alireza kermani

Understanding-centered philosophy of religion, in addition to examining the rationality of religious beliefs, also pays attention to the way of achieving religious understanding and to the factors that are effective on it. This understanding is therefore more ambitious than knowledge-centered epistemology and also emphasizes the experimental, practical, emotional, social, and cultural aspects of religion. In this philosophical approach to religion, insights gained from these various dimensions are used to deepen the understanding of religion and foster a more profound faith. Understanding-centered epistemology not only broadens the responsibilities of the philosopher of religion but also shifts the focus in the philosophy of religion from disagreement to dialogue, from individual-oriented rationality to the wisdom cultivated by communities, from differences as an epistemic challenge to diversity as an epistemic opportunity. It also plays a role in fostering synergy among different religious traditions.

‘Allāmah Ṭabāṭabā’ī is a thinker who has shown great interest in comparative studies of mysticism. The foundation of ‘Allāmah's studies in this field is the existence of the innate monotheistic religion as the root of all religions, and the existence of an innate inclination and insight as the principle of all mysticisms. He considers self-knowledge (ma'rifat al-nafs) in the realm of spiritual journey (sulūk) as a common spiritual method among all Muslim and non-Muslim mystics, tracing its roots in human nature (fiṭrah). ‘Allāmah believes that due to the egoistic desires or the neglect of the seeker from some monotheistic foundations, the method of self-knowledge has deviated from its main path in some mystical schools. Instead of being a path for the seeker (sālik) to attain knowledge (ma’rifah) of God, it has been perceived independently, causing the seeker to deviate from reaching the goal of knowing the Lord. In the realm of knowledge (ma’rifah), ‘Allāmah sees the ultimate goal of mysticism as proximity of the ultimate truth and attainment of existential self-subsisting monotheism. He argues that manifestations of this monotheism can be observed in the sacred texts of other religions as well, although here too in some schools, deviations have occurred in this monotheistic perception due to the general incomprehensibility of some teachings, neglecting reason, and substitution of the tradition of servitude. The result of which is that throughout history, polytheistic understandings of these sacred texts are presented. ‘Allāmah Ṭabāṭabā’ī, in his comparative studies in the field of mysticism strives to transcend the superficial and secondary cultural and social levels, and attempts to reach the depth of the mystical truth arising from the innate inclination and insight, which is consistent with the innate monotheistic religion. Alongside, he also pays attention to deviations and damages of mysticism in the realm of knowledge and practice.

The state of being, occurrence, essential possibility and the possibility of need are among the criteria that have been proposed to justify the need of some things. Each of these criteria has been criticized and denied by others. Some contemporary thinkers have also criticized and rejected the last point of view, the poverty possibility, and have introduced the possibility of meaning as the only correct criterion of need for cause. In this article, according to the two meanings of the criteria (cause and reason), the above views have been examined and shown that all of them are facing challenges. By dividing cause into analytical and external, semantic possibility has been introduced as the criterion of need for the cause in analytical causation and the cause itself as the criterion of need for the cause in external causation. Also, by dividing causality into agent, final, material and formal, complete and incomplete, direct and indirect, longitudinal and transversal, real and as ground, the criterion of need for each of them has been determined separately.

Mysticism and spirituality are phenomena with some aspects, it is necessary to pay attention to these aspects in their definition. The essential essence of mysticism, i.e. intuitive experience, the existential developments that lead to this intuition and the emergence of those intuitions in the form of esoteric propositions, and the science of theoretical and practical mysticism are among the things that have been considered in this article in the definition of mysticism. Spirituality has also been considered an existential transformation that is realized with an interconnected set of beliefs, moods, and personal experiences, along with transcendent feelings, causes a difference in a person's attitude to the universe, and can be emerged through different words, behaviors, and interactions. In this article, through an analytical method, while enumerating the commonalities and differences between spirituality and mysticism and expressing the relationship between the two, it has been pointed out and explained how spirituality and mysticism coincide in some of these levels, and what relationship exists between Islamic mysticism and spirituality that are discussed among Muslim experts. Finally, by stating the criteria, the case studies of mysticism and spirituality and the difference between correct mysticism and spirituality and pseudo-mysticism and false spirituality have been dealt with.

