The Islamic theology is purely Islamic and originates from the Qur’an and Hadith. In fact, the factors of the appearance of its topics and problems are the great Qur’an, the Hadiths of the great Prophet and the Imams of the Household (p.b.u.th.). So the date of the appearance of the Islamic theology goes to the age of the Holy Prophet and the revelation of the Qur’an, although, some are trying to make us believe that the Islamic theology originates from the Christian and Jewish theology, and also from the Greek philosophy, because the Mu’tazilites started the Islamic theology, and they were influenced by the Greek philosophy.The present writing is trying to eliminate this deviation and explain the originality of the Islamic theology. Of course, as will be mentioned, the author does not deny the influence of the external factors such as religious and non- religious cultures, the Greek Philosophy and even the celebrities on the expansion of the Islamic theological topics and problems. He asserts that these factors are the ‘background’, but believes that the origin of the first and main influential factors in the Islamic theology is Islam itself.

The target of teaching Islamic theology lesson in universities is to strengthen belief level and university students’ religious bounding along with their scientific growth on universities and developing religious behavior and visibility of feasible characters’ could be the sign of success on teaching and education procedures.
The target of this study is to evaluate the rate of mazandaran university students’ tendency to Islamic theology lesson from recognition, sensation, practical preparedness dimensions and examining factors influential on their tendency.
This study has been conducted by measurement and quantity method by the aid of questionnaire technique among 447 university students of Mazandaran University and by multi-phase cluster sampling. Tendency measures to Islamic theology lesson do have facial credibility and enough stability coefficients (alpha coefficient: 0.77).
The mean tendency of university students to Islamic theology is equal to 3.02 and is in intermediate level. The most amounts are for sensational aspect and the least one for recognition aspect of university students. Professors performance for 40.4%of university students are strong and Islamic theology lesson quality are intermediate for 48,3% of university students view. Also, the two factors do have the most influence on university student’s tendency to Islamic theology lesson.
The author of the article concludes in order to improve educational contents, increasing university students tendency to Islamic theology lesson is required

The purpose pf present study is to examine Islamic theology courses teaching in Farhangian university. The research method is qualitative with an approach to phenomenology. the statistical population is the students-teachers at the Farhangian University and 19 samples are selected using sampling method. The data collection tool is the semi-structured interview and the data analysis technique is thematic analysis based on the obtained results, the extracted codes in the three main themes are categorized as the issues related to the content of the Islamic theology courses, issues related to the Islamic theology professors and issues related to students learning experiences of Islamic theology courses. In addition, according to the obtained results, the content of some of these Islamic theology courses are repetitive and they are the review of Islamic insight contents in high school. The content of some Islamic theology courses is not applicable and practical, and have little connection to their real life and teaching professions. Most professors teaching methods is lecturing and modern teaching methods or educational instruments are not applied. Unplanned and unrelated or dispersed subjects that they are not in the curriculum are taught. Classes lack of creativity and they can not attract students to participate in discussions. Examining live experience of the student-teachers in Farhangian University demonstrates that the teaching of some theology courses bears shortcomings and deficiencies in accordance with its content, implementation and performance style, and student learning methods.

Civilizational theology means: a) theological approach to civilizational issues; and b) civilizational approach to theological subjects. This article is going to study those two of "civilizational theology" based on new and old terminology of "theology". In the next step, I will consider the possibility of civilizational approach in theological themes such as "Unseen", "Hope", "Sacrifice" and etc in Islamic theology. To be sure, this new approach would clarify functions and foundations of Islamic theology in the formulation of Islamic civilization, and will responses to some theoretical and practical dilemmas in civilization.

Despite the serious attention of Western philosophers to the language of religion, which occurred after the linguistic turn, among the topics of Islamic theology, independent research has not been formed around the linguistic model of Islamic rational theology. However, the linguistic model used by theologians is a determining factor in explaining, proving and extracting theological issues and problems.In fact, the imaginary and affirmative bases of the theologist about language, meaning, truth, certainty and such things determine the type of him encounter with the text. The main issue of the present study is dedicated to this issue. In a general division, linguistic models are divided into traditional and modern categories. According to the historical evidence and proofs in Islamic theology, the linguistic model of Islamic theology is more in line with the traditional linguistic model.The traditional linguistic model, despite its comparative advantage over a period in the history of theology, is unable to explain many theological issues.

