The purpose of the present study is to review the effect of obedience to religion in human perfection. For the wise men, religious acts and rituals have an inner truth in addition to their apparent and credential face. The inner truth of religious credits builds up the More
The purpose of the present study is to review the effect of obedience to religion in human perfection. For the wise men, religious acts and rituals have an inner truth in addition to their apparent and credential face. The inner truth of religious credits builds up the identity of the human soul and facilitates spiritual perfection. All the credits conducted in religion rely on a true basis and have objective consequences. Using a descriptive-analytic method, it was revealed that obedience to religion is the only way to reach spiritual perfection. Religious rites are not separated from truth and spirituality. Therefore, humans can observe the inner soul of their acts in this world. Humans can achieve divine truth based on how much they are committed to religion.
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'Allāma Tehrāni does not permit using the term Imām for the fallible characters and insists on the dignity of this usage. He believes that the term Imām in its nominal (not descriptive) application is solely used for the infallible Imāms in Shi'ite culture so using some More
'Allāma Tehrāni does not permit using the term Imām for the fallible characters and insists on the dignity of this usage. He believes that the term Imām in its nominal (not descriptive) application is solely used for the infallible Imāms in Shi'ite culture so using some titles in their non-idiomatic meaning is illegitimate in the bright religion (of Islam). The purpose of the present study is to delve deep into the jurisprudential documents of this viewpoint. The main statement of the problem in this research is to explore the documents in terms of this jurisprudential doctrine. The research method is descriptive-analytic and the results showed that with reference to the substantiation of desecrating jurisprudential dignity, 'Allāma refutes to attribute this usage to some reasons that allow that. Another reason denotes some narrations which avoid using specialized terms for the fallible characters in religion. With reference to the possibility of making mistakes and fallibility of Valiy-e Faqih and based on the fact that Imāmat is exclusively for Imām Mahdi during the Age of Absence and Wilāyat-e Faqih is under the guardianship of Imām Mahdi, he believes that the term "Nā'eb al-Imām" can only be used for the Valiy-e Faqih.
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