per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144721articleMohammadbagher EhsaniAraz.ehsani@gmail.com1mohammad kalhorkalhor.mohammad72@gmail.com2sina foroozeshsinaforoozesh@gmail.com3Assistant Professor, Department of History, Memorial Unit of Imam Khomeini (RA) Shahr Ray, Islamic Azad University, Tehran, Iran<p>Salafism is a special kind of reading of the Islamic religion, which is based on the interpretation of the Qur'an, the Sunnah, and the way of the early Muslims in order to understand the religion. The results of this research show that the root of Takfiri Salafism was formed during the lifetime of the Holy Prophet (PBUH). The thinking of this group is the cause of important political and intellectual developments in the history of Islam. In fact, the emergence of this group is a symbol of the extreme tendency of the Islamic world in the field of politics and thought. A sect that tried to gain a place in the field of politics during two to three centuries by applying its extreme views, but because of its extremism, it could not find a way. The continuation of this trend a few centuries later, relying on the doctrine Ahmad bin Hanbal started the Tandi method. Many of the religious topics of the Salafists are far from his school. After Ahmad Ibn Hanbal, one of his followers named Ibn Taymiyyah, presented a different attitude in the matter of religion through his teachings, which had a great role and a deep impact on the Salafi thought. In his time, his takfiri view did not go beyond the border of theory and in the field of practice, it did not reach the halal of Muslims' blood and property.</p>http://kalam.saminatech.ir/Article/48888Salafism Ibn Taymiyyah Muhammad bin Abd al-Wahhab neo-Salafism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-121442356articleali emamifaraef.323@gmail.com1<p>After the Ashura movement, the conflict of the Alawites with various motivations, including over Imamate and gaining power, weakened the position and deprivation of the Ahl al-Bayt (peace be upon them) and ultimately continued the deviation of the path of Imamate and gaining power of Bani Abbas. By separating from Sadiqeen (AS) and not accompanying them, Zayd bin Ali created the first division and disagreement among the Shiites. Imam Hasan's children, while separating from the Ahl al-Bayt and being close to the Umayyads, were also active in conflict and confrontation with the Ahl al-Bayt (a.s) and considered themselves the rightful ones. In this way, they quarreled with Imam Sadiq (a.s). And on the other hand, with the creation of the Zaydia sect by his children like Muhammad and Ibrahim and their distance from the Ahl al-Bayt (peace be upon them), they caused more division and disunity among the Shiites. Muhammad bin Hanafiyah also claimed Imamate and his children, especially his eldest son Abu Hashem, separated from Ahl al-Bayt (a.s) and clashed with them politically and culturally, and finally handed over the right of Imamate to Bani Abbas and sent a large part of the Shiites who followed them to Following Bani Abbas, while creating more differences among Shiites, they legitimized and strengthened Bani Abbas. By using the right of imamate to them, and the popularity of Ahl al-Bayt (pbuh) and attracting people to them on the one hand, and also by taking advantage of the differences of the Alawites, on the other hand, Bani Abbas were able to take power. While continuing deviations in the leadership and Imamate of the Islamic Ummah, they applied more strictness towards the Imams (AS) and Their Shiites.</p>http://kalam.saminatech.ir/Article/48889Alawites Imams (a.s) Zaidiyyah Bani Hassan Muhammad ibn Hanafiyah Abbasids Caliphate.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-121445781articlemohammadali jahanianroknikola@yahoo.com1mohammadali Khairallahiparsa483@yahoo.com2ali faghihiali.faqihi@yahoo.com3Employee of the Central Organization of Islamic Azad UniversityAcademic staff of Islamic Azad University<p>Iran's Islamic revolution was inspired by the Ashura uprising and led by a man from the lineage of Fatima Zahra (PBUH) over the fake Taghut regimes, and even now the banner of this caravan of love is in the hands of a man from the generation of the sun named Grand Ayatollah Seyed Ali Khamenei. This article raises the question whether the doctrines of holy defense are compatible with juridical jihad in Islam and the Hosseini movement. And with the hypothesis of the sacred defense of the nation of Iran, it is a perfect model of Islamic Jihad for other Islamic nations. After the discussion about the Hosseini movement, Imam Khomeini (RA) and the sacred defense, he concludes that Imam Khomeini's strategy in the creation and continuation of the Islamic revolution is the Hosseini's strategy and inspiration. It is derived from the Hosseini movement and the link between the leadership of the revolution and the promised world government of Mahdi is a Hosseini link. Therefore, it is suggested that by increasing insight and preserving Hosseini's rituals, by moving in the line of leadership and governorship, and with the spirit of mobilizing, he should devote himself to this matter and consider the models of the Holy Defense era as basic strategies. In this article, about inspiration And after examining the effectiveness of the sacred defense of the Husseini movement, focusing on Imam Khomeini's point of view, in this important matter, we try to explain this blessed bond..