نشریه انسان پژوهی دینی
پیاپی 29 (بهار و تابستان 1392)

Intelligence، spirituality and، consequently، spiritual intelligence (SQ) have different definitions. Intelligence means the abilities of the individual، which، based on the value system، is used for problem solving and adaptation to the environment. Spirituality follows transcendental rules، to improve the infra-ego to the level of ego and improving the ego to the level of ultra-ego، as well as pushing the instrumentals towards superior levels and temporal issues (the relation of a variable to another) to the level of Dahriyyat (the relation of a variable to a constant) and finally، Sarmadiyyat (the relation of a constant to a constant). Spiritual intelligence is the ability to drive the holy laws in order to solve problems، the production and repairmen of the self and its mutual compatibility with the surroundings in accordance with the accepted system of values for the growth of ego and non-ego. The skill of passing، mentioning، doing favor، envisaging unity in diversity، understanding the presence and dominance of the transcendental being in the world، characterizing and identifying oneself and the world، improving the tools، perception of the essence of fact، transcendental becoming، etc. are among the characters of the spiritual intelligent in Islam. Perceptions of facts، calmness، finding the universe meaningful، etc. are the consequences of spiritual intelligence.

Though Plato and Sohravardi appearantly have the same view on the essence of human soul and the way in which it belongs to body، there are fundam ental differences in their point of view and their style as well. This paper deals with soul which is believed by both philosophers to be the origin of the human’s soul at first and، then، expresses their idea and reasonings about the occurance and antiquity of spirit which are very different. Because unlike Plato، Sohravardi believes in the incidence or occurance of human’s soul and rejects and criticizes Plato’s idea in Fiderous; then the way in which it belongs to body according to both philosophers is studied. Plato`s way to express soul is more mythical and exemplary whereas Sohravardi’s way is more scientific and philosophical and indicates that Sohravardi’s points of view may not be taken as a copy of Plato’s but he is independent in the field and has novel and different ideas in philosophy.

The mystical anthropological notion of internationalism means belonging to a common divine origin and natural interfaces between humans، beyond national and linguistic differences. Accordingly، it is necessary to consider a metaphysical hometown as origin and ultimate goal for human being. In Rumi’s mystical approach، human is defined as an observer of his relationship with the origin of being and، consequently، other relations are considered to be secondary and non essential concerns، accidental to human existence and not rooted in his nature. So they cannot be defined as epistemological criteria and measures. From this perspective، in divine world، everything is divine and there is no difference between human beings. Inattention to the ethnic، linguistic and regional privileges in Rumi’s mystic thinking is considered as a fundamental principle.

In the study of human، the difference between man and woman in nature and creation has been an area of interest for researchers the analysis of which has come upon man and woman’s unity as one human. In the face of that the analysis has also brought to light the incongruity of their function as two distinct creatures. In addition to religious contexts and natural differences، psychology and science of medicine have uncovered a number of proved differences between man and woman. So، the current research is an attempt to analyze the gender differences contrastively in experimental sciences and religious meanings. Then، it postulates an analysis on the effects of a unigenous approach to man and woman both.

Metamorphosis of human is of those subjects mentioned in the Holy Qur''an. It is essentially different with what meant by incarnation in other religions and schools. Different views have been expressed about what the explanation of metamorphosis is، and how the change and conversion happens، whether it is external and in the appearance، or it is internal and in the character of human. This paper explains and analyzes the data and findings of the studies in this regard. Moreover، it defines metamorphosis through the descriptive-analytical approach، and explains how different it is in the Quran and narrations. The present study also reviews the view points of intellectuals about the issue، and discusses the possibility of collecting their communalities or contrasts. In addition، it reveals the important aspects، and clarifies the ambiguities. Finally، it concludes that the metamorphosis in the Quran represents a special kind of transformation which does not contradict with the intellectual and traditional principles، and the fulfillment of its complete manifestation would be in the world hereafter.

One of the issues discussed in details in philosophy is the end of humanity after death (according to the tendency of immortality) and the survival of the human population or accepting death and invalidity with destruction of the body. Philosophers such as Ibn Sina، Suhrawardi and Mulla Sadra explain the stages and types of souls after death، and the immortality of them. Ibn Sina after al-Farabi and prior to the other Muslim philosophers divide the souls after death. Suhrawardi and Mulla Sadra have similar view of Ibn Sina''s analysis، although there are slight differences in terms with him. All three philosophers unit the survival and perpetuation of the complete population and as they say، intellects، particularly the active intellect have direct or indirect role in souls. But، Ibn Sina relies on the celestial bodies about imperfect people، and Suhrawardi suggests their presence in the world of outstanding features، Mulla Sadra suggests their presence in the imaginary.

According to Imam Khomeini، based on the verses of the holy Quran، salvation is equally bound to the two important principles of، knowledge and behavior، In the meantime salvation is influenced by his concept of monotheism. Self-purification، virtuosity and submition only to God symbolize mere servitude which in Imam’s opinion is the route to salvation dismissing whatever alien to God and allegiance to whatever associated with Him is the salvation in itself. Also the thought of –šankara، the famous philosopher and mystic in the 8th & 9th Century the founder of Advaita-Vedanta school، about Mokša and salvation is based on the integrity of existence and dismissing the mundan. From the viewpoint of šankara، knowledge to the unity of Brahman and Atman is an important principle upon which Mokša is based. However، although some of his statements show attention to behavior as salvation requirement، on the whole behavior does not take a paramount position in his thoughts as most outstanding thinkers would suggest.

According to Quranic verses، the principles and religious values are taken as being in harmony with human nature. These values have emphasized on unique religion، that is، Islam. Reviewing recent revolts in Arab-Muslim countries shows that their request are in harmony to principles and values of islam factualism، trend to moral values and perfectionalism are parts of human natures. These natural trends lead the man to Islam and principles and it’s supreme values like justice and monotheism. The context of the popular requests of the region indicate the conformity of their movement with human pure nature and therefore to place this awakeing in deep relationship with Islam and Islamic teachings. This important characteristic also could be considered as a signal of continuity of the awakeing.