religion

This study aims to dissect the religious approach to the network of security challenges in artificial intelligence. In recent years, advanced artificial intelligence technology has rapidly integrated into human life, becoming an essential tool. As one of the foundational technologies, artificial intelligence possesses unique capabilities that can bring about a significant transformation in various fields of science. However, there remain numerous ambiguities regarding religiously based approaches to artificial intelligence. This study, employing a descriptive-analytical method, seeks to answer the question: What is the jurisprudential perspective on the positive and negative consequences of artificial intelligence usage? The findings of this study indicate that jurisprudence, as an ethical and religious guide, can lead to a substantial transformation in the domain of international laws and regulations governing the use of this technology, as well as in the professional ethics of its users, particularly in preventing security threats and maintaining public peace.

Religion often serves as an important moral compass for many people. Initially, bioethics emerged in scientific studies to address ethical issues related to animals and plants. Today, bioethics encompasses a broader range of topics, including ethics, medicine, and human suffering. Religious and theologian questions helped shape bioethics in the late 1960s and early 1970s. Although today's bioethical philosophies are largely secular, religious perspectives continue to play a central role in ethical discussions. With recent scientific advances, these discussions have evolved. Techniques such as in vitro fertilization (IVF) and cloning offer opportunities for parenthood to those who have been unable to conceive, leading many faith-based potential parents to seek guidance from their religious beliefs. This study examines how different religions, including Islam, Christianity, Judaism, Hinduism, and Buddhism, understand the bioethical implications of practices such as cloning and artificial insemination, focusing on the current ethical debates that are informed by these perspectives. In addition, the article examines the social impact of these bioethical perspectives, showing how they influence legislation and public opinion.

Human beings are created in such a way that they possess an inclination towards both good and evil, and the Almighty God has granted them the freedom to choose between these two paths. With their own will, they can select whichever they desire. Of course, God's legislative will is that they choose the path of goodness and, through this choice, move towards perfection. Since the prerequisite of what is necessary is itself necessary, the God, who desires for humans to attain perfection, must show them the best possible way to reach that perfection. For this reason, He has deemed it obligatory to guide His servants and has directed them towards the desired goal through the establishment and introduction of duties. If He had not established or communicated such duties, He could not justly hold humans accountable or punish them, as such accountability and punishment would be deemed inappropriate. This topic is referenced in several verses of the Holy Quran. Muslim jurists and theologians have derived a principle from this matter known as the "Inappropriateness of Punishment Without Clarification." Jurists and scholars have inferred principles such as the principle of presumption of innocence and permissibility from it, while theologians have used it to argue for the necessity of the prophethood of messengers. In this research, the Quranic foundations of the "Inappropriateness of Punishment Without Clarification" are explored from a theological perspective, utilizing an analytical-descriptive method, and examined with the aid of the narrations of the infallibles and the interpretations of commentators

In the Holy Quran, the word al-Samaa (meaning sky) and its derivatives are used 310 times in 301 verses (about 5% of all verses). Many of these verses are related to the final processes of the universe and change and transformation in the current order of the universe. On the other hand, in modern cosmology, there are several possible scenarios for the fate of the universe, among which there is no consensus. Matching Quranic concepts with variable scientific concepts is challenging due to the fixed nature of Quranic propositions. In this article, we have introduced a new approach that not only provides the possibility of comparative analysis between scientific and religious propositions but also provides a tool for extracting novel propositions and theorizing based on fixed Qur'anic facts. In the framework of this approach, we have shown that the challenge of comparative studies between Quranic facts and scientific propositions can be solved. As an example, we have shown that assuming the occurrence of the Day of Resurrection within the framework of the physical laws governing the material world, according to three general scenarios, it is possible to explain developments of the universe based on modern physics and Quranic descriptions. This approach can be used in various studies between the Quran and modern science in other fields.

