جستجوی مقالات مرتبط با کلیدواژه « Divine » در نشریات گروه « علوم انسانی »

Undoubtedly, the right to life is the most important of all rights. Regarding this point, the fundamental question is, who has the authority to make laws and take action resulting in humans being killed? In response to this question, in this paper, I aim to defend the thesis that only God has the (moral/legal/religious) authority to make and issue the laws surrounding life and death. So, it is rational to believe that the right to life is restrictively a Divine right and not a human right. The paper is organized as follows: after introducing some elementary points and definitions, two arguments in favor of the above thesis will be formulated. In the first argument, by laying out some thought experiments, it is shown that human laws concerning civilians’ life are paradoxical and implausible. The second argument is based on exploring the origin of the right to life. In the last part of the paper, some implications and advantages of the favored thesis will be stated in brief.

The main theme of this article is to examine the epitome (fantasy) in the story from the viewpoint of Allameh Javadi Amoli. Using the transcendent wisdom, he has provided a unique view of the authority in the story that has not yet been addressed independently. In this study, first, by referring to the numerous works of Allameh Javadi and the foundations of his epistemology and anthropology, the role of the epitome in the creation of human stories, the halt of human beings in the fantasy level, and the reasons for caution in dealing with non -argumentative stories were summarized from his point of view. And then in a descriptive-analytical manner; Explanatory and examined. The origin of the non -argumentative stories is nothing but a patent; This is the case with the composition of this power, so it also confuses Samin; The definite- though wise is potential- does not reach the present level of reason, while the true dignity of man is in the rule of reason and the obedience of authentic quotation. As a result, human beings are subject to fantasy, and human being subject to arguments, and with regard to the limitation of the capacity of talents, man must be the same, not Sami; Because Sami is busy with every story and story, but the supervision is subject to the reasoning and divine stories; Because the imagination is the creator of non -divine stories, but the Qur'anic theme is derived from the divine will and the honest, the truth

The aim of this paper is to defend the following thesis: It is rational to believe that the right to life is restrictively a Divine right and not a human right; that is, only God has the (moral/legal/religious) authority to make and issue the laws surrounding life and death. This paper is structured as follows: after some introductory points are given, two arguments in favor of the above thesis will be formulated; the first argument is based on the fallibility of human knowledge and judgment, and the second argument is based on the rejection of the human right to life because of its implausible implications. Finally, some implications and advantages of the favored thesis will be explained briefly.

Children's literature is any text written or composed with the help of specific technical and literary principles and content appropriate to the child's age group so that the child can communicate with it well. As a result, the works written or composed for children must follow certain technical principles. In terms of emotional and psychological aspects, they must be such that they affect the child's seeking-beauty soul and arouse his emotions and feelings. In Arabic literature, "Suleiman Al-Issa" and in Persian literature, "Mustafa Rahmandost" are among the poets who devoted a large part of their poems to children's issues and left valuable works in this field. The present research, written with a descriptive-analytical method and using library resources, has investigated the manifestations of the divine and earthly nature in the children's poems of the two mentioned poets. It is concluded that both poets paid attention to phenomena such as the sky, rain, wind, sea, river, and tree in their poems and, while drawing them, also expressed some appropriate moral and educational principles for children.

Some opponents of philosophy and many Orientalists believe that Islamic Philosophy simply repeats the words and views of Greek philosophers and is not only totally far from Islamic teachings but also sometimes in opposition to them. Through explaining the extent of the influence of the Holy Qur’an on a rational and philosophical discussion and a study of the works of Islamic philosophers, this paper aims to demonstrate that they have benefitted from Qur’anic teachings in order to expand and develop philosophical discussions and, particularly, philosophical theology. In other words, it intends to prove that the qualitative and quantitative expansion of philosophical problems, arguments, theories, and principles in the field of philosophical theology is indebted to Qur’anic teachings. This influence is to the extent that it has led to the conceptual and structural evolution of Greek philosophy and differentiates the general approach of Islamic philosophy from Greek philosophy.

The debate over natural rights has been going on in various forms among thinkers for twenty-five centuries. The tradition of natural law has been introduced in different cultures and has undergone changes. Belief in this tradition has been discussed not only in religious traditions and theological and theological spheres, but also in the framework of secular rationalism.Proponents of natural rights in all periods have been concerned with the defense of human rights and have considered the three characteristics of universality, necessity and stability as characteristic of natural rights. In this article, an attempt has been made to explain and study the theory of natural rights in John Locke thought after stating his ontological, anthropological, methodological, axiological and epistemological principles. And finally use these principles to determine what changes and differences are achieved. Is the conventional theory the same or different from the Islamic theory?.