This research is aiming to investigate land use changing in Nowshahr County. Urban developing and shortage of land supplying and due to increasing in land demanding make several difficulties for sustainable developing for the city and different consequences for the environment too. This research with using game theory approach is going to evaluate rational behavior of each player in this matter of problem. Since different parties with conflicting interests make a social situation which each player choices will affect other player outcome, game theory would be a useful method to investigate this issues. In this research farmer and government are the two player who will make choices. This social situation proposed as a prisoner dilemma game and the result shows that game theory is reliable method for investigating this kind of problems. The results shows if government is going to prevent land use changing they should use encouragement policies for farmers, such as paying subsidies in addition to Legal barrier in otherwise farmers will have much powerful Motivation to changing land use. This research suggests Amount of 34155 million IRR per hectare in the form of various policies should be paid to farmers.

In this research, the effect of two irrigation treatments (90 and 40% of available water) and four different levels of zinc (control, 5, 10, and 20 mg kg-1 soil) was investigated on pistachio rootstock seedlings including ‘Akbari’ and ‘Badami’ in a completely randomized design with four replications during 90 days. At the end of the experiment, plant growth characteristics including shoot height, stem diameter, number of leaves, leaf area, and dry matter accumulation in root, stem, and leaf were evaluated. Additionally, the relative water content, membrane stability index, photosynthetic pigment concentrations, and content of organic osmolytes were appraised as well. The results showed that drought stress reduced plant height, number of leaves, leaf area, and biomass of plants, and increased root dry weight. The zinc application increased plant growth under irrigation treatments. In addition, under drought stress, the application of 5 mg kg-1 zinc increased the membrane stability by16.76%, maintained chlorophyll a by 20.69%, b by 31.96%, and total chlorophyll of the leaf by 27.74%. However, the application of 20 mg kg-1 Zn in soil caused toxicity and exacerbated the effects of drought stress which led to the accumulation of proline and soluble carbohydrates in the pistachio rootstocks with more proline in ‘Akbari’ than ‘Badami’ rootstock, while Zinc could reduce the accumulation of soluble carbohydrates and proline. In general, ‘Badami’ was introduced as a tolerant rootstock for use underwater stress, as well as using 5 mg kg-1 Zn to improve the growth and efficiency of both rootstocks under drought stress or without stress.

The thinkers in the field of childhood and adolescent studies are divided into two general groups, a group that believe in continuity in history, and another group, like Foucault, believes the history is a set of discontinuities. In this article, we aim to find out whether childhood and adolescence is a discursive phenomenon. The main objective is the discovery of the main mechanisms of the emergence of childhood in the modern world with the emphasis on the archeology of knowledge. The results indicate: first, Childhood Is a modern and discursive subject, second, Childhood is a discursive-historical phenomenon and three, like other discursive phenomena, Childhood is the product of the exclusion mechanism in the discourse of modernity. According to Foucault’s problematic discourse, we claim that childhood and adolescence are like madness and has a pre-history and post-history. In the pre-history period, we do not have a childhood phenomenon .A child is a modern phenomenon and most likely-under the influence of a variety of media-will disappear in the future.

Wayfaring and its stages are among the main issues of the Islamic and Christian mysticism. Generally, in these two mysticism, there is an inward movement called mystical wayfaring which is itself a gradual matter like any other movements. In this type of journey there are three elements, beginning, acme and middle. These three elements in the factitself of movement, require the triple of noumenal in the stages of wayfaring for the seeker that has been dealt with in the Islamic and Christian mysticism. The triple of refinement, illumination and unity in the Christian mysticism are somehow equal to the proposed triple in the Islamic mysticism such as, Islamic stages, faith and emotion; the vulgar, elite and the elect among the elects; Shari'a, the Way and the truth; cognitive Certainty, Certainty be sense, reality of Certainty; and belonging, assuming traits and realization.

