جستجوی مقالات مرتبط با کلیدواژه "will" در نشریات گروه "ادیان و عرفان"

Agreeing with and being opposed to the philosophy have been common among Muslims since early Islam, and have been done in various scientific and conventional methods. In conventional and rhetoric confrontation, sometimes, we also see excommunication and accusation of exiting religion as well as not observing the apparent rituals of religious laws. One of the prominent examples in this arena is Ghazali. He is considered one of the most influential figures in the history of the Islamic thought, and his opposition to philosophy and philosophers is one of the most prominent aspects of his scientific and practical personality. He ardently pursued this opposition, both in the theoretical dimension through argumentative critique of the philosophers’ claims and in the mental and emotional dimensions in creating religious hatred towards philosophers. Ghazali’s theoretical discourse has been criticized and challenged frequently; however, the mental, rhetoric, polemic and conventional dimensions of his struggle have been neglected. This article investigates Ghazali’s confrontation with Avicenna, as the representative of the philosophical trend, by accusing him of weak faith, ignoring the religious law, and committing some sins such as drinking wine. Ghazali has done a field study in this regard, proving his claims about philosophers such as ignoring religious law, denying prophethood, considering their position higher than religious precepts, debauchery, hypocrisy, and the like. Now, the question is whether Ghazali’s method in that field study and proving those accusations on the prominent representatives of Islamic philosophy such as Avicenna and Farabi a scientific and logical method. The present study was done in a descriptive-analytical method with the aim of showing the level of validity of Ghazali’s method as well as stating its weak points and sophistries. The result of this study is that Ghazali’s method in his confrontation lacks scientific validity and his claim in this regard was not acceptable.

Among the Iranian artistic works and branches, the metal works have been reflecting ritual and denominational views throughout history in the discussion on traditional arts. Here, the metal works of the Safavid period are of great importance, because that period is among the magnificent eras of Iranian art, and because it created a monolithic state and promoted the Shiite denomination. This study aims at revealing the basic evolutions and transformations, embellishments and themes of the metal works in that era with ‘religious’ and ‘national’ parameters. Thus, it seeks to answer two main questions: first, “Why did the artists in the Safavid period want to use the names of twelve Imams in making metal things for expressing religious themes and social approaches?” And second, “In evolution of which formats did the Safavid rulers want to promote the Shiite themes and elements in the society by supporting artists?” This article has been written using a descriptive-analytical method and field resources of libraries and museums. The results of this investigation, in addition to cultural and artistic prominences as well as the Shi‘a themes in the inscriptions of that era, shows the typology and application of various types of plant embellishments, adjustment to previous eras, and using Farsi language and script in the Safavid period; and accordingly, the present study is founded on the hypothesis that the generalities of the structure of metal works in the Safavid period, though filled with aesthetic elements deserving propagation, is captured by the ideological thought, which must be explained in an apparent review.

The religious authority in Shiite school is the continuation of imamate in the Occultation Period; and the authoritative jurist takes over, as far as possible, the duties of the Infallible Imam. Thus, studying the status of religious authority in Shi‘ism with merely sociological approach cannot cover all the main foundations of it. In his book entitled Guardians of Shi‘ism: Sacred Authority and Transnational Family Networks, Elvire Corboz adopts a sociological approach and seeks to explain the cross-border leadership of the Shiite clergy and analytically find out the main foundations and various dimensions of religious authority by asking this major question: “How do the Shiite scholars create and preserve their authority in the religious, economic, political and social levels beyond borders?” To achieve an understanding of the concept of ‘top-down authority’, the author introduces three broad fields for understanding this sensitive base: networks, charities, participating in politics. He has attempted to introduce the theory of Wilāyat Faqīh as lacking scientific support in the Shiite sphere and has challenged Imam Khomeini’s authority in the 1340s and 1350s to consider his political theory as lacking scientific authority and delineate it as a rare theory opposing the theories of the well-known authoritative jurists. This article, while presenting a brief description of the content of that book, investigates and reviews its various dimensions.

