روح القدس

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

Among the manifestations of the Holy Spirit in the holy Quran is the immaculate spirit endowed to the prophet through prophethood which brings about their infallibility. Such an endowed immunity renders it difficult to take the prophets as a model for ordinary people. The current research is an attempt to find the relationship between the two variables of “the holy spirit” and “infallibility” and their hidden dimensions in guiding human beings while emphasizing the sublime rank of Man, parallel to the leadership of the prophets as the messengers of divine revelation. Also, the role of the Holy Spirit in the immunity of the prophets and non-prophets against committing sin is explained. Thus, these two variables were expounded through content analysis while considering the hierarchy of the spiritual ranks, the position of Man in relation to these ranks, the high or low position of Man in resistance against committing sin as well as distinctions between man and the prophets.

In some verses of the holy Qur’an, there are references to the descent of the Holy Spirit on Jesus Christ. Although, from the perspective of traditional and trinity Christology, it is possible to consider them as evidence for a distinction for Jesus Christ, close consideration of the Holy Spirit referents in exegetic and narrative sources fails to confirm this perception. It is rather an indication of a Christ’s characteristic for which similar explanations can be found in modern Christology. The present paper is an attempt to find the points of similarity between Schleiermacher’s Christology which puts emphasis on Jesus' privilege of having a pure and continual knowledge of God giving him the infallibility of sin and the Islamic commentators’ interpretation of the Holy Qur'an’s verses which confirm the descent of the Holy Spirit on Jesus. Results of the study suggest that the shift of modern Christology from the concept of the union of the divine and the human in Jesus to the perception of the Holy Spirit as the highest human spiritual level provides a much better framework for the interpretation of the Qur’anic verses which deal with the confirmation of the descent of the Holy Spirit in Jesus. This rank which flourishes in perfect human beings and some prophets like Jesus enables them to gain direct knowledge of God and other truths with His help.

The existence of several souls for human beings is one of the issues raised in the legacy of Imamiyya narration, which is related to some theological issues. The sum of the narrations related to this subject contains details that each narration is enough to express some of them. This paper seeks to collect the narrations related to this subject completely and draw a comprehensive picture of the issue of the multiplicity of human souls in the Imamiyya narrations and verses of the Holy Quran regardless of their validation and interpretation to provide an initial summary of this issue. The results show that all human beings have at least two spirits called the spirit of life and the old spirit. In addition to this, God inspires the spirit of faith to the believers, inspires the Holy Spirit to the prophets, inspires the Holy Spirit, the spirit by the command of the Lord and the spirit of faith to the Prophet of Islam and his successors (PBUT).

Knowledge value means conformity with the event. In the discussion of the epistemic value of Shi'a religious claims, religious teachings are a firm criterion in determining the authenticity of knowledge and is consistent with reality. In discourse-anecdote method, religious concept are from God, and anything God says is fact which is ongoing in the universe and his words are in agreement with the truth. Therefore knowledge value of these concepts is actually a proof that they have originated from God. This paper has investigated the issue of knowledge value of religious concepts, from two aspects, the first aspect clarifies how conformity between events and concepts is specified for common people, and this aspect includes the notions of wisdom, Tansis (relating an Islamic anecdote to its narrator), introducing former prophets and miracle. The second aspect clarifies how conformity between events and concepts is specified for the prophet himself. The second aspect includes notions such as the role of chastity in perception and delivery of religious concepts, the role of the Holy Spirit in knowledge value of religious concepts, and the quality of authentication of prophets in cognition of religious concepts .In religious epistemology, cognition is achieved through inspiration and revelation, and revelation and inspiration are at the highest level of credibility, and wisdom and after the revelation, in the light of which, provide the source of the epistemology of religion.

The Spirit and its attributes are mentioned in nineteen verses of the Holy Quran. The nature and cases of spirit, the way of spirit's relation with humans and angels, its functions and works as well as the spirit being material or immaterial were disputed between the Muslim exegetes and theologians from a long time. According the common viewpoint, spirit is of various cases including the human reasoning soul, but from the viewpoint of Ayatullah MuhammadBagher Maleki Miyanaji none of these verses indicates the human soul. This theory considers the interpretation of spirit to the Holy Spirit as unifying all the verses relating to spirit and regards arguing by these verses for immateriality of spirit as empty of reason. Explanation of the knowledge place of spirit, its ontological relation with the carriers of this spirit and the analysis of its place in prophecy and guardianship (wilayah) are another attempt in this semantic attempt. Aside from the apparent signification of the verses, Ahl ul-Bayt's narrations are an important documentary for this exegete to interpret the spirit to the Holy Spirit.

