"The most precious speeches and beautiful writings" is a document dated back to al_e_borhan dynasty governed in Bokhara in 630 ad. This book was written by a capable writer and poet of that time, razi al din samarghandi known as 'khasha neyshaboori'. In araic language 'khasha' means firewood and the reason for assigning this name for him related to his ancestors'career as firewood sellers in neyshaoor city. This article is a study of khashab's work including letters of enlighhted men of that time as well as the written orders of the heads of that dynasty. Apparently, there exists three handwritten versions of this book which is a sign of his solidity of expression and proficiengy in writing. This book has been decorated and proficiency in writing. This book has been decorated by several verses, quotations and poems of tazi language. This also includes the names of great literary figures and the heads of al_e_boorhan dynasty. Meanwhile it contains a technical prose common in all correspondences of seventh century. The effect of such prose is so high that 'shams monshi', the author of very important treatise namely; authore 'constitution in the appointment of mattresses, has introduced razi in the introduction of his book as of his great tutors.

Today, it is necessary to determine the frontiers of sciences and to specify the weight of new knowledges, as new science or continuation of the same former science. Scholars have different viewpoints about the relationship between “Traditional KALAM” and “New KALAM”. On the one hand, some hold that they are separate sciences with two different natures that differ from each other in all sides, even subject and goal; and on the other hand, most Scholars believe that there is no difference in nature between them and they maintain that “New KALAM” is continuation of “Traditional KALAM” and it's Stage of perfection, in some or all sides. This essay emphasizes the difference between “New KALAM” and “New Theology” and different origin of them, as well as it examins and criticizes “New KALAM” approaches in a scientific and logical method and tries to reach a theory that is more close to right. Finally, the result of this effort is to selection the theory of the similarity between “New KALAM” and “Traditional KALAM” in nature, but renewal of “KALAM” occurs in some sides.

This article examines the Shiite theology of the Twelver Shi›ism from the Ilkhani period in the seventh century to the end of the Safavid period in the twelfth century. In the first part, the role of Naṣir al-Din al-Țūsi is discussed, who, by introducing Ibn Sinā›s philosophical concepts into theological discussions, transformed the Shiite theology of the Twelver Shi›ism, a change that Abū Ḥāmid al-Ghazāli and Fakhruddin Rāzi brought about among the Ash›arites. After Țūsi, attention has been paid to Imami theologians. ‘Allāma ḤillĪ and his son Fakhr al-Muhaqiqin and Bahraini scholars including Ibn Sa’ādah Baḥrāni, Meysam Baḥrāni, Ali Ibn Sulaymān Baḥrāni and finally Ibn Abi Jumhūr Aḥsāi are among the theologians whose works and Ideas have been studied. The second part pf this article deals with the Safavid period. The combination of theology and philosophy in the works of some theologians of this period, the role of hadith sources in theological orientations, the conversion of some scholars of this period to the earlier Imami theology and the efforts of the opponents of theology to establish themselves as official representatives of the Twelver Shiites are among the issues discussed in this chapter.

Among different arguments for the existence of God the KALAM cosmological argument is a very famous one which is elaborated by Professor William lane Craig. Craig claims that the universe began to exist, and then he continues to say: everything that begins to exist has a cause and therefore the universe has a cause. But how do we know that the universe began to exist? This premise forms the most important part of Craig’s contention, and he bolsters it by four arguments, the first two are driven from philosophy and the other two, which he prefers to name them “confirmations from sciences” are driven from sciences; the first one evokes to big bang theory and the seconds to the second principle of thermodynamic which are respectively adopted from cosmology and physics.In this essay we are going to survey Craig’s arguments and estimate their value and weight.

One important question that the emergence of philosophical or rational KALAM has raised is what rationalism in the so-called KALAMi (theological) schools actually means. This paper investigates the answers to the aforementioned question in Shi'a KALAM. Also, we have a comparative look at the philosophical KALAM and the rational one, concluding the identity of Shi'a KALAM with Shi'a philosophy. In this work, we have referred to three types of rationalism: personal, Vahmi (imaginal), and Hikmi (philosophical) rationalism. In short, our answer to the above question would be that, Shi'a KALAM- specially in Khaje Nasir's works- is based on Hikmah (philosophy), and so, rationalism in this school does not refer but to this approach. This type of rationalism is in contrast to the personal or Vahmi rationalism. As a matter of fact, Those Mutakalims (theologians), who use Hikmi rationalism, don’t try to criticize philosophy or elicit from it; they just try to employ the principles, foundations, and results of Hikmah to explain, justify, and defend their religious beliefs.