</p>http://kalam.saminatech.ir/Article/48890Hosseini's Movement Imam Khomeini (RA) - Islamic Revolution of Iran - World Government of Hazrat Mahdi (AS) Holy Defense..per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-1214483104articlemaryam sarkhanlomaryamsarkhanlu3712@gmail.com1mahbub mahdaviandr.m.mahdavian@gmail.com2Bager Sardarysardary1152bagher@gmail.com3<p>Education in the Islamic era has undergone ups and downs and changes under the influence of various components. Political developments and intellectual structures of the rulers, jurisprudential, theological and philosophical thoughts are among these components. In this article, the different view of speech in the period of Al-Boyeh, the appearance and appearance of theological trends in this period have been discussed and investigated. And in it, while extracting the necessary research data from numerous and diverse historical, theological and educational sources and the logical arrangement of the tenses and their description, related analyzes are presented. In line with the title of the article, referring to the place of speech in the Al-Boye period, the causes and factors of attention to speech have been explained and the effectiveness of this attention in the education of this period has been analyzed. The result of this research shows that a series of factors including the defense of Shia religious foundations, the influence of Mu'tazila theological methods and the absence of Imam Zaman (A.S.), in this period, the word got a special place and a prominent presence in education. This prominence is evident in the tendency to use rational methods in theological opinions, the expansion of theology lessons, and the use of debate in theology education.</p>http://kalam.saminatech.ir/Article/48891Al Boyeh education training theological orientation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144105132articlehassan shokrollahih.shokr@pnu.ac.ir1faculty member of pnu university<p>One of the levels of monotheism is monotheism of attributes, which, from the viewpoint of philosophers, theologians, and majority of Shia commentators, means the identification of these attributes with God's essence and with each other. But for Allameh Tabataba'i (may Allah be pleased with him) in tafsir al-Mizan, based on the Qur'anic verses, monotheism of attributes means that God, in addition to his essence, is also unlimited and unparalleled in terms of perfection attributes. This meaning of monotheism of attributes has been taught in several ways in the Qur'anic verses, some of which are general and related to all attributes and some of which are specific to some of these attributes. This research, which was carried out using the rules of interpretation and the descriptive-analytical method and using library resources, seeks to investigate and explain the general methods of this education based on the interpretative views of Allameh Tabatabaei, and is centered on three intrinsic perfection attributes: life, knowledge and power. The results of this research show that this type of education has two general methods: "announcement to and explicit induction into the audience" and "counting concrete examples". From the application of these two methods, it is obtained that from the Qur'an's point of view, proof and reasoning are not necessary in teaching the monotheism of attributes. Rather: a) it should be explicitly announced to and instilled in the audience; b) that truth should be established and confirmed in audience's essence by enumerating many objective and completely evident examples.</p>http://kalam.saminatech.ir/Article/48892monotheism of attributes teaching methods explicit announcement to and induction into the audience enumeration of concrete examples.  per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144133160articleMaryam Gholizadeh kolfatimaryamgholizadeh816@gmail.com1MirAsadollah Salehi Panahiasadsalehi@yahoo.com2mahbub mahdaviandr.m.mahdavian@gmail.com3nazli Eskandarinejadnazli.eskandarinejad@yahoo.com4Department of History, Shabester Branch, Islamic Azad University, Shabester, IranDepartment of History, Shabestar Branch, Islamic Azad University, Shabestar, Iran<p>One of the important consequences of constitutionalism was the transformation in the education system and the establishment of schools in a new way. Constitutionalism caused the decline of traditional school-style education and the development of new schools in Gilan. This was made possible by the efforts of the intellectuals, associations and popular institutions of Gilan and the spiritual support of some knowledgeable scholars. The results of the research show that in this period, the parties, associations, newspapers of Gilan and the parliament supported the expansion of new sciences and provided the basis Education for girls and boys took valuable steps. In addition to playing an important role in consolidating the foundations of the constitutional revolution, the press with its cultural activities provided the basis for the growth of public culture by persuading and encouraging people to learn science and knowledge and promoted public culture in the Gilan region.