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

Among the provinces and cities of Iran, Qazvin has been very important in terms of the history of religious developments, and Zoroastrians, Mazdakians and followers of Judaism and Christianity have been there since a long time ago. The main issue of the present research is how Qazvin became Islamized. The ongoing research was conducted by a historical method and by a descriptive-analytical approach, and based on that, it becomes clear that the Zoroastrians in Qazvin, who first had professed Islam only because they refused to pay jizya, rebelled against the conquerors at the first possible opportunity; but then the city was conquered by the Arab Muslims for the second time and this time was opened by violence. However, many Zoroastrians were still following their religion there, as they were able to perform their religious ceremonies until the end of the third century of Hijri. In the Islamic period, up to the 6th century, along with the Shi'ite minority, the majority of Qazvin Muslims followed the Shafi'i cult. The occasional presences of the Isma'ilis as well as the 'Alevis and the Boyeh in Qazvin have also had some effects on the religious tendencies in Qazvin.

The main problem of this research is to identify and review the approaches of studying and dealing with religions in contemporary Iran, so that while studying them descriptively, their coordinates and characteristics can be analyzed to gain more self-awareness in the field of religious studies. The findings of this research show that the three approaches of traditional, intellectual and comparative theological research have three models of the saved sect, the Coffee-House of Surat, and the comparative model, which share components such as attention to the religious other, the principle of dialogue, and unity between religions, but in the origin, the necessities Culture and conversation style are different from each other. The saved sect model with the dominant policy of differentiation and the Coffee-House of Surat model with the dominant policy of similarity are different from the comparative model that emphasizes the parallel integration of similarity and differentiation. The conditions of cultural-religious pluralism in the contemporary world, along with human truth-seeking among various religious options, have highlighted the necessity of systematic comparative theology research. These researches, although they have been enriched by Max Müller's new researches in the modern world, show their descent to the works of Abu Rayhan Biruni and Shahristan in Islamic culture.

The golden rule of ethics, often expressed as "Do unto others as you would have them do unto you," has been a prominent principle in various religions and cultures throughout history. Among the definitions offered in different cultures and languages, the one presented by Harry J. Gensler in his book, ethics and the golden rule, appears to be more comprehensive and widely accepted: "treat others only as you consent to being treated in the same situation." This study aims to explore the origin of this ethical rule and identify the distinctive feature that has made it widely recognized and accepted regardless of the type of religion, culture, or era of human life. Through a descriptive-analytical approach and an examination of Islamic sources and related traditions, this article concludes that the dynamic and enduring nature of this ethical rule in various religions and philosophies can be attributed to the inherent inclination of reason and human nature toward concepts such as justice, humility, and fairness. According to Islamic traditions, these concepts form the foundation for observing the golden rule of ethics. Ultimately, the origin of the golden rule of ethics, according to Islamic traditions, lies in human nature and its rational acceptance of this principle and this study emphasizes a nativist approach in line with Jonathan Haidt's propositions regarding the roots of ethical matters.

The analysis of anthropological issues in the context of Al- Baruni discourse constitutes the most important issue of this article. One of the anthropological scientists, who more than a thousand years ago was able to develop this discourse in his time based on anthropological components, is undoubtedly Al- Baruni. His concepts and data can greatly help this research in reaching its goal. In this research, which was carried out with the library method and content analysis, Al- Baruni was found to be a scientist with a style and method in the sciences, and he was systematic and systematic while classifying the sciences. Al- Baruni had a precise understanding of the method in science and he did every science based on his own method. Therefore, his purposefulness caused the formation of his intellectual and theoretical foundations. Al- Baruni had a truth-seeking spirit and a creative mind in such a way that he did not accept any material easily and did not accept it easily until he first tested it and put it to the test. He measured each science with his own method and expressed the results of it. In anthropology, he used the method of observation, participation, non-valuation of prejudice and everything he saw without By interjecting his own opinions, he expressed it And the importance of the current research shows the style and method of Al- Boruni in the discussion of anthropology.

