per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163727articleسازوکار حفظ نظام در اندیشه سیاسی اسلام؛ مطالعه موردی تعامل نظارتی شورای عالی اداری و دیوان عدالت اداریMilad Sharifimoghadammiladsharifi750@yahoo.com1Hojjat EbrahimianHojjat49@gmail.com2MohammadReza Hakakzademrhakak@yahoo.com3Ph.D. Candidate, Department of Public Law, Islamic Azad University, Qom Branch, Qom, IranAssistant Professor, Faculty Member of the Department of Law, Islamic Azad University, Qom Branch, Qom, IranHead of international law department, Qom branch, Islamic Azad university, Qom, Iran.<p>The present research aims to explain the position of intra-governmental supervisory institutions as mechanisms for realizing the principle of "preserving the system" (Hifz al-Nizam) in Islamic political thought. Using a descriptive-analytical method and an interdisciplinary approach, this study examines the role and interaction of two institutions: the Supreme Administrative Council (as a policy-making and administrative coordinating body) and the Administrative Justice Court (as a judicial oversight body). The findings indicate that the Supreme Administrative Council, with its mission of administrative efficiency and integration, and the Administrative Justice Court, with its duty to realize administrative justice and the rule of law, operate within a dialectical relationship of "efficiency-justice." This interaction — which is sometimes manifested in the form of the Court's supervision and annulment of the Council's regulations — creates a balancing and corrective system within the executive branch. By safeguarding the system's legitimacy and enhancing its efficiency, it functions as a concrete mechanism for preserving the Islamic system. Finally, the article discusses the challenges facing this interaction and solutions to strengthen it.</p>http://kalam.saminatech.ir/Article/54394Preservation of the System (Hifz al-Nizam) Islamic Political Thought Administrative Supervision Supreme Administrative Council Administrative Justice Court.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-081632943articleIdentifying the components of competitive advantage based on Examining the "Explanation" Level of Political Discourse Reflected in the Poetry of Ubayd Zakani Based on Norman Fairclough's Critical Discourse Analysis Theoryhamid ahrariporamircjc1996@gmail.com1Mahboubeh Ziaei Khodadadian6439913018@iau.ir2Farzad Abbasif.abbasi312@yahoo.com3<p>A considerable number of works in Persian literature are closely intertwined with social concepts, and their authors have represented public concerns and attention to the "Other" at both the surface and deep structural levels. In his poetry, Ubayd Zakani employs literary devices to address social and political issues while challenging the discourse of power. An analysis of these poems based on Norman Fairclough's Critical Discourse Analysis (CDA), particularly at the explanation level, reveals that the communicative relationships among the characters are structured according to hierarchical power relations, with a clear divide between the two sides of the interaction—the dominant actor and the oppressed. This study is based on library research and adopts a descriptive-analytical method. Its primary objective is to answer the following question: According to the theoretical framework of Fairclough's Critical Discourse Analysis, what understanding of power relations can be obtained from the explanation level in the reading of Ubayd Zakani's poetry? The findings indicate that the political discourse in Ubayd Zakani's poetry, at the explanation level, is constructed upon opposition and confrontation. On one side of this discourse stands Sheikh Abu Ishaq, portrayed as the ideal, people-oriented ruler, while on the other side appears Amir Mubarez al-Din, depicted as a symbol of oppression, hypocrisy, and the persecution of ordinary people. Furthermore, the poet refers to the prevailing social and cultural context of his time and regards the intertwining of religious and mystical ideologies with political affairs as a source of social and political harm.</p>http://kalam.saminatech.ir/Article/54395Ubayd Zakani Critical Discourse Analysis Norman Fairclough Explanation Level Political Discourse.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-081634568articleExploring the foundations of God's benevolence from the perspective of transcendent wisdomseysd abbas hosseinipoor ezabadinoorolaeme12@gmail.com1mohammad ranjbarhosseiniranjbarhosseini@gmail.com2mehdi Nosratian Ahourmehdi.nosratian@gmail.com3Quran and Hadith University - Qom<p>“Benevolence towards His creatures is one of God’s attributes, a subject addressed by theologians, philosophers, and especially within Transcendent Philosophy. This paper seeks to address the foundations of God’s benevolence using a descriptive-analytical method and a library-based approach with a philosophical perspective rooted in Transcendent Philosophy. In this regard, four fundamental principles from Mulla Sadra’s philosophical school are analyzed: Divine Knowledge, the Best Possible System (Nizam-e-Ahsan), the Primacy of Existence (Asalat