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

After the two revolutions, faith and ideology assumed positions, whether negative or positive, influenced by various factors. This research posits that the political-legal landscapes in the Islamic Republic of Iran and the secular French Republic are shaped and polarized by religious knowledge. The hypothesis advanced in this study is that the two revolutions, occurring in 1789 and 1979 respectively, one contrary to religion and the other compatible with it, had a significant and comparable impact on public law. Within this realm, understanding the polarizing role of governmental legal obligations in either reinforcing or diminishing the burden on a loyal citizen helps elucidate the boundaries of this effect.

Mani was an ancient prophet in the land of Babylon who lived in the territory of the Parthian and Sassanid Iranian states and was descended from the Parthian kings on his mother's side. He was born at the end of the Parthian dynasty and experienced his childhood until his death in the Sassanid era in this city. Mani was born in a place that had the right conditions and contexts to bring a comprehensive and universal religion, and after his studies and travels to different lands and regions, he claimed that he was inspired and pretended that he was a prophet. The end of time has been chosen. Mani brought a religion that was derived from the religions and sects before him such as Zarvan, Mehr, Zoroastrian, Christ, Buddha, Sabai and some other examples and by examining these religions, this truth is revealed to us that Mani's religion is a religious religion and It is a compilation that the founder of any religion that traveled to the region of its followers such as India, Asia Minor and other places, or his supporters and missionaries stepped into its territory and intended to attract its followers to their religion, the principles or included a subsidiary. The intended research is also based on the existing evidences and similarities of Manoism with religions, religions and monotheistic and non-monotheistic differences before it.

Analyzing the role of independence in the contemporary governments of Iran indicates that the approach of the three governments of Qajar, Pahlavi and Islamic Republic was clearly different from each other. Although preserving territorial dignity has been considered in the statements of governments, many parts of Iran's territory were lost in military and political conflicts in external events. In this research, the preservation of the territorial territory was taken into consideration from the point of view of the independence of the sovereigns, and it was explained how much the aforementioned three governments were able to benefit from the element of independence in the preservation and integrity of the territory, and finally it was explained that the current religious government ( The Islamic Republic of Iran was able to protect the country's independence from many threats by using the element of independence and relying on internal power and trust in the Iranian nation.

The efforts of the Shiite movement up to the fourth century faced a relatively welcomed trend in the eastern geography of the Islamic caliphate (i.e. Iran). Continuation of the emigration of Alawid Sayyids to various regions of that land and the presence of the Shiite masses, scholars and influential figures prepared the ground for the Shiite political-social infiltration, and their movement gradually emerged in various forms of actions such as wars, riots, invitations and formation of the state. The subject of this study is investigating the effect of emigration as an important factor in spreading and alteration of the destination’s population. The emigration generated a new identity with cultural compatibility, and one of its innovative achievements was formation of the first Shiite city-state of Qom in the early centuries AH as a unit independent from the dominant Abbasid court and denomination. This study considers the social function of emigration as an independent variable effective in spread of the emigrants’ ideology, and concludes – with some investigation – that within the framework of Anthony Giddens’ theory and in the framework of ‘melting furnace’ model, the phenomenon of emigration had an amazing social effect in creating the new identity of Qom city. Finally, the Shiites’ dominance in that city fixed, due to the mutual social actions resulted from the early interaction and acculturation, the political dominance for three decades of governance in that region.

Between Constitutional Revolution and Pahlavi, modernity and modernism were important concerns of the administration and religious people. Sufis reacted in fields like modern education, clothing, and parties, as well as in theoretical areas and foundations of modern thinking like nationalism and humanism. Safi ‘Alishahi and Sultan ‘Alishahi, the main branches of Nematullahiyya Tariqat, each had different perspectives and practices. The question is that based on their religious foundations, what approach they assumed regarding the wave of modernism in constitutional revolution and Pahlavi period?  Sufis avoided revolutionary measures of constitutional revolution but were not detached from the wave of modernization; during the Pahlavi period, conformities and oppositions with mainly cultural issues forced them to revise their religious foundations. The results show that Sufis accepted the manifestations of modernization but not the structural and fundamental changes in religious beliefs.

