نشریه هفت آسمان
پیاپی 56-57 (بهار 1392)

There is no doubt that women are one half of the body of a society and their personal behaviors play an important role in shaping the society. But throughout history women have been the subject of going to extremes. Divine teachings are significant in this regard. Several words and verses in the Quran and the Bible address the issue of women as representations of its importance in the scriptures. Sayings of the Bible about the creation of woman and Adam's original sin are incompatible with Quran's verses. According to the Quran, Eve was not to blame for the original sin singly and both were guilty.However the Bible's teaching about the nature of women is compatible with the Quran and all of them accept the dignity of women

Human rights are among the major issues about which bitter controversies have been aroused. A great many jurists hold that since every religion or culture emphasizes a certain series of values, beliefs, and principles, which may be regarded as insignificant by another nation or culture is the main reason for this problem. However, many jurists have made attempts to identify the values shared by all nations, religions, and traditions; and, based on these values they are concerned to provide an accurate definition of "human rights" along with its implications. One of the factors, which have contributed to dealing with this problem, is the examination of the foundations of human rights in different religions. This article first examines human rights in Hinduism from legal, moral, ethical, and religious perspectives; and then, it proceeds to consider the foundations of human rights in Hinduism based on the original Hindu resources

What follows is a lecture given by one of the prominent contemporary sociologists of religion, who has a great many works on this subject. In this writing, Peter L. Berger is concerned to explain the status of the sociology of religion nowadays, and discuss its challenges and related topics. Berger, who is himself one of the critics of the theory of secularization, in this lecture makes some important considerations, which can provide a general framework for this discipline. Considering the theory of secularization and its relationship with modernism, he emphasizes that with the coming of the sociology of religion and its emphasis upon empirical evidence, the theory of secularization and also secularism were doubted; and these theories could not explain some events, which occurred in some countries

Hegel's philosophy of religion begins with the thought of God, which is the result, he says, of the other parts of his philosophy. But God is a reality that eternally manifests itself. He is the result only in the sense of being the goal of philosophy. There are three stages in the movement of philosophy towards truth, first, the logical, or stage of pure thinking; second, nature; third, finite spirit. From finite spirit we move upward to God, who is the last result of philosophy. Hegel gives us the standpoint from which to view human history, and then vitiates his work by assuming an air of finality and infallibility

In Yemen, when governments like Zeidis were very weak, the Ismaili Shiites managed to seize the power; they established the Salihian government (439-532). One of the most remarkable rulers of Salihi government who was also its last ruler was a lady called Arwa (440-532). Because of her authority and firm character, she has been regarded as the most powerful female ruler during the Islamic history. In addition to her impressive achievements in constructing the country and organizing the political affairs, she was active in religious matters, spreading Islam in Ismaili lines. She was also loyal to Mustali Fatimid caliphs of Egypt. After the death of Al-Amir bi-Ahkami l-Lah, a Fatimid caliph, she supported the idea of the existence of Al-Amir's child called Tayyib, who was supposed to sustain the Ismali Imamate in occultation; she thus separated herself from the rulers and so called Imams who claimed to be the successors of Al-Amir in Cairo

The period with which this chapter is concerned is the heyday of Islamic philosophy, between the ninth and the twelfth centuries, in the area dominated by Islam and stretching between Persia in the east and the Iberian peninsula in the west and as far south as Yemen. In this area, Arabic was adopted as a lingua franca for all walks of life and in all cultural milieus; and despite their mastery of Hebrew, a great majority of Jewish thinkers wrote their works in Arabic. Before this era, except Philo of Alexandria, there was no prominent Jewish philosopher. However, from the beginning of the third Islamic century, Jews gradually became familiar with the Islamic philosophy; and a great many philosophical problems dealt with by Muslim thinkers were also considered by the Jews; one can see this fact by reading the philosophical works of Jews. One should bear in mind that Islamic works are, it goes without saying, different, and that each Jewish philosopher may have been influenced by a certain thinker or school of thought

Modification of Judaism's ethical approach began at the age of the Jewish Prophets. Exalting preaching of the Jewish Prophets resulted in the rise of a new ethical approach on which the role of Jeremiah as a Benevolent and critic prophet was more than other ones. Jeremiah's viewpoint to ethics was largely similar to what is narrated in the Synoptic Gospels about Jesus. Ethics in Synoptic Gospels is on the basis Jesu's character and life and has been always a moral pattern for Christians in their social life. The purpose of ethics in Synoptic Gospels is perception of the kingdom of God and contrary to Pharisaic strict Law; religious Law is not the only way to salvation

The ultimate goal of mysticism is union with the truth and Practical mysticism is responsible to express How to achieve this purpose. Mystics have spoken in different periods on how to behave and steps that should be taken. This paper studies comparatively, the views of Evelyn Underhill and Imam Khomeini about steps of mysticism. Both of them divided steps of mysticism into three General branches including awakening, purification and illumination. However they have differences of opinion in explanations of mysticism that root in the mystical tradition, religion and culture in which they are. The important point is that both of them, tried to express and explain mysticism such a way that commons can understand it

Few people who have heard of Rumi are unfamiliar with the name Shamas-i Tabrizi. Little is known about him for certain. The only thing that completely clear is that his arrival in Konya marked a decisive turning point in Rumi''s life and led to his prodigious output of inspired poetry. Given the importance of Rumi''s poetry for persianate Islam, one can easily conclude that Shams played a providential role in Islamic history.
The accounts of Shams in the popular literature on Rumi in the West have tended to emphasize the dramatic sides to the Shams legend. We are given the picture of a wild lover of god who was utterly unconcerned with societal and religious conventions

Neo –Kantians believe that all of our experiences are influences by social,ideological and … and basically it is impossible to accept a single mystical experience among all mystics. James Robertson Price, opposing this view, seeks the understanding the nature of the mystical experience from the mystics. According to John Ruusbroec's works, he proved that we through the human soul operations in mystical experience reach an Innate and equal capacity of all people. Ruusbroec believes that, it is feasible to distinct different three senior spiritual lives through three kind of active, spiritual and contemplative livings, according to traditional Christian distinction. The Contemplative stage is deactivation of all the actions of Awareness and absolute and unmediated unity with God

Author of this paper, with an emphasis on Wittgenstein and Zen, regards mysticism as a way of seeing the world and believes that a person’s way of seeing or an ideology is not conditional on reason and no one can change seeing way of a person with logical and philosophical reasons. He believes that mysticism is a worldly phenomenon from the perspective of these two ideologies and mystical experience is not a cryptic and mysterious experience at all but he regards it as one of the moderation model and method and believes that only the mystic lives completely based on reality and logic and observes that all of the other humans receive great gift of life by observing him as the person who receives this gift and no human and even living and conscious creatures are superior to other creatures and humans