al-Wujud), and God’s Absolute Perfection. This article demonstrates that God’s infinite knowledge, with its complete grasp of the interests of creatures, guarantees His benevolent actions. Additionally, the Best Possible System, as the finest possible structure for the universe, illustrates the manifestation of God’s benevolent will in creation. The principle of the Primacy of Existence, by emphasizing the inherent goodness of existence originating from the Divine Essence, demonstrates God’s fundamental benevolence in bestowing existence. Finally, God’s Absolute Perfection, as the most comprehensive foundation, transforms benevolence into an intrinsic necessity for the Divine Essence. By analyzing these four fundamental pillars, this research proves that God’s benevolence is not an accidental attribute, but an intrinsic and deep-rooted aspect of His essence and action, which can be proven and understood based on the solid foundations of Transcendent Philosophy.”</p>http://kalam.saminatech.ir/Article/54396Transcendent wisdom God's benevolence Mulla Sadra benevolence.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-081636988articleExplaining the Role of Self-Knowledge in the Attainment of Mystical Annihilation: A Comparative Study of Ibn ʿArabī and Allāmah ṬabāṭabāʾīLatifeh Rezaeil.rezaeinasab@iau.ac.ir1 Mahdavi Nour Seyyed Hatamhmahdavinoor@iau.ac.ir2Hasan Mahdipourmahdipour@ri-khomeini.ac.ir3<p>Islamic mysticism has consistently emphasized the significance of maʿrifat al-nafs (self-knowledge) as the principal path to the knowledge of God and the attainment of fanāʾ fī Allāh (mystical annihilation in God). This article, adopting a descriptive-analytical and comparative approach, seeks to elucidate the perspectives of two eminent thinkers—Muḥyī al-Dīn Ibn ʿArabī and Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāʾī—on the role of self-knowledge in realizing mystical annihilation. Drawing on primary sources such as Ibn ʿArabī’s Fuṣūṣ al-Ḥikam and al-Futūḥāt al-Makkiyya, as well as Ṭabāṭabāʾī’s al-Mīzān fī Tafsīr al-Qurʾān and Risālat al-Wilāya, the study first examines the centrality of self-knowledge in spiritual wayfaring, particularly in light of the prophetic tradition, “He who knows himself knows his Lord.” It then analyzes the function of self-knowledge within Ibn ʿArabī’s intellectual system—highlighting his ontological principles such as the doctrine of waḥdat al-wujūd (unity of being) and the concept of the Perfect Human—and within Ṭabāṭabāʾī’s philosophical framework, with emphasis on notions such as ʿilm ḥuḍūrī (knowledge by presence) and the existential poverty of the human being. The findings reveal that both thinkers regard self-knowledge as the key to attaining ultimate tawḥīd and as a prerequisite for the seeker’s annihilation in the Divine. However, while Ibn ʿArabī explicitly affirms the absolute unity of being and denies any independent existence to the self—considering attributing being to the wayfarer a form of shirk—Ṭabāṭabāʾī underscores the immediate, non-discursive nature of self-knowledge and its inseparability from knowledge of God, interpreting mystical annihilation as liberation from the attachments and limiting attributes of the self under the light of divine unity and wilāya. Ultimately, by comparatively assessing the convergences and divergences between the two perspectives, the study explores the philosophical and pedagogical implications of this theme and argues that the doctrines of self-knowledge and fanāʾ fī Allāh can provide meaningful inspiration for contemporary spirituality.</p>http://kalam.saminatech.ir/Article/54397Self-knowledge fanāʾ fī Allāh unity of being Perfect Human knowledge by presence existential poverty wilāya.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-0816389111articleThe Conceptual Transformation of “Body” and “Soul” in the Structure of Human Identity: A Study of Early and Later Ash‘arismNarges Roodgarn.roodgar@gmail.com1Zahra Ziaie1362114@gmail.com2<p>This research aims to investigate the conceptual developments of “body” and “soul” (nafs) within the framework of human identity from the perspective of early and later Ash‘arite theologians, analyzing the historical, philosophical, and theological factors influencing this transformation. The central question is how Ash‘arism moved from a body-centric conception, in which the soul was imagined as a “subtle body” dependent on the physical body and lacking substantial independence, towards a more dualistic perspective where the “soul” came to be regarded as an immaterial, independent substance bearing individual human identity. Employing an analytical-descriptive approach and a library research method, this study is organized based on an examination of the texts of early Ash‘arites such as al-Bāqillānī, al-Juwaynī, and al-Baghdādī, as well as later figures including al-Ghazālī and Fakhr al-Dīn al-Rāzī. The findings indicate that this conceptual shift was, on one hand, a response to theological challenges in explaining the unity of identity and post-mortem survival, and on the other hand, influenced by Avicennan philosophy concerning the soul. Al-Ghazālī, by