per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143728articlerazieh beik khorasaniraziehbeik@gmail.com1sina foroozeshsinaforoozesh@gmail.com2javad heravimr.javadheravi@gmail.com3<p>The approach of Darul Uloom Deoband goes back to the religious thought of three personalities: Shah Wali Allah Dehlavi, Shah Abdul Aziz Dehlavi and Seyyed Ahmad Barili. The name of this Darul Uloom is taken from the city of Deoband and it was founded on May 30, 1867 by Maulana Muhammad Qasim Nanotoi and Rashid Ahmad Gangohi in Saharanpur district, located 150 kilometers north of Delhi. The problem of the present research is, since when the Deobandi approach was formed in Afghanistan and which factors have played a role in the spread of Deobandiism among the people of that country? In this article, the main claim is that the influence of the Deobandi approach has played a significant role in the religious extremism of the Afghan people and has threatened their religious tolerance. This research aims to collect data with the qualitative method and the method of description and analysis. The author has come to the conclusion that Afghans were among its main students since the establishment of Darul Uloom Deoband. At the end of the first year of establishment of Deoband, the number of students reached 78, 58 of them were Afghans and Punjabis. The occupation of Afghanistan by the former Soviet Union and the jihad against them caused the religiosity of the Afghan people to merge with the ideology of the Mujahideen of Arabia, the Brotherhood of Egypt, and the Deobandis of Pakistan, leading to a new approach to religiosity. Currently, the Taliban consider their religious approach to be influenced by Deoband and consider themselves to be the followers of Deoband's Jihadi teachings, and from the position of the religious government, they are seeking to implement the rules of religion.</p>http://kalam.saminatech.ir/Article/47918Deoband Wahhabism Taliban Pakistan and Afghanistanper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-091432960articleSeyed AbdulHossein Tadainsaeidhaphez47@yahoo.com1Hossein Soleimani Amolisoleimaniamoli@gmail.com2Abdullah Rajaei Litkohiabdollahrajaee@yahoo.com3Ismail Vaez Javadi Amolijavadi@baboliau.ac.ir4 Assistant Professor, Department of History, Babol Branch, Islamic Azad University, Babol, IranAssistant Professor, Department of Philosophy, Babol Branch, Islamic Azad University, Babol, Iran<p>The concept of space and time are intertwined as dimensions of the natural world, the study of each is dependent on the study of the other in order to obtain a better and greater understanding of both. For a better and more complete explanation of the discussion of space and time, we need a discussion of movement, and of course this relationship is two-way, and it is not possible to talk about movement without discussing the discussion of space and time. The aspects of the prism of space, time and motion are invalid without explaining the other two clauses. The purpose of this research is to compare the views of Mulla Sadra essential movement and Einstein's theory of relativity in terms of force, action and event (time-space) and the research is descriptive. It is analytical. The method of collecting information is a library, which has been done by referring to the relevant libraries, extracting files from Mulla Sadra works, articles and other written works on the topic of research. The findings indicated that Sadr al-Mutalahin believed that the essence of things is in motion, and if the essence of things was not in motion, there would be no movement in their symptoms. Because the existence of substance and width outside of our imagination is one and the movement of modernity is existence. There are two types of existence: fixed existence and fluid existence, the existence of the natural world is fluid and modern, which gradually comes into existence and disappears, and at the same time, its unity and personality are preserved. "Einstein" also considers time as the amount of movement and generalizes movement in all universes. And that's why he considers time and space together and to measure anything, he considers time as a fourth dimension.</p>http://kalam.saminatech.ir/Article/47919material movement relativity power verb time place eventper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-091436184articleMuhaddith Taqvai Nakhjirimo.nakh1402@gmail.com1Seyyed Taghi Kabirikabiri.stk@gmail.com2Fatemeh Khalilikhalili57@yahoo.com3<p>Dividing the verses of the Qur'an into strong and similar has been the preparation of the holy law in the seventh blessed verse of Surah Al-Imran. But this separation in the beginning set the stage for different opinions and opinions about the interpretation and interpretation of similar verses. Courts are not subject to such sensitivity due to the direct, emphatic and explicit reference. But considering the hidden religious, religious, epistemological and scientific characteristics in similar verses, research on these verses is always necessary and important. Understanding the