Many characters who are known as worlds’ myth, are extraordinary and incredible creatures, that make connection with people by these abnormal and super national power. Basically, their existence is considered as one of the main attribute of myths, caused to being attractive for audience. These type of extraordinary creatures in myths and legend of Iran can be seen too. Dualism worldview is not only belief of Mesopotamia’s Religions but also belief of religions in India and Iran nations where extraordinary creatures in Iran’s myths are categorized in two groups as the devil and ahura. Each one plays a special role in connection with human and due to turning from myths into epic could entry the Shahnameh. This is really significant and essential to study the role and self-doing of these creatures in connection with human in Shanameh in order to clarify all angles of beliefs and costumes of Iranian before Islam. Here in this essay, the relation between human and extraordinary creature is formulated and studied via analytic and descriptive method. Based on that, in Shahnameh most gods were downgraded to kings or bad and good heroes.  Ormazd (wise lord) is the only God and creator of bad and good in Shahnameh. Soroush, Simorgh) a mythological bird) an Esrafeel (or seraph( are the other creatures who help the human on the other hand, the Devil , demon, dragon and Gog and Magog are the creatures who did continually enmity against human.

The present paper is a report of an experimental study that examines the attitude towards the Corona pandemic and observes religious attitudes from the perspective of the sociology of evil and the sociology of religion. An online survey was conducted to interview the sample consisted of 273 Iranians. The aims of this descriptive study are: 1) Measuring attitude towards the dichotomy of divine/natural essence of Coronavirus, 2) Measuring attitude towards the dichotomy of good/evil essence of Coronavirus, and 3) Examining the correlation of attitudes in both cases with the components of faith in Allah. The first finding is that a new multiplex dichotomy of divine/natural and good/evil is formed based on the results. The second and most important finding is that the study of the correlations between the components of faith in God, on the one hand, with views toward the dichotomies of divine/natural and good/evil, on the other hand, illustrates the existence of two various types of religiosity in confrontation with Coronavirus: thoughtful religiosity and imaginative religiosity. Thoughtful religiosity is shaped around the natural-evil pole of the dichotomy, and imaginative religiosity around its divine-good pole.

In Ibn Arabi’s mind, light, as one of the many names of the God, contributes to the manifestation of the objects and creatures in the domain of the various presence statuses of the world through emitting and beaming its radiations into the levels of existence. And, in line with this, every creature experiences a quality of existence according to the principle of the God’s existential manifestation in names and attributes based on its existential rank in the position of a shadow of this light in respect to the owner of the shadow and it can be perceived by means of the illuminated wisdom and gaining knowledge over the forms of the imagination.The final result was that the same way that the human imagination needs interpretation as isthmus between the worlds of soul and body, the disconnected imagination is also in need of interpretation in its isthmus rank between the divine and corporeal worlds as the place wherein the ethereal spirits and the soft bodies of the world of matter gather around; in parallel, the domain of the existence in the rank of absolute imagination and multiplicity of the shadows of the God need interpretation towards the unity of the essence. The knowledge over this method of approach towards the existence can be only acquired through illuminated wisdom that, as believed by Ibn Arabi, its perfect form has been entrusted in His Highness the Great Apostle of Islam (may Allah bestow him and his scared progeny the best of His regards) in His Highness’s rank of Yusuf. The present study’s method in this study is descriptive-analytical. The data collection instrument includes library research.

The incidental auspiciousness or unhappiness of parts of time and its effect on human success or misfortune is an idea that some scholars consider to be based on Qur'anic concepts, narration and possible rational reasons. In the present research, first the result of this subject verses meanings is stated in order to evaluate this belief. In the next step, verses contrary to this idea have been found and divided into the following three categories: Verses indicate the goodness of the creation of all phenomena, man's ability to control phenomena, as well as divine and evolutionary traditions in human misery or success. In addition to using a variety of effective Qur'anic arguments on the subject of unhappy times, the innovation of research in the monopoly of argument materials, can be considered as Qur'anic verses and also finding verses contrary to this idea. The result of this Qur'an-based analysis is the inaccuracy of any relation between the attributes of iniquity or happiness to times, even incidentally.

The global outbreak of the corona virus (2019) in the world has led to a rethinking of many human relationships. The humanities, and especially philosophy, were no exception. In this study, an attempt is made to rethink the absence of humans in public and its relation to the expression of the divine in three areas: art, religion, and philosophy, according to the text of the “Phenomenology of spirit”. In Hegel's thought, the expression of the divine command in the three mentioned fields is possible with the presence of man and for man. The emptying of public, especially places of worship, has led us to question how man and the divine relate to the contemporary world. The results of this study show that in the modern world, nihilism and secularism, art and religion were ineffective in expressing the divine from Hegel's point of view. However, the specific appearances and ceremonies of the arts and the Christian revealed religion still demonstrate them to be effective, Corona unveiled a larger crisis that is the result of the departure of the divine. In the contemporary world, it is possible to express the divine in philosophy. Hegel argues that religion and God are rational, and that the process of the Spirit's manifestation in the material world has been rational, but with an in-depth look at the history of metaphysics, and the events of the modern world, we see that the rational divine is still unthinkable. Corona's outbreak crisis reveals a lack of wisdom

