ramazan mahdavi azadboni

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

A significant issue among philosophical issues is to determine the relationship between ethics and religion. Traditionally it was believed that ethics is based on religion and there could not be any ethical system without religion. With the increasing critics against religion in the modern era the attempts for demonstrating an ethical system independent from religion has been increase as well. The proponents of ethical autonomy put forward considerable critics against ethics based on religion which is difficult to ignore. The aim in this paper is to deal with relationship between ethics and religion. The writer while approving the significant challenge offered against ethics based on religion defend a theory displaying two pillars for ethics. According to this theory epistemic and psychological aspect of ethics is distinguished. The writer will display that the epistemic aspect of ethics is independent from religion while the ontological aspect of ethics is depended on religion.

The present research seeks to examine the views of Allameh Tabatabaei on the origin and evolution of human moral character and draw the theoretical framework and the general structure of this theory based on his opinion. To do this, first, the issues related to the moral character of man and their answers were extracted from the works of Allameh Tabatabaei and were interpreted and analyzed with a rational-analytical approach. Due to the importance of problemoriented, this study addresses two main issues: 1) What is the origin of the emergence of moral character from the perspective of Allameh Tabatabaei? 2) What are the internal and external-environmental factors of the growth and evolution of human moral character from his point of view? In the interpretation of Sharif al-Mizan, Allameh considers Shakeleh as the meaning of temperament and considers it to be a set of psychological traits of a human being that emerges in his relationship with objects and persons. Therefore, according to Allameh's philosophical analysis regarding temperament and the quality of its creation in individuals, he considered temperament as one of the sources of moral character. Allameh has mentioned internal and external (environmental) factors for the growth and evolution of human moral character. Internal factors are placed in three cognitive, emotional, and functional areas. From his point of view, essence and nature are internal factors, but the most important internal factor in his opinion is free will. Moreover, Allameh refers to external (environmental) factors, that are outside of man’s essence and are in the circumstances and atmosphere of his life, such as customs and traditions, imitation habits, and the influence of society, geographical environment, family, peers, and so on.

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

In the twentieth century language has become the most important philosophical issue. In the field of religious studies, one of the important issues is the issue of language too, and the language of religion and the way of understanding religious texts have become an important concern for religious scholars. The question that what is the nature of language used by God Almighty for expressing his meaning and purpose, is one of the most important issues in religious language controversies. As God in religious texts, including in the Holy Qur'an, has established a text-based communication with humans, does the Holy Quran, before responding to other human needs that are essential to his salvation, address this fundamental question about the nature of the language that has been used in this text-based communication? The importance of this question is that the methodology provides an understanding of the Qur'an. In this research, the author tries to provide a positive response to the fundamental question, expressing that the language of the Quran is a pragmatic language. In this regard, in order to defend the pragmatic language of the Qur'an, the author first describes the characteristics of the language suitable for the Qur'an and then shows that the pragmatic language has the features of the proper language for the Qur'an and is used in the Qur'an. The result of this study is that the language of the Qur'an is an existential and natural language.