جستجوی مقالات مرتبط با کلیدواژه « beliefs » در نشریات گروه « ادیان و عرفان »

The esoteric sect of "Zhikriya" which started in the 10th century of Hijri in an area called "Torbat" in Baluchistan, Pakistan, is a sect whose religious beliefs have been taken from some prominent sects in the Islamic world. The followers of the Zhikriya sect have created heresies in their acts of worship and religious rituals, whose beliefs require scientific analysis and evaluation. One of the religious beliefs of this sect is the belief in the end of prophethood, in which two approaches have been reported in their religious sources. In this article, the criticism and analysis of its point of view about the end of prophethood is discussed. One of the results of the present research is that the views of the Zhikriya regarding the end of prophethood with the teachings of the Quran and Prophetic progeny are divergent. Their claim has caused a distortion in the resuscitative teachings of Islam and is in conflict with religious teachings.

A lifestyle is a way of life or lifestyle that is based on the ideas and values ​​of an individual or society and a set of attitudes, habits, attitudes, tastes, moral standards and economic level, the way of life of an individual or group. They are building. The Islamic way of life is one of the words that first entered the literature of our society by the wise leader of the Islamic Revolution and quickly became an important and key subject. It refers to those behavioral norms derived from insights, beliefs, worldviews and the way we look at the universe, values ​​and tendencies derived from Islam and encompass all aspects of life. Whereas the belief in Mahdaviiat is one of the key teachings of Islam and all the capacities of Islam are fully manifested in it; It can be effective in the doctrinal foundations of the Islamic lifestyle and play a role in providing a model for the Islamic lifestyle. Some of the most important of these advantages are: A) Mahdaviiat and belief in the purposefulness of history and the pattern of life based on it; B) Mahdaviiat and belief in a bright future and a lifestyle pattern based on it; C) Mahdaviiat and commitment to a vision towards the Imamate and the lifestyle model based on it; D) Mahdaviiat and belief in the leadership of Nawab Aam in the age of absence and the lifestyle model based on it; E) Mahdaviiat and strengthening the belief in Imamate and a deviant lifestyle pattern: In the leading article, with this view, the beliefs and insights derived from the belief in Mahdaviiat that are effective in providing a model for the Islamic way of life are discussed. One of the innovations of this research is the model explanation of the role of Mahdavi loads in providing a model for the Islamic way of life.

It is important to use patterns as one of the most important components of architecture in order to create sustainable architecture. One of the components of patterns in architecture is the art of Chinese knotting, in the geometry of which numbers are the most important factor and basis of naming. It seems that by knowing the meanings of numbers and their correct use in different places, and far from the doctrinal issues of secular civilizations, it is possible to introduce practical, lasting and eternal patterns for the use of Chinese knotting in religious civilizations. Using the descriptive-analytical method, this study examines the semantic patterns of numbers as a mediating variable between Chinese knotting and the beliefs of human civilization, and through a comparative examination of the meaning of numbers in civilizations, expresses the use of Girih in different places. The results show that by knowing the semantic aspects of numbers, twelve knots can be considered as an ancient model in most civilizations and eight knots can be named as a special and dominant pattern of religions, but there is no evidence to attribute special knots to secular civilizations.

A significant number of Shiite scholars have divided religion into three sections: beliefs, ethics, and rulings and this is, in turn, an outline of religion. The reason for this claim is a famous narration of the Holy Prophet (SA) which has limited knowledge to beliefs, ethics and rules. Now the main problem is whether the trinity of beliefs, ethics and rules can be the outline of religion and whether the above narration has been in the position of expressing the outline of religion? In this article, which has been compiled by descriptive and analytical method, in the first part, after proving the documentary authenticity of the hadith and reflecting the views of Shiite scholars in this regard, it has been proved that the mentioned hadith cannot refer to the outline of religion and in the next step it has been explained and analyzed the contents of the narration from the perspective of Shiite thinkers

Presenting an outline  for a  religion is a necessity for a relatively comprehensive understanding of  its bases,  principles and scope  in the field of individual and social life .In Ayatollah Javadi Amoli viewpoint, a religion like Islam is a set of beliefs, ethics and value system, and rules and behavioral systems. Accordingly,  his monotheistic theology is categorized in the framework of knowing the origin of existence  and monotheism in both fields of thought and action, as well as educating monotheists. And in the issue of the realm of religion, he believes in its expansion to  the social and political arenas and the formation of a government with all its dimensions.The role of the people in this political system is very decisive ; so that they strengthen the monotheistic movement of Islam towards its lofty goals.

