نشریه هفت آسمان
پیاپی 58 (تابستان 1392)

This paper is a review of the relationship between civilization and spirituality from the Holy Quran's points of view. It attempts to answer two questions: (a) is it possible from the Quran's point of view to achieve civilization regardless of spirituality? (B) If the answer is yes, is such a civilization sustainable, appropriate and useful? In author's point of view, it is also possible to achieve a one-dimensional civilization regardless of spirituality, but it can be unstable and improper for people's lives in the world and the Hereafter. Civilization Without spirituality, not only is unable to bring salvation to the human, but sometimes causes him to stay away from welfare in the world and the hereafter. In a civilization not based on spirituality, some of the symbols of civilization, such as architecture, industrial development, agriculture and ... are achievable, but comprehensive civilization is only achievable by spirituality and right beliefs.To prove the referred theory, the most important civilizations in The Quran along with their fates are mentioned and finally the hypothesis has been proven according to The Quran's verses

Due to globalized communication, today the coexistence of cultures and religions has become more significant as well as the efforts to diminish the violence. Coexistence of people apart from nationality and religion along with avoiding violence and war are among the basic requirements of today, s world. Therefore it is very important to review the relation between coexistence and religion specially Islam which is paid more attention due to the increasing power of Islamic political groups. Most of the classical theories in sociology of religion lay emphasis on the existence of a relation between religion and violence, a paradigm which has been doubted in recent decades due to newer researches. In this article different theories regarding religion, coexistence and pluralism are surveyed and criticized descriptively. At the end the ideal pattern of religious coexistence from an Islamic point of view or for Moslem communities is suggested

Virtually all religions include a code of moral conduct. In fact, the only feature of religion that comes close to being universal is a practical one: to offer human beings a way to cope with the human condition, particularly suffering and death. Coping might be aided by the promise that suffering will eventually be overcome, or it might involve seeing suffering as a natural consequence of wrongdoing in a past life, or it might involve changing the way humans perceive suffering.
In any case, suffering has to be faced, and it cannot be faced without first understanding it. Most religions give a diagnosis of the human condition and an explanation for the existence of suffering and death, as well as a remedy for the problem. Moral behavior as defined by the particular religion is part of the remedy, but each religion teaches that the ultimate goal of moral living is unattainable without the practice of that religion. So not only is morality an intrinsic feature of almost all religions, but most also teach that morality is incapable of standing alone

All of the Islamic sects consider Bid,ah (Heresy) as Harām (unlawful), based on Kitāb (Quran) and Sunnah (Tradition). Adhering the passion, denying the truth, traducing the people and etc., being reprehended in some verses of the Quran, have been considered as heresy in religion throughout traditions. Sunnah not only denounces Bid,ah (Heresy) referring to its perils in the world and futurity but also names the heretic person as Mal,oon (Cursed), stressing that his practices are not accepted. However, because the essence of Bid,ah has not been clarified yet, there is some intemperance in recognizing and counteracting it.This article aims at presenting some instances of Bid,ah, scrutinizing different aspects of it along with its exact lexical and idiomatic meaning, referring to the available verses and traditions in this regard. Then, having criticized some viewpoints on Bid,ah it selects the best definition ever done and excludes a lot of prevalent instances of it in Moslem communities from the range of its meaning

The aim of this paper is to give a brief overview of the history and religious beliefs of the Murshidiyyah, a group that is relatively new in history and has not been sufficiently analyzed yet. Descriptions and analyses have only covered the time up to 1946, and/or have been extremely subjective. In the paper, it is attempted to trace the history of this group, an originally Alawite “sub-sect”, into an independent religious community, based on hitherto neglected written source material and fieldwork undertaken in 2010. The Murshidiyyah is a modern Syrian religious community which emerged as late as the 20th century as a split-off group from the Alawi/Nusayri sect. There is no official statistics about the number of its members, but according to different reports it can be estimated at approximately 300000 persons living primarily in the Western Syrian Provinces of Latakia, Tarsus, Homs and in some suburbs of Damascus (Jobar, al-Mamuniyaets)