Saeed Anvari; Sana Firoozeh
Abstract
مسئله: متکلمین و فلاسفه، اکثرا زنان و مردان را در عقل نظری یکسان دانسته و در عقل عملی متفاوت به شمار آورده‌اند. این دیدگاه با مبنای روحانیة الحدوث بودن نفس سازگار است ...
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مسئله: متکلمین و فلاسفه، اکثرا زنان و مردان را در عقل نظری یکسان دانسته و در عقل عملی متفاوت به شمار آورده‌اند. این دیدگاه با مبنای روحانیة الحدوث بودن نفس سازگار است که تفاوت زن و مرد را بر اثر جایگاه اجتماعی ایشان و در حوزۀ عقل عملی دانسته است. اما از آنجا زن و مرد از لحاظ ویژگیهای جسمانی متفاوت هستند، بر اساس نظریۀ جسمانیة الحدوث بودن نفس، لازم است تا نفس ایشان در عقل نظری نیز با یکدیگر اختلاف داشته باشد. هدف: این پژوهش نشان میدهد که لازمة پذیرش نظریۀ جسمانیة الحدوث بودن نفس، تاثیر جنس زنان و مردان بر جنسیت ایشان است. روش: در این مقاله با استفاده از شیوۀ گردآوری اطلاعات، مبانی و نتایج نظریات خواجه نصیر الدین طوسی به عنوان یکی از متکلمان که به روحانیة الحدوث بودن نفس قائل است با ملاصدرا که قائل به جسمانیة الحدوث بودن نفس است مورد مقایسه قرار گرفته است. یافتهها: بر این اساس نشان داده شده است که بر اساس دیدگاه جسمانیة الحدوث بودن نفس، زنان و مردان به دلیل تفاوت در جنس، دارای تفاوت ادراکی (عقل نظری) هستند که باعث پیدایش تفاوت در جنسیت (عقل عملی) ایشان میشود. نتیجه: لذا تفاوت زنان و مردان تنها ناشی از وظایف اجتماعی متفاوت و اموری عرضی در حوزۀ عقل عملی نیست.
Kavous Roohi Brandagh; Ismail Shabani Kamran
Abstract
Issue: This research examines and critiques the views of thinkers such as Dehlevi, Jabiri, and Soroush regarding the issue of the Miraj (Ascension) of the Prophet Muhammad (PBUH), evaluating them based on Quranic interpretations and other critical perspectives. Objective: The aim is to achieve a correct ...
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Issue: This research examines and critiques the views of thinkers such as Dehlevi, Jabiri, and Soroush regarding the issue of the Miraj (Ascension) of the Prophet Muhammad (PBUH), evaluating them based on Quranic interpretations and other critical perspectives. Objective: The aim is to achieve a correct and comprehensive understanding of how the Miraj of the Prophet Muhammad (PBUH) occurred. Method: This research is conducted in the data collection phase using library methods and is documentary in the classification and citation of data based on research texts, including books, articles, and other credible sources. In terms of analysis, the method of the current research is qualitative content analysis in which the views of thinkers and interpreters are compared in a comparative and critical approach, utilizing logical arguments and textual evidence for critique and evaluation. Findings: The analyses indicate that the thinkers perceive the Miraj as a spiritual or dream-like experience that occurred in the context of sleep. In contrast, Quran interpreters, especially Allameh Tabatabai, consider the Miraj a real event that took place in two phases, namely in sleep and wakefulness, possessing not only a spiritual dimension but also a physical aspect. Results: The research shows that the views of the thinkers are not consistent with those of the interpreters, particularly the opinion of Allameh Tabatabai. This view has been critiqued from various aspects, including its incompatibility with the apparent meanings of the Quranic verses and the consistently reported traditions, as well as the inconsistency of some arguments made by the thinkers with rational and philosophical foundations.
mahmood shaloei
Abstract
Ruzbihan Baqli Shirazi was a Persian mystic of the sixth and seventh centuries. His works abound in Quranic verses and hadith in which he communicates his thought dominated by his mystical experience of unveiling (kashf) and spiritual vision (shuhud). He believes in revelation (wahi) as the unseen inspiration ...
