per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161730articleMahmoud Atashbaratashbar.mahmood160@gmail.com1<p>tanasokh dar manevit zadmord ve dar hal hagh donadon namideh mi shod keh do mi khahand ravan ya ruh ra az genanpanan ve pelidieya pak konand.. manevit ve npam hal hagh motaghad bah tanasokh mahdud npastand keh dar manevit ta rayaayi kamel ravan az jasm edameh dard ve dar hal hagh bayad 1001 don ra separi kand.ravan dar manevit javerreh tanasokh pazir est ve dar hal hagh ruh est.mobda tanasokh dar din manevi az ensan shru mi shod ve dar hal hagh mobda tanasokh,bah sort takameli est yani az jamad shru mi shod.moghsad tanasokh dar bin manoyan bastegi bah emal gozashteh dard. dar hal hagh mamola sir takameli est dar kel bastegi bah emal zandegi gozashteh dard.az nazar tadavam zamani,dar manevit ta rayaayi kamel ravan edameh dard ve dar hal hagh adad1001 est. az nazar enteghal makani,manevit ve hal hagh qael bah tanasokh dar cpehmin jacpehan madi npastand.dar sir tanasokh,npardo din qael bah tanasokh soudi ve nezoli npastand.fasleh mian do zandegi dar manevit vojud dard.dar in zamineh dar hal hagh akhtelaf notr est keh barkhi etegad bah barzakh ve fasleh mian do zandegi darand ve barkhi mi guyand belafasleh bad az morg ruh bah kalbad jasm digar mi rud.</p>http://kalam.saminatech.ir/Article/53305Tanasokh zadmord donadon manevit hal hagh zortasht ruh.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-031613137articleHormoz Asadi Koohbadh.koohbad65@gmail.com1Department of Law, Ramhormoz Branch, Islamic Azad University, Ramhormoz, Iran<p>The good and the evil of objects has always been of interest in the history of human thought, as in ancient Greece, the controversy between the Sophistians and philosophers, some of which denied such perception, and others, for verbs, had intrinsic value, at the beginning of the formation of Islamic culture and civilization, this issue was seriously raised and the two schools of justice and Ash'ara disputed on this basis. Will they, by Allah's command, be inherently indecencies? Or is it Shar'a, which gives them a good and adjective?This article, in a descriptive and analytical method, examines the foundations of the theory of intrinsicity, such a perception and explains its effects in the principles of jurisprudence, and intrinsic to know it, has achieved the results that, this theory is based on the general theological foundations of the principles of jurisprudence in theological discussions, prophecy and principles of jurisprudence, and on the other hand, the specialized discussion of jurisprudence. Islam, in addition to the issue of the proceditation of jurisprudential sources, in issues such as the rule of obligation, the general principles of jurisprudence and principles, such as the admission of mala yataq's duty, adherence to the rulings of the interests and corruptions of the soul, and the obeising of the Eagle of Bilabian, etc. It has played a fundamental role and has been one of the reasons for the dynamism of jurisprudence in responding to the events of the event and repelling the incoming doubts.</p>http://kalam.saminatech.ir/Article/53306Good and badTheologyPrinciples of jurisprudenceAssignment of Mala Yataqjustice of God.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-031614970article Fereshteh Balouchif.balouchi7178@iau.ac.ir1Mohammad Mahdi taghdisim.taghdisi@iau.ac.ir2Mohammad Ja’fari Harandiharandi_lawyer@yahoo.com3 Department of Quran and Hadith , YI.C., Islamic Azad University, Tehran, Iranدانشگاه آزاد اسلامی واحد یادگار امام خمینی (ره) شهر ری <p>Prophets, particularly the Seal of the Prophets (peace be upon him), hold a unique and exalted position among both major Islamic schools. In Shi&lsquo;a theology, the doctrine of Imamate possesses a distinctive nature that differentiates it from other Islamic interpretations of religious leadership. This distinction arises from the belief that the Imamate is of divine and revelatory origin, functioning as the continuation and completion of Prophethood. Accordingly, it is evident that the Imam must share essential qualities with the Prophet in order to carry forward his divine mission. A study of the Qur&rsquo;anic descriptions of the prophets appears at first to produce varying results. Certain verses emphasize their human likeness and equality with other people, while others clearly affirm their distinct spiritual and metaphysical qualities. Using a descriptive&ndash;analytical method, this research aims to identify the superhuman or transcendent characteristics of the prophets based on the Qur&rsquo;an and the exegetical sources of both major Islamic schools, with special attention to Shi&lsquo;a commentaries. The findings indicate that, according to the Divine Word, classical exegeses, and narrations from both traditions&mdash;particularly Shi&lsquo;a sources&mdash;prophets and infallible Imams, while sharing the same human creation and outward appearance as others, differ in their spiritual and metaphysical dimensions. They occupy higher levels of existence and, by divine permission, possess distinctive attributes, knowledge, and capabilities not accessible to ordinary human beings.