مجله مطالعات ادیان و عرفان تطبیقی
سال ششم شماره 2 (پیاپی 11، پاییز و زمستان 1401)

Solving the prob lem has key role in the accuracy of men psych and changes his her life comple tely. Caliber human and talent person in the way of daily life . need to solv ing prob lem with inquiry and ask ing more ques tion.jalal al din moha mmad Molavi e Balkhi ( 604-672 hejri . Gh) is one of tho se mystical peo ple that under influ ence of Quranic cult ure and by use of alle gory and usi ng of other way tri ed to solve the soc iety proble ms . This greet spiritual figure put inquiry as just human being charact rastic and belive that asking ques tion is the first way for solvi ng prob lem of mart ial and secular and spiritu al life in order to coming to salvation . Analysis of two stories in this paper show us that Molavi consciously and deliberately try to solve the prob lem by atte ntion to six step of it.

In the view of mystics, mystical knowledge is the result of intuition, the state or position that is bestowing by God on the wayfarer for blessings, and the talents and powers of the man can play only a Preparation role. the main question of this article is "what is intuition and what role does it play in acquiring knowledge?" which has investigated and compared the views of Ibn Arabi and Imam Khomeini with a descriptive-analytical method. Based on this, intuition is the only way to reach true knowledge and its role and importance is decisive in ascending to higher positions. Ibn Arabi and Imam Khomeini agree that intuition is the only way to achieve true knowledge and emphasize its role and importance in journey on the path. Ibn Arabi, while defining and explaining the truth of intuition and related terms, believes that all the knowledge that the mystic needs in spiritual wayfaring should be acquire through intuition But the Imam relies more on the epistemological role of intuition in the final mystical stations of spiritual wayfaring. By researching the works of Mohi al-Din and Imam, the Knowledge that specifically can be name the result of intuition are knowledge of the Truth, knowledge of the Divine names and Attributes, and self-knowledge, which play a key role in obtaining knowledge and reaching higher positions. Acquiring this knowledge is only for the prophets and saints

Interfaith relationships, has been a concern for the followers of different religions on the one hand and the intellectuals and scientists on the other hand. Today, communicate with others and get to know and understand them is necessary. One who does not know anyone can not have any idea about him and enter a meaningful conversation with him. The purpose of interreligious dialogue is that everyone understands what the other says, to be able to recognize him and make himself known to him. Debate and discussion about various religious, ideological, political, social and academic issues are an integral part of the life of Prophet Muhammad (PBUH) and Imams of the Shiites. Top human relationship between communities and religions has been established at the time of the Prophet (pbuh) and imams. Prophet Muhammad (pbuh) from the beginning of his mission sent a letter to the heads of countries and began the dialogue with them. Imams, especially Imam Reza (AS) have had particular and wide activities in this regard. One of the important aspects of his life is a scientific discussion and that is why his life has always been of interest to scientists. Imam Reza (AS), in the face of others' opinions, suffices only to debate with others and seeks to persuade them to get to this idea that the full expression of the truth is in Islam.

There are several ancient versions of the Old Testament available todayBut these versions are hundreds of years away from the time of its compilation. The first codex of the Old Testament is less than 1200 years away from the time of compilation. And the later versions are about 2300 years away from the time of compilation. But unfortunately, these versions are not compatible with each other. And there are hundreds of verses or phrases that are in some versions, but in other versions there is no such verse at all. And this issue has also caused problems for translators. And even in today's modern translations there are many differences. And these translations are not the same and there are many differences between them. In this research, we examined some of the disputed verses of the Codexes or translations of the Old Testament. And we also examined some verses that the translators translated completely oppositely.The main question in this research is whether there is agreement between the existing versions of the Old Testament and its original versions. The results of this research, if proven, can cast doubt on the validity of some verses in the Old Testament. and as a result, doubt the validity of the Bible.

Among the fundamental issues in the theology of religions is the issue of knowing the relationship between God and man. Understanding this relationship will have a significant impact on theology. The development of Christian theology in various periods has been subject to this theological understanding of the relationship between God and man. This article seeks to analyze this relationship based on Vatican II documents. It seems that in the modern era, the theological transformation of which caused God to be defined as a subservient deity and human being to be given originality, prompted the Church to present a redefinition of the relationship between God and man in Vatican II. Regarding the achievements of this research, it should be mentioned that according to Vatican II, God is a transcendent God. Jesus Christ is also a supernatural being who is the link between God the Father and man. Therefore, man cannot take the place of God. Also, from the point of view of this council, man is the noblest of God's creations and he is the head of all the creatures of the earth, at the same time, he needs revelation to understand God and religion. Therefore, the Second Vatican documents have explained the relationship between the revelation, the church and the Bible as the key elements of the relationship between God and man, which tells of God's transcendence towards man.

