http://pke.journals.miu.ac.ir/ Theology Journal en daily 1 Mon, 22 Dec 2025 00:00:00 +0330 Mon, 22 Dec 2025 00:00:00 +0330 http://pke.journals.miu.ac.ir/article_10968.html Abū Zayd is among the contemporary Arab reformers who exerted considerable effort to address the challenges facing the Muslim world today. The core of his response, however, relied on modern Western methods for understanding and interpreting the Qurʾān. The present article therefore undertakes to examine and critique his theory concerning the influence of the culture of the time on the understanding and interpretation (taʾwīl) of the Qurʾān. The method employed is content analysis, with a critical approach. According to the analysis conducted, the foundational principles (mabānī) of his theory are as follows: the necessity of distinguishing between religion and religious thought; the cultural‑geographical fabric of Qurʾānic meanings; the prophetic experience of revelation (waḥy); and the Qurʾān as expressive of the meaning of life, not as a law book. Moreover, the components of the theory include: the Qurʾān as living discourse rather than silent text; the need to consider the horizon outside the text; the necessity of distinguishing between the principal (aṣl) and the subsidiary (farʿ) in Qurʾānic addresses; the variability of Qurʾānic concepts; and the necessity of an open and living interpretation of the Qurʾān. However, the aforementioned principles and components are flawed for reasons such as: a mistaken understanding of religion and religious thought; the grounding of understanding and interpretation of the Qurʾān in the intent of God Almighty; the Qurʾān as divine revelation; the grounding of the meaning of life on the basis of life; the Qurʾān being simultaneously text and discourse; the incorrect determination of the principal and subsidiary in rulings (aḥkām); the non‑relativity of Qurʾānic rulings; and the failure to provide the effective cause (manāṭ) of rulings. Ultimately, it must be concluded that Abū Zayd regards understanding and interpretation of the Qurʾān as based on the culture of the time, whereas his view is incorrect according to Qurʾānic texts, ḥadīth‑based evidence, historical sources, and rational arguments. http://pke.journals.miu.ac.ir/article_10636.html Love and its related issues—particularly the relationship between metaphorical (majāzī) and true (ḥaqīqī) love—constitute central themes in Islamic moral philosophy and mysticism. This problem centers on the possibility, process, and criteria for the elevation of love from the sensory level to the intellectual and divine realms. Mulla Sadra’s transcendent philosophy (ḥikmat-e muta‘āliyah), grounded in principles such as substantial motion, gradation of being, the unity of intellect and intelligible, and the personal unity of existence, offers a comprehensive framework for explaining the possibility of love’s transcendence—a path that begins with metaphorical love and culminates in divine love and annihilation in absolute beauty. This study adopts a philosophical-conceptual method to extract and analyze three distinct models of love’s transcendence in Sadrian thought: (1) the model based on substantial motion and the intensification of the soul, (2) the model based on imaginal and intellectual perception, and (3) the model grounded in the unity of being and divine unveiling. These models are then comparatively examined through several axes: compatibility with empirical approaches to love, the role of human will in love’s ascent, the boundary between metaphorical and true love, and the spiritual function of love. Findings suggest that despite their conceptual differences, these models are reconcilable within the framework of transcendent philosophy and may be viewed as complementary layers of a unified philosophical-spiritual system of love. http://pke.journals.miu.ac.ir/article_11438.html Although the discussion of AI errors is a frequent topic in computer science, the analysis of its consequences for the distortion of religious concepts has yet to receive serious attention. Aiming to address this gap, the present article offers a theoretical framework for identifying the roots of and managing AI errors in this domain. According to this framework, such errors are the product of the interaction of three interrelated factors: (1) bias in data: the structural marginalization of Shīʿī sources in training data; (2) bias in algorithms: technical deficiencies and value‑orientations of model designers; and (3) the complexity of religious texts: the resistance of metaphorical language and multi‑source textual structures to mechanical comprehension. In line with this framework, the article emphasizes the necessity of employing a systemic set of technical and strategic solutions, including the creation of benchmark corpora and knowledge graphs at the data layer; the use of fine‑tuning, retrieval‑augmented generation, and human feedback at the algorithmic layer; and a paradigm shift toward the “illuminative tool” at the textual layer. Finally, by distinguishing functions into three categories—content‑based (high‑risk), formal (safe), and dual (conditional)—the article