</p>http://kalam.saminatech.ir/Article/48893religious institutions Gilan education and training Gilan women.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144161178articlemostafa ghayoomzadehghayoomzade.m75@gmail.com1ahmad morad khaniah.mor@iau.ac.ir2Alireza Asgarialireza.asgari88@gmail.com3<p>Social order and general peace and comfort of the people is one of the important and fundamental issues that is the concern of Islam and the legislators in all countries are sensitive to it, and in this regard, disturbing this order is reprehensible and sensitive, and therefore, while paying attention To the point that criticism and protest in a peaceful manner is supported by religion and law, a border should be drawn between civil protest and civil protests, for which titles such as muharibeh, sedition, and corruption are considered, and it is necessary to demarcate between concepts and examples. It should be specified. And therefore it should be said: using cold or hot weapons with the intention of intimidating people in a way that causes insecurity in that environment or road. Protests, on the opposite side of obedience, means disobeying orders and protesting laws. These concepts have similarities and differences, and they have certain rules so that a person can move towards his perfection, and these crimes prevent this movement. Therefore, this research has investigated the conceptual and ruling distinction of moharebeh and civil protests from the perspective of Islamic religions. The results of this research show: the relationship between war and civil, public and private issues is significant; That is, sometimes civil protest takes place in Moharebeh, and some of them are combined with Moharebeh..</p>http://kalam.saminatech.ir/Article/48894Moharebeh civil protests corruption in the land heresy Islamic religions.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144179202articleFereshteh MarzbanF.Marzban@alzahra.ac.ir1fatemeh alaee rahmanyf.alaee@alzahra.ac.ir2zahra sarfisarfi@alzahra.ac.ir3Department of Quranic Studies and Hadith, Faculty of Theology, Alzahra University, Tehran, IranDepartment of Quranic Studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran<p>Verse 21 of Surah Rum - one of the practical verses of the Holy Qur'an - due to the differences in the views of commentators and translators, contains various ambiguities in the output of the revelation, which has caused the audience to misunderstand God's words. In this study, with an all-round view in order to reach a more precise concept, while expressing the general point of view of the commentators, especially the comparative analysis of Tabatabai and Javadi Amoli, two famous commentators of the present era, and some contemporary Persian translations (Mosavi Hamdani, Thaghafi Tehrani, Meshkini, Balaghi, Foladvand) , Nobri and Khosravi) has been discussed. The views of Tabatabai and Javadi Amoli are completely different from each other in relation to the context of the verse, in such a way that Tabatabai considers the importance of the physical relaxation of men and women in childbirth for the formation of a family and community without considering the interpretative criteria and the ultimate goal of the surah, unlike Javadi Amoli. which has considered the explanatory connection of the creation of marriage as a sign of the wisdom of the difference of responsibilities according to the gender of the creation, a sign of peace between the woman and the man. On the other hand, the translators have not provided a reasonable opinion in finding the meaning of the above cases. By explaining the geometrical structure and considering the conceptual connection of the verse (the symbol of monotheism) in line with the overall goal of the Surah (resurrection), the goal of the Holy Law is to apply the special formative virtue of women and its importance in establishing kindness and mercy for the stability of the family and the growth of human society.</p>http://kalam.saminatech.ir/Article/48895Verse 21 of Surah Rum Special Virtue of Women Mohammad Hossein Tabatabaei Abdullah Javadi Amoli.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144203226articleAlireza moafAlireza.moaf@gmail.com1seiad kazem tabatabaiiTabakazem@gmail.com2Shahriar Zarshenasshahriar.zarshenas@gmail.com3Faculty member of Soura University.