درخت حوزه‌های تخصصی

  The level of satisfaction of individuals with life is one of the important criteria in the ideal lifestyle, and "mutual satisfaction" is one of the crucial manifestations of "satisfaction with life." Speaking of "satisfaction" in bilateral relationships implies the presence of both "Rāḍī" (well- pleased) and "Marḍīyy" (pleasing) aspects for both sides of these relationships. Considering the presence or absence of these two qualities in interpersonal relationships, three conceivable assumptions are possible: 1) Both parties are "Rāḍī" with each other, hence each party is also "Marḍīyy" with the other; 2) Only one of the parties is pleased with the other, therefore one is "Rāḍī" and the other is "Marḍīyy"; 3) Both parties are not "Rāḍī" with each other, hence neither is "Marḍīyy" with the other. The best case is the first assumption, and the worst case is the third assumption. When we find ourselves in the third situation, we must strive to at least transform it into the second assumption and then elevate the second assumption to the first assumption. But how is this transformation possible? The present study suggests that in one's interactions with others, instead of expecting to find oneself "Rāḍī," one should try to "Rāḍī" the other and let oneself become "Marḍīyy" with the other; because in order to be "Rāḍī" with the other, we do not have control over all the factors that lead to satisfaction, as we cannot determine or change the behaviors of the other party according to our desires. However, everyone has the choice and actions are up to them and can act according to the desires of the other party. If both parties in all bilateral relationships follow this recommendation, they will reach the ideal situation (the first assumption), which means being "Rāḍī and Marḍīyy at the same time."    

SUBJECT & OBJECTIVES: Since the early centuries of Islam, there have been numerous discussions on the subjects of disbelief and faith, as well as examples of both in Islamic society, which refer to believers and disbelievers. Meanwhile, the authors of sectarian books like “Milal wa Nihal” have tackled this matter from a sectarian perspective, frequently attempting to differentiate the Heretical sects from the Saved ones. Based on this, this research aims to examine the approach of Islamic sect-historiographers on faith and disbelief and happiness and misery. METHOD & FINDING: Based on the works of Islamic Islamic sect-historiographers who have benefited from a descriptive-analytic approach, this study covers the first five centuries of Islamic history. Research indicates that the topic of faith and disbelief in the writings of Muslim sectarians is influenced by the sect to which they belonged, to the extent that the regulation and prioritization of this issue is evident in their works. CONCLUSION: The findings of the research demonstrate that Muslim sectarians occasionally attempt to disparage rival sects in their writings by employing improper language, blaming them for not believing in a Hereafter, or even accusing followers of other sects of being deviant Muslims.

Next to Islam, Jewish jurisprudence is the most extensive jurisprudence among all divine laws. "The Bible" is the most important written source and "Minhāj" is considered one of the most useful non-written sources in Jewish law. The important question of the upcoming article is that according to the special nature of Minhāj and the experiences gained from human life in different times and places, ‘Can the current realm of the authority of Minhāj in Judaism be reconciled with the realities in societies and the defined position of the Bible among the sources of Jewish law and the principle of Torah rule?’ The present study aims to identify the roots of some problems and behavioral chaos attributed to religion and to provide the necessary suggestion for method reform. The following article investigates the nature of Jewish jurisprudence and religious sources in Judaism with a descriptive-analytical method, and after studying and analyzing the position of the Bible and Minhāj and its various dimensions, it comes to the conclusion that considering the basic position of the holy book and the Torah in Judaism as the main sources of Sharia and the source of revelation, as well as the disturbing results of accepting the independent source of Minhāj throughout history, must be seriously reflected in the current territory of Minhāj.

The image of the first woman in the stories of the creation of man in all cultures has always been an inspiration and has had an impact on the current idea of ​​women and femininity in every culture. This first mother, who is called Eve in Abrahamic traditions and is the first woman in the story of creation, has always been reflected in different layers of Jewish, Christian and Islamic cultures, especially in literature and art, and since Abrahamic traditions, whether in "Holy texts" and their interpretations, as well as in their cultural life, were not completely separate and distinct from each other. Some intertextualities have caused the image of Eve to be influenced by each other in these three cultures despite the differences in the holy texts in this field. The present study aims to first analyze the image of the first woman separately in the Testaments and the Qur'an, and then, in a comparative perspective, analyze the reflection of the Testament image of Eve in Christian literature and art and the reflection of the Quranic image of Eve in Islamic literature and art. The result of this analysis shows that the image of Eve in the Testaments is not free from anti-feminist myths, and the creation from the left rib, the temptation of Adam, and the guilt of Eve in descent and her punishment are depicted differently from Adam, and despite the fact that the Qur'an does not paint such a picture, But Islamic literary and artistic works are also greatly influenced by the same image and are less consistent with the Quranic image of Eve.

In the text of the Holy Quran and the Bible, it is emphasized that God is invisible and cannot be seen by the eyes. There is a distinction in that while the Old Testament does not regard God as merely a mental entity, it acknowledges a direct presence of God in speaking to humans through specific verses and signs. The vision represented in the Quran is used to explain the perception of events and the manifestation of human actions on the Day of Judgment, whereas the vision in bodily form regarding seeing God exists in the Two Testaments. The language of the Holy Quran cannot be influenced by the language of the Bible, although there are similarities in some instances. Ultimately, despite the claims of the Bible regarding the invisibility of God, their descriptions often suggest a corporeal image. However, the Quran explicitly denies the embodiment and vision of God Almighty, and instances discussing sight are often interpreted as a denial of sight.

The purposefulness of divine actions is an important religious issue among thinkers. Belief in God's knowledge, wisdom, power, and justice requires the purposefulness of God's actions. This research is based on Rene Descartes' view on the answer to the question of determining the purposefulness of divine actions, which has been carried out through a descriptive-analytical method. In findings chapter, it explains Descartes' point of view in two areas of “the principle of the purposefulness of divine actions and the possibility of knowing the goals of divine actions. While confirming the first area of his view, in the second area and based on extra-religious evidence (reason) and internal religious foundations (Qur'an and hadiths), the raised misconception has been criticized and investigated. The result of the research shows that despite believing in the purposefulness of divine actions, Descartes considers it impossible to access and know the ultimate cause in divine actions due to human limitations, while in criticizing and confronting this matter and based on external evidence and teachings in the Qur’an and religion, divine actions not only have purpose, but also their recognition is possible and it has been acknowledged in various cases.