per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154726articleAbbas Asad Abadiasd.329@chmail.ir1Islamic Azad University, Bam<p>This article presents a comparative study of the concept of revelation from the perspectives of three prominent Islamic philosophers and thinkers: Mulla Sadra, Allameh Tabataba&rsquo;i, and Lahiji. Revelation, as a divine phenomenon and a process of transmitting divine knowledge to human beings, has always been a significant subject in Islamic philosophy. Mulla Sadra, within the framework of Peripatetic philosophy and his Transcendent Theosophy, explains the relationship between reason and revelation and its role in human perfection. Emphasizing the existence of a single transcendent truth, he introduces revelation as the manifestation of divine knowledge and as a means of guiding humanity. On the other hand, Allameh Tabataba&rsquo;i, through his interpretation and analysis of the Qur&rsquo;an, provides a deeper exploration of the dimensions of revelation and its role in shaping religious knowledge. He emphasizes that revelation is not only an epistemic source but also a pedagogical and guiding process that directs human beings toward perfection and salvation. Lahiji, from a philosophical and mystical perspective, highlights the inner and intuitive aspects of revelation, analyzing revelatory experiences and their impact on the human soul and psyche. He argues that revelation, as a divine reality, can contribute to spiritual elevation and to a deeper understanding of existence and truth. By comparing and analyzing the views of these three thinkers, the article seeks to examine the points of convergence and divergence in their understanding of revelation and its impact on human life, aiming to shed light on the diverse philosophical, theological, and mystical dimensions of revelation in Islamic thought.</p>http://kalam.saminatech.ir/Article/52671Comparison Revelation Mulla Sadra Lahiji Allameh Tabataba’i.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-121542750articleabbasali eskandariab.eskandari@iau.ac.ir1mehdi afchengimehdiafchengi@iau.ac.ir2arastoo miraniarastoo.mirani@iau.ac.ir3PhD student in Islamic Philosophy and Theology, Department of Theology and Islamic Studies, Islamic Azad University, Gorgan Branch, IranDepartment of Islamic Philosophy and Theology, Gorgan Branch, Islamic Azad University, Gorgan Branch, Gorgan, IranDepartment of Islamic Philosophy and Theology, Go.C., Islamic Azad University, Gorgan, Iran<p>The school of separation is one of the contemporary schools and schools of thought that, by putting forward discussions about the purification and refinement of Quranic knowledge, is considered a new challenge for Islamic philosophy. The purpose of this article is to logically explain the concepts and explain the meaning of the concepts and explain the doctrinal and theoretical propositions of the sectarians, to examine and analyze their theoretical process regarding reason and its role and position in their ideas and ideological systems. The method of this research is library studies in a descriptive and analytical manner. The results of this research have shown that innate reason is defined as the discoverer of facts and details and an abstract light outside of human reality and has no inherent validity. On the other hand, in the thought of the school of separation, a ruling has been given to the invalidation of demonstrative reason and philosophical and demonstrative arguments are assumed to be without validity and therefore, they will not be able to play a role in understanding religious knowledge.</p>http://kalam.saminatech.ir/Article/52672evolution religion beliefs self-founded reason philosophy school of separation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-121545171articleHamid Emamifaremamifar674716@gmail.com1Mohammad Ebrahimiradm-ebrahimirad@araku.ac.ir2Faculty of Humanities, Arak University, ArakArak University<p>Divine "judgment" and "destiny" (Qadha and Qadar) is one of the most important topics in Islamic philosophy and theology. Ayatollah Motahari's point of view is different from Allamah Tabatabaei's point of view in the explanation of Qadha and Qadar. Ayatollah Motahari believes that Qadha and Qadar exists both in the material and non-material world. He also divides Qadha and Qadar into certain and non-certain and believes that definite Qadha and Qadar are assigned to the immaterial world and in the material world, Qadha and Qadar are non-definite. He believes that since immaterial beings are not affected by various causes and factors and more than one path is not possible for them, their Qadha is certain and unchangeable, but since material beings are affected by various material causes and factors, their Qadha is uncertain and changeable. Although Allamah Tabatabaei accepts Qadha in both immaterial and material worlds, he considers Qadar to be specific according to the appearance of the verses and narrations about Qadar, to the material world. Also, he considers Qadha to be certain both in the immaterial and material worlds, but Qadar is not certain in the material world. In this research, with the descriptive-analytical method, these two viewpoints are compared, explained, and examined, and Allamah Tabatabaei's viewpoint is accepted due to its conformity with the appearance of the verses of Quran and traditions.