علوم اسلامی

The main issue of this article is to investigate the role of Imam Sajjad (A.S.) in the transformation of Islamic and jurisprudential sciences during the Umayyad era. The research method is descriptive with a qualitative approach, and data collection was carried out using library sources. The research tools were first-hand documents and notetaking, and the data was analyzed through content analysis. Among the Arabs of the pre-Islamic era, sciences were not prevalent. With the advent of Islam, Quranic sciences were the first to emerge. As Islam expanded, the Prophet (PBUH) commissioned the Companions to disseminate Islamic beliefs, issue fatwas and judgments, and interpret the Qur'an and jurisprudential rulings among the people. During the era of the Rightly Guided Caliphs, religious sciences such as Qur'anic recitation, jurisprudence, and exegesis continued in the style of the Prophet. In the Umayyad period, people turned to jurists and religious scholars for learning sciences and interpreting rulings. However, during the era of Imam Sajjad (A.S.), due to the importance of jurisprudential issues, scientific and jurisprudential movements evolved into two streams: one separate from the political authority and one aligned with it. The hypothesis of the article is that after the tragedy of Karbala, Imam Sajjad (A.S.), as the heir and holder of the Prophet’s position, by shifting from a political to a scientific, jurisprudential-religious approach, connected his own jurisprudential and scholarly interpretation to the knowledge of the Prophet. As a jurist, he engaged in interpreting the Qur'an, elucidating the conduct and hadiths of the Prophet and the Imams, issuing judgments and fatwas in Islamic rulings. By training students and expressing jurisprudential rulings and his own thought in Sahifa Sajjadiyya and Risalat al-Huquq, he laid the groundwork for the continuation of the jurisprudential and scholarly approach for the Imams after him, namely Imam Baqir (A.S.) and Imam Sadiq (A.S.).

Islamic science centers play an important role in the production, development, and promotion of Razavi sciences, culture, and education, and in line with their goals and missions, they use various models to supply, train, and empower Razavi scholars. Surveys show that the used models are not very comprehensive, up-to-date and effective. The main goal of this research is to investigate and evaluate the existing models and develop a desirable model for the training of researchers of Islamic sciences and Razavi teachings and the research question is how to determine the dimensions and components of the desired model of training researchers of Islamic sciences and Razavi sciences.The current research is a type of applied research that is conducted using a qualitative method and is included in the group of phenomenological research. The data collection tools were semi-structured interviews and for data analysis, the theme analysis method and “Etrid-Sterling” model were used, the result of which was the identification of 4 overarching themes, 24 organizing themes and 228 basic themes with a frequency of 299 themes. . Consensus validity and structural strength were used to measure the validity of research variables. The results of the research showed that the ideal model of researcher training should have 4 dimensions of “fundamentals and approaches” with indicators of constructivism, objective orientation, interactionism, etc., “content” dimension with indicators; Valorism, modernism, skill-oriented, etc., then “management” with indicators; Need-oriented, conceptual map, knowledge management, etc. dimension “human resources” with indicators; motivation, promotion, etc., and to the extent that these dimensions and indicators are used in the researcher training process, research effectiveness will increase.

Science, as a social phenomenon, is affected by the environment and does not grow, flourish and expand in solitude, by command or by advice and encouragement; Although its stagnation and decline are closely related to the aforementioned factors. Science in the Islamic world has not been out of this rule either. The researchers of this field have considered the period of Ma'mun Abbasi's caliphate, which partly coincides with the presence and scientific role of Imam Reza (As), as the pinnacle and perfection period of Islamic civilization, and at the top of it is the expansion and development of sciences. What causes and factors played a role in this process is a central question that researchers have given various answers to. Based on the present article, most of all, the existence of a platform and social Space suitable for science or the relative expansion of social justice has made this era distinct from other eras and the origin of fundamental changes. the article with the hypothesis that the growth of science and development is a product of mutual thinking, debate, question and answer, and the existence of a free interactive space for thinkers, was reached the conclusion that the period of Imam Reza (As) and in wider period, the time of Ma'mun provided such a platform. In that period, on the one hand, people from all sect and religions could have entered into scientific and cultural dialogue, on the other hand, criticize the findings and achievements of Muslims, and More importantly, the works and writings of foreigners, which were not worth paying attention to in the minds of early Muslims, were translated into Islamic language (the translation movement) and criticized and violated in scientific meetings and serious debates and challenge, with the equal possibility that it must have been related to the atmosphere of the society.

