نشریه ادیان و عرفان
سال چهل و سوم شماره 2 (پاییز و زمستان 1389)

According to what has been written in Shāh Nimatollāh Vali’s family tree about the relation of his robe، the path of Ahmad Qazāli -Whose going to Maqreb has been confirmed in history- comes to Sheykh Aboo Madyan from Tlemcen in Algeria. Some other spiritual guides continued his Sufism path to Shāh Nimatollāh in Iran. Ibn Arabi in the most of his works called Aboo Madyan «Sheykhonā» and «Abonnajā». Arāqi who has written Lamaāt has said his way there is like Ahmad Qazāli. He was the student of Qoonawi and he was studying Fosoos al-hekam. After reading Lamaāt، Qoonawi said “it is the comment of Fosoos. So far، by finding the path relation documents we can claim that the way of Qazāli expands to the path of Shāh Nimatollāh. This paper is about student of student Ahmad Qazāli «sheykh Abo al-barakāt». First we extract from the refrences just the niknames that are as the same then one by one was checked. There are pieces of evidence that support this thought.

Wisdom has always been appreciated all over the world and by all races and peoples. Bible which shows mental developments of the Jews and their culture for more than 1500 years (from the time of Moses till the creation of the New Testaments in the first century); Wisdom has taken different meanings and has been utilized with different manifestations. This article is an analysis of the concept of wisdom in 66 books and treaties included in Bible their explanations and elucidation of changes in wisdom especially the semantic contradictions in Paul''s letters. Taking into account the relationship between wisdom and religion، the researcher has attempted to specify the interaction of these two elements in Bible. To this end، after the morphological analysis of the term1'' wisdom«its derivations، synonyms and antonyms (such as wise man، wisely، stupid، ignorant، etc) are searched for and analyzed at different parts of the Holy Book and through the analysis of the verses. Furthermore، different shades of the meanings of this concept are investigated and its semantic developments are elaborated on. Wisdom in Testaments is monotheistic insight which makes man، immune to errors and mistakes in terms of faith and actions; Shari''a and ethics are the important concepts.

Death and desire for immortality are among the man''s ontological questions. Hinduism like other religions، at the given tenets، has managed to remove or relief human distress of immortality. Vedas and Upanishads، in one or other way، have attended and accepted the man''s composite of two dimension and excellence of its spiritual aspect. Bhagavad-Gita too has endorsed immortality of soul explicitly in chapter 2 and implicitly in other chapters by some evidences. Gita by supposing man as immortal soul، refuses reality of death. Impossibility of conversion of real to unreal is the most important ratiocination of Gita in proving illusion of soul''s extinction. Despite of diversity of immortality''s connotation، Gita by companying it with knowledge (jnana) has given more supreme concept of man''s immortality. Theories of Sankhya and Vedanta، reasoning to prove illusion of death، absoluteness of immortality، Jivan mukta''s qualities، distinction of para-vidya from apara-vidya، doctrine of Avatara، and the idea of reincarnation are gita''s implicit proofs of immortality of soul by connotation of «cognizance of own self''s immortality».

Rumi’s Masnavi is one of the great resources of religious and moral understandings. Behind its verses، there are lots of valuable learning and counsels. By studying its form in a more profound way، we can go through the meaning of the first layer to the meaning of the second layer where we can find these learning. In this paper، we consider one of the stories of this book entitled: a king who annoyed a sleeping man whom a snake was going into his mouth. After the linguistic (using Lebov’s pattern) and religious studies we found that Rumi has guided the reader from the first layer meaning toward the second by using words، literary devices، narratives and Koran verses and back ground knowledge. So، we concluded that message of this story is: being patient in the face of problems، trust in God، bearing hardships that we face when walking on the right way and friendship with scholars، in spite of their apparent annoyance.

Iran is a society with religious infrastructure، in which Islam and Shiism have had great influence. Meanwhile culture and Iranian literature، especially poetry has a great position in reflecting religious symbols. Ghajarid era is one of the Persian literature periods in which religion، especially Shiism has great reflection. In this era، by reinforcing religious bases of poems، poets try to train their addressees morally and transfer their views to them. In this article، by making use of descriptive and analytical measures، we try to examine how religious reflection in poetry in this era.

The main purpose of this essay is the recognition of the status and role of The Orthodox Church in Russia’s ruling system from 1917-2010; therefore، the question that is put forth in this research is: What correlation existed between The Orthodox Church and Russia’s ruling system? In order to respond to this question، a major hypothesis is highlighted: The government and the Orthodox Church have regularly had limited affiliation and their relationship is based upon non-interference. In addition، The Orthodox Church has had a leading role in defending and maintaining the national identity as well as advancing the national language and culture. Allocating identity is one of the functions of the Orthodox Church; in other words، one can say that Russia’s identity is intertwined with the Christian Orthodox. To investigate this hypothesis، references have been made to the new “freedom of belief and act” rule and the correlation between religion and politics in The West.

This research is about the comparison between Orthodox mysticism and Kubrawiyid Sufism on the concept of vision، both of which have common origin. The eastern Orthodoxy has esoteric and spiritual epigrams more than other Christian sects، and considering geographical and political conditions، has close relationship with the east، specifically Islamic world. An important issue of Semitic religions is possibility of vision of God. In Orthodox Christian mysticism and Kobrawiyids، what is visible is God''s powers and attributes. By purifying the heart، man can see them، and essence of God remain invisible and indescribable. But Christians describe the vision as vision of Trinity، especially vision of Christ، but because of the absolute transcendence of God in Islam، Kobrāwīyid mystics don’t speak of the vision of God، rather، they describe the vision as vision of attributes and His manifestations. Also some of the mystics of both ways have used black light symbol to describe his and her mystical vision and some of them have used symbol of light.