Original Article
Saeed Famil Dardashty; alireza kohansal; sayyed mortaza hosseini
Abstract
The purpose of this article is to analyze and explain the principle of "primitive necessity of the truth of existence" and deal with the function of this principle in explaining the components of inherent monotheism. The "primordial necessity of the truth of existence" which corresponds to the existence ...
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The purpose of this article is to analyze and explain the principle of "primitive necessity of the truth of existence" and deal with the function of this principle in explaining the components of inherent monotheism. The "primordial necessity of the truth of existence" which corresponds to the existence of the supreme necessity means that the truth of existence or the supreme necessity is not bound, conditioned and conditioned by any condition, and it is "absolutely absolute". "Infinity and the existential application of the truth of existence"; "The meeting of the guardian of the truth of existence with its manifestations"; "The completeness of the truth of existence"; "The complete perfection of the manifestations of the truth of existence" and "the realization of the connecting unity in the field of existence" are all necessary for accepting the "primitive necessity of the truth of existence". The principle of "primordial necessity of the truth of existence" and its accessories play an important role in explaining and proving the components of inherent monotheism, including the component of "proving the pure independence of the transcendent essential nature"; The component of "proving the infiniteness of the Supreme Being", the "negation of existential independence from Allah" and the "explanation of the existence of multitudes in the assumption of the infinite nature of the Supreme Being" are fulfilled.
Original Article
ebrahim rostami; Abdollah gholami; Seyed Ruhollah Dehqan Baghi
Abstract
Understanding the quality of immortality is one of the concerns of scholars of theology and philosophy. Without a doubt, analyzing the truth of the resurrection is based on the ontology of the truth of human existence. The present study, with an analytical approach, seeks to understand the quality of ...
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Understanding the quality of immortality is one of the concerns of scholars of theology and philosophy. Without a doubt, analyzing the truth of the resurrection is based on the ontology of the truth of human existence. The present study, with an analytical approach, seeks to understand the quality of immortality based on the ontology of the truth of man. Atheists who consider man to be a purely elemental being deny the existence of resurrection, but monotheists who do not believe in the existence of a soul for man, consider resurrection to be only physical. A group who consider man to be composed of an elemental body and soul believed in a physical-spiritual resurrection, but they disagreed on the quality of physicality. Some argued for the objectivity of earthly elements, and some emphasized the sameness of elemental elements. By analyzing the truth of man as a being composed of an elemental body, a physical body, and a soul, the author has stated that the emergence of man is such that in the course of the movement of substance, the physical substance has reached the level of the human soul, and the combination of the physical substance with the soul is a union, and the main body of man is the same as the physical body, and this elemental body is the manifestation of that physical body, and is not truly part of the human being, hence the resurrection is spiritual-physical but not material and elemental. And then the aspects of the commonality and difference of Mukhtar's view with the opinion of Sadr al-Mutalahin Shirazi are discussed.
Original Article
mohammad hosin Kiani
Abstract
The theory of epiphany serves as a crucial foundation for legitimizing religious‑spiritual leaders. Accordingly, the present article addresses the question of how this theory is interpreted within the Bahā’ī sect and within Sathya Sai Baba spirituality, and to what extent these two readings ...
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The theory of epiphany serves as a crucial foundation for legitimizing religious‑spiritual leaders. Accordingly, the present article addresses the question of how this theory is interpreted within the Bahā’ī sect and within Sathya Sai Baba spirituality, and to what extent these two readings are tenable. The findings—derived through a library‑based study employing an analytical‑critical method—indicate that, although manifestation (maẓharīyyat) in Bahā’ī thought is regarded as a rank equivalent to the reality of prophethood, such that all previous prophets are viewed as divine manifestations and Bahā’u’llāh is deemed the most recent messenger in that sequence, and although in Sai Baba spirituality it is likewise asserted that he is one of the avatāras or epiphanies of Viṣṇu, fulfilling the role of a great savior who will appear in three distinct bodies, both interpretations ultimately posit a form of union and indwelling (ḥulūl) of a human individual with God. Yet indwelling is possible only for bodies and accidents, whereas God is neither body nor accident; moreover, the union of two essentially different entities is impossible, for the merger of realities whose difference is intrinsic and ineradicable is inconceivable and entails contradiction. In addition, in both systems the theory of epiphany is intertwined with the doctrine of reincarnation.
