جستجوی مقالات مرتبط با کلیدواژه « sharia » در نشریات گروه « ادیان و عرفان »

The present study tries to compare the texts of Avicenna and Motahari on the relationship between practical wisdom and Sharia with descriptive-analytical method. In general, the opinions of two thinkers in the two areas of the origin of practical wisdom and the confirmation of the rulings of practical wisdom and Sharia by each other or their conflict can be examined and evaluated. Avicenna has adopted a dual opinion regarding the origin of practical wisdom. On the one hand, he points out the place of intellect in practical wisdom in the discussions of psychology and on the other hand, in his treatise Ayun al-Hikma, unlike his other works, he states the Sharia the origin of each three types of practical wisdom. But the analysis of Avicenna's philosophical foundations shows that he considers practical wisdom to be derived from the theoretical power of human intellect. Shahid Motahari also believes that practical wisdom is derived from human intellect and that God does not command unseemly things; It is because they are inherently ugly. In addition, both of them believe that the rules of practical wisdom and Sharia cannot be opposite to each other; Because both of them follow the same goal.

One of the fundamental principles of the Baktashi Order is the concept of the four spiritual gates: sharia, the path (tariqa), knowledge (maʿrifa), and truth (ḥaqīqa). These gates hold significant importance in the diwan (poetry collection) of Yunus Emre, who is considered a pioneer of Baktashi literature. Yunus Emre's profound yet accessible language, combined with the spiritual impact and widespread presence of his poems in Baktashi takyas, motivated us to undertake a comprehensive exploration of his perspective on the four Baktashi gates. To accomplish this, we employed a library-based approach, coupled with analytical methods. According to Yunus Emre's perspective, the culmination of Sufism is achieved by traversing these four gates. He asserts that Sharia serves as the legal gateway, providing a framework for the truth. Tariqa, or the path, represents a unique connection with an enlightened guide or master. The gate of knowledge signifies the stage of the heart and love. Lastly, the gate of truth represents the highest level of humanity, at which pure divine unity is grasped

The Gospel of Thomas is one of the important texts of Nag Hammadi library. Paying attention to the external implementation of religious laws (Sharia) and its internals (Tariqa) are among the topics that have been mentioned to in this non-canonical text. In this Gospel, the fraudulent behavior of the Pharisees and their imitative traditions are criticized and Jesus encourages the disciples to correct the intention and perform religious practices with the presence of the heart. According to Islamic traditions, religious affairs are divided into Sharia and Tariqat. On this basis, Sufis, as the bearers of the spiritual dimension of Islam, consider the truth of religion including both aspects of Sharia and Tariqa, and they are two sides of the same coin and inseparable. They advise the seeker not to get caught up in the form and oblivious to the meaning while adhering to the Sharia and in addition to the implementation of Sharia laws, they must also take care of the interior of religious practices as the spiritual life of believers. This article compares the approach of the Gospel of Thomas and Islamic texts on this issue.

All divine religions have had a Sharia including the laws people need for achieving happiness. Therefore, Sharia is important in any religion and its study is also of special importance. One of these divine religions, which is based on monotheism is Zoroastrianism. This study discusses Zoroastrianism’s Shari'a, the course of its developments and its current status. Historical evidence shows that the law of Zarathustra has had many ups and downs throughout its history. Today, research shows that there is no trace of Shari'a in the exact sense of the word in the texts of this religion. The Shari'a, which always exists in the text of any divine religions, has been diminished in this religion, and the Zoroastrians have abandoned the Shari'a and their Shari'a books, and this is an important shortcoming.

Of alleged Islamic mystics, there are few who have been negligent of sha-ria and have sometimes established their aversion of sharia on reasons. In this descriptive-analytic research, I analyze such aversion, aiming to consider certain deviations among the Sufis and mystics from compli-ance with sharia. Their grounds for aversion of sharia include the follow-ing: (a) the truth is not in need of sharia, which is explicitly or implicitly indicated by some of these mystics; (b) the guardian of the saints is con-trasted to the prophethood of prophets. Certain pseudo-mystics cite had-iths attributed to the Prophet to talk of the infallibility of the saints in the sense that everything is permitted for them; (c) a sacred goal justifies the deployment of non-sharia means. Thus, they believe that certain mystics made love to handsome teenage boys not because of personal lusts, but because of seeing the divine beauty in their faces, and (d) in-toxication removes religious duties. This applies mostly to the so-called “the sane of the insane” whose reason is taken away from them by God and are thus set free from duties.

Tarikh-e Beyhaghi is one of the important Persian prose works written by Abolfazl Beyhaghi, an elite of the Ghaznavid Dynasty. The book was written in the fifth Hegira century based on the official letters and documents of the King's court as well as the author's diaries. At an early age, Beyhaghi learned didactic and writing skills from Bunasr Moshkan, the minister of the Ghaznavid Divan-e Rsaael Dynasty (the highly confidential correspondence department). Thanks to his flair and enthusiasm for reading and writing, Behayaghi became prominent enough to be entrusted with the managerial affairs of the Divan-e Rsaael after the demise of his supervisor, Moshkan. His book, part of which remained to date, included both historical and literary texts. While religious fanaticism, degeneration of ethical values, insecurity, indecency, and the greed for wealth and power among the officials was highest, Beyhaghi delineated events during the Ghaznavid dynasty both meticulously and impartially in very rhythmic words. As a result, he created a unique piece of work that unequivocally mirrored his age. The present study is an attempt at reflecting the overt and covert layers of ideology, Sharia, and ethics of the officials he worded.