In ancient hadith sources, there are many narrations in which Neko praised the Persian race and spoke about his role in the future of history. These narrations can be divided into several categories In the following article, the aforementioned narrations are described in detail, and in addition to examining its sources and documents, an attempt is made to evaluate and analyze its content. In general, there are reliable narrations in ancient Shiite and Sunni sources about honoring the people of the land of Persia and also the special role that this nation will play in the future of history. The above-mentioned narrations can be hopeful, energizing, and motivating, and can double the motivations of the faithful and revolutionary nation of Iran in walking the path of excellence and progress, and can also be a map of the vision and determination of its historical mission.

Luster Tile is one of the most beautiful and expensive tiles produced in Iran during the Islamic era. The peak of this kind of tiling art in Iran dates back to the 7th-8th centuries AH. and a period of about 150 years. During this time, many historical monuments in Iran, especially the tombs associated with Shiites, such as the shrine of Imam Reza (AS), were decorated with these tiles. Unfortunately, over time, and especially in the last century, many of the tile decorations of these buildings have been destroyed or removed from the body for various reasons, such as protection or even profit, and entered directly or indirectly into domestic or foreign museums, a trend that still continues. Therefore, it is of importance to study and know more about these tiles from different aspects. One of the lesser known aspects of these tiles is the religious writings in some of them, which partly reflect some of the religious beliefs of the people of that time. Therefore, the main purpose of this paper is the analytical study of these inscriptions. The findings show that the religious inscriptions of this type of tile are mostly composed of some Quranic verses, which are mainly about topics related to the worship of the One God, creation and the Day of Judgment.

The purpose of this study is to investigate the relationship between religiosity and consumption patterns among followers of the three religions of Islam, Christianity and Zoroastrianism. The statistical population of the study includes Muslims, Christians and Zoroastrians living in Isfahan and Kerman. Using snowball sampling, sixty people (180 in total) from each religion were selected as the research sample. This is an applied research with descriptive-correlation method. The data collection tool is a questionnaire that after validation and experimental implementation was performed on the research samples to ensure its reliability. SmartPLS software was used to analyze the data. According to the significance coefficients of "T", it was found that in the Muslim community, religiosity has a significant inverse relationship with the variable of cultural acceptability, but in Christian and Zoroastrian society this relationship was rejected due to low t-value and in other samples due to higher t-value of 1.96, all research hypotheses were confirmed. The general conclusion showed that there is an inverse relationship between religiosity and consumption pattern among Muslims and there is no significant relationship between religiosity and consumption pattern among Zoroastrians and Christians.

Based on the research, belief in sacred trees can be found in various forms around the world and for a variety of reasons. In Iranian popular culture, some plants and trees have been given special power, properties and sanctity. There are few places in Iran that do not have a sample of respected trees. These different trees are generally believed to have relatively similar characteristics, including, prohibition of cutting, prohibition of breaking their branches that may cause destruction or serious damage to one who does so. According to popular belief, these trees meet the needs of the needy and are effective in repelling some diseases and evil eye. The results show that, in general, belief in sacred trees is different in theistic and atheistic religions. Among Muslims, the sanctity of certain trees is mostly related to the manifestation of God and the position of the pure souls of saints and mystics, or to their tombs, or to the deeds and life events of prophets and religious leaders, but in atheistic religions, the sanctity of trees is reduced to the status of spirits and goddesses and in practice to the level of magic and spell. Using written sources and descriptive-analytical method, this research has been done.

The Ka’ba has been washed, cleaned, and later perfumed with rosewater since the Prophetic era. Since two decades ago (1993), the Islamic Republic of Iran has succeeded in sending the pure rosewater of Qamsar Kashan to Mecca, washing the Ka’ba, and making it fragrant with. This pure rosewater is produced during a special ceremony every year in May and the required amount (about 80 liters) by rosewater producers in Qamsar and handed over to the Supreme Leader’s representative. The good tradition of perfuming and washing the House of God with rosewater is conducted twice a year, at the beginning of Sha’ban and Dhu al-Hijjah. In this glorious and spiritual ceremony, the House of God is washed with the pure Iranian rosewater and water of Zamzam after morning prayers. Considering the importance and necessity of the matter as an honor for Islamic Iran and to get acquainted with the history of sending rosewater from Iran to Mecca, this descriptive-field study starts with preliminary discussions and addresses the history of sending Iranian rosewater to Mecca and other subjects such as the time and place of extracting rosewater, the time of processing the product, the extractors who send rosewater to Mecca, the amount of the rosewater sent to Mecca, the price of the sent rosewater, the essence percent of the sent rosewater, a dual-fire extraction, gardens dedicated to rosewater producing, the documents of sending rosewater to Mecca, the endowments for preparing rosewater to be sent to Mecca, the factories and machineries of producing rosewater, carriers, and containers of the sent rosewater, the time of washing the Ka’ba with Qamsar rosewater, the cleaners of the Ka’ba and its surroundings, and the time of perfuming and washing it. The results of the research indicate that although washing the Ka’ba with the pure Iranian rosewater does not enjoy a long history, this ritual is a source of pride for Iranians in the last quarter of the present century.

