per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151726articlemohammad bager pouraminipouramini47@yahoo.com1<p>The understanding of the Salafis in the issue of God's attributes is based on sensory knowledge, and this point is affected by their epistemological method such as appearanceism, lack of attention to interpretation, and negation of the understanding of reason, which without considering the damage in sensory cognition, is the context for deviant interpretation in theological teachings and Especially, it has provided the understanding of divine attributes; God's physicality and belief in God's sensory vision is the result of an error in understanding divine attributes. Ibn Taymiyyah, as the founder of Salafi thought, considered sense as the only way to know external affairs. This view of Salafis originates from a sensuous epistemological base, which places them in line with physicalists. Physicalism, as a naturalist trend, considers everything, not just matter, to be reducible to the properties of physical objects. This article has tried to answer the question whether the Salafists' understanding of God's attributes is not a form of physicalistic theology. In this essay, an attempt is made to consider the nature of physicalist theology, the understanding of the Salafis and especially Ibn Taymiyyah about divine attributes, and its reduction to material things and returning it to tangible phenomena is considered a physicalist explanation and criticizes it.</p>http://kalam.saminatech.ir/Article/49727Theology physicalism attributes of God Salafis Ibn Taymiyyah.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-031512749articleAboozar Poormohammadia.poormohammadi@vru.ac.ir1<p>The movie Ayub Prophet was produced in 1372, written and directed by the Farajullah Selahshor. The story narrated by this movie has fundamental differences with what the Holy Quran has told. Although the story of Job is mentioned in six verses in the Qur'an, it is not that this short story is incompletely told or does not have story elements such as the pirang element. It has been narrated. The cause-and-effect relationships between the main events of the story of Job in the Qur'an, which shows the plot of this story, are different from the cause-and-effect relationships of the main events of the movie Ayub the Prophet. In the story of the Quran, there is a problem between Job and his God, and this problem (the knot of the story) is revealed in the course of the story, but in the movie Job the Prophet, there is a struggle between Job and the devil, and the audience is supposed to watch Job's victory over the devil. This fundamental difference in structure and background in these two versions of the story of Job is due to the fact that in the movie Job the Prophet, the story of the Qur'an is not the basis of the work, but other sources such as the Holy Bible, traditions and books of prophet stories are cited.</p>http://kalam.saminatech.ir/Article/49728The movie Ayub the Prophet the story of Ayub the Qur’an Plot.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-031515170articleFereshte Heshmatianf.Heshmatian12@gmail.com1masuma-alsadat hoseini mirsafimirsafi@azad.ac.ir2Mohammad Safehianmsafehian@yahoo.com3assistant professor.department of theology and islamic sciences. sourth teran beranch. islamic azad university. teran. iran<p>One of the most important and controversial issues of the Abrahamic religions among philosophers, theologians and mystics is the issue of Satan, and the answer to the question "Is Satan a believer and one of the monotheistic servants of God or one of the disbelievers and the most hostile enemy of God?" It has always been the concern of commentators and scientists in the fields of mysticism, philosophy, etc., for which some answers have been proposed. The present study uses a descriptive-analytical method to analyze the views of Shiite, mystical and Sufi commentators on the devil, based on the views of Allameh Tabatabai, Sheikh Mahmoud Shabestari and Mansour Hallaj. Since some of the principles are wrong, some of the answers have deviated from the correct path and, consequently, have distorted the Islamic teachings that are related to this issue. Usually, when we talk about the devil, while asking about his nature, other questions such as the devil or the property of the devil, the reason for the devil not to prostrate on man. These questions have been addressed from the point of view of Islamic scholars and a comparative study between the views.</p>http://kalam.saminatech.ir/Article/49729The nature of Satan mystics mystics the Holy Quran Allameh Tabatabai Shabestri Mansour Hallaj.