per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162729articleSeyyed Abdolrauf AfzaliSeyyedAbdulrauf_Afzali@miu.ac.ir1<p>As an emerging and influential phenomenon, New Atheism emphasizes on certain foundations. One of the most important foundations of this movement is Darwinism. Proponents of this movement place as much importance on Darwinism as they do on principles such as scientism and rationalism, and they occasionally defend it. In this article, which is organized in a descriptive-analytical manner, we first familiarize ourselves with Darwinism as reflected in primary sources. Then, relying on the works of new atheists, we will demonstrate how they have utilized the principles of this school to promote their ideas and defend it. Finally, we will attempt to evaluate and critique this highly significant foundation of new atheists. In the critiques presented here, while considering scientific and religious criticisms of this theory, we have also focused on critiques based on Islamic philosophy. The incompatibility of this theory with the theory of evolutionary motion in Islamic philosophy, its inconsistency with the principle of causality, its reliance on tautology without justification, its incompatibility with divine traditions, and its discord with the ethical system in Islam are some of the new critiques leveled against Darwin's theory in this work.</p>http://kalam.saminatech.ir/Article/53706New Atheism Darwinism Evolutionary Motion Causality Science.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-051623154articlealireza alebouyeha.alebouyeh@isca.ac.ir1Muhammad Mahabinejadeghavidelghavidel.muhammad@gmail.com2Department of Ethics and Islamic Studies, Faculty of Philosophy and Ethics, Bagheral Uloom University, Qom, Iran<p>David Benatar, as a prominent proponent of antinatalism, examines human life from both cosmic and earthly perspectives in his book The Human Predicament. He asserts that human existence and activities, from a cosmic viewpoint, are entirely devoid of meaning, rendering human life insignificant on a universal scale. According to Benatar, this lack of meaning represents a bitter truth that must be accepted honestly. One implication of Benatar's pessimistic view on cosmic meaninglessness is his defense of antinatalism. Antinatalism argues that procreation and bringing new generations into existence are unethical and harmful. Benatar supports this stance with several arguments, among which the most crucial is the cosmic meaninglessness of human life. This article critically evaluates Benatar's reasoning and aims to show that the connection between cosmic meaninglessness and antinatalism, as he claims, is neither logical nor consistent. Moreover, Benatar's dualistic approach to issues such as moral values and suicide is also examined and critiqued.</p>http://kalam.saminatech.ir/Article/53707Meaning of Life David Benatar Cosmic Meaning Antinatalism Anti-Procreation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-051625577articleali badamiBadamimn44@gmail.com1<p>The Bible sees the main actor in history as God, who created man and became man to save him, and this God is Jesus, and Jesus is God, and God is the agent of salvation, freeing us from our sins. Reconciling us to one another;In this article, we aim to provide as accurate and pure an understanding and image of the Christian God as possible, in order to understand God, His nature, and His relationship with His servants by directly referring to the most reliable source of knowledge of the Christian God, namely the Bible, and sometimes the words of the early Christian fathers and thinkers. In order to achieve this goal, in addition to defining revelation and its types and explaining attributes such as the unity of God, God's creatorship, infinity, and God's trinity, we have also discussed the moral attributes of God such as: God is good, God is love, God is merciful, God is patient and slow to anger, God is truth, and we have mentioned the important names of God in the New Testament.</p>http://kalam.saminatech.ir/Article/53708Knowing God the nature of God the fathers revelation the New Testament.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-0516279105article Fereshteh Balouchif.balouchi7178@iau.ac.ir1Mohammad Mahdi taghdisim.taghdisi@iau.ac.ir2Mohammad Ja’fari Harandiharandi_lawyer@yahoo.com3 Department of Quran and Hadith , YI.C., Islamic Azad University, Tehran, Iranدانشگاه آزاد اسلامی واحد یادگار امام خمینی (ره) شهر ری <p>Imamate among Shiites has a special feature that distinguishes Imamate among Shiites from other Muslim sects, and that feature is the revelatory nature of Imamate among Shiites, which continues the path of prophecy and completes it. It is obvious that this feature is necessary for it. That the imam should be a person similar to the prophet so that he can continue his path. Looking into the verses and narrations about imamate also proves this theory. In this article, the author has discussed the superhuman characteristics of God's prophets from the perspective of the Qur'an and its adaptation to the infallible imams (pbuh). According to some Orientalists and dissidents, the reason for raising this issue is the negation of the superhuman characteristics and abilities of the Prophets and Imams (a.s.) and referencing these characteristics to the exaggerations of the Ghalians. Based on this, the present research tries to analyze the views about the superhuman dimensions of prophets and imams with the method of text analysis and the approach of analyzing Quranic data and findings. Search spiritually. Explaining and criticizing the proposed readings of what are the superhuman dimensions of the prophets in the Qur'an forms the focus of this article. Therefore, this analysis shows the benefit of the infallible prophets and imams (pbuh) from superhuman attributes in the logic of revelation.