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

The two concepts of Islam and faith (Iman) have been of interest to scholars in Islamic schools of thought, and the nature of the relationship between these two terms has significant implications in theological and social discussions. This research aims to explain the similarities and differences in the relationship between Islam and faith from the perspectives of Ibn Taymiyyah and Wahhabism. By referring to primary sources of Ibn Taymiyyah and Wahhabism, this study has examined the levels and types of Islam and faith in their thoughts, and consequently extracted, explained, and analyzed the differences and similarities in their views on the relationship between Islam and faith. One of the findings of this research is that in some cases, regarding the linguistic and terminological meanings, as well as the levels and types of Islam and faith, Ibn Taymiyyah's view is inconsistent with Wahhabism, while in other cases, it is consistent. However, the confusion between some meanings of Islam and faith, and particularly the misunderstanding of the concept of apparent and real Islam, can be considered a common point in these two schools of thought. By uncovering this mistake, the ground for interaction with takfiri ideologies and further research for truth-seekers will be provided

One of the basic issues that is often discussed in theory and rarely implemented in the current international system is moral values such as justice, peace and human rights. Due to the practical policy of great powers, the violation of moral values around the world, in the current situation, more than ever, there are questions about the place and role of moral and human values in international politics. The question with the aim of examining the place of moral values in the theories of international relations is: What is the position of moral values in international relations theories? Considering that basically the social matter includes a moral meaning, the hypothesis is that there is a moral space in all theories of international relations. Therefore, all theories that are against positivist views in the field of international relations are directly or indirectly related to moral values and have paid attention to it. Nevertheless, in the international system, the criterion of moral behavior of governments is their national interests, which is based on the positivist approach. This research has investigated the position of moral values in positivist, post-positivist approaches, including critical theory, postmodernism, and constructivism, with a descriptive-analytical method and with a comparative perspective, and has compared it with the position of moral values in Islam. Considering that the amount of attention to the dimensions of moral values is affected by the nature, type and scope of each theory, this problem has been done by analyzing ontological, epistemological and methodological transtheoretical bases.

The concept of justice has long held a special place in human thought and has always been a subject of discussion and examination among philosophers,theologians,and intellectuals.Given that one of the analytical shortcomings of critical theoretical approaches is the influence of assumptions and viewpointsofreligious leaders,the present research endeavors to examine this issue from such a perspective.Undoubtedly, Martyr Motahhari and Martyr Sadr are among the prominent thinkers ofthe present centuryin the fieldof the philosophy of justice,who have played a significant role in explaining and interpreting justice and its analytical indicators.Therefore,the examination of the philosophical ideas of these two thinkersin studying the subject of justice in comparison with Western intellectuals has been highlighted. Hence, the main question ofthis article is what are the differences and similaritiesin the concept of justice between the perspectives of Western thinkers and the Islamic thoughts of Martyr Motahhari andMartyr Sadr?The research findings indicate their commonalities inthe divine nature of the basis of justice, criticism of models such as communism and liberalism,the necessity of justice forthe happiness of humanity and society,and the government's duty to establish justice.However,the criticism leveled against them isthat they have only addressed one dimensionof the multidimensional truth and have not paid attention to other aspects and elements,while Islam has addressedthis issue comprehensively anddiscussed justice from various angles sothatno one's right is violated in Islamic society.This article, using a descriptive-analytical and comparative method and benefiting from library resources,first examines the evolution of justice in the West and Islam and then logically compares them.

Since a judge plays an undeniable role in implementing laws and divine hudud, they must possess special qualities to be entrusted with the critical task of judgment. For entering the position of judgment, faith is a condition, which in the language of Shiite jurists means being a Twelver Shia. Regarding this condition in a judge, there are two views: supporters of the condition of faith in judgment cite evidence, including verses and narrations. The other group, after distinguishing between the old and new judicial systems and using the generality of some verses, considers the outcome of the judgment more important. This study, by reviewing and critiquing the evidence of both sides, argues that Quranic verses cannot affirm or deny the condition of faith in a judge, but with reference to narrations, it is forbidden to present a case before a non-believing judge. This prohibition does not include judges appointed by the ruler; therefore, if the ruler deems the judgment of a non-believer, especially in personal status matters, appropriate, it will not be problematic.

