جستجوی مقالات مرتبط با کلیدواژه « islam » در نشریات گروه « فلسفه و کلام »

With the spread of Islam and then the acceptance of the Shia religion in Iran, some of the previous behaviors and customs that did not match the cultural structure and Islamic principles of the Shia religion were gradually discarded; But a number of them, such as rituals related to marriage, mourning, pilgrimage, childbirth, etc., which are not opposed to the social concepts and Islamic culture, have gradually been mixed with the elements of Islamic culture with changes in form and meaning. found religious; This article, which is written in a descriptive-analytical way, aims to examine some of the most important rituals and ideas of ancient Iran, which gained a religious character after the introduction and institutionalization of Islam in Iran, and continue to exist until the present time. have continued to analyze in order to gain more knowledge about Iran's cultural background from this passer-by.

"Exclusivism" is one of the oldest and most important approaches to the authority of religions. Based on exclusivism, only one religion can guarantee the guidance and well-being of its followers at a time. On the other hand, recent pluralists believe this theory cannot properly justify the divine guidance system. Besides the rational analysis of the reasons for exclusivists and pluralists, explaining the religions' opinions on this particular issue holds high levels of importance, and because Islam is the last divine religion, presenting its view on this issue is highly important. This research has attempted to examine the verses (of the Quran) that refer to the exclusivity of Jews and Christians and focus on its connection with the exclusivity of Islam. By the end, it is concluded that there is no connection between the negation of the exclusivity of other religions and the negation of the exclusivity of Islam and to either prove or deny it, other evidence should be referred to.

The arrival of Islam in Iran marked the beginning of a new era for Iranians and the Islamic world. This period had many ups and downs. The religious influence of Islam was widespread and the influence of Iranian culture and civilization was undeniable. The current research seeks to answer this question: to what extent have Iranian customs and celebrations continued to exist and to what extent has the Islamic world accepted and governed with it? Did all aspects of Iranian life change with the fall of the Sassanids? The main hypothesis of the research is the survival of various aspects of Iranian customs and traditions after Islam, which became comprehensive during the period of the first Abbasid caliphate and expanded in other areas of civilization. Historical evidence shows us that many of these customs remained in force at least in the first three centuries, and even Muslim rulers accompanied them.

Islam demands the dignity and authority of Muslims in all fields, including the economic field, and work and production are the prelude to achieving this goal. Therefore, Islam attaches special importance to work and production and invites Muslims to it, and in a situation where the enemies of Islam are trying to bring them under their control by attacking the economy of Muslims with various tricks, Islam by enumerating the obstacles to the growth of production and relying on Various production activities invite them to face the enemies. Removing the obstacles to production and achieving the growth of production and self-sufficiency of Muslims and getting rid of the need from the lands of disbelief requires flawless methods and solutions that can only be extracted through a transcendental and divine school. Using the descriptive-analytical method and relying on the verses and sayings of the noble Imams, this research aims to introduce the obstacles to the growth of production in order to achieve the growth and economic authority of Muslims. According to the results, the obstacles to production are: polytheism, blasphemy, lack of necessary exploitation of natural capital, extravagance of production resources, sterile economic activities, wealth accumulation, concentration of wealth in the hands of the rich, lack of specialization in production, eyeing the enemy's facilities, usury, non-observance of production principles and standards in Islamic society.

Javadi Amoli and Mujtahed Shabestari are considered to be important thinkers of political theology and among the most important sources of religious thought production who have actively participated in contemporary issues of political theology. Based on a comparative method, this article examines the opinions of these two in the most important issues of political theology to find their similarities and differences. The result is that their commonalities are attention to newly emerging political issues, relative coherence in their collection of political theology, the connection between the field of religion and the field of politics, the scientific and religious authority of imams, considering reason and revelation as parts of the same division and accepting reason's inherent validity, the fundamental importance of how to govern, the possibility of harmony between Islam and democracy, rejecting imposition and coercion, people's participation in the process of political affairs, the right to monitor the performance of rulers, non-imposition of opinion, freedom, justice, security, and ownership are different dimensions of human rights. The differences, however, are greater since they belong to two different paradigms/discourses with different presuppositions. While Javadi Amoli sincerely believes in maintaining and strengthening the political theological heritage, Shabestari considers this heritage completely useless in the contemporary era. Contrary to Shabestari, Javadi Amoli connects issues to God in a hierarchical manner and considers the intention of closeness to God necessary.

