https://www.jrrard.ir/ Religious Studies en daily 1 Sat, 23 Aug 2025 00:00:00 +0330 Sat, 23 Aug 2025 00:00:00 +0330 https://www.jrrard.ir/article_225203.html The approach to prophetic studies plays a significant role not only in the precise understanding of views but also in their analysis, examination, and evaluation, and most of the differences in views in the field of prophecy and revelation are related to it. In Jewish theology, in the field of prophetic studies, there are at least three approaches: "narrationalism", "theological", and "philosophical", which the present article examines with a descriptive-analytical method and with the aim of understanding the approaches of Jewish theology. The findings of this research show that in the biblical theological approach, not only is there no attempt to provide a rational explanation of the issues of prophecy, but the use of reason is considered unnecessary and even wrong. The theological approach in Judaism, especially medieval Judaism, is influenced by Islamic theology and includes various theological movements. David Moqmās (died around 900 AD) and Saadia Gaon (883-943 AD) are representatives of the Mu’tazilite trend. In the theological approach influenced by the Ash'arites, whose followers include Yehuda Helwi (before 1075-1141 CE) and Ishaq al-Balagh (13th century CE), the priority of revelation over reason is emphasized. The theological approach of the Karaites, like the Kufa school of thought, is indifferent to tradition. The philosophical approach in Judaism, which emphasizes the use of language, principles, and philosophical literature in the series of prophetic discussions, also has various tendencies. The most prominent representative of the Aristotelian philosophical trend is Maimonides (1135-1204 CE), who examines the most important issues of prophecy from an ontological perspective. Each of these approaches has a series of methodological and content components in the field of prophecy, which will be examined in the following article. https://www.jrrard.ir/article_225261.html Elucidating and delineating the scope of the concepts of sacred and profane constitute fundamental research within the field of religious studies. The significance of investigating the processual development sacred and profane is very important, making it impossible to know the secularization or humanism.    The notions of sacred and profane have an expansive historical breadth rooted in the history of religion. Analyzing the evolution across the Bible, the early church eras, and the medieval period provides a paradigm of semantic transformation and conceptual development. This process reveals four interpretative patterns for knowing the sacred from profane: The Biblical pattern, which sees a close connection between religion and the world, considering the worldly affairs as a farm for the hereafter; The Ancestral pattern influenced by Gnostic and Greek cultures, often repudiating the world and deeming it as profane; The medieval pattern, where the dialectic between the sacred and profane in biblical texts destabilizes, leading to a negation of worldly existence and an exaggerated emphasis on the afterlife; The modern pattern, which elevates anything that alleviates human suffering to the status of sacred. Jesus’ positive approach to the world is undeniable, and his view of poverty signifies a negation of greed and attachment to material wealth. https://www.jrrard.ir/article_224640.html The Muʿtazilah is a religious creed of theological rationalism whose life traces back to the late first century AH, blossoming in the third decade of the second century AH, and by the fourth century AH it was the dominant doctrinal current in the Islamic community. From the fifth century AH onward, it began to decline, and in the seventh century AH it collapsed. With the dissolution of this sect, rationalism in the Islamic community was relegated to oblivion. In the last two centuries, a number of Islamic thinkers have defended Islam and refuted criticisms of the religion by employing Muʿtazilī methods, and they have come to be known as Neo-Muʿtazilah. This library-based, comparative analysis aims to clarify the points of difference and similarity between the two aforementioned currents. The two intellectual systems were convergent in foundational domains such as rationalism, philosophical orientation, defense and refutation of doubts about Islam, belief in the principles of faith, and so on; however, they diverged in interpretation of texts, underlying premises and implications of rationalism, the influence of Qur’anic text by the culture of its Revelation, the historicity of Islamic rulings, and related matters. https://www.jrrard.ir/article_224792.html Manichean literature, in a lyrical, symbolic, and enigmatic register, narrates a mystical journey from the soul’s bondage in the material world to liberation in the eternal light. This study aims to analyze the representation of the concept of salvation in Middle Persian and Parthian texts, with particular focus on the hymns “Huwidgamān” and “Angdrušhān,” and to examine the mystical themes within these works. Employing qualitative content analysis, it identifies and analyzes key semantic motifs—cosmic suffering, Gnostic knowledge, liberating deities, and the Heaven of Light—as central themes of the hymns. The findings indicate that these texts, employing literary devices such as the allegory of the “Ship of Light” and metaphors like the “garment of joy,” render the soul’s liberation a poetic and ritual experience. Within this framework, Gnostic knowledge is presented as inner awareness, and savior deities, such as the resplendent Christ, function as guides on the spiritual path. These works are not only conveyors of mystical teachings but also