One of the common but incorrect views about Ibn Arabi's theory of the unity of existence is to attribute this view to all Sufis, or at least to the Sufis of the 7th century A.H. onwards. Ibn Arabi, with his pseudo-philosophical design of the unity of existence theory, led to an unprecedented schism and fragmentation between the Sheikhs and Sufi families, until he put the strong relationship of murid and moradi under the spotlight. In many sects, the elder of the tariqat considers this opinion to be the monotheism of the Qur'anic Samadi, and the disciple calls it blasphemy in the tariqats of Kobaruyeh, Nematullahiyyah, Rifaiyya, Chishtiyyah, Suhrwardiyyah, Shazliyyah, Kobaruyyah, Naqshbandiyyah, Qadiriyyah, etc. Opposition to Ibn Arabi's theory of the unity of existence and being and its accessories and results arose to the point where it can even be said that Ibn Arabi's theory of the unity of existence and existence in Sufism is an unpopular point of view and should not be attributed to all Sufis. The following essay has used a library method to reinterpret monotheism in the eyes of the elders of the Sufi sects, and for this purpose, it has gone to the most prominent leaders of each of these tariqats and has shown that a large number of prominent Sufi leaders and elders agree with the theory of the unity of Ibn Arabic has opposed or interpreted it to other views such as the unity of intuition.

Although theoretical approaches are necessary in interfaith dialogues, they are not sufficient. It is better to proceed with a real experience based on the teachings related to the roots of religions. This can happen in practice based on spirituality and by relying on the inner aspects of religions and also by overcoming the limitations of personal beliefs and with a positive attitude towards all religions and respecting other believers. In this context, monotheism can be a suitable basis for dialogues between religions, but the fact is that the theology of religions is the subject of many debates in terms of epistemology, and as a result, as an issue, it needs more studies and discussions. Worship can also be considered as the common basis of religions. But worship with different manifestations is basically a personal relationship and a kind of inner encounter with God, and its content is basically a personal experience. But the doctrine of "covenant" is very clear, especially in the main Abrahamic religions, and it needs less explanation than some theological doctrines. In addition to this, the covenant doctrine is common in our daily lives on a smaller scale, and its meaning, concept, and role in social life are more or less clear to everyone.

Unity and empathy among Muslims and their peaceful life together has been and is the concern of all sympathetic Muslim experts, but the debates raised about unity by influential thinkers and even jurists and religious scholars in many cases, in a space Non-jurisprudence and has been formed with a purely social-corrective literature. Looking at this issue and its necessity from a jurisprudential point of view - as opposed to a non-jurisprudential social view for which there is no horizon beyond recommending and praising unity and explaining its necessity - has the capacity to raise the issue of unity and peaceful coexistence at a higher level than recommending and praise in Islamic societies. Especially, the fact that the issue of unification - which is continuously strengthened by the divisions between Islamic sects - has a jurisprudential identity in addition to its religious nature, requires that the issue of unity and peaceful coexistence be raised in a more powerful and effective atmosphere so that it can be ignored. has the views of unification, and according to the analysis and analysis of the issue of unity from the point of view of jurisprudence and exploration to find its jurisprudential ruling (obligation, sanctity, etc.) based on the rule of Muslim respect, he has this position and power.

Spiritual authority is the highest degree of religious authority, which acquires its full meaning in Qutb. From the Sufi point of view, this position can be achieved by attaining spiritual positions. The claims of the Sufis on how to achieve this position, and the common ground they share with the jurists, have not only led to intense religious competition, but have also become an influential factor in the relationship between religion and politics. The concept of spiritual authority in Sufism can be explained in terms of indicators such as spiritual genealogy and the relationship between Murad (one who is sought) and Murid (a willing disciple).The question is how the "spiritual authority" of the Sufis changed the foundations of Sufism in terms of meaning and function, given the achievements of the Sufis due to their relations with the Qajar and Pahlavi governments. It is assumed that the concept of spiritual authority in Sufism is influenced by political and social conditions, from the approach of independence against the government and religious scholars in the previous centuries, towards convergence and unity with the government on the one hand, and tolerance with the Sharia law. He leaned on the other side.. While it continued to retain the spiritual mantle, in practice there were signs of attempts to gain worldly power.

