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

The needing or not needing a master is one of the important issues to be considered in spiritual journey.A master is a person who is cognizant of the issues and can guide the person along the path of spiritual journey. Knowing the science of jurisprudence, having an accurate knowledge of the religious law, understanding divine sciences and intuition is necessary conditions for being a master. The wayfarer needs a general master at the beginning of the path and a special master until the end of the way.The religious way and reaching the truth is not possible except through the Sharia.The master who know Sharia will smooth the path and then will help the follower to reach his goal faster. Some do not believe in the necessity of following the master in spiritual journey. Allame Tehrani has critiques on the theory of not needing a master in spiritual journey.He declares the necessity of master, benefits and ways of knowing the master and problems and threats of the master’s absence, as well. Allame Tehrani scrutinizes not needing a master as being astray in spiritual journey and he has considered full obedience to the perfect master in diverse stages of his spiritual journey

The main question of this research is: What is Fakhr Razi's view on the nature of divine speech? To answer this question, Fakhr Razi's view on speech in general, including the speech of God and creatures, and the speech of God in particular was examined. To understand the nature of God's speech in particular, we have shown that there is no disagreement among Muslim thinkers about the verbal speech of God, but there is disagreement about the self-speech (Fakhr al-Din Razi's belief). Fakhr Razi is known to believe in the self-speech, but in various works he has proposed other views i.e. the speech meaning creation, the knowledge of God and the wonders of creation. He believes that verbal speech is temporal, but self-speech is pre-eternal. He is somewhat influenced by Ibn Sina about the divine speech. His view of the self-speech was criticized by thinkers after him. Unlike the Mutazilites, he believes that the Quran is uncreated and pre-eternal.

The people of spiritual knowledge, in all over the history of Islamic mysticism emphasized on the need for a devotee for a disciple who wants to pass the way of spiritual journey. To asset this claim, they, sometimes, have appealed to Quranic verses, prophetic traditions, and prophet custom, and sometimes, according to intellectual principle obligated that the disciple have to follow the people of full knowing. For this reason they say that following a master and full knowing person may make the journey speedy and save him from deviations. Taking to attention these tow principles, we can examine the arguments mentioned above for need of a devotee in passing the way of spiritual journey. So, we can say that (a) there are two kinds of devotees or masters: special master, and general; (b) mystics, also, say that there are differences between wayfarer who want to pass the way of spiritual journey: some of them are just in the begging, and some of them are in the developed degrees. In accord with these principles we might say that following to special master, e.g. innocent leader, is necessary for every degrees of passing the way of spiritual journey, but in developed degree of journey it is necessary that wayfarers must follow a master who is qualified in accord with sacred law, although the beginning of spiritual journey is not bounded to following of so full master anyway.

Mystics have organized the ways and levels of the journey and closeness to God the Almighty in the form of three general categories: ascetic-pious, romantic-scholarly, and mystical-romantic. From another point of view, the followers of Ibn Arabi School have divided the journey to God into two types: A. Indirect journey through hierarchy; B. Direct journey through a special face. Seyyed Heydar Amoli, as one of the followers and commentators of the mystical school of Ibn Arabi who has a Shiite approach, believes that among the mentioned methods, "The journey based on the divine passions", which in other words is called "beloved journey", is the easiest and closest way towards God. He has used the mystical literature of Ibn Arabi School in depicting mystical maghamat (stations) and manzel (destinations). According to him, this type of spiritual journey and its levels are related to the levels of facial and spiritual revelation. This journey eventually leads to the station of "Aw Adna" and spiritual revelation in the station of "Akhfa" which is beyond description. Examining the path of Seyyed Heydar Amoli in spiritual journey, in addition to providing us with a more accurate account of Ibn Arabi's journey path, will introduce us one of the journey paths confirmed by Shiite texts and beliefs. In this article, the data are collected based on library research and are analyzed by descriptive-analytical method.

The article has started with three doubts. 1. The occultation thought in the minor occultation era has been a novel and new thought. 2. The Shia Muslims in the minor occultation era have been unfamiliar with the occultation thought. 3. The Shias in the era of occultation have had wandering and confusion in addition to lack of political theory. The current article, first deals with the doubts, their analysis and review and then it focuses on their answers in detail in order to prove the seniority of occultation thought as well as the unreasonableness of the Shia wandering and confusion. Accordingly, first, the constant efforts of the 14 Infallibles to promote and explain the issue of occultation with two spoken and behavioral methods are discussed and then some of the books and articles regarding occultation thought compiled by Imams' companions and scientists in the era of Imams are investigated. Then, the article deals with Mahdaviyat deviant sects which claim their leaders are absent from the eyes of the people. In the next section, the explanation of delegation and representation organization as well as their place, scope and function are considered and at the end of the article, the visits made in the era of occultation including private and public are examined. From the results of the articles, in addition to answering these doubts, one can justify the seniority of occultation and the occulted Imam.

Being away from the center of government, Khorasan has always been the center of Sufism, as has been considered by Shiites and political opponents. Sufism of Khorasan has a very interesting story that disregarding it would lead to the inadequate understanding of Islamic mysticism. The Sufism which is talked about to nowadays is the result of Khorasan school reactions to Ibn Arabi and his interpreters both in practice and in theory (pantheism). Khorasan elder conducts have been influential in their theoretical ideas, thereby they found basic and fundamental differences between themselves and the school of Ibn Arabi. The emergence of the theory of “Special way” after “Shottar” could be justified only by exploring these differences. Political incentives, social, cultural and any other differentiations are not as important as the theoretical and practical differences, so the depth of initial objections to this issue by the mystics Khorasan school is intensified.

Most of the instances of the divine Unseen aid mentioned in the glorious Quran is related to the previous nations and followers of the previous religions. In the meantime, the verses revealed about Israelites or Musa's nation are more than those revealed about other nations. Quranic view of "divine aid" in is, in some cases, similar to that of Old Testament in terms of kind, conditions, and functions. The Quran also mentions the divine aid for Musa's nation when they left Egypt (Exodus), for Yahweh in desert and when God granted them the various blessings they wanted, although there are some differences between the Quran and Old Testament regarding some issues. The Quran does not mention God's promise to the offspring of Ibrahim to make them own the land through Isaac and Jacob, as it is mentioned in the Old Testament. Furthermore, the Quran does not mention the idea of giving the Promised Land to Israelites without any condition; rather, it mentions that such a bestowal is contingent upon obeying divine injunctions. We understand form Quranic verses that Israelites were liberated from imprisonment of Pharaoh and inherited the land in order to freely worship the Most High God. Some other kinds of divine aid are related to the Muslim nation in early Islam. The present paper discusses the features of divine Unseen aid mentioned in the Glorious Quran and Old Testament in terms of concept, kind, conditions and functions, while referring to the similarities and differences between these features in their text.

Civilizational theology means: a) theological approach to civilizational issues; and b) civilizational approach to theological subjects. This article is going to study those two of "civilizational theology" based on new and old terminology of "theology". In the next step, I will consider the possibility of civilizational approach in theological themes such as "Unseen", "Hope", "Sacrifice" and etc in Islamic theology. To be sure, this new approach would clarify functions and foundations of Islamic theology in the formulation of Islamic civilization, and will responses to some theoretical and practical dilemmas in civilization.