مجله مطالعات ادیان و عرفان تطبیقی
سال ششم شماره 1 (پیاپی 10، بهار و تابستان 1401)

The current study analyzes the worldview of the Din-i-Ilahi and its effect on Indian painting over Akbar Shah era. Akbar Shah founded “Din-i-Ilahi” aiming at the toleration and integration of Indian society. This approach of Akbar Shah resulted in the solidarity as well as the political and ideological unity of the (Indian) subcontinent and a new definition of the concept of culture and art was established in the land of India parallel to these developments. Given the conditions governing this era, a free space was provided for various schools of painting to be influenced by each other, besides the emergence of a turning point in Indian painting and illustration; hence, the works illustrated in this era are mentioned as an independent school of art in the history of Indian art. The present research is aimed at answering the question: What was the reflection of the Din-i-Ilahi on Indian painting during Akbar Shah era? This research takes the advantage of a descriptive-analytical method and the analysis of the visual and content characteristics besides the investigation of the research hypothesis is performed by qualitative method. Based on the results of the analysis of this period’s illustrated works, the Indian painting’s indigenous characteristics along with Iranian-Islamic features, as well as the western elements were harmoniously mixed together in a familiar way. Accordingly, the themes of Iranian culture, Indian symbolism, and Western perspective and naturalism led to the emergence of an acceptable unity in the paintings, resulting in the emergence of a unique and original school. Thus, as a universal language, art may be an interface to reveal the world’s solidarity in different forms, just as Akbar Shah who used the art capacity in the best way to make the subcontinent integrated and cohesive.

Our daily life is always accompanied by many tools and devices; but using objects is mostly unconscious and we even consider ourselves dominant on things. This is the major problem that Heidegger refers to as the problem of worldlessness of today's humanity, and it is a souvenir of western technology.In the brief definition of the problem of wordlessness, the meaning of the world as a collection of objects is merely a simple perception of the world, and the concept of the world means that such a collection is present for humans; Heidegger calls this wordlessness. His solution to solve this problem is to pay attention to simple and practical objects, or in other words, to live among objects. But it can be deduced from Heidegger's speech that every nation has its own nature and culture; each one must somehow find his own world.In this article, in order to find a solution to the problem of wordlessness, based on its own nature and culture, first the place of the object in Heidegger's views and then how the objects were in Iran before the introduction of western technology were discussed, referring to the Fotovvatnameha. The results of these investigations showed that the Fotovvatname are valuable documents, which tell about the poetic dwelling (living among the objects that are visible in the divine light) of their predecessors among the objects, and they can somehow help us in solving this problem. Also, since there are Fotovatnameha from other Islamic countries; The results of this research can be generalized to a broader range.

Undoubtedly, the conviction of a mystic's Spiritual Journeying is the result of a strong foundation of his epistemological Principles and assumptions. The findings of this study, which is based on library studies and with a descriptive-analytical method, examines the principles and assumptions of the Spiritual Journeying of the fifth-century Jewish mystic Baḥya Ben Joseph ibn Paḳūda. It shows that he based his Spiritual Journeying structure on the three pillars of reason, written sources and Jewish traditions. In this treatise, which is full of verses from the Bible, Baḥya pays special attention to the sayings of the Jewish predecessors and prioritizes reasoning over Jewish traditions and imitation, also believes that one who has intellectual ability should not be content with traditions. In Al-Hidāyah ilá farāʼīḍ al-qulūb one can find biblical beliefs that Bahya has hypothesized, including the Jewish people being chosen by God and the nations closest to him, and who believes that the destruction of the temple is the atonement for the great sins of the Jews. He considers the Jews to be living in a foreign land and asks God to allow the construction of the third temple.such beliefs, which are related to the spiritual aspect of a person, easily affect his intellectual and practical system.

This article examines Ibn Khaldoun's view on the influence of Islam and religion on the formation and decline of Islamic civilization. Considering that the religion of Islam emerged in the bed of Arab nervousness Therefore, this question is raised that in Ibn Khaldoun's civilizational analysis, the religion of Islam has faced with Arab nervousness And in the historical process of Islamic civilization, what effect did Islam and religion have on its formation and subsequent decline? In response to this question, as a hypothesis, it can be said that the religion of Islam provided the possibility of civilization by moderating Arab nervousness. And with the return of tribalism, Islamic civilization has gone into decline. The findings of this research indicate that from Ibn Khaldoun's point of view, civilization arises at the point of justice And when it leaves this point, it begins to decline. From her point of view, the religion of Islam doubled its power by turning the attention of the Arab nervousness to the truth And relying on its strong power, it quickly developed in other countries and created a great Islamic civilization But after the period of the rightful caliphs, gradually abandoning the principles of Islam and returning to tribalism, Islamic civilization went towards decline. In this article, we will explain the above point of view with descriptive-analytical method.

Maya is the name of a group of Central American Indians speaking various Mayan dialects and had a kind of hieroglyphics initial line to write their religious works and texts. They made significant advances in the fields of written literature, art and architecture, urban planning, mathematics, and astronomy, which were able to surpass other Central American civilizations. The religion, flourishing of the art, as well as the architecture of these people, which took place after the era of settlement in southern Mexico, have played a significant role in the history of human thought. However, the question raised is what kind of belief is rooted in the art and architecture of the Mayan civilization, the far-reaching effects of which have occupied the minds of historians, archaeologists, theologians, and artists and architects. In addition, this study seeks to identify the extraordinary features in the symbols and art of this civilization which have influenced other cultures. Obviously, the style of inclination towards the gods and the symbolism in the Mayan civilization represent a kind of mental creativity and belief which is strongly related to the climatic conditions, as well as their celestial beliefs. Thus, the coexistence of religion, art, and architecture maintained its glory for centuries has led the Maya to the superiority of civilization in the historical-cultural sphere. This study focuses on the beliefs and roots of sacred art and its impact on their arts.

From Zoroaster time to the time when Avesta and other Pahlavi sources, under the title of Saviorism were written, lots of essential changes have taken place.Passing the centuries, the various historical events (like Alexander's attack), the diversity of dominant schools of thought, and most importantly the Iranian oral tradition dynamism and the consequent changes, all have contributed to the evolution of Saviorism in pre-Islamic Zoroastrianism period. Despite various researches, the researchers have not been able to provide proper perspectives and hypotheses, based on how and why the evolution of Zoroaster's Frashokereti evolution took place, for the end time saviors.Therefore the present study has been written with a saviors evolution approach in Zoroastrian thought in a descriptive-analytical method and based on library data aiming to compile the structure of this evolution. The results indicate that, as for political and social events and clergy scheming, saviors in the minds of the ancient Iranians have gone through a developmental process. The priority of being mighty or wise, the reputation of clergy saviorism the generality of saviors, being racial or not: the dominant ideas that have prevailed over the beliefs of Zoroastrians over the centuries.