نشریه پژوهش های ادیانی
پیاپی 18 (پاییز و زمستان 1400)

Various issues have been raised about verse 24 of Surah Yusof. The word Hamm (desire) in this verse is attributed to Joseph, which needs to be identified more precisely. Most commentators have interpreted it as intending to perform an act contrary to chastity, which apparently contradicts his infallibility. In this study, we simultaneously follow the conceptual and documentary analysis of the word in this verse, and divide the most important Shiite and Sunni views into three categories. Each of these views has its own weaknesses and does not respond well to the ambiguities of the readers about the appearance of the verse, its context, the exact literal meaning in the earlier historical books, and the interpretive narrations related to the verse. In this article, with an analytical-critical approach and emphasizing the literal meaning "intention and will" for the word Hamm, we examine its contextual meaning in the verse. The results of the research show that the meaning of the Hamm attributed to Joseph was concerning his intention to beat and kill Zoleykha, and in contrast, the Hamm attributed to Zoleykha was about her will to commit a sin.

Ethical propositions have long occupied the minds of religious thinkers as to what similarities and differences exist in the sacred texts so that their potential can be used to establish interfaith relations. This led to the theoretical aspect of some ethical propositions and various comments in this area. This article examines the moral propositions in relation to marriage, family, and divorce from the perspectives of Islam, Christianity, and Judaism. The most important achievement of this comparative study is that the only way to meet sexual and emotional needs is marriage and family formation, with the fundamental difference that the Quran condemns monasticism and celibacy as grounds for sin, and considers marriage as a factor of divine development and closeness to God. While marriage is considered sacred in the Torah and the Bible, the Bible prefers celibacy. Divorce is also considered rejected among all divine religions and there is a difference only in the implementation of some of its rules.

From the sixth century to the end of the eighth century AH, the Deylam region was always a place of conflict between the Nizari Ismailis and the local powers, because this area was constantly considered by the Ismailis after settling in Alamut, and the Ismaili religion was very influential there. The local rulers of Mazandaran and Gilan were always afraid of the Ismaili influence in Deylam and marched there many times. The two ruling families of Kushij and Hazarasbi in Deylam were more inclined to Ismailism, so relations between them and the local rulers of the Kia dynasty were strained and, in turn, they were destroyed by the Kia dynasty. In this research, we seek to describe the political life of the Ismailis of Deylam from the sixth century AH, especially after the fall of Alamut, and to explain what political changes Deylam underwent due to the influence of Ismailism. The result is that the Nizari Ismaili Dais (callers) infiltrated Deylam from the very beginning of their activity, and with the conquest of Alamut, Deylam became an important and strategic area for the Ismailis. With the fall of Alamut, the Mountains of Deylam remained the political base of the Ismailis. They continued their political life until the end of the eighth century AH with the support of the Kushij and Hazarasbi families, and finally disappeared in a political rivalry with the Kia family.

A comparative look at Tabatabai's theory of "interpretation" and Sorush's theory of "apostolic dreams" shows that both of them do not consider the sacred text to be confined to its historical structure, and think about the truth and essence of the sacred text behind its appearance. The theory of interpretation, which is the arc of ascent, the opposite of the arc of descent, and means discovering the connection between the existing Quran and its objective truth (i.e. the Hidden Book or the Mother of the Book), is superior to the theory of apostolic dreams for various reasons: 1. Theory of interpretation is consistent with the Semitic, Hebrew and Islamic traditions 2. It covers all evidence at the same time 3. It is in full accordance with the appearance of the Quran 4. It accepts the holiness and humanity of the Quran 5. It can respond to the concerns mentioned in the sixth article of the Apostolic Dreams, which made Sorush consider the Quran to be man-made and dreamlike 6. Adopting a mystical approach and employing the theory of interpretation of "the Mother of the Book" has caused Tabatabai, unlike Sorush, to go beyond the knowledge of propositions and reach existential and intuitive knowledge. But Sorush, by accepting the expansion of prophetic experience and apostolic dreams, has eliminated the problem instead of solving it.

