مجله مطالعات ادیان و عرفان تطبیقی
سال هفتم شماره 2 (پیاپی 13، پاییز و زمستان 1402)

One of the basic beliefs in Islam is the belief in divine providence and destiny. According to this belief, God has absolute power and all the affairs of the world are in his hands, and nothing in this world, even a leaf falling from a tree, happens without his permission. The value and size of all things are determined in the eternal tablet and according to this, they happen in the world. With this description, for a believer, this basic question arises, what is the position of human effort in this case? And if everything happens according to divine destiny in this world, then what is the meaning of reward and eagle and what is the meaning of human responsibility? The type of answer to this basic question determines the religious lifestyle of man in this world. In the history of Islamic culture, different answers have been given to this question. In this article, the belief in divine predestination has been explained first by relying on the narration of Ibn Arabi, and then with a general look at some of the answers to the above questions, based on the Quranic verses. The relationship between divine predestination, jihad, trust, patience and satisfaction has been investigated, and the conclusion has been reached that based on the belief in divine predestination, the outcome of affairs has been determined since eternity, and since we are not aware of divine predestination, we must strive, but we must trust. and leave the result to God and be patient in our journey and be satisfied with God's destiny whatever result is achieved, whether defeat or victory. This article will analyze this issue in an analytical way.

Understanding the nuances of the meaning of the Holy Quran in all areas of the guidance of the Word of Revelation with the scope of beliefs, rulings, morals and personal and social issues is a comprehensive effort by Muslim scholars. The efforts that are sometimes done independently and under the title of "commentary" and sometimes crystallized in moral and mystical works. The current library research, which is organized in a descriptive-analytical way, by examining the interpretation of "Ruh al-Ma'ani" as one of the valuable interpretations of the later centuries of Islam with a comprehensive approach and significant indicative effects, the subject of how to reflect and explain the interpretations. Arifane is followed by Alousi.The findings of the research indicate that the allusive processing of the interpretation of the mystics in the interpretation of this exegete related to Naqshbandiyya has been done in both explicit and implicit ways. The first form is the report and analysis of the sayings of the elders of Sufism and Islamic mysticism with the focus on "Mohiyeddin Ibn Arabi, Sahl Testari and Abu Bakr al-Shabli" and the use of the key words of mystics such as "love, dignity, inspiration, discovery" and its expression during the interpretation of related verses.The implicit manifestation of processing the spirit of meaning is also devoted to the interpretation of Quranic vocabulary in a signification way, relying on the meanings of "alliance, seat, soul, lordship" and explaining some verses of the Holy Quran with a signification approach.

Barelvi is a Sunni sect with mystical tendencies and follower of Qaderie credo, among the Muslims of Pakistan, India, Bangladesh, Sistan and Baluchistan (especially Chabahar), which has many followers. Wilayat is the central doctrine of esoteric teachings that has created a wide literature of Sufi terms in mystical studies. The topic of Wilayat among Barelvi has been given attention like other Islamic traditions. Therefore, it is not excessive if it is to be said, Wilayat is the axis and the main characteristic of Barelvi mystical school. The current research, with library studies and a descriptive-analytical approach, deals with the subject of Wilayat, its attributes, position and levels and its difference with the caliphate from Barelvi's point of view. Also, it has been analyzed more scrutiny on the spiritual authorities related to this issue such as: Qutb (a holy man), Ghouth (Cry for help), Abdal (pious men), Noqabā (leaders) and how to preserve and protect them of universe in the light of divine inspiration and eternal grace. Based on the speeches of the founder of Barelvi school and its other elders, the findings of this research show the teachings and beliefs of this school such as their emphasis on guardianship of the Twelve Imams and the constant presence of guardianship in the realm of existence as a reflection of the role of Prophet of God, are consistent and closely similar with Shiite attitude. From Barelvi's point of view, Muhammad (pbuh) is the final point and the manifestation of the Seal of the prophets, but the starting prosperity point of an eternal, lasting and inextinguishable truth, called Wilayat, consists of the succession of twelve imams. Wilayat chain is started by Ali (a.s.) and end by the promised Mahdi (a.s.).

Mani was an ancient prophet in the land of Babylon who lived in the territory of the Parthian and Sassanid Iranian states and was descended from the Parthian kings on his mother's side. He was born at the end of the Parthian dynasty and experienced his childhood until his death in the Sassanid era in this city. Mani was born in a place that had the right conditions and contexts to bring a comprehensive and universal religion, and after his studies and travels to different lands and regions, he claimed that he was inspired and pretended that he was a prophet. The end of time has been chosen. Mani brought a religion that was derived from the religions and sects before him such as Zarvan, Mehr, Zoroastrian, Christ, Buddha, Sabai and some other examples and by examining these religions, this truth is revealed to us that Mani's religion is a religious religion and It is a compilation that the founder of any religion that traveled to the region of its followers such as India, Asia Minor and other places, or his supporters and missionaries stepped into its territory and intended to attract its followers to their religion, the principles or included a subsidiary. The intended research is also based on the existing evidences and similarities of Manoism with religions, religions and monotheistic and non-monotheistic differences before it.