Interdisciplinary studies have recently become an important field of study in the West, affecting both education and research. In our country, some research institutions have been encouraging these studies for some time. The fundamental question is whether these studies can be pursued primarily in the field of Islamic sciences or not? What is its origin and requirements? This article examines the epistemological and non-epistemological existential origins of interdisciplinary as well as the intrinsic requirements and realization of interdisciplinary. The studies conducted in the present article show that it is possible to re-read and redefine interdisciplinary by considering its origin and requirements in the field of Islamic sciences; On the other hand, if we do not pay attention to the stated origins, we will undergo intellectual and cultural transformation in these studies and we will lose our scientific identity in the face of this type of knowledge. This article is written by analytical-comparative method.

Studying the trend of Muslim scholars' intellectual modernism in line with a re-reading of Islamic sciences has caused to a new trend in the recent century. This trend first developed in accordance with the approach of European civilizations achievements in the spectrum of scientific and epistemological principles among Arab Muslim intellectual modernism. This phenomenon was faced with welcoming new studies in humanities such as structuralism, linguistics, semantics, anthropology, and other affiliated sciences to them by a number of outstanding contemporary Arab intellectuals such as Hassan Hanafi, Hāmed Abouzayd, Nasr, Muhammad Abed Aljāberi, and Muhammad Arkoun known as new-E'tizalis. To voice the misgivings against the problems raised for the confrontation of Islam and modernity, it led to a review of tradition and ancient heritage as well as the origins of religious beliefs and reception of epistemological patterns and modern Western world achievements and their applications in the scientific and intellectual Islamic treasures. Deploying a descriptive-analytical research method and studying the criteria and fundamental factors of modernity and knowing its historical backgrounds, the researcher studies its effects on modernism movement and criticism of religious discourse in Islamic communities. Thus, the general views of new-E'tizlis are discussed so that a new perspective and a fairs judgment to the knowledge, analysis and criticism of this influential movement in the contemporary era are presented.

This study was conducted with the aim of theoretical and Islamic explanation of communication networks, at the present time, and its differences with the humanities of the west; thus, this study, which applied an analytical approach, collected the data from library written sources and some interviews with experts. The results showed that from the western view, what is often emphasized in communication networks is communication tools and the formation of communications among the members, but from the Islamic view, more emphasis is put on the levels, promotion, depth, and purpose of communications. Islam, like the humanities of the west, focuses on creating the global village, but in Islam, it is beyond the pragmatism and often based on the high depth of communications and these basics are related to not only human relations, but also other kinds of relations.

The Buyids with three branches, i.e. the Buyids of Persia, the Buyids of Rey, and the Buyids of Iraq, reigned over widespread parts of the territory of the eastern caliphate in the center and west of Iran in the 4th and 5th centuries AH (324-447). This era is the golden age of the Iranian-Islamic culture and civilization, and it witnessed the growth and development of various sciences, including the Islamic sciences. The golden age of the Islamic-Iranian civilization is the product of the material and spiritual support of the emirs and ministers of the Buyids and their gentle behavior, coupled with their indulgence and tolerance toward the followers of various religions and religious schools, in addition to the Islamic teachings and the dedication and perseverance of the scholars and learners. The contributing factors can be summarized as follows: the learned emirs and the support and encouragement of the scholars and students, the religious indulgence and tolerance of the Buyids, the appointment of such learned, well-educated ministers as the family of ibn Amid and Sahib bin Ebad, and the establishment of worthwhile infrastructures, centers, and educational institutions for scholars and students in different regions, especially in Baghdad, Rey, and Shiraz, which is indicative of the great ambition of these emirs in the field of culture and civilization. Mosques, hospitals, libraries, monasteries, and ribats (centers for Sufi fraternities) were the most important academic and educational centers of Iran in this period, great scholars, orators, physicians, and mystics were educated in them, and they made the sciences of the day reach an unexampled level of flourishment and brilliance. These men of knowledge contributed to the prosperity and progress of the Islamic-Iranian civilization in various fields, including Islamic sciences, especially the Quranic and hadith sciences. The present study is aimed at investigating the transformation of the educational institutions during the reign of the Buyids of Persia and their role in the prosperity and expansion of the Islamic culture and science, especially the Quranic and hadith sciences