Original Article
ali ghazanfari; ali khalaji
Abstract
Strengthening spirituality is one of the primary human aspirations in all religions and Abrahamic religions. This issue has been raised in various ways in the last divine religion and the Holy Quran. This article analyzes the concept of Tawhid al-Afali in the light of the verses of the Holy Quran and ...
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Strengthening spirituality is one of the primary human aspirations in all religions and Abrahamic religions. This issue has been raised in various ways in the last divine religion and the Holy Quran. This article analyzes the concept of Tawhid al-Afali in the light of the verses of the Holy Quran and explains its fundamental role in strengthening and promoting key spiritual virtues such as trust, patience and justice in humans.The aim of the research is to clarify how this principle of belief affects the formation of an individual's spiritual personality and guides him towards a life based on peace, trust, and perseverance in the face of divine providence. The present research, relying on the descriptive-analytical method, has analyzed these teachings and the relationship between them by extracting and categorizing verses related to the monotheism of actions and its types, such as the monotheism of sovereignty, creation, provision, intercession, lordship, ownership, and wilayah.For this purpose, authentic interpretations and narrational sources have been used to explain the concepts in more depth. The findings of this research show that the monotheism of actions, meaning the oneness of God in planning and implementing all matters, is the main foundation of the three virtues in question. Understanding that all events, whether good or evil, occur by divine permission and will, provides the basis for true trust in God;Because man entrusts all matters to the absolute and wise agent. Also, this belief increases the ability to be patient in the face of the hardships and adversities of life with the knowledge that everything is in the direction of divine wisdom.In addition, the monotheism of actions is the basis for a correct understanding of divine justice, because when all actions are attributed to God, Her judgments and actions are considered to be the same as justic
Original Article
Kavous Rouhibarandagh; fatemeh seyfalie
Abstract
The adjectives of the news are one of the challenging issues in Islamic theology that have always been of interest to commentators and have been the subject of detailed discussions in exegetical books. The present study aims to understand the concept of the adjective of the news "anger" and its difference ...
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The adjectives of the news are one of the challenging issues in Islamic theology that have always been of interest to commentators and have been the subject of detailed discussions in exegetical books. The present study aims to understand the concept of the adjective of the news "anger" and its difference from its human meaning with a lexical and interpretative approach and an analytical-applicative method. The study of the word anger by lexicographers, the analysis of verses containing the word "anger" in the Holy Quran, and the analysis of the views of the most important analytical commentators of the two sects from Tabari to Tabataba'i among all theological sects indicate that "anger" for most commentators means the will and the release of calamity, punishment, wrath, torment, revenge, harm and abominable affliction. Humiliation in this world and the hereafter, curse and entitlement to rejection and distance from mercy, deprivation of favor, force and concealment are other acceptable meanings proposed by commentators. However, the comprehensive and all-encompassing view that covers all other views and expresses a meaning appropriate to God's great position and His incomparable justice and wisdom is "God's actual wrath," which is a manifestation of His wise will to confront corruption and sin and is applicable to other verses. With all those verses, it is possible to interpret wrath in accordance with the context and magnitude of the sin of its perpetrator.
Original Article
Ali Babaei; naser forouhi; Maryam Golipour
Abstract
The issue of the simplicity of God Almighty is one of the most important theological and epistemological issues in Islamic thought and is the basis for discussions on many other topics, including monotheism, divine attributes, and actions. In Islamic theology, both theologians and philosophers have organized ...
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The issue of the simplicity of God Almighty is one of the most important theological and epistemological issues in Islamic thought and is the basis for discussions on many other topics, including monotheism, divine attributes, and actions. In Islamic theology, both theologians and philosophers have organized comprehensive discussions in this regard in their works and have explained and proven the simplicity of God Almighty. In the meantime, Hakim Zanuzi, using the teachings of transcendental wisdom and based on the originality of existence, has discussed this issue and considered the perfection of monotheism and complete certainty in the unity of God to be conditional on the absolute negation of any plurality of the divine essence, and in this regard, he has considered simplicity to mean non-combination and indivisibility. In this article, an attempt is made to examine the issue of the simplicity of the divine essence from the perspective of the sage Zanuzi, using a descriptive-analytical method, and to examine his explanation and analysis, as well as his evidence in proving this issue, and finally to clarify the relationship of this issue with other divine and philosophical issues from his perspective. From the perspective of the sage Zanuzi, all perfections and consciousnesses existing in different levels of possible existence are present in a complete and comprehensive manner as a necessity of existence. This presence is in the form of simplicity and unity without any multiplicity; in the sense that these consciousnesses are gathered in the simple divine essence, without any multiplicity or division.