redefining the soul as an immaterial substance and the agent of perception and will, and Fakhr al-Dīn al-Rāzī, through his philosophical-theological elaboration of this idea, played pivotal roles in consolidating the Ash‘arite anthropological framework. This study concludes that this transformation, while strengthening the connection between Ash‘arite theology and Islamic philosophy and enabling a more precise explanation of bodily resurrection, also elicited criticisms such as the problem of the connection between the immaterial soul and the material body. The innovation of this research lies in its focus on the conceptual relationship between body and soul in the two periods of early and later Ash‘arism, revealing less-explored dimensions of human identity in Ash‘arite thought and paving the way for comparative analysis with other theological and philosophical schools.</p>http://kalam.saminatech.ir/Article/54398Ash‘arite Theology Body (Jism) Soul(Nafs) Human Identity Subtle Body Immaterial Substance Bodily Resurrection Theological Anthropology.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163113132articleCritical analysis of Dr. Soroush's view on the historicity of the Quran (case study of verses 101 and 102 of Surah Al-Ma'idah)Mohammad ArabSalehisalehnasrabad@yahoo.com1alireza yaghobiY9364176356@Gmail.com2hozeh- elmeya<p>The claim that the Quran is a historical text, shaped by the specific events of its time of revelation, is supported by some through internal Quranic evidence. This article examines one such case presented by Dr. Soroush, focusing on verses 101-102 of Surah Al-Ma’idah. Proponents of the Quran's historicity argue that contemporary questions and events directly caused the revelation of specific verses, suggesting the content would differ under other circumstances. Dr. Soroush cites these verses as evidence for this theory. This study, employing a library research method, analyzes this claim by investigating the "reasons for revelation" from narrations, classical commentaries, and interpretive principles. Through a detailed examination of the specified verses and their historical context, the research concludes that the evidence provided by Dr. Soroush is insufficient to substantiate the theory of the Quran's historicity. The analysis reveals that while the immediate context provided the occasion for revelation, it did not determine the eternal, philosophical content of the verses, which is derived from the Preserved Tablet. Therefore, this specific evidence faces significant problems and fails to prove the core claim..</p>http://kalam.saminatech.ir/Article/54399Quran historicity of Quran reasons for revelation dignity of revelation Dr. Soroush.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163133156articleDo's and Don'ts of Cyberspace Activities Based on Quranic Principles and RulesAbdolHamid Farzanehab.farzaneh@iau.ac.ir1<p>With the increasing expansion of cyberspace and its influence in all aspects of life, the necessity of using ethical principles by users is felt more than ever. The Holy Quran, as a comprehensive guide, has provided principles for responsible living in all areas, including cyberspace. This article, through library studies and an analytical-descriptive method, has examined the most important Quranic principles in the field of cyberspace activities. The research data showed that there are principles and rules in the Holy Quran that can be considered as assumptions and ethical do's and don'ts of cyberspace activities. The results obtained in this study indicate that belief in God's supreme judgment and His constant supervision, belief in the revelation of deeds in the resurrection, faith in the Caliph of God and human responsibility as prerequisites and adherence to the necessity of cooperating in goodness and prohibiting cooperation in evil, right-mindedness, justice-centeredness, examining and being careful in news, consciously confronting messages and choosing the best ones, asking with the intention of knowing, relying on evidence, enjoining good and forbidding evil, etc. can protect cyber activity from harmful and sometimes irreparable slips.</p>http://kalam.saminatech.ir/Article/54400The Holy Quran cyberspace ethics Quranic principles dos and don'ts.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163157178articleThe role of translators' theological beliefs in Persian translations of the Holy Quransamira ghanbarisghanbari@ymail.com1Soheila Jalalikandaris.jalali@alzahra.ac.ir2mirsaeed mousavi razavis.mousavi@atu.ac.ir3Associate Professor of Department of Quranic Studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran.allame tabatabayi university<p>Perhaps the theological beliefs of the translator have an effect on the translation of the verses that have the common attributes of God and man. Some of these traits are called negative traits, which include cunning, pity, revenge, and mockery. This research aims to analyze how translators deal with these verses. In this research, Shia and Sunni translators were selected to investigate the effect of the diversity of the theological beliefs of the translators in the translation of the studied verses. The current research on 3 verses of the Quran, which includes 4 negative attributes of God, using descriptive-analytical method mixed with criticism and using a number of ancient and contemporary, literal, interpretive and free translations as well as lexical sources. , interpretative and verbal using the Farahzad model. The results showed that the translator's interpretative perceptions, which are caused by his verbal beliefs, have a direct role in translation. And Amin's and literal translations have preferred word-for-word translation due to adherence to the source language and not including interpretive additions, therefore verbal belief is not included in such translations..