</p>http://kalam.saminatech.ir/Article/53709Prophets imams superhuman dimensions Quran revelation.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162107130articlealiasghar parsamoghaddamaliasghar.parsamoghaddam@gmail.com1دانش آموخته سطح چهار امامت تبیینی مرکز امام‌شناسی حوزه علمیه قم - مدیر گروه روش‌شناسی پژوهشکده امامت حوزه علمیه قم<p>Almighty God has established a set of rights for the Ahl al-Bayt (peace be upon them), the knowledge and observance of which are considered religious necessities. It's clear that observing these rights depends on being aware of them, which is discussed in narrations as "knowledge of the Imam's right" and is regarded as a fundamental requirement in the stages of Imamate knowledge. This research, using a descriptive-analytical method and relying on hadith, tafsir (exegesis), and historical sources, examines its attributes, necessity, function, and the consequences of its absence. The results indicate that the Infallible Imams (peace be upon them) emphasized the importance of this knowledge, considering it the greatest divine obligation and a condition for the acceptance of deeds. Furthermore, knowledge of the Imam's right has attributes such as being heartfelt, the reciprocity of rights between the Imam and the community, and its fulfillment being solely by God. A functional analysis shows that this type of knowledge leads to the strengthening of faith, an increase in good deeds, the creation of inner peace, spiritual growth, and social cohesion. Conversely, neglecting it leads to deprivation of divine mercy and weakness in acts of worship. This research, by utilizing and analyzing authentic narrations, strives to elucidate the importance of knowledge of the Imam's right as one of the pillars of divine guidance and proximity to God, and to explain its impact on individual and social life.</p>http://kalam.saminatech.ir/Article/53710Imamate Rights of Ahl al-Bayt Knowledge of the Imam's Right Effects of Knowledge of the Imam's Right Consequences of Neglecting the Imam's Right.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162131155articleHamidreza Jafarihamidrezajafari214@gmail.com1Mahmoud Qayumzadeh Kharanaghimaaref@iau.saveh.ac.ir2Amir Molla Ali MohammadDr.molla@gmail.com3PhD student in the fundamentals of Islamic jurisprudence and law, focusing on the thoughts of Imam Khomeini (may his soul be blessed), Islamic Azad University, Khomein Branch, Iran.nAssistant Professor, Department of Islamic Studies, Islamic Azad University, Qom Branch, Iran<p>Islamic sources and Shariati methodologies, each with their own particular approach, have either affirmed or rejected the concept of the tenor of Shari&lsquo;a (madaq al-sharī&lsquo;a). At times, they have elaborated on its elements and components; at other times, they have evaluated this concept, and in some cases, they have critiqued and analyzed its vulnerabilities. The present article examines the nature of the tenor of Shari&lsquo;a and its application in Imāmī criminal jurisprudence. The findings indicate that, in the realm of Imāmī criminal jurisprudence, jurists&mdash;while being familiar with valid Shari&lsquo;a tenors&mdash;have referred to the tenor of Shari&lsquo;a in various domains. For instance, they have employed this concept in addressing cases without explicit textual precedent, in analyzing the subject of rulings, in resolving conflicts among evidences, in lifting the clash of rulings, and in interpreting legal proofs. Attention to the tenor of Shari&lsquo;a and avoiding the one-dimensional interpretation of textual provisions ensures greater harmony between rulings and the overarching aims and perspectives of the Lawgiver, thereby enhancing the efficiency of criminal jurisprudence. In this study, through descriptive-analytical methodology and based on scholarly data, the subject matter has been explored and several ambiguities have been addressed.</p>http://kalam.saminatech.ir/Article/53711The tenor of Shari‘a Imami jurisprudence Criminal jurisprudence Functions of the tenor of Shari‘a.