جستجوی مقالات مرتبط با کلیدواژه "کلام" در نشریات گروه "علوم اجتماعی"

The book Logic and Theology, published by Brill, contains articles in German, English, and French on the study of medieval Islamic and Western scholarship in the fields of logic and theology. Each article in this book is authored by an expert in the respective subject. The present article, titled “Taftāzānī and Philosophy” is a translation of Wilferd Madelung's original German text. In this article, Madelung highlights an aspect of Taftāzānī’s scholarly character that has either been overlooked or given less attention in the shadow of figures such as al-Fārābī, Avicenna, and Mullā Sadrā—namely, the philosophical dimension of Taftāzānī’s thought and works. Madelung, through careful research and an emphasis on Taftāzānī’s Sharḥ al-Maqāṣid, brings to light the philosophical elements present in Taftāzānī’s writings and examines the attribution or misattribution of certain works to him. In this way, Madelung provides both a scientifically rich article and a methodological guide for research in this particular area.

One of the most important tasks of theology is to answer religious queries and strengthen the religious beliefs of the faithful. Given the special status of ethics in the paradigm of Islam, the main objective of this paper is to answer one of the most frequently asked questions in the field of ethics, i.e., the origin and foundation of ethics. In answering this question, three ethical schools have been developed, namely, deontological, consequential, and virtue ethics. Explaining Imam Khomeini's theological viewpoints, as one of the internationally well-known theologians, in answering the above question, plays a crucial role in explanation of the Islamic foundations of ethics and ethical lifestyle. The present research is an attempt to explain the theological foundations of ethics in the theoretical system of Imam Khomeini. The research method used for this purpose is thematic analysis. In the first place, the theological foundations have been studied and extracted, and, then thematic analysis has been carried out through ethical approach. The findings of the research show that according to Imam Khomeini’s viewpoints, the moral system of Islam is based on the three ethical schools, i.e., deontological, consequential and virtue ethics, while the evolutionary and legislative support of Islam of ethical lifestyle provides guarantee and meaningfulness to it. The findings also show that in order to have an ethical society, it is necessary to enrich the epistemological system of the individuals in the fields of theology, particularly the divine attributes, cosmology at the mundane and eschatological levels, anthropology as well as the explanation of the impacts of man’s ethical behavior on his destiny.

Halleh district replaced Baghdad and Najaf districts in the middle centuries. With the political freedom that was created after the overthrow of the Abbasid Caliphate, the Helians took valuable steps in the direction of developing the culture of comparative education. The leaders of Haliyan in this field were Mohaghegh Halli and Allameh Halli, who were completely surrounded by the theological, jurisprudential, and exegetical opinions of the Sunnis, and far from their prejudices, religious affiliations, and one-sided attitudes, they tried to adapt their opinions to the opinions of Imamiyya jurists. At the same time, Shiite scholars While writing works centered on controversial issues, Shahrhalla was the founder of intra-religious comparative education.The importance of Helian's activity in the field of comparative education according to their time situation is to preserve, transfer and convey the legacy of the predecessors to the future and provide a theoretical and practical model in the face of the opinions of the opponents and various schools of thought. The comparative scientific and intellectual community of Helleh has developed a defined method and a system for the transmission of scientific findings in successive ages, which can be placed as a successful model in this field, one of the

The theological origins of the followers of Islamic sects are basically influential in their opinions and in their intellectual intuition equally. On this basis, Qaisari was under the influence of theological thoughts of the Sunni scholars in his commentaries on intellectual intuition and spiritual connections. As a Shia scholar, Seyed Heidar Amoli considers the Messenger (pbuh) of God and his Infallible Household superior to other prophets and Imams, arguing that the Prophet (pbuh) of Islam was the best of creatures and most perfect human being on earth. In view of Imam Khomeini, too, Imam Ali (As) holds the title of general absolute guardianship of jurist consult and that, such guardianship constitutes the inherent nature of caliphate and absolute guardianship of the jurist consult constitutes the inherent nature of the material caliphate. However, Shia theology does not have substantive difference with Islamic theology practiced by Sunni Muslims, although there are major differences in the two schools of Islamic thought’s interpretation of the perfect human being. According to Shia theologians, the 12 Imams are the true and genuine examples of the perfect human being. This sameness in concepts indicates concord of Shiism and theology vis-à-vis Wilayat or Islamic authority. It may be argued that Shia theology – in its general sense – is a mirror reflecting theological thoughts of Shia Muslims for characterizing a perfect human being since Shia theology is basically a gnostic interpretation of Islamic theology in Sunni school of thought. As a matter of fact, Shia theology does not have sharp differences with Sunni school of thought in theological fundamentals, and the only difference appears in characterization of a perfect human being. This paper analyzes manifestation of Shia theology in view of the contemporary Shia sage and theologian Imam Khomeini based on the introductory remarks of Sunni scholar and theologian Sharaf al-Din Qaisari.

