سنت

Despite the emphasis of traditional medical narratives on the importance of eating dinner and the prohibitions against skipping it, some physicians have believed that consuming dinner leads to adverse outcomes, such as eye diseases, earaches, body itching, colic, and neurological problems. This study aims to validate the narration attributed to Imam Sadiq (AS) stating, "The root of bodily ruin is avoiding dinner" (Asl Kharab Al-Badan Tark Al-Ashaa) in terms of its chain of transmission (isnad), content, and its correlation with contemporary scientific and medical findings. The goal is to highlight the importance of eating dinner, correct misconceptions on this matter, and provide solutions rooted in religious teachings and medical science for healthy nutrition.This research employs a comparative-analytical approach, utilizing library-based resources. Initially, the chain of transmission for the narration was critically examined, and the credibility of its narrators was assessed. The content of the narration was then compared against Quranic criteria, authentic hadiths, and medical findings related to nutrition, evaluating its compatibility or contradiction with these sources. The results of this study indicate that the chain of transmission of the mentioned narration is credible, and all narrators are trustworthy. Furthermore, the content aligns with Quranic teachings and other authentic narrations that underscore the importance of proper nutrition and avoiding hunger, particularly during the dinner meal. Additionally, medical findings demonstrate that skipping dinner may lead to metabolic disorders, weaken the immune system, and increase the risk of various diseases. This highlights the need to counter false beliefs about avoiding dinner and emphasizes that while overeating at dinner is harmful, avoiding it entirely can also have detrimental effects.The narration from Imam Sadiq (AS) is supported by a valid chain of transmission and contains content consistent with religious teachings and medical evidence. Consuming dinner as part of a healthy and balanced diet can contribute to maintaining bodily health. It is recommended to avoid overeating and late-night dinners while adhering to the principles of healthy nutrition.

In the contemporary Islamic world, numerous movements have arisen. These movements have navigated the dichotomy between their own Islamic traditions and Western modernity to find a role in the political arena. Some have endeavored to emulate the West. Some have chosen to reject Western influences, while others have sought to integrate Islamic traditions with Western modernity. Meanwhile, the movements that have pursued the rejection of the West have generated substantial noise, yet they have similarly failed in attaining power. This study aims to identify the nature of political movements within contemporary Islam through a comparative analysis of two anti-Western sentiment in the Eastern and Western Islamic world. Employing Przeworski and Teune’s comparative method of different systems design, it seeks to address the central question of the commonalities and differences between the Dar al-Arqam movement in Malaysia and Boko Haram Nigeria. examining the essence, motivations for formation, operational methods, and eventual fates of these two movements, this study concludes that both have rejected Western influences through a traditionalist interpretation. Nonetheless, their operational approaches, interpretations of Islam, and geographical influences differ significantly.

The relationship between tradition and modernity significantly affects society, culture and development discoursee. This research examines the three critical views of tradition as imitation, transmission and transformation, and along with the analysis of their influencing components, it obtains the coordinates of development in effective connection with historical achievements. The main question and goal of this research is the coordinates of Iran's economic development in the era of globalization according to the development plan. Development is a multi-dimensional process that has evolved over time with conceptual challenges and has undergone various dimensions to complete the word. One of its important dimensions is attention to social justice in the framew-agricultural private sector in Iran, which is less industrial and traditional. Dispersion and decentralization of industries to achieve lower income inequality between provinces will create a level of loss, but less loss than in Western countries. Large wage variations explained by economic geography can cause significant internal migration, beyond what is seen in Western countries. In fact, significant internal migration has been observed in Iran in recent years. In fact, the coordinates of Iran's economic development according to the development plan can be pointed out in components such as the lack of balance, disregard for regional and global requirements, the dominance of political and non-scientific views on development, and the lack of long-term strength in the plans.

