جستجوی مقالات مرتبط با کلیدواژه « : holy spirit » در نشریات گروه « علوم قرآن و حدیث »

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, .

The Holy Spirit is used in different meanings in the Hebrew Bible, New Testament and the Holy Holy Quran. In the Hebrew Bible, he is represented as the manifestation of divine power, presence and will in the nature as well as in human beings, the cause of the revelation and prophecy. It is he who bestows wisdom and favor to the judges and sages. He is sometimes referred to as an angel. In Jewish tradition, the Holy Spirit is used in the sense of an indeterminate power that safeguards the holiness of the name of YHWH but is not separate from God. In the New Testament, the Holy Spirit is used nearly in the sense of the spirit of YHWH with emphasis on its life-giving, gift-giving, and guidance-providing aspects of the divine spirit. During the period of the church fathers, however, the Holy Spirit was considered as different from God emerging as the third person in the Trinity. In the Holy Holy Quran, the Holy Spirit brings revelation to the prophet and is equal in rank with angels. Called Gabriel, he bestows life and protects viz. seals prophets, saints and pious ones. Study on the various instances of the Holy Spirit in the Jewish, Christian and Islamic Holy Scriptures reveals that they all seemingly are intermediators alluding to the same reality, i.e. the power, presence and will of God, though they may differ from each other in rank.

From the Quranic teachings which play an important role among celestial and basic teachings in cognition of man, the issue of “soul” is of special position. This composition by a descriptive and analytical method and attitude of Ijtihad tries to study the verses in which this word is used. To have a more exact grasp of soul verses, they are grouped, and each group is explained by the help of other verses. Then in a defined order, the connection of each branch with other verses is showed. Acknowledgment of share semantic of soul in the Quran with two parameters of life and complementing and accepting existence of levels and degrees are resultant of this study.

There is a teaching in Shi’ite fundamental doctrines as “the features of Imams” which is apparently similar to the ancient Persians’ doctrines about their kings. Such a similarity caused some orientalists to pose the claim that the Imami doctrines have been influenced from the beliefs of ancient Persians, so this claim has been explained and then criticized according the following four reasons:Firstly: These similarities are apparent similarities while there are essential and fundamental differences.
Secondly: If – assumedly - there were not essential differences between two beliefs and the both essentially were equal, but again to prove the influence of one from another would not be possible; because the Shi’ite beliefs about the features of Imams have been established in the first decade of Hijrah and before the connections of Iranian and Muslims.
Thirdly: the texts and sources which convey the beliefs of ancient Persians are mostly unauthentic and their authority can not be proved according to the scientific criteria.
Fourthly: many of these sources have been compiled and gathered years after the arrival of Islam to Iran, so not only the claim of the influence of Imami doctrines can not be accepted but the possibility of the influence of the beliefs scribed to the ancient Persians is stronger.

Among the titles mentioned in some traditions, “column of light” (amud an-nur), is one of the ways of Imam's knowledge along with its characteristics and outcome. Kulayni in his book al-Kafi, in a chapter, andSafar in Basair al-Darjat, in several chapters, deal broadly with traditions of “column of light”. In this paper, the authors first view the arrangement of these traditions in hadith sources and philology of their key words. He then examines their history and chain of transmission. He finally, makes a conceptual analysis of this fact. Although the title seems novel, content and concept of the traditions of “column of light” - which indicates the Imam's awareness of the people's deeds – is not a new story. It is also visible in other verses and traditions of fariqayn (the Shia and Sunni). Importantly, these traditions consider Holy Spirit granted by Allah to the holy Imam as the origin of the Imam's awareness of the people's deeds and introduce the “column of light” as a device for its realization.