<p>The enemy's main strategy for influence is to influence the "thoughts of the people" so that by bringing them along, they will achieve their goal which is "overthrow the Islamic system". Even with the influence of the enemy, there must be an "explanation" of divine and revolutionary teachings to influence people's thoughts and guide them in the right direction. Of course, effective explanation has requirements, the most important of which are: "media and artistic rhetoric", "using the capacity of revolutionary believers" and "coherent organizational work". In this research, which has been done with analytical-descriptive method, it has been tried to explain the necessity and importance of the issue of "explanation" by referring to the verses of the Holy Quran and the traditions of Ahl al-Bayt (a.s.) and "requirements of effective explanation" should be examined.</p>http://kalam.saminatech.ir/Article/48896influence intellectual influence explanation revolutionary Islam Holy Quran.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144227258articlemahnaz mizbanimahnaz.miz123@gmail.com1Mohammad taghi faalim.faali@yahoo.com2Hadi Vakilidrhvakili@gmail.com3PhD student of Sufism and Islamic Mysticism, Islamic Azad University, Science and Research Unit, Tehran, Iran<p>Being the caliph of God is a position that God announced for Adam (PBUH) and his descendants before the creation; how to grant this position and Adam's position in the creation, the goals of the creation and how to live a person's life are all hidden in the head of the caliphate of the person. It is worth mentioning that different books and articles have been devoted to the issue of human caliphate, most of them have only dealt with the Quranic approach or about the concepts, examples, and principle of the issue of caliphate and human dignity. In this article, the concept of caliphate from everyone's point of view and the explanation of this meaning in the position of Adam (pbuh), the role of the divine spirit, knowledge and divine trust in this explanation, how to reach this stage and its evidence, and the reasons for the right to the divine caliphate of Hazrat Adam have been examined.</p>http://kalam.saminatech.ir/Article/48897creation caliphate soul divine names divine face.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144259288articleMarzieh Minaipourm.minaeipour@yahoo.com1alinaghi lezgia.lezgi@yahoo.com2daniyal Basirdanial.basir.1365@gmail.com3mohammad karaminiakaraminia.mohammad@yahoo.com4Faculty member<p>Globalization diminishes political and economic borders, expands communication and increases the interaction of cultures. One of the most important areas that is proposed in the topic of globalization is the relationship between religion and globalization. Therefore, the purpose of this research is to investigate the effect of globalization in the Shia school and its effects and consequences in the religious belief of the Shia Islamic society. The research method of this research is in terms of practical purpose, in terms of cross-sectional time and descriptive-survey type, and it was carried out in 1402, and the collection tool is a combination of two questionnaires, Bawar Dini Najafi (1385) and made by the researcher. The researcher's questionnaire has been organized according to the conducted research and taking into account the challenges and opportunities in the field of globalization and religious, social, cultural and political works. The statistical population includes 158 users of social networks. KMO and Bartlett tests and Cronbach's alpha coefficient were used to measure the validity and reliability of the questionnaire. Therefore, the validity of the researcher's questionnaire is equal to 0.782, religious belief is equal to 0.762, and its reliability with Cronbach's alpha is equal to 0.975. The findings show that globalization causes the effect of the existence of God and its effective role on human life, the authority of the Shia religion, and causes the unity of nations and the establishment of justice. Also, one of the bad effects of globalization in the Shiite school is the entry of Western culture and luxury into the country, the use of social networks and the bad effect on the social behavior of Shiites. Also, there is a significant positive relationship between the phenomenon of globalization in Shia school and Shia Islamic religious belief (p&lt;0.01)..</p>http://kalam.saminatech.ir/Article/48898Shia school globalization religious belief effects and consequences.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144289306articleSepideh Abbasi YousefAbadse.abbasi@iau.ac.ir1Behnaz Aminzadehbgohar@ut.ac.ir2mohammad naghizadehdrmnaghizadeh@srbiau.ac.ir3Doctorate in urbanism, associate professor, Department of urbanism, Faculty of urbanism, campus of Fine Arts of the University of Tehran, Tehran, IranتهرانAssistant Professor, Department of Urban Development, Science and Research branch, Islamic Azad University, Tehran, Iran.