achiving optimal soil governance taking into account Iranian contex needs theoretical and practical framework. Regarding this, the Islamic Iranian model of progress as well as issues raised in the 17th and 18th Iranian Soil Sciences Congresses in 2022 and 2024 were examined. Stewardship environmental governance in the Islamic Iranian model of progress, is crystallized in the four relations between human and Allah, himself, others, and nature. This indigenous theory in relation to the country’s public governance has provided the context for extension of discourse and paradigm shift. In the implementation of soil governance, the establishment of soil bureau in the Ministry of Jihad Agriculture and its branches in the provinces since 2016, and also, the approval of the Soil Protection Law in 2018 has taken an important step in the direction of increasing the effectiveness of the government and other authorities. Moreover, review of the approved law showed that indicators such as the rule of law, transparency and justice are better and more coherent than indicators such as accountability and participation. To institutionalize stewardship soil governance and improve effective and constructive interaction of government with other civil and private sectors, it was proposed to create country's comprehensive soil database and legal access to it, to define indigenous soil governance indicators and to encourage participation of local communities in the soil resources management. This theoretical and practical set should be elaborate under country’s general governance through stakeholders’ participation at all levele.

The objective of this study was to examine the impact of the Islamic Revolution of Iran on the evolution of Daryoush Shayegan's understanding of the West. In this context, the concept of tradition and modernity in Shayegan's thought after the Islamic Revolution of Iran was analyzed based on a combination of Carl Gustav Jung's collective psychoanalysis and Martin Heidegger's hermeneutic theory, which served as the foundation for reviving Eastern spirituality against the dominance of modernity over non-European cultures. The most important issue for Shayegan was the confrontation of the Iranian people with the challenge of tradition and modernity. The primary research question is: What effect did the occurrence of the Islamic Revolution have on Shayegan's Western studies? The hypothesis is that although Shayegan at one point advocated a return to tradition and Eastern identity and criticized modern identity and modernity, even being in strong opposition to technology and modernity, after the Islamic Revolution and witnessing its transformations, he adopted a critical approach to modernity and the West. Shayegan after the revolution underwent significant changes compared to Shayegan before the revolution. He, influenced by Heidegger, was a critic of the West, believing that the West had separated from noumenon (existence) and focused on the phenomenon (appearance), which in Shayegan's narrative meant distancing from truth and being limited to the realm of appearances. However, in the 1990s, after distinguishing between religious and political revolutions, Shayegan arrived at the concept of fragmented identity and peaceful coexistence. This does not mean that Shayegan, having moved past the Islamic Revolution, abandoned spirituality. Rather, he believed, as Vattimo argued, that the fall of metaphysics would inevitably lead to the return of spirituality, and that the postmodern world would open up profound concerns for spirituality and the crisis of meaning for humanity.

Sunnah (tradition) and Bid’ah (innovation) are two widely used concepts in various fields of Islamic sciences, with numerous rulings regarding them in beliefs and jurisprudence. Most attention around this issue has been focused on its instances, and less on its theoretical foundations and with a nature-oriented approach. In this article, by referring to narrations from the Ahl al-Bayt (a.s.) on the subject of bid’ah, the theoretical dimensions of sunnah and bid’ah such as: nature, typology, types, origin, formation process, and consequences of creating sunnah and bid’ah have been examined. In the narrations of the Ahl al-Bayt (a.s.), sunnah is divided into two types: religious and customary, and good and bad sunnahs fall under the category of customary sunnah. In contrast, bid’ah is also divided into religious bid’ah and customary bid’ah, where all instances of religious bid’ah are blameworthy, and the commendable instances of customary bid’ah are recognized as good customary sunnahs. The result of this research is that the infallible Imams (a.s.) have shown special attention to sunnah-centrism and avoidance of religious innovations, and have called any innovation in religion a misguidance. However, to encourage Muslims to create customary sunnahs with social extension and in line with religious teachings, they have considered numerous rewards, and in contrast, have predicted the sin of those who act upon the disliked customary sunnahs for the founder of that bad sunnah.