Original Article
Raham Sharaf; Morteza Hoseinzadeh
Abstract
This research presents a comparative study of Søren Kierkegaard (from the Christian tradition) and Nasir al-Din al-Tusi (from the Islamic tradition) regarding the classical problem of the relationship between reason and faith. Kierkegaard, emphasizing the paradoxical and personal nature of faith ...
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This research presents a comparative study of Søren Kierkegaard (from the Christian tradition) and Nasir al-Din al-Tusi (from the Islamic tradition) regarding the classical problem of the relationship between reason and faith. Kierkegaard, emphasizing the paradoxical and personal nature of faith and introducing concepts such as the "leap of faith" and the "teleological suspension of the ethical," defines faith as a realm beyond and sometimes in conflict with reason. From his perspective, genuine faith necessitates the acceptance of paradox (e.g., the Incarnation) and a transcendence of the boundaries of rationality. In contrast, Nasir al-Din al-Tusi, relying on the Islamic philosophical-theological tradition, emphasizes the intrinsic compatibility and harmony between sound reason (`aql) and explicit revelation (naql), considering a unified truth as the product of the collaboration between these two epistemological sources.Using an analytical-comparative method, this study demonstrates that these fundamental differences stem from theological foundations (paradox in Christianity versus the unity of truth in Islam), philosophical anthropology (emphasis on individuality and choice versus emphasis on the harmony of human faculties), and the social role of religion. Furthermore, critiques can be leveled against the one-sidedness of each approach; including Kierkegaard's susceptibility to specific Christian doctrines and a relative neglect of the rational dimensions of faith, and the potential for al-Tusi's reason-based interpretation to marginalize the existential and personal experience of the believer. Consequently, this research argues that the perspectives of these two thinkers not only represent two major intellectual traditions but can also complement each other to provide a more comprehensive and dynamic understanding of the complex dialectical relationship between reason and faith—an understanding crucial for addressing the challenges of faith in the contemporary world
Original Article
Ali Naqi Lezgi; Jalal Torkashvand; Ali Vakili
Abstract
The obligation of enjoining good and forbidding evil (amr bi-l-maʿrūf wa nahy ʿan al-munkar) is one of the most fundamental practical doctrines in Islamic thought. While rooted in jurisprudential authority, it also derives significantly from the theological foundations of various Islamic schools. ...
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The obligation of enjoining good and forbidding evil (amr bi-l-maʿrūf wa nahy ʿan al-munkar) is one of the most fundamental practical doctrines in Islamic thought. While rooted in jurisprudential authority, it also derives significantly from the theological foundations of various Islamic schools. This article aims to provide a comparative analysis of five major Islamic theological schools—Khawārij, Ahl al-Ḥadīth, Muʿtazila, Murjiʾa, and Imāmiyya—regarding this duty. It investigates how differing conceptions of the nature of faith (īmān) have shaped diverse, and at times conflicting, approaches to the scope, conditions, and modes of its implementation. The central question explored is: how have contrasting definitions of faith contributed to the development of distinct perspectives on this obligation across the individual, social, and political spheres? This research employs a descriptive-analytical method and is grounded in primary theological and legal sources from each school. Findings reveal that schools such as the Khawārij and the Muʿtazila, by equating faith with practical adherence, emphasize coercive and broad enforcement of the duty. In contrast, the Murjiʾa, by reducing faith to an internal, heartfelt matter, view its implementation as non-obligatory and largely individual. The Ahl al-Ḥadīth, adhering strictly to the literal meanings of transmitted texts, adopt a limited and context-insensitive stance toward this duty. The Imāmiyya school, however, distinguishes between Islam (as verbal and cognitive affirmation of core beliefs) and faith (as a graded and perfection-oriented concept rooted in practical commitment). This distinction enables a synthesis of inner belief and outward practice and offers a rational, realistic, and comprehensive approach to enjoining good and forbidding evil, one that is sensitive to context, gradation, and the broader public good.
Original Article
Mahshid karami; fathiyeh fattahizadeh
Abstract
Achieving any goal requires understanding three elements: the traveler, the path, and the destination. Reaching the ultimate truth of existence is no exception, as the traveler or seeker of the path of truth must have a comprehensive understanding of themselves. Since the seeker's true essence lies in ...
