نشریه مطالعات معرفتی در دانشگاه اسلامی
پیاپی 90 (بهار 1401)

The main purpose of this study is to study the causes of Iranians' tendency towards hijab culture by meta-analysis.

The research method is meta-analysis (cma2), its instrument is a reverse questionnaire (results of previous and non-invasive research), the population size is 28 cases which were selected by intentional-non-probabilistic method of 23 documents (due to survey), in the period 2012-2011.

The results show that most of the research (26%) was conducted in 2012. Most studies have been done in Hamedan with (13%). Female students (30.4) have the highest and users and youth (4.3) the lowest percentage in the research community. 60.8% of the research has used random method. Most research is focused on developing areas (47.8). The highest sample size, 60.8%, is between 200 and 500 people. 56% of Iranians have a higher tendency to observe hijab, 32% have a moderate tendency and 22% have a lower tendency towards this issue. Finally, the effect size r shows that social (0.157), cultural (0.200), psychological (0.140), economic (0.380) factors explain the tendency to hijab and in total the above variables explain 24% of the changes in hijab culture.

Hijab as a cultural model in Iran, despite social renewal in the period 1391-1399, has been accepted by citizens and in this desire and acceptance 1. Cultural factors (religious beliefs, the level of belief in the obligation of hijab, cultural capital, Value of hijab, social education, level of education, culture of easy marriage, family dress pattern, leisure style, lifestyle) 2. Psychological factors (social self-esteem, awareness of hijab, spiritual health, body image) 3. Economic factors (demonstrative behavior, acquisition of socio-economic status and social class) 4. Social factors (socialization of hijab, social approval, role modeling of friends, foreign media, internet use, media trust, social trust, use of satellite), effective have been.

 The present study aiming at explaining the mechanism of discovering and reflecting the general and partial revelatory truths in the soul of the Prophet (p.b.u.h.) from Ibn Sina's point of view and to critically evaluate his point of view. 

 In this research, descriptive-analytical method was used and the method of data collection was documentary sources and library studies. 

 In Ibn Sina's epistemological system, firstly, the power of conjecture and the sacred intellect, as the specific intellectual capacities of the prophet, have made it possible for the prophet to communicate directly with the active intellect in order to receive the general wisdom and knowledge of revelation; Second, the prophet's soul, with the help of a powerful imagination, ‌ finds the ability to connect with the constellations, to receive the partial knowledge of revelation, including the knowledge of the prophet to the details of the material world, to see and hear the word of God through the revelation angel. 

 Ibn Sina has tried to justify the mechanism of revelation and reflection of revelation in the soul of the prophet by proposing the role of active intellect, conjecture, sacred intellect and strong imagination in the prophet, but Ibn Sina's explanation of this issue has faced criticisms and challenges.

The purpose of this article is to make a comparative study of the involvement of "Shari'a" in "salvation" from the perspective of Christianity and Islam and to investigate the necessity of following the rules and adhering to rituals in order to achieve salvation in these religions.

In this research, the library and fish-taking methods have been used and the data have been evaluated and analyzed based on valid scientific sources.

Contrary to the belief of some who either ignorantly or intentionally believe in the fulfillment of the religious duty in Christianity and even Islam, Sharia is an inescapable necessity in achieving salvation. In Christianity, Jesus (pbuh) never rejected the Shari'a, but he did not consider the components of religion to be limited to the rules of the Shari'a, as if Christ were a law-abiding person. In Islam, too, all levels of religion (Shari'a, Tariqah, and truth) are on the same level, and Shari'a is considered as only one way, and not the whole religion; If it is not protected or there is tolerance in maintaining it, other levels will be exposed to corruption and destruction and salvation will not be achieved.

The emphasis on Shari'a in the holy books of each of the studied religions is not on the same level, but the realization of salvation depends on understanding the truth of the religion and following their Shari'a.

The aim of this article is to investigate the effect of teaching cultural-educational strategies on observing Islamic dress on titivation of female students of Islamic Azad universities in Fars province.