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162155157articleseyed javad jalili shanijalilishani_seyedjavad@iau.ac.ir1ramzan rezairezayi@ut.ac.ir2academic staffcpehyat elmi daneshgah taharan<p>The Jewish community in the early Islamic era represented the greatest socio-environmental and civil challenge both for the Prophet Muhammad (peace be upon him and his progeny) and for the people of Medina. Reflection upon a widely transmitted narration from the Prophet (peace be upon him and his progeny) further emphasizes the necessity of comparing the events of the two eras&mdash;the era of the The Israelites and that of early Islam. The rebellion of a community and the defiance against the Prophet&rsquo;s successor are prominent examples of such deviation. This study, focusing on the Holy Qur&rsquo;an, the Old Testament, and historical and narrative sources, seeks to elucidate these phenomena. Weaknesses in the beliefs of both communities served as the initial grounds for a destructive deviation. The research further examines the factors that facilitated sedition and the collective defiance of the people in both eras against the successors of the Prophet. With the beginning of the leadership of Joshua (peace be upon him), the Prophet&rsquo;s wife and daughter (Safura), incited by two hypocrites and accompanied by a group of rebels, rose against the Caliph, imposing a severe battle upon him. This study examines that event in relation to the community&rsquo;s deviation from principles, as well as the division and discord within early Islam. The isolation of the Prophet&rsquo;s successor and the predominance of certain Companions inflicted irreparable damage on the structure of Islam and on the beliefs of the people. By breaking their pledge to the Caliph and under the incitement of the Mother of the Believers, the first internal conflict among Muslims emerged, setting the stage for further deviations in the future. How can the repentance of the Mother of the Believers for the Sedition of Jamal and of Safura for the Sedition of Ariha be justified, considering the irreparable damage inflicted on the structure of religion and the deviations that arose in the beliefs of the people?.</p>http://kalam.saminatech.ir/Article/53712Holy Qur’an Old Testament Imam Ali (peace be upon him) Joshua (peace be upon him) Mother of the Believers Safura.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162179199articlemasomeh saeedmsaeid@uk.ac.ir1Fahimeh Shariatishariati-f@um.ac.ir2Seyyed Hossein Seyyed MousaviSHMOSAVI@UM.AC.IR3Hakimeh Pardeli Esfandeghehpordelihakimeh@yahoo.com4Tahereh RahimPour Azghadirahimpoor@um.ac.ir5<p>Affront means the loss of goodness and reward for good deeds due to bad deeds. The issue of whether deeds affect each other and change reward and punishment is a matter of debate among different Islamic sects. In this article, the basis of Nusayriyyah regarding the affront of deeds is examined and criticized using a qualitative, descriptive-analytical method, and information was collected from library sources. The findings of this research indicate that: Nusayriyyah believes that denying the guardianship and imamate causes the futility of deeds and the fall to the level of disbelief and entails successive punishments. The basis of this belief is the belief in the divinity of the Imam. An examination of the concepts of disbelief and polytheism shows that the basis of affront for Nusayriyyah is not defensible according to their interpretations. An examination of the historical circumstances of the establishment of this sect can be considered the reason for their stance on the issue of futility.</p>http://kalam.saminatech.ir/Article/53713Reward and punishment affront of deeds Nusayriyyah Shia.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162201224articleElnaz Shakerie.shakeri78@gmail.com1fereshteh Abolhassani niarakif.abolhasani@umz.ac.ir2Department of Philosophy and Islamic Theology, University of MazandaranDepartment of Philosophy and Islamic Theology, University of Mazandaran<p>The main issue of this research is to examine the nature and possibility of "moral responsibility" based on the influence of natural factors and social determinism from the perspective of Allameh Tabataba'i. Allameh Tabataba'i's perspective on the nature of moral responsibility can be reconstructed as follows: accountability and commitment in performing duties that have become an internal and external obligation and duty for the individual. And this accountability is free, conscious, and within the limits of the individual's abilities in a way that approaches the desired end, and the lack of this accountability is a cause for condemnation. Allameh Tabataba'i, with the theory of "contingent perceptions", believes that the tendencies of human nature cause the creation of tendencies and thoughts for the will of action, which Allameh calls "contingent thoughts". Contingent thoughts, in addition to being derived from true thoughts, are made of credentials, therefore society, culture, etc. and have a great influence on the issuance of the act. Allameh Tabataba'i also considers other internal (such as nature) and external (social) factors to be involved in human moral actions. Allameh considers the influence of these natural and social factors to be contingent and not to the extent that it causes compulsion. On this basis, we consider Allameh Tabataba'i a compatibility thinker who has given a positive verdict on the compatibility between the influence of natural and social factors with human moral responsibility.</p>http://kalam.saminatech.ir/Article/53714Moral responsibility Allameh Tabataba'i natural determinism social determinism compatibilism.