Establishing unity and peace between religions requires theoretical foundations, and religious pluralism is considered the best foundation, although it faces fundamental problems. The most important form of the pluralism of truth is relativity in truth. By changing one's epistemological basis and moving from the position of the theory of adaptation and relativity to the theory of pragmatism, religious pluralism can be provided with a theoretical basis that will have fewer problems and benefit from its practical and social benefits. The deep foundations of the theories are unprovable and we are faced with only one choice and in this discussion pragmatism is our choice. According to this theory, the criterion of the truth of perceptions and affirmations is their practical utility. In general, questions have been raised about religious differences and three theories of exclusivism, inclusionism and pluralism have been presented in response to them, which have a common epistemological basis. This is the commonality of the correspondence theory of the three theories of conformity, coherence and utilitarianism, based on which (conformity) is a true perception or confirmation that is in accordance with the reality and the non-conformity of the mental form with the external reality causes ignorance and error. Proponents and opponents of pluralism all agree with this theory. In this research, we disambiguate the concept of benefit in pragmatism and interpret benefit and loss as pleasure and pain in order to solve the problems caused by these meanings.

In the Islamic world, studies about other religions have a long history. The Muslim scholars have reviewed the field in different ways. In the Al-Milal wa al-Nihal (“books on the Nations and their Religions”) and historical books, the views and beliefs of various religions and descriptive reports of thoughts and the etiquette of religions like Judaism, Christianity, etc could be fined.  Other than these references that generally reviewed the matter without any critiques and rebuttal writing, we could also find some content about the previous religions through rebuttal and critical books. The research aims to study Christianity and to explore the Muslims' achievements during the first 10 centuries AH.  Based on the findings of the paper, Muslims’ knowledge about Christians is acceptable and detailed, however, the weakness of these researches comes from a fact that they were not conducted continuously and they were limited to the eastern and Greek half of the church.  The reason for this is the lack of public interest in conducting extensive studies in this regard, also the lack of knowledge of Muslims about the heritage of Latin language and literature and finally, the lack of a large territorial connection with Christianity in the West.

In general, there are two main issues in the possibility of classifying Hinduism in the category of "the People of the Book" or "the ones who have pseudo-book". First issue is whether "the People of the Book" are limited to only the four religions whose names are mentioned in the Quran. This article has come to the conclusion that this is not true, and on the contrary, there are other religions that may be part of "the People of the Book" whose names are not mentioned in the Quran, including Hinduism, and even if we do not accept this, at least Hinduism can be counted among "the ones who have pseudo-book". Hence, the second issue is: how close is Hinduism to the religions of "the People of the Book"? This study, after examining the teachings of Hinduism in the three fields of theology, revelation and prophethood, and eschatology, concludes that although the superficial shell of many myths and rituals of this religion is polytheistic and superstitious, there are deep and explicit monotheistic beliefs in its sacred texts and basic teachings. Also, contrary to popular belief, Hinduism does not deny divine revelation, but the belief in divine inspiration (Akashvani) is one of its important foundations. Of course, as for the Hereafter, Hinduism believes in reincarnation and is far from the view of other religions of "the People of the Book". However, the sacred texts of this religion explicitly refer to heaven (swargah), hell (naragah) and the Day of Judgment (mahapralyah), albeit from their own views. Therefore, we have finally come to the conclusion that this religion, based on the principles of the Imami sect, has the capacity to be included in the religions of "the People of the Book", or at least it is one of the religions of "the ones who have pseudo-book".

As an appearing technology, cloning has attracted the attention of politicians, physicians, lawyers and other academical communities. During cloning which includes the transfer of a nucleus to a nucleus – free ovum, a creature in accordance to the donor of the nucleus will be created and along with a shedding light to the human society regarding treatment, this phenomenon poses concerns to this society. However, no decisive expression is not made by the scholars in this respect.Jewish scholars took three different viewpoints – forbidding, permission and necessity – and Christian ones forbid the cloning to the sake of protecting the human dignity.On the other hand, cloning attracts the attention of the religious and ethical scholars and from the most of the opponents’ point of view, cloning of human is at least in contradiction to most of the main religious teachings and application of this technique in human realm is in contradiction to Islamic beliefs and faith. Some of the Buddhist moralists and mystics conditionally support the application of this type of technology; that is, it must be useful for those couples who dream for having a child and it must not be accompanied with pain and trouble. Contrary to this opinion, other Buddhist mystics believe that human reproduction in such a way results in deterioration of the human essence and foundation.In this research, some of the jurisprudential – legal and ethical aspects of the cloned person are analyzed. According to what is expressed about cloning, the genealogy of the cloned child can be considered as legal and similar to the natural – born child, such children are entitled to have custody, guardianship, alimony, inheritance and will among other rights.

