فهرست مطالب muhsen jahid

Aristotle bases his moral discussions on "Eudemonia" which is translated as "happiness" by Muslims and has undergone important conceptual developments. Later on, Muslim thinkers associated this term with the concept of "divine vicegerence". Since the correct understanding and exact assignment of the meaning of "vicegerence" are of particular importance in the discussions of anthropology and Islamic morality, there has always been many debates and disputes among commentators, philosophers and mystics on understanding and interpreting the Quranic verse "man's vicegerence": "I am about to place a viceroy on the earth".Davani believes that man's entitlement to the state of vicegerent lies in his capacity to attain reciprocal attributes and regards that its realization is contingent upon scientific and practical perfection. Mansur Dashtaki disagrees with Davini and rejects his thought and arguments in detail. Dashtaki believes that vicegerence indicates that man is the shadow of God among the possibilities. He also thinks that creatures submit and obey man just as they submit and obey the Most High God. The present paper expounds these two thinker's views on divine vicegerence.

Moral teachings always constitute a great part of the religious and celestial books. A special attention to moral self-edification and human high values in those texts demonstrates the importance and high status of morality in religions. Accordingly, the philosophers have always guided human beings towards self-edification before learning other sciences. On the other hand, however, this enterprise and enjoying its results and, in other words, acquiring felicity and achieving it – which is the true subject of ethics – are dependent on the "possibility of changing human's temperament". In other words, if human beings are not able to change their temperament, or if human's temperament is immutable due to some reasons, moral teachings and drawing attention to them, and in fact the ethics, will be useless.Accordingly, most Muslim philosophers, who have dealt with moral discussions as well, having stated the priority of ethics over other sciences as well as its benefits, have put forward the possibility of changing one's temperament. Among them, Ghazali and Jalal al-Din Dawani have dealt with this issue by mentioning transmitted and rational reasons and discussing various views and doubts on it.Having explained the views of these two philosophers on the possibility of changing one's temperament, the present article will state and discuss the reasons and evidences put forward by each of them.

Gulshan-i raz, written by Shaykh Mahmud Shabistari, is one of the most outstanding gnostic compositions in verse and each couplet of which has been frequently explained and analyzed. ‘Allamah Muhaqqiq Dawani is one of the great thinkers who has written a short treatise as a commentary on a couplet in Gulshan-i raz.He has commented on that couplet following a gnostic and mystic approach. In the various copies of the treatise that are available, we can witness certain differences. The present treatise is a correction of ‘Allamah Dawani’s treatise and includes all the necessary explanations.