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162225244articleFaezeh ShabTabfaezeh.shabtab@iau.ac.ir1Seyyed Babak Farzanehbfarzaneh@iau.ac.ir2Department of Arabic Language and Literature, Science and Research Branch, Islamic Azad University, Tehran, Iran<p>Teaching Arabic syntax and facilitating the analysis of literary texts for non-Arabic speakers has always been an important concern among Arabic language researchers. In the meantime, Orientalists, aware of the problems and issues of non-Arabic speakers, have paid great attention to this issue and, given the difficulty of the Arabic language and its special features, which are difficult and unfamiliar to Westerners, have pursued this issue with new methods.Among the prominent figures in this field is Vicente Cantarino, who in his book "The Syntax of Modern Arabic Prose" has tried to rearrange Arabic syntax in a new, easy way, and in accordance with English rules, by extracting examples from contemporary Arabic prose. This article, using a descriptive-analytical method, seeks to examine one of the most important structures of Arabic syntax, namely the structure of the noun and verb sentence in Cantarino's book, and has attempted to To examine his attitude, approach and classification about these two types of sentences. The results of the research have shown that Cantarino has divided the nominal sentence into three categories, one-part, two-part and three-part, according to the lexical quantity and the relations between the words, but the verb sentence is simply simple and is not divided into the above types. Also, his criterion for determining the sentence is the functional role of the sentence parts.And he does not consider the condition of the noun or verb being antecedent. Despite being influenced by English, his classification is not comprehensive and ignores the subtleties of classical Arabic syntax.</p>http://kalam.saminatech.ir/Article/53715Noun and Verb Sentence Classical Syntax Modern Syntax Contemporary Arabic Prose Vicente Cantarino.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162245275articleMaryam Sarfimrs.sarfi@gmail.com1Seyyed Mohammad Mousavi Bojnordimosavi@ri-khomeini.com2Full Professor, Department of Private Law, Islamic Azad University, North Tehran Branch<p>One of the most significant periods in human life that brings about major physical and spiritual transformations, and with its onset makes a person the specific addressee of divine commands and responsible for their actions, is puberty. Puberty marks the beginning of many obligatory and situational religious rulings. Therefore, finding the correct criterion for the commencement of this divine responsibility is necessary and essential. The majority of Shi&rsquo;a jurists, by establishing a specific age as the criterion, consider boys at fifteen and girls at nine years of age to be religiously accountable and mature (baligh). In contrast, a non-mainstream opinion among jurists holds that puberty is a natural and developmental phenomenon, and its indicators should also be natural and developmental; an arbitrary age cannot be an appropriate indicator for natural puberty. Therefore, to determine the beginning of religious obligation, one must refer to natural indicators&mdash;namely, nocturnal emission (ihtilam) in boys and menstruation (hayd) in girls. This article, through comprehensive examinations of the nature of puberty, the implications of using age as a criterion, and existing social realities, strengthens the second opinion. Based on these findings, a new interpretation of Imam Khomeini&rsquo;s (RA) perspective is presented, which had previously not been given due attention.</p>http://kalam.saminatech.ir/Article/53716Puberty Menstruation (Hayd) Nocturnal Emission (Ihtilam) Age Girl.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162277299articleAZIZ ALIZADEH SALTEHazizalizadeh0886@gmail.com1parivash alizadehpalizadehptf@gmail.com2Farhangian University - Khoy - Iran<p>From the perspective of the Holy Quran, God is the Absolute Knower and no particle is outside the scope of His knowledge and He has clarified this issue in various verses. Accordingly, thinkers and scholars have also said many things about divine knowledge. However, since the Ahl al-Bayt (a.s.) as the true interpreters of the Quran are aware of the purposes of the divine book and separation between them and the Quran is unthinkable; we have tried to present the view of Imam Sajjad (a.s.) on this issue as an example and to the extent possible, in a descriptive-narrative manner, to compare his words with the divine verses. What can be obtained from the words of that Imam on this issue is that he has spoken a lot about knowledge after creation and in different aspects and has also said things about the stage before creation in many cases. However, like the Holy Quran, nothing has been said about God's knowledge of His essence. From the perspective of that Imam, God created the universe without any pattern or precedent and is spread across the expanse of existence based on precise measurements. After their existence, He encompasses them and holds them all accountable. This is something that can be found in the Holy Quran in many instances in accordance with these words.