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-031517194articleseyed ahmad darestaniAhmaddarestani110@gmail.com1mansour dadashnejadmdadash@noornet.net2mohmmad javedanmjavdan1383@gmail.com3no<p>In the Shiite religious thought, the most important mission of the Infallible Imam (A. S.) is to lead and guide the Islamic Ummah. However, the severe restrictions imposed by the rulers of the time combined with political strangling of Imams (A.S.) prevented them from leading the society freely. This paper deals with the following important question: "how did the Imams practice the mission of guiding people?" The purpose of this study was to determine the political strategies of Imams to preserve and promote the Shiite society. The findings of the research show that the Imams adopted two types of strategies: Permanent strategies such as preserving the Shiite identity, the cohesion of the Shiite community, teaching Shiites' lores, opposition to the usurping government, and tolerance; and contingent strategies such as reservation strategy, cooperation strategy with the oppressive ruler, and advocacy organization strategy. According to the above findings, it has been determined that almost all Imams had the same permanent strategies, yet there were changes in contingency strategies. In this research, SWOT method was used for analysis, while the nature of this research was analytical and descriptive. Keywords: Political Strategies, Imams (A. S.), Shia Community, Umayyads, Bani Abbas, Permanent Strategies, Contingent Strategies.</p>http://kalam.saminatech.ir/Article/49730Political Strategies Imams (A. S.) Shia Community Umayyads Bani Abbas Permanent Strategies Contingent Strategies.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-0315195107articleHojjat Rahimirahimi.1401@shu.iaun.ac.ir1Feyzollah BooshasbGooshehf-boushasb@iaun.ac.ir2Mohammad Dashtimdashti@miu.ac.ir3Assistant Professor, Department of history, Najaf Abad branch, Islamic Azad university, Najaf Abad<p>In diverse periods of Iran's history, especially during the occultation, the Shia community did not have access to the Hidden Imam, Muhammad al-Mahdi, (AjllallahTaaliFarjah Al-Sharif) and the ruling political systems of that era were either Sunni, or if they were Shia, they did not have the approval of Imam Mahdi (A) and were considered as cruel and oppressive governments. The issue of Shia cooperation with these governments and what and why this cooperation happened, has become one of the significant subjects of Shia political thought. The Shia scholars. due to the support of the Shia people and the provision of cultural diffusion, decided to facilitate cooperation with non-Shia governments and justified it through the Sharia. The present paper examines this opinion in the words of Imams and Islamic Jurists and made the best use of descriptive-analytical as well as library research method. The findings show that the disapproval of oppressive rulers has always been one of the basic principles of Imams&rsquo; blessed life; and If a connection was seen, it was definitely associated with the opposition to those cruel rulers and also the defense of the Shia. This very idea has caused the development of a kind of social political order and provided the necessary means for the presence and cooperation of Shiites in the non-Shiite governments of Iran.</p>http://kalam.saminatech.ir/Article/49731Political cooperation Shiism non-Shia government Sharia permission social political order.  per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151109133articleAzizollah Salarisalariazizollah@gmail.com1IRIB University<p>The goal of the present study is to answer this challenging question: is uprising and revolution and forming Islamic Governance before the appearance of Imam Mahdi legitimate or invalid? In response, a group of Muslims consider any type of uprising and revolution before the appearance of Mahdi (A.S.) as illegitimate and doomed to invalidity and defeat, and some regard such an approach and narratives as wrong due to their opposing view to Islamic didactics and believe that given the truth of those narratives, the audience were uprisings like that of Zeid Al-Nar, Al-Nafs al-Zakiyyah and his brother, Abraham, Abu Muslim Khorasani and the like which have been mixed with ambitious and selfish motivations. The research is qualitative and it is critical-analytical. The research findings show that appreciating uprisings like that of Zeid-Ibn Ali and Yahya-Ibn Zaid, Hossein-Ibn Ali (Martyr of the battle of Fakhkh) in the sayings of Ma&rsquo;soum (innocent) Imams is a telling evidence on verification of such uprisings and righteous fights. The basis of uprising and revolution at the time of &ldquo;absence&rdquo; being necessary are beliefs like monotheism view against polytheism and disbelief and hypocrisy, inviting to the virtue and preventing from the wrongdoing, establishing justice and fairness, the promise of God to the learned for fighting with hunger of the oppressed and satiety of the oppressor, following Ashura uprising (dignity and fighting abjection), defensive and salvating jihaad, and predicting welcomed movements before the appearance of Imam Mahdi (A.S.) in the sayings of the prophet and Imams (A.S.)..