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

Doubt is one of the characteristics of human thought and cognitive disorders that originate from lack of awareness and if persisted, can lead to anxiety and obsessive behavior. Religious affairs are inherently "mysterious" and, accordingly, are always subject to doubt, anxiety, and obsession. This research, which has been done analytically-comparatively and with regard to psychological findings, shows that the obsession of religious people in Judaism and Shi'sm is partly due to the "mystery" of the sacred and partly due to interpretations of anxiety. The motivation of some religious people originates from the sacred texts. From an intra-religious point of view, evil instincts also contribute to obsessive-compulsive disorder and can lead to abnormal behaviors in cleansing the body of blood and feces or reciting prayers. Obsessive-compulsive disorder is treated in ways such as changing the sufferer's attitude toward sacred things, correcting and softening anxious interpretations of sacred texts, and raising awareness about the role of demons. Of course, the use of pseudo-religious methods (traditional medicine) or referring to psychotherapy centers is also common.

Numerous archaeological explorations conducted in the Arabian Peninsula have unearthed abundant evidence that reshapes our understanding of pre-Islamic Arabia. The prevalent depiction of this period as "Jahiliyyah" (the Age of Ignorance) is characterized by two significant aspects: first, the absence of a central government in Arabia, with tribal chaos prevailing until the advent of Islam; second, the widespread worship of multiple idols until the emergence of Islam. However, epigraphic texts provide ample evidence that offer a clearer picture of the political situation and religious tendencies in pre-Islamic Arabia. This paper begins by briefly reviewing the political situation in Arabia during the late antiquity following the gradual domination of the Himyarite kingdom over the entire peninsula. Subsequently, by examining various examples of abundant material evidence from three centuries before Islam, the pre-Islamic belief in a single god is revisited, and the name of the single god among Jewish and Christian Arabs is explored. The result of this examination reveals that from about two centuries before Islam, not only is there no evidence of the worship of multiple gods in the inscriptions found in various regions of the peninsula, but also abundant evidence of Judaism and Christianity is found, in which only the one God is mentioned with different names and interpretations.

In recent centuries, the newly discovered Jewish and Christian books, following the critical approach to the content of the Bible, which was one of the consequences of the Age of Enlightenment, led to a revision of the history and teachings of these religions. In fact, the researchers tried to approach a comprehensive and harmonious reading of the mentioned religions by using the discovered sources. In the meantime, although it is possible to use some data from Islamic sources as an efficient reference, it has not been paid much attention to. The common opinion about this sort of information in Islamic tradition is that according to the common belief of Muslims, all of them were received from the supernatural channel and therefore have no historical value; therefore, it cannot be helpful in solving the problem.  In the first step, this article has paid attention to the Qur'an, and based on the traditions, it has been guided to the inadmissibility of the historical approach to its verses; then the hadiths have been investigated, and the possibility of a historical approach toward them has been proved. In this regard, all traditions related to the history of religions were systematically identified, and their position was understood and determined; then, with the tool of the reference library collection and descriptive-analytical method, narrative reasons and evidence as well as its historical evidence were collected. In the end, the present study achieved four results of having the historical approach to hadiths. It seems that expressing a different report, confirming the contents of the Bible, supplementing the data in the mentioned books and reflecting a new report are the main results of the historical approach to religious traditions that will be effective in the research related to the Bible.

How the Mahdavi world government was realized and how Imam Mahdi (pbuh) treats the followers of religions, Islamic sects and opponents, is one of the important areas of Mahdism research. This article intends to deal with the situation of the followers of these groups during the Mahdavi world government through a narrative-analytical method. To achieve this, the article is organized in two parts, The first part deals with the principle of presence or absence of followers of religions, Islamic sects and opponents, And the result indicates that the followers of the divine religions such as Christianity and Judaism will be present in that covenant, But the followers of different Islamic religions and the opposition will not be present. The second part deals with the situation of the existing groups during the Mahdavi world government, And the results show that these groups will be in complete security and comfort and will be dealt with on the basis of truth and justice.

