مقالات رزومه یوسف جعفرزاده

One of the basic beliefs in Islam is the belief in divine providence and destiny. According to this belief, God has absolute power and all the affairs of the world are in his hands, and nothing in this world, even a leaf falling from a tree, happens without his permission. The value and size of all things are determined in the eternal tablet and according to this, they happen in the world. With this description, for a believer, this basic question arises, what is the position of human effort in this case? And if everything happens according to divine destiny in this world, then what is the meaning of reward and eagle and what is the meaning of human responsibility? The type of answer to this basic question determines the religious lifestyle of man in this world. In the history of Islamic culture, different answers have been given to this question. In this article, the belief in divine predestination has been explained first by relying on the narration of Ibn Arabi, and then with a general look at some of the answers to the above questions, based on the Quranic verses. The relationship between divine predestination, jihad, trust, patience and satisfaction has been investigated, and the conclusion has been reached that based on the belief in divine predestination, the outcome of affairs has been determined since eternity, and since we are not aware of divine predestination, we must strive, but we must trust. and leave the result to God and be patient in our journey and be satisfied with God's destiny whatever result is achieved, whether defeat or victory. This article will analyze this issue in an analytical way.

This article examines Ibn Khaldoun's view on the influence of Islam and religion on the formation and decline of Islamic civilization. Considering that the religion of Islam emerged in the bed of Arab nervousness Therefore, this question is raised that in Ibn Khaldoun's civilizational analysis, the religion of Islam has faced with Arab nervousness And in the historical process of Islamic civilization, what effect did Islam and religion have on its formation and subsequent decline? In response to this question, as a hypothesis, it can be said that the religion of Islam provided the possibility of civilization by moderating Arab nervousness. And with the return of tribalism, Islamic civilization has gone into decline. The findings of this research indicate that from Ibn Khaldoun's point of view, civilization arises at the point of justice And when it leaves this point, it begins to decline. From her point of view, the religion of Islam doubled its power by turning the attention of the Arab nervousness to the truth And relying on its strong power, it quickly developed in other countries and created a great Islamic civilization But after the period of the rightful caliphs, gradually abandoning the principles of Islam and returning to tribalism, Islamic civilization went towards decline. In this article, we will explain the above point of view with descriptive-analytical method.

The religions of ancient Iran encompass a wide range of religious developments, which in terms of phenomenological studies is a readable example of the evolution of the history of religions.In the history of religions, at the beginning of the religious life of every ethnic group, primitive religions ruled; So that the intention of all religious phenomena is focused on the meaning of primitive religions, namely naturalism, tribalism, eternal return to the beginning of history and patriotism,But suddenly prophets appear in some lands of the world and invite people to the center of monotheistic meaning.After this stage, the history of religions becomes the arena of conflict between primitive and monotheistic religions, and primitive religions resist and return to the monotheistic message in various forms.In the religions of ancient Iran, this process of religious transformation is also quite evident, so that first the primary beliefs of the Aryans are prevalent, and then Zoroaster emerges as a prophet and the call for monotheism. But immediately after his death, we are faced with the widespread return of early Zoroastrian religions.In the present article, we will examine this process of religious transformation in the religions of ancient Iran with the method of phenomenology of religion.

Emile Durkheim, a French philosopher and sociologist, explained the relationship between religion and society in his book »The Elementary Forms of the Religious Life« by examining Australian totemism. According to Durkheim, religion has no divine or revelatory origin, but the origin of religion is society. In his view, society creates religion in order to constantly reproduce its religious sentiments through stimulation And in this view, he goes so far as to say that society is God. in the present article, we will examine and critique his view from the perspective of the " phenomenology of religion " method. According to the findings of the phenomenological method of religion, the structure of primitive religions is different from the structure of monotheistic religions, and the social form of these two structures is fundamentally different; So that the social form fits the primitive religions, "tribe" and the social form fits the monotheistic religions, "society" Accordingly, Durkheim confused religion between the two concepts of "tribe" and "society" and, consequently, the requirements of the two. The type of this research is fundamental-applied and can have a practical aspect for researchers who want to use this method in researching the history of religions by clarifying the theoretical foundations of the phenomenological method of religion. The main hypothesis of the present article is that from the perspective of the phenomenology of religion, Durkheim's view of the relationship between religion and society is consistent only with primitive religions.

Yogacara School is one of the philosophical schools of the Mahayana in Buddhist cult. This school believes that only the world of the mind is originality and truth, and the cosmos is merely a reflection of the world of the mind, and it is not true, but human beings, because ignorance, consider the real world as real, while it reflects From the reservoir of consciousness (Alayavijnana). From this point of view, there is not a constant thing in the same world, and in the reservoir of consciousness, only unstable and passive and temporal phenomena (Dharmas) instantaneously appear in the same world and disappear again. From the point of view of this school, man must stop and extinguish it through yoga on all the currents and chaos of consciousness and mind.
This paper addresses the origins and sources of the Yoga School in the structure of Buddhist schools, and intends to illustrate this school in epistemology compared to other Buddhist schools, and also to clarify the method of analysis and descriptive. This school had practical application of yoga for discussing the liberation of mind from the captivity of suffering.

In the view of Love mysticism، becoming of "humanity" as a manifestation of Divine attributes in the human occur in three stages: not awakened soul (Adam innocent of sin), awakened soul (Adam after sin) and love (lover Adam to God). According to this view، angel is symbol of not awakened soul، and devil is symbol of awakened soul، and human is a symbol of the love stage. Thus،human is comprehensive of angel and devil attributes. After the events of primordial sin, human stepped from the stage of angelic and the lack of awareness to the stage of awakening and awareness. In fact, the devil makes his entrance into this stage, but this stage is a window to enter the love scene of human and God in the context manifestations of God's Attributes glory and beauty in this world. Thus, in this sense, love transcending from relationship based on legal and moral rules to personalized relationship based on coquetry and need of lovers،and put in the center of meaning of this world life. This article is an introduction of the phenomenology of love- mysticism in the mysticism of Molavi and Hafiz.