demonstrates that stringent technical solutions are reserved for the content‑based domain, whereas in other domains, focusing on enhancing digital literacy and skills such as prompt engineering suffices. http://pke.journals.miu.ac.ir/article_11861.html The hadith “Ḥubbu ʿAlīyyin yaʾkulu al-sayyiʾāt kama tākulu al-nār al-ḥaṭaba” (“The love of Ali erases sins just as fire consumes wood”) is a well-known Prophetic tradition cited in numerous Sunni sources under the topic of Imam Ali’s virtues. However, contemporary Salafi thought has challenged its authenticity through skeptical, epistemological, and isnational critiques, classifying it as weak (daʿīf) or even fabricated (mawḍūʿ). This study, employing a descriptive-analytical method and drawing on authoritative rijāl and ḥadīth sources from both Sunni and Shia traditions, critically examines the alleged weaknesses in the chain (isnād) and meaning (dallālāt) of this narration. Findings reveal that claims questioning the reliability of narrators such ae rooted in theological presuppositions and a tendency toward takṣīr (undermining the virtues of the Ahl al-Bayt). Therefore, the study concludes that the Salafi stance on this hadith reflects a broader ideological bias rather than a balanced, evidence-based assessment.e rooted in theological presuppositions and a tendency toward takṣīr (undermining the virtues of the Ahl al-Bayt). Therefore, the study concludes that the Salafi stance on this hadith reflects a broader ideological bias rather than a balanced, evidence-based assessment.s Muḥammad ibn http://pke.journals.miu.ac.ir/article_11300.html Imamate, as a central pillar of the Imāmī creedal system, is such that any Qurʾānic or tradition‑based (riwāʾī) argument concerning it is inevitably grounded in the presupposition of the authenticity (ṣiḥḥah) of the transmitted texts (nuṣūṣ‑i riwāʾī). Hence, the main question of this article is whether, on the basis of the principles accepted in Sunnī ḥadīth sciences (ʿulūm al‑ḥadīth), a coherent methodology can be formulated for proving the authenticity of the traditions concerning the imamate of the Imams of the Ahl al‑Bayt (peace be upon them). Within this framework, the aim of the research is to formulate a set of intra‑Sunnī criteria, derived from their ḥadīth and biographical evaluation (rijāl) sources, that would provide a methodical support for Imāmī theological (kalāmī) arguments concerning imamate. Employing a comparative approach and a descriptive‑analytical method, and through a re‑examination of Sunnī ḥadīth and rijāl sources, this research extracts and compares eight strategies for proving the authenticity of traditions on imamate. The findings indicate that these strategies can be grouped into five methodological categories: Foundational authenticity; Confirmatory authenticity; Argumentative authenticity; Descriptive authenticity; and Homogeneous authenticity. On the basis of these five methodological categories, and in accordance with principles accepted by Sunnīs themselves, a ruling of authenticity can be issued for a considerable portion of the traditions on imamate, thereby methodically strengthening the foundation of theological arguments concerning imamate. http://pke.journals.miu.ac.ir/article_11888.html It is not only not fulfilled, but it is also incompatible with the principles of the Ash'arites themselves; secondly, the narrations cited by the Ash'arites, in addition to being weak in chain of transmission, also lack the ability to prove istikhlaf as an independent method in terms of implication; and thirdly, a person who himself has not accepted the Prophet's life in various positions (such as the Treaty of Hudaybiyah, the prohibition of compiling hadith, and the objection to praying for a repentant woman), cannot prove the legitimt is not only not fulfilled, but it is also incompatible with the principles of the Ash'aacy of the istikhlaf method by citing the same life. Therefore, istikhlaf as an independent method in determining the Imam, not only does not have a solid logical support, but it is also in internal conflict with the principles of the Ash'arites themselves (the validity of consensus, the validity of the Prophet's life, and the infallibility of the caliphs). http://pke.journals.miu.ac.ir/article_11578.html This study, adopting a theological approach, re‑examines the concept of “women's development and flourishing” within the framework of Islamic anthropology. It seeks to answer: How can a comprehensive theological definition of female development be offered that goes beyond the prevailing statistical and managerial approaches in macro‑level policy documents? The central problem is that in strategic documents such as the Seventh Development Plan, the concept is often presented without a clear theoretical foundation and with a predominance of statistical perspectives, whereas in Islamic theology, female development is connected to divine attributes such as justice (ʿadl) and wisdom (ḥikmah) as well as to the question of the ultimate purpose (ghāyat) of creation. Consequently, the flourishing of female potentials is a manifestation of divine justice and wisdom in the human realm. In this