Simultaneously with the emergence of the issue of Imamate, the Shiites, citing the words of the Holy Prophet (S), insisted on the special knowledge of the Imams more than any other features. They assigned it a key role in establishing the Imamate and considered it as a theological issue with different approaches. Abd al-Karim Sorush Dabbagh is one of the modern thinkers who has recently commented on the position and scientific authority of the Imams (AS) with a pluralistic approach. He has criticized the Shiites' belief in the scientific position of the Imams in several ways, and has basically considered it an exaggerated idea. In this article, by analyzing and reviewing his speech and writing, we try to clarify some important issues including: 1. His dualism about the revelatory knowledge of the Imams after the Holy Prophet (S) 2. His instrumental use of al-Ghazzali to show him as an accomplice; 3. Accusing the Shiites of exaggeration for believing in the revelatory knowledge of the Imams (AS).

Soluk (the journey towards God) in its general meaning is the process of spiritual evolution and breaking away from the apparent world and joining the sacred world, which has been common in various religions in different ways from the distant past. Iran and India, due to their cultural affinities as well as their deep and almost similar worldview, have adopted profound methods to achieve the highest spiritual status. Iranian Mehr and Mithras creed have long sought to go through the seven stages of soluk, that is, complete departure from selfishness and absorption in the sun of truth and joining Mehr. The school of yoga, by imposing difficult austerities and going through eight stages, has provided the possibility of spiritual evolution to reach the position of Samadhi (the state of meditative consciousness). To this end, the abandonment of carnal attachments and the renunciation of worldly life, the school of Yoga and the creed of Mithras/Mehr have proposed methods, each of which has had its own global effects. These methods are sometimes similar, and sometimes have differences, that stem from the worldview, soluki thinking, and esoteric perceptions of the founders of these two creeds. The research findings show soluk and soluki thinking is one of the fundamental systematic reflections in the ancient Eastern traditions that is effective both in terms of theory and theoretical life and in terms of practice and practical life.

Yarsanians have been known and seen in Iran as Ahl-e-Haq, and others have called them Alavi, Nusayri, Shamloo, Sarali, Gholat, Baktashi, and so on. Anin (while) Ahl-e-Haq expresses the ideas of ​​the woolen people, dervishes and anyone who has the passion and mania of Farzan (mysticism) in his heart and eyes. The ancient writings of Yarsanis have long called the special religion of some Lors and Kurds Yarsan, and it seems that the name of Ahl-e-Haq is a new name for them and not a self-proclaimed name by themselves. On the other hand, the many similarities of the Yarsanism with Islam, especially the Shiites, cannot be overlooked. Many luminaries and saints of Yari rituals came to be known after the emergence of Islam in Islamic lands and with its teachings. The discourse of the dawn of creation, the heavenly prophets, the monotheistic worldview, the special place of Imam Ali, the pure veils of the Prophet and many other beliefs are signs of Islam and Shiism. Pan (Ama) the story of the Yarsanian religiosity is much deeper than many think and requires more careful research. Yaryan's efforts to revive the Iranian religion, the Kurdish religion, the sanctity of the book "End", the prophethood of Shah Sahak and beliefs such as anthropomorphism, Donadon and many other beliefs, show that the Yarsanism is a different religion. In this article, we try to show the religiosity of Yarsan, by using the report-processing method and adopting a phenomenological approach from the perspective of religious researchers (field of religions).

How to draw the ideal world and the components of achieving it has been always one of the fundamental human questions. Among these, the political thought of Confucius and his ideal world in ancient China has a special place. He considers the formation of the utopia to be possible when the moral principles, practice of Lee's principle, the rule of the wise ruler and the amendments are carried out in it. He believes that the utopia in China will be achieved by imitating the golden and mythical age of ancient China, teaching moral virtues to rulers and setting them as role models for society. In this research, using an analytical and theoretical approach, we try to study the political components of the utopia theory in the Confucianism and answer the question: What is the method and plan of Confucius to reach the utopia?

