جستجوی مقالات مرتبط با کلیدواژه "خواجه نصیرالدین طوسی" در نشریات گروه "ادیان و عرفان"

The mystics want to know their god as a result of their behavior and not through arguments and arguments, but through revelation and en-lightenment to the deepest spiritual levels. Therefore, the sages of the world and the elders of the way are trying to show the way for others to the extent of their own knowledge in order to achieve prosperity and salvation. As Khajeh Nasir al-Din Tusi, one of the scholars, sages and mystics of the 7th century, in his mystical book, Osāf al-Ashrāf, in a concise and expressive manner and with an eloquent and eloquent composition, at the same time full of brains and full of meaning in six chapters and in each chapter (to except for the sixth chapter) in six chapters, it explains the stages of conduct. He begins the first chapter with faith and ends with faith in the sixth chapter. Regarding the book Osāf al-Ashrāf, it can be said that this important mystical work is not only valid in terms of the knowledge and interpretations of the terms of mystics and Sufis, but also valuable for the knowledge of Khajeh nasir. This article is compiled in a descriptive, analytical and library method

Sulaymān b. Jarīr al-Ṭabarī holds that Shi’as believed in the two doctrines of badā’ (alteration of the divine will) and taqīyya (dissimulation), writing that the Shi’a kept itself constantly victorious by propagating these two doctrines. The meaning of badā’ he attributes to the Shi’a implies the attribution of ignorance and the like to God. In response to this problem, Khwāja Naṣīr al-Dīn al-Ṭūsī (597 AH/1201- 672 AH/1274) denies badā’ altogether. He believes that the hadith cited by ibn Jarīr is khabar al-wāḥid (hadith transmitted only by one person) which yields no knowledge (in beliefs) and no action (in jurisprudence). The hadith, he says, concerns the succession of Ismā’īl as an Imam after Imam al-Ṣādiq. According to this hadith, when the Imam saw an unpleasant action done by Ismā’īl, he left his succession in Imamate to Imam Mūsā al-Kāẓim. Khwāja’s reply has serious opponents and proponents among the Imāmīyya. In this paper, I adopt a descriptive-critical approach. Having surveyed the views of both proponents and opponents to Khwāja’s replies, I try to adjudicate and reconcile them. I finally show that Khwāja al-Ṭūsī has denied a notion of badā’ that was not maintained by any Imāmī.

Mohammad Ebn Mohammad Ebn HasanToosi entitled of Khaje Nasir Alddin Toosi isone of the famous thinkers of 8th century.He lived in Mongol Era and he insightfully could become close to Holaku Khan andsave many Islamic books from destruction. There are a few scientists who are withastute view in all aspects of science and Khaje Nasir Alddin Toosi was one of them.We could mention some of these fields that he was good in them such as: mathematics,astronomy, ethics, interpretation, medicine, logic, philosophy and Kalam, and also hehad many complications in these subjects. He was not only educated in these fields,but also the he return many scientist who were escaped from Iran in Mongol Era, Andin this case he revive the Iran’s science.Furthermore, by examining his books we could conclude that he has a remarkablerole for reviving science, because these complications are fine clues for learnersto revive and disseminating science and Islam civilization.