۱٫ (Theology) is one of the (fundamental sciences of religions) which, as a mediator between (religion and human knowledge), recounts the relationship between the two and tries to compare religion to (human temporal and spatial knowledge) from It should be interpretable according to the time and place to provide the background for the flow of religion in (fluid human society and culture). So (death and life and stagnation of innovation) of every religion is conditioned by the knowledge of the religion and (presence and lack of social presence of religion) also depends on the religion.
۲٫ Kalam science, as its name suggests, is a (communicative science), because it seeks to express its truth through reasoning and dialogue about religion and other religions. So (information processing) is a word that can argue, and (epistemological opponent) is an important indicator in the mind of a word that can argue with it. Therefore, the science of speech is a science of communication and (knowledge communication) gives it a form of content and form.
۳٫ The science of speech forms the breadth and narrowness (constriction and expansion) of each religion in facing (the world), and the broader the speech of a religion, the more open is the world of that religion and religious knowledge, and the narrower it is, (The communication system of religion) is more closed. So (the communicative power and authority of religion) comes from its words.
The history of the religion’s words is a result of the rise and fall of their words, and the historical understanding of religions will help to flourish and innovate in their words.
۴٫ (falling and rising) speech is subject to two factors, one (the openness of a religion) to all human knowledge, which (religious organizations) should try to learn human knowledge, and the other (intra-religious studies) or studies (the main texts of religion) that these two factors are related; That is, the more open a religion is to human knowledge, the more it refers to the original texts, and the more it refers to the original texts, the more open the religion is to the world; Therefore, the epistemological policy making of religious organizations – in which speech is at the top – is very necessary and important.
۵٫ What happens in Kalam is a kind of (theoretical framework) for religious studies which is a (framework of reference) for religious research and without this framework, religious research turns into a (confusing and sometimes conflicting process) Al-Haq Shayt) and what arises from this lack of theoretical framework is epistemological and intellectual despair, the result of which is surrender to (imported knowledge) and (suspension in space and external orientation and cumulative confusion).
۶٫ In the (theoretical suspension space) a type of (microscopic and macro-blindness) occurs, which manifests itself in the (knowledge organization) in the form of (inefficient practical knowledge) and (dissociation between epistemic domains) in an organizational way. For example, the jurisprudence of the organization of fields and the sidelining of macro subjects such as philosophy, speech, and interpretations of texts such as the Qur’an, Nahj al-Balaghah, narrative texts, etc.) Scientific stagnation occurs in an organizational way.
۷٫ If the theological framework of a religious organization is compiled, macro-research frameworks will be compiled and will create (macro-research frameworks), (great methodological frameworks) has become famous; although it can be named (principles of education) and expanded) and methodical frameworks, (cumulative innovation) is established in a religious and knowledge organization and Islamic education expands in a wide framework, so can face the world with open arms.
۸٫ Since speech is a knowledge of communication and these connections are with others (nations and solutions), then it creates a type of (inter-cultural communication) and (inter-cognitive and inter-knowledge communication) and the same kind in methodology as in religions. It is a kind of (intercultural methodology) and this is where (intercultural jurisprudence) is produced and this is where the religions in the world are acting strongly interculturally and trying to (intercultural and interreligious relations) They do, and the (future) of a religion that succeeds in inter-religious and inter-cultural communication is clear.
۹٫ The Islamic word is based on (becoming), because the world is (becoming comprehensive) (Yisile man fi samwat wa ardh kal yum hofi sane), so a complete open world is drawn in the Islamic word, and this becoming is a type of It is (comprehensive becoming) that includes the entire universe. Therefore, every moment is a new moment, and this moment is also fluid and in an infinite state, because every (external, internal) has an (infinity).
۱۰٫ The world is created on the basis of (name and meaning) and the greatest divine names are the prophets and their saints, which cause the grace and rain of the meaning of the universe and expand and expand the universe under the shelter of (the unit of grace); That is, with the expansion of God’s names in the world (the coming of the prophets until the end of the prophets), the world also expands (as stated in the Qur’an).
۱۱٫ So the world expands based on a communication system (name and meaning) and the world becomes more fluid with each mention and name. So (the theory of progress in Islamic speech) is established; That is, (evolution and progress in a fluid world with all divine names; that is, Imam Masoom). And on the other hand, the whole world or all things are the names of God. Technology, as a material culture, is a manifestation of God’s names, and spiritual culture, such as literature, art, philosophy, popular culture, and science, is also a manifestation of God’s names. (Velayat means accompanying the community with the Imam to reach the divine names in the world of creation and as a result to achieve comprehensive progress).