جستجوی مقالات مرتبط با کلیدواژه "حوزه علمیه قم" در نشریات گروه "ادیان و عرفان"

This article explores the emergence of scholastic mysticism in the Qom seminary, which has been taking place over the past few centuries. Shia scholars in Qom have always had an interest in mystical teachings, resulting in the inclusion of mysticism in the program of seminaries, both formally and informally. The article focuses on the factors that led to the emergence of scholastic mysticism in Qom seminary, specifically during the tenure of AbdulKarim Haeri and the beginning of Seyyed Hossein Boroujerdi's leadership. The article argues that scholastic mysticism in Qom is the result of the migration of mystics from Tehran and Najaf to the city. Those who came from Tehran brought with them theoretical mysticism, while those from Najaf practiced practical conduct. Scholastic mysticism in Qom was able to reach a more complete state by absorbing these two streams of mysticism. One of the most significant factors contributing to the emergence of scholastic mysticism in Qom was the transfer of partial authority to the city during Haeri's leadership, due to the easing of travel restrictions between Qom and other major cities such as Tehran and Isfahan. Additionally, the location of Qom, which has been a cradle of Islamic wisdom and mysticism for a long time, contributed to the influence of Iranian culture and elements of Iranian life within the Shia seminaries. In conclusion, this article sheds light on the emergence of scholastic mysticism in the Qom seminary and highlights its origins and factors. The inclusion of mysticism in the seminary curriculum has enriched the understanding of Islam and its teachings, and the Qom seminary has been instrumental in advancing this field of knowledge.

Since the beginning of theological disputes, philosophical reflections on ethics and morality were found among scholars of kalām. One might say that the first serious discussion on the matter was the well-known controversy between Ashʿarite and Muʿtazilite theologians over the goodness (ḥusn) and badness (qubḥ) of actions. Ashʿarite theologians believed that goodness and badness were God-dependent, while Muʿtazilite and Imami theologians believed that they were God- independent. Moreover, philosophical contemplation of morality can be found in the works of Muslim ethicists, and a formulation of Aristotle’s virtue ethics often appears in some ethical works. In the last century, philosophical consideration of morality remarkably flourished in the West, such that a whole field is devoted to it under moral philosophy. Since one hundred years have passed since the established of the Seminary of Qom, now the question arises of the status of moral philosophy in the Islamic Seminary in the last century and its future directions. To examine such a significant issue, we should study two historical periods: before and after the victory of the Islamic Revolution in Iran, since there is a considerable difference here. In this article, I aim to analyze and examine the status of moral philosophy in the Islamic Seminary in the last century. I conclude that, before the victory of the Islamic Revolution, moral philosophy was not commonly addressed, the only exception being Ayatollah Motahhari, while after the victory of the Islamic Revolution, moral philosophy was developed in diverse fields such as meta-ethics, theoretical normative ethics, and applied ethics.

The first or primary philosophy (al-falsafat al-ūlā) or ontology is the main branch of Islamic philosophy and the highest field of study, since other fields of study—even other branches of philosophy—depend on this field. Aside from some of its adaptations from Greek philosophy, Islamic ontology is a genuine independent field of study, resulting from a millennium of work by Muslim philosophers. In its long history, it went through various developments and periods. In this article, which adopts the descriptive-analytic method, I aim to identify the status of this field in the Islamic Seminary in the last one hundred years. The article’s contributions include the significance and necessity of the first philosophy, developments and advances of the first philosophy (in the last century), deficiencies of the first philosophy (in the last century), and the prospect of the first philosophy.

The present study is seeking to find a sociological answer to the following question: "What do we know from the life of seminary students?" There arise various questions in this regard, generally focused on objective dimensions, daily life and mental attitudes of seminary students. We aim to decompose the social nature of the life of seminary students to discern the reality of their life and to produce defendable sociological hypotheses based on the real life of high-level seminary students in Qom so that we may achieve a guideline for further quantitative-explanatory researches in future.
The methodological approach used in this study is a qualitative one wherein proper techniques have been used in each stage. In the stage of data-gathering, we have used two techniques of "deep semi-constructed interview" and "observation" (constructed and semi-constructed); and in the stage of data analysis, we have used two methods of "grounded theory" and "typology" (synthesized). The sample studied consisted of nine high-level seminary students in Qom seminary along with two educators and managers there.
At the end of the study and based on the data gathered, they were classified in two distinctive social types as follows: modern type and traditional type. These two types, while much similar, were quite distinctive in seven variables: their motivation for becoming seminary students (two aspects), age of marriage, the tools used for religious missionary, their relation to modern communication technologies, social relation with their wives, and their attitude towards their wive's employment.