In the quantitative part, it was a quasi-experimental with a pre-test-post-test design with a control group and in the qualitative part, it was the Dickelman method. The statistical population was all students of Islamic Azad University of Fars province in the academic year 1399-1399. The experimental group was trained in cognition, role modeling, reprimanding counter-values, risky areas, warning of the consequences of immorality, and correcting attitudes toward women in 4 sessions of 2 hours, alternating every two weeks for 2 months. Data collection tools were a questionnaire and an interview that were analyzed using repeated measures one-way analysis of covariance and Dickelman analysis.

The variables of educational level and job were significantly different from the cultural-educational components, but there was no significant difference with the variables of the academic year and the cultural-educational component in the control and experimental groups in the post-test stage. Qualitative findings led to the extraction of the main theme of cultural-educational strategies from the interviews.

The theoretical teachings of Islamic dress not only did not have positive effects, but also caused the society to distance itself from Islamic culture..

One of the ways to keep the methodology alive in a society is to study the opinions, thoughts and methods of thinkers and extract their pattern of thinking and methodology. Ayatollah Shahid Allameh Morteza Motahhari is a profound thinker and thinker whose study of thought can open new horizons in research, methodology and problem solving. Shahid Motahari's methodology was a mixture of Islamic principles, new thinking in the problems of Islamic society and intellectual initiatives and mental abilities. Based on this, the aim of the present study was to achieve the methodological features of Professor Motahhari in problem-oriented research.

The method used in this research was library.

Findings of this research in the form of a model including individual contexts: purposefulness, love of science and thinking, self-awareness, intellectual migration, and truth-seeking; Historical social contexts: Discovering historical roots in research, examining the philosophical practices of Muslim scholars, critiques of Muslim philosophers, historical insight, and scholarly critique of ideas; And method propulsions: Achieving needs, methodology, the most important rule of Falaham, insight, foresight, in-depth search, active central issue, innovation and avoidance of absolutism were presented.

the author of the research concluded that Martyr Motahhari was ahead of his scientific time in diagnosing the problem and problem-solving, he had a problem-solving mind and insight, his research was as needed, he was the creator of a single system of thought, he observed rules and regulations in problem-oriented research, and so on.

The views of the commentators in verse 27 of Surah Al-Imran on the bringing forth of the living being from the inanimate one are different, and one of the theories is the interpretation of the verse on the creation of a believer from the loin of an infidel. Strengthening this theory, it is possible to reference this verse in the theoretical philosophy of history.

 The purpose of the present article is to study the interpretation of the "bringing forth of life from the dead" in verse 27 of Surah Al-Imran as a documentary hope for the rise of the Islamic Revolution.

Using a descriptive-analytical method and library sources, the present study has applied independent interpretation and narration of the verse in question.

The research findings show that if the life of faith is not the exclusive meaning of life in the words "living" and "dead", it is certain of the comprehensive meaning of life in a common spiritual way and the believers’ creation from the infidels is the correct meaning of  "bringing forth" according to which the continuation of this divine act, it can be concluded that one of Allah’s absolute traditions in the theoretical philosophy of history is the rise of believers from the loin of infidels.

Consequently, considering the Islamic Revolution of Iran as a prelude to the Mahdavi Revolution, and applying the birth of a believer from the infidel generation to the growth of the revolution, the application of this interpretation it is expected to be the growth of the Islamic Revolution, despite the decline of the revolution in the upper generation

 The aim of this Research is to extract the ontological and theological propositions of prayer and compare it with philosophical principles such as the theory of emanation.

The present study was a qualitative analytical with library documents. More than twenty prayers were also considered.

The key propositions extracted from the prayer are; 1. the Originator and Restorer God, 2. The Innovative God, 3. The Eternal God, the creatures of the temporal and spatial event, and 4. inconsonance of the Creator and the creature. In comparison, in prayer, God is introduced as the originator, but in the theory of i emanation, he is Principle as the origination. Also, God, the innovator in prayer, invents, without a pattern, a substance, and on the basis of the will and activity of a thing (Create of nothing), while in the theory of emanation, God, as the origin and the overflowing, is based on certainty and not on will alone It spreads grace. In supplication, God, eternity and beings are introduced as temporal and spatial events, but in the theory of emanation, based on the fact that the effect is related to the cause, eternity is given to the world. Inconsonance of the Creator and the creature is another important basis of the ontology and theology of prayer, which has targeted any inconsistency that is the basis of the theory of emanation.

