فهرست مطالب alireza ebrahim

Doubt is one of the characteristics of human thought and cognitive disorders that originate from lack of awareness and if persisted, can lead to anxiety and obsessive behavior. Religious affairs are inherently "mysterious" and, accordingly, are always subject to doubt, anxiety, and obsession. This research, which has been done analytically-comparatively and with regard to psychological findings, shows that the obsession of religious people in Judaism and Shi'sm is partly due to the "mystery" of the sacred and partly due to interpretations of anxiety. The motivation of some religious people originates from the sacred texts. From an intra-religious point of view, evil instincts also contribute to obsessive-compulsive disorder and can lead to abnormal behaviors in cleansing the body of blood and feces or reciting prayers. Obsessive-compulsive disorder is treated in ways such as changing the sufferer's attitude toward sacred things, correcting and softening anxious interpretations of sacred texts, and raising awareness about the role of demons. Of course, the use of pseudo-religious methods (traditional medicine) or referring to psychotherapy centers is also common.

Visiting religious places is one of the common programs in the trips of diplomats and officials of Muslim countries when visiting other Islamic countries. The tomb of the 8th Shiite Imam in the holy city of Mashhad, which is considered the most important pilgrimage site in Iran, has hosted dozens of Sunni statesmen in the last century. This research, which was carried out using a descriptive and analytical method, seeks to find the reasons for the visit of the mentioned officials to Razavi's shrine. The findings show that the Sufi tendencies of some Muslim statesmen are one of the reasons for their visit to the holy shrine of the 8th Imam (as). Some Muslim politicians such as: Zahir Shah, Abul Kalam Azad, Imran Khan, Abdullah Vad, Benazir Bhutto, etc., from countries such as: Afghanistan, India, Pakistan, Senegal, etc., have gone to Mashhad when they were in Iran with the motivation of visiting Imam Riḍā (as). In their homeland, these people were famous for supporting Sufism or belonging to schools such as Suhravardiyyeh, Qadiriyyeh, Naqshbandiyyeh, Cheshtiyyeh and Moridiyyeh, and there are numerous reports of their visit to the shrines of Sofia. With this explanation, it seems that the mentioned political officials have visited Imam Riḍā's tomb because of their belief or respect for the position of Imam Riḍā (as) in the Sufi dynasties. In this context, it can be expected that the shrine of Imam Riḍā (as) can be effective as a reference point for improving and strengthening political and cultural relations.

In this article, in a descriptive-analytical way Imam Ali’s Karāmāt that have remained in the Sufis’ texts, and it is imagined that a part of his conception of the Prophet was formed on the basis of these virtues, and the image of Imam Ali (a.s.) and his position and The role of sleep and dreams in the discovery and intuition of mystics has been discussed. This study shows that one of the most important functions of mystics' sleep was solving many of their mental problems and concerns, which are mostly in the field of religious and mystical issues. In addition to expressing these issues through sleep, they also added to its impact on the audience; Because the solution of these problems has been done in a dream by the language of God, Prophet (PBUH) and Sufi Sheikhs. In addition to solving problems in the dreams of mystics, there are revelations of the type of inspiration that inform about events that have not yet happened in reality..

The Shiva religious tradition is one of the ancient Hindu forms that has its origins in the long-standing civilization of the Indus Valley and its various branches are still widely followed throughout the Indian subcontinent. This tradition, like other religions and sects, has special rituals called "rites of passage" which are performed in four stages of a person's life (ie, birth, marriage, marriage and death). These mirrors, known as "samskareh", are in fact religious rituals that are performed in order to mark important milestones in the progress of the life of Shiva believers, and their purpose is to formalize and bless each stage, determine duties and rights. Religious people are to protect people from the harmful effects of the environment, and finally, to ensure a constructive and continuous relationship with God. Marriage deception is also an experience of connection between Shiva and Shakti and involves a godly view of the marital partner.

