جستجوی مقالات مرتبط با کلیدواژه "کتاب مقدس" در نشریات گروه "فلسفه و کلام"

In their understanding of the God of the Qur'an, Those who agree with the appearance of the text, consider Him to be a superman who resides in the sky and sits on the throne. He breathed his soul into the body of Adam, and He appeared to Moses in the middle of the fire, He will come on the cloud with the angels on the Day of Judgment, and for the people of faith, it will be possible to see him on that day.
However, the opponents of appearanceism do not believe these types of propositions and suggest more distant meanings for the verses expressing them. In this situation, the present research aims to use the image of God in the Bible to understand the God of the Qur’an and seek help from that historical background in the judgment between the apparentists and the interpretationists. The hypothesis is that the Holy Bible supports the humanistic conceptions of God in the Qur'an and weakens the approach of opponents of the appearance of the text. Based on this, the human-like understanding of God in the Qur’an is the only correct understanding. Of course, in the end, it can be concluded that what the Qur’an says about God is a picture of Him for humans and is in accordance with their human understanding of God.

Bada" refers to the alteration of divine conditional judgment by God regarding destinies, which occurs based on specific events, conditions, and factors. This teaching is a significant aspect of Shiite thought and holds a special place in the traditions of the innocents (peace be upon them). It is supported by numerous concrete examples from the Qur'an and Hadiths. While some Sunni groups have criticized Shiites for holding such a belief, this research, conducted through a descriptive-analytical method with a comparative approach and relying on library sources, reveals that the concept of "Bada" has also been mentioned in several instances in the Bible. This indicates that belief in "Bada" is shared among Abrahamic religions. The research further highlights the significance of a hadith from Imam Sadiq (a.s.) regarding "Bada," which has been insufficiently explored in contemporary studies. The purpose of this article is to provide an explanation and substantiate the concept of "Bada."

God's relationship with man (and its requirements) has always been a controversial topic among theologians. One of the most important themes of this topic is "God’s mutability”. Pinnock (one of the founders of open theism) believes that since -according to the Bible - God has always been in contact with the world, and the planning of the changing world logically requires a manager who can have appropriate plans under changing conditions, God must necessarily be mutable. This issue is explained in a different way in Imamieh theology. From the point of view of Imamieh theologians, although God is in contact with the creatures every moment and oversees the planning of the changing world, this does not necessarily lead to His mutability. In fact, God, in spite of being immutable, under some circumstances, may give some things precedence over others. However, these new appearances does not reflect God's essence, but His actions showing the external realization of things. The present paper is an effort to evaluate the foundations of Pinnock's views on God's mutability based on Imamieh theology adopting a descriptive-analytical method.

The important questions facing "motherhood theology" are: The first question: what is the relationship between "motherhood" and "femininity"? "Is motherhood an essential component or an inherent aspect of femininity" in such a way that if a woman frees herself from being a mother, it means that she is separated from being a woman. If so, are not the women who cannot or do not want to have children considered perfect women or women at all? The second question: What is the relationship between "motherhood concern" and "female occupation"? How can a mother strike the right balance between her "professional life" and her "motherly life"? Does female participation in society violate the divine natural system? Do a woman's education and employment violate the divine design of the female body? The third question: is "motherhood identity" "mediating identity" or "independent identity"? Does the mother have no independent identity because she is the divine mediator of creation? Perhaps this is one of the assumptions of a patriarchal society or the colonization of masculinity. In response to these questions, the "motherhood theology in Christianity" was formed and expanded to include the extensive literature entitled "Motherhood Theology". In Islam, we do not have a distinct and well-known model of motherhood theology but based on this extracted model of motherhood theology from Christianity, I studied the Holy Quran and the lives of religious leaders to draw an outline of motherhood theology. May this new plan be made and paid more later.

