جستجوی مقالات مرتبط با کلیدواژه « علم و دانش » در نشریات گروه « علوم انسانی »

A group of jurists have considered one of the conditions of the composite contract as the condition of "tanjees" (suspension). In fact, the meaning of "tanjees" is whether the contract has been concluded or suspended. A suspended contract is one in which the parties have intended to conclude the transaction with a suspended condition against it, and without a suspended condition, they have intended that the contract will not be concluded. From another perspective, a concluded transaction is a transaction in which the intention of the parties has not been bound by a condition or attribute. In this article, we examine the views of two renowned jurists, the late Sheikh Ansari and Sahib Jawahir al-Kalam, regarding the condition of "tanjees" in contracts. We also explore whether their views are the same or different, and if different, what differences exist between their opinions. Ultimately, we analyze the opinions of these great scholars based on our knowledge and expertise.

With the formation of the Abbasid caliphate, Iranian court elites were able to enter the Abbasid caliphate system and be effective in transmitting the traditions of the Iranian court and uplifting culture and civilization and transformation in the scientific fields. The Banusahl family is one of these families that entered the court of the Abbasid caliphate during Ma'mun's period and took over many affairs. In the middle history of Iran, the secretaries and divans, who often had Iranian origins, had an undeniable role in the stability and continuity of Iranian identity. By using their position in the eyes of governments that were mostly non-Iranian, they provided the basis for the continuation of Iranian culture. In the era of the Abbasid caliphate, considering that the Iranians were influential in the establishment of the caliphate, the Iranian elites, especially the court elites, were involved in the formation and continuation of the caliphate. The stability of the new Abbasid caliphate played a significant role. Of course, this importance is also rooted in their background of Iranian science. Considering that they had gained many experiences in the eyes of Bramke and on the other hand, the era of the Caliphate of Mamun is the era of the translation movement and the beginning of a scientific movement, this research tries to investigate how Banusahl was placed on the post of the ministry and the consequences of their presence in the institution. Ministry to investigate. The findings of this research show that the family Alam Dost

Identifying sources of soft power is one of the important issues to which political actors have been sensitive in recent decades, and government officials are focused on policy in the field of sources of power. The first step in the process of upgrading the soft power of countries is to recognize the internal and external sources of power. To this end, the present article attempts to examine the sources of soft power of the Islamic Republic of Iran and, on a case-by-case basis, to examine the components of the national identity of Iranians. The present article uses documentary studies and the theoretical model of the three sources of soft power to try to answer the question that; What are the sources of soft power of the Islamic Republic of Iran in the document of the components of the national identity of Iranians and what are the components? The research method of this article is quantitative content analysis with the unit approach of word analysis in the document of components of Iranian national identity. The findings of the article show that there are three political, scientific and cultural sources in this document, some of which are; National unity, cultural convergence with the Islamic world, global mission, political dignity and governorship, scientific productions, Islamic-Iranian identity, historical and cultural heritage, religion, Persian language, etc., which can pay attention to the national power of Iran. Add on internal and external surfaces.

Criticism and writing of denials against Muslim mystics have been going on since ancient times. The accusations were mainly focused on the three axes of apostasy, reason and anti-science. According to the last two axes, especially the third axis - anti-science which is the subject of this research, Muslim mystics have been considered as the cause of stagnation and even the decline of Islamic civilization. This research tries to explain and analyze the truth of the matter through historical propositions, sources and written heritage of mysticism. A review of accurate historical reports focusing on research, on the one hand, shows the valuable services of this movement in three areas of scientists and authors, scientific-ethical approaches and finally its scientific-civilizational functions, a fact that not only in micro and macro educational circles Monasteries, but in the secret of the infinite desire of famous mystics, has been manifested in the history of Islamic mysticism and has bequeathed a glorious heritage. As the characteristic of combining knowledge in mysticism with morality and science with spirituality, while maintaining their scientific record on the other hand, the pattern of knowledge in the style of Islamic civilization has emerged.

