نشریه مطالعات دینی نبوت و امامت
پیاپی 2 (پاییز و زمستان 1403)

One of the models that can take cognitive psychology knowledge out of the explanatory limitations of the cognitive process is the emotion element. The issue of the present research is to prove the relationship between the emotional factor and the formation of knowledge, and this assessment will be clarified by the explanation that will be made of the relationship between the emotion element and the audience's persuasion and its six-component process. The use of the emotional factor and how it affects the audience can be extracted from Razavi's teachings and it can be considered an efficient model in the development of cognitive psychology. In this research, it will be proven that the four cognitive-persuasive formats of "dynamic listening to the audience's words", "stimulating emotions", "ignoring" and "special attention" with a stimulating factor such as the emotion element provide the basis for the six-component process of persuasion, and the audience will progress from the stage of awareness to action depending on their readiness. The present research aims to present this issue in a descriptive and analytical manner, considering the function of the emotion element in conveying knowledge and intellectual persuasion of the audience, by referring to Razavi's (AS) words and character.

The general opinion is that the realization of dignity is in the hands of divine saints, but the issue of guardianship is one of the controversial issues among Muslim thinkers. There is a difference of opinion among the scholars as to who is the real actor in the extraordinary possession and what is the extent of the possession of the imams (peace be upon them). Examining the foundations of Ibn Abi Jumhur on the issue of wilāyat is important; He is one of the first Shiite theologians who introduced the principles of Sufism into theology and explained "wilāyat" with the principles of Sufism. This research has explained the principles of Ibn Abi Jumhur in the matter of the province with a descriptive-analytical method. Among his foundations in the matter of wilāyat, we can mention the particularity unity of existence, al-wahed rule, principle of causality, and the truth of Muhammadiyah. By accepting the aforementioned principles and the full influence of Ibn Arabi's Sufism and the Illuminationist philosophy, he has put their principles in explaining the formative possession of the Prophet and Imams and has put them in front of the views of theologians.

From the perspective of Islamic religion and scholars, the soul is a divine essence and has levels such as the plant, animal, and human soul; and the sacred soul can be considered one of the highest levels of the human soul. The owner of this soul, due to being free from attachments and also being purified from any impurity and dirt, gradually reaches higher levels and has manifestations in the world of existence. In fact, these manifestations indicate the mediation of divine grace as well as the guidance and support of God's servants, which are among the responsibilities of the infallible leaders and special saints of God. Due to its characteristics, the sacred soul has the ability to have a deep and unique impact on human lives, and its manifestations are tangible in various areas of existence. These sacred manifestations, which are unaffected by time and place, are clearly seen today in events such as the Arba'in pilgrimage. This ceremony is a symbol of the completion of faith and servitude, the renewal of the covenant with the guardianship, the revival of the culture of freedom-seeking, and the uprising for God. It can also be seen as a bridge connecting the schools of Ashura and the schools of the Revelation, where believers come together and, by renewing their connection with the lofty goals of religion, pave their way to the realization of divine ideals. These manifestations, especially in the Arba'in pilgrimage, represent a collective and divine movement on a large scale.

Since the first centuries, the various aspects of the verse of "purification" have always been the subject of discussion among Muslim scholars, and many works have been written about it. Most Sunnis believe that the verse was revealed about the wives of the Prophet (PBUH) and the Companions of the Household and that it is an invitation to attain purity through adherence to divine commands and prohibitions. On the other hand, Shiites and some Sunnis believe that the verse in question was a message of the infallibility of the Ahl al-Bayt and that at the time of its revelation, it had no reference other than the Companions of the Household. This belief is based on matters, including the fact that the divine will in the verse is constructive. The question is whether there is a way to prove this? This article seeks to find a suitable answer to the above question using a descriptive-analytical method and relying on the sources of the sects, and its findings also indicate a positive answer and a definite constructiveness of the will in the noble verse.

Understanding how the Prophet was inspired and communicated with God has always been a concern of theologians. On the other hand, the hadiths in the narrated sources are data that can be used as a source of knowledge in explaining and understanding religious issues. One of the applications of these sources is the stages and levels of revelation of the verses of the Holy Quran to the Messenger of God. In the present article, by means of descriptive and analytical methods, the narrations of Imami hadith sources about the process of revelation by the angel have been studied. By explaining and analyzing the narrations, it is obtained that the process and stages of the revelation of the Holy Qur'an are mostly mediated and its beginning is from God, followed by the mediator of revelation, and until its last stage, that is, the writing of the revelation with the spelling of Gabriel is far from any human intervention. One of the results obtained by comprehensively examining and resolving the contradictions and differences of all narrations about the process of revelation is that it is not only Gabriel who is the mediator and bearer of revelation, but other intermediaries existed before the revelation was delivered to him. Gabriel is only the last mediator of revelation, and other mediators also have a role and influence in this process which is often overlooked, and in this article, their existence is proven and their stages and levels are specified. Other questions about and around it have also been answered. Understanding and proving this fact indicates the existence of an important and protected process that prevents the immunity of revelation from any intrusion.