constitutive parts of the ritual process of liberation. The study’s results emphasize the deep linkage between poetry and mysticism in the Manichean tradition and lay the groundwork for comparative studies with other Gnostic and mystical schools. https://www.jrrard.ir/article_224639.html Some have raised the question of what similarities exist between modern Satanism and liberal thinking in the modernization of the functions of Christian myths. This study employs a comparative approach to examine the aforementioned similarities in the myths of the god-king (the lord) and Satan. The findings indicate that for the neo-mythology of the myths of the lord and Satan, first, metaphysical approaches to these myths were eliminated; then, their definitions and interpretations in the Bible were redefined. Accordingly, the modernization of the aforementioned myths, based on modern functions—after negating their theological function—can be divided into two stages: a) the modernization of myths based on cultural functions; b) the modernization of myths based on liturgical (ritual) functions. It is noteworthy that liberal thinking and modern Satanism in the first stage overlap with each other, while Satanism in the second stage, which involves the reutilization of theological–modernized myths in religious rites, is distinguished from liberal thinking. https://www.jrrard.ir/article_224642.html The Abāḍīyyah fiqh is a middle ground between the Zahiri and Hanbali approaches on one side and the Hanafiyyah Fiqh on the other side. Although this jurisprudence was established in Iraq, it does not follow the methods of the Hanafi or Muʿtazilite schools. The Abāḍīyyah jurisprudence is neither purely literalist nor purely rationalist; rather, it interprets those apparent meanings that do not accord with reason. It should be noted that the fatwas of the Abāḍīyyahs are sometimes reconciled with the Maliki jurisprudence, sometimes with the Hanafi, and sometimes with the Jaʿfari (Shiʿi) traditions. The contemporary Ebāḍhī approach and structure proceed with a tripartite division of inferential sources. The sources of legislation in Abāḍīyyah are the Qur’an, the Sunnah, and reasoning; consensus (ijmaʿ), analogy (qiyās), and istidlāl (the act of reasoning) are regarded as forms of ra’y (opinion). Typically, istidlāl in Abāḍīyyah means analogical reasoning, juristic preference (istihsan), and considerations of maslaha mursala (unrestricted public interest). This article, using a descriptive-analytical approach and a library-based methodology, engages in the reconstruction, renewal, and the new structural arrangement of Abāḍīyyah jurisprudence sources and methods of inference in the contemporary period. https://www.jrrard.ir/article_224641.html In the concept of wilayah in Sufism, which is synonymous with other terms such as sheikh and qutb, a kind of apparent and spiritual closeness is evident, which is placed alongside the element of being chosen and special. This teaching in Islamic Sufism takes on a new meaning with the transformation of the Sheikh of Education into the Sheikh of Training, which is directly related to the mastery of the guardian and mentor over the disciple. In this conceptual evolution, unquestioning obedience to the sheikh or guardian becomes theoretically and practically important, which is adapted to guardianship in the relationship between disciple and sheikh. The training of a disciple is not possible without a sheikh or guardian, and the existence of a guardian and the need to obey him become essential. This guardianship and supervision extends not only to moral and behavioral matters but also to all areas of the disciple's life, becoming a complete and perfect guardianship. This wilayah is granted (not acquired) and is the result of the choice of a guardian. An examination of the doctrine of wilayah in the QadiriyyahKasanzaniyah order clearly demonstrates the possibility of its convergence with the beliefs of Twelver Shia. The present study, using a descriptive-analytical and phenomenological method based on library resources, discusses the process of convergence of the doctrine of Wilayat in the Kasanzaniyah order with Twelver Shia. Of course, we must be ... https://www.jrrard.ir/article_224791.html At the beginning of the 20th century, with the emergence of the Nazi government in Germany and the subsequent start of the world wars and the role and presence of the Nazi German government led by Hitler in this war, new challenges arose for the church. Within the Protestant Church, there were different responses to this issue and the situation that had arisen, and two completely opposing factions emerged within the Protestant Church. The Confessing Church movement against the Nazi regime and the German Christian group in support of this regime were established. Following the intensification of the actions of the government and priests supporting the Nazi regime, members of the Confessing Church, centered on Karl Barth, convened a meeting in Barman and adopted the "Barman" Declaration in six articles with the aim of preventing the distortions of German Christians in theology and the Christian church. This article will address the grounds and consequences of issuing this declaration using the method of historical analysis. The findings of this study indicate that this declaration sought to confront the dualistic view and establish the supremacy of Christ over the church and the state, and paved the way for the excessive actions of the Nazi government. Although this declaration left its mark and was able to challenge the epistemological foundations of the ruling spectrum to some extent, it failed to have the significant impact on approaches due to the failure of the members of the confessing church to agree with its provisions.