مجله مطالعات ادیان و عرفان تطبیقی
سال هفتم شماره 1 (پیاپی 12، بهار و تابستان 1402)

Dualisim is known the base of the Zoroastrianisim. It means that in the ideology of Zoroastrianisim, all the phenomena of the world are classified into two categories as “good and evil”. In this classification, the good spirit and its cooperators are put in the good category, and the evil spirit and its cooperators in the evil category. One of the most famouse sources of the Zoroastrianisim is a book named “Dinkard” that a part of it “Dinkard - the Third” has discussed dualisim as a guidebook more than any other Zoroastrian text. This article surveyed “Dinkard -the Third” through examples in a textological method for explanation of its components as: 1- the eternal existence of good and evil spirits, pre-knowledge of good spirit and post-knowledge of evil spirit, a limited time of 12000 years, final stability of good spirit and the absolute vanishing of evil spirit; 2- being essential or created, distinction, identity, causitivity, convergence and divergence, confliction and contradiction, simology and phenology, surface and deep difference, quantity and quality graduation, teleology, final judjment. Based on the components, results show that this belief of Zoroastrianism rooted in an older Iranian mythical origin in which good and evil are against each other. The older Iranian mythical idea goes back to the time when Indo-Iranians(Aryans) were a single ethnic group. Being inspired by that myth, Zoroastrianism inserted it in all aspects of its religion and created a struggling picture of good and evil in a span of nine thousand years from the time of mixture to the end of the world. In this longtime struggle, the good spirit finally wins the struggle becaues of absolute wisdom and the evil spirit wanishes forever. So, the good spirit remains constant for turning the cycle of death and life for second and multiple times.

The analysis of anthropological issues in the context of Al- Baruni discourse constitutes the most important issue of this article. One of the anthropological scientists, who more than a thousand years ago was able to develop this discourse in his time based on anthropological components, is undoubtedly Al- Baruni. His concepts and data can greatly help this research in reaching its goal. In this research, which was carried out with the library method and content analysis, Al- Baruni was found to be a scientist with a style and method in the sciences, and he was systematic and systematic while classifying the sciences. Al- Baruni had a precise understanding of the method in science and he did every science based on his own method. Therefore, his purposefulness caused the formation of his intellectual and theoretical foundations. Al- Baruni had a truth-seeking spirit and a creative mind in such a way that he did not accept any material easily and did not accept it easily until he first tested it and put it to the test. He measured each science with his own method and expressed the results of it. In anthropology, he used the method of observation, participation, non-valuation of prejudice and everything he saw without By interjecting his own opinions, he expressed it And the importance of the current research shows the style and method of Al- Boruni in the discussion of anthropology.

The epistemology of self-knowledge in mysticism is one of the pillars of mystical epistemology. Gibran Khalil (1883-1931) was a poet with mystical elements, but he is still on the threshold of the temple of creation. Although he recounts the pure experiences of a mystic in the words of Mustafa, his entanglement in traditions has led some to not consider him among the great mystics. Sohrab Sepehri (1307-1359) is also a poet in search of awareness of love and emotion in connection with mysticism. Sepehri's mysticism has significant differences from classical Iranian mysticism. He shows more inclination towards a special type of Buddhist mysticism in his poetry. This writing shows that both poets express mystical and human elements such as self-knowledge and love, which are characteristic of classical Islamic mysticism. Gibran's mysticism is derived from the spirit of Eastern Sufism, with influences from the Bible and Western literature and the character of Jesus (AS). On the other hand, Sohrab Sepehri is influenced by Indian and Iranian mysticism with a background in naturalism and a tendency towards the humanistic school of Buddhism.

The word Magus in Islamic sources refers to Zoroastrians. This word is used in the Holy Quran, hadith sources of Fariqin and many historical documents. This research, with a descriptive-analytical method, deals with the extraction and analysis of Magi in Sunni hadith sources. The text is based on hadiths that were narrated from the Prophet of Islam (PBUH). Among the other infallibles (a.s.), only one hadith from Amir al-Mu'minin Ali (a.s.) and two hadiths from Imam Sadiq (a.s.) have been narrated. The total of hadiths includes various topics, which are collected under six general and three partial titles. Some narrations refer to religious issues, some refer to the customs of Magi, and most of them refer to jurisprudence of Magi. The collected hadiths refer to Zoroastrians, and they do not mention Zoroastrian and his religion. Among the hadith subjects, the titles of shaving the beard and raising the mustache, chess, qadrieh and dualism had the possibility of matching with the themes of Zoroastrian sources, and this comparison was made. Regarding the content of the hadith about shaving the beard and raising the mustache of the Magi, it can be said that no evidence was found in the Zoroastrian sources to strengthen the content of this hadith, although there are some historical documents confirming this action of the Magi.