The issue of takfir is more theological than jurisprudential and its origin is also a belief. . In the beginning of Surah Al-Baqarah, God has divided people into three groups: believers, infidels, and hypocrites, and for the complexity of the character of hypocrites, he has paid attention to their characteristics. (Fazha) is an acquittal because the beginning of it is God's hatred of polytheists, repentance is because in this surah there is a lot of talk about repentance, and it is called (Fazha) because different verses of it express scandal. And the shame of the hypocrites and the veiling of their beliefs and actions. In this research, it is investigated whether a hypocrite is an infidel and outside of Islam? Or does blasphemy have a general meaning? (Hiding the truth) Some believe that external Islam is enough for a person to be a Muslim, and inner faith is not necessary. From this point of view, a hypocrite is a Muslim and can inherit and marry a non-Muslim. Others believe that the mental concentration of Islam is his inner faith and beliefs, and external Islam is not enough. As a result, a hypocrite is a disbeliever, the rulings and effects of disbelief apply to him, and the right to citizenship in the Islamic society is taken away from him, and he has eternal punishment in the hereafter. However, in the field of behavior and actions such as hypocrisy, it is different from the term kufr and it does not mean leaving Islam.

Tabaruj is one of the symbols and indicators of the first or pre-Islamic ignorance, which today is considered one of the main symbols and representatives of the new ignorance in the modern world. The Holy Quran has mentioned this social problem and its sanctity in its verses. Considering the rapid and comprehensive growth of the problem of bullying among young people and the lack of insight and awareness of a wide range of them in this regard, it is necessary to take more measures to deal with and fight this social scourge by schools and other educational institutions; Because surely, after the family, the most important institution for the formation of people's personality is the school. Investigating the social problem of Tabaruj from the perspective of Quran and Islam and analyzing and identifying the role of schools and educational system in guiding and controlling this social problem is the aim of this research. This research states that schools should pay more attention to their educational roles in all fields, especially hijab and chastity. Unfortunately, we have seen that some schools only focus on educational aspects and have prioritized education over education. Using library resources and descriptive-analytical method this study has been done.

Throughout the history of Islam, the accusation of Shiism against some Sufis and the accusation of Sufiism against some Shiites have caused the relationship between these two intellectual currents in the history of Islam to become the focus of researchers. The main issue discussed in this article is what kind of relationship exists between Shiism and Sufism and ğolov and what was the basis of the influence of each on the other? The primary hypothesis of the research is that: despite the differences that both Sufism and Shiism have in some epistemological foundations, the issue of Welayah (guardianship) has been the link between these two streams throughout the history of Islam. The emergence of the historical phenomenon of Ghulism parallel to Shiism in the history of Islam and the continuation of Ghulat life among some Shiite sects in the form of Sufism are important historical points. This article tries to investigate the historical links of Shiism and Sufism with a descriptive-analytical method and point out the role of Ghulat and their relationship with Sufism and Shiism so that it can bring a new field for further research in this field

Darwin's theory of evolution caused a great challenge between science and religion firstly among the Christians and aftermath Muslims. As a result, Muslim thinkers were forced to express their approach on this controversial issue. In this article, an attempt has been made to collect the stands of Muslim thinkers from late 19th century to the contemporary era in order to observe the possible changes in their stands towards the Darwin’s theory of evolution. There have been different approaches towards the theory throughout less than a couple of centuries that can be divided into three categories:• Those who completely rejected the theory of evolution finding it in a total contradiction with Islam • Those who have not accepted it absolutely having serious criticisms of it, meanwhile believing that there is way to accept the theory with some exceptions• Those who have fully accepted the theory and find no contradiction between the Darwin’s theory and IslamSurveying these opinions and stands during the mentioned period shows that: Firstly, the debate on Darwin's theory is still going on and currently there is no absolute hegemony of one of the above mentioned stands on others. Secondly, as moving towards the contemporary era, more Muslim thinkers are preferring the second point of view, believing that there is a way to accept the theory with some exceptions of course.KeywordDarwin's theory of evolution, evolution, Muslim thinkers, science and religion, Islam and religion

