جستجوی مقالات مرتبط با کلیدواژه « الهیات » در نشریات گروه « علوم انسانی »

The two terms, “faith” and “belief”, due to their common semantic field and widespread usage, are used interchangeably, without clear conceptual boundaries between them, not only among ordinary people, but also among elites, such as some poets and writers. However, they exhibit significant distinctions in their true meanings and concepts. In this regard, “faith holders” and “believers” have obvious differences in their perception of God and the way of communicating with Him, the way of perceiving and interacting with existence, as well as their perception of religion and religious experiences. In contrast to many poets inclined towards mysticism and gnosis who often did not perceive a distinction between faith and belief, Rumi, similar to most of the mystic Muslim intellectuals, places “faith” and “disbelief” in opposition and explicates their origin, causes of creation, and their impacts. In fact, he separates his path from the mystical poets preceding him. In Rumi's intellectual framework, which is similar to the views of philosophers such as Kierkegaard, faith is a fluid and ever-evolving matter, while belief is something fixed and static. Consequently, faith is an unlimited affair stemming from an individual’s experiential inclination towards God and is attained through the spiritual journey of the self. On the other hand, belief is established in community and society, evolving through various means such as individuals, books, documents, and exoteric developments. Faith belongs to the impossible, while belief belongs to the possible affairs. Believers are dogmatic and antagonistic, fearing that others challenge their convictions. However, faith holders are tolerant. Those in faith are always in an endless relationship with God and continue this relationship in love, while others have a transactional relationship with God, viewing their religion as a means to achieve worldly and otherworldly desires.

Theoretical wisdom and practical wisdom are like two wings for the development of the Islamic society. Today, practical wisdom is mostly manifested in jurisprudence. The duty of jurisprudence in the current approach is to infer religious injunctions from Islamic sources. In this article, the impact of Ṣadrā's transcendent philosophy on jurisprudence and the role of jurisprudence on the system of transcendent wisdom have been investigated. The main problem of this article is why there are some shortcomings in the popular jurisprudence, and in this regard, we have come to the conclusion that jurisprudence should not be separated from ontology. Theology should be the focus of jurisprudence, not a marginal and unimportant issue. In this regard, the main goal of the article is to show the impact of ontology (of transcendent philosophy) on jurisprudence. As a result, while explaining what the science of jurisprudence is, we will explain the source of reason and the implications of the centrality of reason as a common source of jurisprudence and philosophy and its definition in terms of jurisprudence and philosophy. The intended jurisprudence of transcendent philosophy has an existential goal in the individual and social sphere and emphasizes insight in religion and awe. In the transcendent system, jurisprudence is a subset of theology, and its definition and rulings are examined in this regard. In Ṣadrian system, jurisprudence, mysticism and philosophy are not separate from each other and all are layers and levels of religion. This can lead to the correct explanation of the scope of jurisprudence. Civilization-building and anti-tyranny jurisprudence is one of the characteristics of Ṣadrian jurisprudence. On the other hand, jurisprudence is also considered as a subset of individual and social practical wisdom, and Mullā Ṣadrā's explanation of practical wisdom is very effective in directing his jurisprudence. This approach accelerates the scientific development of the Islamic society and prevents some damages; as in the jurisprudence style of the contemporary Ṣadrian jurist - Imam Khomeini - this influence caused the growth of the Muslim community. At the end of this article, these effects have been shown more vividly in the form of Motahari's jurisprudential approach.

This study is based on a central question in the field of curriculum studies: Can this field be studied in a theological way? In other words, is it possible to consider a field called curriculum theology that deals with the theological study of the knowledge of this field? In the present study, this possibility was investigated in the form of a theoretical inquiry, with a relatively critical look at the secular history of the field of curriculum studies as well as contemporary theoretical studies of the field. In addition, these historical arguments and theoretical possibilities were explained based on some hypotheses in connection with some examples related to contemporary theological turns. The results show that claims can be made about the field of curriculum studies in order to start a new way for the theological studies of the field: many of the fundamental and current issues in the field of curriculum studies are tied to the theological ideas of its experts and in The current situation of this connection is clearly seen in the contemporary theoretical studies of the field. Also, theoretically, it is possible to establish a link between the theological presuppositions and the subjects of curriculum studies for the purpose of theological observation and theorizing. This content is confirmed by both the general presuppositions about the theology of the curriculum and the specific presuppositions about the Islamic theology of the curriculum. Of course, this study is still at the beginning of the introduction of this research area in Iran and needs to be deepened and clarified in future studies.