In the time of Imam Sajjad (AS), in political, social, cultural and economic dimensions, very deep and wide challenges were formed against the basis of religion and religious beliefs and Shi’ism as well as the identity of the Islamic Ummah. Undoubtedly, in order for these challenges to fail in achieving the main goals, a powerful and socially and intellectually prudent stream is needed that could intelligently prevent the challengers from achieving their goals, taking advantage of the opportunities provided by the Sunnah of the Messenger of God (PBUH) to stabilize the society and bring the Islamic Ummah through the crisis. This is important with the rising thought of Sayyid al-Sajdeen (AS) and the plan with the adequacy and stability of the Imam and his organization with measures such as awakening public opinion and exposing the nature of the challengers, analyzing and drawing a straight line, explaining high ideological teachings and empowering and training good students. This was organized in the best possible way. In this article, an attempt has been made to explain and analyze the most important actions of the Imam in dealing with the religious challenges of the mentioned era by using descriptive-analytical method and using valid historical sources. The results can be used as effective strategies to prevent and deal with religious challenges of the present age.

Prophets (external messengers) play a role for the flourishing of human reasons, who are considered as inner messengers; therefore, research in this matter is important. But there may be a doubt that despite the internal messengers, there is no necessity for the existence of external messengers; this can cause the Islamic community to have a religious challenge. As a result, the question arises, how can external messengers play a role in the flourishing of inner messengers? It is assumed that inner messengers alone are not enough for the guidance and happiness of people, and there is a need for prophets and messengers to remove the dust from the human reason Intellect and awaken his Fitrah. This article, relying on library sources and descriptive analytical method, deals with how prophets play a role in the flourishing of inner messengers. The findings of the research show that the flourishing of inner messengers has a process in which prophets and imams play a role and prepare the ground for the growth and flourishing of reasons and confront the obstacles to its flourishing.

At the beginning of many theological works, there is talk about knowledge and its necessity. From the perspective of many theologians, the first obligatory belief is to reflect on the evidence of knowing God, and the obligation of knowing the Prophet is in the next rank. The arguments presented for the obligation of knowing God can also be used for the obligation of knowing the Prophet, because the criterion for its necessity is the same. Basically, knowing God without knowing the Prophet is of no use; because detailed knowledge of God and understanding of divine duties cannot be obtained except by knowing the Prophet. This article examines this issue in the science of theology with an analytical and comparative perspective and has led to the conclusion that theologians have argued for the necessity of knowing the Prophet with reasons such as: the rule of reason on the necessity of warding off harm, the obligation of thanking the benefactor, and the rule of kindness, some of which require further reflection.

The main question of the following article is: Does the Holy Quran confirm the creational guardianship of the divine prophets? And if it does, has it also specified the limits of the creational guardianship of the prophets? The importance of the issue is that by discovering and proving the creational guardianship of the prophets from the perspective of the Quran, we become more aware of their greatness and high position before God, as well as their role and influence in the system of existence and in human life; and in the light of that, our religious belief is strengthened and we find a stronger spiritual bond with those divine leaders. An examination of the verses of the Holy Quran shows that the divine prophets, in the light of their continuous sincere obedience and service to God Almighty, have attained the status of perfect humans, have become the embodiment of the divine names and attributes, and in the light of that, have become the embodiment of divine guardianship and power, and as a result, have attained creational guardianship and in cases and at times of need, have demonstrated their power and exercised guardianship in the form of miracles and dignity. In this article, the origin of the creational guardianship is also shown, which is the continuous sincere obedience and servitude of God Almighty, which has manifested itself in perfect humans - namely, the prophets and Imams (AS) - in the form of knowledge and infallibility, and has endowed them with divine knowledge and comprehensive infallibility. They, especially the last Prophet and his twelve successors, the Imams of Guidance (AS), have access to the highest level of human perfection and the position of a perfect human being at its highest level, and in light of this, they have achieved absolute creational guardianship. The method of this research is descriptive-analytical of narrative sources.

Imam Mahdi (a.s.) - the twelfth Imam of the Shiites - is a figure who is hidden in the veil of occultation and will appear when the conditions and prerequisites for his reappearance are met to establish the promised peace and justice in the world. One of the questions raised is what special role and characteristics does the Imam have that only he can realize the global peace of the end times and others are unable to realize it independently and without his presence. Based on Shiite traditions and teachings, his characteristics can be divided into various dimensions, some of which arise from his position of Imamate. The following article aims to determine and explain these characteristics, using an analytical-documentary method and using verses and traditions. The most important of these characteristics are universal (religious, political) guardianship, creational guardianship, infallibility, justice, special divine knowledge, special creation, divine appointment and election, and the proof of God. The presence of these characteristics in an Imam is necessary and essential for guiding people to happiness.