جستجوی مقالات مرتبط با کلیدواژه "religion" در نشریات گروه "علوم قرآن و حدیث"

In this article, we explain Walter Terence Stace's view on the relationship between science and religion. According to Stace, the true challenge is not between religious dogmas and scientific discoveries. Rather, it is between the religious mind and the scientific mind. The religious mind is based on the existence of the Christian God, the purposefulness of the world, and the objectivity of moral values. In contrast, the scientific mind, with its continuous discoveries, leads to a mindset in which the Christian God is reduced to a watchmaker, world purposefulness is denied, the objectivity of moral values is doubted, and humanity is left in a deaf and blind world. Stace argues that there exists no genuine clash between science and religion. Primarily, the efforts to dismiss religious mind are primarily psychological rather than logical. Additionally, the language used in religion is mythological, conveying profound inner truths that align with general scientific ideas, and they do not contradict scientific propositions

In the time of Imam Sajjad (AS), in political, social, cultural and economic dimensions, very deep and wide challenges were formed against the basis of religion and religious beliefs and Shi’ism as well as the identity of the Islamic Ummah. Undoubtedly, in order for these challenges to fail in achieving the main goals, a powerful and socially and intellectually prudent stream is needed that could intelligently prevent the challengers from achieving their goals, taking advantage of the opportunities provided by the Sunnah of the Messenger of God (PBUH) to stabilize the society and bring the Islamic Ummah through the crisis. This is important with the rising thought of Sayyid al-Sajdeen (AS) and the plan with the adequacy and stability of the Imam and his organization with measures such as awakening public opinion and exposing the nature of the challengers, analyzing and drawing a straight line, explaining high ideological teachings and empowering and training good students. This was organized in the best possible way. In this article, an attempt has been made to explain and analyze the most important actions of the Imam in dealing with the religious challenges of the mentioned era by using descriptive-analytical method and using valid historical sources. The results can be used as effective strategies to prevent and deal with religious challenges of the present age.

Ethics has always been present in human life, significantly influencing behavior. Religion is typically used to justify ethics; however, modern atheists, including Richard Dawkins, seek to create a divide between religion and ethics, explaining morality based on empirical scientific findings. This article, written in a descriptive-analytical style, first aims to explain and clarify Dawkins' theory of evolutionary ethics based on his own works. It then critiques his theory by drawing on the thoughts of philosophers, particularly the Muslim theologians and scholars. While this theory represents a form of ethical realism, it faces various challenges. Key critiques include the lack of empirical support for Darwin's hypothesis, the absence of conflict between religion and ethics, the pitfalls of relativism, the dangers of determinism, logical weaknesses in arguments, and a lack of comprehensiveness, among others.

Studying the relation between religion and morality is an essential problem in the new theology, philosophy of religion and ethics. Danniel C. Dennett, the contemporary physicalist philosopher of mind and a horseman of new atheism is one of the researchers of the subject. Some parts of his studies include the way of achieving ethical knowledge, specialy from the view point of its relation to religion. Not only he rejects relying on religion in this field, but also introduces it as far away from human understanding. Therefor he knows ethical naturalism and secularization of morality something unavoidable. The present issue, however, is to study the mentioned view and evaluate it by a rational analytical glance. The conclusion is that Dennett has not pressented an exact report of religious ethical knowledge, nor has given a reliable evaluation of it. He can not also replace a better idea and his evolutionary foundation can bring about no considerable outco.

Secularism and religion are two opposing phenomena, both of which discuss the role of religion in society and governance. Secularism means the separation of religion from politics and government, and jurisprudence, as a branch of religious sciences, deals with the interpretation and adaptation of religious rulings to different times, places, and conditions in order to implement democracy in the society while being religious. In fact, Islam is a religion that emphasizes belief in God and following his teachings and commands, and monotheism, prophecy, the book, resurrection, and law are the foundations of this heavenly religion. Islamic jurisprudence helps in understanding and deriving Sharia rules and investigates religious rules and regulations in various social, political and cultural fields of daily life of Muslims. And in this direction, he takes help from four main sources, namely the book (Qur'an), tradition, Consensus and Reason. The jurists discuss the abilities and capabilities of this knowledge to respond to the needs and Sharia issues of the society. The upcoming research examines the capabilities of jurisprudence in confrontation with secularism by using library sources and documents and with a descriptive-analytical method. The results of the investigations show that the science of jurisprudence has the ability to apply Sharia rulings to real conditions and can extract the relevant rulings from Islamic sources and provide appropriate arguments to solve Sharia issues and be a good solution for social issues and opposition to secularism. And there is no democracy or progress.