article, first, the Qurʾānic concept of development (rushd) and its philosophical analysis based on the theory of potentiality and actuality (quwwah wa fiʿl) are examined; then, its relationship with gender (jinsīyat) within the system of Islamic theology is explained. The findings show that while men and women share a common human essence, their paths of development, in light of existential differences, are diverse and complementary. This analysis, while critiquing the two extremes of "gender‑neutrality" and "gender‑fixation" in Western theories, emphasizes that female development is meaningful only within the context of authentic female identity. The research method is qualitative, based on content analysis of theological texts, philosophical works, and contemporary writings in the field of gender theology. The conclusion is that a theological explication of female development not only provides the necessary theoretical foundation for enriching scholarly discussions but also has direct application in social and cultural policy‑making, and can, by offering alternative criteria, serve as a guide in reforming the approach of the Seventh Development Plan and in designing an indigenous model of gender justice and women's flourishing. http://pke.journals.miu.ac.ir/article_11579.html Allameh Majlesi, a prominent Shia thinker, is known for his apparent literalism due to his numerous hadith works. While utilizing rational arguments and acknowledging the important role of reason in religious knowledge, he has also criticized reason in some instances. Therefore, examining the position of rational knowledge in his thought is necessary. Considering the Tafkik (Separationist) approach in the present era, which relies on the opinions of predecessors, especially Allameh Majlesi, to deny rational knowledge, comparing Allameh Majlesi's views with this approach is important to clarify their similarities and differences. The present research, with the aim of analyzing rational knowledge from Allameh Majlesi's perspective and comparing it with the Tafkik viewpoint, addresses this question: What is Allameh Majlesi's epistemological view on reason, and what similarities and differences does it have with the Tafkikis? The results of this theoretical and problem-oriented research, which has been collected through library study, show that Allameh Majlesi's approach to rational knowledge is balanced, and he considers reason to be on par with tradition (naql) in religious knowledge. Therefore, fundamental differences are observed between his view and the Tafkik view, including the possibility of rational knowledge, the validity of the power of reason, the scope of rational perceptions, and the role of reason in religious research; Allameh Majlesi considers these aspects valid, while the Tafkikis reject or limit them. These differences distinguish Allameh Majlesi's view from the Tafkik approach. http://pke.journals.miu.ac.ir/article_10601.html Luminous veil (ḥijāb‑i nūrānī) is among the enigmatic terms in Islamic mysticism, which has also been employed in transmitted religious texts (mutūn‑i māʾthūr‑i dīnī). Despite accepting this term and believing in the existence of luminous veils at the higher stages of spiritual wayfaring (sulūk)—veils that are immaterial (mujarrad az māddah)—Ṣadr al‑Mutāʾallihīn [Mullā Ṣadrā], in agreement with other Islamic philosophers, holds that the concept of veil (ḥijāb) is exclusively confined to material things. The present research attempts to explain, through a philosophical approach, how a veil can exist in immaterial beings. In this direction, after a lexical and terminological examination of the word "veil" (ḥijāb), and through the discovery and analysis of those fundamental principles of Transcendent Theosophy (Ḥikmat‑i Mutaʿāliyah) that play a role in explaining this issue—such as the absence of a decisive boundary between the immaterial and the material, as well as the adherence to the theory of the "spirit of meaning" (rūḥ‑i maʿnā), which is fully compatible with Ṣadrian principles—a negative (ʿadamī) yet comprehensive definition of veil is offered that can apply to both material and immaterial, or luminous and dark, instances. Subsequently, with attention to Ṣadrian principles, an existential (wujūdī) interpretation of "luminous veils" (ḥujub‑i nūrī) is also presented, namely, "the intensity of manifestation and effulgence of divine perfections" (shiddat‑i ẓuhūr wa tajallī‑yi kamālāt‑i ilāhī). Furthermore, the research findings indicate that through a precise explanation of Ṣadrian ontological foundations, the possibility of the existence of veils in immaterial realms can be proven in such a way that it does not conflict at all with the philosophical view that confines the concept of veil to material things. http://pke.journals.miu.ac.ir/article_11930.html The Wahhabi movement, with its superficial and takfiri interpretations, has always caused doubts and ideological differences in the Islamic world. This research examines the theological foundations of Mohammad Omar Sarbazi, one of the prominent Deobandi scholars in Iran, as a representative of the mainstream Sunni movement, in response to