The narrators and companions of Imam Hādī (a) and Imam Ḥasan ʿAskarī (a) were highly influential in the dissemination of the teachings of the Ahl al-Bayt (a) through training of students and transmission of the traditions of the Imams to the Shīʿas, and they
would also travel to other parts of the Muslim nation [to propagate the same]. The significance of this becomes clearer when, due to the sacrifices and dedication of these narrators, cities such as Qom and Rayy were transformed into centers where Shīʿī scholarship was imparted and the Shīʿa of these places no longer needed to migrate in
order to acquire knowledge of the teachings of the Ahl al-Bayt (a) or due to harassment by the government representatives [in these cities]. By taking up the mantle as representatives of the Imams in different cities and by starting classes, they created a safe haven for all, and presented the Islamic sciences as taught by the Ahl al-Bayt (a) to the Shīʿa and the lovers of knowledge and thought. These sacrifices of the Shīʿa during a time of repression and tyranny led to freedom from the clutches of the enemies of religion. This essay is presents a brief study of these efforts.

Exclusive and comprehensive teachings and trainings of Imam Ali done by The Holy Prophet, Mohammad (P.B.U.H) is clear to everybody. It is even more obvious and clearer that Imam Ali was taken out of every social status and political issues after the prophet. In the present study we try to answer the question: How and what was Imam Ali’s cultural role and responsibilities after The Holy Prophet with respect to all above mentioned issues? One of the answers is that Imam Ali was considered as a prominent and glorious leader in establishing various Islamic sciences after Mohammad, taking the first rank in reciting, interpretation, jurisprudence, and judgment. No doubt all the world and academic societies would surely respect Imam Ali and his thoughts and knowledge gradually. So we present signs and symbols of his respectfulness in the present research. The approach of writing this research is historical, not eloquent.

It goes without saying that elites and scientists all over the world have a prominent and vital role in creation and consistency of various religions and rituals. Regarding the status and vivid struggles of Safavid dynasty to flourish Shiite religion, the present study tries to represent and justify the role of Sheikh Bahaii in promoting Islamic sciences. This research involves three stages of Sheikh Bahaii’s life: 1) being an expert and an authority in most of sciences in his time, 2) abundance of written works and literature showing the influence of his thoughts on the other learned men, 3) his remained reference books and valid literature. According to the findings of the present research, variety of subjects that Sheikh Bahaii had written about, has taken the attention of many elites and learned men showing his influence on the next generations.

The Fatimid era is one of the most important periods of the flourish in Islamic civilization that has been less considered by Muslim and non-Muslim scholars so far. Although Muslim writers and scholars paid particular attention to the political aspects of the era, revealing some parts of the Fatimid history, their cultural and scientific activities have been treated in a marginal way. Early orientalists were often concerned with the political issues of the era rather than the scientific ones; however, some of the recent scholars such as Heinz Halm and Paul E. valker focused on the scientific aspects, with some of them holding a positive attitude about the scientific flourish in this period and some others negative, in contrast. Those scholars with positive attitudes believe that the establishment of scientific institutions such as Al -Azhar and Dar-ul-Elm along with various works written on different scientific subjects are good evidence for their claim. To review the viewpoint of the orientalists as an outsider view that the article aims at, could be a valuable way to identify the powerful aspects of the Islamic civilization during this era.

This article is intended to introduce Islamic theology (Kalam) in the field of Islamic thought and explain the constructive and decisive role of this religious science and those engaged in it, showing as its distinctive role the defense of holy status of religion through well-grounded arguments in answering questions and removing doctrinal doubts. It is in this way that some knowledge is reached on the crucial role of Kalam in preparing the ground for the rise of other religious sciences, shedding light on the relation of this doctrinal-religious field of knowledge with other religious sciences. Due to the importance and nobility of Kalam as genuine Islamic science a mention is to be made of the high position of theologians who, in addition, were urged by holy infallible Imams to undertake the defense of religious beliefs in doctrinal arena.