</p>http://kalam.saminatech.ir/Article/53307Prophets imams superhuman dimensions Quran revelation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-031617196articleAbdolAli Pakzad4999293293@iau.ir1Mahmud Qayamzadehmaaref@iau-saveh.ac.ir2<p>Some of the authentic narrations, "Khaythama and Zurarah", consider the order of reward for Muslim deeds to be dependent on accepting the Imamate and guardianship of the Imams (peace be upon them). The ruling of not accepting deeds has been issued in two groups of narrations; some are absolute and some are issued with the provision of "deviant" and "denying". In this article, using an analytical-critical method and with the aim of analyzing and criticizing theology and Hadith jurisprudence, the role of accepting the guardianship and guardianship of the Imams in the happiness of Muslims has been discussed. The findings of the research are that 1. The happiness of Muslims depends on various positive factors "faith, righteous deeds, etc." and the negative factor of avoiding sin; 2. Assuming that the guardianship of the Ahl al-Bayt is proven over a person, turning away from them causes the non-acceptance of good deeds and distancing from happiness; 3. In the event that the truth is not revealed and there is no stubbornness, their deal with God Almighty and hope for forgiveness. 4. The narrations mentioned in the subject in question are absolute and restrictive; And the limited narrations are the ones that rule over the absolute narrations.</p>http://kalam.saminatech.ir/Article/53308Religious texts theological analysis - jurisprudence of hadith guardianship of the Imams happiness of Muslims straying from guardianship opposing guardianship.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-0316197131articleAboozar Poormohammadia.poormohammadi@vru.ac.ir1Fatemeh ZamaaniZamanzar11@gmail.com2Arvin Ravanpaka.ravanpak@vru.ac.ir3Assistant Professor, Department of Quranic and Hadith Sciences, Vali-e-Asr University of Rafsanjan, Rafsanjan, Iran. Producer.Master's degree in Quranic and Hadith Sciences, Vali-e-Asr University of Rafsanjan, Rafsanjan, Irandepartment of physics, faculty of science, Vali-e-Asr university of Rafsanjan, Rafsanjan, Iran<p>The sky and its wonders have always attracted the attention of humans, and in every period, many scientists have tried to answer the questions related to the origin and the end of the sky by exploring the sky and analyzing the data they get from it. From the period of Kepler, Copernicus and Newton to the era of Einstein and Hawking and contemporary scientists, there have been many developments in cosmology, the result of which is the assumption that the creation of the universe began with a big explosion or the collapse of an 11-dimensional world into two 4-dimensional and 7-dimensional worlds, which is the 4-dimensional world. We are one of them; What attracts attention in all these theories is the special position of the element of probability and coincidence in some stages of the formation of the universe, such as the moment of the beginning, and this shows that only the unique creator of this universe with greatness can give a convincing answer. to the questions related to the origin and end of the heavens. In the present research, with the method of thematic research in the verses of the Holy Qur'an with the keyword "heavens", after considering and examining the interpretations of more than 1500 verses related to the context of the verses with the keyword "heavens", it was determined The beginning of the creation of the universe was from a dense mass, which corresponds to the theory of the big bang, and the duration of the creation of the heavens and the earth, which is explicitly mentioned as "six days", probably lasted about six thousand years, and the number of heavens, which is explicitly stated as " The mentioned "seven heavens" are seven numbers that are stacked on top of each other And what we observe as the tangible sky is the first sky, which is interpreted as "Al-Samaa Al-Dunya", although these recent cases do not correspond to today's cosmological science, but the possibility of changes in the findings of cosmological science with the passage of time And there is technological progress. Finally, the end of the heavens is their folding and gathering and returning to the initial state, which is consistent with some findings of cosmology related to the end of the life of the universe.</p>http://kalam.saminatech.ir/Article/53309Cosmology Qur'an skies creation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161133154articleEsmail Tajbakhshe.taj37@yahoo.com1DAVOUD SPARHAMd_Sparham@yahoo.com2Seyed Mohammad Hosseinismhosseini.1937@yahoo.com3Sajjad Manieesajjadmaniee@gmail.com4ادبیات و زبان های خارجیProfessor, Arabic language and literature, Persian Literature and Foreign Languages, Allameh Tabatabaʼi University, Tehran, IranPh.D. Candidate, Persian Language and Literature, Persian literature and foreign languages, Allameh Tabataba'I, Tehran, Irann<p>Aziz ibn Mohammad Nasafi is one of the most famous mystics of the seventh century. In his books, along with mystical issues, he has also discussed theological and philosophical issues and while expressing his opinions, he has mentioned the opinions of