horan akbarzadeh; fateme asadi
Volume 19, Issue 3 , January 0, , Pages 111-134
Abstract
The issue of how human body is rebuilt in the hereafter has always been a challenging and important topic among the followers of the heavenly religions, theologians and faithful philosophers. The present study is aimed to provide a philosophical and theological explanation of the hadith known as the ...
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The issue of how human body is rebuilt in the hereafter has always been a challenging and important topic among the followers of the heavenly religions, theologians and faithful philosophers. The present study is aimed to provide a philosophical and theological explanation of the hadith known as the tail bone which means the decomposition of human body after death except the tail bone (the last vertebra of the spine). It is from this body part that the human body comes into being. In order to deal with one piece of the puzzle of physical resurrection, which is body reconstruction in the hereafter, we have adopted the method of library research to study the theologians’ opinions such as Khaje Nasir al-Din Tusi, al-Ghazali and others. The results of the study indicate the acceptance of the literal meaning of the narrative or the resurrection of the elemental body by the Muslim theologians, the rejection of the literal meaning of the narrative by philosophers such as Ibn Sina, and the interpretation of the narrative and the focus on its true meaning by Mulla Sadra. All of these opinions have a strong connection to the framework of mind of the philosophers who proposed them.
maryam rastgar; Mohammad Ali akhaviyan; ali pirhadi
Abstract
The Most Extensive Discussion and Discussion News Pages by Allameh Javadi Amoli and Judge Abdul Jabar A Leader That Can Review and Enable YouTheir contribution to such principles as objectivity of essence and attributes, the theory of Tanzania, the contradiction of anthropogenic traits with the abstraction ...
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The Most Extensive Discussion and Discussion News Pages by Allameh Javadi Amoli and Judge Abdul Jabar A Leader That Can Review and Enable YouTheir contribution to such principles as objectivity of essence and attributes, the theory of Tanzania, the contradiction of anthropogenic traits with the abstraction of the essence of God, the interpretation of these attributes, disbelief in the incarnation of God, and the use of unified interpretation such as interpretation, permissibility, and bug fixing. And it is the justification of news traits that results from the unit and the difference, in the quantity of tools and quality of explanation that Abdul Jabbar has on the question of news traits by looking at "response to doubt" and "resolving conflict" by relying on reason; , The first epistemic source, explains it
soraya barzegarnezhad; hamid hoseini; ali hosein ehteshami
Abstract
Although the category of "lifestyle" is a new addition to the modern social sciences and psychology, the main elements of lifestyle are not new topics. What appears to be new are the methods of studying this category and not its main constitutive elements. The subject of lifestyle has always been ...
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Although the category of "lifestyle" is a new addition to the modern social sciences and psychology, the main elements of lifestyle are not new topics. What appears to be new are the methods of studying this category and not its main constitutive elements. The subject of lifestyle has always been of interest to followers of religions and human schools of throughout history. In addition to the explication of their principles, the divine messengers, theologians, mystics, philosophers, literary men, historians and others have tried to transfer their ideal and desirable way of life to their students and readers, and this important goal has been achieved through modeling and imitation. Even in cases where the imitation of modeling has not been specified by a religion and a school of thought, this work has occurred spontaneously. The present article is an attempt to examine Imam Ali’s (AS) expressed thoughts in the form of sermons, letters, and insights from his noble book, Nahj al-Balagheh, to identify the constructive and influential elements of his desirable lifestyle, as well as some obstacles and factors hindering it. The authors have done their best to study lifestyle considered optimal by Imam Ali's (AS), but since Imam's words about lifestyle are so extensive, it is not possible to study all of them and their dimensions in one article.
Volume 16, Issue 4 , January 0, , Pages 117-134
Abstract
Talk of leadership, especially Imam Mahdi (as) is the important and fundamental issues in Shiism. Ahmed al-Katib, a contemporary writer, in Umm al-Imam al-Mahdi fact historicity hypothesis Flsfyh traditional reasons, historical and rational in denying the existence of Imam Mahdi (AS) argues that one ...