Angels play a central role for Augustine in the Bible and, consequently, in the doctrine of salvation. In his works, he seeks to design a structure to explain the ontological position of angels in order to introduce them as important elements of the theology of salvation. Belief in angels as the helpers of Christ, and Christ himself as the agent of salvation, raises a fundamental question in Augustine's thought: how can the functional role of angels in the process of salvation be considered in the context of the Bible in view of Christ as the Savior of mankind. The authors believe that Augustine interprets the Bible in three stages to solve this dilemma: first, he offers a new interpretation of the theology of the Bible in order to give a different color to the incarnation, and to maintain Christ's superiority over the angels; Second, it describes the role of angels in mediating salvation in view of Christ's saving dignity, and third, it outlines a system of spiritual battle. However, studies show that he did not succeed in this goal. In this study, we aim to consider the basics of the theology of salvation according to the role of angels in Augustine's thought and how it is combined with the place of Christ's salvation, relying on works such as Genesis and commentaries on the Holy Trinity, Psalms and the City of God and his other works. Examine with interpretive-analytical method.

In this article, we try to study Clark Pinnock’s point of view in explaining the methodological foundations of the Open Theism Theory with a descriptive-analytical method so that we can have a fair critique of the strengths and weaknesses of this theory while also understanding it correctly. Pinnock can be considered one of the most important theorists and founders of Open Theism. In his view, Open Theism is one of the theological-philosophical theories that have emerged in the critique of the teachings of traditional Christian theology and consider its claims to be logically and narratively contradictory. Pinnock believes that open theists (unlike traditional theists) sanctify God as acknowledged in the Bible and that some of the attributes of God in traditional theology should be revised and modified based on the text of the Bible. They believe that God is the God of the Bible; someone who is truly connected to the world, a relationship that requires the most mobility, not immobility. In this view, God is portrayed as a triune relationship-oriented truth, which seeks romantic relationships with human beings and thereby grants them true freedom. Finally, since open theists believe that theology should be understood by the people of the present age, a better explanation of theology depends on reliance on modern philosophy (rather than ancient philosophy) and its effects. In modern philosophy (considering the idea that the truth of things does not appear to man), method and methodology have become very important. In general, methodology is the knowledge that recognizes “how to go” and the fundamental methodology reveals the hidden principles of each theory and creates the basis for its basic critique. Of course, the purpose of this article is specifically to examine the “basics” of Pinnacle’s method, not his “method.” In fact, the report presented by his method is a platform for examining the basics. From the author’s point of view, most of the mistakes that have been made in traditional theology are also reflected in Open Theism; leading in another way! That is to say, most of the objections that Pinnock made to traditional theologians also apply to him. For example, why is it bad to be influenced by (ancient) Greek philosophy, but Open Theism’s claims can be influenced by modern philosophy? Do ancient philosophy and modern philosophy have precise and acceptable boundaries at all? On what basis do open theists claim that modern philosophy is more acceptable to modern people than ancient philosophy? Can mere simultaneity justify it? If we take as a basis the claim of open theists – that every thought comes “from somewhere” and that no thought is pristine – the encounter of open theists with the text of the Bible is also done with the presuppositions of modern philosophy, and their pivotal mindset has influenced their understanding of the Bible. How can one be sure that the path taken by theology is more correct than the path taken by its predecessors? Since a better understanding of each theory is gained by reflecting on its foundations, in this article we intend to examine the methodological foundations of Open Theism by looking at the book Most Moved Mover. In general, from Pinnock’s point of view, the method of open theism can be based on the three main bases of the critical study of the interpretation of traditional theologians, return to the Bible and overcoming Hellenism, and attention to modern philosophy, which we will describe and critique.