the people of reincarnation, Philosophers, the people of Sharia and the people of unity. Among the theological issues that have been subject to Nasafi's opinion are the debates about divine justice. Sometimes he only reflects the opinions of others and sometimes he wrote his own beliefs. The fundamental question of the upcoming research, which has carried out with the analytical-descriptive method, is that in the Discussions about divine justice, Nasafi is merely reflecting the Shia Imamia beliefs or he himself believed in them. Investigations show that Nasafi, not only reflected the teachings of the Imamia, but was also influenced by them and believed in them. He beliefs the best opinion about Predestination and discretion is "a matter between the two things" and In the face of God's destiny, he has criticized and rejected absolute determinism and he considered man to be free and capable and equipped with weapons of choice and to do everything from God which is intellectually and religiously ugly and contrary to justice, he has not accepted. Paying attention to such views of Aziz Nasafi is a decisive and obvious reason to prove the influence of Shia ideas in the mystical literature of the seventh century.</p>http://kalam.saminatech.ir/Article/53310theology Shia Imamia Aziz Nasafi divine justice mystical literature.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161155174articleSayyed Mohammadreza HosseiniMREZA_HOSEINI@PNU.AC.IR1Razieh Ali Akbarialiakbari.qom@gmail.com2Department<p>Solidarity between Muslims is a necessity. However, this solidarity needs to be assessed with other factors such as the denunciation principle. All Islamic sects believe in denunciating the infidels. One of the obstacles to solidarity is the hard line denunciation practiced by some Shiites. These Shiites believe that practicing denunciation can not permit solidarity with other Muslims. The present study relying upon an analytical descriptive approach attempts to explore the relation between denunciation and solidarity and consider the related Hadiths (narrations). This study shows that denunciation and solidarity are not in contrast with each other and even solidify each other and one of the outcomes of denunciation against enemies of Islam is the solidarity among Muslims..</p>http://kalam.saminatech.ir/Article/53311Islamic Solidarity Denunciation Curse Shiite Contradiction.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161175192articleShahrzad Moradimoradi.sh202@gmail.com1Roohollah Daraeidaraei.roohollah@yahoo.com2Mohammad Safehianmsafehian@yahoo.com3<p>"Episodeology" (or epistemology) is a science and technique that studies cognition, possibility, methods, tools, sources and benefits and other related topics or examines various branches of human knowledge after their birth and development, and with their collective and historical identity. Epistemology today is an independent science for which various definitions have been presented. Intellectual intuition is one of Mulla Sadra's approaches to the issue of intellectual perception. Influenced by Suhrawardi's view on perception, he explains reasoning based on the observation of intellectual truths. This type of perception is realized in the light of the existential intensity of the soul. What is observed is like the light or the active intellect. The observation of the active intellect is sometimes direct and sometimes reflexive. In this regard, to achieve the goal, we will examine the views of Sadr al-Muttala'in Shirazi to find out how he was able to solve many unsolvable intellectual and epistemological problems by bringing intuition into the realm of rational and debatable philosophy.</p>http://kalam.saminatech.ir/Article/53312Knowledge Intuition Reason Philosophy Mulla Sadra.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161193215articleHosein Rahnamaeih_rahnamaei@ut.ac.ir1Elahe Moghaddammaneshemm.moghaddam@ut.ac.ir2Department of Theoretical Foundations of Islam Faculty of Islamic Education and Thought University of Tehran Iran<p>One of the key topics in the confrontation between religion and philosophy is the issue of the soul. When Ghazali wrote Tahafut al-Falasifa (The Incoherence of the Philosophers) to refute the philosophers, he devoted three of his discussions to the soul. In the eighteenth discussion, he addresses the issue of the soul as an essence that is self-sustained and argues against the philosophers' inability to prove the soul's immateriality. On the other hand, despite the significant role of Mulla Sadra in the continuation of Islamic philosophy after Ghazali, he utilizes the same arguments as the philosophers before him to prove the immateriality of the soul. This research, using an analytical approach, aims to examine Ghazali's claim regarding the contradictions in the philosophers' views on the immateriality of the soul within the framework of Mulla Sadra's philosophy. Ghazali's primary objections are based on the idea that the arguments used by philosophers apply to animal souls and external sensory perceptions, which he believes are contradictory when they assert the material nature of these two examples. In contrast, Mulla Sadra, based on solid reasoning, maintains the immateriality of all levels of perception, and on this basis, he also proves the immateriality of animal souls. Therefore, the arguments for the immateriality of the soul in the system of Transcendent Theosophy are coherent and free from contradictions, and they not only prove the immateriality of human souls but also that of animal souls.