The present research was conducted with the aim of qualitative analysis of the concept of development in Golbaf city, focusing on the activities of the development house of this city and relying on the grounded theory method. The participants in this study were 28 members of clubs and executive agents and project informants who were selected using the purposeful sampling method. Data were collected using in-depth interview technique and three-step coding was used for data analysis. The findings indicated the failure of the Golbaf Development House project. In this context, 16 categories were discovered, which include: the formation of a spirit of comfort, lack of understanding of social shared fate, internalized contentment, personal and native self-loss, generalized frustration with government officials, development as a victim of hidden goals, neglect of process-oriented control, weakness in foresight, the conceptual paradox of development, hegemony of traditional beliefs, changes in social and cultural construction and the missing link of marketing and distribution, tendency to non-productive and false jobs, the gap in people's trust in government officials, intensification of poverty and indebtedness, frustration and social indifference. Based on the results, the overarching factor in the underdevelopment of Golbaf city was, in the first place, the rule of tradition as the only driving force of social life, and in the next stage, culture, values and beliefs separated from it, which somehow tried to preserve its existence and failed to successfully integrate and accept new and progressive ideas of development.

This article examines Ibn Taymiyyah’s views on “Sunnah” and “Bid’ah,” and analyzes his definitions, classifications, and the criticisms leveled against his viewpoints. The importance of this issue stems from the influence of Ibn Taymiyyah’s perspective in considering some religious practices of Muslims as innovations by Wahhabis. Ibn Taymiyyah defines Sunnah as a belief or action that the Prophet (pbuh) and his companions continuously adhered to. He divides Sunnah into “Sunnah in action” and “Sunnah in abstention” (Tarkiyyah Sunnah), emphasizing that the Prophet’s (pbuh) abstentions also have a legal ruling. In defining Bid’ah, he applies it to any new action without a prior religious basis and any practice that lacks a legal justification. He also divides Bid’ah into “Bid’ah in words and beliefs” and “Bid’ah in actions and worship,” considering any kind of innovation in religion as Bid’ah. The findings of this research reveal some flaws in Ibn Taymiyyah’s view, such as the unjustifiable expansion of the scope of Bid’ah, the failure to accurately outline the pillars of Bid’ah, and opposition to the famous opinion of Sunni Muslims regarding the division of Bid’ah into good and bad.

The constitutional revolution began at the end of the Qajar era as a movement to overthrow the authoritarian system and establish democracy and reached its peak with the issuance of the constitutional decree. The approval of the first constitution and the formation of the National Assembly are among the key achievements of this revolution. Meanwhile, the role of scholars and intellectuals in providing the necessary grounds for the formation and advancement of this movement was very prominent. influential figures of this era was Sheikh Ahmed Torbati, known as Sultan al-Ulama. As one of the supporters of the constitution, after the victory of this movement, he published the newspaper "Ruh al-Quds" in TehranTradition and modernity, which are essentially in conflict with each other, caused the institution of the clergy to be affected by this conflict. The clergy, which had a religious and religious role until then, faced new issues and challenges that had a non-religious aspect and targeted the principle of religion and traditional beliefs. This conflict intensified with the arrival of modernity and the inability of Iranians to respond appropriately to new crises. The Constitutional Revolution is considered as the turning point of Iran's entry into this period of conflict between modernity and tradition, which led to the creation of deep divisions among political forces, including the clergy. T. The results show that this newspaper, by using religious language and political literature, was able to provide social and intellectual grounds for dealing with tyranny and establishing constitutionalism

Understanding the nature of traditional art over the last century has been the focus of many thinkers and researchers, including traditionalists. Their studies have led to various theories on the philosophy and wisdom of sublime art. Titus Burckhardt, one such traditionalist, has examined both the nature and specific aspects of traditional art through a traditionalist approach rooted in religious and mystical perspectives. From Burckhardt’s point of view, for art to be considered "traditional," its subject matter must originate from a spiritual truth, and its form must also reflect spiritual principles. In this research, an effort has been made to analyze the concept of the "face" in traditional art, specifically through the lens of Burckhardt’s thought. This study seeks to answer the question: according to Burckhardt, what themes and concepts are embodied in the form of artistic tradition? A descriptive-analytical method was used for this investigation, with documentary and library research forming the basis of analysis. The findings reveal that the depiction of the face in traditional art, like other representations of existence, serves as a manifestation of traditional truths, expressed visually with distinct characteristics.

