Volume 16, Issue 3 , January 0, , Pages 49-74
majid mollayusefi; Abuzar ghaedi fard
Volume 18, Issue 3 , January 0, , Pages 51-70
Abstract
n a paper titled "The difficulties of the book of metaphysics," Amir Maziar argued that Aristotle, in the second book of Metaphysics (beta), described the difficulties that later metaphysics sought to find the answer to these difficulties. They are In this paper, it has been shown that the way that Aristotle ...
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n a paper titled "The difficulties of the book of metaphysics," Amir Maziar argued that Aristotle, in the second book of Metaphysics (beta), described the difficulties that later metaphysics sought to find the answer to these difficulties. They are In this paper, it has been shown that the way that Aristotle has taken for his own philosophy has four steps that addressing the difficulty is the first step in this approach. The four steps of Aristotle's Apurianism are: (1) philosophical distortion (the expression of the difficulty of the subject), (2) the expression of opinions in response to difficulty, (3) the analysis of existing opinions, and (4) the discovery of truth (philosophical calm). Each of these steps has applications and goals that make it different from other methods. Aristotle's method, known as Apuria's method, is different from what has been called "dialectic" since philosophical philosophy, and philosophers such as Socrates and Plato. The first part of this article deals with the methodology of Aristotle, and stated the goals and application of each step of Apuria according to him. Zeta's book is one of the most important books of metaphysics, which expresses Aristotle's philosophical thinking. In this book Aristotle seeks to find the truth of essence In the second part of this article, how to apply Apuria's method in Zeta's book is shown. It has been shown in this section that although the arrangement of some of Zeta's topics and parts of the book is not precise, it is not only the logical order of these inferential arguments, knowing that the order of the sections of this book follows the method of Aristotle's theory. And it is better understood, but it also reduces the difficulty of understanding the topics of this book
Ahmad Reza Honari
Abstract
Several ways has used for transmission of meaning especially metaphysical meaning in human culture and civilization during the history that symbolism is included. Symbolism has used in different fields such as wisdom and traditional arts and it has a history in Islamic civilization. We can find it in ...
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Several ways has used for transmission of meaning especially metaphysical meaning in human culture and civilization during the history that symbolism is included. Symbolism has used in different fields such as wisdom and traditional arts and it has a history in Islamic civilization. We can find it in Suhrawardi’s illuminationist wisdom and Islamic mysticism widely. Because of Mulla sadra’s transcendental philosophy has had a significant place in Islamic philosophy, it’s deserve to consider that which cosmological foundations of this wisdom are appropriate to symbolism and can be a theoretical supporter for it. Cosmological foundations of Mulla sadra’s transcendental wisdom, For the existential approach, are totally appropriate and compatible with symbolism. These foundations incorporate platonic ideas, imaginal world, substantial motion and etc that each one expresses symbolism in a specific way. Then Cosmological foundations of Mulla sadra’s transcendental wisdom provide a framework that based on it symbolism will has a firm and intellectual basis and also make available a criteria to evaluate right and intellectual symbolism.
Volume 15, Issue 2 , January 0, , Pages 53-76
Volume 14, Issue 1 , January 0
leila sheikhi; seied mohamad alli dibaji
Abstract
Résumé La question des ploucs et l'importance des résurrections corporelles sont importantes dans la philosophie de la théologie islamique, comme c'est le cas pour les érudits religieux et anciens et pour les philosophes ...
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Résumé La question des ploucs et l'importance des résurrections corporelles sont importantes dans la philosophie de la théologie islamique, comme c'est le cas pour les érudits religieux et anciens et pour les philosophes de la religion d'aujourd'hui. Il semble que cette période de deux ans dans le conflit d'al-Ghaz الی l با avec Ibn S ین n را donne une perspective particulière à Suhrawardi. Suhrawardi a prouvé la résurrection transcendantale en croyant que le même corps est un élément dans l'au-delà; C'est-à-dire, rejetant la réincarnation dans toutes les œuvres pertinentes sauf l'arrêt, mais dans une œuvre récente, sa position a été exprimée en trois étapes: la croyance en l'estime de soi, qui nécessite le rejet de la réincarnation; Réincarnation, à cause des faiblesses des croyants et des rejeteurs dans la réincarnation, et la possibilité d'une réincarnation descendante pour les justes. Cet article cherche à prouver que la croyance de Suhrawardi en la possibilité d'une sorte de réincarnation est largement influencée par la "Nouvelle Théorie du Corps" d'al-Ghazali, qu'il a proposée sur la façon de ressusciter.
