نشریه هفت آسمان
پیاپی 48 (زمستان 1389)

Secularization has developed in the west; and it might be regarded as the outcome of the developments in the modern and contemporary eras. Given the fact that the Muslim countries are exposed to the modern culture, one may, however, ask whether secularization can be accelerated in an Islamic context based on the religious teachings. The present writing is concerned to show that Qiyas (reasoning by analogy), as one of the most important methods of Ijtihad (the deduction of divine laws), is very likely to pave the way for the secularization of religion and jurisprudence; or rather, it may make the process of secularization happen quickly. To prove this point, secularization is first defined and the factors in its development are considered; then an attempt has been made to show the way in which common sense, upon which Qiyas is founded, leads to the secularization of jurisprudence and the consequent secularization of religion. In the author's opinion, the secularization of religion as a consequence of the application of Qiyas may be identified with the decline of religion as a result of the application of Qiyas, as has been pointed out in some traditions of the Infallible Imams.

The opponents of Sufism maintain that the Infallible Imams have criticized the Sufis, citing some traditions as grounds for their contention. In this paper I shall evaluate the traditions of the Infallible Imams (PBUT) as regards the criticism of Sufism in terms of authenticity. The present writing is based on Shiite sources, especially such as are concerned with Sufism in general and deal with its criticism; the traditions which are concerned with any given Sufi will not be considered. However, the present writing is concerned to show that the status of Sufism is not a low one, such as is presented by a crude and simplistic view. The consideration of the traditions concerned with the criticism of this sect, it goes without saying, is not to be interpreted as overlooking the criticisms leveled at some Sufi sects for their deviation and deception. Similarly, one should not extend the criticisms leveled at such deviated sects to include all of them.

The fact that religions influence each other has been of interest to the scholars of religion. Of course, the contention that all of the beliefs and practices of one religion are taken from another is to be supported by sufficient evidence; however, it is a very innovative enterprise. Judaism is one of the religions which have been influenced by other religions and cultures. There is a hypothesis that Iranian culture has had a considerable influence on Judaism, especially the Old Testament; this can be supported by the fact that the Jews had close military and political ties with the pre-Islamic Iran. This paper, which has been written by one of the major contemporary experts in Iranian studies, is concerned with this hypothesis.

In spite of the fact that there has been conflict among the adherents of different religions, their teachings, far from being hostile, call upon the believers to form a deep and lasting friendship; and Friedrich Heiler, provides the ample evidence in favor of this claim. Heiler maintains that the comparative study of religions has paved, more than ever, the way for friendship among the adherents of different religions. He then proceeds to mention seven respects in which religions are in agreement; he holds that to highlight these shared aspects is one of the tasks of the comparative religion. The comparative religion as such may be a preparation for the mutual cooperation of religions.

Latin America consists of Central America, South America, and the Caribbean countries. Christopher Columbus was the first European who landed on this region. The Catholic king of Spain had sent him on a mission to explore the faraway lands to help expand the Spanish territory. In 1493, the Pope divided the New World between Spain and Portugal, the two super powers of the 15th century; and the Christian missionaries immediately set to work to spread Christianity in the New World. The religious bodies always accompanied the conquerors; and beside the church representatives were those of the king. In fact, the cross was put into the earth together with the flag of Spanish empire wherever the conquerors entered; they regarded their conquests as justified by the intention to spread Christianity. Thus, the Christian Europeans dominated the North and South America; and the European missionaries converted the majority of the New World to Christianity. However, Christianity has undergone dramatic changes in this region. This paper is concerned with the historical development of Christianity in this region and the latest activities of the Catholics, Protestants, and the liberation theology.

The scriptures of Jainism include a large variety of physical, metaphysical, biological, and cosmological teachings, the knowledge of which may help achieve liberation from Samsara. The doctrine of reincarnation is one of such doctrines. The cycle of reincarnation, and its relation with the deeds of creatures, may be clarified by examining the concepts of Karma and Samsara. Every action can produce its own Karma; and this Karma affects the soul, determining its future existence. All creatures may be categorized into several levels based on the extent to which they have pure or impure souls. The categorization begins with simple creatures and ends with gods. Samsara is closely connected with these levels; and depending upon the sort of Karma one may have, he will be reborn into a higher or a lower level. The ultimate goal of Jainism is to liberate man from the eternal cycle of births and deaths. Reincarnation is a complicated phenomenon, which can be studied from different points of view. However, we are concerned to consider Karma and Samsara alone since they play key roles in reincarnation.