The logic of exploring social laws in the production of Islamic humanitiesStudying social laws and knowing their causes, agents and effects has an irreplaceable role in the production of Islamic humanities and social sciences. Undoubtedly, the achievement of such laws is based on a special method and logic, which is interpreted as the logic of discovery of social laws. The logic of discovery, as a comprehensive method, in addition to the method (process, rules, tools and techniques), also deals with the basics of understanding divine traditions.The present article deals with some important methods to understanding the social laws from Quran and traditions as a compilation from the library method and in terms of nature, from the rational-analytical method. the findings of this research,that is, we can mention the rational and narrative methods in understanding social lows. However, due to the complexity of the divine laws and the explanations of rational and narrative methods, it is necessary to apply a logical interpretation and convergence. This comprehensive logic, in addition to validity and acceptability, has the ability to understand and deduce all levels of divine laws.

Political conflicts in contemporary Iran can largely be explained by the confrontation between tradition and modernity. To address this dichotomy, Iranian thinkers have proposed various solutions. Some fully embrace modernity while rejecting tradition entirely. Conversely, others defend tradition and adopt a hostile stance toward all aspects of modernity. A third group advocates for a middle ground, suggesting a synthesis that preserves the positive elements of both tradition and modernity while discarding their negative aspects. Despite their many differences, traditionalists such as Ahmad Fardid, Reza Davari Ardakani (in his early intellectual period), and Seyyed Hossein Nasr all reject modernity entirely in favor of tradition. They argue that the Renaissance, seen as the origin of modernity, represents a fundamental deviation from the unity of human. According to these thinkers, the modern human has elevated autonomous reason as their ultimate authority, abandoning religion as a profound source of wisdom and knowledge. In this sense, traditionalists prioritize intuitive knowledge over acquired knowledge, which they see as a product of the Modern age. They propose an epistemology that places revelation and contemplation above reason and experience, replacing modern epistemological frameworks with their preferred epistemology. The present study tried to examine the epistemological foundations of Iranian traditionalists, specifically Ahmad Fardid, Reza Davari Ardakani, and Seyyed Hossein Nasr. It seems that their defense of tradition in its entirety and their outright rejection of modernity are rooted in specific epistemological principles. These foundational ideas shape their stance on the interplay between tradition and modernity. In this respect, this study aimed to examine the epistemological foundations of Iranian traditionalists, as well as their broader implications. First, the analysis intended to clarify the theory of knowledge serving as the basis for traditionalist perspectives and conclusions. Second, it went on to see how the very theory of knowledge influences the confrontation between tradition and modernity. The main research question is: What epistemological foundations underlie the traditionalists’ defense of tradition and their rejection of modernity?

Literature Review:

The literature on Iranian intellectuals, particularly traditionalists, has explored their ideas from various perspectives. However, it appears that much of this research focuses more on the opinions and outcomes of traditionalist thought rather than their underlying principles. In other words, Iranian scholars in the field of intellectual history have often overlooked or easily downplayed the foundational aspects of traditionalists, including their epistemologies. At best, these studies only touch briefly on the desirable epistemologies of Iranian traditionalists. In contrast, the current study delved deeper into the epistemological foundations of traditionalists, specifically Ahmad Fardid, Reza Davari Ardakani, and Seyyed Hossein Nasr.

The present study employed ratio decidendi as its method. The British liberal–conservative philosopher Michael Oakeshott used this method to interpret texts of political thought. Oakeshott argued that emphasizing only the opinions and conclusions of a thinker risks marginalizing other aspects of their work, likely leading to misinterpretation. He applied the method to interpret the works of Bentham and Hobbes. According to Oakeshott, some researchers view Bentham as a great critical thinker simply because of his philosophical and political predictions (i.e., his opinions and conclusions). As a result, they mistakenly portray him as a thinker going against his time. Similarly, in the case of Hobbes, some scholars focus exclusively on his view of human nature as inherently selfish, treating it as the premise of his political conclusions. However, Oakeshott, using the method of ratio decidendi, contended that Bentham was firmly a product of his era, with no groundbreaking innovations in his principles. Regarding Hobbes, Oakeshott argued that he was a radical and distinctive philosopher of his time. The notion of inherent selfishness in human nature, often attributed as Hobbes’s starting premise, was, in fact, a conclusion derived from nominalism and solipsism.

