نشریه دین و دنیای معاصر
سال دهم شماره 2 (پیاپی 19، پاییز و زمستان 1402)

Understanding the divine names of things—names bestowed from a divine perspective—holds a lofty position in Quranic and mystical theology and is particularly important in spiritual and moral development. This article aims to demonstrate: (1) why this is crucial; (2) how divine names differ significantly from conventional names in their descriptive and normative content; and (3) that divine names are both enlightening and motivating, serving theoretical and practical functions in religious life as well as mystical and moral practice.The paper's structure is as follows:1. Analysis of naming and its types2. Nature of religious and mystical knowledge3. Differences between divine and human naming4. Examination of religious lifestyle and its relation to the divine perspective and names5. The necessity of religion, revelation, and prophethood6. Case study: Selected divine names in the Quran, their mystical interpretations, and normative implications7. Comparison of merciful and satanic names8. Conclusion

The classification of feminine and masculine in the Arabic language does not have the necessary efficiency to identify the symbolic dimensions of linguistic gender in the Qur'an; Because, firstly, the duality of Majaz/Haghigha and secondly, the position of use is the determining factor in this classification. But what is important in understanding the Qur'an is the human gender and the connection of the Qur'an with gender as a basic component of human life. One of the most fundamental issues facing the understanding of the Qur'an has been the ambiguity and the degree of significance of linguistic elements in it. Therefore, it seems that we need a classification that can identify the elements of language in terms of their relationship with the human race, and their symbolic status and ambiguity in the Holy Qur'an. Therefore, based on the distinction between biological and linguistic gender, the presence or absence of ambiguity and the distinction between the meaning relationship of ambiguous elements, we have identified and classified different types of linguistic gender in the Qur'an as follows: a) Linguistic biological gender b) Pure linguistic gender c) Indeterminate Linguistic gender : C-1) Indeterminate gender of different meanings C-2)Indeterminate gender of non-different meanings C-3) Absolute indefinite gender.

In this article, by providing a definition of "conception of divinity/God", as a model for a clearer and more accurate understanding of what divinity is, it is shown that any conception of divinity is based on the three components of differentiation/non-differentiation, exaltation/non-elevation. And the personal/impersonal form of divinity is stable. Then, by explaining the concept of each of the above three components, it has been stated that the defense of each of the above components has its own reasons and they should not be confused with each other, otherwise we will suffer some kind of inconsistency in our idea of ​​divinity. Finally, it has been concluded that firstly, the proofs of God's existence should not be equated with the concept of divinity. Secondly, relying on the above definition of the concept of divinity, it is possible to provide a detailed understanding of the three concepts of theistic, pantheistic and panentheistic concepts of divinity.Thirdly, it is possible to provide an interpretation of the attributes of divinity that is consistent with the idea of ​​divinity.

While equality is very important, is still controversial and one should try to provide a clear explanation of it. In this research, with analytical and descriptive methods and using library resources, we tried to determine the basis of equality in the thought of owners of social contract theory. and while comparing the basis of equality to constitutionalist jurists we identified the strengths and weaknesses of each, in order to Show a clear understanding of the concept of equality. Based on this, the principles of equality in the thought of the owners of the contract are 1-Equality based on mutual fear (Hobbes), 2-Equality based on self-awareness, self-independence and rationality (Locke), 3-Equality based on freedom and evolvability (Rousseau).The common feature of these foundations is their lack of reliance on theological concepts. On the other hand, despite the valuable efforts of the constitutionalist jurists to establish the concept of equality in the society involved with discrimination in Iran, the proof of the inherent equality of human beings regardless of transverse characteristics was not the concern of the constitutionalist jurists, and most of the political and legal equality is within the framework of Sharia. Their consideration was not inherent equality. This issue prevented the formation of the theory of equality based on the equal dignity of humans and the inherent equality of humans.

One of the most basic questions about the political theory of Imam Khomeini is that, based on this theory, which divine duty is of such a high degree of importance that no other divine duty is given more priority and importance in the position of competing with it? Examining the writings and speeches of Imam Khomeini shows that he believes in the unity of Islam and government and basically considers Islam to be the government. On the other hand, he considered the system of the Islamic Republic, which based on many principles of the constitution, including principles 4, 5 and 57, is a system based on the authority of the jurist and all its laws are within the framework of Islamic principles and rules, as a complete example of islamic government. Based on this, it seems that from his point of view, preserving the system of the Islamic Republic means preserving the Islamic government, and preserving the Islamic government is the same as preserving Islam, not its introduction. In this view, there is no more important value outside of Islam and Islamic government that Islamic government is the prelude to its realization and in case of conflict, it takes precedence over preserving Islamic government.