The contemporary discourse surrounding the relationship between science and religion remains a pivotal and often contentious subject among scholars from both Muslim and Western traditions. Central to this dialogue are four theoretical frameworks: "interference, divergence, distinction, and conflict," which have elicited a spectrum of interpretations from both Muslim and non-Muslim academics, each influenced by distinct ideological perspectives. This paper focuses on the insights of Al-Ghazali, a notable Muslim thinker, regarding the nexus of science and religion. Grasping Al-Ghazali's interpretation of this vital and debated topic is both crucial and imperative. The central research inquiry is: What is Al-Ghazali's position on the interplay between science and religion? Does he perceive this relationship as one of interference, conflict, divergence, or distinction? This investigation adopts a descriptive-analytical approach; it first delineates and clarifies Al-Ghazali's stance, followed by a critical analysis and assessment of his views. Ultimately, drawing upon Al-Ghazali's intellectual heritage, the study concludes that he supports the notion of interference and Integration between science and religion, asserting that all scientific knowledge is rooted in the Quran and contending that any perceived conflicts are merely superficial rather than substantive.

The concepts of sect, religion, church and religious community were used for the first time in the West to analyze the different types of religious communities and organizations in the Christian religious traditions. If we can’t consider Islamic bodies and phenomena in general -as far as possible- in the form of a set of common scientific terms, Islamic studies will remain in scientific isolation. In this regard, firstly, the basis or criteria of common classification about religious bodies are examined, then by reviewing various religious bodies in different Islamic societies and according to their important characteristics and comparing them with common corresponding concepts, the degree of compatibility of common terms with Islamic examples will be evaluated. It will be clear that by considering the use of common words and by applying changes in them, a set of terms with the most common scientific meanings can be provided, which will facilitate the familiarization of the scientific society with Islamic communities and phenomena. Therefore, in Islamic societies, there are types of denominations (religious communities), religious movements, types of sects and religions, the characteristics of each of which are explained and finally compared in two dimensions.

The aim of the present research is to examine the theories of Abu Hamid Al-Ghazali and Abū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (Averroes), regarding governance philosophy. The research is based on the hypothesis that the similarities in the views of these two thinkers regarding the acceptance of authoritative government, the experience of turbulent times, and the differences in attitude towards people's political rights and the religious or customary formation of the political system. This study examined the areas and aspects of the relationship between government, politics, intellectual context, religion, politics, and people's political rights (the role of people in government) from these two philosophers' perspectives. The research method is descriptive-analytical, and the results indicate that both thinkers established their theory of governance based on the nature and disposition of humans. Al-Ghazali, considering the fourfold characteristics of humans, seeks to cultivate a divine human who engages in political action under the rule of divine governance. In contrast, despite the few political views of Ibn Rušd and his explanations based on the works of Plato and Aristotle, his thought is devoted to the establishment of a virtuous city based on virtuous actions; he defines politics as the administration of the souls of the citizens of the virtuous city to achieve their goals. The perspectives of the two philosophers on governance and politics have similarities in experiencing turbulent times, pessimism about human nature, belief in authoritative government, and differences in people's political rights, the formation of government based on customary needs (an introduction to secularism), and the relationship between religion and politics.

There are several interpretations of freedom in religion and adherence to worship and preservation of religious values in society, mainly citing the sentence "No compulsion is there in religion". Although the doubts arising from this phrase have been answered in religious sources, the opponents are trying to deviate the people's opinions with the slogan "No to forced religion" and the retranslation of "La Ekrah fi al-Din" seems necessary to reduce incomplete and contradictory perceptions. Therefore, the purpose of this writing, which is done with the analytical descriptive method, is Response to Doubt; Not to Compulsory Religion with an Interpretive Translation on La Ekrah Fi Al-Din. The three aspects of the findings of this study are: 1) Misunderstandings, 2) Educational equating, and 3) educational consequences of new equating. According to interpretive translation. The equivalent of " La Ekrah Fi Al-Din " is: belief in the principles of religion, performing acts of worship, and preserving religious values without enthusiasm and willingness is worthless." Examining the verses and traditions shows that any kind of negligence and hypocrisy is reprehensible and abhorrent in performing acts of worship and preserving religious values. The common denominator of these three groups is lack of desire, and therefore, in religion, any action that is accompanied by desire has value.

