Al-Daleel

This paper tries to address one of the most important problems in the field of intellectual and religious studies, namely the relation between monotheism in creation and monotheism in lordship. The article discusses the concept of each of them separately, besides studying the problematic relation between the Creator and creation according to intellectual analytical-critical method.
This study concludes with certain results, the most important of them are the following: there is an accompaniment relation between creation and lordship on one side, and on the other the inseparation of creation from divine management. This is because creation is an abstract attribute (sifah intiza’iyah), and the relation between the Creator and creation is a relation between an effect and the cause that has founded it, and the need of the effect to the cause is self-poverty, or what is called as the existential potentiality. And that lordship is a kind of creation and foundation, which means the creation of something step by step until completion, taking it to the sought perfection, and relieving it from lacks and flaws by adornment and refinement.

The Prophetic tradition that says \"He, who knows himself knows his Lord\" refers to a correlation (mulazamah) between knowledge of oneself and knowledge of the Lord, as is implied in the conditional sentence in the tradition. Based on the understanding of this tradition, there are two main approaches: the first is that it is impossible for man to know himself, and the second is that it is possible, and through this knowledge man can obtain knowledge of God.
The approach that says it is possible to know oneself is initially divided into two divisions: \"knowing the opposite\" that shows the correlation through the negative attributes of God, exalting God above any insufficiency, and the \"knowing of the counterpart,\" that shows the correlation by keeping to positive attributes and perfections. The most important theory related to \"the knowing of the opposite\" is the theory of poverty, and the most important theories within the “knowing of the counterpart” are the theories of attributes and characteristics, manifestation, similarity and emanation.
On the other hand, there is correlation between knowing of oneself and knowing of the perfect man and greatest vicegerent of God. Whoever follows the path of self-knowledge and ascends in its ways will get to know the perfect man, and whoever know the perfect man, will certainly know Almighty God.

In this study, we have focused on what has often been discussed by Sunni scholars regarding the oneness and unity of Lordship (al-tawhid al-rububi) and the problem of seeking help from other than God. This was compared with the point of view presented by Twelver Shi’ah scholars, as the topic of seeking help from other than God in its correct form is something undisputed by Shi’ah scholars, contrary to Sunni scholars, where it is accepted by some and rejected by others. In order to explain the valid view on the matter of seeking help from other than God and that it is not as claimed that one who seeks help from other than God leaves faith and falls into polytheism, we have tried to discuss this subject in light of a balanced scientific methodology, quoting references from the holy Qur’an and the Prophetic Sunnah.

The concept of sustenance (rizq) is one of the important concepts in system of theology, as sustenance is one of the matters that humans deals with directly and continuously, and this forms an important element in the relation between man and his Lord.A part of this paper is devoted to defining the concept of sustenance and its divisions, and show the connection between monotheism in Lordship (al-rububiyah) and sustenance, saying that livelihood is one of the applications of monotheism in Lordship, as sustenance is a kind of management for creation. In addition this, answers have been given to a number of questions regarding the matter of sustenance, such as how the inequality between different people’s livelihoods would agree with divine justice. And other questions of the like.One of the most important results of this paper is that the system of sustenance in the contingent world is based on the best and most preferable system, and there is no better system than this. Another result is that livelihood is one of the applications of monotheism in Lordship; therefore, sustenance is absolutely attributed to Almighty God.

With the calming down of the revolting wave against rationalism and religion, and the Western intellect began to realize that its rebellion against intellect and religion was an excessive impulsive attitude that led Western civilization to fall into the laps of doubt, irrationality and spiritual emptiness, many attempts appeared by researchers and writers to exit this crisis. This particular book was a result of this context, where its author claimed to have become free from the psychological burden along the period of the industrial revolution, and set out with honest motives and sound foundations to undertake an objective study on the ability of intellect and experience to build an integrated worldview. However, the author he reach a result that both the intellect and experience were unable to do so. In the end, the author thought that the only way could be done by the way of witnessing of the heart and spiritual experience.
This study tries to show that this attempt suffers from fundamental problems concerning what is related to epistemic foundations, from which the author has set out to prove this theory, and that which concerns the standards of scientific research which should be observed in objective studies. As a result, the crisis of material thought cannot be solved by superficial attempts, but by total change in fundamentals and methods.

The question of divine fate and destiny, and willful acts performed by human will has preoccupied the minds of thinkers and scholars since ancient times, as it is one of the most important intellectual and doctrinal issues. In this article, I try to shed light on the correct doctrine concerning man\'s will and option in carrying out his actions, the reality of those actions, and how they are done by man. I will then deal with the problematic belief that these actions are done as a part of divine fate and destiny, following, in that, the rational demonstrative approach, and quoting the holy traditions of the infallibles.

Studying the human’s need for legislative management (al-tadbir al-tashri’i), revelation or religion is an external studying of religion, and scholars have discussed this area in different ways, to which in this research we have generally referred to. However, the preferred way and what is presented here is based on logical steps that tries to accurately clarify the limits of the topic in order to distinguish it from other similar and related topics, tracing the roots of human’s need for religion. In accordance to this, we started by identifying the basic needs of humans, showing that the establishing the human’s needs lies in understanding the philosophy of his existence and the purpose behind his creation. We showed that knowing this fact lies in human’s knowing of himself, his powers and capacities. Furthermore, in order for irreligious people to reconcile between their view that there is no need for religion and their necessary need for a moral system to keep themselves safe from the harms of immorality, they claim that the human intellect is sufficient in defining morals and moral standards.
Even though we have acknowledged the possibility of generally perceiving the rational goodness and badness of actions, we have argued that the intellect is still in need of religion to be guided to a complete and coherent moral system, and, in fact, to know the higher levels of morality. We have argued that not seeking and not adhering to religion is one of clearest examples on immorality.

In this study, we put forward the idea of the watchmaker analogy, which is among the wrong perceptions related to knowing God. This idea is a philosophical deduction by empirical scientists, instigated by Newton\'s mechanics and laws. The idea has come from an analogical reasoning that cannot be logically relied upon, as it is useless and inconclusive. In light of the role the theory of the watchmaker analogy had in founding the theory of the God of the Gaps, we discussed this theory and evaluated it after considering the characteristics of the God of the Gaps. We then proved that the God of the Gaps is no more than an assumption that does not describe natural phenomena to man. It can therefore be done without after obtaining a suitable descriptive assumption of natural phenomena concerning the gaps. This god is a justification of the unknown truths about some natural phenomena, and after the advancement of science and acquiring another proper assumption, this god will withdraw more and more.

Atheism is among the problems rejected by human nature and rational logic. It is a phenomenon rooted in the history of mankind, and has recently begun to spread in some Western countries and also contagiously moving into Muslim countries. It is indeed incumbent to present sound and scientific studies in the face of this intellectual disease. This is a critical look at the book \\"The Grand Design\\", which I have classified it according to the causes of atheism, and then, in short, I shed light on the points to be criticized, with an intellectual and scientific approach. After that, I dealt with the criticism from three angles: epistemology, philosophy, and physics. At the end, I mentioned the course of the study, some important conclusions, and the results of the study.