نشریه انسان پژوهی دینی
پیاپی 31 (بهار و تابستان1393)

The main question of the freedom of belief in the intellectual system of Ayatollah Javadi refers to its pertaining structural logic in his thought. On the one hand, he tries to make sense of the essence of freedom with regard to the essentiality and gradation of existence. On the other hand, methodically trying to address the issue of freedom in a space different from that of completion, he intends to give an Islamic concept in the field. My analysis, interpretation while addressing explanatory and normative dimensions external and internal structural logic of his vision of freedom, concludes that from his perspective, humans may be believer or unbeliever, obedient or disobedient in the realm of creation, while with regard to the realm of Divine lawfullness is he/she must be faithful and obedient.

Abraham Maslow has been considered as a theorician and Spiritual leader of humanistic psychology school. Although several researchers have studied Abraham Maslow's ideas, but separate researches on position of spirituality & peak experiences in Maslow´s psychology has not been done. Apparently his thoughts in the field, has not been studied seriously. The authors of this article have tried to look a brief overview at his approach to humanism, & to report theories of Abraham Maslow about religion, religious ideas & spirituality. The aim of this research is introducing Maslow's view, that is: spirituality is the spiritual part of human nature and human beings are naturally religious. In Maslow´s viewpoints, Like other natural needs (such as sunlight, calcium, kindness, etc.), not satisfaction spirituality of them causes human psychosis, depression and emotional crisis. Based on these requirements, religion in wider sense (spirituality-oriented), has historically been the core of human culture. Furthermore, Maslow believed that all human beings are gifted ability to achieve peak experiences & founders of religions benefit of this experience and have flourished it. Transmissions of these mystical states have been initial root & function of institutionalized religions.

Priority of the soul to the body is one of the issues in the studies on the soul concept, long being the subject of debate and contest by Islamic scholars. In addition, many narratives of infallible Imams have been quoted on this topic. Mulla Sadra Shirazi has been of a specific view on this issue. He has rejected the priority of the soul to the body in terms of multiplicity and disjunction and believed soul preceded body in cause level (stage) in an intellectual perspective. He has not accepted the apparent meaning of verses and narrations and has just interpreted them. In this paper, the reasons and statements of Mulla Sadra`s and his interpretation of narratives have been reviewed. The purpose is to find a way by which we can resolve the conflict between the apparent meaning of narratives (which indicate the priority of soul in terms of multiplicity and disjunction) and logic proof so that it doesn’t require regardless and departure from apparent meaning of traditions.

Some of the Islamic philosophers such as Farabi and Mulla Sadra supporting the belief in sacred and divine revelation began to give a philosophical explanation in the field. In philosophical explanation of revelation, revealed facts can be divided into two: general and particular, perceived respectively by the Prophet`s intellect and imagination. Both the philosophers when explaining Divine revelation have emphasized on the important role of the imaginary faculty for receiving particular revealed facts. Again, as they believed, the faculty of imagination can understand general facts of revelation by turning the facts to objective and imaginary senses. For the philosophers both, the source of general facts has been known to be active intellect But there may be found a case of difference when studying the philosopher`s views on the source of particular facts. As is understood by Farabi, the source of particular facts is the same as that of general facts. But for Mulla Sadra, the source of particular facts has been known as “imaginary universe.” Therefore, with regard to the importance of imaginary faculty in the phenomenon of revelation the author has attended to the compare the views of the philosophers in this field.

The mystic's approach towards the subject of happiness has been originated from Quranic verses and divine narrations. In religious resources, admirable happiness, noticing to the benefactor, thanking him, and God's satisfaction will be followed. But indecent happiness is raised from sensual motivations cause ignorance of the benefactor and also inebriation, vanity and deviation. Based on this, mystics were ignorant of the world and indecent happiness. They have considered that the best criterion for real happiness is a happiness originated from divinity. They also believe that piety, closeness to God, theology, be satisfied with God's willing, obedience of God and grief for the hereafter affairs are the bases of moving towards God as well as having real and constant happiness. The abundant effects of the religious educations in approaches of the Islamic mystics about happiness and also the requirement on explicating and knowing their principles made this subject to be investigated in an independent research. The present study, by analyzing the concepts, attempts to explain the happiness in mystic's approaches According to the Quran and traditions

The author has studied theologians` corporeal concept of human soul. Most theologians, except those of philosophical way of study, have viewed human soul as a corporeal thing. Their corporeal concept includes those knowing it as incident, soft body, atom and specific apparent body. In the paper, the principles and consequences of theologians` corporeal concept of human soul have been critically studied. Appearance-based approach to religious and revealed texts has been of a fundamental part in their views of human soul. They, therefore, have viewed immateriality as something restricted to God. All beings other than God have been considered as spatiotemporal and corporeal. Therefore, avoiding any similarity between God and His creatures, one never can qualify human soul with God`s qualification.

In some verses of the holy Quran we read something about the love of God in men and the love of a number of men in God. Mull Sadra has known the truth of love to lie in God by defining it as rejoicing by the favorable thing and says that its application to the creatures is metaphorical just in the way that application of existence to them is. Every created being is a shadow of Gods hierarchical perfection and, hence, His love to His Essence is love to all creatures. But the love in creatures depends on their acceptance of God’s manifestation or on their nearness to or distance from God, and so is their narration of the Essence of God. Man can with draw the veil up from his heart by faith and good deeds, and so can earn a more powerful existence and consequently be loved by God all the more. So the words used in Quran and in tradition (of the prophet) about the special love of God in some servants (i.e. in some men) denote revealing the veil from the servant´s heart.

The pure life (hayat al-tayyibah) is the real life of man which the worldly life with all its vast scope and the otherworldly life with its eternity and importance are the manifestations of this real life; this original and real life is a reality beyond the outward life and can be achieved in this world. The pure life is originated from high levels of human spirit; the faithful man in his sublime journey and spiritual transcendence who is born after his first birth, from the heart of his faith and by God's blessing achieves a spirit which the pure life is the result and fruit of this spirit. If the pure life is new and superior to the ordinary life and is the origin of valuable effects for the faithful man, in reality the faithful man has reached a newer level of spirit in which this life and its effects have emerged. This high level of spirit which has been a special talent and now is actualized, in turn gets its emergence and actualization from faith and righteous deeds.