Considering the importance of Ḏahabīya as the first Shiite Sufi order in Iran and the position of the issue of the supervision (Wilāyāt) of infallible Imam, which is the basis of Shiism, it is necessary to investigate this issue with the great mystics of this order in understanding the theoretical issues as well as Shiite treating path. In the 9th century, Ḏahabīya branched off from the Kubrawīya order and gradually the fundamentals of Shiism were strengthened in it, and it included all spiritual aspects, including the treating path of this order. Therefore, the main question of this research is: What is the relationship between Wilāyāt )guardianship( and practical conduct )suluk( in the Dhahabiyyah? This is more apparent in the works of Sheikh Ḏahabīya of the Qajar era. From the point of view of the Elders of this age, accepting the Imam's guardianship is a condition for entering the suluk, and this is effective in all the steps of it, i.e. repentance, manners and principles, reaching higher stages (Maqamat), and even the ends of suluk also end with the truth of Wilāyāt. This particular emphasis on the spiritual and heart connection with the Imam is considered a distinguishing feature of the teachings of Ḏahabīya. The most relevant works with the subject of the research belong to Abu al-Qasim Raz Shirazi and Majd al-Ashraf, therefore, the most references in this research are to the works of these two Ḏahabī's sheikhs. In this article, using the method of content analysis, the treating path reports related to the position of the Imam's supervision in the works of Ḏahabīya elders (Sheykh) of the Qajar era have been investigated.

Because of accepting, performing and persisting in the austerities and persevering in the stages of the spiritual journey, the mystics achieve spiritual and spiritual awareness and abilities and various dignities that other people lack. One of these virtues that is mentioned in mystical texts and sources of Sufism about Sufi mystics and sheikhs, and is related to awareness, perception and observation of unseen things, is meeting, communication and familiarity with beings called "jinn" and " "Perry" has been Sometimes this relationship has been continuous and continuous and sometimes it has been occasional and short, sometimes it has been in the world of revelation and sometimes in the real world, sometimes it has been to convey a message and advice, and sometimes it has been to help others. The collection of materials in advanced and late sources and their analysis in this library research shows that this type of experience is for many famous Sheikhs such as: Hassan Basri, Ibrahim Adham, Sari Soqati, Ibrahim Khawas, Sahl Testari, Abu Jaafar Haddad, Abu Saeed Khoraz. , Abu Ali Daqqaq, Abu Saeed Abul Khair, Abdul Qadir Gilani, Molana, Ibn Arabi and...; And also other sheikhs such as: Abu Bakr bin Huwara, Majad Al-Din Qashiri, Abu Al-Fazl Johari and Abu Othman Rajraji etc.

The discussion about the existential truth or the nature of man and his special characteristics as the best of creatures has always been the concern of Islamic and non-Islamic thinkers and researchers. The words used about the truth of human existence are different in various texts, for example, the Holy Quran used the word "nature" for the first time and spoke about the creation of man based on pure nature and institution. In Ahadin, there is also talk about nature and institution, with the difference that in Ahadin, two different views about human nature and institution are seen and it challenges the audience's mind, in one place it talks about the sinfulness of human nature and in another place about the pure nature and Malkoti speaks. Also, there are contradictions in the Torah regarding the desire for human immortality.This research, with direct reference to the Holy Qur'an, the hadiths of the Innocents: and Ahedin, aims to examine the view of the Holy Qur'an and the hadiths on the existential truth of man (nature) and compare it with the Ahedin's view in this regard. In this regard, the lexical and terminological definition of "nature" in Islamic sources and the way Ahdin views this issue as one of the non-Islamic sources have been examined.

The presentation of the theory of evolution in the Western world was widely welcomed by Protestant liberals. Henry Dormond, as one of the most important thinkers of this school, while accepting this theory, tried to explain it theologically in the key topics of Christian theology. By stating the close relationship between science and religion, he tried to describe the existence of evolution in the creation system of science as God's art in the material world. Even though in physical terms, man came into being from a material body that was formed through the process of evolution, as a being that is made up of two dimensions, material and spiritual, with the sudden intervention of God, he benefited from the blessing of the divine spirit and The blessing of spiritual life has been provided to him along with material life. This research is based on a descriptive-analytical approach and on the basis of library documents, with reference to Henry Drummond's comments in the works attributed to him, the effects of the theory of evolution on Christian theology - in the subjects of God, man, sin, Christ, life of faith , and examine and analyze the issue of the kingdom. The main results of this research include things like; He pointed out the purposefulness of evolution in order to show divine love, following Jesus Christ in worldly life and the similarity of spiritual life to material life.