Salafism as a school is based on a particular conception of foundations and methods of kalām. It was founded by Ibn Taymiyya al-Ḥarrānī. In our time, the advent of neo-Salafism has presented profound challenges to certain traditional Salafi beliefs. Neo-Salafists have adopted different strategies as a consequence of their encounters with traditional Salafi theology and the requirements of the modern world. Some of these strategies include: interpreting away the transmitted attributes as far as attribute-monotheism is concerned (Sayyid Qutb); taking the traditional Salafi reflection on attributes as fruitless; negligence of attribute monotheism on part of prominent traditional Salafists such as Muhammad Qutb and al-‘Awda; rejection of the tripartite division of monotheism to which traditional Salafists generally adhered; providing a reinterpretation of lordly and divine monotheism; replacing inner beliefs and inner permissivism with bodily actions (neo-Salafists such as Sayyid Qutb and Mas‘ari); pervasiveness of excommunications in their interpretations and explanations of certain religious concepts, such as the definition of faith and disbelief as well as some problems of monotheism, government, and legislation; propounding the permissibility of rise against the ruler or legitimacy of peaceful protests by people such as al-‘Awda and al-Qarani; permitting the practice of ijtihad and disputes over the reliability of khabar al-wāḥid (a hadith transmitted by one person).

Islamic communities are infected with severe combination of mind and behavior. After a few centuries of development in civilization of Islamic communities, invasion of various enemies and outbreak of successive wars, and internal clashes as well as excommunication of Muslims by some Islamic faiths, the Islamic community went through a regression toward barbarism. This regression came along with acceptance of dominating cultures that revealed its scientific potentiality in material technology during recent centuries and had a remarkable advancement in these arenas. This is how the life style of mind and behavior combination took shape so that not only didn't it bring about development, but it also caused the regression of Islamic communities and domination of enemies of religion and nations. By the study of life style in Islamic communities and the cause of recent problems in the Islamic world, the writer endeavors to account for a solution and try to prove that the only way left is turning back toward Islamic life style via application of the Koranic, Islamic, and mystical teachings. Because the loftiest and most comprehensive life style is a program that is extracted from divine knowledge and revelation teachings. To this end, the educated Muslims have presented their careers in proportion to the philosophical scientific approach and their learnings from Islam and their findings. Amidst these, mystics have also expressed some instructions on achieving spiritual life and optimal living according to their learnings from Islam and their own intuitive and internal findings. It is obvious that life style mostly deals with behavior; however, determining behavior is overshadowed with ideas, beliefs, and findings.

Procopius was the Roman annalist, the judicial advisor to Belisarius, an officer and commander of the Roman army during the time of the Justinian Empire. He has written the cultural and social history of the times of the kings such as Peroz I, Kavad I and Khosrow I. Through the writings of Procopius, the religious situation as well as the beliefs of the kings can be deduced. Some of the first class sources in Pahlavi, as well as the writings of the early Islamic centuries on the history of Sassanid history, confirm a large part of Procopius's words. Analyzing the religious status and the attitude of the Sassanid kings towards Zoroastrian in the last Sassanid era is the purpose of this research. Accordingly, the most important question of this research is the effects of the attitude of the Sassanid kings on the Zoroastrian and the impact of this attitude on their domestic and foreign policies. Using a descriptive-analytical method this paper has analyzed the issue. As a result, according to Procopius's writings, the orthodoxy of the religious kings was more subject to the domestic and foreign political conditions, which the most important component in this regard was the war between the Sassanid and the Eastern Roman Empire. Sometimes the disregard for Zoroastrian laws by the Sassanid kings has been due to the above reasons or to the personality and psychological characteristics of the king. Therefore, sometimes the king would modify the rules of religion in his favor.