جستجوی مقالات مرتبط با کلیدواژه "علامه مجلسی" در نشریات گروه "ادیان و عرفان"

The story of is Barlaam and Josaphat very famous in the world. Its excellent content has caused it to be translated into most languages of the world and has attracted the attention of different ethnic groups, religions and sects and Shiite scholars since its inception. The purpose of this article is to examine the existing discourse systems in Barlaam and Josapha to find out what their relationship is with cultural and religious discourses and Shiite beliefs. The narration of this story by Shiite scholars may be due to the obvious example of the Shiite ideological archetype, that is, the belief in a savior, which according to Jung is rooted in the human archetype and his inherent; The archetype that its placed in the nature of early man on the first day. Using Laclau and Moff theory, which is suitable for analyzing literary and fictional works, and the three-stage semiotic method (Soltani, 2014), the hidden layers of this work can be represented and by presenting a suitable model by analyzing its content, Shiite cultural sub-discourses can be represented. Explained. This article intends to interpret the discourses of this story based on the book "Kamal al-din wa tamam al-ni'ma" by Sheikh Saduq (d. 381 AH) and the Majlisi narration (d. 1110 AH) in the book "Ain al- hayaat" with the help of library sources To explain.

Allameh Majlisi is one of the most prolific Shiite thinkers in the important Safavid period. In this age, various scientific currents are active, the most important of which are philosophers, mystics and akhbarians. In his works, Allameh Majlisi has expressed his opinion about these currents of thought. He strongly opposed the common philosophy of that day, namely Peripatetic and Enlightenment, and excommunicated philosophers. He also does not accept the common mysticism and Sufism of his time and excommunicates Ibn Arabi and considers some of the mystical teachings as infidels. At the same time, it defends a certain kind of mysticism. Also, his intellectual foundations and jurisprudential and theological views are more inclined towards rationalist theologians and theologians and are far from Akhbarians. News-oriented principles are the most appropriate title that can be applied to him.

This research studies the views of two Muslim scholars, Javadi Amoli and Majlesi concerning the "Paradise of Adam (AS)".This was of citation type and the method of research is based on analysis and so the explanation of the content is comparative. During the investigations carried out by Allameh Majlesi, he has made two commentaries in this regard. First, based on the apparent evidence, Adam's Paradise (AS) is considered a garden of gardens of the world on the earth that is completely material. He regards any interpretation other than this attention to the inner meaning in verses and narratives. In another statement, he quotes the commentary on the first paradise as impossible with the various quotations of theologians and commentators, and given the diversity of narratives in this regard. On the other hand, Javadi Amoli, according to the New Sadra School, believes that Adam’s paradise can be Paradise Barefoot. This is a degree of self-awareness for all human beings before entering the world with garlic from unity to plurality. From the perspective of Javadi Adam’s paradise, the explanation of the spiritual authorities of Adam, and in fact, he has seen his spiritual position. The important point in this discussion is not the material place, but the paradise itself, which is nothing but an interpretation of the humanity's position. According to this statement, many of the ambiguities in this story, such as the arrival of Satan in paradise, the fall into the world, and so on, will be resolved.