The grandeur of Karbala incidence has had deep and widespread political and social effects in the history of Islam, and of Shi‘ism in particular. To better understand this historical incidence, recognizing the sources for accounts of that event is of great importance. Since long ago, the orientalists have proposed the idea that the historical accounts in Islam remained unwritten up to the second century AH. However, in the present study, just the religious function of Ashura has not been considered; rather, we have discussed its other perspectives including the political, historical, economic, psychological, and social aspects. Thus, to better understand and explain the issue, it is necessary to make use of one of the historicist schools to investigate Ashura and Imam Hussein’s martyrdom. Among them, the Annales School is very useful from the viewpoint of humanities and methodology. The thinkers of this school, who stress on the long history of a community, investigate it from various viewpoints. The present study seeks to make use of library technique and the ‘historical-analytical’ research method to investigate that subject. To answer the question of ‘what are the various cognitive dimensions of Ashura incidence from the viewpoint of Annales School?’, the hypothesis of the study is that from the viewpoint of the political geography, the site of Ashura incidence can be investigated, just as the political psychology of Imam Hussein and Yazid family can be investigated from a psychological perspective. On the other hand, that incidence has had various origins and consequences from social, political, and religious viewpoints, in a way that at the end, the Annales School is seeking to investigate its various aspects altogether.

Considering the evil of the schism produced by the Takfiri murders and in view of the efforts of Kharijites under Imam Ali’s government to commit such murders, it is necessary to answer the following questions: “What did Imam Ali say in encountering the Takfiri murders committed by Kharijites, and are his sayings applicable for the present era?” To find the answers, the present article, first, refers to Nahj al-Balagha and the historical authentic books to gather Imam Ali’s sayings about Kharijites from their first Takfiri murder up to the end of Nahrawān Battle. Then, using a consistent method and the ‘thematic content analysis’, it has separated the most important primary and secondary sayings. The result of this effort was finding 10 sermons, dialogues and letters that can be divided into 4 general themes. 70% of those contents denote Imam Ali’s efforts to negate Kharijites’ Takfiri accusations on himself, familiarizing them with the seditionist characteristics of Kharijites and their associates. In view of the materials in this section, it is quite possible that Kharijites were not, in their motivations and religious sincerity, examples of today’s Takfiri groups. The rest 30% of the contents denote Imam Ali’s efforts to make Kharijites examples for others to take lessons from, restricting toleration with Kharijites, and making them understand the fact that the origin of their Takfiri accusations on Imam was their own wrongdoings, not that of Imam, although some of Imam Ali’s tolerations with Kharijites may not be suitable for the present era.

Personal status encompasses a set of characteristics and circumstances that distinguish an individual within society and determine their legal standing. In Islamic countries, personal status is intricately linked with religion, as these countries were historically governed solely by Islamic law until the late nineteenth century. Subsequent to this period, gradual changes in the legal frameworks of Islamic countries occurred, following distinct trajectories that persist to the present day. The focus of this research is to explore the development of quasi-personal status systems in Islamic countries, examining the foundations and evidence upon which they are based. It appears that personal status is grounded in epistemic principles and specific evidence, resulting in diverse systems across different nations. Investigating the evolution and transformation of jurisprudential and legal ideas related to personal status, alongside an examination of pertinent evidence and foundations presented by scholars of jurisprudence and law in this regard, may foster a convergence of perspectives. Consequently, closer alignment of laws could be achieved by incorporating these approaches. This study delves into the buildings and documents underpinning the personal status systems of Islamic countries. Through a descriptive analytical approach, it becomes apparent that these systems are built upon epistemic and methodological foundations, as well as distinct pieces of evidence. Additionally, there are notable commonalities evident across the personal status systems of Islamic countries.

The purpose of the study is to determine how political and constitutional institutions functioned inside the Kingdom of Morocco and how well that knowledge was shared throughout the political system there. Morocco adopted a parliamentary system after gaining its independence in 1956, making it one of the first Arab nations to pursue the path of democracy. According to the Moroccan constitution, the form of government is a democratic parliamentary constitutional monarchy. However, the constitution grants the king exclusive and protective powers, with all powers ultimately remaining in his hands, despite the presence of parliamentary institutions, including parliament, administration, and elections. Our study employed a descriptive approach to analyze and present results. Through our examination of administrative and political institutions in the Moroccan legal system, we identified several key findings. Foremost among these is the observation that the Moroccan political system exhibits significant control over administrative authority, legitimizing governance through a blend of modern and traditional methodologies. We have derived several significant recommendations from our study, with the most noteworthy being the suggestion for further research in the realm of the king's powers as outlined in the constitution. Such research aims to uncover the strengths inherent within the constitutional monarchy institution.