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Talk of leadership, especially Imam Mahdi (as) is the important and fundamental issues in Shiism. Ahmed al-Katib, a contemporary writer, in Umm al-Imam al-Mahdi fact historicity hypothesis Flsfyh traditional reasons, historical and rational in denying the existence of Imam Mahdi (AS) argues that one of them claimed the Imamate of Ja'far, the brother of Imam Askari, is. He claims that Imam Jafar Askari had no children and after he claims he responded to the call of Shiite Imamate and the leadership he has said and consensus. In this paper, an analytical-critical method has been tried in the character of Jafar Ahmed al-Katib to the questions will be answered. J. The present study demonstrates that personality has no competence to Imamate Shi'a Imam Ja'far consensus scribe claim was false and the reasons on which he has brought, his claim is not positive.
Volume 16, Issue 3 , January 0, , Pages 123-144
Abstract
Happiness and perfection in the Abrahamic religions is nearness to God Almighty. This approach can be examined from different aspects, such as place of the approximation in religion, its influence in worldly and afterword life and so on. But an important issue, is foundations and infrastructures of this ...
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Happiness and perfection in the Abrahamic religions is nearness to God Almighty. This approach can be examined from different aspects, such as place of the approximation in religion, its influence in worldly and afterword life and so on. But an important issue, is foundations and infrastructures of this approximation. In Islam and Christianity, nearness to God is based on a series of anthropological and theological foundations. Some of these foundations are common in Islam and Christianity, like man has covenant with God, man is on the way of becoming, man seeking absolute perfection, man is the vicegerent of God and Christ. Although, given the fundamental differences between theology and anthropology of Islam and Christianity, based on the writings of Paul's, some of the foundations of nearness to God is different in these two traditions. Islamic specific foundations are carrying a divine trust by mankind, clean nature of man, his ability to attain perfection. Christian specific foundations are
infected nature of human, his inability to save and proximity, but by the grace of God and atonement of Christ.
Adel Meghdadian; masoud sadeghi
Volume 17, Issue 2 , January 0, , Pages 125-147
Abstract
Tuma`nina is a mystical station by which man can reach constant tranquility. But the word “Tuma'nina” has been used in relation to different objects in the holy Quran and sophistic writings. One of those objects mentioned in the holy Quran is the world where the possibility of reaching tranquility ...
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Tuma`nina is a mystical station by which man can reach constant tranquility. But the word “Tuma'nina” has been used in relation to different objects in the holy Quran and sophistic writings. One of those objects mentioned in the holy Quran is the world where the possibility of reaching tranquility is confirmed (Surah Yunus / 7). Of course the Sufis’ view is that any tranquility acquired other than the one acquired by reaching “vatan” (homeland or existential origin of mankind) is not constant and original. The kind of tranquility that one acquires before reaching their homeland (their existential origin) is tranquility in a foreign land and therefore it is transitory. In his mystical Tafsir, Tustari, with reference to Surah Haj/11 which reads “if good reaches him, then he is content therewith”, believes that for an individual who behaves based on his instincts as not achieved absolute tranquility, any perception which brings him heartfelt satisfaction can be a means to tranquility. But is it possible to reach constant and absolute tranquility? What does vatan (homeland/ existential origin) mean in sufi words? What is the status of tranquility in the Islamic practical and theoretical mysticism? The present article is an attempt to discuss the answers to these questions based on Sufis' works from the earliest years of Sufism to Ibn Arabi.
Volume 15, Issue 2 , January 0, , Pages 129-148
Volume 12, Issue 4 , January 0
seyedmohsen salehi; mojtaba nikdosti; mohammad jafarifeshraki
Volume 6, 3-4 , January 0
Abstract
The purpose of this study is to investigate the acceptance of the principle of party autonomy in law of Iran and England. In the modern Roman-German system, the principle of party autonomy means the human will’s underlying on the legitimacy of legal obligations and acts. This is, only, the parties’ ...