Undoubtedly, the current era is one of rapid technological growth, especially in the field of artificial intelligence (AI), and advanced countries are competing to achieve superior AI. AI refers to robots that can perform tasks like humans, such as perception, learning, reasoning, problem-solving, and decision-making in various fields. However, the question arises: Is there a connection between the advancements of AI and religion or faith? Given that there are three main perspectives on the relationship between faith, science, and technology—namely, contrast, theoretical conflict, and relational perspectives—what is our position concerning AI? Is the future of AI compatible with faith or not? The aim of this research is to explore the relationship between the future of AI, particularly generative AI, and the issue of faith. Through a descriptive-analytical method, the author concludes that AI has the potential to serve both good and evil, with human will prevailing over AI. This dynamic intensifies the conflict between good and evil, especially in the era of AI, and thus, AI will strengthen the faith movement and exacerbate the struggle between faith and disbelief

This study aims to investigate partisanship and spiritual capital in post-revolutionary Iran. Using a descriptive method and qualitative content analysis, the influence of religion as an element of spiritual capital on the performance of political parties and organizations in Iran during the first decade after the revolution, with a focus on three political organizations — the Islamic Republic Party, the Combatant Clergy Association of Tehran, and the Organization of the Islamic Revolution's Mojahedin — has been examined. Despite the fact that the founders of the mentioned parties strongly emphasized and incorporated religion and its teachings into their manifestos and statutes, due to their view of religion as an ideology, this concept did not reflect the expected and necessary influence on their party performance. The divergence in opinions and fragmentation of views, which sometimes led to the dissolution or schism within these parties, confirms the ineffectiveness of religion and its teachings in their performance. However, if religion had been treated as spiritual capital, fostering the development of honest, ethical, and trustworthy individuals would have been prioritized. In such a scenario, religion would not have been merely a tool for gaining power but would have served the moral education of society, providing a foundation for producing and nurturing ethical and incorruptible individuals.

The era of Naser al-Din Shah Qajar (1848–1896) was one of the most significant periods in Iranian history in terms of the interaction between religion and state. The ulama played a crucial role in legitimizing the government during this time, while also resisting certain state policies. Theaim of this study is to examine the influence of the ulama on the political legitimacy of Naser al-Din Shah and their interaction with the government. This research employs a descriptive-analytical method, based on historical documents, library sources, and scholarly analyses. The findings of the study indicate that the ulama, on the one hand, contributed to the stabilization of the Qajar government, but on the other hand, they opposed the shah during critical moments such as the Tobacco Protest and certain state reforms. Naser al-Din Shah’s policies aimed at limiting the influence of the ulama, such as controlling religious endowments (waqf) and reducing the authority of religious courts, led to tensions in the relationship between religion and state. Ultimately, the findings show that the government's dependence on the support of the ulama enabled this group to have a significant influence on political and social developments and to maintain their status as an independent power in society. This trend gradually paved the way for the broader role of the ulama during the Constitutional Revolution.

The sacred texts of Abrahamic religions share numerous common concepts, particularly in the realm of ethics. This article focuses on four ethical virtues in the Quran and the Torah that exhibit not only etymological connections but also significant semantic parallels in their application. These four root-based virtues are: Birr (ברר/ḇrr) "Goodness," Zakah/Zaki (זכה/zkh) "Purity," Sidq (צדק/ṣdq "Truthfulness," and Tuhur (טהר/ṭhr) "Cleanliness."Following the introduction and problem statement, the article is structured into four main sections, each dedicated to one of these virtues. Using a consistent framework, the study first examines the historical and comparative etymology of each term, tracing their evolution from their earliest sensory meanings to their later semantic developments. Subsequently, the shared semantic applications of these terms in the Torah and the Quran are analyzed chronologically. Finally, the article provides a semantic analysis of their interconnections. The conclusion summarizes the discussions, outlines the progression of the study, and highlights potential areas for future research.

