نشریه دین پژوهی و کارآمدی
سال سوم شماره 2 (پیاپی 8، تابستان 1402)

Saint Bruno of Cologne, the founder of Carthusian sect, in one of the less famous figures in the history of Christianity. He has some similarity in his thoughts and religious life style with Gazali. Both of them lived in a same period and had a reformist approach on their wrong religious traditions. Saint Bruno tried to notice the incorrect beliefs in the Christian morality and mysticism. Also Gazali thought that many beliefs in the Islamic traditions and sects are incorrect and should be rejected or reformed. In addition, Bruno and Gazali experienced similar spiritual transformations in their religious life. Both of them in a special period vacated their benefices and posts, so that driveled to the seclusion. But Bruno has not any written book, like Gazali. Also Gazali used especial elaborated language in his books, unlike Bruno. In spite of their differences in language and culture, they try to found a spiritual solution for their psychological and spiritual crisis. In the present article, we will try to first explain Bruno and Gazali's life and thought on spirituality, and then compare their similarities and differences in finding especial solution for their spiritual crisis.

Mystical ethics is a new approach in the science of ethics and is based on experience, discovery and intuition, and it has benefited from books and tradition on a large scale. This approach deals with virtues and vices with a mystical view. Unlike the science of practical mysticism, in which the main goal is the attainment of Allah, and the discussion of virtues and vices takes on the aspect of tariqa. Ethical issues can be divided into three stages according to the approach of mystical ethics, before, during and after collection.Mystical ethics represents the sublime part of religious ethics. Any virtue that is mentioned in connection with the Supreme Being has no place to be discussed in philosophical ethics in a dry philosophical sense. There are some categories in philosophical ethics that have no place in mystical ethics. Gnostic ethics deals only with the categories that are used in the path of attaining God and also, unlike philosophical ethics, as a science, Gnostic ethics has not yet found the correct order. The explanations that exist in mystical ethics are the translation of the inner states of the seeker,

In the all non-existential arguments, there is a degree of multiplicity, which is the inherent characteristic of the first journey. One of the aspects of the reflection of this multiplicity in the arguments of "body, movement, contingency, cognition of the soul, opinion on the complement world and etc.," is that in all of them "holy traveler (=sằlịk), path (=mằslặk), mằsloửkửn-mẽnh and mằsloửkửn-ẽlayh- except for a negligible difference in the soul - are different from each other. In the meantime, the argument of righteous (= sẽdiqqin) is an argument that, according to Ibn Sina's interpretation, it is claimed that existence itself does not come from anything other than existence itself. Some sages criticized the argument of righteous of Mulla Sadra that, like Ibn Sina`s argument, he has used the existence of creatures to prove the existence of God. This article believes that each of the arguments of Ibn Sina and Mulla Sadra follow the requirements of their stages. Therefore, in terms of the characteristics of the stage, it is the argument of righteous under one condition, and under another condition, it is not the argument of righteous, unless the logic and knowledge of another wisdom is used.

This study, with the descriptive-analytical method and content analysis appropriate to the discourse and style of the Qur'an, seeks to introduce a model and a map based on the map and model theories.By applying the theories and introducing the model and the map in the interpretation of the Qur'an, it seeks a universal and eternal reinterpretation of its teachings considering the current issues.This study also proves its effectiveness methodically and the findings of the study indicate that the theory of model and map includes all the verses of the Holy Quran and is the reason for the miraculous manifestation of it throughout the times and places corresponding to the discourse components of each era.The verses of the map, due to their correspondence with human nature, and their converging with the commonalities of monotheistic and divine religious and moral schools, can be understood and applied in life forever without any ambiguity.On the other hand, model verses, with the mechanism of inducing time, place, audience, and accurate understanding of the message corresponding to the context of revelation and re-understanding it under the new era, make the pieces of training current and relevant to the new era and are related to current issues.

One of the basic human rights that is emphasized in principles 3, 22, 28 and 43 of the Constitution is "the right to choose the type of job". Since the contemporary jurists have played a prominent role in drafting the principles of the constitution and this law, as the implementation of the Islamic Sharia in the social system, seeks to determine the frameworks of the rights and duties of the people and the government. The question that comes to mind is to what extent religious foundations have been effective in establishing the right to choose the type of job in Iran's constitutional rights system. This research, which was carried out with a descriptive-analytical method and relying on library tools, in order to answer the said question, firstly identified the position of this right in the constitutional law system of Iran, and further, while the evidence regarding the said right extracted the special narrations, the principle of domination, the principle of human dignity, the principle of respect for Muslim actions, the principle of non-vilayat and the principle of abaha-, analyzed the meaning of these evidences and two restrictions "..

The present study tries to compare the texts of Avicenna and Motahari on the relationship between practical wisdom and Sharia with descriptive-analytical method. In general, the opinions of two thinkers in the two areas of the origin of practical wisdom and the confirmation of the rulings of practical wisdom and Sharia by each other or their conflict can be examined and evaluated. Avicenna has adopted a dual opinion regarding the origin of practical wisdom. On the one hand, he points out the place of intellect in practical wisdom in the discussions of psychology and on the other hand, in his treatise Ayun al-Hikma, unlike his other works, he states the Sharia the origin of each three types of practical wisdom. But the analysis of Avicenna's philosophical foundations shows that he considers practical wisdom to be derived from the theoretical power of human intellect. Shahid Motahari also believes that practical wisdom is derived from human intellect and that God does not command unseemly things; It is because they are inherently ugly. In addition, both of them believe that the rules of practical wisdom and Sharia cannot be opposite to each other; Because both of them follow the same goal.