مجله پژوهش های اعتقادی کلامی
پیاپی 28 (زمستان 1396)

The other features of the universe are its immortality, while the Quran, with its fixed principles, is progressing along with its time and place; it is discovered in every time and forever, new and inferior, and eternal (immortality). The proper axis is to link these attributes of the Quran. In particular, the principles and detailed descriptions of the Ahlul Bayt (a) are that the Quran expresses the general lines of the basic principles. And from the important issues that have been examined from almost all perspectives in almost all the Quranic texts and interpretations, It is a matter of magnificence that is addressed here from the angle of eternity of the Quran. Certainly, part of the verses that are due to the failure of the words are in expressing deep and profound meanings of the Quran. It is the same as the Quran. It is directly guided. The other features of the Quran, which are rooted in the immortality of the Quran, are unkind and obscenity. It is very important that the language of the Ahl al-Bayt (as) is repeatedly emphasized, it is the recognition of the unconscious and the dwelling. The reason is clear, because what should be known what is good for Allah? And it is from the interpretative guidelines of the Ahlul-Bayt (as) that there is a need for a precise understanding of abusive and obscurantism and the use of that interpretation..

This research aims to take an epistemological outlook towards humanism in modern poetry, from Persian constitutional revolution up until the Islamic revolution in Iran. By taking a pathological stance, the survey shows how from the constitutional period in Iran, which is the commencement to modernism and accordingly to the flow of western philosophical thoughts, humanism has always been combined with personal partisan and westernized conceptions, and on the other hand always inattentive to religion and the realities of the sociopolitical structures of Iranian society. Insistence on the transference of such a culture and literature, without paying attention to the cultural and literary infrastructures of the country of the origin, has been the problem in works of modern poets. Another concept that this paper insists on is that many poets have only tried to imitate the humanist thoughts in modernist poetry. On the other hand, because of the lack of intimacy, absence of visual experience and also generalization, there is no real alignment to be found between the alleged modernist poet’s poetry and its audience. This is more than anything because of the luxurious and imitative outlook that poets have towards this specific type of poetry.

Today, the spread of radical and fundamentalist movements in the world has become a fundamental issue for the governments of the world. There are a variety of fundamentalism in different religions and religions that Islamic fundamentalism is about. In the Oxford political dictionary, Islamic fundamentalism has been used to describe any movement that demands the full and unconditional implementation of the teachings of the Quran and the Sharia, which is due to the political, social, economic and cultural situation of the various countries with strong prejudice Sectarianism and violent movements.Undoubtedly, one of the most effective variables in the security policies of each country is the threats and opportunities created by the neighbors of that country. In the meantime, the immediate threats and dangers of the neighboring countries are likely to affect countries, which affect the political behavior, strategies, interests and national goals, national security, territorial integrity, survival and the existence of nations. Which is considered by Pakistan in this article.

Though the cognitions of Imam Hossein entered into Persian poetry from third and fourth centuries and almost synchronous with Persian language birth, the name of Hazrat Zeinab has been used very limited and in very few cases in Persian poetry. In Safavi Dynasty, her name has been entered into Persian Poetry a bit more serious. However, still the poets do not refer to her properly. In Ghajar dynasty, referring to the Karbala Lady’s character becomes prevail in Persian poetry and reaches its climax in the late part of Ghajar and the beginning part of Pahlavi time. Unfortunately, despite the willing of the poets in eulogizing and parsing Hazrat Zeinab, the picture of this great lady is only described as a grief-stricken, flagged, depressed, and crying. Even this honored lady is described as a weak, and disabled woman, hence her glory, respect, and magnificence are affected drastically. From the late part of Pahlavi dynasty which the contexts of Islamic revolution is formed, the poets’ view starts to change gradually and finally with Iranian Islamic Revolution the spirit of revolution penetrates into Zeinab poetries and the poets’ view is attracted to the glorious aspects of this heaven and earth lady. Therefore, some great works which deserve the position and personality of this lady have been created. This dissertation has investigated the spiritual picture of Hazrat Zeinab in Persian Poetry.