The present paper is an attempt to discuss 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 through which God communicates with man and its only function is prophecy; a function which was part of the Jewish tradition. He also combines The Divine Spirit, which is the cause of prophecy based on the Holy Scripture, with divine inspiration or possession in Plato's philosophy. But according to Paul, The Holy Spirit is not only an effective power ,but it is also considered a person with agency, feeling and emotions. The functions of The Holy Spirit are the ones mentioned in the OldTestament. In fact, Paul has expanded them. He holds that The Holy Spirit has effects such as charity peace and beneficences. What is important is the new meaning which Paul gives to The Holy Spirit. He cites the belief in The Holy Spirit along with the Jews’ belief in one God and the Christian belief in Christ. In fact he paves the way for the formation of the doctrine of trinity.

Spirit and its relationship with other related Quranic concepts such as Holy Spirit, Faithful Spirit and Our Spirit is one of the controversial issues among interpreters. However, the common feature of this kind of theories is that they do not provide a systematic technique to explain spirit and lack a proper conclusion about the concepts related to spirit. Using a descriptive-analytical method, the present paper elaborates on Allamah Tabatabaii’s theory about spirit in the Quran. Using a systematic interpretation, he sums up the verses related to spirit. In this regard, he starts with a different and precise explanation about the verse of “Treasuries” (15:21) and successfully explains spirit and its related concepts in the Quran. According to his view and with regard to the verse of “Treasuries”, spirit is a reality with analogically predicated of degrees and its related concepts such as man’s soul (spirit) and its different degrees and stages are a single reality.

The pure life (hayat al-tayyibah) is the real life of man which the worldly life with all its vast scope and the otherworldly life with its eternity and importance are the manifestations of this real life; this original and real life is a reality beyond the outward life and can be achieved in this world. The pure life is originated from high levels of human spirit; the faithful man in his sublime journey and spiritual transcendence who is born after his first birth, from the heart of his faith and by God's blessing achieves a spirit which the pure life is the result and fruit of this spirit. If the pure life is new and superior to the ordinary life and is the origin of valuable effects for the faithful man, in reality the faithful man has reached a newer level of spirit in which this life and its effects have emerged. This high level of spirit which has been a special talent and now is actualized, in turn gets its emergence and actualization from faith and righteous deeds.

Holy Spirit as a Quranic phrase has been described in detail in Islamic traditions. Nevertheless, there can be found many hidden aspects of the problem needed to be explained. The problem is connected to some religious beliefs to such an extent which its explanation would lead to a reasonable understanding of religious believes. And also it is needed to study Holy Spirit with regard to other occurrences of spirit in the Quran and traditions. This paper, using religious sources and examining the findings, has studied the essence of Holy Spirit, its relation to angles, in particular Jibril, its manner of being with regard to deferent people including prophets and Imams and its part in imam knowledge.

Belief to the holy Trinity is the most critical axiom of Christian theology which has been criticized more than the others by the two Abrahamic religions, that is Judaism and Islam. The holy Quran calls it blasphemy and heresy in original Christianity but Christians whom call themselves Unitarian, interpret this Trinity in view of Unity; so they believe that this antinomy is a mystery.When studying other traditions we encounter ternaries which of course the Indian Trimurti: Brahma, Vishnu and Shiva is the most important one. These two ternaries have simibrities and differences; this Trimurti has had deep effects on the Indian society in the case that each of these Gods are appreciated and prayed independently in a pantheistic system. In this article, free from inter religion viewpoints we assess the essence of Trinity from the metaphysical viewpoint and it’s relation to Unity. Finally after investigating the meaning of Christian Trinity and Indian Trimurti we go to the comparative study of these two ternaries.

The relation between reason and religion has been an important issue among theologians and philosophers. After becoming familiar with Greek rationalism, some Muslims opposed it, because they took rationalism as a foreign cultural product. Far-sighted Muslims, on the contrary, welcomed it. They believed that rationalism and the basic principles of religion are not opposed. And regarding the cases they saw conflict between reason and religion, they reinterpreted the religious issues as far as possible and if it was impossible, they would prefer the revelation. They believed that reason, like the revelation, is a God-given gift and both of them are originated from one source. Moreover, they believed that rationalism is not a Greek product, because before acquaintance with Greek philosophy, Muslims were dealing with rational topics such as compulsion and choice, decree and destiny, intermediate position, faith and infidelity etc. On the other hand, they believed that there are rational elements in the essence of religion which must be interpreted and explained. Farabi is among prominent Muslim philosophers who believed in harmony between reason and religion. This paper tries to explain his view on this regard.

The Holy Spirit is one of the angels which has an material entity but can be assimilated in the form of human individual and gives the message of God to the prophets. Some of his attributed functions like his ontological status or his epistemological and psychological role in the life of humanity are commonly accepted by the Muslim and Christian theologians. But some of his ascribed properties like being the third member of the Godhead or his role in the Baptism have been rejected by Muslim theologians. This Study tries to illustrate the issue in the light of Islamic and Christian texts and then to answer some controversial disputed questions about the Holy Spirit.