</p>http://kalam.saminatech.ir/Article/49732 The Theory of Uprising Absence of the Promised Mahdi (A.S.) Righteousness of Uprising Invalidity of Uprising Religious Didactics per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151135149article Abdolreza Alipouralipourabdalreza@gmail.com1seyyed hosein vaezivaezi1340@gmail.com2mohammad reza shamshirimo_shamshiri@yahoo.com3<p>The legislative miracle of the Quran is one of the content miracles of the holy Quran that some interpreters have emphasized. In the common and older definition that has been discussed in the definition of the types of miracles, the legislative miracle is defined as &raquo;the collection of rules and laws of the holy Quran in the individual and social fields of human life to the extent that is a sign of the divine nature of the Holy Quran that neither can be violated, nor it is possible to issue it from an uneducated person&laquo;. This article aims to, after criticizing and reviewing some point of views presented on the legislative miracle of the Quran, with a new definition and approach that presents about the legislative miracle, to show that the Quran's legislative miracle is not only for issuing such laws from an uneducated person, but also this type of understanding causes the miracle of the Quran to be reduced. Therefore, by passing of the indulgent definitions of legislative miracles in the writing of Quran scholars, the author's intention from legislative and educational teachings is to take a new look at the relationships between the knowledge and the laws of the Quran and their role in the durability and promotion to the level of miracles. In this research, we find out that the reason for the legislative miracle of the Qur'an is the creation of a network of Quranic knowledge, which manages all human problems to the end of human life, from small to the large, and has characteristics such as being comprehensive, eternal, and variable, and this collection of knowledges has characteristics such as being continuous, interwoven, dynamic and changing over time, having a general plan in all aspects of human life and being general, community-oriented and inclusive. The meaning of knowledge in this article is all the teachings of the Quran, including ethics, historical laws and propositions, and among these, and the apparent contradiction that was discussed among the stated attributes about the Quran's educational collection can be easily summed up and resolved which has been dealt with in the text.</p>http://kalam.saminatech.ir/Article/49733Quran legislative miracle educational collection being uneducatedper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151151170articleMohammad Esmaeil Abdollahim.e.abdollahi@ut.ac.ir1Faculty of Governance, University of Tehran, Tehran, Iran.<p>This issue of whether people's destiny is in their own hands? And whether it can be changed or not? It is one of the issues that before it occupies the mind of a theologian, it also occupies the mind of every common man. This article intends to use the library research method and comparative approach to examine the truth of Bada and its relationship with God's destiny. Through this research, it was found that bada occurs in non-deterministic destiny, which is specific to material beings, and material beings also have different causes. Therefore, inevitably, the effect, which is the object of the relation, will change with the change of the causes, and therefore, all the verbs are recorded in the book of erasure and proof, which changes according to the conditions and the change of the person's situation, as this article from the verses and narrations of the innocents. peace be upon him) is collected. In addition, considering that for God, both intrinsic knowledge and actual knowledge are true, the discussion of Qada, Qadr, and Bada in divine destiny is related to God's actual knowledge, which is based on the status of human actions, and there is no problem in changing God's actual knowledge because It does not return to its essence. In addition, God's knowledge and will has been assigned to man and his actions along with his characteristics and features, among which is having authority.</p>http://kalam.saminatech.ir/Article/49734come on Qada and Qadr divine prior knowledge divine willper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151171189articlesorieh geravandnikoogra@gmail.com1Mohammad Kazem Rezazadeh Joudimkrjoudi@yahoo.com2Nafiseh FayyaziBakhshnafisefayazbakhsh@yahoo.com3<p>Ibn Arabi's mystical and philosophical beliefs in knowing God, including the role of self-knowledge, intellect, heart and intuitive knowledge, etc., have influenced the beliefs of other mystics and philosophers, including Mulla Sadra. This research aims to examine the views of these two Islamic sages and philosophers, namely Ibn Arabi and Mullah Sadra, regarding the ways of acquiring the knowledge of God, and to explain the influence of Ibn Arabi's mysticism on Mullah Sadra's view of knowing God. The views of these two sages show that although