مجله مطالعات ادیان و عرفان تطبیقی
پیاپی 1 (پاییز و زمستان 1396)

Amnesty means to forgive mistakes and avoiding revenge inspire of having ability and ghofran means covering sin and error. In many monotheistic religions, emphasis has been placed on forgiveness. Islam and Christianity have paid special attention to this discussion in their sacred texts too. In this research, the meanings, examples and method of amnesty and forgiveness are described, analyzed and compared in two sacred books by documentary and library study with focus on their similarity and differentiation. As a result, the amnesty and grace in the Holy Quran was in the form of recommendation to the Prophet (peace be upon him) and to the Muslims; but In the Gospels, the recommendation is addressed to the people only. At the same time, both of sacred books have used similar and different methods to invite people to pardon.

Surūsh (Av. Səraoša), as one of the most venerated deities in Zoroastrian religion, holds a special position in the hierarchy of Zoroastrian deities. Surūsh is one of the few among Zoroastrian deities who are attested in the Gathas. These questions will be addressed in this research: What is the relation Surūsh with other Zoroastrian deities? What is Surūsh's status in Gathas and other Avestan and Pahlavi texts? What is his function in the events of after life? In Avestan and Pahlavi texts, Surūsh is the Deity of obedience and observance in the Mazdean tradition. Surūsh receives and obeys the divine instructions and is ever-vigilant to guard the people against the threats of Ahriman (angra Mainyu). Surūsh would evaluate the works of every person together with two other deities, Mithra and Rashnu, before the soul crosses the Chinvat Bridge. This research is based on the careful study of the Avestan and Pahlavi texts

Harmony and animate cosmos has inspirited a particular idea to mystics that rhythmic movements of cosmos produce sound and each particle plays a tone, and the harmonious dance of cosmos begins. Contemplating in “Nomen” and inner substance of phenomena, mystics found the relation of music and poetry and perceived the beauty of these two arts. In each moment, they experienced musical order and cosmetic dance. They opposed those who considered cosmos as inanimate. With this attitude, they granted musical spirit to poetic appeal. Therefore, tools like music and poetry works like a passage from form to content and this is mysticism nature that abandons rational perception. The question is, is the music and poetry tools for sensual pleasures or spiritual growth? According to mystics, perceiving cosmetic order happens with diving at the depth of the nature. Therefore, art as a tool which formed in mystic soul was used for the discovery of facts. As a result, the music with absolute musical content and its simultaneity with poetry create transcendental art for mystic.

Immanuel Swedenborg (1688 -1772), a mystic and Swedish Protestant scholar, believed in a worldview according to his familial, scientific and intuitive background throughout his life, which seemed to be most influenced by his intuition after his spiritual evolution. Although the footprint of his scientific background and his anatomical and mathematical studies is also well-known in this worldview, including: the correspondence between the material and spiritual world; the correspondence between man as a microcosm with the macrocosm; the correspondence between the created human being and the universal human being, who is in his terms, the same Lord or Heaven. This Protestant mystic is also influenced by his time, thereby; the dominant humanism over the eighteenth century can be seen in his works. The main characteristic of his ideas is the passage of the material world to the spiritual one. This article seeks to get his worldview from his works.

The topic of mystical journey has occupied a special placein works of Sufis. Sultan Mohammad GonabadiSoltan-Ali-shah - the first pole of Gonabadi dynasty - in his works and particularly in the book “Bayan-o-Al-saadeh”, which is engaged to interpretation of Quran’s verses, dealt with description of this topic. To familiarize with the view of this Shiite Mystic of fourteenth century, this paper seeks to analyses his thoughts about this topic. The stages of spiritual journey, the qualifications which the seeker experiences at each stage, the conditions circumstances of spiritual journey are the issues which are responded in this paper. Sultan Mohammad Gonabadi believed in four Spiritual Journeys and observed guidance by masters, adherence to Sharia, thought and the Rosary as the circumstances of spiritual journey. From his point of view, achieving to God (or being in unity with God) and accepting the patronage of God are the extremity of mystical journey.

In mystics’ opinions, love is the strongest relationship between the God and people. Interpreting the Quranic verses, Mystics founded the topic of divine love and compassion.
The definitions which Bayazid and junayd propose are based upon the interpretation of the verses of Quran and they are frequented in the fundamental differentiations in their mystical behavior in the practical and spiritual scopes i.e. Law and mystical path.
This research investigates the difference between Bayazid and Junayd’s in divine compassion or love. The point of view of difference caused dissimilar manner and mystical behavior among those two. This dissimilarity, even affected understanding of “Credo”, “Sober”, where they defined those in their own specific ways. The hypothesis is that each one looked at the concept from their own particular mystical ideas and that is the reason for their different opinions on divine compassion and love.
This research is based on the Gadamer hermeneutic and philosophic theory. Gadamer believes that every person has his own interpretation about any issue. Today, this method of research is observed as a new one in mystical texts research.