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

Islam, with its global reach, aims to spread its revitalizing teachings worldwide, and for this purpose, it requires various instruments and resources. The Quran describes the Kaaba as the House of God, a place offering safety, guidance, and a constitution for humanity's spiritual and worldly affairs. Given its significance, Hajj can play a crucial role in shaping the identity of Islamic denominations. In this article, we define identity and explore its dimensions—doctrinal, ritual, commitment, and attachment—highlighting the historical context from the second and third centuries AH and the practices of early scholars. We examine Hajj rituals across different Islamic denominations, focusing on shared principles that strengthen religious identity, enhance social capital, foster collective actions, and reinforce beliefs and values. Additionally, we explore the global dimensions of Hajj and how this unique practice can foster communicative, jurisprudential, and moral unity among Muslims.

The method of ideological confrontation of propagation, as opposed to its formal or instrumental method, has dealt with the method of changing the intellectual systems of the audience as a kind of strategy. One of the key concepts in changing intellectual systems is the concept of identity that the stabilization or change of the priority system and its sensitivities leads to the change of religion and belief. With the aim of evaluation of the novel spiritualities in Islam from the viewpoint of method of ideological confrontation of propagation, this article has presented a new understanding of why and how to change or stabilize the religion for the researchers. The preachers of emerging spiritualities, using the context and fields of their audience, pay attention to the concept of identity as the main driving force and according to their target society or scenario, emphasize one of the dimensions of human identity or place it as the first priority. However, the method of ideological confrontation of propagation in Islam is to balance all dimensions of human identity, including individual, civilizational, religious, national, historical, family, and gender identity, and it has never sought to eliminate or manipulate human identity in order to achieve its goals.

Among the events that occurred in the Iranian society simultaneous with the formation of the Safawid government was the emergence of the idea of the “Shiite governance”. At that time, Shiism was the most important theme in formation of the Iranian identity whose pictorial manifestation can be seen in the artistic depiction of the illustrations of that era. This study aims at analysis of how the transformations and evolutions in the themes of the Shiite identity and turning some of them into the symbols and motifs in pictorial account of Mirza Ali’s work entitled ‘Saving Ship’. The research method was based on the descriptive-analytical nature and the method of gathering library data. This study is seeking to find an answer to the following question: “How is the course of evolution in the Shiite themes and their turning into symbols and motifs in the depiction of the ‘Shi‘a ship’ and what is its relationship with the epic elements in the literary text of Shahnama”? The results of this study suggest that in the aforementioned era, the Shiism was considered as the most important theme forming and consolidating the Iranians’ collective identity, and this factor was manifested in the literature and art, especially in depiction of the pictorial books in that era in the form of motifs and symbols, leading to legitimating the Safawid government. This legitimation through old paradigmatic references and establishing links between the elements of epic and religious texts in evident and hidden artistic forms led to proving and consolidating the doctrines and messages of the motif, its special social purposes and religious discourse.

This Article Consecrate on Fana (“Annihilation”) and Union with God as most important belief and charge of Ayn al-Quzat Hamidani and Meister Eckhart. Because of this Ayn al-Quzat is accused to claim of prophethood but he defended himself against this charge in his book. Many of Eckhart’s thoughts like The Image of God in the Soul, The Birth of the Son in the Soul, Detachment, Union of Good man with Son are preliminaries or results of Union with God and all of them were seen by Christian authorities as Heretics. The question is whether, despite the fundamental differences between Christianity and Islam, the charge of heresy against the two is the same? How do they defend themselves against this accusation and how different are they from each other? Ayn al-Quzat consider Sufism to be an esoteric science that purity is the condition for access to it. Eckhart also deals in detail with the preliminaries and requirements of union with God. In both minds, God is central to unity. Ayn al-Quzat’s annihilation is the result of man's ascension but Eckhart's union is the result of God's revelation. Both mystics use metaphors and allegories to express the truth of doom, and in many cases come very close to each other.

One of the important social functions of religion is identity building. Religions determine characteristics for their followers that by creating similarities and differences with others, create correlations between them and distinguish them from others. In this way, they define the identity of their followers by creating a border between insiders and others. In historical religions, this process of identification continues in the context of history. Jewish identity, as an ethnic-religious identity, has been formed throughout history and is still subject to ambiguity and controversy to this day. The Pentateuch, the basis of the Old Testament, describes the birth and formation of the Jewish people. In this text, several components and processes can be found that play a role in the construction of Jewish identity, including the covenant, the patriarchs, the choice, the ethnicity, the law, etc. "Blessing" is also one of these components. In this article, with an interdisciplinary approach, the function of blessing as an identity-making process in the text of Pentateuch is explained and analyzed. Blessing is shown to be related to the definition of ethnic boundaries, concepts, and religious institutions, and to the definition of Jewish identity.