</p>http://kalam.saminatech.ir/Article/52673Qadha Qadar complete cause incomplete cause immaterial world material world.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-121547394articleMohamad Bayatm.bayat3804@gmail.com1Farahnaz Raf,atJouDr.rafatjoo@gmail.com2Ali Reza Hosseynialirhosseyni@yahoo.com3<p>The mission of the Holy Quran, as a book that was revealed by God to the Khatami Messenger, is to guide and guide people, who, in order to achieve this great goal, use all the literary abilities and the most beautiful ways of expression and He has used the strongest arguments to prove the truth of God's words. Among the most common ways of expression in the words of the All-Knowing, is the questioning style, in which God raises questions for a purpose and at the beginning refers the answer to the awakened consciences. About 1260 questions are mentioned in the word of revelation, which makes reading the questions of the Qur'an inevitable. Because the stylistics of the interrogatives of the Holy Qur'an, as an infinite source of divine knowledge, can present to the audience some of the artistic angles and beauties that can be considered from this source of grace. Therefore, the present research has analyzed the interrogative sentences of the second to seventh parts of the Holy Quran with a descriptive-analytical method, on two levels of syntax and imagery, to reveal the literary beauty of these verses and to create a clear understanding of the text with an integrated and coherent analytical presentation. To fascinate and enchant the reader's soul and provide the answer to the question, what was the purpose of the wise God in raising these questions? The findings of the research indicate that the questioning strategy and artistic questioning as a powerful tool in inducing content and human interactions have a great contribution.</p>http://kalam.saminatech.ir/Article/52674Quran stylistics imagery syntax interrogative.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-1215495114articleMastaneh Beiranvandbiravandmastaneh@gmail.com1Mohammadreza Shamshirim_shamshiri@yahoo.com2Mehdi Dehbashim-dehbashi@gmail.com3Department of Philosophy and Islamic Theology, Islamic Azad University, Isfahan Branch (Khorasgan)Department of Philosophy and Islamic Theology, Islamic Azad University, Isfahan BranchDepartment of Philosophy and Islamic Theology, Islamic Azad University, Isfahan Branch<p>In the Islamic world, the founder of the philosophy of Masha' is Ibn Sina, which has its own unique characteristics. The later scholars of Ibn Sina have both benefited from this philosophy and criticized it. One of these later scholars is Abu'l-Barakat Baghdadi, who has presented a critical reading of Ibn Sina's thoughts and with such a reading has left behind new thoughts of his own. In this article, using a descriptive-analytical method, first Ibn Sina's view of reason is explained and analyzed to the extent that it was criticized by Abu'l-Barakat, then Abu'l-Barakat's criticisms of those issues are explained, and finally, by evaluating and criticizing Abu'l-Barakat's view, a judgment is made between the two. Abu al-Barakat's criticisms of Ibn Sina regarding reason include the oneness of the soul and reason, theoretical and practical reason, the efficacy of the active reason, the number of minds, calling God reason, and the theory of creation. By evaluating Ibn Sina and Abu al-Barakat on the aforementioned issues, it was concluded that many of Abu al-Barakat's criticisms of Ibn Sina appear to be defensible and some of them appear to be incorrect..