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Ruzbihan Baqli Shirazi was a Persian mystic of the sixth and seventh centuries. His works abound in Quranic verses and hadith in which he communicates his thought dominated by his mystical experience of unveiling (kashf) and spiritual vision (shuhud). He believes in revelation (wahi) as the unseen inspiration that prophets receive from God, and he also views unveiling and spiritual vision of mystics as divine grace and mercy. This study adopts a descriptive-analytical method to examine the concept of revelation and spiritual vision in Ruzbihan Baqli's mysticism. Revelation and revealed knowledge are among the concepts whose perception lay beyond the realm of the senses and are not easily accessible to reason. Since not every man is capable to attain such knowledge, its obscure aspects are not easily grasped by the intellect. The results indicate that there is a contrast between revelation and mystical unveiling, because prophethood is a divine gift that is not achieved through acquisition. Although acquisition of excellence by effort makes souls prepared to receive revelation, revelation itself is a divine gift that is not attained by everyone. Humans are capable to reach the status and stages of unveiling and spiritual vision, if so, the seekers should gauge their unveiling and spiritual vision with the divine revelation and unveiling of prophets and saints, which in some cases requires interpretation, but revelation is an immediate inspiration that is clear and evident in itself and needs no interpretation. In Ruzbihan`s doctrine, revelation is viewed as synonymous with inspiration.
Mahmoud Fishing; MAJID BEIGY; Saleh Hassanzadeh
Abstract
The scholars of Hadith believe that God changes with respect to the perception and belief of believers. Ibn Arabi accepted the idea of God's vision from the Ash'arite theologians and, in an innovative approach, added the theory of divine transformation in the form of beliefs and beliefs of believers. ...
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The scholars of Hadith believe that God changes with respect to the perception and belief of believers. Ibn Arabi accepted the idea of God's vision from the Ash'arite theologians and, in an innovative approach, added the theory of divine transformation in the form of beliefs and beliefs of believers. The basis of this theory is a hadith that has been narrated in the Sunni sources of narration and has generally become one of the beliefs of the scholars of Hadith. This article aims to criticize and examine this theory based on Shiite theological principles in order to accurately explain Shiite beliefs using a descriptive analytical method in a comparative approach. It analyzes and examines the theory of God's transformation in the thought of the scholars of Hadith and Ibn Arabi, and then criticizes it with the Imami theological principles. The findings of the research show that the hadith of transformation is not reliable because it is not narrated in Shiite sources and all its attributions end with Abu Hurairah and it contradicts rational arguments and Quranic principles. The results of the discussion are as follows: The theory of transformation is not compatible with the principle of God's being abstract and not corporeal. Also, Ibn Arabi and his commentators consider fixed objects to be necessary for God's transformation. However, the fixed objects, due to their stability and lack of change, correspond to the stability and uniformity of God's manifestations and do not change according to the beliefs of believers.
Fardin Darabi Meydani; Mohammad Shabanpour
Abstract
The comparative analysis of the eternity of punishment from the perspectives of Ibn Arabi and Allameh Tabatabai reveals significant philosophical and theological insights. Ibn Arabi (1165-1240), a prominent Sufi philosopher, views eternal punishment as part of the soul’s developmental journey. ...
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The comparative analysis of the eternity of punishment from the perspectives of Ibn Arabi and Allameh Tabatabai reveals significant philosophical and theological insights. Ibn Arabi (1165-1240), a prominent Sufi philosopher, views eternal punishment as part of the soul’s developmental journey. He emphasizes the concept of “unity of existence,” suggesting that all beings ultimately return to God. In his perspective, eternal punishment serves as a means of purification and elevation for the soul, rather than a final state. Ibn Arabi believes that God’s mercy ultimately prevails over punishment, leading all creatures toward divine proximity. Allameh Tabatabai (1903-1981), a significant contemporary Islamic scholar, approaches eternal punishment through the lens of justice and human choice. He argues that eternal punishment is a necessary consequence of individuals’ actions and decisions in life. For Tabatabai, it is not a tool for reform but a result of one’s rejection of truth and persistence in wrongdoing. He emphasizes that God’s justice ensures that no one suffers without cause, and eternal punishment reflects the natural outcome of persistent disbelief and moral failure. In summary, while Ibn Arabi sees eternal punishment as a temporary phase in the soul’s journey toward God, emphasizing divine mercy, Allameh Tabatabai views it as a just consequence of human choices, underscoring the importance of accountability. This comparative study highlights the diverse interpretations within Islamic thought regarding punishment and divine justice.