</p>http://kalam.saminatech.ir/Article/53313Ghazali Tahafut al-Falasifa Mulla Sadra Transcendent Theosophy immateriality of the soul.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161217238articleFatemeh Zareief.z2293302717@iau.ac.ir1<p>Today, in criminal law, the issue of individual responsibility due to mental state is of particular importance. One of the important issues is the definition and diagnosis of the insane and its effect on criminal responsibility. In jurisprudence and law, the term insane refers to someone who lacks the ability to distinguish between benefit and harm, good and bad. This research was conducted with the aim of examining the criteria for diagnosing insanity in the jurisprudence of the sects and Quranic interpretations. The descriptive-analytical research method was used in this research. The findings of the research showed that in the jurisprudence of the sects, the concept of insanity is similar and means a disorder in reason and perception and does not have a specific legal or criminal responsibility. Among Sunni jurists, based on verses and hadiths, reason is a basic condition for responsibility and its lack due to insanity creates exemption. This approach contributes to justice and humanity in the judicial system. Among Shiite jurists, it also emphasizes the exemption of the insane from punishment. Regarding the method of diagnosing insanity in the jurisprudence of the sects, it should be done by psychiatric specialists and experts based on scientific assessments. Also, in Islamic literature and Quranic culture, we encounter diseases that are referred to as madness. For example, consuming forbidden food and usury are favorable conditions for madness, and there are signs of madness, one of which is depression..</p>http://kalam.saminatech.ir/Article/53314Insanity Fiqh al-Furiqin Quranic interpretations.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161239266articleHatam Seidi mehrHatmsydy58@gmail.com1Masoud PakdelMasoudpakdel@yahoo.com2Sima Mansourisimamansoori91@yahoo.com3Farzaneh Rahmanian Koushakki dr.rahmanian82@gmail.com4DanshgoDepartment of Persian Language and Literature, Ramormoz Branch, Islamic Azad University, Ramormoz, IranAssistant Professor, Department of Arabic Language and Literature, Ramhormoz Branch, Islamic Azad University, Ramhormoz, Iran<p>Alphonse de la Martin ;a French famous poet and Siavash kasraee ;an Iranian poet were parallelled in terms of Romantic versification utilisation, singing sorrow and grief ; description element utilization ;oriented- nature ;commitment in party; political tendency and singing philosophical poet and a little internal mysticism .This homology causes to compare images and figures of speech. Figures of speech support comparative methods of orinented-philosopy and bonded- mysticism through analysis -descriptive method with comparative strategy. It aims to realize differences and similarities of figures of speech in oriented-philosophy poems of the two poets, recognizing,comparing them.It narrowly falls off mysticism.It is completed with library methods through Notes taking and indice . From first to end,it is taken notes data and compare them, recording data, receiving;interpreting and paraphrasing secondary or hidden meaning of the poem;have explained figures of speech utilise in poems.The research indicated that la martin utilities simple and classic figures of speech and kasraee utilise complexity of meaning.Both have philosophical astonished point of views .It has been mysterious,resulting to straying .It imposed to grab into light mysticism to conciliate internally grief and sorrow.</p>http://kalam.saminatech.ir/Article/53315poem comparative philosophical mysticism figures of speechla Martinkasraee.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161267297articlezahra shahmardiZ.shahmardi@iau.ir1Seyyed Mohsen Jalalidr_smj@yahoo.com2Mohsen velayatim.velayati52@yahoo.com3Assistant Professor, Islamic Azad University, Torbat Heydariyeh Branch, Islamic Azad University, Torbat Heydariyeh, Iran. (Corresponding Author)Assistant professor at Department of Jurisprudence and Principles of Islamic Law, sabzevar Branch, Islamic Azad University, sabzevar, iran<p>In the modern world, the electricity grid plays a crucial role in human life. However, the dangers and damages caused by it cannot be ignored. Compensation for these damages is a complex and multifaceted issue that has been addressed in different ways in different civilizations. This paper examines the compensation for electricity-related damages in Islamic civilization and other civilizations in a comparative manner. The aim of this research is to find the similarities and differences in the way damages are compensated in different civilizations and to provide solutions for improving this process in today's world. In Islamic civilization, compensation for