جستجوی مقالات مرتبط با کلیدواژه "silence" در نشریات گروه "فلسفه و کلام"

The formation of the Islamic government is one of the most important issues that have always been discussed and disputed between the opponents and the supporters in the Islamic ages. The critics of the theory of the formation of the Islamic government believe that there are reports and narrations from the Imams that indicate silence in front of the rebels and the oppression of the oppressors. From his point of view, these narrations are, in the term, governing and preceding the verses and narrations that indicate the necessity of resistance, defense, and uprising against the rebels; For this reason, it is not permissible to form an Islamic government and rise against them. From his point of view, the application of these hadiths is such that it prohibits any kind of action. Using an analytical-descriptive method, this research has investigated the most important narratives cited by the opponents of the theory of the formation of the Islamic government. According to the authors, the reasons cited by the opponents of the formation of the Islamic government are incomplete and do not prove their favor. It seems that by taking into account the time and place and the conditions of their issuance, it turns out that not only these traditions do not indicate silence, but on the contrary, they indicate an uprising against the rebels; Of course, their indication of uprising is not absolute and general, but depends on specific conditions, and on the other hand, following these narrations leads to the closure of important rules of Islam, including financial rules, national defense rules, and penal rules.

In the first period of his intellectual development and by proposing the picture theory of meaning in which he agree Bertrand Russell, Wittgenstein tried to define boundaries of meaningfull propositions and the boundary between what is sayable and what is not. By proposing this theory he says that the propositions which include categories like the transcendent fact/God, religion and of course the other normative things, though the logical form can be regarded in them, but they do not have cognitive function. By passing through the boundaries of language, these propositions do not include any meaning and they are regarded as nonsensical and deformed propositions. But this was not the end of his way. After that he took step from the realm of silence toward the realm of mystic and called the transcendent fact/God and religion mystical facts. relying on Wittgenstein’s early works and the works of the period of transition this article will assesse and analize his view on

Silence has a prominent position in mystical journey. The reason of being silent and denial of inner thoughts is due to superficial influence of these two on the successful mystical journey.
In this paper, we attempt to answer this question: Why mystics are so talkative in spite of their recommendation to silence? Of course all of the mystics are not so talkative but eminent figures in Islamic mysticism are often so and they have left lots of verbal and written works. The abundance of eminent Islamic mystics’ works is undeniable.
In this paper we attempt to discover the motivation of mystics’ talkativeness and show the reason of the abundance of their works.
It should be noted by “mystic” we mean a perfect instance of this word, i.e. a person who has ended the journey towards Allah, and after annihilation in Allah has reached the position of persistence in Allah. Reminding this point is important in that in the journey towards Allah, there is no escape from silence and denial of inner thoughts, and silence is an inherent consequence of annihilation circumstances. Therefore a mystic who has the position of annihilation in Allah, is the manifestation arena of the divine names and attributes and can be orator and speaker.

Superlative theology presents the great knowledge of man about God: a knowledge above Perception knowledge. Where silence is the most eloquent language to describe Him. In Christianity, Pseudo- Dionysius, and in the Islamic world, Ibn-Arabi, are among the great thinkers that speak of Divine darkness and silence. In this paper the ideas of these two great thinkers are compared and their ideas about superlative theology surveyed. Although these two thinkers belong to different religious traditions and of source returns to their holy books, there is considerable relationship between their ideas. The common Point of thought of these thinkers about Superlative Theology is speaking of God who is far from Wisdom and Perception and we only can talk about Him by silence. God was and is in His Darkness and human kind must go beyond steps to union with Him and entrance to His darkness. The darkness of God is not only ontological, but also epistemological. Knowledge at this step is not intellectual knowledge and so we cannot speak of it. Silence represents union with this knowledge.

Khalil Havi who plays the symphony of Arab suffering and narrates the story of their permanent degeneration and exile, was born in 1919 in Shewir in Lebanon. In this article the authors analyze the appearance of existentialism in some of his poems which reflect beautifully the pain of an existentialist who is unable to solve the puzzle of existence in this muddy soil called earth where nothing is heard except the loud melody of death and his humming images try to lull him into an eternal sleep.This research considers the main axes of existential thoughts what does Havi refe as follows: thinking about death and death phobia in Khalil Havi’s mind, the relation between death and sin, the relation between distress and worry, some and sinful acts, considering time as the main axis of the existence in the world and finally the agitation and insecurity sense in the formative world.

How does ethical silence differ from mystical silence, and what can be counted as kinds and aspects for the mystical one? The paper has intended to answer this question. Having offered the terminology of silence in the fields of mysticism and ethics, it has been sought to introduce the functions of ethical silence, to divide the mystical silence methodically with regard to mystics` different states and positions and to give an example for each.