Hoseyn Arefiniya; Mohammad Rezapoor; Mostafa Soltani
Abstract
How human beings will be resurrected in the Day of Resurrection is one of the most important topics related to resurrection in Islamic religions. This article, by collecting information in a library method, in an analytical-comparative method, is the answer to the question that from the perspective of ...
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How human beings will be resurrected in the Day of Resurrection is one of the most important topics related to resurrection in Islamic religions. This article, by collecting information in a library method, in an analytical-comparative method, is the answer to the question that from the perspective of Imamiyyah and Matridiyyah, will the resurrection of man on the Day of Resurrection be in the form of restoration of the destroyed object or will it be the gathering of scattered parts, together with the soul and soul?The purpose of the research is to create a platform for interaction and rapprochement between these two religions . Based on the findings of this research, most of Imamiyya theologians believed in the refusal to restore the dead, and as a result, the human being will be transported in the resurrection in the form of the transfer of the same elemental components, along with the soul and the soul. Unlike a small number of Imami theologians and the majority of Matridiyyah theologians, they believe in the permissibility of returning the annihilated, and as a result, the gathering of all human elements in the resurrection by God's perfect power, will be of annihilation and absolute nothingness.
Fatemeh Taherizadeh; Mohammad Moeini far
Abstract
Imam al-Sajjad ('a), during one of the most critical periods in Islamic history—the post-Karbala era under the despotic rule of the Umayyad regime—took significant steps to preserve and expand the school of Shi‘ism through the strategic use of taqiyya (dissimulation). With a profound ...
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Imam al-Sajjad ('a), during one of the most critical periods in Islamic history—the post-Karbala era under the despotic rule of the Umayyad regime—took significant steps to preserve and expand the school of Shi‘ism through the strategic use of taqiyya (dissimulation). With a profound understanding of the prevailing political and social pressures, he employed taqiyya not merely as a means of personal protection but as a calculated method to safeguard Shi‘a teachings, preserve the knowledge of the Ahl al-Bayt ('a), and lay the cultural and intellectual foundations for future generations. This study, based on a descriptive-analytical approach and library research method, examines the role of taqiyya in Imam al-Sajjad’s ('a) struggle and illustrates how he utilized this approach to counter political and ideological oppression while promoting religious teachings, training disciples, and compiling elevated Islamic knowledge. In the final section, the paper addresses a common Sunni objection regarding the apparent contradiction and duality in taqiyya-related traditions, providing a documented and analytical response. Ultimately, this research seeks to demonstrate that taqiyya, in the context of Imam al-Sajjad’s ('a) life, functioned not only as a defensive tactic but also as part of an active, deliberate cultural and religious strategy.
Mohammad Sadeq Kamelan; Saeid ZiyaeiFar; Amirhossein Safahosseini
Abstract
The problem of this article is semantics and discussion of the ontology of meaning. In fact, this article deals with the ontological approach in meaning. Existential approach and nonexistent approach. Semantics plays a decisive role in the process of text interpretation and meaning discovery. In this ...
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The problem of this article is semantics and discussion of the ontology of meaning. In fact, this article deals with the ontological approach in meaning. Existential approach and nonexistent approach. Semantics plays a decisive role in the process of text interpretation and meaning discovery. In this article, an argumentative and philosophical method has been tried to examine the viewpoints of two groups of language experts. The arguments and opinions expressed by several groups of experts (philosophers of language on the one hand and fundamental scholars on the other) are criticized and examined. Their differences and commonalities are expressed. The purpose of this article is to examine and explain the ontology of the nature of meaning as the most basic and fundamental philosophical premise that is the basis of other linguistic topics. In the end, the authors present their final point of view by referring to Allameh Gharavi Esfahani's point of view and completing the shortcomings of that theory, as well as linking it with the views of Muslim philosophers about the soul.
maryam alizadeh; zary pishgar
Abstract
One of the objectives of the Holy Qur'an is to recognize and know God. To this end, it refers to divine attributes in various instances. However, due to the focus of interpreters on achieving Qur'anic knowledge and uncovering the divine intent of the verses, the semantics of divine attributes have received ...