The issue of law in society is one of the significant topics in the fields of social sciences and legal studies. The origin of law, its enforcement mechanisms, and the ways people adhere to it are among the primary concerns in this domain. This study seeks to address these questions from the perspective of Allameh Tabatabai in his exegesis Al-Mizan. According to Allameh Tabatabai, social life and society require a law for their survival and continuity that aligns with human nature and the system of creation. Such a law can only be derived from God Almighty and conveyed through divine legislative guidance. Human reason and innate nature are insufficient to establish and codify such a law.Regarding the enforcement of law and compelling people to adhere to it, the Quran adopts a method based on moral education and religious teachings. The Quran identifies three levels of law enforcement: at the individual level, morality serves as the guarantor of legal compliance; at the interpersonal and social level, individuals monitor adherence to the law through enjoining good and forbidding evil; and at the macro level, the government assumes the responsibility for enforcing the law

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

Ethics has always been present in human life, significantly influencing behavior. Religion is typically used to justify ethics; however, modern atheists, including Richard Dawkins, seek to create a divide between religion and ethics, explaining morality based on empirical scientific findings. This article, written in a descriptive-analytical style, first aims to explain and clarify Dawkins' theory of evolutionary ethics based on his own works. It then critiques his theory by drawing on the thoughts of philosophers, particularly the Muslim theologians and scholars. While this theory represents a form of ethical realism, it faces various challenges. Key critiques include the lack of empirical support for Darwin's hypothesis, the absence of conflict between religion and ethics, the pitfalls of relativism, the dangers of determinism, logical weaknesses in arguments, and a lack of comprehensiveness, among others.

Studying the relation between religion and morality is an essential problem in the new theology, philosophy of religion and ethics. Danniel C. Dennett, the contemporary physicalist philosopher of mind and a horseman of new atheism is one of the researchers of the subject. Some parts of his studies include the way of achieving ethical knowledge, specialy from the view point of its relation to religion. Not only he rejects relying on religion in this field, but also introduces it as far away from human understanding. Therefor he knows ethical naturalism and secularization of morality something unavoidable. The present issue, however, is to study the mentioned view and evaluate it by a rational analytical glance. The conclusion is that Dennett has not pressented an exact report of religious ethical knowledge, nor has given a reliable evaluation of it. He can not also replace a better idea and his evolutionary foundation can bring about no considerable outco.

One of the most important achievements of human ethics and culture is the general rule that we should treat others as we expect them to treat us, and on the other hand, we should not treat others as we would not like them to treat us. The positive form of this rule is called the "Golden Rule" and is expressed as follows: "Treat others as you would like them to treat you," and its negative form is called the "Silver Rule" and is expressed as follows: "Do not treat others as you would not like them to treat you." These two rules are at the heart of a larger and more general moral law that is expressed as follows: "Behave as you would like your behavior to become a universal law." Evidence of this law can be found in many different religions and cultures; but Immanuel Kant is the first philosopher in the contemporary world to talk about this law in detail and to organize his moral philosophy based on this law. Harry Gensler, a contemporary philosopher of ethics, has called this Kantian law the “formula of universal law” and has tried to present it in a more modern way.This universal moral law can also be searched for in Islamic religious texts, namely the Quran and the Hadith to find evidence of the moral teachings of the Quran that can be viewed from the perspective of the universal moral code. Accordingly, evidence from the verses of the Quran is presented in several categories according to which man is obliged to act in such a way that he can turn his action into a general law. In this article, I have categorized these cases into four parts:The Golden (and Silver) rule of Ethics: Some of the moral commands of the Quran can be viewed from the perspective of the Golden and Silver rule of Ethics. One of the famous examples of this rule in the Quran is verse 267 of Surah Al-Baqarah. In this verse, God commands humans not to give to the needy things that they would not accept if they were in their place, and this means that in helping the needy, we should treat them in a way that we would like to be treated if we were in need ourselves.Rejection of double standards: One of the obvious areas of application of the universal code of ethics is avoiding having double standards in any behavior. Someone who tries to follow the same standards in all his/her behaviors has actually acted in sucha way that his/her behavior tends to become a universal law; but someone who is plagued by double standards in his/her behavior has violated the universal code of ethics. Double standards include both our internal behaviors such as belief and faith, judgment, positive and negative emotions such as friendship and hostility, etc., and external behaviors such as dealing with others. This article provides examples of the Quranic moral injunctions on the absence of double standards in both internal and external behaviors.Thought experiment and hypothetical situation: Another group of Quranic verses depict hypothetical situations and ask people to imagine themselves in these situations and be prepared to generalize any opinion they have about these situations to all similar cases.Consistency of belief, behavior, and speech: Another group of Quranic verses are related to the consistency of human belief, behavior, and speech. The inconsistency of human belief, behavior, and speech shows that they have not been able to transform their behavior into a general law and generalize it to all aspects of their personality.All of these cases have in common that consistency in behavior and moral judgment is achieved when we can generalize our behavior; But the denial of the golden and silver rules, the existence of double standards of behavior, the lack of readiness to generalize hypothetical situations in thought experiments, and the lack of proportion in personality areas, all have in common the fact that in all of them, consistency in behavior and moral judgment, and as a result, the universal law of morality, has been violated.