In the first and second World Wars, foreign forces ignored the fact that Iran proclaimed being impartial, and occupied it. Meanwhile, the reaction of the religious scholars and clerics as the religious leaders of the society was much important and influential. In the World War I, they proclaimed Jihad and inducted many forces for confronting the occupying troops. They even took part in those struggles personally. In the World War II, however, they did show no reaction towards occupation of the country. The present study seeks to investigate the reasons for different reactions of the religious scholars and clerics towards the occupation of the country in the first and second World Wars. To do so, we have used a comparative method of study. The findings of the study show that factors such as weakening of the scholars’ position through Reza Shah’s anti-religious policies, proclamation of giving up resistance by the central government in the Second World War, fruitlessness of any resistance against occupying powers considering what was experienced in the First World War, low level of damages in the Second World War, and the scholars’ attempt for reviving the status of Islam and clerics after Reza Shah’s resigning were all effective in different reaction by the religious scholars.

Given the fact that myths are not unrealistic and illusory, and are rooted in reality, the myth is said to be a response to human’s inability to cope with his frustrations; a response to his weaknesses in achieving his aspirations and his fears of unexpected accidents. Meanwhile, one of the important events in the ancient human societies was horrible natural events that sometimes led to the destruction of the foundation of life, and regardless of how it was faced, the reason and cause of these unfortunate events was an important issue that produced different reactions in different civilizations and was influenced by different factors. Therefore, given the existence of a great flood narration in some myths of ancient nations, this research seeks to explain the similarities and differences among the narratives and beliefs about the Flood and the formation and development a life-saving myth in the civilizations of Iran and Mesopotamia by investigating the narrations about the flood and nature of the saviors of human life. Therefore, using an analytical approach, important historical sources and mythological narratives were collected and reviewed. The results suggest that the issue of rescuing and delivering human beings from disasters and agony has always been considered by some ancient civilizations and cultures like Iran and Mesopotamia, and narrations about the great flood have many similarities. However, due to the fact that these civilizations have somehow dealt with these narrations based on their cultural and biological conditions, there are, in some cases, notable differences in these narratives (in the reason behind the incident and the attribute of the saviors).

The main purpose of this paper is to study the thought of Mahdaviiat in Safavid era with particular attention to the position of this thought in the capacity and process of civilization of that time. The significance of this issue arises from the fact that with the advent of the Safavid era and the formalization of the Shiite religion in Iran, the discussion of Mahdaviiat as the main pillar of Shi'a, entered to a new stage with the wisdom of the administration of the state, which had obvious differences with the preceding steps. The thought of Mahdaviiat in various dimensions, such as the theory of the connection between the Safavid government and government of Imam-e-Zaman (Imam Mahdi) (A), Representation of Imam-e-Zaman (A), the culture of waiting for the Savior, etc., has caused fundamental changes in the cultural and social history of Iran, which has continued to this day. This research intends to examine "the evolution of the social and cultural developments of the Shiite government of Safavid, with emphasis on the Mahdaviiat in the perspective of the civilization life of society as the foundation and infrastructure for later periods" based on "the Max Weber theoretical model and descriptive-analytical method, considering the necessity of applying sociological approaches in the analysis of historical phenomena and based on library resources". The results show that the Shiite culture can play a significant role in the process of

Political events that occurred in the contemporary history of both Iranian and Arab states, in the large extent, could change the political and social fate of these countries. The Iraqi eight year war caused the Iranian nation and the state to become more united against the enemy; they achieved brilliant victories. Such combat and victory was quite distinct and prominent in the literature of that time. In Arab localities, after Second World War, based on the Britain conspiracy, Israel constituted its government in Palestinian area. The aggressive behavior of the Zionists motivated people in Palestine and other Arab states to fight against Israel. The Arabic literature and poetry, in this course, was full of invitation to war and resistance against the enemy. The Karbala movement and the rising of Imam Hossain as a symbol have important role in these combats, poetry, and the literature. The purpose of this study is to investigate the positive impact of Karbala movement on the contemporary literature and poetry of these countries in order to improve the spirit of resistance against the enemies.

