مجله مطالعات ادیان و عرفان تطبیقی
سال چهارم شماره 2 (پیاپی 7، پاییز و زمستان 1399)

One of the most important issues in the field of religions is the universality or ethnic-racial existence of the living religions of the world in the present age. Some religions, such as Judaism, specify their ethnicity, while the Prophet of some religions, such as the Prophet of Islam, has a universal mission. Zoroastrianism is one of the religions whose global or ethnicity of the mission of the Prophet is discussed in this article. The present article, citing Zoroastrian religious texts and using the views of scholars, especially Zoroastrian writers, mentions and analyzes two general and comprehensive views of those who agree with the universal or ethnicity and race of Zoroastrianism. After analyzing the views of the proponents and opponents, the preferred view is presented. The preferred view is a combination of intra-Zoroastrian documents and evidence from Islamic sources, especially the Qur'an and Hadith. All the documents and evidences indicate the ethnic-racial nature of Zoroastrianism and prove that the prophet of ancient Iran was not a universal mission.

The subject of the great name of God has long been considered in various branches of Islamic sciences, especially Islamic mysticism. Using the Qur'an, the narrations and the heritage of mystical interpretations of the Holy Qur'an, the present article seeks to discover the beneficiaries of the great name of God and their most important characteristics.The authors have reached the conclusion in a library method and based on reliable sources,The great name is known and attainable And it seems to be a literal nounWhoever achieves and prays to God with it, his prayer will be answered. God gives this name to His special people, Including; Ahl al-Bayt (PBUH), Prophet Adam (PBUH), Prophets (PBUH), Asif Ibn Barkhiya (PBUH), Balaam Ibn Baura, Strong scholars and pure people. but their use of the great name is different, hence the share of the Prophet (PBUH) and the Ahl al-Bayt. (AS) has been more famous than others and the most important characteristic of the beneficiaries of the great name is their complete disconnection from other than God.

Rumi is the most famous poet of the seventh century, a valuable treasure of divine and narrations education in Persian literature. He occasionally the writings of the hadiths stating that he is a poet of Islamic sciences and traditions. His emphasis in the works of Monthor, especially the Fieh and the showed of the poet of the Islamic sciences, especially narration sciences Different Perceptions of Rumi's harvesting, most of the admonish, Ebrat, and put to God, the lack of self-discipline and blaming world. The precise understanding of these kinds of narration in Rumi's prose is sometimes necessary to understand the meanings of non-real and virtual of his word, which forms the succession of the people and posses and the things like them. The understanding of Rumi's discourse is impossible in many matters without the knowledge of this emphasis. The aim of scholar in this study is to show that Rumi, depending on a variety of conditions, takes different download of a narration. In this research, it has been attempted to help the reader to understand Rumi's speech, pointing to the narrations that are in the lead of one of the other species.

love of neighbor" is a concept that has a remarkable appearance in the New Testament, and we are faced with its widespread use in the Qoran. But the important question is that from among the different types of "neighbors", who "other minded neighbors", and among theme who the "enemies" are. And what methods of lovely cooperations with them can be. In this regard, what the concept of "Love of enemy" can be in the New Testament. In the present article, using library resources and descriptive analytical method, we describe the concept of "other minded neighbors" based on the teachings of these texts and explore the ways of engaging theme with love. Ultimately, we state that all this methods belong to all sorts of other minded neighbors either "pacifist" or "revengeful" ones. But it is the only method of "deffence and Jihad" against some certain enemies of religion (warmonger unbelevers) that preserves the health and survival of Faithful society, which based on these texts, is the very same love.

The religions of ancient Iran encompass a wide range of religious developments, which in terms of phenomenological studies is a readable example of the evolution of the history of religions.In the history of religions, at the beginning of the religious life of every ethnic group, primitive religions ruled; So that the intention of all religious phenomena is focused on the meaning of primitive religions, namely naturalism, tribalism, eternal return to the beginning of history and patriotism,But suddenly prophets appear in some lands of the world and invite people to the center of monotheistic meaning.After this stage, the history of religions becomes the arena of conflict between primitive and monotheistic religions, and primitive religions resist and return to the monotheistic message in various forms.In the religions of ancient Iran, this process of religious transformation is also quite evident, so that first the primary beliefs of the Aryans are prevalent, and then Zoroaster emerges as a prophet and the call for monotheism. But immediately after his death, we are faced with the widespread return of early Zoroastrian religions.In the present article, we will examine this process of religious transformation in the religions of ancient Iran with the method of phenomenology of religion.

Farghani as scholars have took a good attention to “knowledge”, “being”, “light”, and “mystical vision” , and explained them very brightly as much as they are the four fundamental aspects existing as epenthetic, without any aspiration, in the “First-Embodiment of the Real”, and plying the role of middle reneges between Oneness of First-Embodiment and its variety aspirations at next degrees. These four aspects are going in common for “discovering the hiding aspect”. Because they lead the first embodiment to become manifest in lower descending degrees. Albeit, we can find, also, the origins of this discussion in his master, Ghonavi,. But, Farghani’s explanation of these four aspects, “knowledge”, “Being”, “Light”, and “Mystical Vision” had been at the main case of attention after him for great scholars such as Fanari, Saiin- al-Din Inb Turaka, Jami and so on. Because of this, it has been one of the subject matter in theoretical mysticism agreed by mystics and they discussed of them in their works.