Mulla Sadra was not an unequivocal follower of Ibn Arabi in many matters, they both believe in the knowledge of the Supreme Being in the three levels of nature, attributes, and actions, and they believe that human intelligence and existential capacities are abilities and capabilities. He does not understand the nature of God. Mulla Sadra, under the influence of Ibn Arabi, considers limits and boundaries for the intellect in knowing the Almighty and His Names and Attributes. Both Ibn Arabi and Mulla Sadra consider self-knowledge to be a very important way to know God, and in this regard, there is no difference between the two sages; Like Mulla Sadra, Ibn Arabi considers knowledge of God to be a matter of doubt, therefore, everyone is capable of knowing God according to his knowledge and cognitive ability.</p>http://kalam.saminatech.ir/Article/49735Mulla Sadra Ibn Arabi knowledge of God intellect self-knowledge heart and intuitive knowledge theoretical and evidential knowledge.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151191214articleseyyed ehsan fayaziSeyedehsan999@gmail.com1Fayyaz ZahedFayyaz.zaahed@gmail.com2Mahmoud SeyyedMahmood.seyyed@yahoo.com3<p>After the Ismaili movement was able to establish the Fatimid government in North Africa, it ended its secret da'wah and piety and made its da'wah public throughout the Islamic world and organized a wide network of supplicants. One of the destinations of the Ismaili da'wah from the same time as the secret da'wah was Iran and Great Khorasan, and by the way, the network of Ismaili preachers achieved great success in inviting the people and elders of this part of the Islamic world to the Ismaili cult and were able to convert a large number of famous people and Scholars should convert these lands to the Ismaili cult. The factors of tendency and desire of a large part of the Iranian society towards the Ismaili religion and beliefs is an issue worthy of research and study, hence the question that is raised here is what factors caused the tendency of most Iranians to the Ismaili movement? It seems that a set of political-ideological and social factors such as the rule of the Abbasid Sunan caliphate along with the alien rule of the Seljuks along with the rationalism and religious tolerance of the Ismailis along with a kind of Iranism and moderate populism of the Ismailis play a fundamental role in the tendency and willingness of Iranians to call on Ismailism. had. The research method in this article is the descriptive-analytical research method and the method of collecting information is the library method.</p>http://kalam.saminatech.ir/Article/49736Ismailia Nazarians of Iranian society Hassan Sabah Ismaili call convergence.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151215250articleNarges Mirzadehnargesmirzadeh93@gmail.com1mokhtar zakerimokhtarzakeri365@gmail.com2<p>The current research aims to clarify the various meanings of the concept of fairness, which is one of the important and fundamental, moral and educational concepts of the Holy Quran, and then deduce its philosophical and educational implications. The main issue of this study is what is the concept of fairness in the Holy Quran and its traditions and philosophical and educational implications. According to the above general problem, the research questions are: What meanings does fairness in the Qur'an mean? What are the philosophical implications of the concept of fairness? What are the educational implications of the concept of fairness? In order to answer the above questions, analytical-inferential method has been used. Therefore, the present article is considered among philosophical studies with a fundamental approach. This study shows that the concept of fairness in the Qur'an has several meanings, such as installments, persistence in respecting the rights of orphans, avoiding extremes in social relationships, paying attention to the rights of others, respecting rights and rights in speech and action, in leadership and management. Paying attention to knowledge and awareness in criticizing people, right-mindedness in judgment and arbitration, fairness in observing God's right and in relation to Him is implied. On the other hand, this research shows that from a philosophical point of view, in addition to the field of values, the concept of fairness can also be investigated from two aspects of anthropology and epistemology.