Abstract James A. Bellami is one of the orientalists thinking that there are some mistakes in Quran`s text; He believes that textual criticism must be applied to the Qur'an to remove it`s corruptions and produce a text the possibly nearest to original text. For example, In the article “More proposed emendations to the text of the Koran”, he claims that There are two major problems in the story of Shuaib, first, the form of his name, and second, the identity of the Ashab al-aykah. Given the existence of oral sources for the Qur'an, Bellami considers the Torah as the only source of the proper name of the "Shuaib" and the identity of the " the Ashab al-aykah ". For this reason, it is only by finding several common features in verses 13 through 17 of the Isaiah:21(the prophecy of Isaiah in Arabic) during the Old Testament and the story of Shuaib in the Qur'an, he claims that, firstly, the story of Shuaib derives from the Isaiah  Prophecy about the Arabs (Isaiah 21: 13-17); secondly, “Shuaib” is mistaken with  “Sh’aia” (spelled with final alif), the Arabic form of “Isaiah” ; thirdly Ashab al-aykah” in the Qur'an is the same  Dedanite merchants in In Isa. 21:13-17. The importance of surveying Bellami’s claims is that the results of them are, at least, the emphasis on the receipt of the Qur'an from the Bible, creating doubt in the realism of the historical stories of Quran and the failure to believe in the non-distortion of the Qur'an. The critique of his interpretive claims can cast doubt on this results. so, in this research, Bellami's views on Shuaib and Ashab al-aykah, as well as his reasons, are examined in five sections. The first part is devoted to Bellami's claim to the word "Shuaib". Bellami claimed that he did not find "Shuaib" in Hebrew and Aramaic languages and ancient Arabic inscriptions, so there was no such name before the Qur'an was descended. Secondly, Shuaib has no suitable etymology and meaning for a man’s name. After examining the word "Shuaib" and its root, it became clear that - contrary to Bellami's claim - the word "Shuaib" has the correct etymology in Arabic, and the absence of the word "Shuaib" and above that the root of the "sha’b" in Hebrew and   Aramic, not only is not evidence of Bellami's claims about "shuaib", but also amplifies that the root of the "sha’b" and the word "Shuaib" are Arabic. Another result is that - contrary to the claim of Bellami - the name "Shuaib" has proper meaning and form for the men's name. Because according to Arab culture from pre-Islam times to now, using of a diminutive form of words and also making names for men from   the root "sha’b"   have been commonplace for men.  Existance of some  men whose name were from the root of the "Sha’b" (like  Ash’ab) and those who had the name "Shuaib", before the Quran descends, can present good evidances  for this claim . Also, analysis the different meanings of the word "Shuaib" indicate that this word has proper  meanings for men. Another consequence is that the absence of "Shuaib" in ancient Arabic inscriptions does not necessarily means that this name is not denied among the Arabs, as evidenced other sources, other than inscriptions, that this name can be found in   pre-Islam Arabs. Even if it is assumed that there is no man named Shuaib before the Quran descends, the Shuaib of the Arabic translation may be the name or the title of this great Prophet, chosen and used by the Holy Qur'an for the first time. Therefore, the lack of this name in the inscriptions can not be a reason for the incorrect transcription of the term. In the second section, the possibility of the wrongfulness of transcription of "Shuaib" was considered. To make this mistake, Bellami considers two hypotheses probable. For Example, his first assumption is that the name "Shuaib" was derived from scriber's mistake during the writing of the Qur'an (In the time of Abu-Bakr or Uthman) and its principle had been "Sh’aia". However, due to several reasons  the incorrect transcription of this word is almost impossible; such as :1- word of "Shuaib"  had been custom at the time of  Qur'an's descent and before that ; 2- The  Shuaib's story and  name had been repeated during the  gradual descent of Quran in the Meccan and  Madnian Surahs; hence Muslims had been reading and repeating It during the gradual descent of the Qur'an; 3- Because  Recitement,  teaching and keeping of the verses had been  common practice, the  Shuaib's story and  name  repeated in the Muslim's ear many times; 4- The Quran had been written in particular manner, in  the presence of witnesses and dictators . In the third section, the feasibility of Bellami's claim for the adaptation of Shuaib's story of "Isaiah's prophecy concerning the Arabs" was investigated. The result is that due to the fundamental differences in the subject, the wisdom and details of the story of Shuaib and Isaiah, such as personality, history, place of residence, ethnicity, type and cause of torment, etc., the oral translation of Shuaib's story of the prophecy of Isaiah about Arab is not logical. In the fourth section, Bellami's claim Based on the similarity of the Ashab al-aykah  and  Dedanite merchants is studied. The result of the study is that although both of them lived on the trade road to Mecca, but there was no justification and evidence to match Dedan with Aykah. In one of his articles on reforming the Quranic vocabulary, Bellami has state his standards. In the fifth part, it was shown that the change of the word "Shuaib" to "Sh’aia" is not consistent with the standards of text correction provided by Mr. Bellami himself. For example, among the Bellami  criteria, the modified text should make a better meaning than the existing one, but changing the word "Shuaib" to "Sh’aia", firstly, eliminates the semantic proportion of the name of the Prophet with his story; secondly, The text and the interpretation of Isaiah's Prophecy on the Arabs  itself has some ambiguities; thus, not only the change of Shuaib to Sh’aia does not  caused   better meaning  maked, but  also it  obscures the explicit and understandable story of Shuaib.  Another Bellami's criterion is that the modified word should be in accordance with the style of the Qur'an; however, the change of Shuaib to "Sh’aia" is inconsistent with the style of the Quranic verses in which mentioned the names of the prophets in their historical order. Another criterion is that the word correction should be historically justifiable. To absence of Shuaib's story in the Bible,  Mr. Bellami considers it non-historic. But, this can not be  a  convincing reason  for denial   reality of  Shuaib's story. The existence of the ruins of the "Maghair Shuaib" and "Ayla", which are coherent with the Qur'anic verses in terms of space and time, regarding the people of Shuaib, can be a good historical evidence for the existence of a person called "Shuaib" and his story in reality. In this way, the analysis of Bellami's claims showed that none of his claims was correct.