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The purpose of this study is to investigate the acceptance of the principle of party autonomy in law of Iran and England. In the modern Roman-German system, the principle of party autonomy means the human will’s underlying on the legitimacy of legal obligations and acts. This is, only, the parties’ will that lead to the legal acts and gives legitimacy to them and if there is a restriction, it has existed due to the law. In jurisprudence, legal acts are somethings that the legislators are responsible for or certifies them and the authority must be from God. The main problem of law of Iran is that it has tried to combine the jurisprudence approach and the principle of freedom of will that has originated from western law. Accordingly, we are confused about law of Iran somehow and in this situation, either the jurists have to think about new arrangements or law of Iran have to fully accept the principle of freedom of will that it is not possible, because the law has been written under the influence of Imamieh jurisprudence. So, jurists must consider new arrangements.
hossein rahmanitirkalai
Volume 18, Issue 2 , January 0, , Pages 104-144
Abstract
The study of the Prophet of Islam (PBUH) and the great leaders of Islam, both Shi'a and Sunni, help us to reach a common view on the limits of Islam and faith, and the laws and laws that are applied to Muslims from different sects of Islam and disbelievers. he does. Therefore, it is imperative that the ...
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The study of the Prophet of Islam (PBUH) and the great leaders of Islam, both Shi'a and Sunni, help us to reach a common view on the limits of Islam and faith, and the laws and laws that are applied to Muslims from different sects of Islam and disbelievers. he does. Therefore, it is imperative that the criteria of Islam and disbelief be examined in order to eliminate the misleading beliefs of the Islamic distinction towards each other. In this paper, we have tried to examine topics such as the characteristics and limitations of Islam and disbelief in terms of the Persian point of view, the Prophetic and Takfir masses of Muslims, the apparent Islam's sufficiency, the viewpoint of the jurisprudents of the Takfir of the Faqihs, and the views of the takfiris who, according to all the Muslims, Reject and criticize wisely.
Volume 15, Issue 4 , January 0, , Pages 109-128
Abstract
Generally speaking, voluntarism and evidentialism have been two competing approaches to the ethics of belief. Criticizing these two approaches, Louis Pojman, the contemporary American philosopher, sets forward the theory of normative indirect voluntarism. In its analysis of the belief formation process, ...
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Generally speaking, voluntarism and evidentialism have been two competing approaches to the ethics of belief. Criticizing these two approaches, Louis Pojman, the contemporary American philosopher, sets forward the theory of normative indirect voluntarism. In its analysis of the belief formation process, the theory takes into consideration the role of both reasons and the background parameters. Furthermore, it uses rationality to adjudicate between conflicting evidence and reasons. Relying on such an analysis, Pojman tries to defend indirect voluntarism with respect to acquiring and maintaining a belief in spite of sufficient evidence to the contrary.
Roohollah Fadaei; Reza Akbarian
Volume 19, Issue 2 , January 0, , Pages 111-128
Abstract
The theory of the first ruler of the Virtuous City is one of the most important subjects of al-Farabi's political science. Using the method of text-oriented analytic interpretation, firstly, sixteen epistemic and non-epistemic characteristics of the first ruler are extracted; the most prominent of which ...
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The theory of the first ruler of the Virtuous City is one of the most important subjects of al-Farabi's political science. Using the method of text-oriented analytic interpretation, firstly, sixteen epistemic and non-epistemic characteristics of the first ruler are extracted; the most prominent of which are perfection of rational and imaginative faculties. In addition, the main responsibility of the first ruler, i.e. supplying the supreme happiness of the citizens, is explained through three minor duties: establishing the state, giving rise to the virtues and eliminating the vices, and resolving the problems of the state. Then, it is discussed that this theory is based on six foundations in al-Farabi's philosophical system, including human social innate disposition, theory of individual souls, concept of happiness, and status of active intellect, volition and religion(prophecy) in man's happiness. Finally, it is concluded that the theory of the first ruler, which is based on al-Farabi's philosophical foundations, enjoys internal coherence and is not in any sense imitative.
zeinab vatani; hamidreza mostofid
Volume 17, Issue 4 , January 0, , Pages 115-149
Abstract
Atib-ol-Bayan is an interpretation in Shia in Persian written by Ayat-ol-Allah Seyed Abdolhossein Tayeb who passed away on June, 1991. Although according to the author, some of the interpretational news are not to be assured of and also, the accuracy of the prophet Mohammad traditions is not traceable, ...