importance of this issue, the present research, using a qualitative method and based on descriptive-analytical approach, has discussed some considerations about the interpretation of similar verses in Shiite exegetical texts. The results of the discussion show that, first of all, most commentators of the Qur'an try to base the interpretation of the parallels on the basis of what is clearly and strictly defined in the verses. Also, some of these interpretations, according to the mystical, philosophical or religious epistemology they are inclined towards, try to reveal the metaphorical and figurative forms that are hidden in the heart of these verses with such tendencies. Reflecting on the type of similarity that exists in these verses is a common feature of all exegetical texts, that is, they pay special attention to the reason for the similarity based on whether it is appropriate, complete, or difficult.</p>http://kalam.saminatech.ir/Article/47920Similar verses strong verses interpretation Shiite interpretationsper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-0914385108articlemohammad thaghi khammarkhammar@gmail.com1behrouz romianib.romiani@gmail.com2mostafa salarim.salari11@yahoo.com3Department of Persian Language and Literature, Zahedan Branch, Islamic Azad University, Zahedan Iran.<p>The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rumi's works can be classified into two categories: "City of Light" and "City of Darkness". In Suhrawardi's works, the same procedure can be seen in the form of Suhrawardi's allegories and specific symbols. This research, which is based on the theory of comparative literature, shows that two prominent Iranian thinkers, while benefiting from Iranian and Islamic sources, have created different contexts from the perspective of symbolism.</p>http://kalam.saminatech.ir/Article/47921Rumi Islamic mysticism city of light city of darkness Suhrawardi Horqlia.  per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143109154articlemansour dayanimansourdayani@gmail.com1SayyedHossain Vaezish.vaezi@khuisf.ac.ir2akbar goli.malekabadidr.goli.malekabadi@yahoo.com3<p>Due to his truth-seeking nature, man has made a huge effort to convince himself of knowledge, which is the result of these four knowledges: science, art, philosophy and mysticism. Among these teachings, mysticism is considered one of the most popular teachings. An achievement that some people have considered as a way to achieve the truth of a promise, another as an excuse to achieve their goals. The purpose of this article is to examine the role of human knowledge under the title of emerging spiritualities in creating temporary and spiritual challenges in society. This research, which was carried out by descriptive analytical method and using library resources, seeks to briefly introduce, express the goals and objectives of emerging spiritualities and explain the danger of such pseudo-mystics for the Taliban of true mysticism. mysticisms that have targeted the real power components of society. Also, this article has paid attention to the introduction of true mysticism and the place of man. It must be said that presenting the correct understanding of true knowledge prevents the mystics and apparent mystics from being able to attack the tent of divine knowledge and its Taliban with the white flag of mystical deception, and place their non-mystics instead of mystics in the hearts and minds of the unacquainted Taliban. The results of the research show that behind the curtain of newly emerging religious movements in Iranian society, there are unlucky intentions, the promoters of these spiritualities are unwarranted and deceitful people, destroying beliefs, promoting corruption instead of mysticism, legitimizing corruption and disobedience instead of spirituality are among the actions that the supporters of these movements in They follow between disciples and society.</p>http://kalam.saminatech.ir/Article/47922sect mysticism components of power national and religious identity.  per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143155174articleMostafa SalimKhaniMostafasalimkhani2018@gmail.com1Mohsen EhteshamiNiaMoh.Ehteshami_neya@iauctb.ac.ir2Mohammad Reza Arammoh.aram@iauctb.ir.ac3<p>Mahdism is one of the Islamic beliefs that has attracted the attention of Orientalists and Western researchers in the last 150 years. The subject of "Mahdism in Islam" and more specifically "Shia's view of Mahdism" has received almost equal attention from Western researchers and writers. One of the most important damages and destructions that have many effects and consequences in the field of Mahdism is the distortions created by Orientalists. Unfortunately, for various reasons, Orientalists did not have accurate and correct information about Mahdism, and for this reason, many of their opinions are superficial or with many problems; Because the source of many orientalists of this period in this matter is from second-hand sources (such as Darmstetter) or even public hearings (such as Gobineau), which of course are not very reliable. Biasedly or without referring to original sources, they present materials in the name of religion and Mahdism, and after that, some people have dealt scientifically with their materials and articles and considered it a scientific and research work without any flaws. They consider it a flaw and use it in their books and articles. This approach can have consequences, the most important of which is that non-Islamic communities stay away from authentic Islamic content in general and Mahdism in particular, which is the subject of our discussion, and create doubt or hatred among the uninformed believers. Therefore, in this research, we intend to investigate Darmstetter's historical approach in Mahdavi studies using a descriptive-analytical method.