فصلنامه مشرق موعود
پیاپی 57 (بهار 1400)

A significant number of Shiite scholars have divided religion into three sections: beliefs, ethics, and rulings and this is, in turn, an outline of religion. The reason for this claim is a famous narration of the Holy Prophet (SA) which has limited knowledge to beliefs, ethics and rules. Now the main problem is whether the trinity of beliefs, ethics and rules can be the outline of religion and whether the above narration has been in the position of expressing the outline of religion? In this article, which has been compiled by descriptive and analytical method, in the first part, after proving the documentary authenticity of the hadith and reflecting the views of Shiite scholars in this regard, it has been proved that the mentioned hadith cannot refer to the outline of religion and in the next step it has been explained and analyzed the contents of the narration from the perspective of Shiite thinkers

The outline of the religion of Islam is one of Imam Khamenei Concerns and he has explained this important issue in his various works. Based on holy Quran and Tradition, he has tried to classify the most important teachings of Islam in a geometric and harmonious structure in order to be able to explain Islam as a social design and religion with coherent principles and overseeing the collective life of human beings and in this way, to prepare the background for discovering the theory of Islam for management of Islamic society and giving  identification to Muslims. Referring to the Holy Quran and Infallible Imams Lifestyle, he considers monotheism to be the axis of religion outline, around which a network of life-giving concepts and teachings is formed in three areas: worldview, anthropology and social policy.

In this article, we are trying to investigate whether the outline of religion has been discussed in the works of Mohammadtaghi Mesbah or not and that he specified this title in his works, or can this title be inferred only by putting his sentences together? And are his statements on this subject the same or multiple? And assuming the differences in the statements, what are the differences and commonalities with the others? It may be said that although he did not specify it as a "outline of religion" in his works, it is inferred from all his expressions that he has discussed the outline of religion and considered it as a coherent , interconnected system   based on a principal  axis. He has dealt with this issue in 4 of his works with different approaches; Therefore, from all his discussions, it can be concluded that there should be coordination, connection and interconnection between the components of this outline, and the axis among all the components should be one thing, and the relationship between the components should be longitudinal and relationship between them should be  logical and hierarchical.  This plan should be God-centered, not human-centered, which has a humanistic smell. This plan should be God-centered, not human-centered, which has a humanistic smell. According to him, the content of religion is the same as the text of the Qur'an and the axis of the invitation of the prophets (peace be upon them) or the outline of religion is faith, and therefore its discovery must be documented in religion. In the present article, data collection has been done in a library method and the research has been done in a descriptive-analytical one, so in some cases only his opinions have been quoted and explained, and in some cases the content has been reviewed and criticized.

Presenting an outline  for a  religion is a necessity for a relatively comprehensive understanding of  its bases,  principles and scope  in the field of individual and social life .In Ayatollah Javadi Amoli viewpoint, a religion like Islam is a set of beliefs, ethics and value system, and rules and behavioral systems. Accordingly,  his monotheistic theology is categorized in the framework of knowing the origin of existence  and monotheism in both fields of thought and action, as well as educating monotheists. And in the issue of the realm of religion, he believes in its expansion to  the social and political arenas and the formation of a government with all its dimensions.The role of the people in this political system is very decisive ; so that they strengthen the monotheistic movement of Islam towards its lofty goals.

system of thought  means the foundation of  an intellectual system and the link between the macro and micro principles and special rules and theories. Allameh Tabatabais’ works as a thinker who has an intellectual system and has reached an indescribable maturity in religious thought by using rational and narrative elements, are  valuable sources of religious approaches and views that can be a factor  of inspiration and  effectiveness in responding to human needs in the present century and beyond  for many centuries.   One of the topics that can be researched in Allameh Tabatabai's  system of thought is to draw a conceptual geography of the outline of religion. In order to obtain  this plan of his system of thought , it is necessary, after definition of religion and presenting  preliminary form for the outline of religion  to specify  elements of his system of thought, and to  Explain and analyze the detailed and general plan of religion with regard to the interrelationship of the chain of elements of his  system of thought. In this article, with a macro-view  on  the most important elements of Allameh Tabatabai's thought, which can be considered as representative of his intellectual system, we will explain outline of religion in his viewpoint, and, will ignore  one-dimensional island interpretations of his thought or  his particular views in different issues. Although Allameh Tabatabai, like many Islamic thinkers, has specified the trinity of beliefs,  ethics and Sharia for the outline of religion, but his privilege over others  is in explaining the principles and beliefs as well as ethics and social systems, with the help of human nature and the presence of religious rationality in different realms of religion, although it is possible that his approach to analyzing the elements of religion will lead to the proposal of a new plan of the outline of religion