Belief in the Promised Messiah is a long-standing belief among human societies, and there is few religions or schools or groups that do not say anything about it. In Islam, likewise, this belief has been taken into consideration in the form of Islamic Mahdism, and Muslim scholars and scholars of various religious backgrounds have addressed it. Exegesis of the Qur'ān is one of the important trends in this field, which has attracted the attention of Muslim commentators with different theological and religious views. The exegesis of the Holy Qur'ān in fact expresses the insights, beliefs and values that the commentator has from various intellectual and communicative foundations that are reflected in his or her views and influences and affect the insights, values, norms and behaviors of society. Accordingly, the commentators' point of view can be the basis for important religious, social, ethical, and other issues. Studying the views of Shiite and Sunni commentators and expressing their interpretive commonalities in the following verses related to Mahdism can contribute to the explanation of the idea of Mahdism in Islamic religions. A community of believers emphasized Islamic Mahdism. Thus, the following question has been answered in the preceding article: What issues have been addressed in the interpretations of Islamic denominations? Expressing the views of Muslim commentators on the issues of Mahdism, analyzing and examining the issues and issues raised in those interpretations, and expressing the neglected and deviant cases in the interpretation of both Shiite and Sunni denominations are among the most important innovations of this study.

Dialogue plays a significant role in the strategy of approximation of different religions and sects. Dialogue in this age, especially during the Hajj and pilgrimage, when millions of people of different nationalities come together, can provide a suitable space for informing and conveying messages to one another and an opportunity to identify and understand the ideas and beliefs of the other parties and to follow the strategies of intellectual interaction and exchange of views and opinions. Undoubtedly, scientific discourses, reasonings, and debates based on logic and ethics can be the best ways to discover the truth. In the meantime, religious teachings have often expressed the principles and practices of dialogue and how to communicate effectively in a variety of ways, the most notable of which are: The most important principles that Islam outlines for interaction and dialogue are the principle of justice, the principle of man’s dignity, the principle of freedom of thought and opinion, and the principle of rejection of fanaticism and racism.

Dialogue plays a significant role in the strategy of approximation of different religions and sects. Dialogue in this age, especially during the Hajj and pilgrimage, when millions of people of different nationalities come together, can provide a suitable space for informing and conveying messages to one another and an opportunity to identify and understand the ideas and beliefs of the other parties and to follow the strategies of intellectual interaction and exchange of views and opinions. Undoubtedly, scientific discourses, reasonings, and debates based on logic and ethics can be the best ways to discover the truth. In the meantime, religious teachings have often expressed the principles and practices of dialogue and how to communicate effectively in a variety of ways, the most notable of which are: The most important principles that Islam outlines for interaction and dialogue are the principle of justice, the principle of man’s dignity, the principle of freedom of thought and opinion, and the principle of rejection of fanaticism and racism.

One of the necessities and aspirations of humanity in the present time is the understanding among the different religions and denominations so that the thinkers on dialogue among religions adopt different methods for dealing with this issue. The Dialectic Method of “division theology” attempts to build a bridge of similarities over the gap between religious traditions while adhering to one’ own religious traditions, which leads to an understanding of the other and creating a certain kind of life with social action, that is, if different religions and denominations want to reach a mutual understanding in addition to adhering to one’s own beliefs, it is necessary that, focus would be on the similar points and social issues and they engage in dialogue focusing on key such issues as human rights, freedom of speech and freedom of belief or on issues such as war, violence, and role of religions and denominations in setting international disputes. Islam seriously considers this issue under the title of inherent human dignity and the natural human rights. Accordingly the religious commonalities between the two sides can lead to a understanding and contribute to healing the divisions among religions and denominations. Using a descriptive-analytical method, this research attempts to give an account of the new dialectical method of "division theology" based on social action citing evidence convincing from Islamic teachings to introduce a new methodology for entering into a dialogue among religious traditions.

One of the Islamic teachings which is important is the belief in Imam Mahdi comes at the end of history. With the advent of the Mahdi, Islam and the other religions are already spread throughout the world in the dominant flora. In this regard, the quality of interaction between Islam and other religions and global governance in the era of Imam Mahdi is an important consideration from different aspects. Hence, we need fundamental research, because according to Islamic learnings on the one hand, enmity and hatred till the Day of Resurrection between Judaism and Christianity in their extreme form will exist in the world. This is implied by the existence of some verses of Holy Quran. On the other hand, the question arises that in Imam Mahdi’s global government, are all religions present and still alive? And in case of existence, how does their social and political interaction with one another and with religion of Islam and the rule of Imam Mahdi would be?
Summed and expressed at the end of the paper, there is a resolution for the conflict between these two categories of reasons and the policy of Imam Mahdi will be explained and his interaction with Jews and Christians are also the subject of the paper.