Volume 15, Issue 4 , January 0, , Pages 55-72
Abstract
مقاله حاضر، بر اختلافات قاریان قرآن در آیات وصف کننده خداوند ، انگشت نهاده و نشان می دهد که انگیزه های کلامی ، در روند پیشنهاد و پیدایش وجوه متفاوت قرائت، تأثیری در خور ...
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مقاله حاضر، بر اختلافات قاریان قرآن در آیات وصف کننده خداوند ، انگشت نهاده و نشان می دهد که انگیزه های کلامی ، در روند پیشنهاد و پیدایش وجوه متفاوت قرائت، تأثیری در خور داشته اند. بدینسان در آیاتی متعدد، از یک سو با قرائتی اصیل و اولیه روبرو می گردیم که ظهور آن برای برخی اذهان، چالش کلامی ایجاد کرده و یا دست کم، بر وفق مفروضات ایشان، جلوه گر نشده است و از دیگر سو، وجه یا وجوهی متفاوت از قرائت را ملاحظه می کنیم که درصدد رفع آن چالش برآمده و به پدید آوردن معنایی موافق مفروضات کلامی قاری، مدد می رساند. بدینسان هدف تحقیق حاضر آن است که از یک سو، تأثیر مفروضات خداشناسانه را در پیدایش پاره ای از وجوه قرائت بازکاود و از دیگر سو، نشان دهد که وجوه مختلف قرائت ، به چه سان ، شکل گیری برداشت های متفاوت از آیات صفات الهی را رقم زده اند.
reza ghasemian
Volume 17, Issue 4 , January 0, , Pages 55-66
Abstract
God’s knowledge is an issue which has long been the subject of discussion among philosophers. Among these philosophers, Suhrawardi believes that God is the cause of material beings. So, like any other causal agent, he knows his creatures. Adopting an analytical method and with the aim of ...
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God’s knowledge is an issue which has long been the subject of discussion among philosophers. Among these philosophers, Suhrawardi believes that God is the cause of material beings. So, like any other causal agent, he knows his creatures. Adopting an analytical method and with the aim of accounting for God’s knowledge over his creatures from Suhrawardi’s point of view, the present paper first deals with the knowledge of non-existent possible material beings and explains that, due to their existence in the celestial sphere, they are true. This is followed by an account of knowledge over existent material beings; possibilities whose presential material existence makes them the subject of God’s knowledge. As God is the illuminator of all lights and is considered the essence of light, he makes them visible and perceivable through illumination.
hamid imandar; hossin zafari
Volume 19, Issue 1 , January 0, , Pages 59-84
Abstract
The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the ...
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The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the views of Salafi authorities. In fact, this contradiction has created an internal challenge in the theological and ideological system of the school of Salafism. The Takfiri Salafists’ belief in the details of practice for the realization of faith is an essential factor in the exaltation of practical disbelief which leads to excommunication of those who,for example, abandon the daily prayers or Zakat as disbelievers without considering their heart judgment. This is in direct contrast with the views of Ibn Taymiyyah and Al-Bani, the two important Salafi intellectual authorities, who put emphasis on the heart’s approval as the realization of faith, not the body organs’ acts. Moreover, consistent with their refutation of the views expressed by some of the movement Imams, the Takfiri Salafists refuse to confirm the principle of ignorance in relation to issues of major Shirk such as supplication. This has completed their violent manifesto. The false interpretation of the notion of divine sovereignty and the lack of distinction between absolute and definitive Takfir are in contradiction with the views of the majority and is the major source of the expansion of the applications of Takfir.
hasan ahmadizade
Abstract
In the theoretical mysticism and Islamic philosophy, not associating any partner with God has always been subject to different interpretations. When Muslim philosophers refer to unity, what they mean is negation of associating any partner with God, as the Necessary Existence by Nature (Wajeb-e-Be-ahzat). ...