Cosmic energy is a vital force that exists everywhere,including in the universe,between galaxies,molecules,and in space.Maintaining order in life,expanding awareness,inner peace,and living in the present moment can all be received from cosmic energy.All living things, although they may appear to be non-moving,are actually another form of energy.Everything in the universe is made of energy.The transformation of matter into energy and vice versa is a process that takes place continuously and without interruption in the world of creation.Among the poets who unconsciously paid attention to this issue is Molana.Mawlavi has repeatedly spoken about the creation of the universe in the Masnavi about nothingness and the colorless world, that all the creatures of the world existed in the form of particles before creation in the world of unity,and after the creation of the material world,their souls dispersed and became have entered the present and this is the observer of the awareness and cosmic energy.

This article aims to prove the cosmic energy in the first and second books of the Masnavi with a descriptive-analytical method.

The results show that although Rumi lived in a time when there was no news of new sciences and cosmic consciousness,his exploratory mind unconsciously contained many of these sciences and mentioned them in many verses.With his creative thinking,Maulavi has established a link between different subjects, including cosmic energy and mysticism,which speaks volumes for his inner observations.

The Conclusions of the research indicate that the cosmic energy was reflected in the first and second books of the Masnavi in its five levels,i.e.,the level of matter, the level of sound,the level of light,the level of thought,and the level of the spirit.Based on this,the level of matter is the lowest and the level of spirit is the highest level of energy,which Mawlavi has mentioned in the Masnavi and also in first and second books

The great epic of Karbala is one of the spiritual and universal events that is a proof of entitlement in the depth of beliefs.Muslim religion has been flowing, this continuous divine movement can be used as an eternal model of a perfect human beingIt plays a role in all dimensions of life; One of the characteristics of this sad event is that all sects and religionsThey have acknowledged its splendor and greatness. The Deobandiyya school is one of the important currents of the Hanafi school of thoughtIt has played a fundamental role in political and social developments and the education of Sunni religious elements, religious figuresThis school has made lasting efforts to fight against the western cultural invasion during its lifetime and by referenceOne of the keywords in the brilliant history of the family can be found in the scientific sources of Deobandi thinkersThe holy prophetic face of their efforts has been the bloody event of Hosseini's Ashura.The school has written useful books on its analysis. This article is aimed at the philosophy of Ashura uprisingBased on the attitude of the followers of the Deobandian school, using the descriptive-analytical method and using sourcesCheck out a library.In the present article, the analysis of Ashura saga and its philosophy from the perspective of Deobandi movement is mentioned. From the results of thisIt can be argued that the Karbala revolution, from the perspective of Deobandi thinkers, played a transformative role in promoting discoursereformism and justice-oriented and the destruction of heresies and deviations in the Islamic world and this wonderful event in educationThe Qur'an and the Prophetic Atrat and the revival of the Islamic Caliphate and the splendor of the Muhammadan Sharia have an effective role

Anthropology is one of the most fundamental theoretical issues in the field of philosophy and mysticism, and religions in turn have expressed different points about this issue, Bonaventure in the theological system of Christianity and the Franciscan order, and Mulla Sadra in the theological system of Islam and the transcendental school, each with a view In particular, they have presented various claims in the field of the perfect human being and its dimensions. Bonaventure's spiritual man is explained very much around the axis of Jesus Christ, while Sadra's perfectionist man is given to every person who has a balanced scientific and practical effort. has to become, while Bonaventure considers this position only for Jesus Christ. Due to his maximum ability and knowledge, the perfect man of Sadra has leadership, therefore he can manage the social system, if such a claim is not seen in the spiritual man of Bonaventure. Bonaventure's spiritual man is very similar to Arshi's identity and Mulla Sadra's perfect man is both Arshi's and carpet's identity. What will be explained and applied in this article through the descriptive and analytical method and the library tool is the comparison of the points of agreement and difference between the opinions of Mulla Sadra and Bonaventure in the field of the perfect human being.

In study of the ratio of intellect and intuition with gnosis, many words can be found in the opinions of the Sufi elders, which show the importance of the present issue. To what extent does the mystic need gnosis during the mystical stages, and what kind of knowledge does he need? and what similarities and differences can be seen in the opinions of the Masters of Baghdad and Khorasan about this? these are the questions that this essay seeks to answer. Based on this, in this article, the opinions of the Sufis in the two mentioned schools have been investigated. In the view of the mystics of the Baghdad school, in terms of the time and religious background and the dominance of the formalists, reason and intuition were viewed as twin, and even in the position of defending Sufism and rejecting suspicions of evasion of reason or anti-rationalism, defenses were also written. but in Khorasan, due to the freedoms in the expression of opinions, the masters of Khorasan have confirmed and emphasized the role of intuition in the conduct. At the same time, they did not consider the intellect to be unfamiliar with the world of mysticism and mystical teachings.