Issue of the Femininity principle and its place in different religions has always been considered, but in recent decades due to feminist movements, this issue has also reached to traditional Jewish societies. In all religions, the female element has been considered in creation, but we try to take a descriptive-analytical approach, relying on the book of Zohar, to the Femininity principle in Jewish mysticism. This issue, in the doctrine of Kabbalah and in the book of Zohar, which is the most important mystical book of the Kabbalism more extensively expressed and the Femininity principle with “Bina” and “Malchut” (Shekhinah) Sefirot, particulary has been expressed. Bina and Shekhinah Sefirot are two feminine elements that, by their feminine function in the world, have caused the stream existence in the Universe, and the lower world has been created due to the names and attributes that heavenly Supernal Mother took from Einsof. In the world, union of feminine and masculine elements causes movement and harmony between the components of the Universe. Shekhinah, who is the presence of God and His feminine manifestation, is separated from Einsof due to Adam's sin and explusion to the material world. This issue is so important in Kabbalian mysticism and Kabbalian gnostic recommends the Jews to restore the unity of “Einsof” and “Shekhinah” by performing religions duties and practicing the Torah.

Religion is among the topics that are described as truth and falsehood. In order to attain eternal felicity through adopting a religion and adhering to its teachings, the discernment of true religion from false one holds great importance; Since there is nothing better than Reason, as a measurement, to select a true religion. The present study, providing a descriptive-analytical method, aims to present rational evidence for selecting and adopting a true religion. Reason does not leave humans free in adopting a religion they want; rather, it obliges them to select a religion that its origin and teachings are not in contradiction with the dictates of Reason. Likewise, denying religions, accepting any kind of religion, and considering all of them, in the present time, as true are not compatible with Reason. The true religion, therefore, must be selected among the existing religions. Judaism and Christianity, due to distortions in their holly scriptures, deviation from their originality, and some their teachings which are in contrary to Reason, not only have no rational obligation to accept, but may also be condemned by Reason. Islam is the only religion that has been affirmed by Reason and possesses the criteria for selecting the true religion.

Moral education, in the sense of the process of institutionalizing moral values in human existence, is considered one of the most important missions of divine religions. The general structure of these values is the same in different religions, but the moral teachings that are the practical manifestation of these values are different in some details. What is the place of "sacrifice" as an important moral doctrine in moral education? This article examines the place of this doctrine in moral education based on the teachings of Islamic and Jewish sharia by referring to library sources and using the descriptive-analytical method. Both Shari'ahs propose selflessness and sacrifice towards others as one of their most important educational teachings, but they differ in determining its criteria - as a moral act. Paying attention to the race of people in determining examples of self-sacrifice is the most important criterion that exists in Judaism - in its present form; In the sense that self-sacrifice against a non-Jew can have a negative value. On the other hand, the only criterion for self-sacrifice towards others in Islam is that it should be based on God's service. Paying attention to this axis in practice means that only the enemies of God and people who suffer from moral diseases such as wonder and arrogance are not included in the scope of self-sacrifice.

Religion plays an essential role in people's lives in today's societies, but its function is not limited to individuals at all. Religion affects the relationships of individuals, societies, and even governments; therefore, it is effective in all areas of human life. The level of religiosity of people also differs from each other, but each level of religiosity has a direct effect on people's behavior, attitude, feelings, and thoughts. Women's participation in sports is another topic that sociologists and sports researchers have focused on in the last few decades. To identify any kind of relationship between religiosity and women's participation in sports in the countries of the world is of fundamental importance. With the knowledge of this topic, the present essay is dedicated to the physical activity of women in two Abrahamic religions, Christianity and Judaism, with a descriptive method. According to the findings of the research, both of the aforementioned religions place great value on the human body and have assigned rules and regulations to take care of and protect this divine ability; however, in the field of equality between men and women in physical activity and sports, especially in the contemporary era, they have a different approach. The statistics of Christian and Jewish women participating in the Olympic Games are a testimony to the difference in the views of the gender equality of these two religions in sports and physical activities.