The principles of ontology and theology derived from prayer are in opposition to philosophical principles, especially the theory of emanation.

The purpose of this study is to evaluate the ability to cultivate the creativity of teaching-learning activities of Islamic education courses in teaching methods based on lectures and needs.

We used survey as the research method. 300 people selected by a random sampling method participated in the study. A researcher-made questionnaire was used to evaluate teaching activity, learning Islamic education courses based on the level of attention to fostering creativity. The reliability coefficient of the questionnaire was 0.83. The data were analyzed using t-test statistical method and SPSS software.

  Findings showed that the average students' point of view in evaluating the level of attention to fostering creativity in speech-based teaching activities was 14.98, while speech-based learning activities were 17.91. It was also found that the average point of view of students in evaluating the level of attention to fostering creativity in needs-based teaching activities was 23.92; however, it was 13.99 in needs-based learning activities.

  As a result, it can be said that the use of needs-based teaching methods compared to other methods in Islamic education courses has a higher average in fostering students' creativity. Therefore, it is suggested that teachers use the same method in their teaching

The present study is conducted with the aim of examining and analyzing the pattern of political progress in the second step statement; Development and progress has been one of the most important political aspirations of the Iranian people in contemporary history. Some thinkers consider the need for such development to follow the Western model of democratic development. Imitation of the Western development model from the Constitutional Revolution onwards led to the establishment of an authoritarian and dependent Pahlavi regime and finally to the emergence of political Islam.

In this research, using analytical-descriptive method and library data collection tool by analyzing the concept of political development and the theory of the revolutionary system in the second step statement, the indicators of the desired pattern of political progress in the second step of the revolution are investigated. 

The religious system emerged from the Islamic Revolution in confrontation with the secular civilization of the West and based on a new model of development and progress and with the prospect of establishing a new Islamic civilization.

According to the statement of the second step of the Islamic Revolution, a set of characteristics of the development of religious democracy, resistance economics, scientific development, rejuvenation of management, lifestyle reform, military authority and strengthening the parliamentary dimension of governance; It will be a model of political progress in the coming decades.

The purpose of this study was to investigate the analytical explanation of the components of religious education from the perspective of the document of fundamental transformation of education.

The method used was analytical quality and content analysis method. Definition and explanation of religious education and its limits and limitations and explanation of the components of religious education were introduced in the above document and the components were presented in 10 categories.  

The research findings showed that the categories include knowledge component, belief and intellectual component, intrinsic motivation component, religious feeling component, internal experience component, innate tendency component, internal commitment component, action component, religious empowerment component and will and authority component. From the point of view of authors and authoritative religious sources and related articles, and in the second stage from the perspective, the theoretical foundations of fundamental change were discussed, as well as the position and role of religious education from the perspective of the main subsystems in the document.

The results showed that they pay special attention to the category of religious education and the field of religious, devotional and moral education was proposed as the foundation of other fields and it was proved that all 10 components were paid special attention in the document of fundamental change and its theoretical foundations. Also, in the study of the main subsystems, significant aspects of religious education were revealed.

Human reading of the teachings of the Holy Quran has a long history. In this regard, the author of the book Critique of the Qur'an, using the post-traditional human approach, sought to deny freedom of expression in the Qur'an. According to her point of view, by reading the lack of freedom of expression in the Holy Quran, she seeks to prove weakness and error in the Holy Quran. The purpose of this study is to critique the view of the author of the book Critique of the Qur'an in denying freedom of expression in the Holy Qur'an.

The present study is a descriptive-analytical method with a critical aspect based on library resources and discourse separation.

By being in the postmodern world and using liberal discourse based on human-centered theoretical foundations with the components of self-founded reason, individualism, law and relying on the Universal Declaration of Human Rights, Suha tried to deny freedom of expression in the Holy Quran.

Suha, by combining the discourses and not separating the components of the two post-traditional discourses and the discourse of Islam, in addition to the same understanding of the concept of freedom in discourses, has erred in a way that leads to his conclusion in the absence of freedom of expression in the Holy Quran.