</p>http://kalam.saminatech.ir/Article/49737Fairness Quran conceptualization philosophical implications of fairness educational implications of fairnessper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151251291articleMohammad NabaviRadmohamadnabavirad@student.pnu.ac.ir1Mohsen bigdelibigdeli1@pnu.ac.ir2Fatemeh Jafarniaf.jafarniya@pnu.ac.ir3 Ali Parimia.parimi@pnu.ac.ar4Assistant Professor, Faculty of Social Sciences, Payam Noor University, Tehran, IranAssistant Professor, Faculty of Theology, Payam Noor University, Tehran, Iran <p>The policy of the Prophet (pbuh) in the face of foreign provocations and threats appeared in many cases in the form of Ghazwats and defensive and offensive series, and this was a result of foreign provocations and destruction policy, which is also affected by internal anti-security trends. In the present research, by examining the palaces, the position and functions of the Prophet of Islam have been studied from the time of his birth until his death. It is important to recognize and examine the houses as well as their location in the Prophet's life. Because each of these series was made with a specific purpose and definitely had an impact on the Prophet's plans and had their assigned place and function in the policies of the Prophet of Islam. The position and function of these series in the Prophet's politics can be seen in the fields related to military programs, economic policy, intelligence-security measures and the propaganda apparatus of the Prophet of Islam. The results of the present article showed that the position and function of series in the politics of the Prophet are divided into nine separate categories, which include defensive series, offensive series, propaganda series, series related to fighting polytheism and idolatry, informational series, Deterrent series, threatening series, series related to elimination of opponents and tactical series.</p>http://kalam.saminatech.ir/Article/49738Prophetic era Seraya policy of the Holy Prophetper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151293313articleSeyyed Hossein Taghaviz.taghavi73@gmail.com1<p>Man's need for religion in today's world and turning to spirituality is an important development that a free-thinking and knowledge-hungry person has the right to seek and be more curious to attain religion. What is important in this is to know the complete religion from among the religions that the followers of each of them call out the rightness of their religion and introduce it as the most complete laws and religions. In this article, the completeness of Islam compared to other religions has been investigated from two different approaches, rational and narrative. In the first approach, the completeness of Islam compared to other religions should be proven by referring to purely rational reasons, which is the same as an extra-religious view or in other words, a philosophical view of religion. And in the second approach, this content should be proved by a detailed study of the Quranic verses and a brief study of the Islamic narrations. In the end, with the proof of the perfection of Islam compared to other religions, only one religion remains as the true religion And the scroll of the religious pluralism point of view is picked up And following the religion of Islam is obligatory for all people who are thirsty for knowledge and are searching for the true religion according to the ruling of reason and tradition. Also, by proving the completeness of the religion of Islam, the perfection of Islam is placed in the middle of the proof of finality, and the finality of Islam is proved in its light.</p>http://kalam.saminatech.ir/Article/49739religion perfection of Islam complete religion Shariaper Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-03151315336articleAbutaleb Asghari Jirhandehmehrdadaj89@gmail.com1Yadollal Asgariyasgari@yahoo.com2seyyes mohammad ghamamighamamy@isu.ac.ir3PhD student, Department of Public Law, Qom Branch, Islamic Azad University, Qom, Iran.Visiting Professor, Department of Law, Qom Branch, Islamic Azad University, Qom, Iran<p>Administrative law is born from many ideas and theories that have undergone significant changes and developments over the years. Ideas that have influenced the field of public law and have always led to progress and at the same time the complexity of the administrative law system. Therefore, these changes and developments have led to the emergence of a concept such as administrative justice, which contains the meanings of litigation and administrative proceedings. Considering this issue, it has become necessary to formulate laws in this regard, which have been written by the legislator under the Law on the Court of Administrative Justice. The effects of the aforementioned changes and developments are clearly evident from the articles of the aforementioned law under the articles related to the jurisdiction of the court under Article 10 or Article 1 of the above law, which refer to the developments resulting from the constitution, which require a more detailed examination. Therefore, the present article intends to examine and analyze the effects of the ideas governing the developments of administrative law in the Law on the Organization of the Court of Administrative Justice. Our method in the article is based on the library study method and is carried out in a descriptive-analytical manner.</p>http://kalam.saminatech.ir/Article/49834Administrative Law Law on the Organization of the Court of Administrative Justice Thought Developments.