فصلنامه اندیشه نوین دینی
پیاپی 32 (بهار 1392)

As is commonly believed, mystical manner of life cannot be in agreement with political manner of life. The former is based upon solitude and refraining from sin while the latter upon roguery and trick. Neither mystics may be successful politician with regard to their simplicity and purity nor politicians pure governors. The paper, however, relying on Imam Khomieni`s mystic-politcal manner of life as a true mystic, has intended to show that one can rule justicly and affect international equivalences positively. The necessity of the study with regard to the Divine model of government would be clear. The problem of the paper is descriptive and the relationship of mystics` manner of life and the place of religious sovereignty has been studied in it.

This paper has studied the book of pious scholars critically by focusing on the methodology of the theory of pious scholars. At first, considering the matters of the book and the author`s method of referring and proof, the method of his study has been explained and, then, its objections examined. As is described in the paper, the author`s method of study is opposes to some general objections not limited to a special field of study of which can be counted: lack of reference in some basic cases, illogical analysis, fallacy in using sources, using invalid norm and lack of distinction between Imam`s beliefs and those of some Shiite illiterates. In addition, there can be found in the book some failures in it with regard to theology, tradition, history and chain of transmission. Therefore, on the basis of the common method of each science, the methodology of the book has been explained critically. As is understood, the theory is illogical with regard to its method and, therefore, may not be agreed with.

Divine revelation is regarded as a mysterious truth unattainable for human reason. In spite of the fact, some contemporary intellectuals have considered it as religious experience produced by Prophet`s faculty of imagination. In the paper, a definition of revelation and culture, and the manner in which Quran met the culture of revelation age have been given at first and, then, it is proved in a Sadrian manner of thought that: firstly, Divine revelation is origionally a truth never changeable in Divine Mind and intellectual world and Prophet may be regarded only as the receiver; secondly, the Prophet`s faculty of imagination has been a capable ground for receiving it; thirdly, the process of revelation never is affected with any real agent including culture and fourthly, Divine revelation is a truth beyond time and language ane, therefore, is valid for ever. In this way, it is concluded that the claim of intellectuals is not supported by Sadra`s philosophical teachings.

Molla Sadra is counted among those of special approach toward the limits of reason in perceiving Quran as a Divinely revealed text. He views Divine law as something not separable from reason and Quran as something reasonable. The role of reason, therefore, in his principles and philosophical rules is considerable. He considers deep thinking on Quranic verses to be linked to deep thinking on the world of existence. In this way, Sadra introduces Quran as a light in the shadow of which the origion and the end and the reality of beings become attainable and visible for man. Molla Sadra believes in a degree of inner aspect for Quran in accordance with human perfection grades. For him, super man would be of consider degrees of perfection with regard to reason. Sadra knows using reason as an essential ground for perceiving the truth and inner meaning of Quran. On such a basis, hermeneutics is essential for interpreting Quran and is counted as a vast field for perceiving the true meaning of it.

Divine traditions in society and history are counted as moving agents for history under which external agents act. One of the most overall traditions is known as Divine examination to wich have referred in many verses. In the paper, all the ends of the tradition of Divine examination in history have been Quranicly studied. In a reasonable analysis, the tradition has been known to be of two great goals of purification and showing real personality of the believers; other goals are put under two. In this way, training the most religiously desirable man, a history maker and responsible one, turning heart to God, appreciating and preparing the ground for guidance are put under the former; while presenting soldiers of holy war, patients and the afraid under the latter.

Shiism and Cathilic believe in respectively pure Imam and pure Pope and know the belief as a religious principle lacking it would lead to one`s going out of religion. In spite of such a resemblance, Imam differs in deferent aspects of meaning, place, functions, Imam`s qualities, Imam`s role, its proofs in Quran, tradition and reason, the authority of the proofs as well as the way of Imam`s appointment from Pope. Explaining the structure of the subject and supplemental cases, has sought to describe and study them comparatively and, in this way, prepare a ground for studies in the future.

In many Quranic verses creational signs are introduced as a way and token for knowing God. The creational signs are devided into horizontal and mental. Some theologians have thought the signs mentioned in Quranic verses as satisfying on public level; while a large number of them have known the signs just the same reasonable proofs in theological works. Some other have regarded the signs as a reminder for one`s heartly knowledge to God. The paper has studied the last view with regard to that of the most theologians taking them as reasonable proofs. Some believe in diference between the horizontals and the mentals. Furthermore, the study has paid attention to the place of hearing in the designation of creational signs.

Man has always been trying to discover unknown and secret realities. Among those the most mysterious is human existential abilities and secrets. For mystics, universe is permanently becoming new and has one reality associated with human being. The reason why is that man is the single creature able creationally to know and owerpower the world of creation. In such an awareness, the knowing and the known or the surrounding and the surrounded are existentially the same. Regardless of the difference in methodology of study, there has been found many scientific witnesses in neurology on the abilities of human brain to perceive one`s existential integrity or one`s close association with the world of creation. In the paper, explaining two reasons in the field, namely unity of the universe and human comprehensiveness, man`s abilities in metapsychological data have been brought into consideration. The approach of the study is comparative and interdisciplinary with a descriptive and explanatory method in the field of mysticism and neurology.

Infernal punishment is regarded as one of the subjects in escatology. Ibn Arabi views infernals` punishment to be temporal. Regardless of Quranic statements on the eternity of infernals` punishment and in spite of the proofs given by commentators and philosophers in the field, Mohyeddin in a special commentary has viewed infernals` punishment as a temporary event. His arguments for the claim has been based upon priority of Divine mercy to His anger, infernal`s familiarity to fire, lack of clear evidence on the eternity of punishment, goodness of a breach of promise of punishment, God`s needlessness of punishment, superiority of monotheist nature to punishment, a tradition dealing with growing plants in the Hell. The paper, relying on the Quranic verses, philosophers and theologian`s views has examined Ibn Arabi`s view in the field.

The key for understanding a school of thought would be the perception of its foundational concepts. The word tradition has been regarded as the most basic principle of traditionalism. While, as it seems, this principle has not been clearly, at least in Farsi, described. The paper, therefore, has sought to give a clear descrption on the term. The main element in the word tradition is transition and in sunnah is way and manner. As is understood, yet, way and transition are known to be inseparable. Commonly used, sunnah consists in the public manner of life or habits and customs transmited generation to generation and followed by people. In traditional manner of thought, there can be found four meanings for tradition: 1. Divine and absolute truths; 2. their earthly samples in teachings, ritual, ceremonies, symbols and myths transmitted during ages to be available for following generations,3. the very persistent and dynamic transition of sunnah and 4. its special manner of realization.