Didactic literature covers a wide range of literature. Many poets that had written Persian didactic poetry have been familiar with the various sciences. Thus have enriched the literature. Among this sciences the arguments of KALAM is Considerable. Poets written their poem influence of theology region that believed them and discussed about them. This issue has received little attention in literature.Therefore this easy identifies the areas of theology and theological opinions, which have been discussed in the literature.Finally the impact on science, theology and philosophy developed in the literature are discussed.

In some Shiite books, there are traditions about forbidding theology(KALAM). These traditions have led a group of Shiites to think that theology(KALAM) is not useful and has not been condemned by the Shiite Imams. Studying the traditions on this subject and paying attention to the biography of the Shiite Imams shows that the Shiite Imams were among the great theologians in their time. They have had debates with scholars of other religions. Shiite imams trained their students to face the opposition. Debates were sometimes held in the presence of imams. Therefore, Shiite Imams believe that knowledge of theology(KALAM) is useful. But sometimes at certain times, certain topics, certain people and certain circumstances forbid debating. Some of the traditions condemning theology(KALAM) are also related to incorrect methods or fruitless discussions and are not specific to the knowledge of theology(KALAM).

A large number of mystical texts could be dealt with in various aspects including Ilm-al-KALAM (Science of Discourse in Islamic Scholastic Theology) in addition to mystical and Sufi aspects. However, the outstanding Islamic mystics have sometimes retold their KALAM and even philosophical viewpoints through mystical paraphrases in their works whereby access to them will complement the accurate evaluation of their mystical thoughts. One of the effective mystics who has interpreted a lot of KALAM and philosophical viewpoints in his works mystically is Ayn al-qozat Hamedani (294-545). The writer has endeavored to demonstrate the status of Ayn al-quzat's KALAM viewpoints in the book titled Tamhidat and his KALAM thoughts through the descriptive analytic method after introductory discussions, while comparing it with Islamic Mutekallem (KALAM scholar), and at least try to find an answer to this question that where he belongs concerning KALAM religion and which one of his thoughts and KALAM ideas are mingled with mystical paraphrases. The result shows that in Islamic mysticism, in many cases KALAM and mysticism are not only distinguished in interpretation but also mystical paraphrases have provided fresh taste to KALAM.

Mulla Sadra has criticized many of the groups who posed theological problems before him in his works. In doing so, he harshly attacks the anti-philosophy superficial pseudo-scholars and advances severe objections against the followers of discursive wisdom who have received their knowledge in ways other than through prophethood and guardianship. He also opposes that group of the people of unveiling who are content with their dhawqi findings (related to taste) and have no demonstrative arguments supporting their words, goes against the people of theology, who believe in some corrupt and heretic ideas advocating the method of disputation, and emphasizes that the religious beliefs of laymen and the people of imitation are shaky.With reference to the necessity of knowledge and the purity of heart in receiving teachings and true sciences, as well as the vital importance of gnostic taste, reasoning, and revealed teachings, Mulla Sadra establishes his theological system. While resorting to reasoning and wisdom, Sadrian theology also benefits from intuitive knowledge, Qur'anic teachings, and traditions of the Infallibles. There is a harmony among rational arguments, gnostic taste, and revealed teachings in transcendent theology. In fact, without resorting to the common KALAMi methods of that time, Mulla Sadra explains many Islamic realities.

Constructing a new Islamic civilization is only attainable through the development of a comprehensive religious model for different subjects. Planning this comprehensive model is a dynamic and persistent effort, requiring constant Ijtihad. Developing a model requires inference and explanation of Islamic fundamentals and thoughts. In fact, models are the intersection and line of contact between knowledge systems and objective entities. In this paper three models will be examined using a descriptive-analytical approach. In the first model woman had an influence range in home, with a very limited function .In the second model, woman is proposed as a tool and has an entertaining function. But in the third model, woman plays her role both in the family and society. We conclude that compared to conventional definition and occupation, Islam has considered a more serious and massive role for woman’s influence. While the family and woman’s unmatched role in the history should not be neglected, woman’s religious and civic responsibility should not be reduced to family level. Developing a comprehensive model for Muslim women is a research priority which has been started by some organizations and is in progress. The current article aims to explain the BASICS of KALAM in this model.