The impacts of mystical theoretical foundations extend to various levels of human life, even to the social and civilization level. One of the fundamental dimensions of civilization is the theoretical and intellectual foundations, which itself have a connection with the mystical theoretical foundations. While possessing political, cultural, social and artistic capacities, Islamic mysticism has unique theoretical capacities that can play a role in the theoretical foundations of civilization. Analyzing the mystics woks, this paper studies the role of mystical teachings in the theoretical dimension of civilization. This paper also analyzes the theoretical foundations of the Islamic mysticism regarding the theoretical philosophy of the history of civilization, the ontological status of unity and its civilizational role, systemic attitude to civilization, the connection of manifest and non-manifest in Islamic civilization, the position of man and his true destination and the importance of intuition in epistemology.

Love is a matter that has celebrated by almost all mystics, and each of them has explained the truth and its place in the theological system of mysticism. Studying a subject in the structure of the mystical thought of various schools inspires a deep understanding about the related issues. Thus, this paper studies the status of love from the viewpoint of one of the twelfth century Christian mystics. Using, analytical-descriptive method and concentrating the works of St. Bernard, this paper study the view of this Christian mystic about love. He has discussed the truth of love in God and in man. Bernard considers the truth of love first in the Essence of God and then the essential characteristics of the three hypostases of the Trinity, and considers love as a gift to God. He categorized love in four times. He has also proposed existential and spiritual effects for love in the stage of Gog's Essence, the three hypostases of the Trinity and also the love of man. Some Bernard's words about the truth, the types and effects of love have close similarities with the Islamic mysticism, although the explanations are different in terms of mysticism. Bernard has considered the love of God and man separately, and has focused on "the human love to God". However, in the Islamic mysticism, there is a close relation between this issue with the mystical ontology and the unity of existence, and the love is regarded absolutely. Furthermore, due to the foundations of the permeation of love, and the theoretical explanations of mystical topics, there is not essential detachment between the God's states and the love of God.

Despite their structural differences, Islamic mysticism and Upanishad teachings are very similar in nature. One of these similarities is their explanation of the hierarchies of existence. The Upanishad assumes three degrees of "awakening", "dream" and "deep Sleep" which can correspond to the levels of the material world, world of image exemplars, world of intelligence and world of unicity in Islamic mysticism. In Hindu doctrines, these three levels are Brahman's constraints, but from the point of view of Islamic mysticism, they are the levels of the emergence of "breath of the Merciful". However, there are two main differences in this regard: the “Breath of the merciful, " extends beyond this level. Secondly, in Islamic mysticism, beyond the "Breath of the Merciful" is "the station of essence", which has a suppositional station and is not mentioned in the Hindu texts. On the other hand, in Hindu sources, Atman, the truth of man, has a considerable similarity with the truth of the "most universal being" in Islamic mysticism. Using the approach of documentive analysis, this paper examines and compares Islamic sources and Upanishad texts concerning the hierarchies of existence in the above two ideologies.

Jacob Bohme is among the mystics who has analyzed the way in which multiplicity is emanated from unity. He holds that it is possible to know the station of the essence, to which he sometimes refers as non-essence or non-existence. Knowledge will be accessible if multiplicity is manifested and it is in the light of this manifestation that knowledge can be gained. Bohme argues that the intermediary link of the emergence of this multiplicity is the will of the essence, which seeks to see the wonders which the essence has. Therefore, a receptive level which he calls eternal wisdom is developed, and the essence sees the wonders contained therein as a word emanated from it. He believes that this word, which is actually an image reflected in the eternal wisdom, is Jesus Christ. In the next step, these outward appearances of knowledge are spread by the Holy Spirit.