Abul-'Ala Mawdudi and Sayyed Qutb, in view of the process of struggling against arrogant regimes and changing ignorant rule, had come to the conclusion that corruption could not be stopped without a genuine Islamic government, especially since in Islamic states, governments are administrated by those who know nothing about rights of Islam. Therefore, in their opinion, religious scholars should constitute a government. For this reason, both turned to theology at the same time as politics. Mawdudi and Seyyed Qutb divided society into two groups: the Islamic society, and the ignorant one According to them, the requisite for reaching the original Islamic society is to know the true Islam: because the main problem of Islamic societies and not revolting against the tyrants is to distance oneself from the true Islam. Therefore, they began to explain the key Qur'anic terms such as God, Lord, Worship and Religion which, in their opinion, had been distorted: Mawdudi in his books "Principles of Islam" and "Islamic System of Life" and Seyyed Qutb in the books "signs in the Way" and "The Future of this Religion" explained a plan of true Islam entitled "The perfect system" which, in their view, is a prelude to reaching an Islamic society. Due to influence Mawdudi’s on Seyyed Qutb's thoughts, we examine both views in one article: Their plan starts from monotheism and belief in "لااله الا الله" and reaches prophecy. Prophets are those who make human beings aware of the laws of the world, and worship is their most important output, which leads to appearing servents of God and has been realized in a collection called Divine sharia, which includes jurisprudence, rules, rights and ethics, and religious systems in society and establishes and builds an Islamic society. In a word, this plan has four sides of monotheism, prophecy, worship and of Sharia, which Sharia itself includes the rules of law and religious systems.

The movement of the prophets is an evolutionary one and  they seek the growth and development of man by the flourishing of his talents and existential capacities. The evolutionary movement of the divine prophets is based on the central and fundamental concept of "monotheism.  The monotheism and knowledge of God is the source of the evolution and transcendence of the human soul and the growth and transcendence of its existence, which is the supreme and ultimate goal of the prophets. The plan of monotheism means creating a divine and healthy environment and proposing a divine structure and order, just, without oppression, without exploitation for society. Using the Holy Quran and historical information and rational analysis, this movement has been organized in three important stages: the first stage: inner transformation and resurrection; Second stage: social resurrection and revolution; third stage: Build and establish a new community. Each of these stages consists of several steps .

The movement of every rational being is based on some kind of calculation and prior planning, the movement of the prophets and imams is no exception to this rule. In this study, in order to understand the relationship between the scattered or different movements of the prophets and imams and to achieve their general program for modeling, we seek to discover the outline of their movement without limiting it to a specific person or time. Government and political power is a tool that directs the general movement of prophets and imams in this field and brings issues such as the source of preservation and development and the quality of interaction with other governments. In this research, we explored the issues of political power from the perspective of Islam in an analytical way and achieved the general plan  in the movement of the prophets and imams, which has three elements: waiting, Taqiyyah(to hide opinion to keep it) and uprising.

One of the important issues in the field of Mahdaviat is the analysis of  philosophy of  the twelfth Imam absence. Of course, a lot of research has been done on this subject, both from the perspective of narrations and with rational analysis and historical perspective, but  a method  for analyzing the Absence is from the perspective of the outline of  Prophets and Imams movement which is less discussed. In this article,  author tried  to  elaborate  the outline of religious leaders movement,  and according to this plan, to review  the position  and philosophy of absence.

The divine leaders have always had a plan and program to carry out their mission, and they started their work by explaining the guidance and invitation of the people, and after cadre formation and building the primary core (waiting), and penetrating the false front (taqiyyah), They revealed their movement and, if successful, made their religious organization public and struggled the obstacles to salvation, and expanded the territory of this religious community as far as possible (uprising). The wish of all divine leaders has been definitive annihilation of falsehood and the guidance of all people; Divine leaders followed this movement with three steps of waiting, Taqiyyah(penetrating the false front) and uprising; This plan has been in common in the lives of all prophets, although some of them failed to walk all the way and were martyred in the middle of the way by the false front, due to unaccompanying of people. In this research, after collecting information by library method, by descriptive-analytical method, he has tried to extract the outline of divine leaders by focusing on the narrations related to the struggle between the right government and the false one, and has concluded that all trinal stages of the plan, namely waiting, taqiyyah and uprising, can be deduced from these narrations. For example, hadith (علماوهم و اتباعهم خرس، صمت‏ فی دوله الباطل، منتظرون‏ لدوله الحق‏، و سیحق‏ الله الحق‏ بکلماته، و یمحق‏ الباطل) involves three steps of waiting (منتظرون) , taqiyyah (خرس،صمت) and uprising (سیحق‏ الله الحق‏ بکلماته، و یمحق‏ الباطل) . and The narration (و المومن مجاهد لانه یجاهد اعداء الله تعالی فی دوله الباطل‏ بالتقیه و فی دوله الحق بالسیف) involves the connection between two steps of waiting and taqiyyah.