</p>http://kalam.saminatech.ir/Article/47923Mahdavit Orientalists Darmstadter.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143175196articlezeinab shafavisoha_1362@yahoo.com1Aziz Javan pour Heravia.javanpour@iaut2Tavakkol Kohi Beiglookohi.tavakkol@yahoo.com3Islamic Azad university of Ahar Branch<p>Mu'tazila are a group of Islamic theologians who fully believe in the originality of reason and consider theoretical reason to rule over revealed teachings. This principle has had effects on the whole intellectual system and their religious beliefs and has given a special understanding of monotheism and divine justice. The New Mu'tazila movement is one of the most important theological movements in the Islamic world. This movement finds its origin in the opinions of the old Mu'tazilies and seeks to renew the epistemological foundation of Islam. This group considers reason to be sacred and they believe that reason has limitations and man needs revelation to understand the truths of the world. These two schools of thought have many intellectual commonalities and differences, which justifies the necessity of applying the concept of rationalism; Therefore, this research is trying to compare the Mu'tazila and New Mu'tazila intellectual approaches using the descriptive-analytical method and show their intellectual similarities and differences. The findings of the research show that Mu'tazila and Neo-Mu'tazila generally have similarities in philosophising, the five principles, monotheism and justice, promise and promise, and status between al-Mazlatin and the well-known and forbidding evil, the accidental nature of the Qur'an, beauty and ugliness, but in concepts such as the type of rationalism, mechanism Rationalism and some rational foundations have distinctions.</p>http://kalam.saminatech.ir/Article/47925Mu'tazila New Mu'tazila Intellect Sect Adaptation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143197226articlezahra sahraneshinzahra.sahra.43@gmail.com1mostafa salarim.salari11@yahoo.com2behrouz romianib.romiani@gmail.com3<p>We know that apparent wine, of various types, is untouchable in the holy Shari'a of Islam and it is forbidden to drink. But in the literature of different ethnic groups and nations of the world, there are many topics and themes that are due to human nature, the relationship of ethnic groups and nations with each other and the presence and tangible existence of those themes about wine and its characteristics in human life. And they consider wine and drinking as a source of refreshment and uplifting of the human soul and psyche. Mankind has long sought to alleviate its pain, and the most accessible remedy to deal with the heart of the sorrows of the time, regardless of whether it is right or wrong, knew drinking. For this reason, the poems of different nations are full of descriptions and explanation of wine and its accompanying themes such as butler, goblet, wine and vintner, Vine and grape shrubs, and finally spiritual wine in Islamic mysticism. So that in some nations celebrations were held in honor of the goddess of wine. In this descriptive-analytical method, we seek to compare and apply the wine-drinking theories of two poets in the field of mysticism, namely Ibn Fariz and Hafez, in comparison with a contemporary poet who had libertarian and patriotic ideas, in order to answer the question of whether Their drinking is either metaphorical or real and the relief of pain is accompanied by divine love and passion or they have used some kind of real grape wine. And in spite of the elaboration of the subject and the conclusion, let us clarify the commonalities or differences of opinion in this field.</p>http://kalam.saminatech.ir/Article/47926Wine Drinking Truth metaphor Ibn Farid Hafiz Bahar.