Ashoora as the appearance of absolute perfect man`s knowledge and power in appropriate to his popularity has countless dimensions. Tragedy and pain, jihad and epic, love and knowledge are known as parts of them. Though regarding unity, love and knowledge are antecedent to epic and tragedy and each is an aspect of such a perfect man that includes all orders of creation and conduct, regarding the direction of movement from plurality to unity the is special particularity of Aba Abd Allah al-Hosein`s companions and friends the way to jihad and epic lies in his tragedy. As the jihad and epic themselves may be considered a passage to such a grade of unity that its essential quality lies in love and knowledge to perfect man. Such an epic would be a conductive one different from that of Imam (a) that social appearance forms its absoluteness and plurality. Again, Ashoora may be viewed as a mystic Imam`s manifestation of love to God as well as a case for true supporters and friends to show their love to their Imam.

Most Muslim thinkers believe in physical-spiritual resurrection. Believing in being resurrected with physical body – even through an imitation of religion – necessitates proving this doctrine’s being rational and not being contrary to reason as its precondition. Those who believe in resurrection in spiritual form or those who believe in resurrection with an ideal body regarded accepting physical resurrection as facing with some rational limitations such as reincarnation and uselessness of the elemental body in the hereafter. Such philosophical objections are mainly based on the psychology maintaining that the soul is spiritually originated and there is a categorical relationship between body and soul. They may have neglected their relationship as the status and the owner of the status. here, we have attempted to use a descriptive-analytical method to explain that through a certain analysis in the relationship of soul and body, neither the limitation of Avicenna’s reincarnation (existence of two souls in one body) nor the limitation of Mulla Sadra’s reincarnation (potentiality of an actual affair) is necessary. In this explanation, the truth of the human is neither the abstract spirit nor the material body; rather, it is a comprehensive being including all these orders and, thus, if the man is to return in the hereafter, he will return with his both elemental and spiritual dimensions.

Resurrection is from the basic Islamic teachings. Perhaps fewer pages of the Holy Quran in which there is no mention of this important fact. But how it will happen is something that has raised various discussions among philosophers, especially from the tenth century onwards. According to the late Zonouzi, the bodily resurrection is ascendance of the body by substantial movements and Inherent perfection of its elements toward immaterial souland that this body, fit with divine soul in a way that could be associated with in the resurrection. Given that he is one of the leading commentators of Sadra philosophy, review and detailed assessment of his view is important.The main cause to put the theory of Mulla Sadra's (Purgatorial body) in the Resurrection is that it is not in accordance with theIslamic law and at the same time he sees the religious resurrection is expressible by the philosophical literature.In his theory most of philosophical foundations of transcendental theosophy (such as originality of existence, the gradation of existence and substantial movement) is retained.In his view, human soulsthat are belonged to the body witch are under-control of total spirit after the death is connected to the total spiritand it becomes of its forces and parts and through it can also devise his body.In his view, the body which contains the remains and works of the soulon the path of his substantial movement toward total spirit witch is In fact, he has been the subject of its origin it becomes the body witch is competent to join the soul in the hereafter.In this thesis, his idea of resurrection has been explored, explained and stated in a true wayand criticism that faced the theory are analyzed and reviewed and showed that his philosophical theory in explaining the bodily resurrection has sufficient stability and able to answer the criticisms.

The present paper seeks to investigate the key concept of innate nature based on the ontological, anthropological and theological principles of Ibn Arabi's mysticism. From this perspective, all the realities are manifestations of the one simple being and thus, being is present in all the worlds in which we dwell, although it may not emerge with all its attributes in all of them. However, man is a reality different from all the other realities. Based on religious thinking, man is created from the image of God. Accordingly, he is able to manifest the being completely and since being is the essence of knowledge and awareness, man can experience it with all its attributes as well. This undifferentiated being and awareness, which is firmly present in all human beings, is called innate nature. The purpose of man’s creation is to actualize this undifferentiated being as much as possible. From the perspective of the author, this goal is accomplished only through servitude and complete submission to the divine will which means annihilation in the non- Truth and permanence in the Truth. This Truth is exactly the being that has manifested itself in the servant to Allah.