Research on adapting the relationship between the judicial authority and the Ministry of Justice delves into the dynamic between two distinct entities: the judicial authority, tasked with safeguarding the rights of individuals and serving as a mechanism for upholding the public interest through the attainment of justice and equality; and the Ministry of Justice, historically involved, as per previous laws, in the affairs of the judicial authority. This examination extends to the legislative frameworks established by prior constitutions and legal systems in countries like Iraq, Egypt, and Morocco. In this study, we scrutinize constitutional and legal intricacies, exploring how various countries, such as Egypt, Morocco, Iraq, and other Arab and non-Arab countries, have embraced democratic principles that counter systems concentrating power in the hands of a single individual, as such systems fulfill the overarching objectives of legal frameworks—justice and equality—through ratification of constitutional laws in countries. We approach these themes analytically, with a focus on examining the legal and constitutional provisions of Iraq, Egypt, and Morocco.

A half-decade of Naser al-Din Shah Qajar’s era was profoundly significant for commitment to law and the emergence of modern legal institutions. These institutions, particularly the "rule of law," played a pivotal role in the rise of demands for a constitution, its legislation, and the establishment of a modern legal system. Mirza Hosein Khan Sepahsalar, a prominent political figure of this era, made significant contributions to the establishment of modern public law institutions. The central inquiry of this research is: What was Mirza Hosein Khan Sepahsalar's vision in creating these institutions? This study employs a descriptive-analytical approach to explore one of the most crucial topics in the history of public law: the evolutionary trajectory of the rule of law and its associated systems. The key finding of this research is that Mirza Sepahsalar is regarded as the pioneer in recognizing the importance of institutionalizing the rule of law and one of the earliest architects of public law in Iran. He stands unmatched in laying the groundwork for the rule of law by defining rulers' conduct through legal frameworks in the history of Iranian public law.

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.

AbstractThe study aimed to identify the most important basic and administrative institutions in Jordan, to define its political concept in its theoretical framework and its importance in Jordan, and to identify the interactive role in Jordan, while highlighting its impact on the channels of political participation in Jordan. The study relied on the analytical and historical descriptive approach, by collecting information, facts and political facts about the most important basic and administrative institutions in the Hashemite Kingdom of Jordan and arranging them from their primary and secondary sources through official documents and published literature, and then analyzing and interpreting those facts and information to be a basis for understanding the problems in a logical way. Analyzing and interpreting them with the aim of understanding current conditions and planning for the future. Jordan (The Hashemite Kingdom of Jordan) is an Arab country located in southwest Asia, in the middle of the Middle East, located in the southern part of the Levant region, and the northern part of the Arabian Peninsula region. It is bordered by Syria to the north, Palestine to the west, Iraq to the east, and Saudi Arabia to the east and south. It also overlooks

The judiciary settles disputes between litigants, rendering rulings that either prove the plaintiff's claim or find no right for them against the defendant. Unlike a fatwa, which offers general rulings in Islamic law, the judiciary addresses specific external issues that spark arguments and quarrels. For example, a judge might rule that certain money belongs to Zaid, or that a particular woman is the wife of so-and-so. These rulings are binding for all parties involved, even if one or both of the litigants are mujtahids. Disputes may arise due to differences in fatwas, such as when heirs contest lands or a wife and child claim inheritance while others challenge their rights. In such cases, the judge's ruling takes precedence, even if it contradicts the fatwa cited by one of the disputants. The judge undertakes various matters to deliver a verdict, including prosecuting the accused, gathering evidence from confessions and testimonies, and other steps essential for uncovering the truth, detailed in their respective contexts. This process also involves ruling on determinate punishments (ḥudūd) and discretionary penalties (taʿzīrāt), as well as executing or suspending sentences within the court's authority. Additionally, the judiciary handles financial matters like endowments, distraint, guardianship of absentees and minors in overseeing their property and coordinating their affairs, each detailed in their appropriate sections.

Studying the lifeworld of victims and followers of deviant movements and sects requires a structured methodology and principles to assist therapists in the pre-treatment phase. The "lifeworld" refers to the mental frameworks and awareness formed in response to events and temporal circumstances, which create the contexts and foundations that govern an individual's subsequent behaviors. To gain sufficient insight into the causes and contexts of ideological deviation or illness, the therapist must first study the patient's lifeworld, akin to conducting tests or imaging in medical sciences. In this process, various dimensions of the lifeworld are examined in detail: the world of therapy, the world of the patient, the world of conflicts, the world of commonalities, and "the other world" as the sectarian lifeworld. The "other world," considered the fifth world, focuses on analyzing the type of illness after understanding its causes and context. These steps provide the foundation and framework necessary for the therapist to initiate the treatment process. Acknowledging the importance of studying the lifeworld of sectarian victims as a prerequisite for effective therapeutic intervention, this article addresses the central question of how such a study should be conducted. Employing an applied-developmental research approach, it seeks to provide answers to this critical inquiry.