This article presents a comparative study of the concept of wisdom in the Quran and the Bible, analyzing its role in the ethical systems of Islam and Christianity. Wisdom, as a fundamental concept in sacred texts, is introduced in both religions as a guiding principle for achieving an ethical and spiritual life. In the Quran, wisdom is defined as a divine knowledge granted to prophets and chosen individuals, guiding humanity to a deeper understanding of the truths of the world and the divine laws. Conversely, in the Bible, wisdom is portrayed as an embodiment of God's word and a pathway to connection with Him, leading individuals towards love and salvation. The conceptual similarities of wisdom in both texts reveal profound commonalities between Islam and Christianity, while differences in their manifestations and applications in ethical systems are also observed. This article further explores the shared foundations in moral and religious education across both traditions, emphasizing their impact on the ethical values and social behaviors of contemporary societies. Ultimately, the research offers recommendations for future studies in this area, including an examination of educational approaches to wisdom and its influence on the upbringing of future generations. The aim of this study is to enhance the understanding of wisdom and its role in the development of ethics and human behavior within religious communities.

The essential rules of religion are one of the most fundamental issues in the Islamic legal system. Adherence to it causes a person to benefit from the rights of citizenship in Islam; and opposing it will cause him to be deprived of the mentioned rights with titles such as apostate, kāfir and muḥārib. The essential rulings of religion refer to that part of religious knowledge whose reference to Sharia is not a place of doubt, and its criterion is the improvisation of the ruling and the subject that every Muslim knows at the beginning; and its acceptance does not need proof, because it is a rational axiom, and its meaning is so obvious that even non-Muslims are aware of it, such as prayer, fasting, Hajj, monotheism, prophethood and resurrection. However, there are some sayings about the implementation of the ruling and its effect, based on the hadiths and opinions of Islamic thinkers, some believe that denying the necessary rulings of the religion is an independent cause of disbelief. A group says that denying the essential rules of religion is a cause of disbelief if it is the cause of denying the mission.

Today, various religions assert different claims on diverse theological issues, the belief in which requires proof of authenticity or justification through specific means. Determining authoritative sources within each religion is precisely for this reason. However, a problem contemporary believers face regarding some of their doctrines is that certain beliefs, currently viewed as vital and essential, are not easily proven through conventional methods. This creates doubt about the authenticity of some doctrines—how can certain teachings hold a foundational status in the modern structure of a religion if they were not sufficiently addressed in the primary sources, making it challenging today to establish their authenticity or verify their truth or falsehood? One approach to resolving this issue is examining the frequency (or lack thereof) of a doctrine in the core of a particular religion. The claim of this paper is that if a doctrine is fundamental to a religion, it should be sufficiently emphasized in the initial core of that religion; its absence suggests that this doctrine is the result of an evolutionary process rather than a foundational, intrinsic, and deep-rooted belief. Moreover, it is untenable to claim that evidence might have existed but has not reached us for some reason, as eliminating all direct and indirect evidence is implausible. This paper examines the primary issue by comparing two doctrines—Trinity in Christianity and Monotheism in Islam—to critique the Trinity from this perspective, noting that while the Trinity, which is crucial in the structure of Christian theology today, is not addressed in the early layers of this religion, the equivalent in Islamic tradition, i.e., Monotheism, does not face such an issue. This difference is crucial in assessing the validity and authenticity of these concepts.

Though the necessity of forming a global government is accepted from the viewpoint of reason, scholars, and most of Abrahamic and non-Abrahamic religions and schools of thought however, it has received less attention. The formation of an effective government by a leader who is aware of its requisites, and with a systematic organization and the aim of salvation, justice, and perfectionism is the common theory of many thinkers, scholars, and Abrahamic religions. By examining the goals, characteristics, and plans of the Promised Savior for the formation of a global unified government, with Analytical-rational and narrative method, and paying attention to the inefficiency and lack of richness of the teachings of Judaism and Christianity about the issue of Salvation and human perfectionism, it can be concluded that Mahdism is considered as the most important basis for the necessity of forming a one world government to achieve the goals.

