فهرست مطالب سیده سوزان انجم روز

The coexistence of religious followers is centuries old and these relationships have led to the development of friendships, the closeness of traditions and finding common ground. In the current era, dialogue between the great religions of the world is necessary. The increase in direct communication between people who have different world views, beliefs, cultures and customs is one of the factors that necessitates the need for inter-religious and inter-cultural dialogues, as a result of which people, in addition to followers, have different beliefs and world views. They understand different things, they define their position towards them. This article examines the possibility and solution of realizing inter-religious dialogue and considers the category of wisdom to be the most important and comprehensive component in inter-religious dialogue. The etymological investigation of wisdom in different religious traditions and its position and importance in religions, as well as research into its functions, shows that wisdom emphasizes the necessity of dialogue on the one hand and can be the best basis for dialogue on the other hand. The comprehensiveness of wisdom in the field of inter-religious dialogue is such that it can not only be the basis of dialogue, but it is also very efficient and effective in the method and manner of dialogue. After analyzing the necessity of dialogue and the possibility of realizing the dialogue of religions on the basis of wisdom, we come to the conclusion that this theological discourse will lead to a moral insight that the highest fruit of that is justice, the observance of which can lead to a fair judgment about another.

The article explores the significant interaction between religion and wisdom in Zoroastrianism, with a focus on certain evidences from Zoroastrian texts. According to the research, God's wisdom is his fundamental nature (xēm), and religion is essentially God's wisdom. The authors also emphasize that God has created the world through his wisdom and based on the cosmic war, where to be the winner is rooted in a covenant between the Good and the Evil to fight against ignorance and extremism. This mutual interaction between religion and wisdom is hierarchical and manifested throughout the world. The research investigates the processes and concludes that their foundation is xradīharwisp-āgāh, which is the philosophical interdependence of religion and wisdom. By delving into these grounds, the research returns to the primary origin of God's wisdom, which is denoted by Justice or yazadān-xradīs, the highest manifestation of his wisdom in humans.

Ever since the Dead Sea Scrolls were discovered, experts have always sought to investigate the relationship between scroll literature, the Qumran Cummunity, and formal Judaism. In this regard, the present research has analyzed, analyzed and criticized the "concept of wisdom" in the 4Q185 sapiential fragment of the Dead Sea Scrolls. The importance of this Qumran text is that by providing and presenting a new example of sapiential instructions, it shows the position and importance of sapiential teachings in the Second Temple period. On the one hand, these teachings are closely related to the prescriptive teachings of the books of Proverbs and Bin Sira, and on the other hand, it gives a new concept of wisdom. This essay presents the results obtained from the concept of wisdom by examining and analyzing the various and interconnected components of the 4Q185 fragment, and then considering the historical conditions and showing the connection of this scroll with Qumran Cummunity, the components of the fragment It also criticizes and evaluates 4Q185 and opens a new perspective of Judaism in the first century AD: by analyzing and looking deeply into the components of 4Q185, we have come to the conclusion that how some traditions in Judaism develop and evolve, and when they are faced with new religious, cultural and social challenges, they are once again formed from the ancient Jewish tradition. Therefore, based on the examination and analysis of new sapiential components in the scrolls 4Q185, we have reached an understanding of one of the important historical and sociological issues of Judaism in the Second Temple period and have criticized it.

Wisdom and wickedness in the symbol of “woman” has always been the subject of inquiry in Jewish tradition, especially when it comes to portraying women in prescriptive literature. This article which focuses on one of the texts of Qumran, namely 4Q184, expounds some of the functions of the modes of wisdom in Qumrani thought. The existence of the fragment 4Q184 in the Qumran manuscripts denotes the importance of this symbolic text in Qumran’s community and reflects the situation which this sect encounters. The Fragment of the Dead Sea Scrolls which has evidence derived from the Bible is analyzed in three semantic levels: the first is the level of moral teachings that had flourished in the long-standing Jewish tradition; the second is the level of the nature of wisdom, which, considering the goddesses of the wisdom of Mesopotamia and historical background of the Old Testament, has a theological literary motivation. By analyzing the historical context, it is found that the poetry in the third level is a metaphor for Jerusalem's divination which is, just like a wicked woman, involved in the act of seducing the pious. According to the belief of the false divination of the temple and false wisdom of Jerusalem, Qumranians left Jerusalem.

Some of the philosophical teachings of the Qur’an are about God and His Attributes. The Shi’ism has rated justice as one of the Attributes of God on the rank of principles of religion; because it was on the issue of justice that the rational Shi’as have always had disagreement with the Sunnis. Does Divine justice, however, enjoy equal status among different Shi’a denominations? Justice has been studied on different levels in the works of the Twelver Shi’a scholars; but the Isma’ili works have been studied very briefly and implicitly. In this comparative study, it has been attempted to identify and analyze the
status of Divine justice and its peripheral discourses, such as rational good and evil and God in Twelver Shi’ism and Isma’ilism from the
perspective of the influential thinkers. With respect to the intellectual capabilities of Shi’ism, the issue of Divine justice emerges from within the discourse of determinism and free will because there is direct correlation between belief in determinism and justice on one hand and belief in free will and negation of justice, on the other. From a historical point of view, from the period of Fatimid Isma’ilis, in which the status of Imam was exaggerated, until the Alamut Isma’ilis, degrading the concept of Imam caused the degrading of the Isma’ilis’ rationalism; they distanced from the rational good and evil and thus dealt less with Divine justice. Being under the influence of the two main elements of “Anti-rational prestige of education principle” and “association with Sufism”, Isma’ilism places too much emphasis on the role of Imam in the creation system, in education and guidance, in political and social issues, in interpretation of sharia, in his infallibility and being the Lord of Resurrection (Qāʼim al-Qiyāma). One of the most important findings of this research is that because of this very exaggeration in “learning” from the Imam and impressionability from “Sufism” in specific periods, the Isma’ilism has inclined toward legal good and evil and has distanced from the basic teachings of the Twelver Shi’ism based on the principality of justice, reverence for intellect, and human free personality

Through Analyzing poetic imagery in Diwān-e Shams، the current study tries to investigate sorrow and happiness in Jalāl al-din Rumi’s perspectives along with their origin and status in his works. Coincidence of sorrow and happiness in Rumi’s mystical worldview result in some images which chiefly correlate with musical language and poem. There appears to be a profound relationship between content and appearance in Rumi’s poem. So، the present article examines some language elements and the order of words in his sonnets to detect origin of Rumi’s sorrow and happiness. “Mystical and ideological experiences” of Rumi may be found in musical facet and dynamic imageries of his poems. Meantime، Rumi’s happiness، intoxication and creativity are signs of his mystical maturity. The relationship between Rumi’s mystical experiences their reflection in his poems، and situations including happiness and sorrow are obvious in his poems. Reflecting on his Diwān Shams، this study proposes that Rumi express a deep sorrow in his sonnets، while applying happy music in them. He resembles body to a cage which separate people from their homeland or، as he calls، their eternal canebrake. This research argues that Rumi suggests two main perspective in Diwān Shams: the thing we are (the origin of sorrow)، and the purpose of our being (the origin of happiness). In this book، these two views are presented beside each other.