Augustine is a theologian who has mystical states and a mystic who holds theological ideas. In his mysticism, wisdom is combined with mysticism, and asceticism with holding religious and social positions. Practically, love of God and His creatures constitutes the basis of his mystical thoughts. He considers humility as an important prerequisite for achieving perfection in love i.e. dissatisfaction with the current position and the need to move towards perfection. This objective can be accomplished through self-purification, and by having religious virtues and supplicating. With these three things, a mystic starts his mystical journey from the vegetative, sensory and cognitive (reasoning) stage, and passes through the stage of morality and serenity of mind to reach the ultimate goal, that is, the stage of contemplation. Those who pass through these stages have, in fact, passed imaginary, sensory, material and spiritual perception and have achieved an unchanging luminous knowledge through their intellectual perception. At this stage, man considers God as a ubiquitous viewer and as the source of all realities.

Due to the high position of the doctrine of resurrection in religious texts, Muslim thinkers have investigated and analyzed the question of resurrection from an ontological view or for the purpose of proving or defending the religious doctrines. Resting on creation principles, some theologians and philosophers believe that resurrection is either corporeal or spiritual. But, like most Muslim thinkers, mystics consider this restriction as in complete, and believe in its corporeal and spiritual property. In presenting and expounding this view, mystics keep aloof from other thinkers. They adhere to such principles like the order of manifestation, the reality of man, death and resurrection. In stressing the differences between the variant emanations of Judgment day, they hold that man will not necessarily be resurrected in a natural and elemental body, and that in the dwelling place of Paradise and Hell, the dwellers of Hell have a natural and elemental bodies and the dwellers of Paradise have natural and gentle bodies.

The Bible is one of the sources of Christian mysticism. In the Old Testament, the direct meeting and conversation with God, realization of miracles and, generally, God’s contribution to the human history have been the concern of Christian gnostics since early Christianity. According to the New Testament and Synoptic Gospels, the goal of human’s spiritual journey is reaching the angelic world, and this goal is achieved by means of self-denial and adherence to Jesus Christ. In John’s Gospel, the position of Jesus Christ is clearly highlighted as the path to perfection. In this Gospel, Jesus, Logos is prior to the creation of all creations and is the medium of creation, and human perfection is unattainable without being like him and uniting with him. According to this Gospel, unity with Jesus can be achieved through worship and observance of religious laws. Saint Paul holds that strengthening the position of Jesus Christ, which was given special attention by some mystics who came after him, contributes to the real life of man with regard to union with Jesus. According to him, even observance of religious injunctions and divine law is considered ineffective, and this does not conform with the clear teachings of the Christ.

In Hayy ibn-e- Yaqdhan treatise, which is a description of the life of an imaginary man who was born and developed on an island near the equator, Ibn-e- Tofeil sheds light on the course of human development including the sensory stage the rational stage and then the stage of intuition. According to Ibn-e- Tofeil’s view, although intellect and intuition have the same outcome, intuitive knowledge is more obvious and distinct, and consequently, provides great pleasure. He holds that intuitive knowledge cannot be gained except through a mystical and spiritual journey, and Hayy ibn-e- Yaqdhan, which based on his own intellect and nature, acknowledges the necessity and manner of mystical journey. Accordingly, after passing through the mystical stages, the mystic reaches unity. Ibn-e- Tof eil however, notices this unity is not in contrast with multiplicity, because it is one of the characteristics of objects. In his intuition, the mystic faces a reality which is beyond description. Finally, Ibn-e- Tufail examines the relationship between these observable facts and Divine law.