Following the introduction of “spiritual education” into Iran in recent decades, this subject has garnered significant attention from researchers across various disciplines. Reflection in this area reveals that although considerable research in dissertations, theses, papers, and books has been conducted and published on spiritual education, only a few have addressed this topic methodically and deeply; thus, they have substantial contributions to make. The methodological element is the most crucial factor in the effectiveness of research. Therefore, a precise and critical examination of spiritual education research from a methodological perspective is necessary. This allows for a critical reflection on the path taken over the past two decades and, by addressing deficiencies in subsequent research, provides more scientific, accurate, and authentic content for those involved in spiritual education. This study was conducted with this objective in mind. This study examines the methodology of spiritual education studies in Iran with a critical approach.

The approach of this study was critical and analytical. 90 published and accessible studies from 2006 to 2021, in the form of theses, dissertations, and reputable domestic papers on spiritual education, were examined considering the necessities and standards of research methodology. The research question was what methodological deficiencies the works on spiritual education in Iran have.

The identified methodological deficiencies in the studies of spiritual education in Iran are as follows: lack of conceptual distinction (between spiritual education, religious education, moral education, and mystical education), neglect of foundational discussions (such as the absence of a theoretical framework and theoretical basis, lack of definition of key research concepts), incoherence between theoretical and practical research (a kind of incoherence between theoretical and practical discussions; whereas, to theorize in spiritual education, it is necessary to first clarify its theoretical discussions and then go on to practical discussions), shortage of multi-disciplinary and inter-disciplinary research (and reliance on a one-dimensional perspective), non-specialized entry (in some studies titled "spiritual education" conducted by specialists other than educational science specialists, terms like "educational methods," "educational principles," "educational foundations," and similar terms, which are entirely specialized, are not used accurately and appropriately because the researcher does not have sufficient theoretical sensitivity and scientific expertise in this area), uncertainty in the level of localization (uncertainty in how to use Islamic and Western sources, unmethodical combination of Islamic and Western spirituality, and not paying attention to Islamic authenticity, taking the "what" of spiritual education from the works of Western thinkers and the "how" from Islamic sources, combining Western and Islamic definitions without a clear and authentic stance, eclecticism in strategies and educational methods, using Western criteria, scales, and questionnaires of spiritual education in Islamic-Iranian research, adopting the framework and components of spiritual education from Western theories and then replacing the content with religious sources), neglect of problem-centricity (being topic-centric and neglecting issues), superficial research without deep analysis (simplifying something that is not inherently simple and has various dimensions and layers, haste and lack of skill in analysis), lack of coherence and scattered writing (not having a clear scenario for research and not following an appropriate research approach and method, and sometimes having no research method at all in some spiritual education studies), lack of methodological rigor in comparative and critical studies, and finally, lack of attention to research ethics in some studies (sometimes mentioning content without citing the original source).Discussion and

According to the findings of this study, it is essential to prepare a comprehensive project for this relatively new research field and to design and refine models of multi-disciplinary and interdisciplinary collaboration in spiritual education studies in our country.Acknowledgments: This study was supported by the Research Institute of Hawza and University. This support is Hereby acknowledged.Conflict of Interest: There is no conflict of interest in this paper.

There has been extensive debate and research on the functions of history, leading to the development of major historical schools of thought. The functions of history, as viewed by both Islamic and Western historians, is a significant and practical subject of study, which has attracted attention in both past centuries and contemporary times. In this research, we present the views of Islamic and Western historians on the functions of history. The findings are as follows: Islamic historians, drawing upon the Quran, Islamic law, and the overarching spirit of Islam, as well as the experiences of nations and anthropology, have defined the functions of history. In contrast, Western historians have approached the functions of history through rational experience, human experience, and anthropology. The aim of this study is to explain the functions of history for humanity from the perspectives of Islamic and Western historians, and to compare their viewpoints.