Historical knowledge and analysis of theological arguments have various benefits. For instance, the accurate understanding of these arguments depends on the correct identification of their different angles in the historical context. One of the important projects in line with the thematic, historical studies in the Imami theology is a work entitled " A History of the Arguments for the Existence of God in Imami Theology" which was written by the efforts of the valuable researcher Dr. Hamid Ataei Nazari as a result of which a good and honorable achievement has been bestowed to the scientific community. This monograph is the first and most comprehensive study that reports and explains the arguments presented in the theological works of Imami, Mu'tazili and Ash'ari concerning the existence of God and describes the history and evolution of these arguments in the history of Islamic theology. The importance of this work, in particular, is related to its focus on the period of Islamic theology in which it was established and also the previous centuries, the periods in which the discussions of the theologians, due to the fact that understanding the concepts and content of their literature and terms was very difficult, have not been reflected in other works and researches. So far, no work has been written with this breadth and precision about the history and evolution of the arguments of God's existence in Imami theology, and therefore, this book can be considered as the main source and reference for understanding the topics and materials related to the arguments of God's existence in the knowledge of theology.

Speech in the theater is the most essential part of the dramatic context, because the word is the main ability of the dramatic character for internal and external expressions. The launch of any dramatic flow is done by the formation of the story by the dramatic characters; A thing that can only be realized by the speech of the same characters. Even other expressive elements such as mimicry or physics that promote a kind of dramatic expression are a function of the verbal communication of the characters. The findings of this descriptive and analytical research based on library documents show that the native language in the local theater is not only one of the most important elements of the drama, but it is also considered the most important factor due to the theater's verbal base. Since the audience of the native theater often needs to understand words to communicate and understand and interpret it, having a native language can be of great help in understanding and analyzing the theatrical work. Local theater contains a message in an overt or encrypted form - of course, in the envelope of the subject and with a special story - which is sent by the writing and performing group to the recipient of the message, the audience. In this connection, language as the most important element has a functional role. The researcher believes that the people of a region can easily establish a close relationship with the theatrical works in their own color and canvas that use the index of the native language, and in addition to the visual and auditory pleasure, from the angles of the hidden and hidden verbal games. benefit and complete the process of theatrical discourse so that the message is fully presented to the audience through the native language.

This article examines the Shiite theology of the Twelver Shi'ism from the Ilkhani period in the seventh century to the end of the Safavid period in the twelfth century. In the first part, the role of Naṣir al-Din al-Țūsi is discussed, who, by introducing Ibn Sinā's philosophical concepts into theological discussions, transformed the Shiite theology of the Twelver Shi'ism, a change that Abū Ḥāmid al-Ghazāli and Fakhruddin Rāzi brought about among the Ash'arites. After Țūsi, attention has been paid to Imami theologians. ‘Allāma ḤillĪ and his son Fakhr al-Muhaqiqin and Bahraini scholars including Ibn Sa’ādah Baḥrāni, Meysam Baḥrāni, Ali Ibn Sulaymān Baḥrāni and finally Ibn Abi Jumhūr Aḥsāi are among the theologians whose works and Ideas have been studied. The second part pf this article deals with the Safavid period. The combination of theology and philosophy in the works of some theologians of this period, the role of hadith sources in theological orientations, the conversion of some scholars of this period to the earlier Imami theology and the efforts of the opponents of theology to establish themselves as official representatives of the Twelver Shiites are among the issues discussed in this chapter.

As a theologian and defender of religion, Ja›far Morteza has his own methods and efforts, and thus, continues the long history of theology in Shia. What the author intends in this article to examine is his emergence as a Shiite theologian in a new way that matches the present conditions. In order to achieve this goal, after speaking about the historical theological tradition in the Shia, he talks about Ja›far Morteza›s role in this field and cites a few examples of his theological efforts and his model of reasoning about them.