Using this method, instead of focusing on the opinions and results of the traditionalists, we examine their foundations particularly epistemology. Therefore, our question will be, on what epistemological basis do traditionalists - like Farid, Davari Ardakani and Nasr - oppose modernity and what is the consequence of this basis in solving the equation of tradition and modernity.Broadly speaking, there are two main theories of knowledge: the theory of correspondence and the theory of coherence. According to the theory of correspondence, truth is determined by its alignment with raw and fixed data—what is commonly referred to as facts. In contrast, the theory of coherence holds that truth is established when the facts belong to a larger system. Advocates of the theory of coherence emphasize a distinction between the concepts of whole and collection, arguing that reality should be understood as an integrated whole rather than as a mere collection of parts.

The analysis of the works of Iranian traditionalists revealed that their epistemology aligns closely with the theory of coherence. They perceive phenomena, including tradition and modernity, as integrated wholes rather than as mere collections of parts. Based on this perspective, it can be argued that if tradition is regarded as a fixed whole, it will be impossible to combine tradition and modernity. However, if tradition is understood as a collection—where parts can be added or removed—the possibility of combining tradition and modernity emerges to some extent. The traditionalists in question view both tradition and modernity as fixed, unchangeable wholes. Consequently, they advocate for the complete rejection of modernity in favor of fully restoring tradition. Nevertheless, unlike Fardid and Davari Ardakani, Nasr offers a limited, albeit conditional, opportunity to combine tradition and modernity.

This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will explain the two distinct political and philosophical approaches that characterize Iranian intellectuals' responses to the dominance of Western culture and civilization in Iranian society, and evaluate and compare their strategies for addressing this situation. An analytical-comparative method has been employed in this research. By applying this approach, the study seeks to analyze the concept of Westernization in the intellectual literature of these two intellectuals and examine the relationship between their intellectual origins and intellectual frameworks, highlighting their fundamental distinctions. The main finding of this research indicates that the primary difference in the concept of Westernization between Al-Ahmad and Shaygan is rooted in their divergent philosophical and political approaches when examining the relationship between modern Western civilization and non-European civilizations. The general result reveals that Al-Ahmad's political and economic approach has led to a post-colonial interpretation of Westernization, while Shaygan's philosophical view, grounded in an ontological critique of modernity, has guided his perspectives toward post-modern attitudes.

The importance of writing and recording is to the extent that the Holy Qur'an has given the greatest warning to the low-sellers and those who waste people's rights, and has warned all believers against the rights of people. Haq al-Naas is considered an unforgivable sin and he explicitly mentioned it in the verses of Surah Mutafifin. In verse 282 of Surah Al-Baqarah, under the greatest verse of the Holy Qur'an, he clearly mentioned this importance. In the mentioned verse, the importance and necessity of not violating people's rights has been mentioned and to prevent this from happening, it has been suggested to write down and register transactions and debts.This research is of two types; First, he has established a link between Surah Mutafifin and verse 282 of Surah Al-Baqarah, then he has shown the importance of recording and scribes in jurisprudence.

As a theoretical and methodological tool, Critical Discourse Analysis (CDA) provides insight into the authors' worldviews and how they utilize language to convey a deep, multifaceted understanding of their world. This research employs the CDA approach as advocated by Fairclough (2000) to analyze the novel Ahle Ghargh by MoniroRavanipour, out of various CDA methods. At the level of description, the high frequency of words, collocations, sentence fragments, swear words, color words, pronouns and passivization, binary oppositions, and sentential moods, have been interpretated in terms of the depletion of native traditions of their meaning and the collapse of social conventions based on native customs, which have the highest conceptual and empirical affinity with the discourse of "returning to oneself", in the intertextuality and historical context. At the level of explanation, the author has invested considerable effort to portray modernity as inappropriate by showing the ravages of modernity that have drained the native societies of meaning as well as the lack of power to oppose this dominance. Moreover, the author has taken a valid critical position by explaining hegemony in various aspects of the discourse. As a result, at the level of explanation, one can witness the hegemony of modernity at the expense of tradition.