The Abrahamic religions, namely Islam, Christianity, and Judaism, share many beliefs and practical teachings that can be compared. The comparison of these religions regarding theological issues demonstrates commonalities among them that indicate their celestial nature. The common beliefs and issues found in the teachings of these religions are absent in human religions and philosophical schools of Eastern religions. Therefore, one of the distinguishing aspects between celestial and noncelestial religions lies in these shared beliefs and principles. This paper, applying a library-based research method, examines topics such as visiting graves, intercession, solicitation (tawassul), seeking blessings (tabarruk), and religious concealment (taqiyya) in the Abrahamic religions. Certain Islamic sects have recently raised doubts, arguing that the aforementioned beliefs are incongruent with the teachings of celestial religions and have infiltrated Islamic society from polytheistic cultures. By comparing the Abrahamic religions, this paper demonstrates that, just as these religions share doctrines and teachings in various areas such as monotheism, the afterlife, prophethood, and rituals, there is no difference between them in those subjects. Moreover, the acceptance of those notions does not contradict the celestial teachings; rather, they are either rooted in religious sources or derived from rational teachings that cannot be in conflict with Islamic monotheistic teachings.

The destruction of the Second Temple led to the collapse of the Jewish community. Then successive rebellions and defeats, while Jews were awaiting the promised Messiah and salvation in Apocalypse, led to their massacre, captivity, and exile resulting in frustration and apostasy. In the meantime, intending to hearten the disappointed people and save Judaism, the rabbis expressed the narratives of life after death under the influence of their Zoroastrian neighbors in a new way to strengthen the belief among the devastated Jewish people that the oppressors will be punished for their deeds and the righteous and the oppressed will be rewarded. The comparison of early Jewish religious texts, including the Dead Sea Scrolls, with the first written Jewish texts in the Middle Ages, confirms the change in the way of expressing beliefs about life after death; heaven and hell; and the dualities of good and evil, God and Satan. The dualities began after the Babylonian exile and the destruction of the First Temple. They intensified in the period after the destruction of the Second Temple following the frustrations caused by the failed rebellions and during the compilation of the Talmud. These changes can be explained according to historical reasons, including living in the vicinity and under Iranian governments, the monotheism of Zoroastrian religions, and the behavior of Iranians with Jews in exile

Although theoretical approaches are necessary in interfaith dialogues, they are not sufficient. It is better to proceed with a real experience based on the teachings related to the roots of religions. This can happen in practice based on spirituality and by relying on the inner aspects of religions and also by overcoming the limitations of personal beliefs and with a positive attitude towards all religions and respecting other believers. In this context, monotheism can be a suitable basis for dialogues between religions, but the fact is that the theology of religions is the subject of many debates in terms of epistemology, and as a result, as an issue, it needs more studies and discussions. Worship can also be considered as the common basis of religions. But worship with different manifestations is basically a personal relationship and a kind of inner encounter with God, and its content is basically a personal experience. But the doctrine of "covenant" is very clear, especially in the main Abrahamic religions, and it needs less explanation than some theological doctrines. In addition to this, the covenant doctrine is common in our daily lives on a smaller scale, and its meaning, concept, and role in social life are more or less clear to everyone.

Islam's view on women and her status is very different from other Abrahamic religions. Although divine religions, all originate from the source of revelation, But the existing difference is due to the distortions that have occurred in their teachings and scriptures throughout history. The distorted Jewish religion has a negative attitude towards women and he is a secondary existence and a human which must always be submissive and owned by a man And she is deprived of her economic and social rights. The distorted religion of Christianity also considers the creation of woman to be according to man and for him. A woman is an imperfect creature and serves a man And she considers her a deceiver and a seducer You should always be safe from his evil and it does not deserve many human rights. Islam attaches great value to women. The Quran considers the creation of man and woman as independent and the essence of humanity as one and he considers women as worthy of benefiting from all human rights and she places her in the ranks of men in reaching the stage of perfection and closeness to God.

