علم

The progress and advancement of human societies depend on the nature and quality of their education. Sayyid Jamal al-Din Afghani is one of the prominent and influential figures of the 19th-century Islamic world, who made unparalleled efforts with an educational and training approach to awaken oppressed Muslim nations in the East. He considered education as a fundamental tool for both material and spiritual development and believed that the backwardness of the Islamic world stemmed from neglecting practical sciences and failing to apply religious knowledge. The educational approach of this Eastern reformer, besides transmitting knowledge, emphasized the development of other aspects of human personality, aiming to enhance political consciousness and the spiritual growth of Islamic societies, preparing them for resistance against foreign domination and internal betrayal. Afghani believed that intellectual and spiritual training leads individuals to self-awareness and inner freedom. From his perspective, education is only effective when its source is the untouched divine revelations.

The science of mysticism (Irfan) and intuitive knowledge, as claimed by mystics, has long been a subject of debate, drawing both staunch supporters and opponents. Critics argue that the science of mysticism has no direct connection with revealed teachings or that its relationship with divine revelation is insufficient to consider it as Quranic and rooted in revelation. Conversely, others maintain that this discipline originates from the essence of Quranic monotheism (Tawhid). Given this divergence, which stems from ambiguities regarding the relationship between mysticism and revelation, it becomes imperative to clarify the extent to which this science aligns with Islamic principles.Using a library-based research method and jurisprudential inquiries, this study examines the scientific nature of mysticism and its relation to human sciences. It further investigates the extent to which the foundational components of mysticism-its definition, subject matter, authenticity, principles, objectives, methodology, and core issues-are Islamic from the perspective of Quranic verses. The findings indicate that the fundamental elements of the science of mysticism align with the Qur'an and can be substantiated through its verses

At the same time, education is the source of the flourishing of a person's personality, talent and breadth of vision. From a collective point of view, it is also considered as a supporter of progress, prosperity, creating understanding, tolerance and friendship between people and nations of the world. that the status and honor of the nation depends on the level of literacy and its scientific achievements Emphasis on learning the science and knowledge and the equality of men and women for this matter, in Quranic verses and prophetic instructions and other religious texts, although it expresses the importance of science and respect for women and girls. However, the inappropriate treatment of the educational affairs custodians and the creation of grounds for mixing and abusing women and girls is another problem that helps in preventing them from education. And families are forced to prevent their children's education and access to science education for the respect and chastity of their children. The purpose of writing this research is to express the exact view of Islam in relation to the education of women. The research method of this article is library. The books related to the subject of the study and later according to the target and the viewpoints related to the research topic were collected, then by using examples and models, accepted principles and rules, the viewpoint was analyzed. The result obtained from this research is that from the perspective of Islam, there is no difference between men and women in the teaching of science, and women can study science just like men by maintaining hijab and chastity.

In this article, we explain Walter Terence Stace's view on the relationship between science and religion. According to Stace, the true challenge is not between religious dogmas and scientific discoveries. Rather, it is between the religious mind and the scientific mind. The religious mind is based on the existence of the Christian God, the purposefulness of the world, and the objectivity of moral values. In contrast, the scientific mind, with its continuous discoveries, leads to a mindset in which the Christian God is reduced to a watchmaker, world purposefulness is denied, the objectivity of moral values is doubted, and humanity is left in a deaf and blind world. Stace argues that there exists no genuine clash between science and religion. Primarily, the efforts to dismiss religious mind are primarily psychological rather than logical. Additionally, the language used in religion is mythological, conveying profound inner truths that align with general scientific ideas, and they do not contradict scientific propositions