The extension of urbanization in the new world and the focalization of criminality in these areas has increased the vulnerability of citizens to environmental factors. This article is going to investigate the effect of Islamic ethics teachings in shaping the urban environment security, foucsing on consolidating internal deterrents and also emphasizing on paying attention to human rights, providing more efficient prevention compared to physical solutions and police encounters in providing urban security. This research analyzed through a qualitative descriptive- and library method and data has been collected through noting. The findings of this research showing that paying attention to strengthen Islamic beliefs based on self-control through the consolidation of human dignity can help to increase security in cities. This method, by monitoring and eliminating crime- factors (primary prevention) and reducing the amount of crime committed by people who are potentially exposed to social harm (secondary prevention), causes to respect to human rights of others in the urban environment

The wise solution of Le’an's institution in Islamic criminal policy, based on God's grace, legislates to overcome difficulties in married life. Its wisdom lies not only in solving challenges faced by families involved in infidelity crises but also in preventing self-effort and arbitrary actions to solve such problems. However, the effectiveness of this institution is limited by the requirement of "seeing" the wife's betrayal. Therefore, the research question is whether, according to the jurisprudence of Islamic schools, proof of blasphemy depends on the husband witnessing his wife's adultery or not. Islamic religions differ regarding this "seeing" condition. The Imami jurists, except Shahid Sani, and one view of the Maliki jurists consider witnessing the wife's adultery as a condition for proving blasphemy. Hence, they do not view cursing a blind person or someone who has not witnessed their wife's illicit relationship as valid. However, according to Zaidiyyah, Hanafiyyah, Bashafiyyah, Hanbaliyyah, and other viewpoints of Malikiyyah jurists, witnessing is not a condition, and even a blind person who has not seen their wife's adultery can perform laan. Therefore, the subjectivity of the "seeing" condition in Le’an is not defensible. This goal can be achieved by describing and analyzing the propositions of Islamic jurisprudence and human sciences, as well as library data. The result is that the lack of subjectivity in this condition not only protects more individuals involved in ominous phenomena under the cover of the Le’an's institution, but also eases the bottleneck faced by the criminal justice system in executing justice for the aforementioned individuals.

The event of Karbala and Ashura have been among the main elements that have inspired certain Orientalists to study them. Some of them regard Ashura as a major factor for manifestation of Shiism in the world. Some of them may come up with good understanding of Ashura based on Shii sources. Yet, those who draw upon non-Shii works have made big mistakes in understanding and appreciating Ashura.

The final goal of this research is to achieve the economic man who builds civilization by searching for the concept of greed in the mystical text of Hadeegh Sanaei and reflection on the theory of profit maximization and economic man in the conventional economy. Considering the lack of studies in this field, the author decided to extract the concepts related to greed by studying Hadigeh Sanai and analyzing the theory of profit maximization and economic man in conventional economic schools, and also from the sub-goals of this research, it can be applied in practice with regard to the need of this time pointed out. Hadiqah Sanaei is a mystical source in which man is guided to work and effort and not to be greedy. Therefore, through these discussions and relying on the rich Iranian-Islamic literary culture, it is possible to achieve a civilization-building economic man.

The current research discusses and investigates the economic components in Hadiqah and Masnavi Ma'ani by referring to the reading of the text and with a descriptive-analytical approach. The analysis of the findings in the present study was done qualitatively. Qualitative analysis is a systematic and step-by-step method for examining an empirical approach. Considering that qualitative analysis allows researchers to subjectively interpret the authenticity and truth of data with a scientific method, the objectivity of the results is provided by this systematic method. The method of qualitative content analysis is that in the first stage, the researcher discovers the fundamental meanings of the findings using qualitative analysis. In the second stage, he infers issues from the raw data, which sometimes leads to the design of the theory, and finally selects the cases that are associated with the research questions in a purposeful manner.

Characteristics of economic man in western literature:1- Attention to personal negative 2- The joy of life is equal to happiness 3- Using reason as a tool to maximize material benefit Characteristics of economic man in Islamic literature:1- Asceticism and contentment 2- Paying attention to the destined sustenance in Quranic teachings and encouraging work and efforts to earn a halal livelihood in religious teachings.3- Condemnation of poverty 4- Attention to fairness in economic transactionsThe impact of economic man on civilization:1- Economic behavior based on social justice is necessary for the formation of civilization2- Economic valuation based on consumerism, originality of the individual and greed is the cause of the decline of civilization Comparing the position of greed in the description of economic man in Western and Islamic literature Capitalism:1- Greed and obtaining material pleasure, human motivation for work2- The value of greed and attention to one's originality- Greed from the point of view of Sanaei:1- Lack of peace2- Insatiability3- Human error and human deception4- Lack of realism towards the world of the hereafter and death5- Humiliation and humiliation6- The inability of the government due to the shedding of innocent blood due to greed and greed7- The cause of other sinsCivilizational implications of economic man in the view of Sanaei Ghaznavi:1- Property is a means to use the blessings of the world.2- Encouragement to work and try to earn a halal livelihood and profitable business 3- The dislike of greed because it prevents the optimal distribution of wealth and leads to the decline of society4- Encouraging contentment to avoid individualism, selfishness and greed.