This article delves into the critical perspective of the Japanese writer and intellectual, Natsume Sōseki, on the modernization of Japanese society in the late 19th and early 20th centuries. Focused on two key works, "The Civilization of Modern-day Japan" and the novel "Kokoro," this analysis aims to provide a comprehensive understanding of Sōseki's views. "The Civilization of Modern-day Japan" offers theoretical discussions on modernization without concrete examples, while "Kokoro" portrays the consequences of modernization on Japanese lives through objective and story-driven events. Together, these works present Sōseki's nuanced reflections on the interplay between modernity and tradition. Sōseki's overall pessimism towards modernity emerges as he contends that it has not alleviated but intensified human suffering. Additionally, he characterizes Japan's modernity as an imported, borrowed, non-indigenous, and unnatural phenomenon. This rapid infusion of foreign modernity has reshaped societal structures, leading to materialism, alienation, pessimism, isolation, mistrust, selfishness, despair, and guilt within Japanese society. Sōseki's dual examination of modernity in both theoretical and practical terms provides a comprehensive critique of the societal transformations during his era, encapsulating a profound skepticism towards the impacts of modernization on the human experience. In essence, Sōseki's works serve as insightful reflections on the challenges posed by modernity, highlighting its unsettling consequences on the fabric of Japanese society during a transformative period in history.

The role of tradition in explaining the divine book does not appear only in the interpretation and explanation of the apparent meanings of the verses, but sometimes it is in the direction of generalizing and expanding the meanings of the divine verses. This generalization and development can be followed in different forms and in the framework of the rules and methods of conventional expression with custom and reason, and through this we can understand the connection between the apparent meanings of the verses and the concepts developed in the tradition and a clear understanding of the tradition's method in the application of the Qur'an. Expansion in the semantic range of Qur'anic words and contents is possible only when considering the capacity of words to include unfamiliar examples, although development through attribution is sometimes accompanied by claims of the Shari'a using the permissible method of attribution.The abstraction of verses from the characteristics and conditions of the space of revelation, as well as the extraction of general rules and comprehensive messages from verses, are other methods in which the development process has been carried out. The intention and will of different concepts at the same time, faces challenges and reflections. Acceptance of different meanings is sometimes possible in terms of multiple literary structures, which are reflected in one sentence. However, the non-employment of this method of expression by custom prevents the acceptance of such a method in order to develop the contents of the divine book from another point of view.

One of the social traditions mentioned in the Holy Quran is the "tradition of Tadafo". This tradition is one of the general divine traditions that is always in progress not only among humans but also among all parts of the universe, such as planets and animals, and its achievement is the creation of balance and continuity in life; in such a way that if this tradition did not exist, life would be disrupted and creatures would not be able to continue their lives. Despite the importance and role that the "tradition of Tadafo" plays in the world, this tradition is less known than other traditions, and sometimes Islamic scholars consider this tradition to be the same as more general traditions such as the tradition of the victory of truth over falsehood or the tradition of the rise and fall of nations and other similar traditions, and examine the Quranic verses containing this tradition under the same general traditions; while the tradition of Tadafo, while closely related to other traditions, is itself considered a separate tradition that has been established in line with the balance and equilibrium of the world system. Therefore, this article attempts to examining the tradition of Tadafo in terms of lexical and terminology and then explain this quranic concept and introduce its types using a descriptive-analytical method, and explain the relationship of this tradition with other similar traditions. The results of this research indicate that in two verses of the Holy Quran, the tradition of Tadafo is explicitly and directly referred to, and both of these verses try to expressing the tradition of human Tadafo. This tradition, which can be examined at two levels of Conversational Tadafo and military Tadafo, has its own special relationship with each of the similar traditions, in such a way that it is considered as the basis and foundation for some traditions and as the achievement and result for others. Sometimes the tradition of Tadafo acts as a tool or process through which some traditions are realized.