نشریه ادیان و عرفان
سال چهل و چهارم شماره 1 (بهار و تابستان 1390)

This article, "entitled “The Origin of Speech from Mawlana’s [Rumi’s] View," starts with an introduction about the invisibility and revelational character of the origin of speech and the genuineness of the speech of God. It is based on Ash 'rite theology and it emphasizes the special values and reliability of speech and place of beings as God’s words in Mawlana’s ontology. It indicates God’s eternity and everlasting place as a noble and right origin for speech and also shows that He is the creator and the owner of speech and also the teller (narrator) and the listener of speech to whom speech finally returns. The nature of the relation of God's Word (Kon) with the other levels of existence, the permanent and inherent connection with the Word and the relation between language and existence are discussed in this article. The article continues with a response to this question: How are the revelational words which belong to the world of the unseen, the world of reality and spirituality is revealed in the world of creation and sense? Therefore, the ontological situation of speech, language and relation and the connection between the Word of God with (1) the eternal covenant (alast) and (2) the perfect man has been discussed.

Karramiyya is one of the important and influential sects which flourished in Khurasan in 3rd century. Theologically Influenced by Hanafiyya, this sect has played an important role in developing Islam throughout Iran, and the other territories such as India, Syria, and Jerusalem. Various studies have been dedicated to the nature, origin of Karramiyya and its relation with the other sects and schools. However, there is no study which deals with the Sufi dimension of the sect. This dimension can be examined by reviewing the three mystical exegeses namely Al Fusul, Sour Abadi, and Al Mabani. The present study attempts to represent this influential as well as overlooked aspect of the Karramiyya.

Dukkha as the most important teaching of Buddhism has passed a different process during Buddhism history and its schools, with respect to the reality of the suffering and the salvation. In early teachings of Buddha and in the form of four noble truths, it is emphasized and forms special philosophical and ideological system, especially in Travada tradition. But this doctrine in the tradition of Mahayana, such as other teachings (Karma, Samsara, Nirvana,) is influenced by Sunyata or nothing. Finally in Zen, as one of Mahayana schools in Far East, it improves with wu-hesin or no-mind teaching, and the fact of suffering in it decreases. Subsequently, it changes the practical ways and the path of deliverance from suffering in the branches of this school.

Anthropology is one of the most important issues in educational-hilosophical schools. The aim of this research is to find similarities and differences of body and soul from the viewpoints of Imam Mohammad Ghazzali and Thomas Aquinas. Analytical-comparative and library research methods have been used. These two scholars have similarities and differences on body and soul that their similarities are more than their differences. From the both of two scholar's viewpoints human nature is not merely material and is combined from body and soul. Body and soul are indispensable. The soul is immortal, immaterial and rational. Soul is finally returned to body in the Day of Judgment. Body is material and soul is immaterial. Soul has originality. Wisdom, anger, and lust are the most important faculties of the soul. There is a direct relation between body and soul. But Ghazzali contrary to Thomas believes to gradual creation. The division of the soul is different from the viewpoints of these two scholars. Contrary to the viewpoint of Thomas, from the viewpoint of Ghazzali soul is angelic and animal. Ghazzali believes that one's cognition of the soul is necessary for transcendence. However, the common viewpoints of these two scholars can be an introduction for designing a shared model of Islamic and Christian philosophical-educational schools.

Muslims, Christians and Jews believes that God has send prophets for guiding man and has send His messages to people through the revelation to the prophets. The most of these revealed messages constitutes Holy Scripture such as the Old Testament, New Testament. A short glance at the history of Christianity and Judaism and exegetical works show that the different exegetical schools have presented diverse understandings of the religious teachings. These different views sometimes make people confused in understanding the intended meaning of Holy Scripture. Among types of interpretation, two are more common and have a longer history: the literal and the figurative interpretation. The former is merely concerned with the first layer of meaning but the latter looks for the hidden and spiritual connotations. The figurative type of interpretation has always been useful in the explication and interpretation of the Holy Scripture. In figurative interpretation, Christians have benefited largely from Jews; especially they could connect their texts to the holy texts of the Jews.

The article, at first, deals with Eliade’s phenomenology that is in contrast with reductionist methods. Then, it explains the key concept in Eliade work, namly, Sacred. In relation to this, author concentrates on concepts of time and place in Archaic Religion. He says that archaic people with their belief in sacred place imitate works of gods and regulate the world. Then, it deals with ontology of archaic people which is different from modern’s people. In this ontology, all productions and acts as long as contribute in transcendental Reality, they have meaning. In archaic people, Supreme realities have priority over normal realities. Then, the question of source of religion is explained in article and said that this question is not important for Eliade.

Kierkegaard, in his theory of stages of life, claims that the sphere of religion is higher than the sphere of ethics, aesthetic and reason. Einolqozat Hamedani also calls the territory of mysticism and tarighat as the supra-rational realm and believes that mystical perception is higher than rational and intuitive perception. This article studies the similarities and dissimilarities of these two ways of living (the sphere of religion and the supra-rational realm) in the thought of these two thinkers. Their common characteristics are surrendering, irregularity, individuality, ineffability and subjectivity. It also compares the keys of entrance to the sphere of religion in the thought of Kierkegaard that are desperation and desire, with the conditions that Einolqozat knows necessary for arriving to the supra-rational realm that are, mistrust and request. Meanwhile it compares one by one the mohammedian and satanic stages in Einolqozat opinion with Abrahamic faith and messianic love stages in Kierkegaard sight.