these doubts. This study was conducted using an analytical-descriptive method and citing Sarbazi's written works and other main Deobandi and Wahhabi texts. The findings show that Sarbazi, relying on the foundations of the Matridi school, Hanafi jurisprudence, and Naqshbandi Sufism, has criticized Wahhabiism in eight main areas:1. Takfir: Citing the rule of "not takfirizing the people of the Qiblah", he strongly opposes the takfiri approach of Wahhabiism.2. News attributes: He considers the interpretation of these attributes necessary to avoid similes and personification, contrary to the "lack of quality" approach of Wahhabiism.3. Intermission: By proving the life of the prophets and saints in their graves and hearing the dead, it strengthens the ideological foundations of tawasul, ziyarat, and istigatha.4. Tawasul and istigatha: It considers tawasul to the essence of the Prophet (PBUH) and saints - whether in life or after death - permissible, provided that there is no belief in their independence. http://pke.journals.miu.ac.ir/article_10395.html The world of dharr (ʿālam al‑dharr) is among the most challenging and fascinating topics in religious knowledge (maʿārif‑i dīnī), briefly mentioned in the Qurʾān and discussed in greater detail in the ḥadīth traditions. The reality of the dharr covenant has been examined by scholars of Islamic sciences from various perspectives. Some have judged the event of dharr as symbolic, while others have accepted it as a real occurrence. Among the latter group, some interpret the world of dharr in its literal (ẓāhirī) sense, while others have engaged in its hermeneutical interpretation (taʾwīl) and justification. Shaykh al‑Mufīd, considering certain aspects, has offered a hermeneutical interpretation of the dharr event. Mullā Ṣadrā has also provided a theosophical (ḥikmī) interpretation of the world of dharr. The research question is: What are the points of agreement and disagreement in the approach and hermeneutical interpretation of these two Shīʿī thinkers concerning the world of dharr? In this article, employing the method of content analysis (taḥlīl‑i muḥtawā) and a comparative approach (rawish‑i muqāyisih‑ī), the engagement of Mullā Ṣadrā and Shaykh al‑Mufīd with this topic has been subjected to a comparative study. It is shown that the two thinkers differ on certain points, such as the evaluation of chain‑based authenticity (iʿtibār‑i sanadī) and the existence of particles without the attachment of a soul, while they agree on other points, such as the rejection of a literal interpretation, the provision of a rational hermeneutical interpretation (taʾwīl‑i ʿaqlānī), and the manner of addressing objections. http://pke.journals.miu.ac.ir/article_11915.html The theory of "Loving Faith" emphasizes the emotional experience and heartfelt relationship of the individual with God, directing faith beyond belief in epistemic propositions toward an aesthetic and passionate level. This approach raises fundamental questions regarding the social and moral functions of religion. In this regard, the present study seeks to answer the question: Can social cohesion and collective morality be derived from the presuppositions of the theory of "Loving Faith"? This article, employing a descriptive-analytical method, critically examines the anthropological and epistemological foundations of "Loving Faith." The findings indicate that while this theory offers an appealing interpretation of the individual experience of religiosity and strengthens internal motivations for commitment to the sacred realm, it faces serious challenges in fulfilling the fundamental requirements of social cohesion and realizing collective morality. The excessive emphasis on the emotional and individual aspects of faith, without due attention to the normative, rational, and guiding mechanisms of religion, may lead to moral relativism and the weakening of collective responsibility. Therefore, although "Loving Faith" has the potential to enhance the spiritual dimension of individual life, for achieving stable social and moral functions, it needs to be integrated with theoretical and practical frameworks that emphasize the rational, social, and legal (Sharīʿah-based) aspects of religion, in accordance with the theological foundations of Islam http://pke.journals.miu.ac.ir/article_11581.html In Imāmī Shīʿī thought, after establishing the necessity of the sending of prophets (wujūb‑i biʿthat‑i anbiyāʾ), the most important issue is the necessity of their infallibility (ʿiṣmah). The obligation to follow a prophet is contingent upon attaining certainty regarding his immunity in receiving and conveying divine revelation (waḥy). Hence, a prophet must be infallible with respect to all sins, errors, and matters that would cause doubt or aversion among the people. On the other hand, there are instances in the Noble Qurʾān that exegetes and theologians have interpreted as the prophet's "abandoning the more meritorious act" (tark al‑awlā), maintaining that tark al‑awlā does not contradict infallibility.  