Feminist theology is a critical theology that seeks to create a feminist awareness of the masculinity of theology and uses gender analysis tools to examine and understand texts, traditions, rituals, and basically, the religious context to achieve proposals to explain the full contribution women in theology are useful. Feminist theologians’ approach to the question of whether existing Christianity can provide for women's concerns and emancipate them or not, has three spectrums: revolutionary, reformative, and reconstructionist. The types of feminist theology can also be described in four categories: feminist theology as a philosophy of religion; as a post-traditional theology; as hermeneutics of the Bible; and as the theology of religions. In this variety of perspectives, a three-stage development can be seen, which includes the presupposition of humanity for women, the critical positioning of women in the existing theology, and the reform of society. The focal points of Christian feminist theology are: the theology of life and fervency, the Father as a divine matter related to life, emphasis on the metaphorical and mythological construction of religious teachings, acceptance of pluralism as a source of knowledge expansion, rereading the moral norm; identity policy design, development of critical awareness, the necessity of individual exercise and social action. It seems that these matters are also meaningful in accordance with Islamic theology, and research in the tradition and dialogue with thinkers and experts in this field can highlight the scholarly and brilliant dimensions of Islamic theology.

Republic and Statesman demonstrate the limitations of the city in distinct yet comparable ways. The first work reveals the impossibility of philosophers ruling, while the second work proves the necessity of the rule of law. Consequently, both dialogues establish foundations for addressing the question of the ideal political order based on its compatibility with the city's nature. However, formulating the best principles for the city falls within the domain of laws. This particular work held significant importance for Leo Strauss, which can be viewed from two perspectives. Firstly, Strauss' last work, "Argument and Action in Plato's Laws," focuses on the study of "Platonic Political Philosophy" and explores the tension between philosophy and politics through the final resolution of the problem. It represents the culmination and complete expression of theological-political thought. Secondly, in the introduction to "What is Political Philosophy," Strauss considers Laws to be Plato's most political work, if not the only one, as it features the Athenian stranger, along with his companions, describing a set of rules for an imminent city establishment. In contrast, Socrates constructs a city in the Republic solely through words and not in practice. Understanding how Strauss interprets Plato's Laws is of paramount importance. To comprehend his approach, we must first become acquainted with his elucidation of Farabi's interpretation of Talkhis-e-Navamis then, delve into his own interpretation to uncover similar motivations.

The purpose of this article was a comparative and critical analysis of Max Weber's view regarding the factors of the emergence and non-emergence of capitalism in the comparison between Christianity and Islam from the perspective of Shahid Motah'hari. The basis of the criticisms of this article is the acceptance of the revealed truth of religion, which separates the levels of religious research in the field of theorizing religious studies. Weber's sociological view and objectification and functionalist view of it have made him unable to understand the philosophies and inner truths of Islam, like other Western scholars, to be caught in the trap of intellectual confusion, and in the position of religious investigation, regardless of the facts and capacities religious teachings should evaluate the economic capacities of Islam only by looking at the historical reality.In this article, by referring to the works of Shahid Motah'hari, grounds for a critical look at Weber's theory about the causes of the non-emergence of capitalism in Islam have been extracted. These criticisms have been raised in the two main fields of theology and psychological and behavioral tendencies, and their emphasis on the theory of separation of levels of religious studies has been clarified.

What is found in Western sources as the theology of culture; It is the product of the thinking of the marginalized theologians of the Western world, not the mainstream in the institution of science. But in the Islamic world, where revelation, intellect, experience, etc., each have their own epistemological validity, if culture can be explained on the basis of one of the frameworks of religiousknowledge such as theology, mysticism, hadith, wisdom, etc. The obtained results will be accepted as a scientific theory.
In this article, by question from Qur'an and Islamic wisdom and mysticism, "culture" is analyzed and a prelude to the theology of culture based on Islamic wisdom and mysticism will be formed.Philosophical and mystical explanation of God's activity in the formation and evolution of cultures and the domination of each of the divine names in each cultural-historical period, as well as the central role of perfect human beings in cultural periods, along with explaining the position of religion and Sharia as two dimensions Constant and variable A single truth that is responsible for planning and guiding the two fixed and variable dimensions of societies and cultures is part of the results of this theoretical endeavor.These findings are based on the deductive-argumentative method under transcendent wisdom.

The theology of the city is a collection of knowledge that is obtained from the theological issues related to the city and its contributions, such as citizenship codes of conduct, citizenship rights, citizenship limits, and everything related to the city and city dwelling and is categorized into three branches of opinions and beliefs, ethics and norms, and rulings concerning the city by delving into religious knowledge. The relationship between theology and the city is reciprocal and mutually influential. Religion is not indifferent to humans, animals, plants, the environment and the chain of relationships and the type of communication in life, and the way religion looks at each of the above components forms a profound part of the research fields of theology of the city. Society, social relations and the demands of time and space are also effective in understanding religion. This influence and effect is one of the components that make the theological identity of the city and shows its necessity and importance. In other words, both religion and the city bring up issues for one another. The ultimate goal, in the theological depiction of the city, always fluctuates between realism and idealism, and the balance of this duality is very important. In the modeling of religion for the city, the type of view on the function of religion for the city is of interest, and presuming at least two roles of judgment and guidance for religion can lead to the formation of different models.

Materialism, in its Hegelian-Marxist sense, provoked unprecedented reactions specifically among the clergies since its inception in Iran. Morteza Motahhari was one of the first people who understood the importance and sensitivity of this concept and its consequences in the intellectual condition of the society as well as the indisputable necessity of paying attention to it. Therefore, he could bring a part of society, especially the clergies, to an approximate consensus in its confrontation against it. The central question in this campaign is what the role and function of Persian literary heritage has been, and the present study has dealt with it.