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143227250articlebehnam abasibhnam.abasi@yahoo.com1Hussein Saberi sabri@ferdowsi.um.ac.ir2Seyyed Mahmoud Mirnourbakhsh smmirnorbakhsh@gmail.com3<p>The denial of Ḍarūrī (the essential component of religion) or Ghayr-i-Ḍarūrī (the non-essential component of religion) from among the rules which have certainly been issued by the Prophet of Islām and Imāms (peace upon them) is not incompatible with partial acceptance of religion and does not cause the loss of faith in Allāh and the Prophet of Islām and does not lead to disbelief. If there is mutual incompatibility between one&rsquo;s denial of Ḍarūrī and his/her partial acceptance of religion (which is one of the clearest evidences of disbelief), he/she is considered to be an unbeliever; otherwise, he/she is not regarded so. Contemporary jurists do not believe in single-case causality for people&rsquo;s denial of Ḍarūrī and issuing decree on their apostasy whether in terms of religion or of a particular religious school; one who rejects Ḍarūrī of Shi&lsquo;ite school is considered a non-Shi&lsquo;ite Muslim, and the commands of Muslims are carried out upon him/her. The method of research in this article is descriptive-analytical.</p>http://kalam.saminatech.ir/Article/47927religious Ḍarūrī apostasy partial acceptance of religion.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143251272articlezohreh Alavidaghighalavizohree769@gmail.com1mohamad sepehriSephran55@gmail.com2mehrnaz behroozimehrnaz_behroozi@yahoo.com3Professor of History Department, Central Tehran Branch, Islamic Azad University, Tehran, Iran<p>The thought of every nation is formed throughout history and it is affected by many phenomena along the way. Generations, personalities, governments and all are effective as creators of ideas in the emergence of growth and with the decline or decline of ideas; For this reason, the thought of every nation is a composite collection made of countless parts and elements. Khwaja Nizam al-Mulk is one of the important and influential ministers in the political, social and cultural relations of the Seljuk government, who played an important and determining role in the bureaucracy of that government. Examining Khawaja's policy paper shows that his political thought is heavily influenced by Iranshahri's intellectual foundations. The central question of the current research is that what elements does Khwaja Nizam al-Mulk's political thought contain? The proposed hypothesis is that the ruler and the type of government are the most important indicators of Khajah's political thoughts. The following text is organized by referring to library sources and descriptive-analytical method.</p>http://kalam.saminatech.ir/Article/47928Khwaja Nizam al-Mulk political thought Iranshahr monarchy.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143273294articlezahra mohagheghian gortaniz_mohagheghian@yahoo.com1Mohammad Reza Aramaram.mohammadreza@yahoo.com2Amir Tohidiamir_tohidi_110@yahoo.com3<p>One of the valuable topics on the Day of Judgment is the witnesses of this day and the scope of their supervision. God has entrusted the supervision of the hereafter to his guardians, i.e. the prophets and messengers, and especially the Messenger of God and the infallible imams. Many speeches have been made about the witnesses on the Day of Judgment, and models such as justice, goodness and moderation have been identified with the attitude towards the middle nation. Seyyed Hashem Bahrani, the author of Tafsir al-Mathur al-Burhan fi Tafsir al-Qur'an, based on the verses of the Qur'an and narrative sources, has tried to identify the witnesses of the Day of Judgment. Bahrani believes that witnesses have characteristics, such as the position of infallibility and knowledge of their actions and their supervision, both in this worldly life and in the hereafter. This article tries to measure it based on the Qur'anic verses and hadiths with the descriptive-analytical method, along with examining the critical point of view about the introduction of the witnesses on the Day of Judgment.</p>http://kalam.saminatech.ir/Article/47929witnesses on the Day of Judgment supervision of the Messenger of God martyrdom of the infallible imams crisis Middle Ummah.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143295320articleRoghayyeh MohammadzadehRmohamadzadeh@gmail.com1Abdolhossein LatifiHoseinlatifi89@gmail.com2 Musa Reza Bakhshi OstadBakhshiostad56@cfu.ac.ir3Assistant Professor, Department of Social Studies and Faculty Member, Farhangian University, Tehran, Iran.<p>With the spread of Islam and then the acceptance of the Shia religion in Iran, some of the previous behaviors and customs that did not match the cultural structure and Islamic principles of the Shia religion were gradually discarded; But a number of them, such as rituals related to marriage, mourning, pilgrimage, childbirth, etc., which are not opposed to the social concepts and Islamic culture, have gradually been mixed with the elements of Islamic culture with changes in form and meaning. found religious; This article, which is written in a descriptive-analytical way, aims to examine some of the most important rituals and ideas of ancient Iran, which gained a religious character after the introduction and institutionalization of Islam in Iran, and continue to exist until the present time. have continued to analyze in order to gain more knowledge about Iran's cultural background from this passer-by.