This article, through an analytical-critical approach and by presenting critiques of this view, clarifies that tark al-awlā by prophets, especially the ulū al-ʿazm, is incompatible with infallibility, both rationally and textually. The Qurʾānic verses that indicate this issue, when considered in light of authoritative exegeses, each have their own specific hermeneutical interpretation (taʾwīl), indicating that the prophet's choice was in the path of legislative and ontological guidance (hidāyat‑i tashrīʿī wa takwīnī) and in leading toward what is desired. The research finding indicates that the non‑selection of the more meritorious act (awlā) and the selection of the less meritorious act (ghayr‑i awlā) is based on the prophet's knowledge. What appears to be the less meritorious act, according to theosophical and mystical thought, was in fact the more meritorious act given the existing exigencies, and the prophet chose the best option on the path of ontological and legislative guidance. Thus, the research finding is that the prophet, by virtue of his knowledge and infallibility, always chooses the more meritorious act (fiʿl‑i awlā) through his agency and will. If an act appears to be less meritorious, it merely appears so to us. http://pke.journals.miu.ac.ir/article_11115.html Regarding the nature of the hereafter realm in Islamic thought, there are two general perspectives:The Resurrection is a temporal event of the same nature as the material world, occurring in the future.The Resurrection is a realm abstracted from time and space, existing in parallel to the material world.Mirza Javad Tehrani believes that God creates the hereafter after the annihilation and destruction of the material world. Souls residing in the purgatorial realm (Barzakh) return to the material body in the grave after the cessation of the material world and enter the domain of the Resurrection to be rewarded or punished.However, according to Mulla Sadra's view, the nature of the Resurrection is entirely beyond time and exists in parallel to the material world. After severing attachment to the physical body, souls necessarily enter the grave or purgatorial realm and, upon the completion of their time in Barzakh, proceed to the realm of the Resurrection.This research, conducted through a descriptive-analytical method with a critical approach, aims to compare these two perspectives and demonstrate that Mirza Javad Tehrani's interpretation results from imposing his own subjective assumptions onto the apparent meanings of the Quranic verses. Ultimately, it concludes that the second perspective (that of Mulla Sadra) exhibits greater harmony, consistency, and alignment with the apparent meanings of the Quranic verses. http://pke.journals.miu.ac.ir/article_10441.html Correct derivation (istinbāṭ) from Qurʾānic verses and ḥadīth traditions has long been influenced by the method of “verbal principles” (uṣūl‑i lafẓīyah). However, these principles are grounded in conventional understanding (fahm‑i ʿurf) and are therefore limited to deriving conventional meanings. This article asks: In deriving concepts beyond the conventional limit, can one, relying on rational analysis and a specific formulation of the “spirit of meaning” (rūḥ‑i maʿnā), arrive at a correct method? Employing a descriptive‑analytical method, it examines the verbal principles, explaining the criterion of authority (mullāk‑i ḥujīyat) and the cases of reference to them, and argues that due to their reliance on conventional understanding, they are applicable only to meanings perceptible by convention (ʿurf). Subsequently, the consequence of referring to these principles in verses expressing sublime themes—such as “the Hand of God” (yad Allāh) and “God's descent among the clouds”—is examined. While explaining the absurd consequences (tawālī‑i fāsid) of such reference, it is demonstrated that verbal principles cannot be relied upon for deriving sublime, supra‑conventional (farāʿurfī) meanings. Finally, relying on the formulation of the “spirit of meaning” by the great masters of Transcendent Theosophy (Ḥikmat‑i Mutaʿāliyah), the article establishes rational verbal principles (uṣūl‑i lafẓīyah‑yi ʿaqlī) for deriving sublime themes from verses and traditions. http://pke.journals.miu.ac.ir/article_11876.html The present research comparatively examines the methodology of Imamat studies in Al-Mahasin by al-Barqi and Basa’ir al-Darajat by al-Saffar. The main issue of this study is: with what approach and narrative structure has each of these works explained the Imamat? The research hypothesis suggests that the theological concerns and intellectual backgrounds of each traditionist have influenced their narrative style and the organization of the hadiths.The research method is descriptive-analytical. The results indicate that both authors regarded the Imamat as the axis of all religious affairs; however, al-Barqi, in Al-Mahasin, adopts a practical and educational approach in explaining the doctrine of the Imamat, by demonstrating the link between belief in the Imamat and the religious life of the believer in areas such as the reward for deeds and the punishment for sins. In contrast, al-Saffar, in Basa’ir al-Darajat, highlights the intrinsic, spiritual, and existential dimensions of the Imamat by focusing on the stations (maqamat) and virtues of the Imams (a.s.).The final conclusion of the research indicates that the difference in the authors’ objectives and epistemological horizons has led to the creation of two distinct patterns in Imamat studies: al-Barqi’s ethical-creedal pattern and al-Saffar’s faith-gnostic pattern, which collectively present a dual image of the evolution of Shi’a hadith methodology in the early centuries. http://pke.journals.miu.ac.ir/article_10483.html Intercession (shafāʿah) is one of the core beliefs in the Islamic doctrinal system. According to the explicit statement of the Noble Qurʾān, its realization is conditional upon divine pleasure (riḍā). The verse, "And they do not intercede except for whom He is pleased with" (wa lā yashfaʿūna illā liman irtaḍā, Q. 21:28) indicates this dependence, yet the criterion (mullāk) of God's pleasure in this and other verses is not explicitly stated. This ambiguity constitutes the main problem of the present research. Employing a descriptive‑analytical method and a comparative approach, this article examines the views of ʿAllāmah Ṭabāṭabāʾī and Fakhr al‑Rāzī concerning the criterion of divine pleasure in the system of intercession, based on their respective exegeses, al‑Mīzān and Mafātīḥ al‑Ghayb. The findings indicate that both thinkers consider pleasure with the individual's religion as the criterion of divine pleasure. ʿAllāmah Ṭabāṭabāʾī, in addition to faith (īmān), regards purity of the soul (ṭahārat‑i nafs) as a primary condition. Fakhr al‑Rāzī, by contrast, relying on ḥadīth traditions, emphasizes heartfelt belief in divine unity (tawḥīd). Furthermore, both thinkers propose supplementary criteria such as righteous action (ʿamal‑i ṣāliḥ), piety (taqwā), truthfulness (ṣidq), emigration (hijrah), and striving (jihād). In ʿAllāmah's view, intercession includes sinning believers from among the "companions of the right hand" (aṣḥāb al‑yamīn), whereas Fakhr al‑Rāzī, within the framework of Ashʿarī foundations, considers intercession to be realizable also for immoral believers (muʾminīn‑i fāsiq). Overall, ʿAllāmah's perspective exhibits greater coherence with divine justice (ʿadl) and wisdom (ḥikmah). http://pke.journals.miu.ac.ir/article_11633.html این پژوهش به تبیین تطبیقی مبانی هستی‌شناختی و معرفت‌شناختی بطون قرآن از دیدگاه علامه طباطبایی و امام خمینی (ره) پرداخته است. با روش توصیفی‑تحلیلی و تطبیقی، آثار اصلی دو اندیشمند بررسی شده است.یافته‌ها نشان می‌دهد که هر دو متفکر قرآن را دارای مراتب باطنی می‌دانند و میان ظاهر و باطن پیوستگی قائل‌اند. اما تفاوت اساسی دارند: از نظر هستی‌شناختی، علامه در چارچوب حکمت متعالیه، قرآن را حقیقتی تشکیکی می‌داند؛ در حالی که امام خمینی با رویکرد عرفانی، آن را تجلی اسم اعظم و مرتبط با انسان کامل تلقی می‌کند. از نظر معرفت‌شناسی، علامه بر روش تفسیر قرآن به قرآن، تدبر، عقل و روایات تأکید دارد و طهارت نفس را کمک‌کننده می‌داند، اما امام خمینی تهذیب نفس و سلوک معنوی را شرط اساسی و شهود عرفانی را ابزار اصلی کشف بطون معرفی می‌کند.در پایان، پژوهش با تحلیل نقاط قوت و ضعف هر دیدگاه، نظریه‌ای ترکیبی شامل سه سطح بطون (معنایی، مصداقی، وجودی) و چهار معیار اعتبار ارائه می‌دهد که چارچوبی نوین برای مطالعات فلسفی و عرفانی بطون قرآن به شمار می‌رود. http://pke.journals.miu.ac.ir/article_11204.html This article examines the efficacy of the theory of the common good (khayr‑i ʿumūmī) in resolving environmental crises, focusing on Christian and Islamic perspectives. Rooted in Aristotelian and Thomistic philosophy, the theory of the common good emphasizes collective flourishing and intergenerational justice, aligning with Christian stewardship and Islamic vicegerency (khilāfah). Through comparative analysis, this study highlights the convergences between Christian and Islamic traditions in promoting environmental sustainability and collective responsibility for environmental protection, while also critiquing divergences such as anthropocentrism within these traditions. By integrating theological principles such as justice, community, and spiritual motivations, the theory of the common good offers a theoretical framework that links religious ethics with environmental governance. This framework promotes interfaith dialogue and practical applications in addressing environmental challenges. However, despite its capacity to enrich environmental policies, the theory has limitations, including oversimplification of theological doctrines and implementation challenges across diverse cultural contexts. The study underscores the necessity of future research to address these gaps and to strengthen collaboration between religious and secular worldviews in order to present an inclusive approach to global environmental sustainability. http://pke.journals.miu.ac.ir/article_11645.html این پژوهش به بررسی اندیشه‌های کلامی راغب اصفهانی در کتاب مفردات الفاظ القرآن می‌پردازد. هدف آن تبیین معنای حقیقی اصطلاحات کلامی قرآن و کشف جهت‌گیری‌های کلامی راغب از خلال تحلیل واژگان است. روش تحقیق، توصیفی- تحلیلی و بر مبنای استاد کتابخانه ای است و بر پایه بررسی اصطلاحات مهم اعتقادی و کلامی اسلام چون، خداشناسی و توحید،اسم وصفت الهی، انسان،دین وشریعت، عدل الهی، جبرو اختیار، قضا و قدر،پیامبر و عصمت او، حقیقت وحی و معاد و مباحث مربوط به آن بر مبنای این کتاب می باشد، که در ضمن آن می توان به گوشه