electricity-related damages was based on religious and ethical principles. Rules such as guaranty causation, and utilization played a key role in this regard. According to these rules, anyone who causes harm to another person is obliged to compensate for that harm. In other civilizations, there have also been different methods of compensating for damages, mostly based on the laws and customs of each civilization. In some cases, the responsibility for compensation has been solely with the electricity companies, and in others, this responsibility has been shared between the electricity companies and consumers. A comparison of the different methods of compensation for damages in different civilizations shows that in some cases there are similarities and in others there are differences. One of the most important findings of this research is the emphasis on the role of the government in compensating for electricity-related damages in Islamic civilization. In other civilizations, the government has also been responsible for compensation in some cases, but this responsibility has not been absolute. Based on the findings of this research, it can be suggested that the religious principles of Islamic civilization in the field of electricity-related damages provide a comprehensive and fair framework for addressing this issue. These principles can be used as a model for other civilizations in addressing this issue.</p>http://kalam.saminatech.ir/Article/53316Electricity grid Damage compensation Islamic civilization Other civilizations.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161299321articlehadi fanaeifanaei@isr.ikiu.ac.ir1IMAM KHOMEINI.INTERNATIONAL UNIVERSITY<p>The Logic of Understanding Religion, as an independent and structured field within the Islamic world, pertains to the contemporary era and provides principles and methodologies essential for comprehending religious knowledge. Pure religious understanding hinges on applying a sound methodology, drawing on foundational disciplines such as linguistics, logic, usual al-fiqh, Quranic sciences, hadith studies, language of religion, and hermeneutics. These instrumental sciences have flourished within Islamic civilization and remain vital for achieving authentic religious perspectives. Neglecting this logic has led to misunderstandings, rigid thinking, syncretism, sectarianism, literalism, and Akhbarism within the Islamic world. This research emphasizes the necessity of studying the logic of understanding religion and explores related issues for scholars. Properly applying these principles fosters pure religious thought, mitigates interpretive differences and bid&rsquo;as, and strengthens the unity of the Islamic community.</p>http://kalam.saminatech.ir/Article/53317religion logic of understanding religion religious knowledge pure thought.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161323358articleMohammadesmaeil Motamedi0769148204@iau.ir1kheirollah parvinkhparvin@ut.ac.ir2Mohammad Jalalim_jalali@sbu.ac.ir3Department of Public Law, Tehran Science and Research Branch, Islamic Azad University, Tehran, Iranprof.Department of Public Law, Shahid Beheshti University, Tehran, Iran.<p>This article presents a comparative analysis of representative systems in liberal minimalist states, focusing on two prominent examples: the United States and the United Kingdom. The liberal minimalist state is founded on principles such as individual freedom, minimal government intervention, and the rule of law, where representative systems serve as fundamental mechanisms to ensure public will and social justice. The representative system in the United States, based on the separation of powers, a bicameral legislature, and the independence of governmental branches, provides a framework for diverse interests and mutual oversight. Despite ensuring the independence of representatives and government accountability, this structure faces challenges, including the influence of lobbying groups, political polarization, and difficulties in addressing public interests. Conversely, the representative system in the United Kingdom, characterized by the close integration of the executive and legislative branches and the dominance of the House of Commons, offers greater efficiency in political decision-making. However, the concentration of power in the hands of the ruling party and the Prime Minister, coupled with the limited role of the House of Lords, constitutes significant constraints. A comparative examination of these two systems reveals that neither model of the liberal minimalist state can fully address the complex demands of modern societies. This article underscores the necessity for reform and innovation in representative systems to preserve liberal principles while equipping them to tackle emerging challenges. By evaluating the strengths and weaknesses of these systems, the study offers new perspectives for enhancing representative structures in liberal minimalist states.</p>http://kalam.saminatech.ir/Article/53318Liberal State Representative System Separation of Powers Parliamentary System Presidential System.