The validity of individual hadith reports within religious beliefs, as well as the attitudes towards those who reject these reports, represents a significant debate in religious epistemology among the jurists of the Imamiyya (Shiite) and Shafiʿiyya (Sunni) schools. This article provides a comprehensive examination of the perspectives held by scholars from both sects, employing a comparative and analytical methodology. Scholars from the Shafiʿi school advocate for the legitimacy of individual hadith reports, substantiating their position with textual evidence, including references from the Quran (notably Surah An-Naba' and Surah At-Tawbah), hadiths that are contextualized, and the principle of consensus (ijmaʿ). Conversely, Imamiyya scholars predominantly depend on non-textual forms of evidence, particularly the practices of the rational community (ʿuqala). Both sects acknowledge the validity of individual hadith reports concerning non-doctrinal issues. While early Imamiyya scholars rejected the validity of such reports in doctrinal contexts, later scholars accept them only when they are accompanied by contextual indicators. Similarly, Shafiʿi scholars regard individual reports that are supported by contextual evidence or recognized by the community as valid for doctrinal purposes, although such instances are infrequent among Shafiʿis. Given the varied methodologies for deriving knowledge from individual reports and the inferential nature of the knowledge obtained, neither sect has deemed it necessary to excommunicate those who dispute such reports. The parallels in the perspectives of these two sects underscore the existence of scholarly and theoretical commonalities, emphasizing the importance of fostering convergence and reconciliation between them.

The contemporary discourse surrounding the relationship between science and religion remains a pivotal and often contentious subject among scholars from both Muslim and Western traditions. Central to this dialogue are four theoretical frameworks: "interference, divergence, distinction, and conflict," which have elicited a spectrum of interpretations from both Muslim and non-Muslim academics, each influenced by distinct ideological perspectives. This paper focuses on the insights of Al-Ghazali, a notable Muslim thinker, regarding the nexus of science and religion. Grasping Al-Ghazali's interpretation of this vital and debated topic is both crucial and imperative. The central research inquiry is: What is Al-Ghazali's position on the interplay between science and religion? Does he perceive this relationship as one of interference, conflict, divergence, or distinction? This investigation adopts a descriptive-analytical approach; it first delineates and clarifies Al-Ghazali's stance, followed by a critical analysis and assessment of his views. Ultimately, drawing upon Al-Ghazali's intellectual heritage, the study concludes that he supports the notion of interference and Integration between science and religion, asserting that all scientific knowledge is rooted in the Quran and contending that any perceived conflicts are merely superficial rather than substantive.

In the belief of Shiites, imams have knowledge from Allah the Almighty and on the basis of that, they have excelled in various matters, one of the examples of which is foretelling. One of the issues that can be researched in the life of Imam Ali (as) is the function of the foretelling issued in different social conditions for different people. The problem of the present research is that what was the function of individual-centered foretelling in the life of Imam Ali (as)? Knowing the function, on the other hand, shows the distinction of Imam Ali’s (as) knowledge in comparison to the Companions and Caliphs, and it has also led to the understanding of his specialties in guiding people and societies, which has functions such as the following:Preparing companions for endurance against enemies expanding belief in the position of Imam's knowledge; proving and establishing the authenticity of the Imam, criterion to identify the enemy; the epistemology of the caliphate in the generation of the first caliphs, warning against deviant people, identifying anti-Ahl al-Bayt (as) elements, and the consequences of not accompanying the Imam of the Islamic community. In the end, this research has come to the conclusion that considering the role of people in historical events, Imam Ali (as) gave guidance with a forward-looking view in the form of foretelling. This research has been done in the form of a library with a descriptive and analytical method.

Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two

Sadr al-Mutalahin distinguishes between "concept", "intrinsic truth" and "objective truth" and believes that a truth can be realized in different ways; As many truths can be realized in one country and separately in another country. He considers the truths of knowledge and will to be integral in the whole existence and believes that it is not possible for an existence to be completely devoid of knowledge and will, although it is possible that separate levels of existence, knowledge and will are realized. But Allameh Misbah does not accept the three-dimensional distinction of "concept", "self-objective truth" and "objective truth", nor the union of several self-objective truths in one being, nor the personal unity of one truth and the plurality of its determinations in different levels and states. In the discussion of science and will, he does not reflect their union in one being, nor the unity of their truths in the same multiplicity of their determinations. The "main question" of this research is about the type of relationship between science and will, and the "goal" of this research is to know the will and its elements as one of the subjects of anthropology. In this research, we have reached this "result" with the analytical, descriptive and comparative "method" that despite the difference in the basics, both sages accept that a kind of science has a necessary and inseparable connection with a kind of will.