هایی از اندیشه کلامی راغب دست پیدا کرد. تحلیل‌ها نشان می‌دهد که او در بحث توحید بر یگانگی مطلق خدا و نفی هرگونه شریک تأکید دارد. در موضوع صفات الهی نیز بر تنزیه خدا از تشبیه و همانندی با مخلوقات تأکید می‌کند. همچنین علم الهی را فراگیر و نامحدود دانسته و قضا و قدر را از مراتب علم الهی معرفی می‌کند. یافته‌های پژوهش نشان می‌دهد مفردات تنها یک اثر لغوی نیست، بلکه دارای محتوای کلامی قابل توجهی است. بدین معنا که او بیش از آنکه به مناقشات فرقه‌ای بپردازد، تلاش می‌کند از طریق تحلیل دقیق الفاظ قرآن، بنیان‌های معرفتی، کلامی و اعتقادی اسلام را روشن سازد http://pke.journals.miu.ac.ir/article_10555.html This article examines the efficacy of the theory of the common good (khayr‑i ʿumūmī) in resolving environmental crises, focusing on Christian and Islamic perspectives. Rooted in Aristotelian and Thomistic philosophy, the theory of the common good emphasizes collective flourishing and intergenerational justice, aligning with Christian stewardship and Islamic vicegerency (khilāfah). Through comparative analysis, this study highlights the convergences between Christian and Islamic traditions in promoting environmental sustainability and collective responsibility for environmental protection, while also critiquing divergences such as anthropocentrism within these traditions. By integrating theological principles such as justice, community, and spiritual motivations, the theory of the common good offers a theoretical framework that links religious ethics with environmental governance. This framework promotes interfaith dialogue and practical applications in addressing environmental challenges. However, despite its capacity to enrich environmental policies, the theory has limitations, including oversimplification of theological doctrines and implementation challenges across diverse cultural contexts. The study underscores the necessity of future research to address these gaps and to strengthen collaboration between religious and secular worldviews in order to present an inclusive approach to global environmental sustainability. http://pke.journals.miu.ac.ir/article_11964.html Externalism, in an apparent interpretation of some Quranic phrases, such as "standing on the Throne", leads to a kind of corporeality about God that, in a rationalistic and interpretative analysis, is incompatible with the monotheism of God in various dimensions. Islamic schools usually also cite narrative books to justify their foundations. In this case, the question becomes whether those documents sufficiently support the claims. In the meantime, a comparative study of the sources of the two sects (Shiite and Sunni) that form the main discursive and allegorical fronts will provide better results in determining the predominant orientation of Islamic sources and will be a suitable test of the extent to which the narratives support the theological claim.Do the narrative sources provide sufficient support for the embodiment view? This article attempts to examine the comparative validity of the implications of the hadiths of these authoritative books for the disembodied or embodiment views, through library studies and a comparative-analytical method, by explaining the "Istwa' Ali Arsh" in two Islamic narrative sources. The findings show that these hadiths directly or indirectly imply disembodied rather than embodiment; and the embodiment inferences in both sources have been opposed http://pke.journals.miu.ac.ir/article_10743.html One of the most challenging concepts in the domain of religious beliefs is the "concept of the answering of prayer" (istijābat‑i duʿāʾ). Most religious believers understand answered prayer exclusively as the fulfillment of their request, equating non‑fulfillment with non‑answering. However, numerous rational and transmitted evidences indicate that the concept is broader than this common understanding. This research, employing a descriptive‑analytical method and focusing on the views of Mullā Hādī Sabzawārī, presents a systematic theosophical explanation (tabīn‑i ḥikmī‑yi niẓāmmand) of the "answering of prayer." Close examination of Ḥakīm Sabzawārī's views yields three explanations: answering as the fulfillment of the servant's request (ḥāṣil shudan‑i khwāstah‑yi bandah); answering as the very success (tawfīq) to pray (nafs‑i tawfīq‑i duʿāʾ); and answering as the transformation of the prayer into a higher good (tabdīl‑i duʿāʾ bih khayr‑i bartar). In the first, most common interpretation, "non‑answering of prayer" becomes meaningful; according to the second and third, prayer is always answered. This distinctive reading, consistent with transmitted proofs, has valuable consequences: resolution of apparent contradictions in religious texts, effectiveness of all prayers, intrinsic desirability of prayer, re‑examination of "importunate prayer" (duʿāʾ‑i lahn), and prayer as existential wayfaring (sulūk‑i wujūdī). This research clearly reveals the conformity of theosophical principles with revealed teachings, highlights the importance of rational foundations for explaining religious doctrines, and deepens understanding of the philosophy of acts of worship (falsafah‑yi ʿibādāt) in Transcendent Theosophy. http://pke.journals.miu.ac.ir/article_11776.html