مجله پژوهش های تعلیم و تربیت اسلامی
پیاپی 2 (بهار 1387)

Globalization is an important concept that is concerned in the latest three decades. Evidences come to believe that the globalization concept is going to broaden its influence on many domains including investigators and research and scientific centers in the universe. The universal dimension of the globalization concept has provided the most attention for it. In this regard, the main issue is to offer a response to the question whether or not the Islamic culture and civilization will be affected by the globalization concept. The present article attempts to describe that the globalization concept- because of its knowledge facts may influence on all cultures, customs, traditions and nations but due to the high knowledge and wisdom facts in Islam and the exalted philosophy of Sadraei approach, it is believed that the Islamic culture is not the case to be affected by the globalization concept. However, the genuine layers of Islamic culture seem not to be affected by the globalization concept, while the outside layers may be influenced and changed.

يعلم ما بين ايديهم و ما خلفهم و لا يحيطون بشيئي من علمه الا بما شاء (س2 آيه255) …Allah knows what happens to the people now and what happens to them in the future; and none of them will ever compass anything of Allah`s knowledge except as much Allah wills…. (Surah: 2, Verse 255) This article explains Khaje Nasir Addin Tusi`s Opinions about divine knowledge and elaborates his critics about peripatetic. The article reveals the fact that his opinion about divine knowledge is superior to peripatetic philosophers. Avicenna believes that divine knowledge toward things is achieved by projecting their figures in godhead. It means that generally these figures are fulfilled in godhead. After rejecting Avicenna`s theory, Khaje Nasir offers his own theory. He believes that God’s knowledge toward things has illuminative correlation. It means the existence of incorporeal beings and scientific existence of materiality which is achieved in incorporeal beings is the basis of God’s knowledge. At the end, the article comes to the conclusion that Mola Sadra`s opinions are the best.

The present article introduces, analyses and criticizes the book “In a Search for a Celestial Matter” written by Doctor Seyed Hosein Nasr. At first, it deals whit the regulatory structure of chapters of the book. Then it talks about his educational and personal characteristics as well as his particular ideas. In each case, by referring to his book, the researcher states his challenges regarding Seyed Hosein Nasr`s personality and poses his questions.

The subject of proving and verifying the necessary being in Islamic philosophy allocated a special chapter to itself, among these, the argument of truthful is one of the most popular and has the longest record.In the history of Islamic philosophy there are different versions and writings of this argument each of which has a special strong point. This article expresses the differences of this argument from Avicenna and Mola Sadra`s point of view. Alame Tabatabai`s statement of this proof is one of the shortest statements. As you can see in this article, the base and root of his statement evidently obvious in Sadraie and Sinavi`s argument. Since this argument has been noticed in the narrative field the researcher tries to mention these differences and distinctions.

Religious experience as an issue that is the focus of attention of researchers of religion, has theological and clear social backgrounds in the West and in Christianity. The trend of increasing attention and consideration toward it is also completely conceivable and traceable. However, its development in Iran has not have a natural and gradual tread, as seen in other concepts and categories, but has taken place through pure academic thinking and enlightenment elitist exchanges. Religious experience has become the most significant subject of studies of religion in recent years, without enjoying any central priority and status in religious life. This article, by pointing to some theological roots and socio – historical background, tries to take the attention of religious theologians, and philosophers, on the one hand, and psychologists and religion sociologists, on the other hand, to the necessity of more and more caution and focus on conceptual realization and scrutiny in religious experience. Furthermore, it tries to determine the true position and status of it in religion and its relationship with religiosity, without any intention to theological evaluation of this concept concerning Islamic teachings.

The debate on “Faith” and its position in religions as well as paying attention to its basic role in the formation of the Religious Belief is concerned as the main topics of the philosophers and theologians of each religion. This study will investigate the “Nature of the Religious Faith” in the view of Allame Tabatabayi. Since, he is a famous philosopher and theologian and an expert in analyzing the religious thought this will promote the value of this paper. Allame tabatabayi defines “Faith” as a firm belief in soul, which protects human from doubt. Therefore faith will be in “Soul’s Firm Belief” category. In his point of view faith is an objective and external reality, and there is no contradiction between Faith and Reason. Faith in its primary stages is always conjoined with Doubt and ultimately leads to Certainty.

Man life during time resembles a travel beginning from a departure and moving towards a destination. Such a travel can merely encompass the daily life of man, in such a way that one’s birth is the startingpoint and his death is the end. More over it can encompass a spiritual travel in which the ignorance with which the man was born would be the departure and decoration to the human virtues would be the destination. In such a travel each level of accomplishment is considered as one of the destinations.On the other hand, traveling has always been admonitory for human and one can reckon his own future based on what others have undergone and select his life path towards accomplishment consciously. In Islamic thoughs traveling has been instructed frequently and the advantages, manners, instruments as well as its conditions have been discussed. The present paper which has been prepared based on searching the required documents and references and presented in an analytic- descriptive method deals with some important aspects of traveling.

Ibn Khaldun, a Muslim historian and philosopher of the 8th century, was in Africa when he wrote his book An Introduction to Imam Ali’s Succession” and achieved a world wide reputation. The present article after mentioning his special opinions about Khilafat and prophet’s successor in general, and the issue of Imam Ali’s succession in special tries to shed light on the opinions of this rationalist philosopher by referring to valid historical sources and documents. This will reveal his paradoxical opinions about the succession of Imam Ali.

The lotf principle (favor) has a long background in rational arguments of Islamic theology, and always the theologians have relied on it to prove religious ideas.This article is a historical review of the views of Mutazilia, Imamiyya and Ashariyya theologians about this principle and its branches and shows how they used it to rely on some of the theological basis. Their arguments indicate the religious movements in early Islamic world and show the role of this principle in rational movement of Muslims theologians.

In order to investigate and appreciate Molavi`s profound ideas and his mystical characteristics, the significant common books in his time among Sufi circles must be known. Molavi probably has referred to some of them and was influenced by them. It can be supposed that he definitely saw the works of Sanai, Attar and Abu Taleb Makki`s Resaleye Qoshiriye and Qowatol Qalb. He was also aware of some great Sufi authors such as Mohammad Ghazali, Ahmad Ghazali, Ein-ol- Qozat Hamadani, Meibodi and Roozbehan Baqli. However, beside the afore mentioned instances and as Aflaki asserts in his Manaqeb-al Arefin, Molavi has also seen Solami`s Haqayeq-o Tafsir. For this reason Molavi had undoubtedly used this great mystical commentary and in his mystical interpretations of Koran it was in his mind. Dr. Zarinkoob believes that Molavi studied many ancient commentaries of Koran because of his particular Hanifi branch of Islam. With regard to the affinities and common points of the two works, this paper deals with the formation of hermeneutics in Molavi`s Masnavi, which has directly been under the impact of Haqayeq-o Tafsir and elaborates a survey of fundamental thoughts and ideas of Islamic mysticism that are pointed out in Haqayeq-o Tafsir, and Molavi has somehow found the book. Thus it is thrived and sublimed through Molavi`s bright thoughts.