The problem tackled in this research is Mostafa Malekian’s reading of the notion of authenticity. To do so, I have sought to explore Malekian’s views of the notion in his work. I will then draw upon the views of the Canadian philosopher Charles Taylor as a justified reading of the phe-nomenon of authenticity which takes into account both individual and social dimensions of authenticity to analyze and criticize Malekian’s views. The method of research here is that of conceptual analysis, and I have criticized his view with both internal and external methods of criti-cism. The flaws of Malekian’s account include lack of historical insight, confusion of semantic boundaries of concepts, and ignorance of the social dimensions of authenticity.

There is no doubt that solidarity among human beings constitute the main core of a civilization. Without solidarity, a civilization is doomed to collapse. But the question is: which factors might lead people, with all their differences, towards solidarity and unity? Scholars of civilization have considered different factors such as race, language, religion, manners, customs, and the like. Allama Ja’fari sees these factors as objectionable, and has tried to identify factors that lead to a real and sustainable unity among people. In this paper, we have considered two classes of motivational factors—intrinsic and extrinsic—in order to analyze Allama Ja’fari’s views. Within extrinsic factors, we have examined rational, moral, survival-based, and divine factors. As a conclusion, we think that extrinsic factors cannot lead people to sustainable unity because of their impermanence and utilitarian character. They can merely provide preparations for such unity. Intrinsic factors, however, can establish a sustainable unity because of their permanence and their origin in inner human substance. All in all, these factors give rise to the formation of a single entity for human communities and the desired unity in civilization.

Mulla Sadra devotes a significant part of his philosophical foundation to the preparation of the proofs of physical resurrection. He Provides good explanation by analyzing this category in two questions of the identityof the worldly and the hereafter bodies and as well as the contradictions of its propositions. The basic foundations of Sadra in this category are return to two ontological and epistemological fields. In the ontological field, he has considered truth of being gradation as the Main identityof each being based on the unity and individuality of beings, that its connection to the combination of matter and form orgenus and difference is the product of the creativity of the soul from intensity process. In his view, the death process is equally a kind of existential intensity, and therefore does not require revolution or any change in human identity. Accordingly, Sadr al-Mota'alehin solves conflicts in the field of existence. In the Epistemologyfield, he with his basis in immortality of imagination and imaginative perceptions solves a possible conflict of unity of death's process and bodily resurrection. The correctness of this explanation in the criterion of the god'sword shows that Mulla Sadra's approach to bodily resurrection is consistent with its Quranic explanation.

The relationship between the Truth and creation is among the important issues in theoretical mysticism. From mystics’ point of view, this relationship is in the form of identity despite alterity; that is, God is identical to creation in one aspect and contradicts it in another aspect. From their point of view, the only essential example of being is the exalted God. This Being, due to its infinity, fills all places and there is no place emptied of Him, and this causes the identity of God with all the individuations. On the other hand, due to being absolute, such Being exceeds all individuations and, consequently, is different from them. This relationship, which is a result of the particular unity of being, has raised some questions and ambiguities. This paper seeks to provide a better understanding and a clearer conception of this relationship by explaining the claims of the mystics and examining the teachings that have led to this attitude.

Fethullah Gülen is a theorist of social theology whose theories are mainly focused on the application of Islam to the modern condition. He emphasizes on issues such as service, job, education, and, in general, the construction of a social world based on Islamic concepts. Thus, his reading of Islam is in contrast with a political reading of Islam, since he organizes the implementation of Islam as a social phenomenon, regardless of a governmental path. In this paper, I seek to explore and examine Fethullah Gülen’s views by reference to theoretical issues in civilizational studies. Gülen is an intellectual who claims to have provided theories about the Islamic civilization. He tries to present a prescription for the encounter between the Islamic world and Western modernity, which preserves the identity of the Islamic civilization and is efficient as a solution for problems in the Islamic world, while having as a consequence as few conflicts between the Islamic world and the West as possible in order to secure both this-worldly and afterlife happiness. The main difference between Gülen and many other Muslim intellectuals is the way he approaches social activity and practice, and this has turned him into a figure who is both a Muslim intellectual and a social leader, who tries to put his thoughts about the reconciliation between Islam and modernity into practice.