Verse 124 of Sūrat al-Baqarah, widely known as the “Verse of Trial” (Āyat al-Ibtillāʾ), is among the most fundamental Qur’anic verses in explicating the status and nature of Imamate. After recounting a series of trials endured by Prophet Abraham (peace be upon him), the verse speaks of the bestowal of the مقام of Imamate upon him—a station whose nature and scope have been the subject of extensive theological debate. The central question of this study is whether the Imamate mentioned in the verse is synonymous with prophethood or whether it denotes an independent and superior rank, and what relation it bears to divine appointment and the condition of infallibility. This research employs an analytical–critical method.The findings indicate that the general purport of the verse and the theological presuppositions derived from it suggest that Abraham (peace be upon him) already possessed the مقام of prophethood prior to being granted Imamate; therefore, the Imamate referred to in this verse cannot be reduced to prophethood. Furthermore, based on the statement, “My covenant does not extend to the wrongdoers” (lā yanālu ʿahdī al-ẓālimīn), only one completely free from any form of wrongdoing is worthy of this office. This conclusion points to the necessity of infallibility (ʿiṣmah), purity, and divinely bestowed knowledge for the Imam. Accordingly, in the Verse of Trial, Imamate is understood as a divine reality signifying religious, spiritual, and social leadership, as well as legislative and ontological guidance—whose realization is possible only through divine appointment and the station of infallibility. http://pke.journals.miu.ac.ir/article_11723.html مقاله به تحلیل حقیقت «اراده الهی و شمول آن» در اندیشه علامه طباطبایی می‌پردازد و می‌کوشد جایگاه اراده را در منظومه تفسیری–کلامی او تبیین کند. پرسش اصلی آن است که اراده الهی ، تا چه حد بر سراسر هستی و افعال انسان احاطه دارد و چگونه می‌توان آن را با مسئله شرور و اختیار بشری جمع کرد؟. پژوهش با روش توصیفی–تحلیلی و با تکیه بر آیات، روایات و آثار علامه، به‌ویژه المیزان، و نیز گزارش و نقد دیدگاه‌های متکلمان و حکما سامان یافته است. یافته‌ها نشان می‌دهد که علامه، ضمن اثبات مرید بودن خدا، اراده الهی را از صفات فعل دانسته و حقیقت آن را همان ایجاد، معرفی می‌کند از مقام فعل و از نظام علی و معلولی عالم انتزاع می‌شود. در این چارچوب، اراده تکوینی حقیقت اراده و اراده تشریعی عنوانی مجازی و منتزع از آن است و شرور، فقدان کمال دانسته می‌شوند که به‌عنوان شر به خدا نسبت داده نمی‌شوند. نتیجه آن است که در دستگاه علامه، یک اراده واحد الهی هم اصل وجود اشیاء و هم نظم علّی آنها را افاضه می‌کند و با تبیین نسبت ربطی وجود ممکن به واجب، شمول مطلق اراده الهی با اختیار حقیقی انسان در قالب نظریه «امر بین الامرین» جمع می‌گردد. http://pke.journals.miu.ac.ir/article_11916.html The relationship between reason and religion is one of the most fundamental issues in the field of philosophy of religion and modern theology, which has become a place of conflicting opinions among scholars. The present study, by adopting a descriptive-analytical method and with a critical approach, conducts a comparative analysis of the two paradigms of "maximal rationalism" and "moderate rationalism." Maximal rationalism emphasizes the necessity of providing philosophical proof for all religious beliefs, while moderate rationalism, by emphasizing the inherent limitations of reason, accords a special place to common sense and basic beliefs.This article goes beyond common descriptions to analyze the ontological foundations, hermeneutical functions, and theological implications of these two approaches in the face of challenges such as pluralism and modernity. The research findings show that maximal rationalism, despite its strength in argumentative defense, faces challenges in the areas of public persuasion and interaction with texts; in contrast, moderate rationalism, while effectively connecting with religious life, needs reconstruction in responding to complex epistemological critiques.Finally, by systematically critiquing both approaches, this research proposes a combined model called "responsible rationality" that simultaneously possesses logical robustness and acceptability in the realm of intuitive faith. http://pke.journals.miu.ac.ir/article_11931.html The relationship between the "existence of the Imam" as a formative truth and the "office of Imamate" as a legislative position is considered one of the fundamental issues in Imamiyyah thought. The present study, using an analytical and argumentative method and relying on the foundations of transcendental wisdom (the originality of existence, doubt in existence, the rule of causality), seeks to answer the question of whether there is an original and essential connection between the two or merely a creditable and inseparable connection? The findings show that the aforementioned relationship is essential and inseparable, and only by utilizing the organizational structure of existence can a precise explanation be given. Accordingly, the office of Imamate is not considered a contingent matter, but rather the existential dignity of the Imam, and its objective realization in the realm of matter can be explained through the mechanism of power and action.g g g g g g g g