Monotheism

In this summary, there is an effort to explain the concept of monotheism and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes (EK ONKAAR) there is only One God. IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith ( La ilaha illa'Llah ), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith ( shahadah ) (Kristu, Jyoti). Pronouncement of the Islamic creed, the Shahadah , is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? Mircea, Eliade, 1987:26)"

Mir Sayyid Ali Hamadani is a great Muslim mystic of the 8 th century AH (14 th century AD). He has left several manuscripts focusing on mystical teachings and we can recognize his attitude toward the issue of justice in these works. Therefore, the main question of this article is: what is the relationship between mysticism and justice in the political thought of Mir Sayyid Ali Hamadani? Our hypothesis is that, there is a positive longitudinal relationship between mysticism and justice in the thought of Hamadani. According to the foundations of his ontology and anthropology and his definition of mysticism and human’s felicity, the issue of justice itself is one of the pillars of the voyage toward God. The data of this research are gathered by the library method. Also, we have used Abd al-Qahir Jurjani's method The Theory of Order, to obtain an integrated knowledge about various components of Hamadani's thought as well as Franklin Le Van Baumer’s The Climate of Opinion, to deepen the historical aspects of our research. Findings of this research show that by using The Theory of Order, we can clearly see the link between mysticism and justice in Hamadani's thought. Moreover, the study of the intellectual atmosphere of the time shows that majority of Muslim mystics, considered the issue of justice as one of their teachings.

The Islamic Revolution of Iran is the producer of a fundamentally different system from other systems in the world. While the Islamic Revolution has begun to move in the second phase, explaining the nature of the revolutionary government and studying its status in the current situation is necessary. To achieve this, we should focus on the intellectual thinking of the leadership as a guide for continuing this process. The purpose of the present study is to realize this critical question and answer the fundamental question of the nature of the revolutionary government and the situation it exists? And is it possible to preserve it? The results are obtained by qualitative content analysis method, focusing on the intellectual thinking of the Supreme Leader. The results indicated, with qualitative content analysis and concentrate on the leadership thought system, the nature of the revolutionary government is monotheistic and in historical and comparative approach has similarities with the community in the Prophet era at the beginning of the formation and continuation of the path. However, in the current situation, despite moving forward, it has been exposed to reactionary damage; to prevent the occurrence of restitution, it must protect its nature by educating a revolutionary man.

We point out how some Christian-Muslim comparative philosophies of religion may be enhanced with certain translations or interpretations of Christianity: a modalist view of the trinity and a high Christology. While perhaps of only limited significance, we argue in more detail that a comparison of two leading philosophers, one Islamic, the other Christian, can bring to light a shared philosophy of innate ideas or nativism, grounding moral and theological views of goodness and the divine

The question of ratio of faith to security in Islamic discourse is an important issue with theoretical and operational value. Different views have been put forward on this case that can be classified in two main groups of “traditionalists”, and “religionists”. Traditionalists believe in separation between the security theory and Islam, while the religionist group speaks of the necessity of religiously understanding of security and they support the Islamic theories. Although traditionalism has been criticized and rejected by the Islamic revolutionary discourse, and today, the religionist approach is being supported in the realm of security-related studies, it should be noted that religion-based viewpoints are not similar and diverse approaches have been represented to explain the ratio existing between faith and security. This paper is going to understand and explain security in the light of theory of “comprehensive presence of faith toward Almighty God”. According to that theory, Islam is considered as the demonstrative of a new discourse in security realm which is contrary to ignorance discourse, and monotheism is considered as the central column of security. Contrary to this perception of ignorance about security that believes in understanding the meaning of security based on pluralism, polytheism, customariness, profiteering, jealousy and unenlightenment, Islam represents a new theory according to which, security is based on monotheism, religious governorship, prosperity, commitment, and guidance.