</p>http://kalam.saminatech.ir/Article/52676Avicenna Abu'l-Barakat Theology Reason Criticism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154115145articleMohammad Beik Mohammadi1360966161@iau.ir1Alireza Ismailzad a.ismailzad@gmail.com2ehsan Shakeri Khoeishakeri-eh@gmail.com3Masoumeh Gharedaghi1530272807@iau.ir4Department of Political Science, Tabriz Branch, Islamic Azad University, Tabriz, Iran<p>Ludwig Wittgenstein is one of the most influential and important philosophers of the 20th century. The sphere of influence of his thoughts is influential in various branches of philosophy such as philosophy of language, philosophy of religion, epistemology, philosophy of ethics, and philosophy of logic. The thoughts of this philosopher have also penetrated other fields of humanities such as sociology and psychology. The number of references to his works and their extent have distinguished him among the philosophers of this century. Wittgenstein's charismatic personality, unconventional and mysterious life are notable for most researchers. The results and findings of this study show that Wittgenstein is one of the few philosophers who is of interest to analytical philosophers and continental philosophers also benefit from him. He had two different periods of thought, the first period of which his collection of thoughts was presented in his philosophical treatise Logical and the second period, which is his maturity and is known as the later Wittgenstein, and his thoughts are reflected in his book Philosophical Investigations. In the second period, he criticizes many of his own thoughts and ideas and even invalidates many of them. However, although he is an excellent and worthy philosopher, there are also weaknesses in his thought. Some of Wittgenstein's notes are related to the nature of philosophical activity, while others deal with general topics such as questions of art and religion. For this reason, separating them from philosophical material is a difficult task.</p>http://kalam.saminatech.ir/Article/52677Wittgenstein lifestyle moral philosophy.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154147178articleHasan Heshmatih.heshmati35@gmail.com1tohidi Amiramirtohidi110@yahoo.com2Mohsen GhasemPourghasem-Poor@gmail.com3Associate Professor of the Department of Quranic and Hadith Sciences, Central Tehran Branch, Islamic Azad University, Tehran, Iran<p>Analyzing and investigating the relationship between correct and correct reasoning and frequent narration is one of the important issues in the Holy Quran and the traditions of the Ahl al-Bayt (peace be upon them) that has attracted the attention of thinkers. Correct The handwritten copy of the treatise "Behavior of God Almighty" by Syed Abdullah Shabar is one of the sources that deals with this issue and says: The compatibility of reason with the frequent traditions and hadiths is clear and clear. peace be upon them), whose number is twelve of the infallible imams (peace be upon them), and the transmission of narrations and hadiths is from their tongues, it is at the limit of frequency, there is a difference of opinion. This issue is not known, except because of the obligation of the infallibility of the innocent (peace be upon them). In this chapter of his treatise, Shabar (may Allah be pleased with him) brought hadiths from the Messenger of God (pbuh) and the infallible imams (pbuh) in order to prove it within the limits of reason and narration with an approach based on evidence and followers. Although the hadiths related to the compatibility of reason and narration have been accepted by most of the Shia and Sunni muhaddithists, at the same time, some scholars have raised challenges in this field and have expressed opinions and opinions about our entire rule of reason. They have stated the rulings of the law.Using the descriptive and analytical method, this article intends to evaluate the validity of the contents of these hadiths by examining the relevant evidence and texts from both sides and answer the question whether these hadiths have sufficient validity or not.</p>http://kalam.saminatech.ir/Article/52678Seyyed Abdullah Shabar manuscript of "Soluk Ali-Allah Ta'ala" compatibility of reason and narration infallibility evidences and follow-ups of Fariqin.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154179207articleAmir Reza Khaliliamir.amir00690069@gmail.com1Mostafa Jafar Tayyari Dehaghanimjd38@chmail.ir2mohamad ansariansarimohamad1@gmail.com3ali khalajiALI.KHALAJI110@YAHOO.COM4<p>The Baha'i sect has continued to exist since the 13th century with many ups and downs, claiming to present a new religion. The question of this article is about how Baha'iism emerged and the aim is to show its social and intellectual context. The findings of the study show that the emergence of Baha'iism should be analyzed at a specific time point and with a process perspective. For this purpose, first, the social context was examined and it was determined that at that time, society was under the influence of severe tyranny and oppression, the people were caught in superstitious beliefs, illiteracy and backwardness, and they were exhausted of the Iran-Russia wars. The second context was the establishment, which was based on the ideas of Shaikhism through the mediation of the Babis, and the third stage was the consolidation that the ideas of Sufism and their support played an important role in the maturation and formation of Baha'iism. The nature of this article is descriptive analytical, and data collection of this article was performed using library method.