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161359380article Mahdavi Nour Seyyed Hatamhmahdavinoor@iau.ac.ir1Sima Rahmanisr136162sr@gmail.com2گروه معارف، واحد تهران غرب، دانشگاه آزاد اسلامی، تهران، ایران<p>This interdisciplinary study investigates the potential for reconstructing mystical experiences within virtual reality (VR) environments from the perspective of Neo-Sadrian philosophy. While prior research has predominantly focused on psychological dimensions of this phenomenon, the present article introduces a novel philosophical analysis grounded in the concepts of "presential knowledge" (al-ʿilm al-ḥuḍūrī) and the "unity of the intellect and the intelligible" (ittiḥād al-ʿāqil wa-l-maʿqūl) as articulated in Transcendent Theosophy (al-ḥikma al-mutaʿāliya). The findings demonstrate that although VR technology can effectively simulate phenomenological aspects of mystical experiences &mdash; such as feelings of cosmic unity and transcendence &mdash; significant epistemological challenges remain from a Neo-Sadrian perspective, particularly concerning the ontological nature of presential knowledge. The study employs an analytical-descriptive methodology, synthesizing empirical evidence with philosophical foundations, thereby paving the way for therapeutic applications of this technology in spiritually-oriented interventions.</p>http://kalam.saminatech.ir/Article/53319Virtual Reality Mystical Experience Presential Knowledge Neo-Sadrian Philosophy Unity of the Intellect and the Intelligible.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161381400articlemehdi nosratian ahormehdi.nosratian@gmail.com1<p>The necessary analysis of the practical principle in different channels of doubt in the issues of belief, or in other words, the feasibility of applying different practical principles in the belief inference, is the main and important issue of this research. The current research tries to answer this question: As in jurisprudence, various doubts occur for the obligee, these doubts will also occur in beliefs. The main should be insisted? Analyzing the mentioned problem is done by taking the logical and orderly method. Considering the research gap (lack of research that deals with the mentioned issue) and the efficiency of the mentioned issue in solving religious and theological problems, it becomes necessary to deal with this issue, and it can be said that the present article is one of the few writings that adhere to the practical principle In beliefs, he tries to analyze the application of the four principles in beliefs. Among the most important achievements of this research is the explanation of the generality of the Shariah proofs of acquittal, such as the Hadith of Rifa and Hijb, and their inclusion in the religious debates, in such a way that by proving it, the requirement of the ugliness of the Balabian eagle is strengthened and the requirement of the right of obedience is neutralized. Moreover, during the era of the matter, the most popular principles were explained in such a way that Shari'i choice, formative choice, and intellectual choice along with Shari'i justification can also be applied during the time of the matter between the obligation and sanctity of the religious issue. Also, caution can be exercised in matters of belief, and in the case of suspicion of prohibition, it is necessary to avoid all aspects of the issue of belief and not to believe in any of them. The proofs of Istihab, such as questionable discounting, are considered to be authentic, the inviolable provisions of Istihab are doubtful, and the practice of Istihab is general and includes issues of belief.</p>http://kalam.saminatech.ir/Article/53322Istihab belief acquittal belief discretion belief caution..per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-03161401425articleMasoudreza Youhanaeimasoodrezayouhanaei@gmail.com1ali moradkhanidr.moradkhani@yahoo.com2Seyed Saeid Lavasanisdlavasani@gmail.com3shmsolmolok mostafavisha_mostafavi@yahoo.com4Doctoral student of philosophy of art, North Tehran Branch, Islamic Azad University, Tehran, Iran<p>The expression of philosophical issues by philosophers in the form of stories or novels has not been common. However, some philosophers have written their discourses in the form of stories. Among these philosophers, we can mention Jean-Paul Sartre and Albert Camus. Sartre and Camus wrote novels and stories that challenge and provoke self-examination in the reader. One of these challenges is the challenge of freedom. It is for the reader to see to what extent they believe in freedom and self-belief, and how accessible this freedom is to them. This article aims to examine this topic. Sartre believed in absolute freedom, while Camus believed in relative freedom. Ultimately, what is important in this article is the examination of the authentic human being based on the interpretations of Sartre's and Camus's stories. These two great philosophers believed that an authentic human being reaches authenticity through conscious and free choice. In other words, authenticity is an acquired trait and does not return to the predetermined position and race of a person. Rather, it is determined by their actions.</p>http://kalam.saminatech.ir/Article/53323Sartre Camus freedom absolute freedom relative freedom authentic man.