One of the common Phenomena of grand religions in world is their recommendation and instruction about ascetic conduct and self edification. One of the sensible characteristics of Hindu doctrines and Buddhism ethic is ascesis and universe humiliation and abstinence of secular pleasures. On the other hand, there are some recommendations about self edification to muslims in Nahj Al-Balagheh”s trainings and courses.this article proceeds the comparative studying of ascesis and self edification in nahj Al-Balagheh with philosophic doctrines in india and Buddhism ethic in an analytical and descriptive method.The results of this research show that like the Nahj Al-Balagheh ”s courses, no -theist religions and Buddhism ethic have suggest some doctrines for human cultivation and edification in individual and social life. Moreover, there are some similarities among their courses, specially Buddhism- ethic which suggests a middle way between the universe efficiency and its abandonment for human tranguility. This ethic also talks about action atonement, but due to the variation in seeing world,motivation and spirit goveming the actions in these two doctrines, thay are different from each other.

According to al-Razi, Satan contributes to the occurrence of moral evil by appealing to temptation (which is reified as void promises, magic, embellishment, etc.). He contends that at times, Satan represents himself as a human being, and at others communicates directly with intrinsic forces (especially estimation and imagination) and inspires satanic thoughts to individuals by temptation. Satanic thoughts result in individual's heedlessness and by causing epistemic inversion, deviates the will from the right path. He believes that acquiescence in the Satanic thoughts results from damage to reason, poorness of memory, the appeal to lust and wrath forces, etc. and the appeal to God, wisdom, worship, angels’ help, etc. prevents people from acquiescence in such thoughts. In this article, we aim at finding a new solution to the contemporary problem of evil through the works of al-Razi. We have used the hermeneutical method for extraction of al-Razi’s ideas and the analytical method for the reconstruction of his solution to the problem of evil.

Intellectual and philosophical system of Plotinus in the universe is composed of three Ognum which is the most fundamental Ahad of Ognum. Plotinus thought is dependent on understanding Ahad of Ognum. He emphasizes Ahad's transcendence and Tzynh. And believes that Ahad is Top of existence. The existence result is an overflow of Ahad. There is not the will of the Creator in creation. In this article we have tried to explain the truth of Ahad and Top of existence from the perspective of Plotinus. Determine Top of the existence of Ahad of the Existence of Ahad better explanation,

In this essay, we will first consider the proofs of the authenticity of the existence of Sadr al-Mutalīn, based on the principle of authenticity, in order to make clear to us the clear meaning of the existence and nature of this great Islamic wise. Let's take a look at Husserl's phenomenology. So, first, we will discuss Husserl's meaning of nature. In order to clarify the meaning of Husserl's term of nature to the mind, we will discover the nature of the discovery by the subject or transcendental nature. And finally, let's talk about what factors play a role in building a Husserl-style structure. In the third and final part of this article, we will compare the meaning of the term "nature", and we will judge in this regard, which, according to the meaning of nature, the originality of nature to Husserl, is it the same thing that is rejected by Mulla Sadra?

Given the harmful effects of environmental crime, lawyers are looking for solutions that greatly reduce these harmful effects and further deteriorate these crimes. Among the developments related to environmental crime in some legal systems in the world The evolution of the concept of fault and the pillar of psychology, so that today, in many cases in environmental crimes, liability is criminal and legal without the need for a fault and psychological peculiarities of the perpetrator. The responsibility without fault Which is reflected in various forms in the legal literature, is to be ignored or implied The guilt of the guilty and the pillar is related to the perpetrator's ability to blame. Although the principle of innocence requires that the psychological element of the crime, as well as other elements of the crime, be proved, but in environmental offenses, given the importance of these crimes and the inescapable damages. Compensation in this regard after committing a crime and increasing the risk of committing a crime, will increase the level of supervision and in some way increase deterrence, and will adhere to the principles adopted in environmental law, such as the precautionary principle, the principle of prevention, the principle of payment by the polluter and the principle Compensation is consistent,