</p>http://kalam.saminatech.ir/Article/53717Divine Knowledge Imam Sajjad (AS) Holy Quran.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162301319articleMohammad Hasan Ghadrdan Malekighadrdang@yahoo.com1javad hajipourhajipour.j@dums.ac.ir2Seyyed Sajad SadatiZadehsadatizadeh@yahoo.com3Dezful University of Medical SciencesAssistant Professor, Department of Islamic Sciences, School of Medicine, Dezful University of Medical Sciences, Dezful, Iran<p>The principle of free will and causality has a very old and ancient history among thinkers. In general, in both Islamic and Western realms, philosophers and thinkers are divided into two groups: compatibilists and incompatibilists. Compatibilists believe in the compatibility of the principle of free will, while incompatibilists believe in the sovereignty of determinism or free will, of course, by denying the sovereignty of causal causality. Among Islamic thinkers who have turned to the incompatibility between the principle of free will and causality, there are two exemplary groups; the first group is the Ash'arites, who, by proposing the theory of divine habit and especially the theory of ad to determinism; although they themselves deny determinism. In opposition to the principle of causality and the rule of causal necessity, Ash'arite theologians have tried to propose a theory that replaces causality and necessity and, by adhering to it, interpret the phenomena oftheory of "Adat Allah". Another group of Islamic incompatibilities are the Usulians, who, by proposing the theory of the "sovereignty of the soul" over their actions, have denied the causal necessity of man's voluntary aerted to free will. According to the Usulians, an action is not necessary in the context of its complete cause, and since its will and principl on the soul by factors outside the soul, something else is necessary for man to become free, which is the sovereignty and inherent authority of the soul, with the help of which the soul has the requirements of the complete cause..</p>http://kalam.saminatech.ir/Article/53718Sovereignty of the soul habit of God causality free will will causal necessity.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162321343articleMohammad Kaveh kave41@gmail.com1<p>The predominant belief of the Christian and Shiite communities is the return and resurrection of the dead at the end of time. The emergence and development of the subject in the context of history has had ideological and political ups and downs. How have the New Testament and the Holy Quran expressed this issue? This issue has been considered to be a kind of similarity with reincarnation and the denial of resurrection in terms of occurrence. In terms of time, it is related to the emergence of the world savior and the imamate of the promised Mahdi. The relevance of the subject can be seen in the context of removing obstacles to the unity of religions, preparing the ground for the appearance of the Savior, and responding to doubts about its identification with the issue of the Resurrection. The research method, assuming the documentary validity of both books, is to extract the paragraphs of the New Testament and the verses of the Holy Quran, relying on the authenticity of the book's appearances, then describing and analyzing them qualitatively. The results of the research show that the two books are close in their views on the subject, narrative evidence, educational goals, development, and literature. However, they have some differences. Also, Quranic evidence and rational reasoning support the narrations of this chapter.</p>http://kalam.saminatech.ir/Article/53720Return elemental body New Testament Creed and Holy Quran.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)پژوهش‌های اعتقادی کلامی9899-17359899-17352026-05162345370articleFatemeh Goodarzifatemehgoodarzi61@gmail.com1Mohsen Ehteshami,niam.ehteshaminia@yahoo.com2Bakhshali GhanbariBak.Qanbary@iauctb.ac.ir3Department of Religions and Mysticism, Central Tehran Branch, Islamic Azad University, Tehran, Iran.<p>"Sacrifice" as a form of gratitude was not exclusive to Abrahamic religions, but was a common and customary practice among both divine and non-divine religions, and has always existed as an important ritual in all religions. The followers of these religions expressed their respect and gratitude to God through sacrifice, and believed that only God is the Lord of all and the true source of the world's status and is worthy of gratitude. This research showed that in Judaism, sacrifice is considered an independent and important form of worship. As the Tanakh introduces sacrifice as the first form of worship and the altar as the first place of worship. In Christianity and the New Testament, sacrifice has been abolished and sacrifice coincides with the sacrifice of Jesus Christ. In such a way that he is considered both the victim, the altar, and the sacrificer. Islam declares sacrifice as part of the Hajj rituals and one of the obligatory acts, and for non-pilgrims, it is a recommended act of gratitude.The most important difference between the Covenants and the Quran regarding sacrifice is the difference in the type of.</p>http://kalam.saminatech.ir/Article/53721Sacrifice thanksgiving God Quran covenant.