Taymiyya's influence on certain excommunicationist (takfīrī) movements is evident, underscoring the necessity of examining and critiquing his foundational principles. Given the special role of transmitted textual (naqli) evidence in Ibn Taymiyya's framework of religious beliefs, this article employs a descriptive-analytical method to address the question: What are Ibn Taymiyya's principles in deriving religious beliefs from textual sources, and what critiques can be made of them? Key areas of focus include the types of sources, the relationship between these sources, their authoritativeness (ḥujjiyya), the validity of apparent meanings (ẓuhūr), the reliability of single-chain (khabar al-wāḥid) and frequently transmitted reports (tawātur). Among Ibn Taymiyya's contested principles are his denial of metaphorical meaning in the Quran and his rejection of esoteric interpretations (taʾwīl) of textual evidence, backed by numerous arguments. These positions have been met with extensive critiques. Additionally, his views on the acceptance of single-chain reports are not without flaws, and he has loosely applied the term mutawātir to certain types of conclusive reports. However, it is incorrect to assume that critiquing Ibn Taymiyya is as straightforward as critiquing other Salafists, just as his critique should not be equated with that of Muhammad b. Abd al-Wahhab, who attributes his ideas to Ibn Taymiyya. Unlike many Salafists, Ibn Taymiyya is well-versed in the perspectives of his opponents and prepares responses to potential objections—a characteristic that sets him apart from many other Salafists.

Kindī is a philosopher who did not present a coherent conception of God. The God he portrays sometimes resembles the God of the Quran, at other times the God of the Mu'tazilites, and occasionally the God of Neoplatonists. These varying interpretations have led to diverse perspectives in his surviving works regarding the emergence of beings. Some commentators attribute the theory of emanation (al-ṣudūr) to al-Kindī, while others emphasize the theory of creation ex nihilo (creation from nothing). The main objective of this article is to examine al-Kindī’s views and those of his significant commentators on the theories of emanation and creation ex nihilo. The data collection method is library-based, and the data analysis method is descriptive-analytical. The article’s rough conclusion is that al-Kindī, by distinguishing between fiʿl (action) and ʿamal (deed), argues that God, or the "True First Agent," possesses perfect action (fiʿl), while metaphorical agents (fāʿils bi-l-majāz) perform deeds (ʿamal). This distinction allows creation ex nihilo to be understood as God’s action, while emanation is viewed as the deed of metaphorical agents. With this perspective, it can be argued that al-Kindī reconciles the theory of emanation with the theory of creation ex nihilo.

his article provides a comprehensive analysis of the immaterial dimensions of humanity as presented in the Quran, including rūḥ (spirit), nafs (self), qalb (heart), fuʾād (inner heart), ʿaql (intellect), lubb (pure intellect), samʿ (hearing), baṣar (sight), and fiṭra (innate nature). The central question is whether these concepts refer to a singular reality or represent distinct and independent dimensions of human existence. Relying on Quranic verses and drawing from exegetical and philosophical texts, the authors aim to clarify the functional roles of each dimension and distinguish their conceptual and operational differences. The research methodology is based on conceptual and comparative analysis, using interpretative and philosophical sources to define each term and its functions. The findings indicate that while these dimensions are interconnected, they maintain independent meanings and functions. The rūḥ, as the most significant metaphysical aspect of humanity, is described as the source of life, connection to the unseen, and human immortality. The nafs manages the body and is susceptible to purification or deviation. The qalb acts as the center of spiritual perception and divine testing. The fuʾād is identified as a locus of stabilization and solace during challenging times, as well as a medium for intuitive awareness. The ʿaql and lubb are tools for discerning truths and providing moral guidance. The samʿ and baṣar, beyond sensory perception, are instruments for spiritual understanding and recognizing divine signs. Lastly, the fiṭra is portrayed as the innate human inclination toward monotheism, truth-seeking, and morality. The primary contribution of this study lies in elucidating the distinctions and connections among these dimensions, enhancing the understanding of human spiritual identity and its immaterial functions. The research underscores the importance of accurately interpreting these concepts for a correct understanding of Quranic verses.