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In the theoretical mysticism and Islamic philosophy, not associating any partner with God has always been subject to different interpretations. When Muslim philosophers refer to unity, what they mean is negation of associating any partner with God, as the Necessary Existence by Nature (Wajeb-e-Be-ahzat). From Mulla Sadra's point of view, God’s having no partner means that it is impossible to assume God with a partner. This extends to include the other attributes of God, like knowledge, power and thingness. Neo-Sadrian thinkers have proposed different interpretations of Sadra's view of associating a partner with God. The present article is an attempt to explain three Neo-Sadrian interpretations and try to show how close they are to Sadra’s views. Molla Abdollah Zanuzi, and Agha Ali Modarres try to explain Sadra's view based on the distinction between Per Se Existence and Per Accident Existence, or the Owner and property, but Allame Tabatabaee believes that in relation to the attributes that are common to God and humans, God has no partner due to the typicality of instance.
Volume 15, Issue 3 , January 0, , Pages 61-84
Volume 16, Issue 1 , January 0, , Pages 61-80
Abstract
The conception that each philosopher has about philosophizing, impresses philosophical systematization and his approach to philosophical problems.This conception is like a plan for philosophical systematization. In this essay we compere Plato’s conception with Sohrevardi’s. we select comparison ...
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The conception that each philosopher has about philosophizing, impresses philosophical systematization and his approach to philosophical problems.This conception is like a plan for philosophical systematization. In this essay we compere Plato’s conception with Sohrevardi’s. we select comparison analysis of their definitions of philosophy that is compatible with their philosophical system, because we can understand the conception by definitions of philosophy. Both philosophers consider philosophy as a process and consider it as a transition from multiple world to world of oneness. For both, the outcome of this transition is observation by illumination .In Plato’s point of view, the first stage of this process is wonder, love of wisdom, existential involvement with philosophical problem that dedicated to the analyses of philosopher’s inside. For Plato the transition from multiple world is possible by practice of death while Sohrevardi starts this process with complete separation from universe without the analyses of philosopher’s inside. Assimilation to God being in company with God and becoming eternal are the final goals of philosophy in Plato’s point of view. For Sohrevardi wisdom is unlimited
Volume 16, Issue 2 , January 0, , Pages 61-86
Abstract
جریان سنت گرایی یکی از گفتمان های مهم دوران معاصر است که به بررسی «سنّت» به‌عنوان پدیدهای با منشأ الهى میپردازد. جریان سنتگرا، هر سنتى را جلوهای از جلوه‌های ...
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جریان سنت گرایی یکی از گفتمان های مهم دوران معاصر است که به بررسی «سنّت» به‌عنوان پدیدهای با منشأ الهى میپردازد. جریان سنتگرا، هر سنتى را جلوهای از جلوه‌های خورشید هدایت و موجی از دریای حقیقت میداند. این نوشتار، با رویکردی گزارشی، تحلیلى به این موضوع میپردازد که چگونه میتوان به این رهیافت رسید که آیا سنت موردنظر سنتگرایان، تا چه اندازه می تواند با معرفت دینی ارتباط پیدا کند؟ همچنین این پژوهش، از یک‌سو خود مقدمه اى است براى جریانشناسى تفکر دینى معاصر و از سوی دیگر پىجویى و بهره گیرى از آنها براى بهسازى معرفت دینى و رویارویى منطقى با پرسش ها و چالشهاى فراروى مطالعات جریان شناسانه است. وحدت متعالی ادیان، از جمله مؤلفه های گفتمان سنت‌گرایی است که به نوعی حاصل رویکرد آنان را به ادیان نشان می دهد. سنت گرایان با تکیه بر تنوع ضروری وحی ها، اصل راست آیینی، تمایز قلمرو ظاهر و باطن و وحدت درونی ادیان می کوشند وجوه اختلافی میان ادیان را کنار زده، به گوهر مشترک میان آنها دست یابند. از این منظر، اختلاف میان ادیان، سطحی و ظاهری است و همة ادیان در سطحی متعالی به وحدت می رسند. مقالة حاضر پس از تشریح محتوای اصول یاد شده از نظر سنت گرایان، به نقد و بررسی این مفهوم در گفتمان سنت گرایی می پردازد.