All the existence and being of Muslims depends on their Islamic identity. If Muslims do not care about their identity and distance themselves from the original knowledge of their religion, over time, they become people without identities and a plaything for policies of superpowers. Therefore, the enemies of Islam have always been trying their best to weaken and destroy the identity elements of Muslims.
Hajj is one of the great and influential Islamic worships during which a large community of Muslims gather together in a single time and place. Those coming together in these few days away from worldly affairs, their homes and materialistic possessions, will obtain a good opportunity to think about the reality of their existence and life, and this can be effective in creating a single Islamic identity. In this article, we are looking at whether Hajj along with its special rituals can play a role in strengthening Muslims’ religious-cultural identity? What is basically the function of Hajj in strengthening the value elements and cultural and Islamic identity of Muslims? In fact, the main objective of this paper is to explain the functions of Hajj's cultural diplomacy in strengthening the cultural identity of Muslims, which cultural identity itself is one of the elements of cultural diplomacy. The rites of Hajj are full of orders that are brought in accordance with the happiness in this world and the hereafter of Muslims. By correctly knowing these acts and rituals and doing them correctly, and getting to know the secrets and teachings of the rituals of the Hajj and tasting the unifying fruit of these rituals, Muslims will be attracted towards their religious and cultural identity and will appreciate that, which makes them to promote and circulate their own culture.

According to Barry Buzan (one of the theorists of the Copenhagen School), social security, as one of the five dimensions of national security, is related to a nation’s commitment to shared values and norms. Values and norms are key factors in the solidarity of a nation against external environments. In other words, a nation shapes its national identity through norms and values. If the people of a country move away from the set of shared values and norms, national identity is lost and, as a result, national security is compromised. In the meantime, the media, especially the mass media, such as television and virtual communities, play a very important role in keeping people on a particular opinion and behavior and in shaping or changing the identity of individuals. The present article investigates the impact of the media on social security by examining the characteristics of the social dimension of national security from the perspective of the Copenhagen School as well as the functions of the media and some relevant theories. The hypothesis is that the media, as an intermediate variable, gradually melts and changes the identity of individuals in a community and affects the national security of a given country.

The distinction between civilizations and national communities based on modern government raises the question that which component distinguishes civilizational society from society based on homeland rationality, based on modern government. What is the distinctive feature that results in civilizational comprehensiveness? And above all this, what are the social consequences of this feature? In this paper, after a consideration about the dependence of modern government on their territories and geographical borders and the independence of civilizational society with respect to this feature, I seek to examine the consequences of such dependence and independence for the formation of some significant social categories, that is, the idea of society, social identity, the demarcation of insiders and outsiders, and the logic of behavioral calculations of governments, drawing their influences on the inclusiveness of civilizational rationality, the formation of models, and objective structures of social management in spite of the possibility of different models and styles.

In view of the changes in Iraq after 2003, the Shiites who always enjoyed a weak position managed to gain a considerable influence in the structure of Iraqi government to establish a Shiite State. The Shiites further their goals in the form of Islamist parties and groups, and although they disagree in many of the details of their goals, they agree and unite in the general principle of their identity, which is Islam and establishing an Islamic society. In the light of the religious teachings, they seek to give meaning to the policies of their future country. In this article, we have tried to emphasize the Islam and its role in giving identity to active groups in Iraq and investigate the Shiite society of Iraq.

Michael Sandel is communitarian thinker who challenges John Rawls's views in Theory of Justice, holding that there are mistakes in the book's presuppositions, arguments, and conclusions. In contrast, Alan Haworth defends Rawls's views, replying to some objections by Sandel. In this paper, we want to see whether liberalism presupposes abstract individualism, as Sandel and other critics of Rawls maintain, or not. We will also consider the claim made by Sandel that in order to understand our real identity, we need to bear in mind the interests, beliefs and loyalties on which our indetities depend, though Rawlsian 'self' is free of such interests, beliefs and loyalties. Hawort argues that: 1) Sandel’s account of the manner in which constitutive loyalties function as reasons for action presupposes the possibility of there being underivable particular obligations, but that such obligations are, in fact, logically impossible, and 2) Sandel’s account of the self as necessarily encumbered presupposes an account of personal identity which confuses identification with definition, and which is fundamentally flawed.

It is necessary to offer a clear and exact definition of religion in discussing its nature and function. After a period in which one-dimensional definitions of religion were common, researchers of religion resort to multidimensional definition of religion now. Among these definitions, Smart's seven-dimension definition is more acceptable. Sociologists of religion also admit the inefficiency and failure of theories of conventionality of religion and clearly emphasize on sociopolitical function of religion as they elaborate on its various functions. Religion not only gives meaning but also identity and legitimacy, and can play a role in ordering and disciplining the society and even in mental health, education and international relations. The capacity of religions to play each of these roles is not the same and there are clear differences between them. The present paper discusses and analyzes the types of these functions through a philosophical-sociological view.

This article aims to prove through a religious approach that the main cause of the crisis in the contemporary global society is the crisis of identity. It also indicates that the cruelty and discriminations in the global society are caused by man’s having no self-knowledge. The solutions of this problem are maintaining social justice in the global society through establishment of “International Agency of Social Justice” sponsored by United Nations and also fulfillment of the concrete and practical pattern of Islamic justice based on Islamic anthropology in the Muslim countries.