The Sanaei’s school of mysticism orders the earning of a halal livelihood, but rejects the attention only to personal benefit that exists in the conventional economic system. It takes into account the interests of the hereafter and the well-being of people and believes that the happiness of life will not be possible without God's help. This view is the opposite of conventional economic man. Economic man, which is created by Adam Smith's mind, not only does not help the prosperity of civilization, but also leads to its decline. The spirit of civilization does not die, and Islamic civilization will not die due to the purity of its ruling spirit. Therefore, although the Islamic civilization is not emerging today, the spirit of this civilization is eternal and can be used as a valuable asset.What is going on in Sanaei economic man is to pay attention to strengthening the essence of human existence as a driving force in the direction of achieving worldly and hereafter happiness according to God's will.

The purpose of this research was to develop a conceptual model of self-esteem based on the teachings of Islam. The qualitative research method and its statistical population consisted of a collection of Islamic and psychological books and articles about self-esteem, including the Qur'an and all narrative books available in the comprehensive software of hadiths, as well as all psychological specialists and religious specialists. Sampling was done in a purposeful way until theoretical saturation was reached. Also, five people were selected from among the psychological experts to evaluate the reliability of the package using available sampling method. In order to collect the data, Jame Al-Ahadith software version 3.5 was used, and in order to analyze the data, the theme analysis method was used, and based on the obtained themes, the structure and content of the model was designed. The findings from the study of psychological resources about self-esteem identified 8 components (conscious living, self-acceptance, self-affirmation, communication with others, living honestly, self-responsibility, purposeful living and competence) and the network of self-esteem themes from the perspective of Islam (Qur'an and Hadiths) were drawn in the form of 40 basic themes and 8 organizing themes. The validity of self-esteem components based on verses and narrations was confirmed by obtaining an agreement coefficient of 100.

Science in Islamic civilization, despite some progress, could not create any serious change or revolution in itself, and according to some authors, it eventually faced stagnation and decline. In this article, we examine and evaluate Ash'arism, lack of material support, and Aristotelian philosophy (methodology) as obstacles to the scientific revolution. We try to show that, contrary to what is generally thought, the Ash'arism were not opposed to reason in the natural world; perhaps, if their intellectual framework were really followed in science, we would witness some remarkable developments in the science of Islamic civilization. While we accept the importance of material support in the advancement of science during the Islamic Golden Age, we try to pay more attention to the methodology of science as other determining factor. By giving some historical examples from Ibn Haytham and the "Zouraghi" astrolabe, we will reconfirm the destructive role of Aristotelian philosophy, and at the same time we will corroborate our contribution in denying the destructive role of Ash'arism.

Despite the accepted fact that the ideal family, as the foundation and main cell of society, has a direct impact on the progress of society, today, we are confronted with significant threats to the foundation of the family as a result of the disparity between the performance of certain societies and moral-religious traditions. A hazard that has been significantly de-stigmatized in recent years is the unconventional and unnatural sexual tendencies of individuals toward their own sex. We have observed that numerous international authorities in their jurisprudence do not exhibit discrimination or inequality toward civil institutions that are established based on unconventional sexual tendencies, despite the strong and emphatic prohibition of religions, particularly Islam, against unconventional sexual tendencies. They equate these institutions with the sacred institution of the family. This unnatural perspective has had such a profound impact on them that, in addition to eliminating historical punishments for this immoral activity, they have criminalized opposition to homosexuality as hatred. This has advanced to the extent that certain countries have even acknowledged “marriage,” a term that is historically and naturally associated with relationships between men and women, for relationships that are based on aberrant sexual tendencies. This is despite the fact that homosexuality, or unconventional and unnatural sexual tendencies, has been regarded as ugly, disgusting, and unnatural throughout history. In Islamic teachings, it is also referred to as prostitution and is considered one of the major sins that has been assigned the most severe punitive measures.