The foundation of every religion is based on its teachings. Anthropology is one of the important teachings in Judaism. Human is of most importance in Judaism, insofar as this influences other teachings of Judaism. One of the most important aspects of human existence that has been of interest to all philosophers, theologians, mystics and scholars is the discussion of the spirit and its characteristics. Paying attention to this existential dimension and drawing on its place in man can be the key to resolving differences between religions. This article is descriptive-analytical and has been compiled using research, books, documents, and related library resources. The result, by looking at the history of Judaism and the Bible and later by the influence of Greek philosophical thoughts by Philo, the Jewish philosopher, the dualism of man, and the emphasis on the spiritual and abstract realm as immortal in Jewish faith, is proven.

Patricia Crone and Michael Cook, in their theory of Hagarism, have claimed that Islam has had a Hagarean Origin. The theory says that the origin of Islam, was not in Mecca and Medina, but was in an area at northwest ofArabia, a place which historically was known as the settlement of the Hagareans and Ishmaelites, especially according to Jewish documents. Their relay in this claim is upon sameness of the Mahgraye and Muslims, identifying some Biblical names with Islamic places, and being Petra as the first Qiblah of Muslims. This article shows that their arguments are weak, from both of these viewpoints: understanding the texts, and finding the cause of non-exact orientation of Mihrabs of the early mosques.

Christian letters like Letter to the Hebrews or Epistle to the Galatians are the type texts frequently studied by various approaches. Rhetorical critics also in rhetorical criticism of the Bible have had different and various attitudes and have adopted different approaches. That’s why in recent years rhetorical criticism has come to be known as way of analyzing Christian letters in the bible. In this essay we will study the evolutions and the reasons for changing attitude in rhetorical criticism of the Bible. In the short history of rhetorical criticism stylistic approaches will soon be replaced by the method base on classical rhetoric and after other methods based on interdisciplinary studies will be introduced. Limitations of stylistic approaches which only considered the aesthetical aspects of the letters is one of the most important reasons for the emergence of methods base on classical rhetoric, However the disputes over the relationship between rhetoric and epistolography and the prescriptive nature of these methods lead to other methods based on interdisciplinary studies being introduced.

Sacred texts are important for scholars to achieve meaning and knowledge of enemy. Enemy in religious thought can be examined and divided into different types. Regardless of the type of enemy, we can examine the characteristics of religious enemies due to their common property which is opposing Allah and His Messenger. By analyzing the characteristics of the enemies in the holly Quran and the Jewish Bible (Tanach), the first comprehensive definition of enemy can be achieved in a religious perspective, then understanding the religious thought of both religions will establish better relations between the followers of these two religions. This study, through extraction and classification of enemy’s acquisitive features in a general sense, has investigated the similarities and differences between the text of Bible and Quran in this respect. It was found that similarities in clarifying enemy’s feature in these two books are in a large scale; to the extent that except “the denial of resurrection”, as a characteristic of enemy in the Quran, both books have mentioned the same features such as arrogance, rebellion, treason, tyranny and malice. The scope Differences between the two texts is less.