</p>http://kalam.saminatech.ir/Article/54401Translations of the Qur'an Theological beliefs of the translator Negative attributes of God Farhzad's model Shiite translator Sunni translator.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163179209articleThe confrontation between the Sasanian army and the Muslims from the perspective of the works of Islamic historiansHossein Moradi Sorkheh Mehrim.moradi9919@iau.ir1Leila Mohammadimohammadi-52-history@yahoo.com2StudentDepartment of History, Ab.C., Islamic Azad University, Abhar , Iran<p>The Sasanian Empire, as one of the most prominent periods in Iranian history, maintained its borders and expanded its territories for over four centuries with a powerful army and advanced military organization. However, this empire suffered defeat against the Muslim forces—a defeat resulting from a combination of internal and external factors within its structures. The objective of this study is to investigate the reasons behind this defeat from the perspective of Islamic historians and analyze the impact of political, social, and military transformations on this pivotal historical event. This research employs a descriptive-analytical method, utilizing historical sources and the works of Islamic historians such as Tabari, Dinawari, Mas'udi, Baladhuri, and Bal'ami to address the question: what factors led to the Sasanian army's defeat against the Muslim forces? The findings reveal that the Sasanian army's involvement in internal political conflicts, administrative corruption, weak leadership, and widespread public dissatisfaction with the class-based system and religious policies were among the primary causes of the empire's collapse. Furthermore, the strategic superiority of the Muslim forces, including psychological tactics, ideological cohesion, and effective utilization of human resources, significantly contributed to the weakening and eventual defeat of the Sasanian army. In conclusion, the defeat of the Sasanians against the Muslims reflects structural weaknesses within the political and social systems of the empire. The widespread acceptance of Islam by the Iranian populace stemmed from public discontent and their embrace of Islam’s message of equality and justice. This study highlights that the fall of an empire is not merely due to external factors but is deeply tied to internal disunity, corruption, and public discontent. The historical lesson of this event underscores the critical importance of social unity, effective leadership, and responsiveness to public needs for the survival and stability of governments.</p>http://kalam.saminatech.ir/Article/54402Sassanid army war military equipment Arabs Muslims management.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهشهای اعتقادی کلامی9899-17359899-17352026-08163211234articleAdaptation of Local Governance Principles with Shiite Theological and Doctrinal ConceptsMohammad Esmaeil Abdollahim.e.abdollahi@ut.ac.ir1Faculty of Governance, University of Tehran, Tehran, Iran.<p>Local governance is a key topic in governance systems that has always been subject to analysis and examination. This research analyzes the cognitive foundations of local governance based on Shiite theological and doctrinal concepts, aiming to provide practical and strategic solutions for implementing these principles in local Shiite communities. The present article employs a descriptive and analytical approach to examine Islamic texts and successful experiences in Islamic societies. The research method focuses on analyzing Islamic texts and reviewing successful experiences in Islamic governance. The findings show that in analyzing the principles of optimal governance in the Quran, a comprehensive theory of local governance can be extracted based on Islamic verses and instructions. Although there is no codified theory of local governance in Islam, principles such as justice, transparency, participation, human dignity, social development, environmental protection, solidarity, and peace can be inferred from analyzing Quranic verses and rules related to community management. Attention to these components can increase efficiency, public interest, and satisfaction of all stakeholders, leading to improved local governance and enhanced sustainable development and social cohesion.</p>http://kalam.saminatech.ir/Article/54403Local governance Cognitive foundations Shiite theology Religious principles Sustainable social development.