مجله مطالعات ادیان و عرفان تطبیقی
سال سوم شماره 2 (پیاپی 5، پاییز و زمستان 1398)

Sohrab is one of the most important important poets of modernization who in our day has combined the world of his mind, thought and poetry with mystical thought, , and has linked the existence of his He has been able to show his discovery, , intuition, and illumination to his art I n every respect. audience in a symbolic and effective way and to share them in his mystical and ecstatic delights. The main backdrop of art and the influence of Sephora's word is its special charm and intimacy with the elements of nature, and with its backdrop, it reveals the secrets and circumstances that have resulted in some form of mysticism. This study seeks to investigate the mystical view of Sohrab Sepehri through an analytical method. The result of this study shows that in Sohrab Sepehri's poems, which are nature-based, there is a poetic depiction of a simple, all-knowing mystic who, in an artistic and unconscious way, draws the reader into a mystical perspective on nature. It reveals that it represents the simplest form of communication with God, and makes the presence of God tangible to his reader at any moment and in any part of nature.

light is one of the basic concepts which has a very special place in philosophical and theological thought and definition of light and its types and ranks is also the most important issues in this field. Ghazali and Mulla sadra in his works especially in the independent treatises which each of them have compiled under the title of light, have considered this problem.
From Ghazali and Sadra's point of view, light is one of the God names; its truth is God's essence and its use is virtual and metaphorical except for the essence of God. Both thinkers have expressed the types and ranks of light in a similar way and represented the criteria for their divisions; however, there are differences in their opinions. Ghazali has divided light into perceptual and intellectual light in one case or into exoteric and esoteric light in another case. He has divided intellectual light into angels’ essences, animal spirits, human spirits, and the higher world and knows the degrees of angels infinitely. Mulla Sadra has expressed that the light of lights, as the only perfect example of light, surround other ranks of light. He has divided light into intellectual ranks. Ghazali did not consider the order in the system of light to be due to the causal system, while Mulla Sadra placed more emphasis on the analogicity degrees of light in the division and explained them in the causal system. From some of phrases of Mishkat Al-Anwar, it can be understood that Ghazali considers darkness as a broader concept than light and light as a broader concept than existence; but reflection on his other research works shows that he, like Mulla Sadra, considers light to be the same as existence. Although, Mulla Sadra has affirmed the exactness of existence and light in several cases. Both thinkers have observed a relationship between types and ranks of light and ranks of existence. Ghazali analyzes this relationship emphasizing the division of existence into real versus virtual and metaphorical existence; and Mulla Sadra analyzes this relationship by dividing existence into existence per se and existence for others, as well as the principle of equality of existence and light.One of the innovations of this article is that by comparatively examining these two theories, it has been able to achieve the turning points and advantages of each of these interpretations in a comparative analysis.

Osho is incomplete from the perspective of the human animal that may contribute to the setting and planning of their lives. Osho The main difference in the ability of planning and lack of human and animal life and feelings and emotions sums planning ability. Human self-determination and is principle and that its future MyZnd figure. He has within himself the power of nature is KmalKhvah and SadtTlb your perfect paradise (LztJvyy) or hell (gender oppression and struggle with passions) chooses. However, the idea of ​​the incompatibility of internal crisis, while the foundations of the idea of ​​rationality paradox of speech is not valid. And in conflict with both the spiritual and physical outer man is the spiritual dimension, and maintenance of the physical and human survival is not only a tool only to his spiritual dimension.

Exercise has a positive and constructive effect on the human spirit and mood and can inject and enhance the athletic spirit in the athlete. The most important of these effects is the development of personality and the reinforcement of one's morality and virtues in the family. In addition to personality development and moral virtues, sport has effectively influenced the development of the "social aspect of personality" or "social competence and competence" of the individual and the family.

Findings show that coping with struggles and problems in sport may increase a person's sense of self-worth and control, increase his or her inner motivation for appropriate behavior and personality. It will affect him very positively.

In this paper, the content and descriptive-analytic method of the study has investigated the relationship between moral virtue and sport and its impact on the Islamic family life style with emphasis on verses and narratives.

It was concluded that virtue ethics besides generating bravery, humility, discipline, knowledge, and anger control, as well as personality and social competence of individual and family Upgrades.

Zandaqa was one of the common beliefs in pre-Islamic Arabia whose presence in Arabia can be attributed by cultural, social, and economic interactions with Iranian-influenced areas in Iraq, especially Hirra. One of their groups, called the Zanadaqe Quraysh, consisted of the nobles and the rich of Mecca .A deep look at the beliefs of the pre-Islamic Arabs shows that Zandeh in the two meanings of denying the Creator and the resurrection and the permanence of Dahr and also in the meaning of duality and Manichaeism was prevalent among the Arabs This belief was initially among the merchants and the rich who More than others, they traveled to areas under Iranian influence Then it spread among other people. Extensive Manichaean propaganda, Arab political tendencies to defeat and protest against the Prophet, Numerous verses of the Qur'an in condemning them and… There are all reasons to prove the prevalence and pervasiveness of this belief among the ignorant Arabs.

Emile Durkheim, a French philosopher and sociologist, explained the relationship between religion and society in his book »The Elementary Forms of the Religious Life« by examining Australian totemism. According to Durkheim, religion has no divine or revelatory origin, but the origin of religion is society. In his view, society creates religion in order to constantly reproduce its religious sentiments through stimulation And in this view, he goes so far as to say that society is God. in the present article, we will examine and critique his view from the perspective of the " phenomenology of religion " method. According to the findings of the phenomenological method of religion, the structure of primitive religions is different from the structure of monotheistic religions, and the social form of these two structures is fundamentally different; So that the social form fits the primitive religions, "tribe" and the social form fits the monotheistic religions, "society" Accordingly, Durkheim confused religion between the two concepts of "tribe" and "society" and, consequently, the requirements of the two. The type of this research is fundamental-applied and can have a practical aspect for researchers who want to use this method in researching the history of religions by clarifying the theoretical foundations of the phenomenological method of religion. The main hypothesis of the present article is that from the perspective of the phenomenology of religion, Durkheim's view of the relationship between religion and society is consistent only with primitive religions.