Although the concept of ‘’mystical annihilation’’ and its derivations and requisites are among the concepts which characterize Islamic mysticism, it has affected the atmosphere of Islamic thought and soon entered philosophy so that Muslim philosophers investigated, criticized and analyzed it from an ontological perspective. This is why Mulla Sadra has dealt in his philosophical system with ‘’mystical annihilation’’, a subject for which “Peripatetic philosophy and Illuminationism”, two philosophical schools, had already attempted to provide ontological explanation. Meanwhile, Mulla Sadra claims that no one of the philosophers who proceeded him could solve the problem of mystical annihilation as it is viewed by mystics.He thinks that solving this problem depends on a proper explanation of existential becoming. Existential becoming and transfiguration of essence have their roots in “unification of the sage into the intelligible” and “unification with the active intellect”. On the other hand, Mulla Sadra believes in the particular unity of existence, that is, he accepts the concept of being mystically annihilated in Allah, during inherent mystical annihilation. Hence, the way for the explanation of mystical annihilation is paved in his philosophical system.

According to Zynoozi resurrection is no doubt physical. Physical resurrection does not however depend on imaginary body nor does it depend on the return of soul to its physical body. Zynoozi presumes that the stages of existence are connected with each other when they descend and that the realities of existents return to a superior realm when they ascend. He also believes that soul and body are in a state of unificatory union. Based on these principles he says that after its relation is cut off with its respective soul, body continues moving until it reaches the stage where it is able to receive a soul suiting the next world. When man was first created it was again his body that reached the stage of receiving an immaterial soul after undergoing some substantial movement. According to him, man does not lose his material dimension in the coming world. The coming world is instead a stage of being that includes all other existential stages. The soul that is the outcome of substantial movement reaches a stage of perfection where it is able to retrieve the details of its past. The next world is the place of junction and disjunction, brevity and details. Having undergone certain changes, man's material dimension will be present in the next world.

In view of some arguments a number of eminent scholars regard Islamic mysticism in its cognitive doctrines, ways in spiritual journey, method of understanding religious texts and even its origin as incompatible with Islam. Mystics, however, consider both the very intuition as mystical method and mystical doctrines such as Oneness of the Ultimate Reality, perfect man and resurrection as consistent and supported by Islamic Sharia. In practical dimension, they strengthen the status of spiritual journey on one hand, and introduce observation of the Sharia rules as a criterion for authenticity of spiritual wayfaring. In addition, on understanding scriptural texts they believe that esoteric meanings of holy Quran cannot be grasped without considering the literal meanings because such layers of meaning constitute one single revealed truth of the Book. As to the origin of mysticism they remark that mere similarities of doctrines, practices of Islamic mysticism with other school can regarded as reliable evidence for its lack of authenticity with

Today, the legitimacy or illegitimacy of religions represents one of the challenging issues to which theologian's thoughts have assigned primary importance. Three main view are expressed in this respect: monopolisticism, universalism and religious pluralism. Pluralists largely rely on the statements of mystics to support their view and believe that mystics think as they do. Furthermore, mystic's thought about this point is derived from special principles which require to be examined; otherwise the discussion cannot be formal. Investigating the mystical anthropological principle and the question of perfect man, the paper seeks to make explicit the unique ontological and epistemological status which, mystics say, the Prophet (pbuh) and so, this, in their view, proves the superiority of Islam, which, they regard as a manifestation of the best ever discovery for creatures.

The reality of conduct is an inner movement which starts from the material world and ends in meeting with God. Resting on the Quranic view, Allamah Tabatabai proves the existence of such an inner movement in man. He supports his argument by citing such words like sirat, tareek and sabeel, meaning (path or way), sky door, ascent to the God, antecedence, going astray and following the right path, persevering to meet the Lord, meeting with God, return, and such questions like multilevel character of Islam and of faith, multilevel character of the faithful, reproaching the pause in the stage of appearance, purposefulness of man's life and necessity of striving for the goal. He considers that this inner movement occurs within the soul. Thus, it is necessary for man to truly know the soul. A real knowledge of the soul depends on realizing that God is the ultimate aim in this course. Divine religion has made explicit the nature of conduct in this respect by prescribing acts of worship, and only those who have reached the state of the worship of the free are capable of displaying such a conduct.