The article deals with the problem of a dual historical conflict called the sovereignty of God and the sovereignty of the people& its relationship with nationalism and nation-state.The question of the article is whether the connection between the rule of law&the rule of jurisprudence in Iran today is possible or impossible?Which is an easy question.The research method is the documentary-library method & referring to the opinions of the founders&the constitution of the Islamic Republic as the opinion of experts.The final result is that the constitution,based on ijtihad of the founder of the I.R.I and the explanation of his theory,has tried to establish reconciliation between the divine sovereignty(manifested in fiqh)& the people's sovereignty(manifested in the law)in this way that It has defined the sovereignty of the people during the sovereignty of God.But our attention is on the law&that 1-in the constitution,being Islamic is one of the fixed principles,but the governing criterion for the differences of interpretations, Islam is the constitution & 2-until the conditions are prepared for the amendment of the law Fundamentally,within the framework of the current constitution,a way should be found to create the most democratic way for jurisprudential oversight of the laws, while respecting the Islamic nature of the system.So, institutions such as the Guardian Council,which have jurisprudential supervision of the laws but aren't elected,are subject to criticism

The school of Salamanca became the creator of the initial and official movement of international law. The present study aims to answer the question of how the rights of European nations have gained the capacity of globalization due to the efforts of the Salamanca vote. Therefore, we have made a detailed study of the original works of the thinkers of this school, using a library method. To find the answer, firstly, in the first chapter, we will discuss the background, context, and time of the emergence of Christian theology in the thought of the scholars of Salamanca, and after giving a short history to introduce this school from among its prominent scholars to thinkers are enough. Then, with a delay, in the second chapter, we will mention the two concepts of globalization and the globalization of the rights of nations. Finally, by using data and information collection, we have found a meaningful connection between the Spanish Empire and the Catholic Church from the end of the 14th century and the beginning of the 15th century. As a result, it can be added that Christian theology grew throughout the territory of the Spanish Empire through the Salamanca school and was able to promote the rights of European nations in the global context.

In the main reference texts of the Khorasan Theological School, the two words "Simple" and "Combined" along with the word “Cognition” (Ma’refat) - in the form of "Simple Cognition " and "Combined Cognition " - are often used to explain the position and levels of God's Cognition (Ma’refat Allah). In addition, these two words are used along with other cognitive words such as "Knowledge" and "Assent (Tasdiq)”.The diversity of these two words’ utility in different positions of these texts has caused different interpretations. In this article, we try to explain indications of these terms according their status in the texts.In this article, in addition to recalling the concepts of rintelect and soul in this school, we will show that the word Cognition is used in a special sense in the literature of the founders of this school, and this utility has no significant history in the books of Islamic intellectual sciences such as, logic, and philosophy. We will also explain what the “levels of Cognition” mean in the two fields of intellect and soul.

Nihilism or nothingness is against the meaningfulness of life. Meaningfulness means valuing and valuing, and when it is associated with life, it means valuing and valuing life, and if human life has real positive value and is for his good, it is meaningful.Philosophically, nihilism is any view that rejects the existence of an objective basis for the human value system. In fact, the main claim of nihilism is that what essentially makes a life meaningful is not attainable for any of us. In Tadeusz Metz's article, published in the Stanford Philosophical Encyclopedia, various nihilistic approaches have been proposed after presenting major views on the meaning of life.In this article, we decided to extract these approaches and after analyzing and explaining each one, we criticized them and provided the necessary answers using the scientific and philosophical views of some philosophers and scientists of the world, especially relying on To present the basics of Islamic thought

Regarding the implementation or non-implementation of Hudud in the age of absenteeism, there are views such as permissibility, nonpermissibility, and those who believe in detail and cessation, the acceptance of each of them will affect the relevant laws. The current research is based on the acceptance of the opposition's point of view (not accepting the implementation of Hudud in the age of occultation). Based on this, the current research has sought to answer the question through analytical-descriptive method and using library sources that what changes will be made in criminal laws and regulations if the theory of prohibiting Hudud in the age of occultation is accepted? The findings of this research show that with the closure of the borders in the age of occultation, there were changes in the field of the rule of prohibition of retrial, the change of the rules related to the retrogression of the criminal laws, the way of avoiding the previous punishment, mitigation, postponement, suspension, semi-liberty system and Probation, applying statute of limitations in Hudud punishment, change in the frequency and repetition of crimes, evidence of proof in crimes subject to Hudud, Deputy in crimes, seniority, reduction of the penalty of repentance and pardon.

In Shia tradition, there are two seemingly contradictory sets of narrations: those that advocate applying force in Islamic governance and those that emphasize religious tolerance. This research aims to explore the relationship between these two categories of narrations. Using a descriptive-analytical approach and referring to library resources, the study first presents and categorizes both sets of narrations in detail. Narrations advocating the use of force in Islamic governance are classified into three areas: belief, behavior, and defense. Traditions of religious tolerance are also categorized into two groups: tolerance in Islamic governance and general tolerance in religion. In evaluating the narrations based on the criteria of classical scholars for assessing narrations, it is found that there is Quranic evidence for both sets of narrations, which confirms the validity of the content of both categories. Therefore, a way to reconcile the narrations must be found. It seems that considering the human capacity, which is emphasized in the narrations of tolerance, is the key to reconciling these two sets of narrations and determines the scope of the use of force in Islamic governance.

In this article, we explain Walter Terence Stace's view on the relationship between science and religion. According to Stace, the true challenge is not between religious dogmas and scientific discoveries. Rather, it is between the religious mind and the scientific mind. The religious mind is based on the existence of the Christian God, the purposefulness of the world, and the objectivity of moral values. In contrast, the scientific mind, with its continuous discoveries, leads to a mindset in which the Christian God is reduced to a watchmaker, world purposefulness is denied, the objectivity of moral values is doubted, and humanity is left in a deaf and blind world. Stace argues that there exists no genuine clash between science and religion. Primarily, the efforts to dismiss religious mind are primarily psychological rather than logical. Additionally, the language used in religion is mythological, conveying profound inner truths that align with general scientific ideas, and they do not contradict scientific propositions