Throughout the history of civilization and historical developments, religions have played an essential role. Today the interfaith dialogue has taken on extra significance whereas the religions are actually different and divers and many conflicts and quarrels have done in the name of religion on the other hand. How we can provide a model for principles and guidelines of interfaith dialogue. In recent years, some theories and views have been presented about the method and policy of interfaith dialogue and some opportunities were given to apply them regarding promotion of mutual understanding, respect, tolerance and cooperation. However, the presented solutions remain far from ideal aims. This article will explore some methods of dialogue including triple paradigms of John Hick, Martin Buber's philosophy of dialogue and theory of antiphony by Koyama. Then it will discuss the method of dialogue based on mystical contemplation. In my view, the final presented method could be more secure way of dialogue between religions compared with other ones. The article tries to introduce and present the best useful method, policy and practice of interfaith dialogue by investigating and analyzing these four methods.

Considering the belief that first, there is no god other than God and secondly, man’s reality and nature are subject to no change, religion can be defined as a way shown by God to provide man with guidance, and its constitution and even most of its details must be constant. It is possible to assume that all heavenly religions have common and fixed realities in three realms; beliefs, morality and precepts, in order to foster relationship with their common nature and invariable aspects. Resting on this argument, this paper investigates these realities and their role, and gives examples to illustrate this point, to sum up, although we cannot affirm the legitimacy of religion by merely relying on the existence of such common features in religion, lacking in them can result in the falsity and deviation of that religion. In other words, the common realities in the three realms; namely beliefs, morality and precepts characterize all heavenly religions. Making an investigation into these realms not only has noticeable effects on the question of the legitimacy of religion, but also on the definition of religion and the dialogues between religions.

The theory of "transcendent unity of religions" holds that religions have two external and internal dimensions and are one in internal dimension in spite of multiple external dimensions. Difference in external dimension of religions is necessary, but there is no difference in internal dimension. The existing religions of the world all have legitimacy and each religion is a way towards truth and is not abrogated as long as it is practiced. Those who believe in this theory, i.e. traditionalists, claim that mystics have the same belief and provide some evidence extracted from mystic's words to prove their claims. Using a critical approach to traditionalist's view, the present paper seeks to evaluate the attribution of the idea of "transcendent unity of religions" to mystics, elaborate on their view and provide a correct analysis of misunderstanding through a comprehensive look at the principles and thinking system of both groups.

The transcendent unity of religions is one of the components of the discourse of traditionalism, which represents the result of traditionalist's approach towards religions. Relying on such things like diversity of revelations, principle of orthodoxy, difference between the domains of inward dimension and outward one, and internal unity of religions, traditionalists try to brush aside the differences among religions and concentrates on the common ground between them. Consequently, the difference between religions is, to them, superficial and untrue, and all religions unite transcendentally level. Elaborating on the content of the aforementioned principles adopted by traditionalists, the present paper analyzes and criticizes this concept according to the discourse of traditionalism, evaluates traditionalist's views, and assesses their words in the light of Islam and Quranic teachings.

The Kurdish regions, due to the religious diversity and a wide variety of ritual customs, are one of the complex domains in regard with religious schools and sects; this complexity is amplified by the scantiness of scientific researches and studies in this regard. Most of the Kurd populations are followers of Sunnite school of Hanafism. This is true for Iran, Iraq, Turkey and Syria; and this religious characteristic is their distinctive point as compared to their neighbors. This is because their Arab, Turk, Lur and Fars neighbors are followers of Twelver Shiism or are Hanafi Sunnites. In addition to Kurds who are followers of Islamic sects, there are some other groups of Kurds who are Christians, Ashuris, Kalimis, and Yazidis, which form a large part of their population. What variable or variables influence the spread and dispersal of Shiite Kurds in Kurdish regions? Which group of Shiite Kurds is the largest one and where do they inhabit? Which Kurdish rites and practices are in the domain of Shiism? What are the reasons for accepting and diffusing Shiism by Kurds? And why is there a greater variety of religions among Kurds in comparison to their neighboring people? These are the most important questions dealt with by the present article.