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

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.

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.

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.

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.

Religion has always existed in human life, and no one is without religion. The true and valid religion is the one that has been revealed by God for the present time. This study, applying an analytical-descriptive method and library-based research, provides an overview and analysis of the Zoroastrian religion, which is one of the extant religions. The probable history of this religion dates back to three thousand years ago. The Avesta, the sacred scripture of Zoroastrianism, consists of five sections. The first section, known as Yasna, contains seventeen hymns that some researchers believe to be the work of Zoroaster himself. The language of the Gathas is Indo-Iranian, distinct from Persian, and it is very obscure and full of secrets. Belief in one God, the prophethood of Zoroaster, the existence and immortality of the soul, the afterlife, heaven and hell, judgment, and the sending future prophets by God are among the tenets of this religion. Deviations from the core teachings of Zoroastrianism include belief in kinds of dualism, excessive veneration of fire, non-burial of the deceased, consanguine marriage, the difficulty or impossibility of some laws, the validity of Magi decrees, and similar issues. Zoroastrianism does not proselytize and instead refers its adherents to future prophets in subsequent millennia. Therefore, such a religion is fundamentally incompatible with the demands of the contemporary era, and the assertion of its gReligion has always existed in human life, and no one is without religion. The true and valid religion is the one that has been revealed by God for the present time. This study, applying an analytical-descriptive method and library-based research, provides an overview and analysis of the Zoroastrian religion, which is one of the extant religions. The probable history of this religion dates back to three thousand years ago. The Avesta, the sacred scripture of Zoroastrianism, consists of five sections. The first section, known as Yasna, contains seventeen hymns that some researchers believe to be the work of Zoroaster himself. The language of the Gathas is Indo-Iranian, distinct from Persian, and it is very obscure and full of secrets. Belief in one God, the prophethood of Zoroaster, the existence and immortality of the soul, the afterlife, heaven and hell, judgment, and the sending future prophets by God are among the tenets of this religion. Deviations from the core teachings of Zoroastrianism include belief in kinds of dualism, excessive veneration of fire, non-burial of the deceased, consanguine marriage, the difficulty or impossibility of some laws, the validity of Magi decrees, and similar issues. Zoroastrianism does not proselytize and instead refers its adherents to future prophets in subsequent millennia. Therefore, such a religion is fundamentally incompatible with the demands of the contemporary era, and the assertion of its global nature and the necessity of universal adherence of it is rendered void. lobal nature and the necessity of universal adherence of it is rendered void.

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.

Al-Qaeda in the international arena and Boko Haram in the borders of Nigeria, are engaging in terrorist activities with an almost similar approach. The terrorist actions of these two groups are so widespread and violent that they have been noticed in almost all countries, even in non-Muslim countries. One of the most important and characteristic features of Al-Qaeda and Boko Haram is their emphasis on religion and political approach. There are many commonalities in the goals, foundations, method and religious approach of these two organizations. Some of these commonalities are the superiority of one's own point of view, a new reading of Islamic concepts, emphasis on Jihad and inviting others, forming a political government, killing one's opponents, and establishing an independent government. The two mentioned sects call only themselves and their followers as Muslims, and with false promises and using the tools of religion, politics and money, they bring many people into their group. Al-Qaeda has a more up-to-date and wider organization; while Boko Haram has a weaker and smaller organization. This essay has made a comparison between the approach of these two organizations with descriptive-analytical method to clarify the differences and similarities between them.

The relation between religion and morality has been always considered to be a central subject in moral philosophy and philosophy of religion. Ṭāḥā ʻAbd al-Raḥmān, a famous Moroccan philosopher, is regarded as one of the most influential thinkers in the Arab world. He is a systematic theorist who has presented many views for different philosophical problems. The new theory of “unity of morality and religion” is put forward by him concerning the relation between religion and morality. He believes that the prevalent attitudes about this relation are derived from a thought that has taken disunity for granted, whereas it does not make sense to think of morality and religion as two distinct phenomena. After discussing ʻAbd al-Raḥmān’s view concerning morality and religion, we attempt to critically analyze it and to clarify that he failed to prove the unity of religion and morality in terms of their concepts and instances.

The discussion of the miracle of the Qur'an is one of the "posterior" discussions of the Holy Qur'an; In the sense that in the Qur'an itself and even in the tradition of the Prophet, there is no explicitness in the word miracle. Undoubtedly, the presentation of a miracle is one of the necessities of a prophet's claim that he was sent by God. But what miracles the Prophet of Islam performed was disputed by Muslim scholars; Let alone the Orientalists. What is common among Muslims is that, apart from the other miracles of the Prophet of Islam, the Holy Quran is his eternal miracle. One of the later greats who tried to prove the miracle of the Qur'an by mentioning the preliminaries and presenting narrative and rational reasons is Ayatollah Seyyed Abolghasem Khoy rzwan Allah Alayh, who has dealt with this issue in his book "Al-Bayan Fi Tafsir Al-Quran". In this article, an attempt has been made to explain their introductions, methodology, and rational and narrative arguments in the discussion of the miracle of the Qur'an and to criticize them in a descriptive and analytical manner; As a result, it turned out that most of his arguments were either far-fetched or incomplete; And this finding does not contradict the proof of the miracle of the Qur'an in other ways, nor does it contradict the unreasonable position of Ayatollah Khoi.