</p>http://kalam.saminatech.ir/Article/52679Shaikhism Sheikh Ahmad Ahsa'i Ali Mohammad Baab Hossein Ali Nouri Nematollahi Sufism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154209231articlesaleh rasuliradDr.rasouli@yahoo.com1mohammadali kheyrallahiDr.kheirullahy@yahoo.com2mahdi mohammadiyan amirimrmyaali@gmail.com3Assistant Professor of Jurisprudence and Fundamentals of Islamic Law, Azad University, Babol BranchAssistant professor of jurisprudence and fundamentals of Islamic law, Islamic Azad University, Babol branc<p>The Era of the Imamate of Amir al-Mu'minin is classified into two periods: the caliphate of the three caliphs and the caliphate of the Imam Prophet himself, which lasted for four years and nine months. In this era, Imam Ali (peace be upon him) encountered multiple security and intelligence challenges, which required particular measures according to the special conditions at that time. The management of the vast Islamic land encountered insider and outsider threats and, in effect, needed an efficient information system based on the Quran and Islamic jurisprudence contrary to the information systems of other countries. The security and intelligence measures of Imam Ali (peace be upon him) were also led away from Islamic teachings. They were in line with providing and expanding security in Islamic communities. Even though the concept of "national security" was not used at the start of Islam, its principles and basics are very evident in the practical behavior of Imam Ali (peace be upon him) and other Imams.The practical behavior (sire) of Imam Ali (peace be upon him) indicates that maintaining Islamic sovereignty and facing enemies, especially in challenges, demands intelligence and counter-intelligence measures. Assorted measures like information gathering, espionage, counterespionage, physical protection, and monitoring officials are notable in his governance method, which emphasizes the critical importance of a trustworthy and efficient intelligence apparatus. These models, predicated on Islamic jurisprudence and teachings, are essential to maintain the sustainable security and authority of the Islamic system. Furthermore, according to Imam Ali (peace be upon him), the lack of an information system in the Islamic system is considered a severe failure that will cause the inefficiency of the military and security forces.</p>http://kalam.saminatech.ir/Article/52680Amir al-Mu'minin (peace be upon him) Alavi thought social practical behavior Islamic government security jurisprudence.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154233252articlemahya rafieeRafiee-m@uk.ac.ir1<p>Balance in a broad sense can be considered as a desirable intermediate point or state between two or more opposite points or states. This article shows that the idea of balance is everywhere; this idea appears in nature, science, religions and beliefs. This idea is proven by trying to extract this idea from prominent ethical theories in Eastern philosophy, namely ethics in Islam, Taoism, Hinduism and Buddhism. In science and the natural world, molecules, objects, or plants simply move toward equilibrium. This descriptively gives us some form of equilibrium. Ethically, many theories, as I show in the paper, strive for balance and thus normatively prescribe balance as an indicator of choice, behavior and action. The findings in this research show the results that balanced behavior and action leads to ethical action, while unbalanced behavior and action leads to an unethical action. At the end of the article, it is emphasized that balance can help a lot in improving the individual and collective life of humans and is necessary to a large extent.</p>http://kalam.saminatech.ir/Article/52681Balance Eastern Philosophy Philosophical Totality Moral Matter Religions.