Paying attention to the importance of religion in life has led to various explanations about the necessity of religion and religiosity in different branches of science. One type of explanation - which is also reflected in Al-Mizan's interpretation - is the social approach that forms the main issue of this article and answers the question: How did Al-Mizan prove the necessity of religion in society? In other words, on the basis of which epistemological principles and by what mechanism did he consider the presence of religion in social life justifiable and necessary? For this purpose, using analytical and descriptive methods, the answer to this problem is examined in this article and it will be stated that according to some anthropological and ontological principles, the interpretation of Al-Mizan; Such as employment and the emergence of social differences, the existential ends of being social, and the divine social traditions, can make the presence of religion in society necessary.

The issue of history has a long history of philosophical thinking, and one of the most important and challenging issues among philosophers and theologians is that in the most pessimistic case, God denies God, and in the most optimistic case, there has been a violation of certain attributes of God. For example, evil, and especially the excessive evil of absolute power and God's merciful wills. The purpose of this writing is to study the logical problem of evil and solve it from the perspective of the two Islamic and Western thinkers, Professor Motahari and John Hick. John Hick also believes in the mighty creator who created the best possible universe, while Hicker's view is that he is evil and develops the theory of "cultivating the soul," and the purpose of God is to create evil, to uplift human beings and He introduces his spiritual growth and makes it an agent of perfection. But talking about an unsolved problem and an "unknotted knot" in the name of evil exaggerates, and finally, the wisdom of evil is "mysterious", in other words, unconscious and beyond comprehension.

The natural mindset, the mid-section of nature and mannas, has created a new link using images such as likeness, metaphor, quibble and permission. The poet has a clever reception from his surroundings, To express emotions and mindsets, with a mental interaction, to create beliefs, beliefs, social events, and ... with fresh insights. Fantastic image and mix of life, ideals, events of human life, and various changes-nature, objects, and motifs are not contradictions. Which indicates the multiplicity of language, duality, and subjectivity. The present research is devoted to the relationship between concepts such as "praise, hypocrisy, reason and love, mystical teachings, and so on," ¬ with the inspiration of Phases of Heravi. To the extent that the poet's use of aesthetic tools to convey the message and the effect of the word is clear. The descriptive-analytic method is utilized through library resources. The purpose of this study is to better understand, translate meanings and recognize his artistic spirit.

The present study sought to investigate the lifestyle informed by teachings of Imam Reza (PBUH) and extract its implications for the Iranian national curricula in the primary and secondary education. The research method was qualitative and analytical-inferential. The statistical population of the study comprised all sayings of Imam Reza (PBUH) which are available as primary sources. These sayings were selected through purposive sampling and were deeply examined. Data analysis was simultaneously carried out with data collection and the data were continuously classified, coded, and interpreted. Results indicated that the lifestyle informed by teachings of Imam Reza (PBUH) has four divine, personal, social and environmental domains and each of these domains comprise different components. Components of the divine domain are: knowing God, faith, virtue, trust and reliance on God, submission, satisfaction and obedience. Components of the personal domain consist of self-knowledge, seeking knowledge, intellectual training, development of ethical values, and seeking perfection. The social domain components comprise friendship, affection, justice, cooperation and dignity and the environmental domain components include knowing nature, purposefulness of universe, optimal use of nature and accountability. The implications of the lifestyle informed by teachings of Imam Reza (PBUH) for the Iranian national curricula in the primary and secondary education are: the ultimate goal (approaching God) and intermediate goals, integrated content (centered on the teaching of theology, Islamic anthropology, religious-ethical socialization, and preparation of learners for a rational encounter with nature), teaching-learning methods (avoiding simplistic approaches, inquiry, dialogue, role modeling, investigating, exploring, role play, observation, field trips, showing films) and evaluation (procedural and qualitative methods such as observation, interviews, reporting, research, self-assessment and narrative evaluation).

In mystics'' view، all creatures in this world are the representatives of divine names; therefore the women are the symbols of God’s names and attributes. The mystics know the woman as divine، epiphany beauty and the name of lord. Ibne Arabi has a specific idea about women due to being the mirror of Divine’s beauty. saying the prophet Hadith «I like three things of your world، women، fragrant (good smell) and praying which is the delight of one’s eye»، he argues that its hermeneutic interpretation somehow shows the real status of a woman and he considers loving a woman as attainment to mystics'' perfection and the Divine’ s love. This study attempts to verify women’s real statusfrom the perspective of Islamic mysticism and mystical literature. Ibne-Arabi discusses the woman''s spiritual degree more than others. In fact، this article surveys some subjects of Ibne-Arabi and some evidences of Masnavi about woman’s dignity. The author has tried to clarify one of the mental relationships between Moulana and Ibne-Arabin comparatively and descriptively.