همچنین سنت گرایی با توجه به این که به اصل یگانه و متعالی میان ادیان و سنن معتقد است و متناظر با این اصل در نهاد انسان ها نیز قایل به اصلی متعالی است، راه تعامل میان ادیان را هموار کرده است. و از آنجا که ادراکات حضوری و شهودی و نیز باور به وحی و خدا، جزء اصول آن است، راه تعامل دین با سنت را نیز فراهم آورده است. اما از آنجا که هیچ دین یا مسلکی را برتر از ادیان یا مسلک‌های دیگر نمی داند، و هر دینی را برای پیروان خود ارزشمند و مطلق می پندارد، به نظر می رسد راه ارزیابی را محدود می کند.
Volume 16, Issue 4 , January 0, , Pages 61-86
Abstract
Postmodernism is an era with uncertainty as its main epistemological characteristic, encountering which Shia Islamic society would manifest different formats. Accordingly, the challenges created by postmodernism in Islam and the resolutions of confronting its challenges is the main subject of the present ...
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Postmodernism is an era with uncertainty as its main epistemological characteristic, encountering which Shia Islamic society would manifest different formats. Accordingly, the challenges created by postmodernism in Islam and the resolutions of confronting its challenges is the main subject of the present article. In this regard, besides mentioning the challenges like the negation of the superior narration, pluralism, historicity of the concept of reality, and the relation between language and text, coming into the text and marginalized trends, the article has discussed them and their relation with Islamic ideology by explaining negative and positive aspects of each challenge and at the end it has provided some suggestions for role-playing in this era. Investigating the challenges arising from postmodernism, the present article is seeking to answer the question of which advantages and disadvantages this trend of thought would bring about for Islam, and how we should play our role in this modern world, in which those culturally and religiously marginalized trends of thought have been matured.
Specified result shows that the positive aspect of postmodernism, which has somehow been ignored or less valued in our thought can act like a catalyst for Islam in postmodern world. What the researcher has found shows that by using modernity and innovation in the realm of religion, figuring on an insight with a fresh spiritual substance to rescue mankind from positive and negative nihilism, considering world developments, believing in our capacity, validating others, and shifting our demand from psychological to historical, we can hope to play a sufficient role in postmodern era.
seyed ali shaygan; hasan saeidi
Abstract
The holy Qur'an was revealed as universal Law to the great Prophet of Islam (PBUH) in an environment in which many religions including Judaism, Christianity, Magianism and Sabeanism had many followers. As a result, in addition to addressing the polytheists, the holy Prophet (PBUH) had many encounters ...
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The holy Qur'an was revealed as universal Law to the great Prophet of Islam (PBUH) in an environment in which many religions including Judaism, Christianity, Magianism and Sabeanism had many followers. As a result, in addition to addressing the polytheists, the holy Prophet (PBUH) had many encounters with the monotheistic religions from the very beginning of his mission. A large number of the Quranic verses are dedicated to this topic. In reference to this environment, a dialogue between the followers of the Qur'an and other monotheistic religions was initiated and span throughout the history of Islam. As a result of their engagement with these discussions, some followers of these religions converted to Islam, but a great majority insisted on their opposition and carried out hostile actions against Islam. One of these hostile positions is the accusation that the holy Prophet (PBUH) did not know about Judaism and Christianity until he heard of them in Mecca and Medina. Unfortunately, a lot of pagans have fueled the opposition. All this has happened in the face of the fact that the holy Qur'an considers itself as the protector of the Torah and the Bible and levels criticisms against the errors that Christians and Jews were unaware of. Islamic scholars believe that, although Abrahamic religions and their scriptures have similarities, the Qur'an and the Prophet (pbuh) have not been influenced by the followers of Christianity due to the fact that the holy Qur'an consider itself protector of Abrahamic religions and explicitly invalidates a large number of the beliefs attributed to Christians and Jews. What reveals the necessity of this research is that it can pave the way for future research and call the attention of ordinary people at present and in future to these issues. Lack of concern and attention to these issues, especially from the perspective of pure Shiite Islam, may lead to destructive and harmful effects on Islam and the Quranic teachings. The present study is an attempt to extract the views of Orientalists and determine the boundaries of the issues while examining and criticizing the views expressed toward these issues from the perspective of the Shiite school. It intends to show how the opponents have relied on unreliable Islamic sources, made deviant, incomplete and incorrect interpretations, and most importantly drawn upon written and oral sources of the people of the scripture.