<p>Farabi is among the thinkers who have presented valuable topics on art under the influence of Aristotle's opinions.. Farabi believes that not all people have the ability and talent to gain knowledge that leads to excellence, and in this regard, artists have an important duty and dignity as capable people by representing and contextualizing the imagination for the people of society. So the main purpose of this article is to explain the hierarchy of creativity in religious art based on Farabi theories. The research method of the present research is analytical-descriptive and has been compiled using library sources and references to written works, including Farabi papers and related research. The results show that the types of fine art from the philosopher's point of view can be classified according to the arc of evolution and with the aim of moving from first to second nature on the one hand and his belief in the role of art education on the other. Further, given that artistic creativity and the creation of new works are highly dependent on the definition, goals and criteria of art in each school of thought and follow its ranks, the ranks of creative goals in religious art can also be extracted from the perspective of Farabi in a groundbreaking, strategic and idealistic way.</p>http://kalam.saminatech.ir/Article/48899artistic creativity Farabi art religious art creativity.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144307328articleAli Ghadrdan Gharamalekia.ghadrdan@tabrizu.ac.ir1<p>By examining religious texts, it becomes evident that some of them mention the social effects and consequences resulting from human actions. These connections, especially at first glance and based on the principles of empirical sciences, may not be clearly explicable. For instance, these texts refer to the relationship between prayer and cultural, economic, and social openings. Considering the emphasis of religion on rationality and the principles of causality in the universe, and the lack of a natural explanation for the connection between these actions and their effects, an unnatural and metaphysical relationship emerges between certain human actions and the social outcomes they produce. In this context, this research aims to elucidate a rationality between human actions and society that are typically perceived as unrelated, as well as to describe examples of these actions that are mentioned in religious texts regarding their impact on society. To achieve the stated objectives, the author has collected information from library sources and employed rational, comparative, and critical analyses to explore and elaborate on the issue. The findings of this study indicate that virtuous and good actions of humans have positive supernatural effects on society through three means: "the evolution of the self," "the influence of the inner form," and "divine will regarding reward." Conversely, sinful and wrongful actions lead to undesirable effects in society through "the degradation of spiritual levels," "the influence of the inner form," and "divine will regarding punishment.".</p>http://kalam.saminatech.ir/Article/48930The impact of good and evil actions supernatural influence impact on society the role of individual and collective actions.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352024-12144329350articleMohammad Ali haghdelhaghdelmohammadali2@gmail.com1saied abbasinyaSa.abbasinya@iau.ac.ir2Alireza GHolampourGho.ali2198@gmail.com3Assistant Professor, Department of Theology and Islamic Studies, Abadan Branch, Islamic Azad University, Abadan, IranAssistant Professor, Department of Theology and Islamic Studies, Abadan Branch, Islamic Azad University, Abadan, Iran<p>Some Christian scholars, who are generally Orientalists, with the understanding of the fact that the collection of knowledge of the Qur'an is superior to human thought and thought, and in order to escape from admitting the authenticity of the Qur'an and the revelation of revelation to the Prophet of Islam (PBUH), suspect "quotation of the Qur'an from previous divine books." especially the Torah" and have presented reasons and evidences to prove their claims. This old doubt was attributed to John of Damascus in the second century for the first time, and after John, this doubt was raised in a wider and more complex manner, which has been seen in the claims of Jewish, Christian, Magi, and even Indian and Pharaoh sources for the Qur'an. , this research tries to explain this doubt and answer it, therefore, first the opinions of some of those who raised the doubt such as Montgomery Watt, Bernard Lewis, Lute, Richard Bell, etc. are presented and then it provides the appropriate answer to the doubts. This article has proved that the Qur'an is not adapted from the Torah, but from any source, and it is the only divine book that has not been distorted, which was revealed by God to the last prophet.</p>http://kalam.saminatech.ir/Article/49454Quran Torah Adaptation Doubt Orientalists Hadiths.