The two main factors which affected the creation and development of Feminist theology are the approach of the Holy Book and the function of the Church. Feminist theology is a powerful and a full-motivated movement which aims to revise all kinds of "Holy texts" and started this duty based on the sources of the Holy Book; in other words the Holy book, which is the theoretical backup of the present condition of women, is hermeneutically interpreted. The first steps to the Biblical studies for this purpose was taken by the publication of Women's Bible. The feminist interpretation of the Bible is cautiously based on the oppression women experienced and moves toward different readings and responses to interpret the Holy bible once again. In this research, using a descriptive-analytic method, we have investigated and criticized the changes of Biblical studies, and the effective factors in the formation of feminist theology, and will notice some parts of the Holy text which may be hermeneutically interpreted for the feminist theology.

The concept of the Original Sin is one of the most important beliefs among Christians and it has a fundamental role in the current Christianity. The context of the Bible is considered to be one of the proofs in this field. Therefore, analyzing this concept from the view point of the Bible is of great importance. Among the contexts used in the Bible that deal with the Original Sin, the section 5:12 ((epistle to the Romans)) has an important position and it is remarkable for many Christians theologians. The results show that in addition to the responses given to these contexts, there are some other interpretations of the contexts of the Bible that are not compatible with the concept of the Original Sin. On the other hand, one can mention some sections of the Bible that are not compatible with this concept. The present aims at analyzing both agreeing and disagreeing contexts.

The human desires have a mimetic mechanism, according to Rene Girard. To gain a desired object, a subject looks at a model and imitates it. With the development of the subject’s skills the mimetic relationship changes to a rivalry and lead to violence. The mimetic desire is not exclusive to interpersonal relationships and causes violent in societies too. The violence of mimetic desire is depleted by murdering a victim; then society retrieves the peace. For Girard, this process is the basis of the constitution of society and culture. Mimetic desire is observable in myths, primitive religious rituals and the contemporary texts of persecution. He claims that the Testaments are the source of discovering this problem and contains its solution. The Testaments deconstruct the sacred violence by documenting it. In order to being released of the ruinous cycle of mimetic desire and violence, God should be the mediator of human desires in the triangle of mimesis. Postmodernism needs an epistemology of love which is non-authoritative, critical and integrative. Theory of Girard can be criticized for its macro-theoretical claims, apologetic commitment to Christianity, not being falsifiable, etc. however, it has some solution for postmodern problems.

The appearance of religious Phenomena namely "The Synods" in the history of Christianity ,have been frequently in order to opposition to innovations and creation of relative unity in the young statue of Christian society. Especially that the Christian primal centuries experiments various assortment of nations and according to it, assortment of attitudes and communicators and religious and sub religious sects. Research and analyze of the bases and the causes of shape the first synod in Christian history – namely “The Council of Nicaea” – contemplates as the greatest modes and segments of the Christian history and theology. The Council of Nicaea both intendant to resolve of the basis debates in Christian believes and developments the ground of genesis of afterward mutations. Although in order to protection of religious and political unity of The East Rome Caesarean in fourth century, opine about ideas of Arius (256-336) and predication of innovatory of his ideas was only one of the purposes of The Council of Nicaea, but yet it was also the greatest, as after publication of the Declaration of Athanasius and clear attachment of council against Arius .The Arianism movement as important occurrence in Christian history effect on it. In this paper, whilst we analysis the ideas of Arius especially his ideas about the essence of Trinity¢s second person, also will research concerning of reaction of other sects in that age especially formality viewpoint of the East Orthodox Church and ingeminate it¢s peripheral circumestances.

The most important and most controversial Theological discourse in our time, is discourse about the relationship between reason and religion, This means That how a person can be a Thinker and also can remain religions. Both how he can do reasoning and Thinking and can remain committed to its accessories and also he can have religions experience and remain religious. Dealing with These topics can cause appearing Three main approaches in the area if new word and religion philosophy. First strong rationalism, Second Fideism, and This research, it attempted to deal with reasoning- critical judgment about The relation of reasoning wisdom with the holy book and Quran God based on critical (moderate) rationalism and with rely on philosophers understanding from The origin of bing and to answer this question that is the strong of the holy book about God and The strong of Quran about God compatible with moderate reasoning- critical rationalism?Greed this research that col critical-subject ((God in Abrahamic religions (Jewdism, Christianity, islam) and its relationship with critival reasoning))This that god moral criterion bosom lie Torah god and gospel which greed vectorial, essence and which greed vectorial qualities nay alone col critical rationalism critical-argumentative has head incompatibility. But every because ha! Objection Philosophic valvateproof god moral criterion existents attendant and too voice.