Volume 15, Issue 1 , January 0, , Pages 63-82
mohammadreza ebrahimnejad
Volume 17, Issue 1 , January 0, , Pages 63-80
Abstract
Thirty-fifth verse of Surah 24 of the Holy Quran
Such as dice of God shines on the pages of the book.
This verse is Surah addition to being named as the source of "light" was the centerpiece of the most researched and Quranic writings as well.
Also the scholars of the Islamic world leader in the field ...
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Thirty-fifth verse of Surah 24 of the Holy Quran
Such as dice of God shines on the pages of the book.
This verse is Surah addition to being named as the source of "light" was the centerpiece of the most researched and Quranic writings as well.
Also the scholars of the Islamic world leader in the field of interpretation, mysticism and philosophy inability to express oneself or to confess verse has its miracle.
Field studies show that in addition to the people of interpretation, theology and mysticism, a native of Islamic philosophy was fascinated by the bright light of Lmat and followers of each of the three schools of Islamic philosophy, the Peripatetic, the Illuminati and Sdrayyvn to interpretation, commentary and adapted their efforts.
In this context, the issue of Islamic philosophy in the verse was influenced by anthropology, emerged a special look, there's doubt, in your wisdom was based Sadraei welfare and has numerous applications. Majestic wisdom, thanks to the Islamic nature of light verse and earn protection from the threat of excommunication and other issues; the ultimate, divine revelation of this verse and Islamic philosophy was obvious.
Mehran Esmaeili; Rubabeh Nabiyollahi
Volume 18, Issue 1 , January 0, , Pages 63-80
Abstract
In their theological arguments, Imamiyyah Shi’ites put emphasis on five verses including al-Tat-hir (Q:33/33), al-Welaya (Q:5/55), al-Mawadda (Q:42/23),al-Mubahila (Q:3/61) and al-Ulil-Amr (Q:4/59). The article is an attempt to identify the similarities and differences between the Imamiyyah and ...
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In their theological arguments, Imamiyyah Shi’ites put emphasis on five verses including al-Tat-hir (Q:33/33), al-Welaya (Q:5/55), al-Mawadda (Q:42/23),al-Mubahila (Q:3/61) and al-Ulil-Amr (Q:4/59). The article is an attempt to identify the similarities and differences between the Imamiyyah and Zaidiyyah interpretations of the above-mentioned verses within a period ending with Buyid dynasty (447AH/1055 AD). The study is limited to the following Quranic interpretations: Abu-l Jaroud, Muqatil ibn Sulaiman, al-Qummi, al-Hibari, Furat al-Kufi and Shaykh al-Tusi. At the initial stages of the study, it became clear that the interpretation of Muqatil ibn Sulaiman had very low similarity with the other Zaidiyyah and Imamiyyah interpretations and therefore it was excluded from the final analysis. The analysis showed that the majority of these interpretations could be classified as traditional and transmitted interpretations. From a quantitative point of view, the highest number of transmitted traditions were identified in Zaidiyyah interpretations of Furat al-Kufi and al-Hibari. All of the above-mentioned interpretations have the common features of trying to prove that the five verses have been revealed about the Five Holy Persons of the Cloak and their paying almost no attention to theological implications of these verses. In spite of this similarity between Zaidiyyah and Imamiyyah interpretations, it was Sheykh al-Tusi who presented a rational interpretation of Imamiyya theology. He is the only interpreter who did not limit himself to transmitting traditions; as a theologian, he tried to interpret the theological implications of al-Isma, immediate succession of Ali ibn Abi-talib and the superiority of al-Hasan and al-Hussein after Ali ibn Abi-talib.
fateme soleymanipur; Ghasem Hosseni; reza mokhtari
Volume 18, Issue 2 , January 0, , Pages 63-82
Abstract
Allah’s natural knowledge in the school of Mirza Mehdi Isfahani and their followers refers to an epistemology that is the opposite of rational knowledge and to achieve this knowledge, person must be dissolving all thoughts from all rational arguments so that the theme of any kind of argument and thoughts ...