Jihad is a sacred thing that is emphasized in Islam. In the shadow of Jihad, the affairs of the religion and the world will be reformed. As long as Muslims do not rise to Jihad, corruption will take over the society. This article examines the relationship between religion and defense and jihad from the point of view of religious sources, especially the Sajjadiyyah. This research is of the "applied" type and the research method is of descriptive analytical type and its statistical community is Islamic sources regarding the relationship between religion and Jihad. The statistical sample of the research was selected from among religious books. The results of the research showed that the relationship between Jihad, defense and religion from the perspective of the Sajjadiyya scriptures, focusing on the prayers of frontiersmen, are: Jihad and defense for God Almighty, not the world; Jihad and defense to expand the table of slavery and servitude; The promotion of religion. The instructions of the Holy Quran are for Jihad and defense, cultural and for reviving monotheistic life of societies. The primary jihad also goes back to the defensive jihad. the value of defense is due to the existence of divine and human values, and Islam never has a worldly purpose for war and defense. Therefore, the wisdom of Jihad is cultural, and the purpose of defense and Jihad is to remove the obstacles to the propagation and defense of people and to fight against sectarianism that hinders the promotion of religion.

Quantum theology explores the connections between quantum physics and theological concepts. This fascinating and emerging field is trying to harmonize the principles and concepts of quantum physics with theological knowledge such as existence and consciousness. Some quantum theologians believe that the use of quantum physics can help us better understand theological concepts. This field examines how the laws and principles of quantum physics can be useful in interpreting and explaining phenomena related to theology. It can also contribute to the development of knowledge and further research in the field of quantum physics and theology. Some of the issues that are investigated in quantum theology are: the relationship between mind and matter, the role of the observer in quantum operations, the interpretation of miracles and inexplicable phenomena with the help of quantum physics, and other similar issues. In this article, analysis and research has been done in the field of quantum theology. By examining key concepts in quantum physics, the relationship between quantum theory and spirituality and the profound effects of these intersections on our understanding of existence, consciousness, and theology are examined. These intersections can contribute to a better understanding of the whole of existence and have a profound response in our thinking about theology. The results of this research show that according to the fundamental principles of quantum physics and its effect on spiritual thoughts, there is a possibility of agreement between these two areas.

This research aims to examine the role of religion and the proper approach to it in international relations. The study's primary question is whether, from the perspective of existing international relations theories, we can consider religion and study its dimensions and aspects or if religion itself can act as an agent, providing an independent perspective and worldview for understanding and interpreting the world. The research method is descriptive-analytical, and the results indicate that both assumptions are conceivable in the current context. Religion can serve as an independent or dependent variable, the subject of study in various international relations theories, and, given the conceptual limitations of these theories in understanding and interpreting the behavior of religious actors arising from fundamental theoretical differences, it can offer researchers an independent perspective and worldview. However, while exploring the reasons for the inadequacy of existing theories in explaining the comprehensive role of religion, this research emphasizes the necessity of independent theoretical development of religion as an active agent. Proving the second assumption will lay the groundwork for forming a religious theory in international relations.

Cities face serious issues in various fields. The question now is how cities solve their various issues. The answer to this question depends on our definition of the nature of the city. Is the city a simple phenomenon or a complex and networked one? Secondly, we need to determine whether we choose hierarchical thinking or rhizomatic thinking. The former is based on epistemic backgrounds, while the latter allows the thinker to be free from such foundations. With which mindset do managers prepare cities for better living? In this article, the author answers these questions using a descriptive-analytical method and arrives at the following conclusions The city has a complex nature, and therefore, it cannot be addressed with a simple method. Despite its dynamism, rhizomatic thinking, by freeing humans from any foundation, leaves human dimensions to be shaped by events and whatever may come, and does not prepare urban managers' minds in a planned and goal-oriented manner to pay attention to and provide for human dimensions.Additionally, in a society where its leaders claim that philosophical-Islamic or non- Islamic principles govern, issues cannot be resolved with rhizomatic thinking.