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Atib-ol-Bayan is an interpretation in Shia in Persian written by Ayat-ol-Allah Seyed Abdolhossein Tayeb who passed away on June, 1991. Although according to the author, some of the interpretational news are not to be assured of and also, the accuracy of the prophet Mohammad traditions is not traceable, every now and then narrations related to Emam (peace be with them) is abundant and narrations related to some of them is mentioned and invalid ones are not to be said. In interpretation of the verse of Zaher-ol-Dalaleh, which includes appearances and provisions, he is satisfied with the appearance and takes advantage of ahl-al-bayt and the holy prophet's narrations for achieving the essence of the verses of the holy Quran. As he states at the beginning of his interpretational work, narrations from the Emam are a trustworthy resource for his interpretation and he refers to narrations which are compatible with the verse in stating the meaning of the words or intention of the verse. According to him, interpretational narrations which are apparently contractive with the verse are indicators of the concept of the verse; however, he believes that in most of the cases, interpretational narrations indicate indicators of the concept of the verse and refers to them for eliminating ambiguity. To sum up, Tayeb could not be considered as merely reliable interpreters. The way the interpreter deals with narrations and his specific methods toward interpretational narrations is the topic being debated in the current essay.
Volume 16, Issue 1 , January 0, , Pages 121-146
Abstract
Apperception is the most important doctrine in transcendental deduction of Kant`s Critique of Pure Reason, which has fundamental role and station in his epistemology. This term have been used in Critique with several descriptive adjective such as pure, original, and transcendental. Some commentators ...
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Apperception is the most important doctrine in transcendental deduction of Kant`s Critique of Pure Reason, which has fundamental role and station in his epistemology. This term have been used in Critique with several descriptive adjective such as pure, original, and transcendental. Some commentators of Critique have compared this doctrine with Descartes`s cogito, and the other have considered that as a replay against Humeian skepticism. A number of them think that apperception is attributability of representation to self, and some with a logocenterical reading attribute a formal station to it. This doctrine in principle is a reasonable account of unity of thinking and subject. Kant by this doctrine approaches to the theory of presential cognition but refuses from ontological refrences and explains it in the limits of acqiered knowledge.
This essay is an analytical – critical search to explain and to assess the Kantian apperception and various commentes on it that have been presented by commentators.
hamid imandar; hamed mostafavi fard
Volume 18, Issue 1 , January 0, , Pages 121-150
Abstract
The Muslim Brotherhood movement with the backing of Islamic awakening originated from the thoughts of Jamaluddin Asad Abadi and Mohammed Abduh has tried to provide a moderate demonstration of theological beliefs in agreement with the life history of the pious ancestors. With the accusations made by contemporary ...
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The Muslim Brotherhood movement with the backing of Islamic awakening originated from the thoughts of Jamaluddin Asad Abadi and Mohammed Abduh has tried to provide a moderate demonstration of theological beliefs in agreement with the life history of the pious ancestors. With the accusations made by contemporary traditional Salafism against this movement on this basis that they are short of providing a methodological demonstration of beliefs and their being lenient in disseminating pure monotheism highlights the need for a comparative study of the thoughts of the two movements. By propounding some thoughts of the Muslim Brotherhood, such as divine attributes, asking for help from the righteous, resorting to the righteous, visitation of tombs, attention to approximation of different theological schools, religious interaction with Christians and Jews, and legitimizing Sufism, the traditional Salafists emphasize religious dissonance of Muslim Brotherhood. Finally, it should be emphasized that the dogmatic approach of Salafists in their interaction with the opposite belief systems has placed the moderate movement of Muslim Brotherhood among the movements hostile to the demonstration of pious ancestors.