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Allah’s natural knowledge in the school of Mirza Mehdi Isfahani and their followers refers to an epistemology that is the opposite of rational knowledge and to achieve this knowledge, person must be dissolving all thoughts from all rational arguments so that the theme of any kind of argument and thoughts separated.
In this study, By rejecting this theory, has been proven that, the true meaning of natural knowledge is to confess God's Almighty Exaltation clear and obvious, and there is no need to making complicated and difficult arguments long. In this very simplicity and clarity, interpretation too, the type of knowledge, is Rational but while in the school of separation, The Kind of claim, is in another way, And rational reasoning is falsified. He cited the knowledge of the heart in this kind of knowledge, believed that, the nature of God known directly. So any intermediary rushes away, between the mystic and the famous. While examining his arguments by giving narrations, we proved that the kind of knowledge is also being rational.
Fahime Shariati
Volume 19, Issue 4 , January 0, , Pages 63-80
Abstract
Study of free will in Avicenna,s Viewpoint according to the Lybet experiment and ethical results.
Abstract
In the philosophy of Avicenna the Imagination is the stage before the will. Then the Willingness and desire is created. After that ,the members will move. Unless the conditions are created, there ...
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Study of free will in Avicenna,s Viewpoint according to the Lybet experiment and ethical results.
Abstract
In the philosophy of Avicenna the Imagination is the stage before the will. Then the Willingness and desire is created. After that ,the members will move. Unless the conditions are created, there is no will .The external factors are the cause of the imagination. The study of In neurological tests will has led to a kind of determinism.The illusion of free will was the result of Benjamin Lybet's experiment.There are many criticisms of this hypothesis.
This article is looking for a comparative study between these two points.(Avicenna,s Comments and the Lybet,s experiment) .There is a relative correlation between the stages of creation of will. But the results about determinism are not like the same.
javad ayar; mehdi monfared
Volume 19, Issue 3 , January 0, , Pages 65-86
Abstract
Original Sin instruction is one of the fundamental pillar of polusian interpretation of Christianity that besides the justification of salvation instruction, confirms the divinity of Jesus. Indeed, Sin, salvation or grace and Christ divinity have necessary and profound relation together that denial or ...
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Original Sin instruction is one of the fundamental pillar of polusian interpretation of Christianity that besides the justification of salvation instruction, confirms the divinity of Jesus. Indeed, Sin, salvation or grace and Christ divinity have necessary and profound relation together that denial or repudiate one of them accost to problem drastic the transcendental system of polus. Hence the theologians and philosophers of Christianity like: Saint Augustinus, saint Anselm and Odo for better apprehension and understanding the sin instruction and defence against opinions of critics, besides preservation the frame of whatever Polus expressed in the Gospels book in his epistle, they proceeds to describe, commentary and philosophical justification of this problem. Through his inheritance Augustine and Anselm, by relying on human nature and Odo, is trying through the ratio of their species, attempts to give a better explanation of the original sin, but none of them seems to be able to provide a dependable justification in this regard. This article intends to analyze his opinions. Christianity, original sin, Polus, Augustinus, Anselm, Odo.
amir hossein mostaghim; jamshid jalali sheyjani
Abstract
The present article is concerned with the essence of man and his states of perfection from Ayn-al-Qużāt Hamadānī’s viewpoint. His anthropology, like that of other mystics, is based on the theory of manifestation, according to which the whole universe, including man, is the ‘manifestation’ ...