The immortality of Soul is an issue tied up to one fundamental doctrine of Abrahamic Religions (particularly Islam and Christianity), i.e. the life after death. One of the theories about the perpetuity of soul is immortality in terms of reincarnation; in its celebrated term, it carries two meanings at least:1- The journey of soul through the cycle of reincarnation of bodies. 2- reincarnation in the framework of bodily resurrection. That is to say, our souls would adopt a physical body in the hereafter life appropriate to it and similar to that of this life.Our method is descriptive-analytic and reference to main texts and holy scriptures of the two religions.  In what follows, the author has demonstrated that Islam and Christianity are unanimous in the rejection of the cycle of reincarnation, both proposed the theory of resurrection, instead. However, the literal meaning of many verses of the Bible and the Qur’an and narrated traditions from prophets and their successors suggest that bodily resurrection will happen in the form of elemental body i.e. in the structure of corporeal reincarnation.

Faith is one of the main foundations of salvation from the point of view of Muslims, defining the views of thinkers about faith and its scope will determine the main part of their theory of salvation. The crimes of the Takfiris in recent decades and their appeal to the views of personalities like Ibn Taymiyyah lead us to think that what is Ibn Taymiyyah's view on faith? From Ibn Taymiyyah's point of view, faith is a category of heart belief, verbal confession and righteous action, in which heart belief plays the main role. Like most Muslim thinkers, he considered the category of faith to be separate from Islam, and Muslims who convert to Islam are only entitled to all the benefits. A Muslim has assumed in the world. He, like Mulla Sadra, considers faith to have levels and assigns strength and weakness to it. Finally, it seems that there is no mention of the extreme beliefs of Takfiris in Ibn Taymiyyah's works on faith! And this shows that the takfiris suffer from deviations, contradictions and one-sidedness even in relation to the interpretation of the words of their great intellectuals

Gentleness, ease and compromise with others cause the proper development of human emotions and in religious texts it is referred to as "tolerance". This moral virtue has a high importance and position among different schools and religious teachings, so the main question in this study was how the relationship between the moral virtues of tolerance in the school of liberalism with this concept can be established among religious modernists in Iran?

In line with the purpose of the study, it was assumed that the frameworks and intellectual indicators of Iranian religious modernists have deep differences in the field of values ​​and moral education with liberal ideas. Studies have shown that this value has the same meaning in the two schools. But there is also a subtle difference in this value. If tolerance is used as a moral attribute to mean easy-going, tolerance, chivalry, foresight and freedom, it is approved by Islam. But tolerance means complete indifference to the moral beliefs and behaviors of different individuals and groups leading to moral relativity. Accordingly, anyone can have any kind of moral beliefs and behavior, and others should not only not be bothered, but should advise and encourage diversity and difference.

Happiness has been a concern of thinkers for a long time. Aristotle was one of the first thinkers who made happiness the center of his ethical system. According to Aristotle, happiness is the goal of human life and it will be achieved by acquiring moral and rational virtues in this world. Avicenna and Thomas Aquinas, as two leading peripatetic philosophers, respectively, in Islam and Christianity, have presented special interpretations of Aristotle’s theory of happiness. In this research, their interpretation of Aristotle’s theory will be investigated in a comparative way to determine their differences and similarities. The findings of the research show that both philosophers have interpreted Aristotle’s theory of happiness by including elements from their religious traditions. In the practical dimension of happiness, Avicenna adheres to the practical aspects of Islamic law, its divine virtues and vices, and considered their observance as a necessary condition for happiness; Aquinas tries to harmonize Aristotle’s worldly happiness with the religious and other-worldly happiness by bringing in the divine grace and theological virtues. Avicenna places intellectual happiness in the center of his interpretation, but considers the role of Sharia (practical dimension of Islam) as necessary and complementary in Aristotelian happiness; Aquinas considers theological happiness based on the Christian faith to be necessary and have a complementary role, in addition to Aristotelian intellectual happiness.

