نامه الهیات
سال چهاردهم شماره 56 (پاییز 1400)

Meditation and meditation are concepts that are often used interchangeably, but there are differences between them. There are many practices in Christianity that can be thought of as meditation or the practice of the presence of the mind. The meaning and concept of meditation is also found in the works of John the Cross, and it seems that he also believed in establishing a relationship with God in this way, provided that meditation leads to meditation. This relationship occurs early in the ascent for the soul and the active night experiences the senses. Communication through images, the senses, and the use of imagination, which John refers to as the imaginative method or sensory meditation and discourse meditation. Meditation is the work of two imagination and senses. The criterion for advancing towards union with God is to give up meditation and go to the stage of thinking. In the thinking phase, communication with God is not received through the senses, but indirectly through the spiritual part of the soul, where there may be more communication. John sees the transcendent experience as transcending thought and understanding into a state of calm and deep inner awakening, and compares this experience to awakening. He uses the term awakening to refer to the process of "awakening the soul from the natural to the supernatural" and believes that the soul, in its simplicity and purity, immediately becomes simple and pure wisdom. John calls meditation meditation: general and pure action, calm inner, loving knowledge, general knowledge or general romantic knowledge, contemplation, loving or peaceful presence, loving attention, attention and general romantic knowledge. In his opinion, contemplation is a sign of sweet divine love.

One of the intrinsic tendencies of human beings is their disposition for pleasure and escape from suffering. The purpose of Almighty Truth in exalted verses on good tidings is to create such a pleasure in the addressees’ imagination so that they are encouraged to comply with Divine Orders. By contrast, His purpose of sending the verses on warning is to warn the addresses to keep away from forbidden acts so that they are not deprived of ultimate perfection, which is the same closeness to God. What one reads in luminous Qur’anic verses about otherworldly reward and punishment is not comparable to worldly gifts and difficulties. Nevertheless, they disclose the reality of reward and punishment in the hereafter, which is why the pleasure and torment experienced in Paradise and hell, respectively, have been explained so deeply and at a level beyond the capabilities of the human imagination through eloquent verbal manifestations.In this study,the researcher tries to deal with the exotic ideas of Imam Khomeini, who has discussed differing types of heaven and hell, the truth of pleasure and suffering of the afterlife, and immortalitty  debate in details.

There is humanity. Justice at the level of the system of existence means a kind of balance and proportionality in the system of existence and putting everything in its place, which is the qualitative proportionality that is also called developmental justice. Appropriate location, attention to the environment, use of appropriate materials, appropriateness of structure and architecture, avoiding futility and paying attention to man and all levels of his needs in architecture are among the principles of architecture, the need to pay attention to them is inevitable in the formation of rational or justice-oriented architecture. All the features that are associated with the word appropriateness or appropriateness are some examples of qualitative proportions in Iranian architecture, the proportion of the relationship between sizes, and in the visual arts, it indicates the appropriate relationship between the parts with each other and with the whole formed from the parts. Many examples of beautiful proportions and especially the golden ratio are found in nature (quantitative proportions). Also, in the architectural works of the past, especially the architectural works of Iran in the Islamic period, beautiful proportions have a deep and wide application. In addition to the relationship between sizes, qualitative proportions or in other words occasion are also considered in places of the creation system and in constructions and are considered as a manifestation of central justice. In this research, by examining the quantitative and qualitative proportions in the creation system and in Islamic architecture, the relationship between the two has been explained. In this regard, by studying the concepts and examples of quantitative and qualitative proportions as well as theories related to Islamic art in a descriptive-analytical method and with logical reasoning, the conclusion was reached that proportions in the quantitative and qualitative dimension are a manifestation of God's goodness in manifested creatures. It is found and then perceived by the artist and its reflection is manifested in human works including architecture. God's goodness that is manifested in the creations in art in the form of geometry, proportions, harmony, rhythm, balance, etc. is revealed by the artist. In architecture, geometry and proportions are the expression of God's justice and destiny and the manifestation of His goodness, which the artist has reflected. Justice in architecture and urban planning is interpreted as balance and all-round and inclusive proportions, that is, quantitative proportions and qualitative relationships, and compliance with proportion means beauty in its true sense.

The discussion of the place of reason in divine and human knowledge is one of the most challenging topics in the scientific circles of religious scholars, religious philosophers, and especially among the followers of religions. The role of intellect in acquiring knowledge has led to the creation of different sects and schools and thoughts. What is intended in this research is to evaluate the place of reason and its value in the Holy Quran. Does the Qur'an believe in the limitless validity of reason? Or does the Qur'an consider reason as a wooden foot and forbids it not only from entering into religious issues but also from thinking about human issues and problems? Is reason the only tool in understanding religion or is it a reliable source? In the Islamic world, three answers have been given to the above questions in the form of Etzali, Ash'ari, and Shia schools, which have respectively led to the appearanceists (Ahlul Hadith in Ahl al-Sunni and Shia Akhbarists), the Etzali-oriented intellect, and the Shiite-oriented intellect. The degrees of Christianity have also led to the emergence of extreme faith-based thinking and moderate faith-based thinking, and moderate (critical) rationalism and maximum rationalism. In this research, in order to find well-reasoned answers to these questions and to extract the opinions of the Quran, the opinions of the thinker Motahari Muslimi have been referred to. Motahari's opinion, arising from the Quranic point of view about intellect, is that intellect has a high position and can be referred to as pure intellect; that there is no prohibition in the Qur'an for the use of intellect, but intellect is considered as evidence and evidence.

Why the choice and preference of the word "raising the hands up to the level of the ears and the hollow of the neck" over the word "sacrifice" in the meaning of the word "river" which is one of the words of the Holy Qur'an and is of great importance due to its multiple meanings. is the main subject of this research. The result of the analysis of semantics in this research and also the use of the rule of context and the content of the verses of the Surah, the content context of the order of revelation and the space of the revelation of the Surah, as well as the meaning of the dignity of the revelation shows that although according to the determining situation of words and traditions, Nahr means "raising the hands in front of the face, or in front of the hollow of the throat during takbeer", but it is still not the preferred word and it can be said that the word nahr can be applied to both meanings, but according to the evidence presented, it seems that the promise of sacrifice is Rajeh's promise.