</p>http://kalam.saminatech.ir/Article/47930religion Ancestors Culture Islam Zarathustra Shi'ism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143321344articleTayyebeh me’mariyanmemarian@mailfa.com1Ma’someh Alsadat hosseini mirsafihosseini_7@yahoo.com2mohamadreza shirazishirazi.mr@gmail.com3<p>Imamate is the first controversial issue in the history of Islam. After the death of the Holy Prophet (PBUH), sects and categories emerged among Muslims, among which esotericism was one of the main characteristics of Ismailia among Islamic sects and sects. The main question of the research is: What are the esoteric thoughts about Imam Masoom? In the esoteric thought, the imam is the absolute representative of God in religious and non-religious matters (outward and inward), and the interpretation of the Qur'an is reserved for the infallible imam, and any kind of learning related to the Sharia or beliefs is possible only through the imam or his representative. The findings of this research show that by examining the early formation and evolution of this religion and the historical conditions affecting it, the reasons and trends of Ismailia's tendency towards esotericism emerged. In the same period, according to the requirements of the discourse governing the Islamic society, the Ismailis decided to present evidence from the Qur'an and the Sunnah to prove their religious and political claims. Therefore, they investigated the position of the infallible Imam in the Qur'an and stated that the words of the Qur'an have an inner meaning that only a few know.</p>http://kalam.saminatech.ir/Article/47931Ismailia imam esotericism interpretation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143345366articlefatemeh sadat alinaghi maddahftmaddah@gmail.com1Reza ShabaniSamaghabadirezashabani823@gmail.com2sina foroozeshsinaforoozesh@gmail.com3Full Professor, Department of History, Science and Research Branch, Islamic Azad University, Tehran, Iran <p>Religious minorities lived in relative religious freedomduring the short period of Nadir Shah Afshar's rule, and by accepting the state's financial and military requirements and accepting the orders of the Khan sincerely and submissively, they gained her satisfaction.It was understandable and unbelievable to disobey the state's orders, and the orders of Nadir Shah were executed from the beginning to the end.In other words, there was no tendency for inquisition and the implementation of the rule' orders were very important. Therefore, this article has analyzed and reviewed the political and religious performance of Nadir Shah Afshartowards the religious minorities of his era.The main question of this study is: "What were the measures of the era's government to support other intellectual views of the vast land of Iran? The hypothesis of the present research is "Nadir Shah Afshar's rule has respected the religious foundations of the people and the country and Nadir Shahhas been focused on eliminating internal seditions and the defeat of the alien powers of Russian and Ottoman, and seeking to build a prosperous and undisputed Iran for his and other compatriots of the country, so the Nadir Shah's rule has been completely focused on military and subsistence affairs and earning necessary property income and the ideological issues of the people have been left to them. This study is considered as a descriptive-analytical research according to the usual historical methods.</p>http://kalam.saminatech.ir/Article/48313Nadir Shah Afshar religious minoritiesrelative freedom political performance.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-09143367404articlealireza abbasialirezaabasi396@yhoo.com1beytallah Divsalarbeitdivsalar@gmail.com2parviz zokaiyanPzokaiyan59@gmail.com3Assistant Professor of Fiqh and Fundamentals of Islamic Law Department, Chalous Branch  Islamic Azad University - Chalus - IranAssistant Professor of Fiqh and Fundamentals of Islamic Law Department, Chalous Branch  Islamic Azad University - Chalus - Iran<p>Prisoners are among the groups at risk of human rights violations at the level of the international community, in terms of the conditions in which they live, the possibility of ignoring them and violating their basic rights and freedoms is more than other human groups, and often there are fair conditions for the realization of rights. They do not exist and in particular are subjected to all kinds of inhumane, humiliating, cruel and sometimes even torture. Therefore, the need for more and more effective support for them required the formulation and approval of special regulations. Article 1 of the Basic Principles of Treating Prisoners The article states the most important basic principle in the treatment of all human beings, especially prisoners: "All prisoners must be treated with respect for their "inherent dignity" and their value as human beings." It is also necessary to pay attention to their dignity and dignity in interacting with prisoners, although maintaining human dignity in the use and employment of prisoners should not overshadow the punishment that the legislator has determined for each prisoner..</p>http://kalam.saminatech.ir/Article/48314proportionality human dignity forced labor subject rights prisoner subject rights.