he analysis and evaluation of the scope of the Principle of Divine Grace (Qāʿidat al-Luṭf) according to scholars of jurisprudential principles (Uṣūliyyūn) is the main question of this study. Conducted under the presupposition of the necessity of divine grace and adopting a constructive rather than foundational analytical approach, this research critically examines the theories of these scholars—a task deemed necessary due to the paucity of studies in this area. The findings reveal that the approach mandating categorical grace (luṭf tanjīzī) is incompatible with rational judgment, as reason recognizes no condition other than the realization of the subject in affirming the obligation of divine grace. The perspective advocating the absolute obligation of grace is subject to three interpretations, all of which are found to be invalid and unacceptable. A significant flaw in the categorical grace approach lies in the incompleteness of its foundational basis, particularly when the ground of this distinction is an appeal to interpretive inclination (inṣirāf). Furthermore, the perspective that necessitates fulfilling grace (luṭf muḥaṣṣil) conflicts with the definition of preparatory grace (luṭf muqarrib), while the real obligation approach to grace addresses objections on the minor premise of the argument rather than contributing to restrictive approaches to the Principle of Divine Grace. I support the differentiation between types of grace, considering some obligatory and others recommended. However, it requires a proper interpretation that harmonizes with the established methodologies in both Islamic theology and jurisprudential principles (uṣūl al-fiqh).

The central focus of this article is to explore how human autonomy and freedom are shaped using the principles and approaches of Christianity during the early modern period in Europe. The research adopts a historical and foundational methodology. Christianity, as interpreted in a particular way within modern philosophy, emerges as a religion of individuality, freedom, and the liberation of humans from external authority. Descartes' philosophy, in a sense, shares this central theme of freedom with Christianity. He is among the first figures in Western intellectual history to take significant steps toward liberating humanity from external authority. Descartes’ epistemological theory paves the way for greater human freedom and independence by positioning reason as autonomous and self-legislating, reliant solely on its own principles and acknowledging no authority higher than itself. With this approach, Christianity plays a crucial role in shaping Descartes' way of thinking. However, for Christianity to serve as the foundation for all modern transformations, it needed a theologian like Thomas Aquinas, who could bridge the sacred Christian principles with the secular outlook of the modern world. This article examines the relationship between Christianity, the philosophical revolution of Thomas Aquinas, and Descartes' philosophy of freedom.

In an era where religious groups are accused of having religious interests and motivations that may hinder their participation in countering other religious groups, theologians strive to demonstrate that the religious tradition they belong to is conducive to benevolence, assistance, participation in the public sphere, and charity. The present study aims to focuses on the thoughts of David Hollenbach in his book "Public Goods and Christian Ethics" to examine the efforts of Christian scholars in showcasing the compatibility between participation in public goods and Christian ethics. To this aim a descriptive –analytical, with data obtained through document analysis and examined using qualitative content analysis methods was used. The results indicate that in modern Christian theology, efforts are made to focus on solving the problems of individuals and human societies. Christian theologians have tried to present a somewhat accommodating interpretation of Christian theology by understanding the importance of religious participation in the public sphere and providing public goods and charity, based on a somewhat conciliatory and accepting approach towards other religious traditions.

Theological structure of Gahan has special features, the most important of which are monotheism, human rationalism under the banner of divine wisdom, and the internalization of rituals. One of the most prominent features of Gahan is the emphasis on the attainment of knowledge to the extent that the attribute of wisdom or Mazda is seen as the main divinity worshiped in Gahan, and an enlightened person with Ahura's wisdom combines with divinity to preserve the world of creation. Emphasis on wisdom is sometimes to the extent that any act that blurs the consciousness, such as drinking Houm and emotional stimulation that leads to bloodshed and sacrifice, is considered reprehensible. The new Avesta, especially the non-Gahanic part of the Yasna, shows changes in the religious and theological system, which reflects the desire to return to the ancient traditions. Investigations show that the issue of rituals is of considerable importance in non-Gahanic Yasna, and from the theological point of view, the worship of distinct and multiple divinity, unlike the abstract concepts and monotheistic approach of Gahan, has found its way into it and in some cases, it is contradicted by borrowing from the heritage of rituals and beliefs of the ancient Zoroastrianis.