslims remain in place.".

Nowadays, despite the many advances in scientific fields, we are endangering the health of the soul and body due to the lack of reliance on divine teachings in the crisis. Hence, the path to salvation of the return to Islamic teachings. The present paper, by analytical method, describes with a library study the explanation of one of the important teachings of Islam in the name of oversight through the guise of good and forbidding evil and its impact on the health of the community. saving society from crises and providing community health in the light of clarifying the status of the affair with the good and forbidding it to be void and enforcing; the implementation of these two terms is a proven solution for the health of the community; whenever a person is cultivating and self-cultivating Step through internal control; t will have a significant impact on the organization of society, because avoiding sin and paying attention to positive human and practical points is an appropriate field for developing capacity and reform; Islam and its enormous effects on environmental health are evidence of the truth of this claim; Part of the mission of Hassbah's institution is in the form of good and forbidding at the beginning of Islam, monitoring food markets and health, covering meat and dairy products in the market and public places, and the other part is related to the protection of value Ethical and moral virtues in the community and prevent the commission of secrecy, insecurity and moral corruption; The practice of this promise means the friendship, the affection and the interest in the fate of others, and the negation of indifference, and ultimately, the mental and emotional peace of this empathy, which humanity today needs more than anything else..
 

This essay examines the Persian verses of the Quran and aims at analyzing the etymology of Persian vocabulary in the Quran and on what route have they entered the Quran? And what factors have led the Arabs to become acquainted with those words? And finally, how are these words affected by the relationship with the Qur'an? Studies show that some Persian verses of the Quran belonged to the life of the royal kings and were used in aristocratic life situations. These vocabularies are: stebraq, Sonds, Sarabil, Marjan, Mesk, Zanjebil, Kas, Abrigh Sordaqa, Nirmagh, Zarabi, Abqiri, Araek, Abraghi, Zarabi, to commercial relations with the Quran. Some Persian phrases of the Qur'an were used in a religious position, such as:jonah, Magos, Afrit, Salib, and... The Persian words of the Sard, jond and... in the military position and the Persian vocabulary of Kanz ,Rezgh, and... were also used in economic situations. This vocabulary has come from direct or indirect paths based on Arabic and Persian language relations pre-Islamic due to trade, military, religious, and religious relations between the Arabs and Arabs in Arabic and, ultimately, the Qur'an.
 

The current paper examines the position of interpretative narratives by descriptive-analytic method in the newest contemporary interpretation of Sunni tradition, i.e., " Al-tafser al-waset " by Muhammad Sayyid Tantawy. Although his interpretation method is "ijtihadi", this method had not prevented his use of narratives in better understanding of verses. The current paper is organized in three sections. The first section addresses the interpretative narratives source in which the reviews indicate that the interpreter has a particular tendency to use Sunni sources with the least reference to Ahl al-Bayt (PBUH). He has used main commentaries in addition to “The Kutub al-Sittah”, that is, the narrations are indirectly reported. The second section reviews the types of interpretive narratives which are explained in ten categories. The third section includes the critique of interpretive narratives that indicates the presence of both documentary and textual critiques. The documentary critique is not based on the Biographical evaluation information of the commentator, but expresses the view of others and the narratives are without citing the source and often mention the last narratorhere.