نشریه انسان پژوهی دینی
پیاپی 36 (پاییز و زمستان 1395)

This paper studies Eliade's opinions of human being. Eliade’s historico-religious hermeneutic method explores the meaning and interpretation of messages hidden in religious myths, symbols and rituals. According to him, question of the meaning of human being is an important and fundamental question. He divides human beings into two categories in terms of their perspective on existence: the man of traditional society, who is definitely religious and the modern man. Eliade's understanding of human being is studied in two sections: First, the human condition in a fallen state and second, human being as a religious man. The theme of descent will reveal Eliade's shrewd analysis of the negative aspects of secular profane existence in three aspects: descent from paradise, secularization, and fall into time and history. Fall from paradise is a loss of that primordial perfection. Secularization is a fall into secular culture and desacralized cosmos. Fall into time and history is dwelling in an unholy time, that is an ontologically nonexistence, unreality. The religious man has a meaningful existence and a sacred mode of being in the "wasteland history". He is exactly what he was given in the beginning. He has an occupation which bestows meaning to life. For him, the only real act is an imitation of the divine act. Every behavior must be the imitation of archetype.

The goal of this paper is to prove that there are some Quranic witnesses for Suhrawardi's idea of "affection" and "love". In this respect, after explaining the reality of affection in Suhrawardi's point of view, we will match this Idea to Quranic verses and esoteric commentary of these verses by referring to those verses related to affection and love. Suhrawardi himself believes in a kind of esoteric commentary in which understanding of the real meaning of the text depends on the reader’s level of comprehension and understanding. In this paper, Suhrawardi's idea has been investigated on the basis of the place of ontology, epistemology and cosmology of affection. With respect to ontology, Suhrawardi considers affection as an independent reality that has a pre-eternal source and homogeneousness is not condition in that. In illuminative epistemology, knowledge is known as the base and foundation of love and in its cosmology, cosmos order together with felicity and wretchedness of the soul are interpreted on the basis of love. And reaching to human perfection is only possible through love.

The Theory of Perfect Man that was dispersed in published works of Islamic thinkers, started out as an independent subject and eventually annotations were added to it. The ontological aspect of this issue has been reviewed several times. However, the worldly functions of the perfect man have not been analyzed yet. Unlike some mystics and Sufis who limit the perfect man to practice in spiritual manners, Ibn Arabi and Mulla Sadra consider communication with others as a level of elevation and perfection of human. This research aims to study the worldly role of such humans with the help of a analytico-descriptive method with regards to Ibn Arabi and Mulla Sadra`s works. The study includes the formative, political, social and guiding roles in the issues of Sharia.

One of the prominent figures in epistemology from a moral-educative perspective is Mulla Sadra. This essay tries to analyze his ideas in a library-based method in order to find his educative methods. The key question is what educative methods are explicitly or implicitly mentioned in his epistemological ideas. He based his educative ideas upon his philosophical foundations specially the substantial motion and the union of soul and faculties. The study of his ideas indicate that attempts to get accustomed to haqq and constant rosary, obligation to care for soul in the path of soul’s perfection and purification is one of the main ways of soul nurturing. Implementation of educative justice based on the flexibility of the soul, protection of body and moderation, reinforcement of concentration and presence of the soul, nurture based on repetition and habit, reinforcement of trust and self-respect and nurture based on the development of creativity form the other levels of soul nurturing.

Collapse of the Christian church in the West is the beginning of enlightenment era in which western theorists constituted a new base in theoretical and practical thoughts with dominance of positivist thoughts and with disregard to metaphysical principles. Meanwhile, when these new schools of thought became unable to lay a solid foundation to give meaning to the world and human life and when they laid human beings in weak moral principles and social collapse, Existentialists tried to make them return to their fundamentality with their principles. Some of them, like Nietzsche, Heidegger and Sartre, with a focus on self-based election and others like Kierkegaard, Gabriel Marcel and Tillich, with focus on other-based selection, discussed this topic. But proponents of these two viewpoints, in addition to their false belief regarding fundamentality of human being and lack of any intrinsic whatness, epistemic challenges of them in understanding real position of humans, made them fail in providing these important goals.

The aim of this article is to extract dimensions of religiosity in Quranic verses which is made possible by analyzing the qualitative contents and Grounded theory. Findings show that faith and good deeds are two fundamental dimensions of religiosity and by them man gets promoted from potentiality to actuality or from deficiency to perfection. By internalizing the theoretical dimensions of religion, the formed faith appears and accordingly the second dimension of religiosity namely good deeds will appear. Although, there is a close and interdependent relationship between faith and good deeds, faith is constantly prior to it, because the good deeds are the result of faith. Due to this bond, if faith forms, the good deeds certainly will appear only from faith. On this basis, man is a creature with authority and the right to choose who is responsible for his development by two dimensions of faith and good deeds.

The immortality of the rational soul is one of the most important issues of Ibn Sina’s philosophy and anthropology. He poses many arguments in proving this subject. Ibn Sina proves the immortality of rational soul by not having relation or position of the intelligible concepts, indefinite power of the rational soul in his actions as well as its needlessness to sensible faculties in some of its perceptions. In spite of the fact, Ibn Sina denies the immortality of imagination faculty and, therefore, in his view, this faculty is material. In this essay, the author, analyzing these proofs, is going to prove that they also prove the immortality of imaginary faculty for lack of any relation or position in the case of imaginary concepts, its indefinite power of imagination in actions and its needlessness to sensible faculties in some perceptions.

According to the Holy Quran, human life is intermingled with trials, having a mutual relationship with man's perfection and elevation. As objective models of Divine trials, prophets are chosen and reported intelligently in the Quran. The central issue in this research is to draw a revealed pattern of the trial of prophets and analyze its components, emphasizing on the story of Abraham (a) in the Quran. The main axes of the research are as follow: clarifying what trial as well as its components is; analyzing the main trials of Abraham; and comparing them to the components of the Quranic trials. As a result, this research represents a model for a research on trial as a method for prophets` trials, as come in the Quran, to be well understood.

The popular belief among scientists regarding human essence is that human being is a rational animal. To them, rationality means having the theoretical intellect, i.e. the potential to think and to conceive universal concepts. Therefore, according to the popular viewpoint, man is a rational animal who is able to think. The aim of this article is to prove that the belief in God and having the relationship with Him is a constitutive element of humanity, moreover, the ability of thinking and of conceiving universal concepts. This will be explained by reason and Quranic verses in this writing.Therefore, not only having theoretical reason but also having practical reason is the constitutive element of humanity. Whoever follows the practical reason does good deeds. The requirement of doing good action is having the intention of being closed to God. Similarly, humanity is a hierarchical and fluid fact. Therefore, the essences of human beings are different.The validity of the result of this paper will be clear in using this theory in human rights discussions.

Regarding extensive domain of Islamic teachings including all aspects of human life following as individual, social, spiritual, physical and material issues and noting close relations of the humanities with this dimensions, a deep bond between Islam and the humanities including management and education is revealed. To attain an Islamic understanding of relationship between the dimensions of the meaning of empowerment and security, the subject was examined on the basis of revelation. Attributive studies have shown that empowerment in four communicative areas of human being, brings about a favorable feeling in the fivefold dimensions of empowerment and this phenomenon as shown by the Quran causes a promotion in components of security in cultural, political and social dimensions. In this approach, the holy Qur’an gives importance to production and reproduction and multiplication of soft power. The higher the level of faith and devoutness goes in doing good deeds, the more empowerment and security in human and social communicative fields improves.