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154253285articlePakizeh Kazemzadehhhasanfar122@gmail.com1Heydar HasanloNastuh49@yahoo.com2MohammadHossein SainiMohammadHossein.Saini@yahoo.com3Farhad Idrisi farhad.Idrisi@yahoo.com4دانشگاه آزادAssistant Professor, Department of Language and Literature, Zanjan Branch, Islamic Azad University, Zanjan, Iran.Associate Professor of Islamic Azad University, Zanjan branchAssistant Professor of Islamic Azad University, Zanjan branch<p>One of the most important innovations of Mulla Sadra is his theory about bodily resurrection, which based on the special cosmological and epistemological foundations of supreme wisdom, presented a different and unique perception of bodily resurrection. In his various works, Mulla Sadra starts the discussion of bodily resurrection by mentioning several issues as the basic premises of bodily resurrection, but without a doubt, Mulla Sadra's bodily resurrection is directly rooted in some of Mulla Sadra's other fundamental ideas, and one of these fundamental ideas of Mulla Sadra is his definition of the unmarried. And material is a definition that plays a fundamental role in Mulla Sadra's image of physical resurrection. Mulla Sadra's definition of celibacy and materiality as a matter of doubt and without definite boundaries, leads to the questioning and ranking of the resurrection of human beings according to the order of their celibacy and materiality and the happiness and misery resulting from it, and it explains the body in the levels of rebirth and resurrection of man in his thought. have been. In this article, we have tried to introduce two concepts, material and unmarried, so that based on Mulla Sadra's understanding of these two concepts, we will discuss how to prove physical resurrection and what effect these two concepts have on his belief in physical resurrection. The research method in this study is descriptive and analytical.</p>http://kalam.saminatech.ir/Article/52682physical resurrection Mullah Sadra material unmarried Tashkik.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154287311articleAzad Hashem Mikaielhashmazad@yahoo.com1Aziz Javanpour Heravi a.javanpour@iaut.ac.ir2Davoud Siroussirous@iaut.ac.ir3Associate Professor, Department of Islamic Philosophy and Theology, Tabriz Branch, Islamic Azad University, Tabriz, IranAssociate Professor, Department of Islamic Philosophy and Theology, Tabriz Branch, Islamic Azad University, Tabriz, Iran<p>Analyzing and examining the fundamental concept of justice is very important in the thought of every thinker. Khwaja Nasiruddin Tusi is one of the thinkers who has been able to clarify the neglected theological aspects of justice and correctly explain the approach of Islam to the category of justice with the help of reason and narration. to do The fundamental concept of justice is worthy of great attention in the thinking of every political thinker; Because the examination of this category can introduce us to many angles of their opinions. In fact, the central concept of justice has a unique importance in the theoretical and practical fields of politics and society. The present study was conducted with the aim of investigating the comprehensive theory of justice from the perspective of Khwaja Nasiruddin Tusi. Analytical and descriptive methods were used to investigate the research, and the means of collecting information was using library sources. The results of the research have shown that from Khwaja Naseer's point of view, not only human happiness depends on living in a society governed by the principles of justice, but social justice is considered the highest social virtue in comparison with other social virtues. A prosperous society and a good social life, in addition to justice, should also benefit from the following moral values: security, justice, mutual aid, keeping promises, personal spiritual purity.</p>http://kalam.saminatech.ir/Article/52684Justice equality moral philosophy.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154313337articleNahid Najafpoornahidnajafpoor@yahoo.com1gorbanali karimzadeh garamalekig.karimzadeh@tabrizu.ac.ir2Naser Forouhiforouhi@tabrizu.ac.ir3Faculty Member of Tabriz University associate professor, Department of Philosophy and Kalam <p>Analogy has always been one of the important methods in explaining and inferring intellectual and theological issues in the tradition of Islamic thought. Among these, 'qiyas al-ghaib ala al-shahid' (analogical reasoning from the known to the unknown) has held particular significance for Islamic theologians as a rational method in analyzing and proving theological concepts. This article, using a descriptive-analytical approach, examines the application of this type of reasoning in various theological schools, including the Mu'tazilites, Ash'arites, and Imamiyyah, and analyzes its validity in inferring theological issues. The findings of the study indicate that analogical reasoning from the known to the unknown, especially in discussions regarding divine attributes and actions, played a central role in the theology of the Mu'tazilites and Ash'arites. Although early Imamiyyah theologians utilized this analogy, from the time of Allama Hilli onward, it was critiqued, leading to the adoption of the 'rejection of analogy' as one of the key principles of their theological system. Nevertheless, in cases where the common cause acts as a complete cause, this analogy can be considered valid and treated as demonstrative analogy.