Religion continues to be a vital human institution, adapting and thriving despite significant changes in its social roles. Contrary to classical sociological predictions of religious decline, the latter half of the 20th century saw a resurgence of faith, especially in Western Europe and America. For example, Protestantism in the United States has experienced considerable growth, with a multitude of denominations emerging. Projections indicate that by 2025, Christianity and Islam will have approximately 2.7 billion and 1.97 billion adherents, respectively, with Islam recognized as the fastest-growing religion worldwide, boasting a growth rate of 1.84% from 2000 to 2013. While institutional religion may be diminishing in Western societies, personal and private expressions of spirituality are on the rise. Research suggests that perceived hypocrisy within religious communities can lead to disbelief and apostasy. However, theories of secularization have not fully captured the complexities of this transformation. In contrast, Islam is experiencing growth in many societies although the nature of this expansion remains largely unexplored. In Iran, generational shifts in religious beliefs and practices—shaped by globalization and modernity—have created a notable divergence between the values of youth and those of their parents. This study aimed to examine the religious experiences and interpretations of young people from religious families, particularly within the context of Yazd.

This study conducted in 2023 in Yazd City employed qualitative research to explore the religiosity of the educated generation born in the 1990s. Utilizing thematic analysis based on the 6-phase framework developed by Braun and Clarke (2006), the research involved semi-structured interviews with 15 young adults aged 24 to 32, all from religious families. Participants were selected through purposive and theoretical sampling to ensure a diverse representation of educational backgrounds and social statuses. Interviews took place in university settings and cafes, lasting between 20 to 30 minutes each, and were recorded for subsequent analysis.The researchers transcribed the interviews, identified key concepts, and generated initial codes. These codes were linked to develop sub-themes, which were then refined into main themes. The final analysis adhered to ethical considerations, ensuring participant confidentiality throughout the process. To validate the findings, the study applied the criteria established by Lincoln and Guba (1985), focusing on credibility, transferability, dependability, and confirmability. Member checks were performed by re-interviewing 5 participants to assess the accuracy of the findings. This study aimed to investigate the differences in religiosity between this educated generation and their parents with particular emphasis on the experiences of women, who had encountered unique challenges within religious families.

The study highlighted that participants faced significant religious conflicts with their families, primarily stemming from the traditional values upheld by the older generation and the shifting perspectives of the younger generation. This generational tension is particularly pronounced in religious families, where established beliefs clash with the emerging secular and humanistic values of youth. These conflicts often arise in the context of rapid societal changes, especially the transition from traditional to modern society, where digital technologies and social media play a pivotal role. The generational gap is further widened by differences in beliefs, values, and lifestyles, leading to misunderstandings and strained relationships between parents and their children.The study identified 4 key themes: generational transformation, value chaos, religious dissent, and dynamics of resistance and acceptance. The individual and social experiences of the younger generation significantly diverged from those of their parents, resulting in a broader generational shift. This transformation was influenced by the transition to modern society, where digital and technological advancements created new opportunities and challenges, fueling everyday conflicts and misunderstandings between generations.Additionally, the study emphasized the role of social status in generational conflict. Young people were increasingly striving for material success and social recognition, which starkly contrasted with the focus of older generation on traditional and religious values. This shift had led to a disconnection between the generations, with younger individuals often feeling misunderstood and unsupported by their parents, particularly regarding their views on religion and lifestyle choices.Participants in the study frequently expressed frustration with their parents' inability to understand or accept their evolving values and perspectives. The findings also indicated that younger individuals were more adaptable and less reliant on traditional structures, often turning to new media for information and social interaction, which further distanced them from their parents.In conclusion, while the younger generation was shifting toward more secular and individualistic values, the older generation struggled to adapt to these changes. Over time, some parents might begin to accept their children's new beliefs, but this process was often slow and met with resistance. The study underscored the importance of dialogue and understanding between generations to bridge the gap and foster mutual respect and acceptance.