Ethics is about good and evil and it constantly circles around these two issues whether when it is discussed with regard to beliefs or sensual qualities or deeds. In the present paper, ethics has been examined from the viewpoint of two theological schools of thought, i.e. the Asharites and the Separatists. The Separatists believe good and evil to be inherent and intellectual characteristics of deeds and they consider this to be an essential element of Divine Justice. They take all Divine Acts to be good and fair and maintain that God never does any vice acts and never hesitates in doing something necessary. The attribute of ‘justice’ is related to the attributes of Divine Will and Divine Omnipotence. These attributes lead to the knowledge of the oneness of God and all of the Divine attributes. The knowledge as to the oneness of God and the substantiation of the eternity of God are dependent upon the humans’ will and freedom of will in their acts and the validity of these issues are dependent upon intellect and not tradition, for, otherwise it would lead to the collapse of the social system, the invalidation of the law of causality, as well as the destruction of the Revealed Law and the religion.In contrast to this view, the Asharites believe in the Divine and lawful good and evil of the acts. They also believe in Divine justice but with a different definition from that of the Separatists; they believe that whatever God does is pure justice. Therefore, they do not believe good and evil to be inherent in acts and as a result, they do not consider any role for intellect in the discovery of good and evil; rather, they believe God and his Divine Orders to be the creator of good and evil. The Asharites also believe that good and evil of acts is dependent upon the Divine Will and Omnipotence which are both considered as Attributes of the Essence. Another point worth considering is that both schools have the same stance on the intellectuality of certain meanings of good and evil; yet, sooner than later they will have a controversy, but only on the merit of praise and reward and rebuke and penalty. Finally, in the theological system of the Separatists, and based on their interpretation of good and evil of acts, their focus is more of an anthropocentric nature, while in the theological system of Asharites the emphasis is more of a Divine and theocentric nature.

Political legitimacy is one of the basic concepts in socio-political sciences and is seen as important necessity and political obligation for continuation and consolidation of governments; the indices of this concept consist the divine and legal genesis of government and governors، general consent and efficiency of government. In Nahjolbalagheh، society and government is attituded in the framework of Islamic principles and procedure (Sonnat) of dignified Prophet (peace be upon him) not on secular aspect and duality of modern and traditional society. In Nahjolbalagheh، indices of legitimacy and democracy have been explained only in the traditional and religious framework as well as some of the mechanisms of democracy. In Nahjolbalagheh، there is a longtitudinal relation between popular- legal and religious legitimacy، means that the religious legitimacy is the core and basic foundation for verification of Islamic government and the other type of legitimacy is only for the fulfilment or executing of government. But in secular democracies، the only foundation of legitimacy is the rational-legal type not divine and religious.

Structuralists claim that there is a common mental structure shaping rite of passage in all primitive societies around the world. This stable pattern does not change in form but undergoes some alterations in its content. This article shows that the myth of Zaal follows the same pattern that the rite of passage does. Zaal takes part in a rite in which learns metaphysical lessons from his tutor Simorgh; like the primitive Chosen One, Zaal reaches a new status of wisdom and ability in his society after going through the rite of passage. His rite also includes participation of heavenly creatures like Simorgh. Zaal gains witchcraft and healing abilities once he abandoned badness and tended to Goodness and consequently gained Farrah and became a divine being as result of the above-said tendency. This article tries to picture that the narrative pattern of the Zaal myth is very much similar to the rite of passage structure in the primitive societies.

One of the most complicate and controversial debates in the relevant issues of humanities has been the discussion of legislation, its objectives, criterion, origin and conditions of a legislator. The most influential approach on credibility and legitimacy of a law is that the competent authorities having all legislative requirements should have imposed the laws. The conditions a legislator has to meet are as: complete understanding of human, his interest and corruption and being away of self-interest and selfishness. From the Quranic perspective, the only one who can meet all these characteristics is Allah, the all-wise and the Omniscient. Therefore, he alone is the origin and source of law. In Islam, sovereignty and guardianship [firstly and essentially] is the right of Allah, and He will devolve it to whom he pleases. Again, it will be their second and accidental right and their obedience is obligatory only due to Allah's command. As a result, the Quran, tradition of the prophet and his Progeny are playing the role of a constitution and a book of life for the humankind to gain salvation. The paper addresses the following issues too: the objectives of law and legislation, the origin of law, the credibility of law, the conditions of legislator and legislation and a comparative study of different schools on legislation.