</p>http://kalam.saminatech.ir/Article/52685Analogy Present-Absent Analogy theologians.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154339354articlemaryam norouziMarnor60@gmail.com1azizollah afshar kermanik.afshar.a@gmail.com2Amir Mohebbianmananoora@gmail.com3Islamic Azad University of Central Tehran, Faculty of Literature and Humanities, Department of Philosophy<p>Intuition is one of the most important tools of cognition in epistemology, which John Locke assigns an important role to in acquiring knowledge. The question here is, according to the principles accepted in empiricism and the basic role of sense in the process of knowledge, how is intuition as a tool of knowledge from John Locke's point of view and what role does it play in his empirical knowledge? Locke believes that some truths are obtained by intuition without the need for sensory experience. He refers to three types of intuition in his works, only two of which have been noticed. Sensory intuition to understand the outside world and conceptual intuition to compare two ideas. But the third type of intuition is a person's understanding of himself in a way that is realized in any perception. Locke considers this intuition to be the most fundamental certainty of a person, which cannot be doubted.</p>http://kalam.saminatech.ir/Article/52686Intuition experience self-understanding reason John Locke.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154355389articlemaede pesarakloomaedepesarakloo@tabrizu.ac.ir1Abbas Abbaszadehaabaszadeh@tabrizu.ac.ir2gorbanali karimzadeh garamalekig.karimzadeh@tabrizu.ac.ir3Mohammad Abbaszadehabbaszadeh@tabrizu.ac.ir4PhD student in Islamic Theology, Faculty of Theology and Islamic Sciences, University of TabrizUniversity of TabrizFaculty Member of Tabriz University associate professor, Department of Philosophy and Kalam <p>As a social being, man has material needs that require income to meet. The economic status of individuals can change under the influence of theological beliefs. The importance and necessity of this research is that beliefs do not remain exclusively in the mind and are effective in human actions. The present article was examined in the field of economic benefits, capitalist systems, Marxism, and Islam, with the aim of examining the effect of belief on economic life. In non-theistic societies where capitalism and Marxism are prominent, the enjoyment of profit, earning income, and ownership is excessive or excessive. Some are in absolute poverty and some are immersed in wealth; while according to Islamic theological beliefs, an attempt is made to maintain economic balance in society with various solutions that beliefs guarantee their implementation in society. Also, in the acquisition and enjoyment of property, non-theistic societies are caught up in the belief of a degree of unlimited freedom and discretion or coercion. Of course, in Islam, sects such as Ash'arites, Sufis, and Mu'tazilites have also been caught in ideological deviations that affect their economic benefits. However, in the Shiite Imamiyya religion, such deviations in ownership have not been created under pure monotheism by utilizing the teachings and guidelines of the Imams (a.s.). On the other hand, the belief in predestination or mere human free will has been avoided in order to gain financial benefits, and by believing in the belief of "the command between the two affairs", man has been referred to both enjoying worldly blessings and refraining from denying himself from them, as well as trying to do business in this religion. The method of collecting materials in this research is descriptive-library.</p>http://kalam.saminatech.ir/Article/52687Economy Theological Beliefs Marxism Ownership Capitalism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154391410articlemitra rezaeegazerkhanimitra.rezaee47@yahoo.com1tahereh hajebrahimithajebrahimi@yahoo.com2Associate Professor, Department of Islamic Religions and Mysticism, Faculty of Law, Theology and Political Sciences, Science and Research Unit, Islamic Azad University, Tehran, Iran<p>In Judaism and Islam, sects called Karaite and Hanbaleh were formed, each of which had its own view of the Holy Book and the Sunnah. The present article compares the Scripturalism in the Jewish Karaite sect and the Islamic Hanbali with a reference to the summary of the formation and viewpoint of each sect and it also examines the differences and similarities of this sects about their attention to the Holy Book and oral tradition and aiso its