The legal system is one of the critical social structures the theories of which are affected by identity, rationality, and defined anthropological foundations. Allamah Tabatabaei is among the notable thinkers in contemporary Islam. A coherent analysis of his anthropological views can result in the development of a comprehensive Islamic legal system. The present research has collected data through library note-taking and analyzed them through the descriptive-Analytical method to explain and interpret the anthropological foundations of such a legal system. It was revealed that in Allamah’s anthropological foundations, the theory of natural employment and lordship-baseness of Man is underscored, and the necessity and divine legitimacy of the legal system are emphasized. In addition to that, the principle of bliss-seeking and multi-dimensionality of human righteousness is mentioned, and concluded that a comprehensive and justice-oriented legal system is necessary for human felicity and bliss. Also, it was proved that the principles of human independence and its necessity, human dignity, and its preservation, the nature-based orientation of humans, and the target orientation of the legal system are necessary principles in Allamah’s anthropological foundations. Principles of equality, freedom, life worth, the natural tendency to possession, and human limitations are other anthropological principles in Allamah’s views which submit evidence on the equality of rights, responsibility for the execution of laws, right of life, right of possession and facilitative nature of Islamic laws.

In the sacred books of Abrahamic religions, namely the Testaments and the Qur'an, central features are attributed to God. These features make God identifiable to the audience and create an image of Him in the mind. Each of these holy books has attributed characteristics to the God of their religion that has commonalities and differences with other religions. These characteristics permeate all aspects of religion; therefore, they are considered very important and fundamental and shape the atmosphere of any religion. Normally, one attribute of God is of central importance in every religion among other attributes, and any other attribute is considered a compliment or a ray of it. In this study, an attempt is made to obtain the central characteristics of God in the three religions of Judaism, Christianity, and Islam through the verses of the Testaments and the Qur'an. Knowing these central features helps us to better understand the specific path of each religion toward its supreme destination and facilitates the dialogue between their followers. The three characteristics of spirit, word, and light are of fundamental importance in these three religions, but each of these three plays a central role in each religion.

Robert Charles Zener is one of the Orientalists who considered Sufism as a deviation from Islamic orthodoxy and derived from foreign ideas and schools. According to him, the main cause of deviation was Abu Yazid al-Bastami, who spread the monistic ideas in Islam. Zaehner,s work “ Hindu and Islamic mysticism” is an attempt to prove these claims. The separation of religions into monotheistic and mystical, to Consider the progress path of Islam from monotheism and lovely mysticism to the monism opposite to Islam, citation to similar words and interpretations in the school of Vedanta and ecstatic utterances of Bayazid are among his claims in support of his opinion.The present article critiques and examines Zaehner's theories by descriptive and analytical method with the aim of validating them. The results of the survey of his work suggests that he did not study comprehensively the main and authoritative sources in both traditions , contented with some specific sources in both traditions, lack of in-depth thinking and attention to the depth of concepts and practical terms and inference based on some formal similarities in sayings; Without the path of acquisition and adaptation being drawn accurately .

The main purpose of this article was to examine the relationship between religious anthropology and Western anthropology and to find answers to the corresponding questions. The research community included books, journals and scientific-research articles. The sample group was purposefully developed during the study and continued until saturation. The research method is qualitative and the author has criticized the research findings and answered the research questions with a theoretical approach and based on documentary and library study (real and digital). Data collection was performed using fish taking tools and their analysis based on the underlying theory approach. The results showed that the superiority of religious anthropology is proved by considering the doctrinal principles of monotheism, prophecy and resurrection, which are the faith goals of every Muslim and with which anthropology has a strong connection in the religious view. Western anthropology, meanwhile, has degraded man's place in the universe by depicting an incomplete form of explaining man's identity, limiting him to material life and worldly life, and deviating from the divine straight path.

Some archaeologists claim that Islam is a monopolistic religion, but in ancient Iran, especially the last dynasty of Iran, the Sassanid era, there was freedom and tolerance in the face of opposing religious beliefs. The purpose of this study is to investigate the question: did religious pluralism really exist in Sassanid Iran and, if any, what was their pluralism in that period? The present study is a descriptive-analytical method with interdisciplinary (historical-theological) nature and the research findings show that in the structure of the Sassanid government, especially the clergy in this era due to the domination of Zoroastrian religion and their exclusivism, there not only may be found any case for belief in religious pluralism meant by epistemological or functional pluralism or salvation, but they did not even believe in or adhere to any form of religious behavioral pluralism, and they imposed various social and religious strictures on the followers of other religions.