.
Adel Meghdadian; masoud sadeghi
Volume 19, Issue 1 , January 0, , Pages 121-136
Abstract
The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states ...
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The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states and stations that do not necessarily have adjuncts. The proponents of this view have simply argued for the existence of these kinds of states, merely by examining pure consciousness as a non-intentional mental state reported by the mystics. It appears that there are further non-intentional mental states. One of these non-intentional states is the "mystical" state of pure tranquility. The question can be raised whether a state known as pure tranquility can be assumed and comprehended. If not then the alternative is that it has an adjunct and it is necessarily directed to an object. It can be said that the mystic, in his progress path to God, falls in a state of pure tranquility without being linked to an object as an adjunct of the tranquility state. His spirit is in a state of certainty without having to be certain of something. From a mystical point of view, two arguments can be put forward for the realization of pure tranquility: the entailment of knowledge and tranquility, and the interconnection of tranquility and the primordial covenant in Islamic mysticism.
shahla eliyehpoor; Mahdi Sharifian
Abstract
According to some of the teachings of mysticism and Sufism when wayfarer comes to God, he is granted the power of capture in nature which its result is actions that others can not do it that is interpreted as the losing habit and wonder wrought.The purpose of this study is to express the Hojwari, Ghoshiri ...
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According to some of the teachings of mysticism and Sufism when wayfarer comes to God, he is granted the power of capture in nature which its result is actions that others can not do it that is interpreted as the losing habit and wonder wrought.The purpose of this study is to express the Hojwari, Ghoshiri and Imam Mohammad Ghazzali's views in proving this kind of works and because they used from the previous works and have influenced on the later works, The study of their works can illuminate the general beliefs surrounding the issue of wonder wrought in Islamic Sufism; Therefore, this research is based on qualitative and comparative analytical methods and using library resources and text-based views will analyze their views on wonder wrought.The emphasis and proving of the wonders wrought to all three authors is largely based on narrative principles and they by referring to narrative reasons such as Quranic hints, traditions and narratives, and the statement of the anecdotes from other mystics, express and prove the permission of doing wonder wrought from saints. In their view, wonder wrought is not the condition of the saintship, but is part of the authority of the saints official and Confirmation of Prophecy and Prophecy of the prophethood.
tahereh yazdani ahmadabadi; farhad zeinali behzadan
Abstract
Mohammad Shahrour and Allameh Tabatabai have been careful not to ignore the scientific theories in their interpretation of the holy Quran. The Darwinian evolution theory, which has been accepted by biologists, has taken the attention of these two commentators. The main idea of the theory of evolution, ...
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Mohammad Shahrour and Allameh Tabatabai have been careful not to ignore the scientific theories in their interpretation of the holy Quran. The Darwinian evolution theory, which has been accepted by biologists, has taken the attention of these two commentators. The main idea of the theory of evolution, the gradual creation and derivation of living things from the same ancestors, dates back to ancient Greek. This idea and its alternative, that is, “stability of species” had been introduced to scientific circles before the decent of the holy Quran. The present paper is a comparative study of the way the theory of human evolution has been viewed by Allameh Tabatabai and Mohammad Shahrour in the interpretation of Quranic verses. According to Allameh Tabatabai, although it is stipulated in the verses of the holy Qur'an that human beings are traced back to Adam and Eve, this is subject to interpretation. The most explicit evidence referred to by Allameh Tabatabai is the analogy drawn between Jesus (pbuh) and Adam (pbuh) in the holy Qur'an. Nevertheless, it is not certain that the analogy is based on lack of father. Historical evidence shows that the point of similarity is the fact that both are human beings created by God. Believing in no contradiction, Shahrour tries to reconcile the difference, but in some cases his attempts are overshadowed with formalities. He believes that the blowing of the soul in Adam (pbuh) is a turning point that marks the beginning of emergence of contemporary man.
seyyed ahmad hashemi aliabadi; Mohammad Javad Hassanzadeh
Abstract
The identification of the term ‘Ibadeh’ (worship) has a long history in the writings of philologists. The sect of ‘Wahhabism’, by its misunderstanding of the meaning of worship, has excommunicated the Muslims. In contrast, Ayatulah Sobhani, in most of his works, has presented ...