So far, I have not come across any independent research that has precisely researched the "universal moral formula" in this specific sense in the sacred texts of religions, including Islam, i.e., the law that "act in such a way that your work becomes a universal law." What will be researched in this article is an analysis of the moral teachings of the Quran from precisely this perspective.Research methoDThe method of this article is library-based.

The author's goal is not to raise a new issue, but to draw a new perspective in looking at the moral system of the Quran. From this perspective, there are also some questions and problems that are worthy of consideration and attention from another perspective; but examining the controversial cases of incompatibility between the universal moral standard and some verses of the Quran is an important discussion that does not fit the limitations of this article and requires a wider space.

Secularism and religion are two opposing phenomena, both of which discuss the role of religion in society and governance. Secularism means the separation of religion from politics and government, and jurisprudence, as a branch of religious sciences, deals with the interpretation and adaptation of religious rulings to different times, places, and conditions in order to implement democracy in the society while being religious. In fact, Islam is a religion that emphasizes belief in God and following his teachings and commands, and monotheism, prophecy, the book, resurrection, and law are the foundations of this heavenly religion. Islamic jurisprudence helps in understanding and deriving Sharia rules and investigates religious rules and regulations in various social, political and cultural fields of daily life of Muslims. And in this direction, he takes help from four main sources, namely the book (Qur'an), tradition, Consensus and Reason. The jurists discuss the abilities and capabilities of this knowledge to respond to the needs and Sharia issues of the society. The upcoming research examines the capabilities of jurisprudence in confrontation with secularism by using library sources and documents and with a descriptive-analytical method. The results of the investigations show that the science of jurisprudence has the ability to apply Sharia rulings to real conditions and can extract the relevant rulings from Islamic sources and provide appropriate arguments to solve Sharia issues and be a good solution for social issues and opposition to secularism. And there is no democracy or progress.

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.

The concepts of sect, religion, church and religious community were used for the first time in the West to analyze the different types of religious communities and organizations in the Christian religious traditions. If we can’t consider Islamic bodies and phenomena in general -as far as possible- in the form of a set of common scientific terms, Islamic studies will remain in scientific isolation. In this regard, firstly, the basis or criteria of common classification about religious bodies are examined, then by reviewing various religious bodies in different Islamic societies and according to their important characteristics and comparing them with common corresponding concepts, the degree of compatibility of common terms with Islamic examples will be evaluated. It will be clear that by considering the use of common words and by applying changes in them, a set of terms with the most common scientific meanings can be provided, which will facilitate the familiarization of the scientific society with Islamic communities and phenomena. Therefore, in Islamic societies, there are types of denominations (religious communities), religious movements, types of sects and religions, the characteristics of each of which are explained and finally compared in two dimensions.