The quality of forming civil societies and establishing order and justice is a subject that has been the focus of philosophers for a long time. In this regard, it is very important to solve conflicts and disagreements arising from the character of human employment and his profit-seeking nature. The current research has been done with an analytical-descriptive method and by referring to the works of Allameh and his commentators with the aim of examining the philosophical principle of employment and its effect on the quality of the emergence of societies and solving conflicts resulting from it. The findings of the research suggest that, Allameh considers humans to be employers by nature and civilized by nature. In this sense, according to his natural and physical aspect, human is seeking benefit from all beings, even his own kind; Although by nature, human is a being who accepts justice and fights against oppression, but as long as he only considers his material and natural aspect, he creates causes of conflict and enmity for himself and others. From Allameh's perspective, Allah awakens the sleeping nature of humans by sending prophets and balances their employment nature. Therefore, what is provided to human as religion has the ability to resolve human differences and provides the context for human happiness in this world and the hereafter.

One of the central components of the communication system in religious propagation, like all communication and media systems, is the "audience." Despite the gradual emergence of mass and social media and the diverse forms of modern communication, traditional propagation continues to maintain its place, credibility, and functionality in our religious society, influencing a significant portion of the general and specific audience. This historical communication system, with its unique sanctity and status, extensive penetration into Islamic and Shia communities, compatibility with the cultural and social requirements of traditional and religious societies, effectiveness in endurance of the religious and spiritual life of the community, and the endurance of religious culture, has not been adequately evaluated and validated in comparison to emerging methods of propagation communication. This paper aims to theoretically (not empirically) examine the traditional propagation system (pulpit and sermon) with a focus on the component of the "audience" and their constant and variable needs and expectations, inspired by existing studies, empirical evidence, and intuition. The research methodology in data collection was through documents and in analysis was interpretive and inferential. The primary question addressed in this paper pertains to the position and status of the "audience" in the communication cycle of religious propagation in contemporary Iranian religious society.

Following the invasion by the people of al-Sham on Kufa and the indifference of the Iraqis to the looting, Ali (AS) considered the two components of "religion and loyalty" to be the cause of social integration, the lack of which has led to disunity in the Iraqi army. The division of Iraqis is revealed by looking at the united and submissive society of al-Sham. The reason for the obedience of the Shamians has always been discussed and disputed; However, whether religion and humility as a definitive and universal law have caused unity in Umayyad Syria needs to be analyzed and investigated. This research has identified the concept of religion and Hami’at (zeal) through a descriptive-analytical method and investigated the factors involved in the existing harmony in the Levant. The result of the study show that Muawiyah, knowing the pre-Islamic beliefs of the people of al=Sham developed the religion and zeal of the people in line with his goals. Relying on these two components, he formed Ottomanist and urban supremacist streams of thought and took advantage of the power of these two streams of thought.

Faith has two parts. The first part is faith in truth, which is the knowledge of the heart, confession by the tongue, and action by the foundations (patience, certainty, justice, and jihad). The second part of faith is disbelief, which has several divisions, including temptation, curiosity, hostility, controversy, deviation from the truth, stubbornness, enmity with the truth, and incompatibility. It is necessary to understand faith fully and to know disbelief and skepticism and their principles and consequences. Faith belongs to religion and obedience, and knowledge of religion is accompanied by belief and practical commitment. Faith is the confirmation of the Islamic propositions, i.e., faith in God, the knowledge of unseen, angels, the Prophet (PBUH) and the previous prophets, the Qur'an and the Book of God, Imamate, and resurrection, which is related to practical wisdom and ethics, and it is an audible knowledge that must be agreeable and based on nature. Sincere faith is sure in what is with God. The ultimate goal of this type of faith is the perfection of a person's soul in acknowledging God's monotheism and trust, which is called pure faith. In this article, the authors investigated the nature and essence of faith in the description of Nahj al-Balaghah by Ibn Maitham Bahrani in a systematic, thematic, and descriptive method.