Krishnamurti is known around the world as a mystic, thinker, writer and speaker. One of the main intellectual components of Krishnamurti (1895-1986) is his particular view of knowledge. rishna's idea of knowledge is very different from the view of Islam. Therefore, in this article, his view of Islam's view of knowledge has been comparatively compared to the library method and processed in a descriptive-analytical manner. It is completely different from the Islamic view and even contradictory in some cases. According to Krishna Morti, knowledge is the cause of numbness of the mind, wars and destructions, human instability, captivity of the mind, conditioning and hindering psychological change, along with ignorance, hindering human wisdom and freedom and is rejected. This is while the guidance of man through science according to the verses and hadiths of the Imams is emphasized by Islam. The Qur'an considers the cultivation of intellect and thought as one of the factors and constituent elements of man that cause his evolution. According to the teachings of Islam, what causes instability and confusion in human beings is ignorance.According to the Qur'an, Krishnamurti's view that knowledge used as a means to guide man within is an obstacle to discovery is rejected. Therefore, Morty's thought and view of knowledge is generally rejected and unacceptable from the Islamic point of view.

The infrastructure of political behavior stems from the insights, inclinations, and knowledge of individuals. This paper covers only the knowledge. The relationship between knowledge and political behavior can be pursued from two approaches, one is political culture and human knowledge of political concepts; and the other, the influence of political perception and type of political attitude on the political action of individuals. This study seeks to investigate the impact of knowledge on the political behavior of Imam Khomeini. The findings show that the Imam's scientific comprehensiveness in various fields, with his different approach to the Western and Eastern knowledge, has caused Imam Khomeini's political behavior to benefit from two indicators of transcendence and political rationality. Some of the components of Imam Khomeini's behavioral system include observing dignity when facing political currents, recognizing the nature of currents, recognizing the enemy, and applying measures and strategies to overcome the political crises. Imam Khomeini seeks to create innovative mental ideas for political currents based on these components to bring their actions closer to the strategies of the Islamic Republic of Iran.

With the global outbreak of coronary heart disease, the question may have arisen in the minds of some Shiites and those who believe in the existence of the Imam of the Age (pbuh) whether he may also suffer from this disease? Also, if he gets sick, do they see a doctor?According to verse 110 of Surah Al-Kahf, along with the generalities of some other verses, it is inferred that the Holy Prophet and the infallible Imams (pbuh) and especially the Imam of the Age (pbuh), with all their existential greatness and infallibility, are human beings of their own kind. Being human and being human and having a body, they have human desires and needs such as illness and boredom on the body.Occurrence of the disease in people due to causes and factors such as lack of health and personal care, bad mood due to lack of information and observance of healthy nutrition, atonement for sins, spiritual promotion, trials and tests, as well as special divine wisdom. Factors, the first three factors are forbidden in the right of the prophets and divine testators (PBUH); But the second three factors can be an acceptable factor in some of their illnesses and troubles, such as illness and physical and mental illness, and there is no intellectual or religious limitation.At the same time, and in answer to another question, the Infallible Imam, who on the one hand has great knowledge of the body and on the other hand has the power to occupy the world of space and place, does not need a doctor; Because he is a skilled physician and a physician.Therefore, and in accordance with the results of this research, God's will is to preserve the Imam of the Age (pbuh) in order to extend the rule of divine justice to the world at the appropriate time, which only God knows; Therefore, he will not suffer from a deadly disease that will lead to his death before his reappearance; However, their suffering from ordinary diseases is not far from the expectation of reason and religion, and the treatment of such diseases is conceivable by the knowledge of the Imam and esoteric power and with the healing of God Almighty, and this matter has no intellectual or religious exception.

Literary works express the conditions of the society in which they were created. Investigating and analyzing these works reveals the atmosphere of that time and environment in which the work is created. Hijab and veil In addition to being a divine decree, it is also a social and cultural issue that has been raised in literature, especially the poems of contemporary poets. Using a descriptive-analytic approach, the present paper first examines the poems of contemporary poets in favor of and against the hijab and then explains the reasons in their poems. Poets in favor of hijab believe that hijab is the order of Islam and does not hinder the advancement and education of women and a brave man is in favor of hijab and chastity. But poets opposed to hijab believe that there is no need for hijab in Islam. Hijab hinders the advancement and education and has no effect on the chastity of women.