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One of the objectives of the Holy Qur'an is to recognize and know God. To this end, it refers to divine attributes in various instances. However, due to the focus of interpreters on achieving Qur'anic knowledge and uncovering the divine intent of the verses, the semantics of divine attributes have received less attention. This neglect has sometimes led to overlooking the Qur'an's goal of understanding divine attributes, and in other cases, it has resulted in misunderstandings in comprehending these attributes.This research employs a descriptive-analytical method to comparably examine two of the divine attributes in the Qur'an that are central to proving God's oneness. The findings indicate that the term "أحد" (Aḥad) signifies the simplicity of the essence of the Almighty, and God is free from any components and inward multiplicity. The term "واحد" (Wāḥid), on the other hand, has a broader semantic scope compared to "أحد" and conveys the meaning of negating multiplicity and external plurality regarding God.Through the comparison of these two terms, it becomes clear that both "أحد" and "واحد" are indeed necessary and complementary in describing God's uniqueness and oneness; for by negating inward multiplicity and affirming the simplicity of God,
Hosain Rezayi
ali aqajani
Abstract
Ayatollah Abdullah Javadi Amoli is a contemporary thinker who is an expert in various fields of Islamic humanities, especially political theology. Due to his relative comprehensiveness in theology and processing of political theology issues, as well as his entry into theoretical and practical politics ...
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Ayatollah Abdullah Javadi Amoli is a contemporary thinker who is an expert in various fields of Islamic humanities, especially political theology. Due to his relative comprehensiveness in theology and processing of political theology issues, as well as his entry into theoretical and practical politics as a religious scholar, his scientific personality is worthy of examination and analysis from various dimensions, including influential rival intellectual movements, in order to discover the various dimensions of his political theology. (Objective) Because rival ideas highlight the distinction of the thinker's intellectual system. Accordingly, showing and discovering Javadi Amoli's otherings towards other approaches and the extent of their impact and type of encounter in his view is a research problem (problem) that, in response to the question about the competing intellectual currents influencing Javadi Amoli's political discourse, is based on Skinner's hermeneutics and his concept of mental backgrounds (theoretical framework) and with an analytical-descriptive method (method) on the understanding that six competing knowledge-value currents, including humanism, liberalism, secularism, pluralism, hermeneutics, and the theory of theoretical contraction and expansion of Sharia, as part of mental backgrounds, have influenced Javadi Amoli's political discourse. (hypothesis) Some of the findings of the article about Javadi Amoli's view towards these categories include: extreme humanism in the sense of claiming lordship and the theory of "animalism"; Liberalism means liberalism; secularism means the separation of religion from the world, the separation of religion from social affairs, and the separation of religion from politics; acceptance of salvation pluralism and political pluralism, and rejection of epistemological pluralism in the sense of the simultaneous legitimacy of all religions and schools; rejection of radical philosophical hermeneutics, alignment with classical hermeneutics, and having commonalities with modern hermeneutics; and the need to refine and revive the theory of contraction and expansion due to its many slips. (Findings) Accordingly, analysis and exposure to these schools of thought have played a fundamental role in the formation and development of Javadi Ameli's political discourse, and he has had a critical exposure to the theory of contraction and expansion and then secularism most of all. (Conclusion)
ali ghazanfari; maryam hoseini
Abstract
One of the teachings of Islam is "excommunication," which means hostility towards the enemies of God and the people of falsehood, which, as a fundamental pillar of faith, shapes the religious identity of Muslims and has a special place in the Islamic belief system. On the other hand, Islam emphasizes ...
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One of the teachings of Islam is "excommunication," which means hostility towards the enemies of God and the people of falsehood, which, as a fundamental pillar of faith, shapes the religious identity of Muslims and has a special place in the Islamic belief system. On the other hand, Islam emphasizes "tolerance," which means tolerance and respect for different beliefs and flexibility in interacting with others. Any misunderstanding of these concepts, especially in societies that enjoy cultural, religious, and ethnic diversity, can cause irreparable harm. Among these problems are social violence and the disruption of social cohesion. In such a situation, how can one act in a way that tolerates the beliefs of opponents while maintaining the doctrine of "excommunication"? What solutions do the Quran and narrations offer for creating a balance between these concepts in multicultural societies? This research seeks to answer these questions using an analytical-descriptive method based on the method of analyzing the content of verses and narrations. The achievement of this research shows that there are appropriate practical solutions in the teachings of the Quran and narrations to establish this balance. It seems that the correct understanding of these concepts, along with explaining the position, relationship, and scope of each, humanitarianism, good debate, respect for the beliefs of enemies, acceptance of diversity and differences, observance of the rights of others, etc., are among the effective solutions in creating social unity.
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