Marriage in the divine religions is not the only way to continue the survival of the human race, and these schools are looking for the spiritual excellence and progress of human beings and human society in this way. This saying will be explained more beautifully when evidence of it can be found in the texts and written pages that are considered heavenly according to the people of Sharia; found The issue that the current research is devoted to investigating - in a descriptive-analytical way - is the analysis of the category of marriage in a comparative way in the Jewish Shari'a and Imami Islam, and it was observed that there is a great similarity in the laws and traditions of Abrahamic religions regarding the rules of marriage, such as the form of marriage in Islam and the signing of the Ketubah in Judaism, which does not take place if there is no proper implementation of marriage. This research has been written using descriptive analytical method and using library resources.

Every object or current that exists in creation is as important as knowing its purpose and effects. Man is a sentient being with two dimensions, physical and sensual, and this complexity and breadth of man doubles the importance of the purpose of his creation. The meaning and purpose of life is one of the fundamental questions that has been asked throughout the history of human life. Man is constantly looking for a logical and convincing answer to this question. As philosophers' answers about the purpose and purpose of life, they have offered various interpretations. Some of these interpretations are materialistic and some are imaginary. In contrast, religion considers the meaning of life and the purpose of human creation to be dependent on servitude and obedience to divine commands. The Holy Books of the Holy Quran, the Torah and the Bible consider the knowledge of the end of man as an important basis in the central morality of man. These goals have hierarchies, each of which defines the preliminary, intermediate, and final ends of human life. This descriptiveanalytical research seeks to identify the preliminary, intermediate and final ends and their strengths and weaknesses in the Holy books of the Abrahamic religion

Representation of art is considered to be a complex topic and different art fields use it according to their expression style. One of the most obvious examples can be found in the pattern of Iranian carpets. Various forms of single meanings arising from Iranian and Islamic beliefs are evident in all the paintings. This unity of meaning at the same time as the plurality of forms can be considered the most important value hidden in the art of carpets, which, while creating beautiful images, makes it possible to understand the meanings of symbols through the creation of a substitution relationship between them. The role of Iranian carpets, as one of the manifestations of Iranian-Islamic art, especially during the Golden Age of Iran, i.e. Safavid era, can be considered as an example of the manifestations of Eastern and Islamic art. So that each of these motifs show the concepts and foundations of Islamic art in a way. Now the question is, has the common mystical and philosophical vision in this period influenced the role of the carpet? And how can this effect be observed? This research has been done using the descriptive-analytical method and collecting library data with the aim of research in the manifestation of the world of Safavid period carpets. According to the researches, we witness the spread of the ideas of Hekmat Khosravani, the philosophy of illumination and its influence in the manifestation of the world of example, Horqalia, Gang Dej and Shahr Armani in the text of the carpets of this period. Also, the presence of precise geometry, the variety of forms and at the same time its unity, the use of borders and rotating lines, the pattern of Lakh-Tranj and Baghi, are visual manifestations that will help us achieve the goals of the article.

The influence of ontology on how God exists and relates to beingsIn the philosophy of Mashaei, Sadra and theoretical mysticismReview:The present study with an analytical-comparative approach has dealt with the effect of ontology on how God exists and relates to beings in Peripatetic philosophy, Sadraism and theoretical mysticism. Existence is a truth, but in terms of cognition, many interpretations have been made by philosophers and mystics. There is no similarity between the obligatory essence of existence and other objects, but at the same time all objects are under the protection of God and need God in their occurrence and survival. Truth has levels, the highest level of which is the existence of the Blessed and Exalted Right, and the other levels below are the same objects that exist in addition to the enlightenment and the guardianship of the Supreme Being. It is a matter of intensity and weakness and realization of levels. Rather, it is the existence of a personal truth which is the essence of the Supreme Being and has different manifestations and contrary to philosophical understanding, objects have no share in existence and God is free from all objects and manifestations all appointments are objects and other than them.