The Naqtaviyeh movement was one of the powerful religious movements that developed rapidly in Safavid Iran due to its mystical foundations. This descriptiveanalytical study shows that a number of nomads who migrated to the Gurkhani court continued the success of this school in India and provided services to the culture of the subcontinent. The findings indicate that the departure of Naqtavi elites from Iran began first in the context of confrontation with Safavid rulers and jurists and then continued in the field of interaction with Gurkhani rulers and ministers. In the light of the support of kings such as Akbar and Jahangir, some educated Naqtavians reached high court ranks and, in return, provided intellectual support to the Gurkhani sultans. Although the activities of Naqtavi's immigrants in the Gurkhani court were finally stopped with the intervention of jurists, in this short period they were also a source of useful and lasting influences. They established Persian in the subcontinent.

Ibn ʿArabi and his commentators opened a new way of explaining difficult theological and mystical categories by developing the mystical concept of "archetypes". For example, Muḥammad Jaʿfar Lāhījī, an Iranian mystic of the 13th century AH, tried to analyze the role of determinism and free will in human happiness and misery with the help of the teachings of archetypes. This research, with a descriptive-analytical method, shows that archetypes have some clues which may lead one to solve some of the most important theological problems. Lāhījī, relying on the category of "capacity of individuals" and the principle of "subordinate state of the existent objects with regard to their archetypes", may explain such topics as "God's prior knowledge before the creation of man", "the quality of the emergence of human objects and actions based on the archetypes` capacity, the concept of "inherent happiness and misery of human beings" and "the relationship between archetypes and human perfection and guidance". Based on this inference, the degree of individual`s determinism and free will and other related issues should be measured by the capacity of the archetype and in fact, it is the archetype that determines the boundaries of human action and the path of transcendence.

The Holy Spirit is the third of the three figures in Christian mysticism and sacred existence in Islam, and no worthy effort has been made regarding the dimensions of its nature in Christian and Islamic mysticism. In explaining this nature, the two basic questions are what is the Holy Spirit and what are its characteristics and attributes? This research has been done by descriptive-analytical method and comparative approach and its data has been collected through library and software sources and its main purpose is to recognize the various dimensions of the nature of the Holy Spirit in Christian and Islamic mysticism and determine the commonalities of this nature. The necessity and importance of this research is based on the fact that human beings, by recognizing the nature of the Holy Spirit, can recognize his material and spiritual abilities and capacities and, through this, benefit from them. The results of this study indicate that due to the great commonality in the dimensions of the nature of the Holy Spirit in Christian and Islamic mysticism, the nature of this holy being is the same in the mysticism of the two religions, .

Origenes of Alexandria and Feyz Kashani are two influential figures in Christian and Shiite theology, respectively, who have offered special views on the relationship between God and man. These two have a background in philosophical, theological and mystical studies and have devoted themselves to the interpretation of the Bible and the Qur'an. This article, which is presented in a descriptive-comparative manner, examines the "emergence of divine things in man" from the perspective of the two. Origen and Grace believe that all human beings, especially Jesus Christ (the Son) and the Caliph of God, are God's creatures and that all divine attributes, except eternity and eternity, are transmitted to them. Also, other human beings can manifest many divine attributes through Christ or the Caliph of God. In this regard, loving Jesus or the Caliph of God is a means of transmitting divine attributes to man.

This Article, with a descriptive-analytical method and phenomenological approach, tries to explain the motives, solutions, and achievements of Dārā Shukūh (fl. 11th century AH) in Muslim-Hindu relations. It will also describe his ways of interaction and explain some negative reactions against his policies. Dārā Shukūh’s main motives were his special family upbringing, his chivalrous and artistic mentality, his adherence to the tolerant Qādirī Order, his companionship with educated Hindus, and the similarities he found between Islamic mysticism and Hinduism.      In practice, he tried to promote rapprochement between Islamic denominations, further the tolerance of the Qādirī order, value Hindus, write books on the compatibility between Islamic and Hindu principles, have dialogues for resolving ambiguities, and to translate Hindu classic texts to promote mutual understanding.      His activities led to the opposition of Hanafī jurisprudents and Naqshbandī Sufis, his banishment and excommunication, the decline of the tolerant Qādirīs against the intolerant Naqshbandīs, the establishment of relative and temporary balance between the Muslims and Hindus, the introduction of Hindu writings to the West through translation. Of course, presenting a practical model for Muslim-Hindu relations was the most important achievement of Dārā Shukūh, which can be used in today’s world.