It is important to use patterns as one of the most important components of architecture in order to create sustainable architecture. One of the components of patterns in architecture is the art of Chinese knotting, in the geometry of which numbers are the most important factor and basis of naming. It seems that by knowing the meanings of numbers and their correct use in different places, and far from the doctrinal issues of secular civilizations, it is possible to introduce practical, lasting and eternal patterns for the use of Chinese knotting in religious civilizations. Using the descriptive-analytical method, this study examines the semantic patterns of numbers as a mediating variable between Chinese knotting and the beliefs of human civilization, and through a comparative examination of the meaning of numbers in civilizations, expresses the use of Girih in different places. The results show that by knowing the semantic aspects of numbers, twelve knots can be considered as an ancient model in most civilizations and eight knots can be named as a special and dominant pattern of religions, but there is no evidence to attribute special knots to secular civilizations.

Abraham Abulafia (d. ca. 1291), a Jewish mystic, believed that the purpose of the higher life was to attain perfection and virtue, and that the best way to achieve this goal was to focus on God by expressing the silent and vowel letters that make up his name. Because the divine name is the essence and truth of God, hence Abulafia initiated methods for combining letters. But among all his practical teachings, the highest and most prominent one is the technique of expressing the divine name. He associated the mention of the divine name with special breathing techniques and head and neck movements. On the other hand, we know that these practices have been common in the Hindu tradition since ancient times. Due to Abulafia's familiarity with the Hindu tradition, some have spoken of his influence on the Hindu tradition. In this article, we examine this issue and see that the school of Abulafia was similar to the Hindu tradition in three respects: emphasis on the indescribability of the transcendent truth, emphasis on specific methods of chanting and emphasis on mystical ecstasy.

Cognition of man has always been the focus of various religious, philosophical and mystical schools. Today, thinkers pay attention to and welcome mystical religions without Sharia, such as Buddhism. Theravada Buddhism, as a traditional reading of Buddhist teachings, analyzes man from a philosophical and mystical perspective. Reflecting on the anthropological foundations of Buddhism will deepen our knowledge of man in this religion. Therefore, the present study, while introducing the anthropological foundations of Theravada Buddhism, seeks to evaluate it on the basis of the principles of Al-Hikmah Al-Motaaliyah (transcendent wisdom). This study, using a descriptive-analytical method, finally concludes that the anthropology of Buddhism is incomplete in some respects and does not answer some questions about the origin of existence and the philosophy of human existence. By denying God and introducing man as the supreme being of the universe, as well as by denying the fixed soul, the Buddha considers human nature to be nothing more than a combination of five parts: the physical body, feeling, perception, mental manifestations, and knowledge. What is experienced as an individual is nothing but a process. In the anthropology of Theravada Buddhism, man is a creature who is trapped in the chain of Samsara due to repeated births and is liberated by joining Nirvana.

Neighboring traditions have always had a natural, albeit indirect, interaction. The same is true of Buddhist mysticism and Islamic Sufism, and although many elements of ascetic conduct are inherent, their similarities basically go back to asceticism and austerity. Disagreement over the issue of enlightenment in the Chen / Zen school had led to divisions among the school's leaders and professors. One group believed in "gradual enlightenment" and the other in "instantaneous / sudden enlightenment". Shenshio represents the gradual school and Huiang represents the sudden school. In the Khorasan School, Sufi differences of opinion regarding Sahw and Sokr led scholars to classify the Sufis of the region into the people of Sahw and the people of Sokr. The purpose of this article is to establish a bridge between these two traditions to understand them more deeply. The characteristic of Buddhist Zen is the concept of "enlightenment" and the special feature of Khorasan Sufism is the issue of Sahw and Sokr, which this paper has placed them not against each other but together in order to establish a trans-historical dialogue between them. Using a descriptive-analytical method with a comparative approach, this article analyzes the discourse of enlightenment in the Zen Buddhist tradition and Sahw and Sokr in Khorasan Sufism, and explains the commonalities and differences between the two traditions. Despite the differences, there are many similarities between these two schools (Chen or Zen according to Huineng and instant enlightenment with Khorasan Sufism according to Abu Said Abu al-Khayr and his emphasis on Sahw and Sokr).