Recently, in feminist studies, a new Field has been opened in the revision of religious texts and theology in a feminist perspective. Feminist theologians not only examine the canonical texts of religions, but also discuss texts that are not considered valid by the religious community today. In the Christian tradition, too, a fivefold collection called the Apocryphal of the Acts of the Apostles caught the attention of feminist theologians. These texts which are Written in the first three centuries of Christian history reflect the concerns of elites about the presence of women in the religious community, which contains unique points from other similar texts. The purpose of this study is to provide a clear view of the discourse ignored in the early years and the formation of canonical Christianity, thus according to other texts answering the question of whether, women in the first centuries of Christianity were constantly subjugated in the masculine structure or not. Therefore, in the present study, a descriptive-analytical method examines the personality of women in these texts from a feminist perspective and concludes that these texts portray women in two aspects: victim-hero. It is worth mentioning that both aspects should be discussed from different dimensions to reveal its unseen angles.

Interaction and communication is necessary for the civil nature of a person who, despite differences in religion, religion, ethnicity, race, etc., but has an inherent tendency towards collective life, therefore, the upcoming research seeks to answer the question that; What cognitive and moral strategies have religious texts ordered and emphasized for peaceful living with the followers of other religions?Rather, the original basis of dignity from the point of view of the religious texts of Islam is the nature of man, which is objective and has a lofty and noble position, and following religious orders under the title of strategy has at least two general and important a) humanity and love between hearts The general public, despite differences in ethnicity, religion, religion, etc., but as citizens, live under Islamic rule. b) At the national level, from a political and social point of view, behavior in accordance with religious recommendations, despite differences in religion, religion, ethnicity, etc., leads to the consolidation and preservation of the government and the strengthening of the foundations of the Islamic system. Secondary is important in order to achieve social, political, national and global results.religion, etc., but as citizens, live under Islamic rule. b) At the national level, from a political and social point of view, behavior in accordance with religious recommendations, despite differences in religion, religion, ethnicity, etc., leads to the consolidation and preservation of the government and the strengthening of the foundations of the Islamic system. Secondary is important in order to achieve social, political, national and global results

Since long ago, "dialogue" has been used by wise men as an effective and reasonable process and solution to secure human benefits and interests. One of the important fields of dialogue is the dialogue between different religions. On the one hand, the effectiveness of the dialogue method and the fundamental mission of religions as a plan for the guidance and eternal happiness of mankind obliges the guardians of religions to seek help from this unique and experienced method. This research has extracted the theological principles of the dialogue between religions by examining religious sources and texts, and using the descriptive analytical method and library collection of data, it has examined and analyzed the content and documents obtained and shows that extracting concepts and foundations from Islamic teachings It is one of the most important and best models for dialogue between religions. Based on the results of the foundations and indicators of 1- the limitation of human knowledge and written teachings of a religion; 2- Necessity of explaining and not hiding knowledge by educated people of every religion; 3- Qur'an's clarification on the protection of common standards, principles and values between religions; 4- The obligation of scholars to propagate divine messages; 5- Expressing conversational manners in the Qur'an; 6- The practical course of the Holy Prophet and religious leaders in different eras in the dialogue between religions; It is more frequent in Islamic sources and teachings. Islamic education while paying attention to the necessity of dialogue between religions; He also points out the emphasis on some strategic principles and components: a) dialogue with the purpose of truth-seeking and enlightenment; b) Adequate expertise and expertise of the parties to the debate; c) Timeliness and insight, decisiveness and frankness and all-round ethics with supporters and opponents and even opponents in the conversation.

Establishing unity and peace between religions requires theoretical foundations, and religious pluralism is considered the best foundation, although it faces fundamental problems. The most important form of the pluralism of truth is relativity in truth. By changing one's epistemological basis and moving from the position of the theory of adaptation and relativity to the theory of pragmatism, religious pluralism can be provided with a theoretical basis that will have fewer problems and benefit from its practical and social benefits. The deep foundations of the theories are unprovable and we are faced with only one choice and in this discussion pragmatism is our choice. According to this theory, the criterion of the truth of perceptions and affirmations is their practical utility. In general, questions have been raised about religious differences and three theories of exclusivism, inclusionism and pluralism have been presented in response to them, which have a common epistemological basis. This is the commonality of the correspondence theory of the three theories of conformity, coherence and utilitarianism, based on which (conformity) is a true perception or confirmation that is in accordance with the reality and the non-conformity of the mental form with the external reality causes ignorance and error. Proponents and opponents of pluralism all agree with this theory. In this research, we disambiguate the concept of benefit in pragmatism and interpret benefit and loss as pleasure and pain in order to solve the problems caused by these meanings.