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The identification of the term ‘Ibadeh’ (worship) has a long history in the writings of philologists. The sect of ‘Wahhabism’, by its misunderstanding of the meaning of worship, has excommunicated the Muslims. In contrast, Ayatulah Sobhani, in most of his works, has presented an analysis of worship, which is closer to the reality of Sharieh (Islamic Law). The present paper aim to examine critically the definition of worship proposed by Ayatullah Sobhani. He believes that worship has two constitutive elements: internal and external. Its internal element is the worshiper’s ‘Khuzu’ (humility) and ‘Tathalul’ (abjection), and its external element is classified into four groups: in the first group, ‘Uluhiyyeh’ (deity) is the base, and worship means the humility before Allah; in the second group, the base is‘Rububiyyah’ (lordship), and, worship is the state of humility in which a person believes in Âllah’s Lordship; in the third group, the base is ‘independence’, and, in the fourth group, the base is “Tafwiḍ” (resignation). In the third group, worship is the humility before God who is the creator and the independent being. In the fourth version, worship is humility before a being other than Allah, such as idols, stars, angels, prophets and God’s saints, to whom the affairs of the universe have been delegated. The authors define worship as expressing abjection and obedience before the Divine Lord, which not only is a conclusive definition, but it is also devoid of the defaults of Ayatullah Sobhani’s definition. The method adopted for the present study is a descriptive and analytic one.
Volume 16, Issue 2 , January 0, , Pages 125-146
Abstract
Value of Knowledge in Zagzebski's Point of View
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Value of Knowledge in Zagzebski's Point of View
Omid Karimzadeh
Volume 18, Issue 4 , March 2018, , Pages 127-148
Abstract
Some contemporary epistemologists claim that there are two different kinds of epistemic defeat that are respectively called evidence undermining and judgment undermining. Using a thesis called two streams of justification thesis, they argue that in the first case one's justification is completely undermined ...
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Some contemporary epistemologists claim that there are two different kinds of epistemic defeat that are respectively called evidence undermining and judgment undermining. Using a thesis called two streams of justification thesis, they argue that in the first case one's justification is completely undermined while in the second case, despite the fact that one loses some part of her justification, she is justified to believe in P to some degree. In this paper, after focusing on the argument proposed in Rotondo's (2013) (as an instance of this camp of epistemologists), I show that different articulations of the thesis should be distinguished. I call them the first articulation and the second one and then I show that the second articulation is more plausible. Then I introduce a specific formulation of the evidentialism thesis and argue that despite its own problem, it has an advantage over the second articulation. I introduce my preferred justificatory thesis to rectify the problem at the end. The preferred justificatory thesis determines the necessary and the sufficient conditions for a person to be justified in believing a proposition. Accepting the preferred justificatory thesis is equal to rejecting Rotondo's claim.
hosean yazdi
Volume 17, Issue 3 , January 0, , Pages 129-148
Abstract
Right after medieval ages in the west and when freedom became a recurrent problem and gaining importance as a significant value, religion and freedom were investigated by Islamic scholars and researchers. This study is an attempt to investigate the foundations of freedom within different Islamic schools ...
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Right after medieval ages in the west and when freedom became a recurrent problem and gaining importance as a significant value, religion and freedom were investigated by Islamic scholars and researchers. This study is an attempt to investigate the foundations of freedom within different Islamic schools of thought. Shiite sect was defined as an existing sect possessing the foundations of freedom thought based on reasoning. In addition various reasons from Islam's school of thought with regard to considering freedom as a natural right will be investigated.