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Achieving any goal requires understanding three elements: the traveler, the path, and the destination. Reaching the ultimate truth of existence is no exception, as the traveler or seeker of the path of truth must have a comprehensive understanding of themselves. Since the seeker's true essence lies in their soul, progression along the path of servitude is impossible without knowledge of the soul. One method of understanding the soul is by referring to the Quran and examining the semantic implications of the term "soul" in its verses. This term appears in various contexts in the Quran, including "the soul breathed into all humans", "the soul of faith", "the soul revealed to prophets", and "the soul descended on the Night of Decree". Since the soul breathed into all humans is more commonly recognized, commentators have often resorted to allegorical interpretations for the other types of souls. However, Allamah Tabatabai views the soul as a singular, objective entity that manifests in diverse forms depending on varying capacities. Using a descriptive-analytical method, this article examines the soul attributed to the Divine Command in the Quranic verses, validates Allamah Tabatabai's perspective, and explains the implications of this attribution. It concludes that interpreting the soul merely as a life-giving force or similar meanings is incorrect. Rather, the soul possesses an objective, hierarchical existence in the Quranic context. The Absolute Soul, which descends on the Night of Decree, represents the highest level of all souls, from which other levels emanate and branch out. Furthermore, an analysis of the connection between the soul and the Divine Command in the Quranic verses, alongside the Quran's definition of the Divine Command, reveals attributes of immateriality, stability, actuality, and simplicity for the soul.
Original Article
Khalil Rahimyzada
Abstract
Hans Küng, a Catholic theologian and thinker, envisions global peace as attainable only through peace among religions. He argues that peace among religions is impossible without dialogue and mutual understanding, and that such dialogue itself cannot be realized without a global ethic. Accordingly, ...
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Hans Küng, a Catholic theologian and thinker, envisions global peace as attainable only through peace among religions. He argues that peace among religions is impossible without dialogue and mutual understanding, and that such dialogue itself cannot be realized without a global ethic. Accordingly, the survival of humanity and the realization of world peace are intrinsically tied to the establishment of a global ethic. Küng seeks shared elements within religions to support this vision, though he does not provide a systematic classification of them. His focus lies primarily on the role of global ethics in interreligious dialogue and in fostering reconciliation between the religious and the non-religious. However, ethics alone does not form the sole foundation for interreligious dialogue. In addition to ethics, there are certain shared doctrinal principles within religions that can serve as a basis for dialogue. Exploring the components of interreligious dialogue is, in fact, a quest for these common religious principles. These components can be broadly categorized into two groups: shared doctrinal/theological principles and shared practical principles. The most important shared doctrinal principles across many world religions include: the belief in a divine origin (God), the afterlife, the created world (cosmology), religious leadership (Prophethood), spiritual beings (angels), and sacred texts. The shared practical principles include two major aspects: first, religious laws, rituals, and prayers; and second, global ethics. From Küng’s perspective, global ethics constitutes the broadest and most inclusive foundation for interreligious dialogue, one that also invites non-religious individuals to contribute to building peace and shaping a renewed future. The consequences of such dialogue are also significant and far-reaching. Interreligious dialogue enables humanity to better fulfill its profound religious responsibilitiesattain greater spiritual fulfillment, and foster a more peaceful world with improved conditions for worldly life.
Original Article
noormohammad ansari; mahdi lakzaei
Abstract
AbstractThe articulation of the divisions of image, model, concept, and theory is essential to understanding McFague's theological method. McFague introduces image, model, concept, and theory as stages in the process of creating language about God. The specific model image proposed serves as a means ...
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AbstractThe articulation of the divisions of image, model, concept, and theory is essential to understanding McFague's theological method. McFague introduces image, model, concept, and theory as stages in the process of creating language about God. The specific model image proposed serves as a means of theological interpretation that forms a number of generalized images in relation to the word and the model of God. Furthermore, the entire system of images, models, and concepts can be related to each other and to other models, and the system can be applied to a wider range of topics at the level of theory. Although McFague uses this process more generally, leaving aside the specific form of language interpretation about God and applying the approach to other areas, he provides little specific reference to this process. The four categories, especially image and model, are expanded, and the terms image, model, concept, and theory are substituted, indicating specific roles and functions in accordance with his methodological scheme. They are more like roles in a play that may be played by a number of different actors. This article examines each of the basic divisions and how McFague employs them in his theology and in relation to understanding metaphorical theology and the Christian tradition, to identify their purpose and application from McFague's perspective, not only considering his purposes as the nature of each but also showing how he expresses them as they should be related.