دو فصلنامه اسلام پژوهی
پیاپی 4 (بهار و تابستان 1389)

Frequently, the idea of progress considered as one of the three foundations of the enlightenment philosophy (eighteenth century A.D). But it can be traced to the philosophy of Ibn Rushd, the great Muslim Illuminationist (Masha’i) philosopher, six centuries before that. This article, in its three parts, gives a definition of the idea first, then explores its relationship with rationality, philosophy and realism, and finally studies the views of Ibn Rushd on this notion and shows that a Muslim philosopher, centuries ago, has acknowledged this principle and had commitment to some of its requirements. Belief in progress in both philosophies makes it necessary for the folks of philosophy to increase their sense of responsibility, and opens new horizons before them. I have studied the Enlightenment, mainly, relying on Ernest Cassirer’s analysis, and the philosophy of Ibn Rushd, referring to his important treatise -“Fasl al-Maqal”.

Scientific interpretation was of great growth and prosperity in the third and fourth centuries as Muslims got acquainted with the science and knowledge of other societies. Using the scientific achievements with the aim of proving the miracle of the Quran and a better understanding of divine revelation was something accepted among Muslims, and many Muslim scholars and commentators had the same practice.Sayyid Morteza (355- 435 AH.) is one of the peaks of Shiite jurisprudence, theology, interpretation and literature. He is considered as a rationalist scholar, a follower of rationalism. For him, reason is the basis of knowledge and understanding the world.Sayyid Morteza’s commitment to intellectual approach to religion is so firm that he does not hesitate to reject any religious statement or belief which does not agree with reason. Wisdom, in his doctrine, has the same status as Divine inspiration, to the extent that we can claim God speaks to us, and directs us to the truth through the reason. One result of Sayyid Morteza’s rationalism is commitment to inalienable and absolute achievements of experimental sciences to understand the Qur’an. He can be considered as one of the believers in the scientific interpretation in its moderate term, who made use of the scientific achievements of his time to understand the Qur’anic verses and hadith (recite). Basically, one of his criteria to feel the necessity to interpret a recite or a verse was its inconsistency with the rules indisputable in terms of the knowledge and the wisdom of his time.

Muhyi al-Din Ibn-Abdullah Hatami Taei Andalusi (560-638 A.H./1165-1240 A.D.), known as Ibn ‘Arabi and with the honorific title recorded as Sheikh Akbar (the great master), is considered as one of the greatest speculative geniuses in Islamic mysticism under whose influence Islamic mysticism gradually acquired a new coloring and flavor, and was directed to a new path. The most important characteristic of Ibn ‘Arabi’s mysticism was that he expressed mystical facts and apprehensions in verse in a theoretical structure that nobody had done before. Sheikh Akbar showed such talent in this that nobody has been able to go beyond the borders of the theoretical structure of his mysticism and propose a new scheme. The Sufi mystics and scholars after him were mainly followers of his school. Even his ardent opponents could not resist his influence.

Trust is a key concept in Islamic ethic and mysticism. Relying on Qur’an, the ethicists have advised Muslims to realize this concept in their personal and social life. Mystics treat it as one of the mystical stages passing through which is a must for every wayfarer. Our written literature on ethics and mysticism, frequently repeat the necessity of taking it into consideration.Nahj al-blaqah uses this term both in its moral and mystical senses. Imam Ali (peace be upon him) emphasizes the importance of the trust from different dimensions, and considers it as the basis of faith, the cause of moral serenity, a way to achieve mystical poverty, and the cause of thinking. Yet, Nahj al-blaqah never knows trust as an alternative for human’s effort: it works where the man does not give up efforts.

This paper aims to study the influence of theoretical and practical teachings of mysticism on family institution. At first, we have introduced the fundamental principles of Sufism, the purpose of life and marriage from its perspective, and then we have discussed educational role of the theoretical teachings of Sufism in human life - spirituality, broadmindedness, fighting against self, purification of the soul, meditation and introspection- and the factors of strengthening and sustaining family life in mysticism view - inner peace, gentleness, joy and happiness, moderation in living and jealousy. Discussing the spiritual path and its impact on family life, we have talked about its foundation, mystical states, and stages such as piety, virtue, humility, patience, trust in God, love, and their effect on family.

Although in our country identity has been searched from various angles, the author of the present article believes that the most important point of weakness in the researches lies in that it is not clear for the authors of these works what this identity exactly is. This paper, criticizing different views on the “identity of identity”, offers a view which is close to what seems to be right. The first part of the article that deals with the identity of identity considers the facts; the second part that is about “Islamic identity and its features” considers values. What this article is examining are as follows: the lexical meanings of identity in dictionaries, identity in social sciences, types of defining identity, criticizing the types of defining identity, definition of personality, differences between identity and personality, the referents of identity in human, the identity of bound identities, the identity of Islamic identity and its features, the ways to achieve the desired Islamic identity.

Eviction guarantee is a seller’s responsibility to return the buyer the money paid by them for the purchased property, and a buyer’s responsibility to return the purchased property to its real owner when it turns out to belong to someone other than the seller, and the real owner does not approve the business. While eviction guarantee is taken for granted and does not need to be explicitly expressed in a contract, both buyers and sellers may set some conditions on it. Different and sometimes conflicting views and rulings have been suggested by jurists (Faqeehs) on both appropriateness and inappropriateness of such conditions. The point is that not all of the conditions can fully be accepted. They are a matter of debate.