The author attempts to investigate both similarities and differences between Islam's and West's schools of thoughts with regard to freedom as one of the human's inherent rights using a comparative framework. Actually, humanism is considered to be the origin of freedom in Western schools of thought; however, it is human's intellect that is considered as the origin of freedom in Islam. The human is allowed to develop and ascend through his own freedom. In fact, while blowing his soul into human, the God has taught him to be a free being. From Islamic point of view, freedom is regarded as one of the components of prosperity and bliss geometry and the problem has been treated as a puzzle and geometrical issue. Values such as freedom, justice, security, wealth, etc. are not regarded as independent and parallel. The difference between Islam's and West's perspective with regard to inherent dignity will result in differences within the realm of freedom.From a western perspective being based upon Humanism, others' freedom is regarded as the limits of one's freedom. However, from an Islamic perspective based upon reason, the limitsof freedom include individual's benefits, society's benefits and existing from the boundaries of reason as well as others' freedom. Moreover, the factors contributing to maintenance of freedom will be investigated.
mohammad reza karimivala; rohollah nasere
Volume 19, Issue 4 , January 0, , Pages 129-148
Abstract
The present study aims at investigating the nature of death based on the principles of Mulla Sadra’s philosophy and its evaluation based on Quranic verses and traditions in order to prove the consistency of these two viewpoints. It is demonstrated that substantial motion explains the emergence ...
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The present study aims at investigating the nature of death based on the principles of Mulla Sadra’s philosophy and its evaluation based on Quranic verses and traditions in order to prove the consistency of these two viewpoints. It is demonstrated that substantial motion explains the emergence of the soul from body in addition to explaining transformation of the soul into an entity independent of the body and its movement toward afterlife. In fact, natural death indicates the independency of the soul similar to unexpected death which means the weakness and decline of body's ability to accompany the soul. Adopting a documentary-analytical method, the present study provides findings which indicate that the essence of soul is moving towards the fixed appointed term in accordance with the actions and behaviors of the soul and the soul moves toward that end through its changes and developments. In contrast, sudden death indicates obstacles on the way of this movement and its incomplete realization.
Volume 15, Issue 1 , January 0, , Pages 133-156
Abstract
Abstract
In this paper ,we will discuss about the nature of THE HOLY SPIRIT and its functions from the viewpoints of Philo and Paul .According to Philo ,THE HOLY SPIRIT or the divine spirit is only an instrument for communication of God with man and its only function is prophecy ; a function which there ...
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Abstract
In this paper ,we will discuss about the nature of THE HOLY SPIRIT and its functions from the viewpoints of Philo and Paul .According to Philo ,THE HOLY SPIRIT or the divine spirit is only an instrument for communication of God with man and its only function is prophecy ; a function which there was in the Jewish tradition .besides ,Philo combine the divine spirit ,which according to scripture is the cause of prophecy ,with divine inspiration or possession in plato 's philosophy .But according to Paul,the Holy spirit only is not only an effective power ,but it is a person with will, feeling and charity, and the Holy spirit 's functions are the same as its functions in the old Testament ;of course Paul has expanded them.He holds that the Holy spirit has works such as charity peace and benficences.what is important ,is the new meaningwhich Paul gives to the Holy spirit ;He cites the belief in the holy spirit along with the belief in the Jews one God and the Christian belief in Christ and ,in fact provides the ground for the formation of the doctrine of trinity.
ali qasemi; hadi kazemzadeh
Abstract
Islamic civilization is based on several theoretical foundations which can be described as ontological, anthropological, sociological, and epistomological. One of the most important theoretical foundations of this civilization is the epistemological one that is closely related to the type of civilization ...
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Islamic civilization is based on several theoretical foundations which can be described as ontological, anthropological, sociological, and epistomological. One of the most important theoretical foundations of this civilization is the epistemological one that is closely related to the type of civilization model in society. Since getting at a model of civilization is essential, understanding and explaining these foundations is also important. Accordingly, the present article tries to explain the two important foundations of rationalism and inclusiveness adopting the textual and contextual method, as an introduction to explaining the model of modern Islamic civilization. Since such an endeavour necessitates drawing on religious texts, the present paper explains the most important epistemological theoretical foundations of modern Islamic civilization with an emphasis on Usul Alkafi.