The concept of "salvation" and the "appearance of the Messiah" is one of the most important teachings among the Jews, which researchers have addressed from various perspectives, but it seems that all aspects of it have not been thoroughly explored. One of these aspects is the examination of the evolution of this doctrine among the Jewish people, which has been accompanied by intensity and weakness throughout the ups and downs of Judaism's history, and has undergone significant changes. The advancing research employs a descriptive-analytical method and data collection in a library-style manner to revisit the history of the Jews from the beginning to the time of dispersion, examining the development of this doctrine among the Jews. The research findings suggest that within the Jewish community, during this period, the concept of a savior initially had a transcendent nature with earthly and material functions. Throughout this time, due to various events and incidents, the perspective on the savior and the concept of salvation evolved from a transcendent state, which was the salvation by Yahweh, to the belief in the advent of a human savior with an eschatological outlook.

The world's Jewish population is estimated at 15 million, 85% of whom live in the United States and the Occupied Territories. Although Zionism and Judaism are not equal; because some Jews are political anti-Zionists and some non-Jews are also Zionists; However, Jews are the dominant aspect of Zionism. Jews do not have a single identity. The main question of the article is: What is the view of the American Jews and the Jews living in the occupied territories of Palestine towards the ideals of Zionism? The hypothesis of the article is formulated using the results of the Pew Survey Institute as follows: Jews living in America and the occupied territories, due to their identity sources and different life experiences, have different views in terms of believing in the ideals of Zionism, adhering to the beliefs and rituals of Judaism, and the performance of the Zionist regime.This difference of opinion has led to a variety of political actions, including a reduction in the immigration of American Jews to the Occupied Territories. International Zionism, while tacitly acknowledging this difference, sees Jewish influence in American and even world politics as complementary to the migration of Jews from other parts of the world to the occupied territories, and seeks to reduce these differences. The main purpose of this article is to open a new direction in Zionist studies and to explain the real gaps between the Jewish communities, especially the United States, and the Occupied Territories, and to make policy recommendations in this regard.

The most pervasive nature that affects the human biological world is religion. Religion includes peace, war, development and destruction, etc. Art is a powerful tool of religion in the meantime by spreading and spreading ideas and thoughts and its boundaries. Art education in society, on the one hand, helps to expand and enrich the artistic and spiritual techniques and beauties in religion, and on the other hand, in the audience dimension, such as social media, leads the audience to growth. According to its existential philosophy, each of the religions can order religious works of art according to its value content and make the most of art. Religious donors have been seen and due to the spatial spirituality of works of art have been preserved as much as possible. Despite this fluid flow of life; The need and understanding of art and art education has helped and art has been a platform for motivation, interaction and spiritual atmosphere.

In the sacred books of Abrahamic religions, namely the Testaments and the Qur'an, central features are attributed to God. These features make God identifiable to the audience and create an image of Him in the mind. Each of these holy books has attributed characteristics to the God of their religion that has commonalities and differences with other religions. These characteristics permeate all aspects of religion; therefore, they are considered very important and fundamental and shape the atmosphere of any religion. Normally, one attribute of God is of central importance in every religion among other attributes, and any other attribute is considered a compliment or a ray of it. In this study, an attempt is made to obtain the central characteristics of God in the three religions of Judaism, Christianity, and Islam through the verses of the Testaments and the Qur'an. Knowing these central features helps us to better understand the specific path of each religion toward its supreme destination and facilitates the dialogue between their followers. The three characteristics of spirit, word, and light are of fundamental importance in these three religions, but each of these three plays a central role in each religion.