One of the major challenges of religious historiography is how to combine non-biased scientific and objective historiography with religious beliefs, especially about the lives of the infallibles (AS). It seems that if the notion of the history›s being theological is properly understood, many of the disagreements will be resolves. To this end, the author first discusses multiple interpretation of the relationship between theology and history, and then points out the necessity of compatibility of the historical document and some definitive assumptions in the view of Allameh Jafar Morteza Ᾱmali. Next, by categorizing Allameh Jafar Morteza›s view on theological presuppositions of reviewing a historical document, the author states the obvious primacy of definitive theological presuppositions over the document›s contents.

Different views, sometimes contradictory ones, have been presents about the theological religion and beliefs of the well-known scholar Abulqāsim Hussein bin Muhammad bin Mufazzil, known as Rāqib Isfahāni, who is widely known due to the writing of Mufradāt Alfāz al-Qur›an. Some considered his as Mu›tazilite while others believed him to be Ash›ari, some scholars have spoken of him as Shia, and some sources introduced him as Salafi and emphasized on his tendency toward Ahl al-Hadith. Based on Rāqib Isfahāni›s only book on religious beliefs al-I›tiqādāt and studying the evidences found here, this article has proved that Rāqib Isfahāni followed the ideas and beliefs of a Salafi group called «Ahl-al-Athar» or «Ashāb al-Athar» who, according to Rāqib, is a religion different from Ahl al-Hadith.

Verbal communication is one of the most important and important ways ofcommunicating human relationships with each other, which can be compiled ina few principles, and in the form of systems and framework, which can beformulated in a few principles, and in the form of systems and affirmativeprinciples, the principle of avoiding the use of words, the principle of goodconversation with all people, the principle of strength in speech, the principle of substance abuse. this study is done based on library method and... textanalysis.

Masāel al-Murtadhā is a collection of the great Shiite scholar Sharīf Murtadhā’s treatises and different questions which are about jurisprudence and principles, theology, and literature. This collection is corrected by Wafqān Khadhīr Mohsen al-Ka’bi, and is published in Beirut in 1422 AH. In the present article, after pointing out some of the features of the original version of this book, the author shows different inaccuracies and shortcomings of Ka›bi›s correction.The numerous and various problems of this edition indicate that the presented text of Sharīf Murtadhā’s Rasāel wa Masāel is unstable and unreliable, and thus lacks the credibility of citation and reference.

In the present paper, the author is going to introduce and correctively criticize Tazkiratul-Wāsilīn fi Sharh-e Nahjul-Mustarshidīn, written by Abdulhamid bin A’raji Hosseini, which is a commentary on Nahjul-Mustarshidīn, a theological treatise by AllāmeHilli. This book was corrected by Tāhir al-Salāmi and published by al-Markaz al-IslamiLildirāsāt al-Istirātijiah in 1436 AH. The author first of all mentions some points about Tazkiratul-Wāsilīn, its author, and also its surviving manuscripts. Then, he is going to evaluate and criticize the presented edition of this work. Providing some examples from the corrected text, he counts the book shortcomings.

Acquisition of the theological knowledge of religions is recommended along with other religious studies to sociologists of religion who are bound to safeguard their perceptions and manifestations from the apologetics damages. Up to now, the avoidance from theology has been the positivistic solution in order to be immumized from apologetics partiality. However, the solution this paper puts forward is the distinction and segregation of 'theology1' from' apologetic's at the first stance and then the description and limitation of the courses experiencing penetration of apologetic's notations in the studies of religion.With the required recommendation from theology, not only the weaknesses of sociology of religion will be removed so far as acquaintance with the subjects is concerned but it would also prevent from the unjust label of apologetics to sociologists who possess valuable theological Knowledge of religion during the course of their studies.

The present paper is an attempt to define and elaborate the raison d’etre and theoretical approaches to the concept of justice in the political thought of Imam Khomeini. The Imam’s approach to justice is discussed from three viewpoints: gnostical ontology, gnostical semantics, and ethics. The main question of the present paper is: what is the analysis of Imam Khomeini of justice? Is Imam Khomeini’s approach to justice instrumental or teleological?The hypothesis of this paper is: Imam Khomeini’s approach to justice is gnostical, philosophical while justice has a teleological nature.