How theology has influenced civilizations, the issue of theological basics in two monist and pluralist aspects, as well as how it has influenced the orientations of Islamic and Western civilizations are profound investigable issues. The civilization reading of Christian theology and particularly Protestant theology versus Islamic theology, and specifically Islamic traditionalism as well as influences of these two types of theology and their effects on the two Islamic and Western civilizations in the postmodern era is the main problem of the present study which is conducted with descriptive and comparative method.
Exclusivism, religious relativism, Religious Pluralism, inclusivism, is the branches of Christian theology that has been civilizational reading. On the other hand, it is traditionalism, relativism, and monotheism, Islamic theology that has been civilizational reading.
As the results indicted, in spite of the fact that there are monist and pluralist aspects in both theologies, pluralism is dominant in Christian theology and monism is prevalent in Islamic theology. Since Renaissance, Christian theology has faced pluralism and by Christianity’s ideologiation, religious pluralism has played the role of legitimation in the advent of postmodernism.
On the other hand, Islamic theology has been based on monist attitudes from the beginning. In fact, despite the advent of traditionalism and intellectualism, it has kept its monist nature. Eventually, based on the issues discussed in this paper, Islamic civilization and Western civilization, at the level of ontological foundations, have very few points of interaction and dialogue, but at the level of methodology and epistemology, Islamic civilization is the relative ability of dialogue and interaction with other civilizations.

The purpose of the present research is to study viewpoints of student teachers about methods of teaching theology courses at Farhangiyān university. The research method is quantitative survey and the statistical population consists of 1711 students at Frahangiyān university in Arak among whom 313 members were chosen by multistage stratified sampling. For data collection, Halimi Jelodār Questionnaire (2015) was used. The results show that 83% of student teachers assume that using modern methods is necessary for teaching Islamic theology. Besides, they are interested in the adaptation of Islamic theology courses and teaching them based on their own specialized majors. 27.7% of students consider the quality of Islamic theology textbooks as average and evaluate the performance of their professors to be 46%. Student teachers demand profound and practical education of the above courses and emphasize on some elements such as analysis as well as criticism of subjects for the improvement of students.

The relation between spirituality and health has been completely recorded in the Islamic theology. The present study aims at discussing spirituality as a conceptual foundation of health. Searching in Quran and other Islamic sources shows that spirituality in the Islamic theology is the knowledge and faith in the invisible world and the monotheistic explanation of the existence system and grounding the body actions on this very foundation. Spirituality in the Islamic Theology is main essence of the piety and it is not the mere compliance with and practice of the Shariah rules or compliance with moral actions. This spirituality is the substructure of worshiping and morals. Based on the Islamic knowledge, spirituality is the foundation for the health of body and soul.

Islamic theology is one of the Islamic sciences that enjoys both a source of intellect and hadith while deduction of Islamic theological teachings. Intellect has a variety of functions in the field of Islamic theology: theoretical, experimental, analytical and defensive function. The present article is concerned with the "practical function". Proof of good and evil actions is among the most important functions of practical intellect in the field of Islamic theology. In this regard a variety of issues is extracted from it. There are some examples in this paper that are proved through the rule of rational good and evil. The practical intellect also extracts various theological issues according to the rule of grace, avoidance of probable losses, obligatory gratitude to the divine bounteousness, and dependence of incumbent things on recommended ones.

The present study with the purpose of achieving anthropological principles of resistance, aims to answer this question using a semantic method what is Imam Mousā Sadr's interpretation of Islamic theology in order to form the concept of resistance? It seems that he offers a humanistic interpretation of Islamic theology in which mankind as the central word, in relation to other words such as dignity, development, faith, and citizenship, creates a circle that has resistance in its semantic magnitude. By presenting a contemporary perception of Islamic theology evolved in the multicultural social context of Lebanon, he designed a network of concepts in which resistance can be studied in terms of both the Islamic classic ideology as well as the new concept of resistance.