The mourning ceremonies and rites of Ashura in various historical periods, in addition to various forms, have accepted a variety of social changes as well. These changes were affected by social, political and cultural conditions of the society,and found the opportunity to grow and reproduce their special intellectual system to affect the society. The main issue in the present article is to show – using a documentary study, while considering the necessity of sociological approaches in analyzing historical phenomena, Ashura mourning in particular – the type and extent of analysis and understanding the logic of the social changes and evolutions throughout history.

If religion be defined as " Promotion" of the ego, materialism and status, according to the Islam, the Sharia and responsibilities of human amount himself, God and others; according to that, Islam claims to direct and manage all aspects of an individual and social's life of his followers and promising a bright future for man; so that the "Secularization" can be defined as "staying in the ego, materialism and status, trice price" and thus " reducing the role of religion and its teachings in management and direction of individual and social's life of his followers and lack of attention to the promised and the bright future.
To know whether in Iran the possibility of "Secularization" of the track 'cinema' exists or not? Have to adopt a definition of "Secularization" and "Religion" and then review the basics of the art of the Christian modern West. For arrangement to discuss about “Cinema", as a result of West and modernity, and discuss about its secular nature and origin.
To continue, we discussed of the principles of philosophy of Christian West art such as “Incarnation oriented”, “Visualization” and the “Desacralizing”. Continuing the downward trend in the Renaissance and then in the art of the modern era that based on the "Hedonism" and "Romanticism". We emphasized this downward trend as Secularization of Religion, Culture and Society.
It seems, according to the philosophical foundations of Islamic art that based and emphasizes on the principles: "denial of the Incarnation", but the " Epiphany", "Simulation" and the “Promised bright future", In Iranian today’s cinema regardless of that fundamentals, wanted or unwanted it complies with the principles and must not flow path and providing to the Mahdavi community, not messianic and messianic promised community, but based on "Secularization", even in the film who claim to be religious is to be over. This process occurs in Iranian cinema for the following reasons: (1) lack of attention to the fundamental philosophical differences between Islamic and Western art, (2) the secular nature and origin of the cinema, 3. attacking on religion that kind of prestige and class "Intellectual".

The great changes in some of countries in Middle East and Africa, known as “Islamic Awakening” in the recent years, have left deep effects in that region. Islamic awakening in Bahrain, however, has had a special importance for IRI. Considering the movement against oppression and the Islamic-Shiite identity of the objectors, especially the al-Wefaq community in that country as well as the very close spiritual interactions of the leaders of that movement with IRI, it seems that one may analyze the IRI’s strategy for Islamic awakening in Bahrain on the basis of the doctrines and tenets in the theory of constructivism. The findings of this study show that, based on the doctrines of constructivism theory, the Islamic Republic of Iran, based on the identity it has defined for itself, Saudi dynasty in Arabia and Khalifa dynasty in Bahrain, and the fact that it knows the evolutions in Bahrain as a prominent instance for Islamic awakening, it pursues its foreign policy against those changes and evolutions. Complete political and media support from nongovernmental Islamic political group of al-Wefaq in Bahrain as well as Sheikh Ali Salman as its secretary general of that movement are clear instances of this fact. In other words, it seems that mental construct formed between Iran and al-Wefaq movement as the representative of the Shiites in Bahrain (common beliefs, common enemies, and common goals) have caused IRI to regard supporting that non-governmental political group as a factor for fulfilling its national interests and reinforce of the principles and values of IRI.

It is more than one decade since a field entitled “study of Shiism” was enacted and established in Iran. This is a field whose main approach is a social one and has managed, in a short time, to introduce itself to the scientific society of Iran. Therefore, there are many universities and academies that began this field. However, the main question is why, despite the initial definition of social approach and introducing it to the academic society of the country, the sociological attitude of that field has not been spread seriously in practice. In the first section of the article, a brief introduction of that field as well as a report of its condition in Iranian universities has been mentioned. In the second section, we have attempted to answer the aforementioned question. The analyses show that the opinion of the seminary expert on sciences in general and sociology in particular is that they are not regarded as seminary sciences and are considered among ihsa’iyat, which are not of primary importance. The university experts regard “study of Shiism” as something related to seminary and avoid entering that challenging sphere. In writing the first section of this article, we have used interviews and in the second section, we have used analytical method.