Throughout history, an inward (or bāṭinī) understanding of sharia has had ups and downs among Shiite scholars. Although there are few Shiite scholars who deny an “inward” aspect for the religion, ignorance of the inward aspect of sharia has culminated in a radical and austere anti-mystic outward (ẓāhir) approach among Shiite scholars. Shahīd Thānī’s inward approach is in line with the common approach adopted by Muslim mystics. For him, assigning an original place to the inward and a subsidiary place to the outward adds to the importance of the inward aspect of the religion. On this approach, official scholars are in need of true scholars who master true knowledge and whose place is superior to outward scholars. According to Shahīd Thānī, among human body parts and actions, the main focus of the religion consists in the heart and actions related to it. As a prominent faqīh (jurisprudent), he has always observed the inward aspect of the reality as the authentic, in addition to outward knowledge such as fiqh (jurisprudence), worships, and understanding the Qur’an, without denying or diminishing outward aspects. By considering the inward approach of prominent Imāmī scholars and jurisprudents, one can avoid the dangers of the outward approach that has begun to be popular among some Sunni, and even Shiite, scholars today.

Practice and the mystical analysis of practice is one of the most important issues which are studied in most religious and mystical traditions. In many Islamic, fiqhi, ethical and mystical sources, practice is presented as a systematic mystical work. In Hindu faith, too, Brahmans, Pourhanis and Bhagavad Gita lay emphasis on practice. In the two texts of Hadiqqat Al-Haqiqah and Bhagavad Gita, performing religious duties is specially crystalized and it is referred to as one of the alternatives of salvation. The research argues that God has created man so that he may work, especiall regarding the compliance with religious duties which everyone has to perform in all stages of mystical journey, in so far as one can make a change in one's attributes. In Hadiqah, active people act differently according to their potentialities and purposes while in Bhagavad Gita, man’s action is based on his manners (primordial qualities). In addition, everyone has his/her own special actions and duties considering one's social class. The present paper expounds the nature of action and inaction by referring to the two texts of Hadiqat al-Haqiqah and BhagavadGita and makes a contrast between their views. The research findings show that through their interpretation of the truth of practice, the texts of Hadiqa al-Hagiqa and Bhagavad Gita provide a pattern of pragmatic mysticism and spiritual conduct that does not hinder the contemporary man from carrying out his worldly activities. In addition, contrary to the misconception about practice and pragmatism in modern time, and its adverse consequences on the contemporary world, Hadiqa and Bhagavad Gita insist on the principality of action and performing religious duties for the attainment of the highest state of divine nearness.

The main question in this paper is the meaning and the nature of moral actions for Ibn Sina. What are the requirements of a moral action that is, for Ibn Sina, the result of observing the middle path between two opposing temperaments? And under what conditions can an action count as a moral middle term? What are the epistemic prerequisites of a moral action? And what are its ontological features? In order to answer these questions, we should first discuss the significance of cultural and ethnical requirements in providing a meaning for an action as a middle term in Ibn Sina’s moral system, and we will then analyze how the action can turn into a habit or a temperament. We then go on to show that the epistemic nature of a moral action is formed for individuals in the society as a matter of reliance on what mystics and the rulings of sharia say. The ontological nature of a moral action will be elucidated in terms of the addition of a certain form to the forms already existing in the world.

Sufism who often considers three categories of sharia, spirituality and truth as a single and indivisible concept believe that the sharia is beginning to enter the law and; they also count spirituality and truth without sharia as heterodoxy and atheism. Moreover, Sufism regards sharia as a guidance, piety and reliance on Allah, without which one cannot attain the spiritual goals. Molana Jalaledin Mohammad Balkhi is mystic of seventh century that likens the sharia to a candle without the light of which, it is impossible to conduct spirituality and get the truth. He insists in his writings about the discrepancies in these three categories and the obligatory of performance and observance of sharia principles, beliefs and transactions of sharia, spirituality and truth. The present paper aims to separate his comments in context of his belief and also have an overview on the tenets of sharia and favorite and their mean.

Although the issue of mystical approach to the inner layers of the Quranand meanings of its verses has been a focal point of discussions of the Muslimscholars, particularly the mystics since old times and considerable works have beeninherited from the mystics either as exegesis or interpretation or other subjects, the issue of relationship between jurisprudence and mysticism and mystical approach to the verses of the Quran which constitute the foundation of jurisprudential decrees is relatively a new issue. The subjects of Sharia, wayfaring and truth in Islamic mysticism too is clarified in comparison with the very issue of relationship between jurisprudence and mysticism. The present paper is an attempt to discuss the necessity of a mystical approach to jurisprudence and jurisprudential verses and their reasons, circumstantial evidences and proofs. This issue is important because some thinkers consider some of the Quranic verses as clear ones and do not permit such an approach to those verses. While reflection on the Quranic method in expression of commandments, distinction between the status of Islam and status of belief in Quranic perspective and also the preference of inward aspect of religion to its outward in different religions underline the necessity of a mystical approach to the Quranic verses on commandments.