Knowing the dimensions and angles of the personality of Hazrat Reza (a.s.) with regard to the behaviorist attitude is such that it will affect every free and thoughtful person. Imam (AS) has given a high place to ethics and science in the direction of scientific promotion and stability of individual and social relations, and in these two categories, he has presented a clear picture of the use of reform methods based on moral components and the publication and promotion of science.
Answering doubts and participating in debates, excellent debates, with the description of the comprehensiveness of science and Saa Sadr, the teaching of worldview beliefs and moral sermons, express the great respect of His Holiness (PBUH) in Islamic science and moral education and indicators. This article is trying to clarify a corner of the dimensions of the personality of His Holiness through a descriptive and analytical method and to present a perfect model in behavioral and practical behavior to those who are thirsty for truth and those who are educated. Also, considering the timeless capacity of Imam Reza's (AS) words, he tries to analyze and introduce his moral and scientific behavior under the debates in a new research, and finally in the light of increasing knowledge in this field and considering what the truth of behavior and action is. and the separation of its layers is achieved, correct behavior and correct performance in society in general and especially in Islamic societies are spread.

In this article, by using the definitions of the concepts of Prophet and Prophethood, the purpose of Prophethood is pointed out, and the place and necessity of this notion in the field of knowledge is investigated. In addition, God's actions towards the prophets have also been mentioned, which include: taking a vow from the prophets by God, preempting the words to the messengers and sending a prophet, God's revelation to the prophets, and granting features to the prophets from God. The interpretation of a prophet is different from that of a messenger, a king, and a sage. Therefore, the scope of a prophet's authority in God's throne, purgatory, and the domain of the jinn can be examined. Even the examples of prophesying by prophets and other messengers of God are different, and God's behavior with prophets includes: benefiting from special blessings, placing Jinn and other enemies for every prophet. The characteristics of prophets also include: divine knowledge about, benefiting from divine instruction, finding a way to the purgatory, and being guided on the straight path. In the same way, prophets have special behavioral characteristics towards God, people and their families.

Sadr al-Mutaallihin distinguishes between "concept", "in-itself-truth" and "objective truth" and believes that a case of truth can be realized in different ways; As many truths can be realized in one place and separately in another place. He considers the truths of knowledge and will to be running in the whole existence and believes that it is not possible for an existence to be completely devoid of knowledge and will, although it is possible that some levels of existence, knowledge and will be realized separately. But Allameh Misbah does not accept the three-dimensional distinction of "concept", "in-itself-truth" and "objective truth", nor the union of several self-objective truths in one being, nor the personal unity of one truth and the plurality of its determinations in different levels and states. In the discussion of knowledge and will, he does not reflect their union in one being, nor the unity of their truths in the same multiplicity of their determinations. The main question of this research is about the type of relationship between knowledge and will, and the purpose of this research is to know the will and its elements as one of the subjects in anthropology. In this research, we have reached this result with the analytical, descriptive and comparative "method" that despite the difference in the basics, both sages accept that a kind of knowledge has a necessary and inseparable connection with a kind of will.

 Scholars in the Muslim world have given special importance to reason and its meaning. Among these scholars is Ibn Taymiyyah, who has a special view on the meaning of reason. This essay, with a descriptive-analytical method, aims to recognize the correct epistemological geometry from Ibn Taymiyyah's semantics, so as to pave the way for understanding the term 'reason'. Ibn Taymiyyah considers the literal meaning of reason to be abstention and its technical meaning to be an instinctive power which combine knowledge and actions. Ibn Taymiyyah divides the intellect, which means knowledge accompanied by action knowledge, into two types: the duty-oriented intellect and the savior intellect. This semantics of intellect from Ibn Taymiyyah's point of view is based on sources such as dictionaries, the words of the Prophet and his disciples. But if we have a close look, we will know that Ibn Taymiyyah's claims about semantics, based on the mentioned documents, is incorrect.