The aim of the present research is to examine the theories of Abu Hamid Al-Ghazali and Abū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (Averroes), regarding governance philosophy. The research is based on the hypothesis that the similarities in the views of these two thinkers regarding the acceptance of authoritative government, the experience of turbulent times, and the differences in attitude towards people's political rights and the religious or customary formation of the political system. This study examined the areas and aspects of the relationship between government, politics, intellectual context, religion, politics, and people's political rights (the role of people in government) from these two philosophers' perspectives. The research method is descriptive-analytical, and the results indicate that both thinkers established their theory of governance based on the nature and disposition of humans. Al-Ghazali, considering the fourfold characteristics of humans, seeks to cultivate a divine human who engages in political action under the rule of divine governance. In contrast, despite the few political views of Ibn Rušd and his explanations based on the works of Plato and Aristotle, his thought is devoted to the establishment of a virtuous city based on virtuous actions; he defines politics as the administration of the souls of the citizens of the virtuous city to achieve their goals. The perspectives of the two philosophers on governance and politics have similarities in experiencing turbulent times, pessimism about human nature, belief in authoritative government, and differences in people's political rights, the formation of government based on customary needs (an introduction to secularism), and the relationship between religion and politics.

There are several interpretations of freedom in religion and adherence to worship and preservation of religious values in society, mainly citing the sentence "No compulsion is there in religion". Although the doubts arising from this phrase have been answered in religious sources, the opponents are trying to deviate the people's opinions with the slogan "No to forced religion" and the retranslation of "La Ekrah fi al-Din" seems necessary to reduce incomplete and contradictory perceptions. Therefore, the purpose of this writing, which is done with the analytical descriptive method, is Response to Doubt; Not to Compulsory Religion with an Interpretive Translation on La Ekrah Fi Al-Din. The three aspects of the findings of this study are: 1) Misunderstandings, 2) Educational equating, and 3) educational consequences of new equating. According to interpretive translation. The equivalent of " La Ekrah Fi Al-Din " is: belief in the principles of religion, performing acts of worship, and preserving religious values without enthusiasm and willingness is worthless." Examining the verses and traditions shows that any kind of negligence and hypocrisy is reprehensible and abhorrent in performing acts of worship and preserving religious values. The common denominator of these three groups is lack of desire, and therefore, in religion, any action that is accompanied by desire has value.

Quantum theology explores the connections between quantum physics and theological concepts. This fascinating and emerging field is trying to harmonize the principles and concepts of quantum physics with theological knowledge such as existence and consciousness. Some quantum theologians believe that the use of quantum physics can help us better understand theological concepts. This field examines how the laws and principles of quantum physics can be useful in interpreting and explaining phenomena related to theology. It can also contribute to the development of knowledge and further research in the field of quantum physics and theology. Some of the issues that are investigated in quantum theology are: the relationship between mind and matter, the role of the observer in quantum operations, the interpretation of miracles and inexplicable phenomena with the help of quantum physics, and other similar issues. In this article, analysis and research has been done in the field of quantum theology. By examining key concepts in quantum physics, the relationship between quantum theory and spirituality and the profound effects of these intersections on our understanding of existence, consciousness, and theology are examined. These intersections can contribute to a better understanding of the whole of existence and have a profound response in our thinking about theology. The results of this research show that according to the fundamental principles of quantum physics and its effect on spiritual thoughts, there is a possibility of agreement between these two areas.

This research aims to examine the role of religion and the proper approach to it in international relations. The study's primary question is whether, from the perspective of existing international relations theories, we can consider religion and study its dimensions and aspects or if religion itself can act as an agent, providing an independent perspective and worldview for understanding and interpreting the world. The research method is descriptive-analytical, and the results indicate that both assumptions are conceivable in the current context. Religion can serve as an independent or dependent variable, the subject of study in various international relations theories, and, given the conceptual limitations of these theories in understanding and interpreting the behavior of religious actors arising from fundamental theoretical differences, it can offer researchers an independent perspective and worldview. However, while exploring the reasons for the inadequacy of existing theories in explaining the comprehensive role of religion, this research emphasizes the necessity of independent theoretical development of religion as an active agent. Proving the second assumption will lay the groundwork for forming a religious theory in international relations.