 This study has been done in the framework of qualitative content analysis using library resources. Researchers have always considered Motahhari's thoughts and works as one of the most prominent and influential contemporary characters. As a result, some prominent works have been done about materialism in Motahhari's thought. Shaverdi and Kermani (2011) in their article, titled "Analysis and critique of Hegel's dialectical movement and dialectical materialism with emphasis on the views of Shahid Motahari", have dealt with the difference between the concept of movement in Islamic philosophy and Marxism from Motahhari's point of view. Another important work in this regard is Mohammad Sadra's thesis, titeled "The interaction between clergies and Leftist thoughts in contemporary Iran", which deals with Motahhari's efforts against materialism in the third chapter. It should be noted that there is very little research which examines Motahhari's thoughts and works in relation to literature. For example, Mousapour and Shirjooposht (2014) in a dissertation titled "Arabic literature in the works of professor Morteza Motahari" has examined the position of Arabic language and literature in some of Morteza Motahari's works. Also, Tijani Semari (2007) in his thesis "Foundations of mysticism from the Perspective of Imam Khomeini and Shahid Motahhari", has partly approached literary discussions with Morteza Motahhari in accordant with the link between mysticism and literature. Rahmdel (2012) in the article "A brief look at the Observer of Secrets" has addressed Motahhari's views on Hafez's poetry and thoughts. Hosseinzadeh Yazdi (2016) has explained the causes of the degeneration of Islamic civilization from the perspective of Morteza Motahari with an emphasis on the book Anecdotes of pious men. Fasai and Dorri (2020), in the article "The Position and Function of Saadi's poetry and thought in the intellectual System of Morteza Motahari", have searched for Saadi Shirazi's poetry and thought in Motahhari's intellectual system. Thus, like the approach of present study, no independent research was found which examined the role and function of Persian literature in Motahari's exposure to materialism. The main importance of this article is due to indicate the undeniable and important position of Persian literature in the socio-political environment of contemporary Iran.

Motahhari is one of the people who has a special interest in applying literary traditions.Meanwhile, the position of Persian literature in Motahhari's struggle against materialism is very prominent and significant. This issue refers more than anything to the latent capacities in Persian literature which can be present in the most sensitive historical moments and play its social function. In the following, referring to some of the most well-known figures of the Persian literary tradition, it will be clear how and with what quality Motahhari used their poetry and ideas to describe and interpret the monotheistic worldview and in contrast to the material one.

 Radical and revolutionary ideas of the Left were introduced to Iran in the first Pahlavi period by Taghi Arani, and unlike the Constitutional period, it took on a scientific form.In front of Taghi Arani and Donya Magazine were the clergies, who tried to present an anti-narrative against the materialism of doctor Arani and his followers. Realizing the necessity and the sensitivity of the issue, Tabatabai and his student, Morteza Motahhari were widely stood up against the roaring flood of materialism. Therefore, Persian literature has been one of the important tools for confronting materialism. Motahhari has realized that the tremendous capacity of this great treasure can be used to counter some currents, especially materialism. Hence, he has referred to the most prominent figures of Persian literature. Hafez, Rumi, Saadi and Khayyam are among those who have played a prominent role in Motahhari's decisive struggle against materialist traditions. Motahhari presents a completely mystical reading of Hafez's poetry and thought. He confronts Ahmad Shamloo and his material perceptions of Hafez. With meta-textual information and then textual implications, he reaches an immaterial reading of Hafez and tries to free him from the accusation of being materialistic. In this article, we have also shown that Rumi has a special place in literature. Motahhari uses some of Masnavi's anecdotes to weaken materialist discourses and to clarify some positions of dialectical materialism. We have also shown that Saadi's poetry has been very effective during Motahhari's confrontation with materialism. In the end, we have dealt with Khayyam and demonstrated that Khayyam's poetry and thought have also been used to explain some of the fundamental issues of materialism. In the final analysis of the result of this article, a part of the importance, sensitivity and performance of Persian literature is indicated outside the university and in the social, political and cultural relations of contemporary Iran.

The expansion of the dimensions of modernity has overshadowed the life of today's human; So that this has caused a review of the relationship between man and religion. In the period of modernity, man found a different view of the universe that he no longer interpreted himself, the world and God as in the past because the elements of modernity influenced his beliefComponents such as scientism, rationalism, empiricism, etc.And philosophers like Descartes by putting forward the Cogito theorem and emphasizing the rationalism method, Kant by placing science in religion and ethics, Nietzsche by proposing the will directed to power, and Sartre by placing man in the place of God, placing man in the center of understanding the truth. , played a very important role. Now this question is raised, what is the relationship between theological thoughts and religious beliefs and philosophical thoughts? Therefore, in this research, with a passing historical review of some philosophical ideas, we have tried to analyze theology and its need in the modern world with a philosophical criterion in the context of historical events and the current situation. For this purpose, various topics of theology in relation to philosophy have been investigated and topics related to the discussion have been collected, information has been collected through library studies, and the working method is descriptive-analytical.