consequences. The Karaim Sect is scripturalist Jewish movement led by Anan bin Dawid who believed only in the authority of the Bible and denied the Oral Torah (Talmud). Karaites to interpret the Holy Bible, using Mu'tazili's words and reason tried to confront their opposite side, that is, the rabbis. Karaites Since the time of Sadia Gaon lost their influence . Ahmad bin Hanbal, the leader of the Ahl al-Hadith, did not pay attention to opinions, fatwas, jurisprudence, or jurisprudential inferences, and more of his works are in the field of hadith. After Ahmad ibn Hanbal, Ahmad ibn Taymiyyah tried to propagate and promote this religion and provided the intellectual background of Wahhabism with his ideas and opinions. Muhammad ibn Abd al-vahhab renewed the life of this school.</p>http://kalam.saminatech.ir/Article/52688Scripturalism Kara'ite Anan ibn Dawid Ahmad ibn Hanbal Hanabeleh.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154411432articleseyyed mohamad javad vaziryfardvaziryfard@yahoo.com1MohammadReza Ebrahimi Nejadebrahimnejad@atu.ac.ir2Hasanieh Ketabdarhosniehketabdar@gmail.com3Professor, Department of Theology and Islamic Sciences, South Tehran Branch, Islamic Azad University, Tehran, Iran<p>Paying attention to monotheism is a natural and institutional matter in the root of human existence, which actually forms the worldview of a monotheistic person. The view derived from practical monotheism is a drawing of a unified human approach to creation and life. In the Qur'anic verses, culture in a monotheistic society is a purposeful and systematic thing that is effective in the growth of members of that society, and the beliefs emanating from practical monotheism are the basis of individual and social behaviors and determine the way of social life of human beings; Because cultural components such as tendencies, beliefs and behaviors originate from beliefs, and by correcting these components in social life, not only prosperity in social life; It will also lead to forgiveness in the rest of your life. Some of the results of this article, which was carried out with the library research method, are the social functions of practical monotheism in culture and society, which lead to the reformation of human societies and the fight against corruption and the observance of justice, the achievement of peace and assurance of the heart, and the removal of sadness and troubles. And it is also a source of salvation and safety from divine punishment and immunity from going astray and astray, and a factor in man's mobility and acceleration to do good and good deeds, and finally, his responsibility in his personal and social life.</p>http://kalam.saminatech.ir/Article/52689monotheism practical monotheism society culture social function.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352025-12154433446articleReza Ghadrdan Gharamalekir.ghadrdan@tabriziau.ac.ir1Tabriz Islamic Art University, Tabriz, Iran.<p>The present study examines the possibility of realizing a religious lifeworld in the secular age and, by criticizing Charles Taylor&rsquo;s anthropocentric solution (reviving spiritual resources within the framework of Christianity or non-secular humanism), analyzes the capacity of Islamic architecture as a metaphysical alternative to overcome the limitations of secular discourse. This research, using an interdisciplinary method (combining philosophical hermeneutics, Lefebvre&rsquo;s spatial analysis, and Islamic wisdom), criticizes Charles Taylor&rsquo;s solution to the crises of the secular age - including atomized individualism, instrumental rationality, and the decline of the sacred. The findings show that Taylor&rsquo;s solution (reviving spiritual resources within the framework of Christianity or non-secular humanism) is unable to provide a radical alternative to humanism due to three fundamental limitations: reliance on natural theology, relativism of truth, and neglect of revelation as a program of good life. In contrast, Islamic architecture, by manifesting the three principles of unity in plurality (centrality of the mosque and orientation to the Qibla), privacy balance (hierarchy of public/private space in courtyard houses), and moral economy (structural link between the market and the mosque), not only objectifies the non-secular lifeworld, but also, by substituting monotheism for humanism (symbolizing the dome as divine lordship, light as the manifestation of the light of lights), offers a metaphysical alternative to remedy the spatial crises of the secular age (anonymity, commodification of space, social disintegration).</p>http://kalam.saminatech.ir/Article/53016Religious lifeworld secular age Charles Taylor Islamic architecture spatial monotheism.