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The present article is concerned with the essence of man and his states of perfection from Ayn-al-Qużāt Hamadānī’s viewpoint. His anthropology, like that of other mystics, is based on the theory of manifestation, according to which the whole universe, including man, is the ‘manifestation’ of the existence of God. According to mystics, man is the perfect manifestation of God and therefore has the utmost similarity and consistency with His being. According to Ayn-al-Qużāt, man is a two-dimensional being composed of soul and body, but his essence originates from his spiritual dimension. Like philosophers, he considers the soul as an abstract being and as a result he has raised objections against theologians who deny the abstract nature of the soul. He considers their views blasphemous and contrary to the Qur'an and Tradition; At the same time, he rejects the philosophers’ view that man is a ‘rational animal’. He considers ‘insight’, perceived by intuitive knowledge and spiritual vision, as the most important human characteristic. In addition, he believes in the heavenly nature of man that has been imparted to him from the higher world. He highlights the mediatory function of the existence of the Holy Prophet (PBUH) and asserts that "after a person becomes intoxicated with the wine of knowledge, when he reaches the perfection of intoxication and reaches his highest state, the soul of Muhammad (PBUH) will appear to him." His view of the Prophet of Islam stems from the same view based on the manifestation that reveals the knowledge of God to the wayfarer man. Our findings show that whatever Ayn-al-Qużāt has mentioned about human beings and existential perfection is taken from the Qur'an and Tradition, and that he was a true Muslim believer who adhered to the Shari'a and he himself practiced it. The method adopted in this study is descriptive-analytical.
ali babaei; mahdi saadatmand
Abstract
While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul ...
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While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul and as a result resides in it. Art is the act of soul and attributing it to imagination, which is secondary, can be considered as an act of negligence. The various manifestations of the soul constitute three stages of artistic creation, the highest stage of which is the single, concise and simple stage of the collective existence of the soul. At this stage, artistic creation is one with all the elements of perfection of the soul. Therefore, all bits of knowledge exist in the human soul, and, in this regard, there is no difference between the artist, the sage and the mystic. It is only at the next level, the level of imagination and the external manifestation of the work of art, that the collective unity of the soul is revealed in a particular artistic image.
abdalreza salami zavareh; hasan saeidi
Volume 17, Issue 3 , January 0, , Pages 69-90
Abstract
Abstract Unity pertaining to DivineActs, both in terms of scientific understanding and in terms of practical andfor it the apparent conflictwith human Will is an challenge issue. Ashaareh, prefer it forhuman willand is belief to his compulsion in his verbs and MOtazel, side with human willand is belief ...
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Abstract Unity pertaining to DivineActs, both in terms of scientific understanding and in terms of practical andfor it the apparent conflictwith human Will is an challenge issue. Ashaareh, prefer it forhuman willand is belief to his compulsion in his verbs and MOtazel, side with human willand is belief to abandonment and only, Imamiah, following the interpretation ofthe their elders, accept human will on the side of Unity pertaining to DivineActs and the divine will, as point of view "command in between twocommand". Theperspective of the philosophers and Gnostics, is near to the perspective ofImamiah. But Gnostics believe to more accurate interpretation to what have expressed others. Means the proof of will in human as manifestation of the divine attribute (or name) in him. Ourgoal in this document, that takes place by the analytical method and visitingto library resources, is thatthis Unity be definingrelying on the verses andtraditions from the perspective of the Mystic that is function of the questionof the unity of existence.
reza gandomi nasrabadi
Volume 18, Issue 3 , January 0, , Pages 71-86
Abstract
To provide a clear and distinguished concept on comparative philosophy, one should say precisely that what comparative philosophy is and is not. By examining the ratio of philosophical philosophy to philosophy, as well as its relation to global philosophy, Perennial Philosophy and the intercultural philosophy ...
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To provide a clear and distinguished concept on comparative philosophy, one should say precisely that what comparative philosophy is and is not. By examining the ratio of philosophical philosophy to philosophy, as well as its relation to global philosophy, Perennial Philosophy and the intercultural philosophy can in part be understood by its nature. In that comparative philosophy should be regarded as a branch of philosophy Or an independent trend in philosophy along with other tendencies, Or as a methodological strategy, much debate has been made.
In this vein, the necessity and goals of comparative philosophy can highly override the opinions of thinkers on comparison issue; in other words, one can limit to list similarities and differences or one of them or one can attempt to resolve today human’s problems by looking at the past and creating a third space and/or to boast information drawn from comparative studies. It is expected that by deepening one’s thoughts and familiarity with existing capacities and capabilities in other intellectual tradition, one can resolve some difficulties in intellectual world.