One of the common but incorrect views about Ibn Arabi's theory of the unity of existence is to attribute this view to all Sufis, or at least to the Sufis of the 7th century A.H. onwards. Ibn Arabi, with his pseudo-philosophical design of the unity of existence theory, led to an unprecedented schism and fragmentation between the Sheikhs and Sufi families, until he put the strong relationship of murid and moradi under the spotlight. In many sects, the elder of the tariqat considers this opinion to be the monotheism of the Qur'anic Samadi, and the disciple calls it blasphemy in the tariqats of Kobaruyeh, Nematullahiyyah, Rifaiyya, Chishtiyyah, Suhrwardiyyah, Shazliyyah, Kobaruyyah, Naqshbandiyyah, Qadiriyyah, etc. Opposition to Ibn Arabi's theory of the unity of existence and being and its accessories and results arose to the point where it can even be said that Ibn Arabi's theory of the unity of existence and existence in Sufism is an unpopular point of view and should not be attributed to all Sufis. The following essay has used a library method to reinterpret monotheism in the eyes of the elders of the Sufi sects, and for this purpose, it has gone to the most prominent leaders of each of these tariqats and has shown that a large number of prominent Sufi leaders and elders agree with the theory of the unity of Ibn Arabic has opposed or interpreted it to other views such as the unity of intuition.

Among the political and cultural strategies that were used in the court of Ilkhans was their view and approach towards religion and religious minorities. Many have considered this type of Mongol government's view of religion and religious affairs as religious tolerance, which made people of different religions appear in the court of Ilkhans and reach high levels of government. Also, the Mughal rulers themselves had different religions in different periods of the Ilkhanid era or were interested in supporting a particular religion. Abrahamic religions are among the religions that became very popular in the Mongol era, and many works of art are influenced by these religions. Among the famous artistic works of the Ilkhanid era, there is a manuscript of Rashid al-Din Fazlullah Hamdani's comprehensive chronicles, which was written and illustrated during his ministry. This version is a historical book and contains the history of myths, beliefs and culture of Turko-Mongol tribes and other tribes and religions. In this research, an attempt is made to study the conditions and the presence of Abrahamic religions in the Ilkhanid era and to find its representation in the illustrations of the comprehensive edition of al-Tawarikh Rashid al-Din. And let's answer this question, why we see the peaceful coexistence of images from the religions of Islam, Christianity and Judaism in the images of Jame Al-Tawarikh Rashiduddin. This research is done in an analytical-descriptive way and the data analysis will be qualitative. The results are indicative of this: due to the tolerance and religious tolerance that was present in the era of the Ilkhans, in the compilation and writing of the comprehensive version of al-Tawarikh, we see the presence of pictures with Jewish, Christian and Islamic themes (Abrahamic religions) side by side.

Many efforts have been made to bring about interfaith convergence, including strategic efforts, such as measures to unite against a common enemy; All these different ways, each of which is presented with different motives and principles, have one thing in common; It is to portray an axis or axes as the common face of the beliefs, convictions or moral principles of the audience of a theory and to invite everyone to gather around these axes. Strategic approaches that focus more on social behaviors and emotions, by highlighting the core doctrines shared between religions, ontological and epistemological approaches by developing in the ultimate concepts of religions and uniting them, and ethical approaches by presenting common interfaith moral principles. The axis of unity and convergence revolves around it. In all of these approaches, however, finding common ground in one aspect of each religion is seen as the solution to the problem of multiple religions and beliefs. While on the one hand finding a common denominator and attributable to all religions is the main problem of these theories, and on the other hand the phenomenon of atheism, which includes a large number, has been neglected in these theories and is completely outside the scope of convergence theories. This is because it is difficult to find a common ground in their belief with religions. In this article, while reviewing the types of these theories and their general critique, in the end, the basis of "submission to the truth" or strengthening the spirit of "central right" is introduced as the most basic axis of value convergence. This foundation, contrary to all existing foundations, does not need to find common ground between religions and has included atheism as one of the most numerous religions in the world.